The Sabbath Vindicated, Chapter 8

The Sabbath Vindicated · Chapter 8

p. 28Broad.

CHAP. VIII.

VVHat would follow were the fourth Commandement morall or perpetuall.Such as give a different sense of the same Law at sundry times make it like a nose of waxe.

Were the fourth Commandement morall or perpetuall, it would follow that we Christians ought to keep the Iewes Sabbath, for the meaning of this Commandement must needs be the same as heretofore it was: A Law cannot say one thing to day and another to morrow, though a Law-giver may: And now the meaning of the fourth Commandement heretofore was**God sanctified the seventh day, Gen. 2. not one day of seven, or the like, the fourth commandement enjoyned the same.Gen 2 that the seventh day wherein God rested should be sanctified, other meaning this Commandement could have none, as the words thereof doe manifestly declare, they import this and nothing else.

Such I know among us, as urge the perpetuity of the fourth Commandement, will have it bind now to sanctifie the Lords-day, but they cannot agree among themselves show this strange matter …hould come to passe, I say p. 29this strange matter, for there being an old statute for fasting on the Friday, if it should be said that hence forward we should be bound thereby to fast upon Saturday, would it not seeme wonderfull strange? A strange matter it is that the fourth Commandement should bind to sanctifie the Lords-day, and how it may come to passe many strange opinions there are, which I thinke needfull here briefly to examine

1. Opinion.

There are who teaching that the fourth Commandement bindeth to sanctifie the Lords-day, will have it thus to come about. They say that those words in the beginning, Remember to sanctifie the Sabbath, are for substance the whole fourth Commandement, that which followeth being only an explication and a reason, and here they take the word Sabbath in a generall sense, so that this (with them) is a more generall Commandement, then if God had said, Remember to sanctifie the seventh day.

Ans. I acknowledge that these words are for substance the whole fourth Commandement as you teach, but whereas you put a difference betweene Sabbath and seventh day,Consider further. 1. That once onelyonly before, mention is made of the Sabbath, and that Sabbath was the seventh day. 2. Remember saith God to sanctifie the Sabbath, and what Sabbath should they remember to sanctifie but that before mentioned. 3. That the word Sabbath is not to be taken againe in such a generall sence throughout t…e Scripture. this I cannot approve of for these reasons.

1. Because then the word Sabbath should be taken in one sense in the beginning of the Commandement, and in another towards the end; for towards the end by Sabbath must needs be meant the seventh day onelyonly. And rested the seventh day, wherfore the Lord blessed the Sabbath and sanctified it. Here Gods resting on the seventh day is the reason why he sanctified the Sabbath, and can it be a reason of sanctifying another day besides the seventh day, especially seeing he laboured on all the other. Suppose that we had the like speech in the new Testament, as thus. He rose again on the first day, wherefore he blessed the day of resurrection, and sanctified it; Who would not take the day of resurrection here for the first day only?

p. 30Reas. 2. By this your Doctrine the fourth Commandement should be of larger extent, then that Commandement in the beginning (suppose it were a Commandement as you would have it) for there it is said, God blessed the seventh day not the Sabbath.

Answer.

In stead of answer to this in this place, I referre you to a review of your first Chapter and mine, where the selfe same point is largely discoursed, OnelyOnly a word or two more.

1. Touching your consequence of the unchangeablenesse of the Iews day into ours, if the fourth Commandement be admitted morall. See for this Eat…nus de Sabbato, pag. 40. de Moralitate Sabbathi. Neque enim (saith he) mut…bile cum ceremoni…li bene est coniunctum, aut cum eo convertendum, Quamvis enim omne ceremoniale sit mutabile, non é contra tamen, Multa enim sunt positiva …tabilia quae non sunt Ceremoni…, huius generis sunt leges Iudiciales, Exod. 21. &c. Sic etiam totu… Decalogu…, aliquo modo mutabilis fuit, ut disertè Apostolus expri…it, in 3 ad Gal. 13. Christus redemit nos ab execratione legis, & cap. 4. 30. Ejice ancillam & filium eius, qu… ancilla (ut vers. 25. apparet) mo… Sicai erat, qui est in Arabia. Hoc est lex; quae ibi pronunciata fuit. Hisce liquet, quod lex & male…ctio eius, in Christo sunt abrogata, quatenus aliquo modo erant murabilia, totam autem legem ceremonialem esse, nemo est qui dixerit.

2. And touching your instance or similitude of fasting Friday by Statute. I answer, That indeed it were strange to turn Friday into Saturday by vertue of the letter of the same law, Rebus sic stantibus, but put case we had some extraordinary Deliverance fell out on Friday (as the Gun-powder Treason) and were to keepe it weekely as we are the Sabbath, then if either the Parliament sedente curia, p. 31should alter the law, or the King by a non obstante should for this cause publish an alteration, or by his and the Courts example should change the day from Friday to Saturday, in memory of that Deliverance, Friday being made thereby rather a Day of Feasting then Fasting, I thinke no wise man will say that the law was repealed or suffered any detriment by this: So &c.

Christ came not to give new lawes but to renew the old upon a new condition, and in this sense was it a new Commandement, to love one another. And thus is the Lords Day a renewed Sabbath, not given as a new law, but altered by example. For ours is a new Sabbath, as the Covenant is said to be a new Covenant, which is only in exhibition, not in substance: For there was nothing but by the coming of Christ it was ground under one of these two wheeles, either it suffered abrogation or qualification: But the Sabbath suffered not abrogation: Therefore Qualification: And which was proper to Christ, who though he came not to give new lawes, yet he was to qualifie and renew the old upon Evangelicall tearmes.

Broad. 2. Opinion.

By this first opinion, though the fourth Commandement bindeth to keep the Sabbath yet not the seventh Day, but others teach that it bindeth to keep the seventh day as heretofore it did. Those have then to prove that the Lords-day is the seventh or last of the weeke. Now how can they prove this?They deale wisely herein, for they have not the least shew of proofe. Nay I know not any that hath so much as gone about it hitherto, and to save their pains hereafter, I would have them know that the Scriptures, Fathers, and Reason are against them in this matter.

1. The Scriptures are against them, for they terme the Lords-day the first of the weeke in two places: Act. 20. 2 Cor. 16. It is imagined that Christ before his Ascension p. 32or the Apostles, presently after commanded to keep the Lords-day for Sabbath, which if Christ or his Apostles had done, and it had been needfull that the Lords-day should be the seventh day,Either the Sabbath was not so soone changed into the Lords-day, or it was not then needfull that the Lords day should be the seventh day. doubtlesse order should have been taken for this also, and then Saint Paul would not have tearmed it the first of the weeke well-neere twentie yeeres after this time writing especially unto the Gentiles.

2. The Fathers are against them, for they tearmed Wednesday the fourth of the weeke. Si dies observare non licet, Origen. Nicephorus have the like saying.& menses, & tempora, & annos, nos quo que simile crim…n incurrimus, quartum Sabbati observantes & parascenem, & diem Dominicum, &c. Hieron. in Gal. 4.

3. Reason is against them, for if the Iews Sabbath untill the change were the seventh day, how should the next day be the seventh also?Consider that the name seventh hath reference to other dayes going before. Either there must be once; two seventh dayes together, or there must be one monstrous weeke consisting of eight dayes, or else one day must be in no weeke.

Answer.

It is not needfull to prove the Lords-day to be the last day of the weeke; It is enough to hold correspondencie with the Commandement, if we prove it to be the seventh day, not in order, but in number: For though the Commandement bindeth perpetually to the number, it was and is the present condition of the Church, in regard of our benefit from God and Gods Covenant to us, which bindeth us to the order first or last. In which adjournment we, as is requisite, retain and observe the scope and equitie of the Commandement, since God hath afforded us sixe dayes for the dispatch of our own businesses, that we should willingly dedicate the seventh to his worship: For the altering of the circumstance of time doth not abolish the substance of the Commandement. This difference p. 33is evident and usuall in other matters, as for instance: It was one thing to have the Tridentine Councell translated to Bolonia, and the ending of it was another thing: So there is a difference between the adjourning of the last to the first, and the dissolution of the Sabbath day. And although the Sabbath be now the first day of the weeke in one respect, to wit, according to order, yet it remaines still the last in another respect, to wit, as they are seven in number: And that it was thus, even in the Christians account, the last as well as the first, appeareth in the 1 Cor. 16. where Paul biddeth them, that every first day of the weeke every one should contribute as God had prospered him, to wit, in the sixe fore-going work-dayes.

And as touching your reason I answer, that every thing must have a time of institution and beginning. Had God made Adam the first day, then had he kept Gods seventh day Sabbath, but God making him the sixth day, and he being first to spend sixe dayes in one kinde of imployment, and the seventh in another, thereupon it is more then likely he was to keepe the thirteenth day from the first day of the Creation as his first Sabbath, and not the fourteenth day as his second**Had Adam kept Gods seventh day Sabbath, then had he kept a Sabbath in Innocency, for it was instituted before his fall.

Againe, if to be God did raine Mannah, on the first day according to the computation of the Creation, then they kept that seventh day Sabbath; But if he did not begin to raine Mannah on that day, but on some other in the weeke, then was that computation broken, and yet the Sabbath rightly kept.

So, had Christ risen on the last day of the weeke, (but then had not Isaiah his prophecie been fulfilled 65. 17.) then had we observed that day; but the Sonne of man (as you say) being Lord of the Sabbath, its fit the Sabbath should waite on him, and not he on the Sabbath, and therefore as he chose the first day to rise on, as likewise the morning and not the evening to rise in; so have p. 34we done well, after Saint Pauls rule, in imitating him as he imitated Christ, in keeping the Lords-day Sabbath ever since: which, as I have noted before, was not darkly prefigured in the keeping the first and seventh day in the time of the Passeover: As like wise to being the Sabbath in the morning and not in the evening (which yet cannot be done without some losse of time, being that the Iewes Sabbath ended at the evening) for if we change the day because of Christs resurrection, and by Pauls example; why not then the terminations of the day, according to the time of Christs resurrection, and example of Paul in his practice at Tro…s. I speake this as an argument against some, that are of opinion the Sabbath still beginneth at evening, as in the time of the Iewes, and first Creation, when indeed evening and morning made the day, and darknesse was to goe before light.

As for the disorder which you say this innovation must needs produce, let it lye upon the Apostles who can answer it well enough; and so may we building on the foundation of the Prophets and Apostles: In the meane time Pauls example, which is not in vaine set downe in the 20. Acts 6, 7. (where no day of the seven, but only the last, which was the first day of the weeke, is thus disposed of) is a sufficient warrant for us hence forwards to observe it, from the 4^th. Phil. 9. The things which you have seen in me, doe, and the God of peace shall be with you.

And as for that in your margin, where you say that the number seven hath reference to other going before; I answer you in this figure 7000007: where you see, the first as well as the last in some respect may be the seventh, to wit in number, though not in place and order.

p. 35Broad.

But let it be imagined (although I can scarce see how it can be imagined only) that our day is become the seventh and last of the weeke, what would follow hereupon? That God might well be said to have rested on our day, and to have enjoyned one day on Mount Sinai; But then it might not be said, that Christ rose upon one day. He that saith both God rested and Christ rose upon one day, may as wel say▪ that God both rested and began to make the world upon one day, which I will not beleeve any man will say, untill I know it.

Answer.

I know none that goeth about to make Gods Rest and Christs Resurrection to be upon one and the selfesame day: Nor need it, for it is enough that the one was, and the other is observed holy, as the seventh day in opposition to the six work-daies: The change not onelyonly being granted by us, but argued as necessary and significantly materiall.

Broad. 3. Opinion.

Others there are which by the seventh day in the beginning of the Commandement,Am…s Theol. li…. 2. cap. 15. sect. 8. v…l unus è s…ptem, but doth the Scripture so speak, or doth he so much as goe about to prove …. He and others doe wisely to take that for granted which they cannot prove. understand one of the seven daies; but the seventh day is the Sabbath, that is (say they) but one of the seven daies is the Sabbath, and the first day is one of the seven daies as well as the seventh.

Answ. 1. Then shall the words seventh day have one sence in the 2. Gen. and another here. Will any man say that God ended his worke upon one of the seven daies, and not upon the seventh day only?

p. 362. Then shall the words seventh day have one sense in the beginning of the Commandement, and another after, for after it is said that God rested on the seventh day.

3. Then had the Israelites sanctified our day or any other, and not the seventh, they had not broke the fourth Commandement.

Answer.

This opinion, of the seventh day to intend one of seven, is doubtlesse most true, and is therefore spoken in the Commandement exclusively, implying thus much, That thou art not to keep the sixth day, or one of six, or the eight day or one of eight, but the seventh day or one of seven.

For the substance of the Commandement hath respect unto the number, for it opposeth seven to sixe; as if it had said, six daies shall be for labour, and the seventh for Rest: although I deny not, but the example of God in respect of order, was then significātly binding during the inforcemēt of the reasonof the creation: I would not be mistaken; and be thought (when I say one of seven) to meane any one, but as Ames. in that place being rightly understood, and set downe, dies septimus vel unus è septem, that is, the seventh day, or one of seven, not of six or eight. For I know the Iewes were to celebrate the seventh day, the last in order both for example and signification sake, during the Covenant of works: For the order both was and is exceeding usefull in respect of its signification, and helpeth much to the fulfilling the duty of sanctifying the Sabbath. And therefore hath God been ever carefull, not only to give the generall Commandement to his Church, for the observation of the seventh day; But he hath likewise prescribed them a terminus a quo, a day or an occasion whence and whereby they were to number their seven daies (which yet was not alwaies one & thesame seventh p. 37day) As unto Adam he gave the first day of his being created to number from, and therefore was he carefull to give him this Commandement in due time, to wit, the second day of his Creation, so soone as he had given an example, that so he might remember it against the seventh day came: So likewise to the Iewes he appointed by Moses the first day of Mannah for them to reckon upon: And so to us by his owne and the Apostles examples he hath given the day of the Resurrection to be the ground of our Computation.

Broad. 4. Opinion.

Some of late tell us of the substance and circumstances of the fourth Commandement,Give way to this new doctrine of the substance and circumstance of a divine law, and open a wide gap to manifold errors, we shall now have seeking after the substance, as there was after the Allegory heretofore. by the substance they meane the sanctifying of one day in the weeke, by circumstances the keeping of the seventh day, and strict resting. Answ. 1. That the sanctifying of one day in the weeke is the substance of the fourth Commandement you have not learned from the words thereof, for they speake only of sanctifying the seventh day. 2. No Prophet nor Apostle (nor Father I beleeve) hath thus interpreted the Commandement either in cleere or darke termes. 3. No other Commandement of God is to be interpreted after such a manner. 4. Then had not a Iew broken the Commandement though hee had laboured on the seventh day, so that before he had sanctified one of the six daies.

If God had said, Remember to sanctifie one day of the week six daies thou shalt labour, and the seventh thou shalt sanctifie, ye had some colour for your doctrine, although this had bin nothing in very deed. For God said, thou shalt keep a Feast to me,Neither was the resting of the land one yeare in seven the substance of that Law, Exod. 23. 10. 11.Exod 23:10Exod 23:11 thrice in the yeare thou shalt keep the Feast, &c. Exod. 23. 14, 15, 16. and yet the keeping of the Feast thrice in the yeare was not the substance of that p. 38Law who ever so imagined? But onelyonly God there first telleth the Israelites in generall what hee would have done, and afterwards acquainteth them with his minde particularly and fully. You your selves I am sure will acknowledge that the keeping of a feast thrice a yeare is as well the substance of the foresaid Law, as the keeping of the Sabbath once in a weeke is the substance of the fourth Commandement; and the worshipping of God was one end of the feast, as well as of the Sabbath. Yet Christ hath blotted out that whole Law. The like may be said of that Law, Exod. 23. 10, 11.

By this opinion not the substance, but only the circumstances of the fourth Commandement are mentioned in the Decalogue, which circumstances also are not to be observed.

Answer.

That in the fourth Commandement is both substance and circumstance is evident: By substance, I understand the sanctifying the seventh day, not as it is last in order, but as it is opposed to all other numbers, by circumstance I understand the order and the reason**For the reason did as well bind to observe the order, as to establish the Commandement it selfe, til I there was a new reason of a new order, but never of a new commandement: Which two (that I may use your phrase in the conclusion of your seuenth Chapter) have been manifested to have been circumstantiall by the event.

I say the very reason of the Commandement as it did bind the order was circumstantiall and changable. Wee see how it received an addition, in that their remembrance of their deliverance out of Egypt (which was a Type of our spirituall deliverance) was made a reason of this fourth Commandement as well as the Creation; And so is now our redemption it selfe by Christ, and yet nothing of the substance abolished or altered, but the maine duty of sanctifying the seventh day is still observed. And the reason (as I conceive) why this Commandement p. 39was more circumstantiall then others, was because it was preter-ordained to the Law of Nature for the continuall use of the Church in all states and conditions: And therefore was it to be brought to the state, and made sutable to the condition of the Church**In regard of the circumstantiall parts of it, the morall part fitting all states as an help of their obedience.; and not the condition of the Church to be brought to it, as were also the Sacraments, and yet so as that God hath himselfe ever ordered these changable circumstances in it, either by the doctrine or example of his Prophets or Apostles, notvery darkly.

Indeed as touching the seventh day to be any other then the last in the time of the Prophets, is not to be imagined, because then that order was in force, but now in the Apostles time, the event doth cleerly manifest the contrary in the practice of the Apostles, which giveth sufficient authority for ours**It is altogether an unlikely thing, that the Church without a pregnant Commandement (which there is none in scripture) would take upon them to abolish the fourth commandement (enjoyning a duty upon an universall and perpetuall benefit) and yet of their owne authority bring up a custome equivalent. And whereas you say that no other Commandement is to be interpreted with circumstances and substance. I answer, That be…ides that circumstance of the Israelites deliverance prefixed to the whole Law, me thinks you should acknowledge this to be true in the fifth Commandement, where there is a promise made of a reward in Canaan to them that keep it, which yet is a changable circumstance**And in answer to your marginall note, if it were not a changable circumstance, you m…y imagine what absurdity would follow. in respect of the precise meaning: For though in that respect it be void, yet it is still of force and use according to the present state and residence of the Church, as appeareth in the 6. Eph. 2. And notwithstanding the cessation of the Egyptian Deliverance, and the precise meaning of this promise in the fifth Commandement, and their alterations into a more spirituall & proper meaning for the present Church, yet do the Commandements themselves for their substance remaine to this day the same: For the change of significant circumstances may be upon good grounds without impeachment to the being of the law: as the Israelites supposed changing the gesture from standing to sitting, when they were a Sedentary Church did no whit p. 40abolish the Passeover. And thus did David change the order that God had appointed among the Levites (how that till thirtie yeeres old they were not to officiate) when the reason of it failed, and the Arke had rest, then without prejudice to the Ordinance, he ordained that they should officate at twentie, as is 1 Chron. 23. As a man may alter his temperament and yet continue a man still, so long as for substance he remaineth the same in soul and body. So if so be the Sabbath had been changed, from being kept every seventh day, to every sixth, then the whole frame of the fourth Commandement had suffered shipwrack: But in the change of one seventh day to another upon such a ground and reason the substance suffereth not.

For as Bishop White observes, pag. 136. (against T. B. who affirmes that in all Divine lawes whensoever any part is taken away the whole is abolished) That if by part he understand such a part as is substantiall and constituent his position is granted, but if he understand a circumstantiall or accidentall part the position is false; For (saith he) the Law of Prayer or Divine worship is still in force, as it was in Davids and in Daniels time, in respect of substantiall actions, but many circumstances of time, place and gesture, are abolished in the time of the Gospel: as Daniels praying with windows open toward Ierusalem, &c. And therefore, a little to vary the words and sence of his conclusion against T. B. the substance of the fourth Commandement may be continued and yet the Circumstance altered.

As touching your following instance of the three feasts a yeere, I see not that it holds good Analogie with the Sabbath: But your marginal instance of the …arths seventh yeere Sabbath is proper. In which Commandement (I say) there is both circumstance and substance. The substance is the Law it selfe of resting the seventh yeere in opposition to the other sixe: But the precise order is added p. 41by the God of order, for the better execution of this Law without confusion, which must needs follow if it were left arbitrary. Like as in the Law of Tythes, God chose to himselfe one in ten, which for orders sake, and that they might have a rule to walke by, he appointed to be every tenth as it passed under the rod. And so of the Sabbath, wherein for order sake God did not only appoint the seventh day to be the last, but also gave a computation from Mannah, that so they might also know which should be that last, and so avoid confusion: Which yet doth nothing hinder, but that the same God may upon occasion, appoint another order by his Apostles, as he did that by Moses, and not harme the Law it selfe, or the substance of the Commandement in so doing. Nay I thinke, if the case were put to you of a man in a farre countrey, who by some or other accident losing that computation of Mannah) should notwithstanding have dedicated every seventh day (which yet happily might be the first, second, or third of the week as well as the last) to an holy rest, in obedience to tho Commandement: (I thinke I say) you would grant this man to observe the fourth Commandement in substance.

Broad. 5. Opinion.

Others speake of the Morality and Ceremonies of the fourth Commandement,By this opinion only the Ceremonies are mentioned in the Decalogue, the fourth Commandement hath as it were a peece of Moses vaile on the face thereof, when it is read in the Church. by the Ceremonies they meane the seventh day and strict rest, by the morality the sanctifying of some times, or the having of set & appointed dayes.

Ans. There is no Morality of the fourth Commandement as is said before: Indeed I acknowledge the Law of Nature; here Nature taught the Gentiles, and doth teach Christians to set apart some times (as places) for the publike worship of God: But there is a**Suppose that God had said to Sem thou shalt sanctifie some time, to Ham thou shalt sanctifie one day in a week, and to Iaphet thou shalt sanctifie the seventh day, had he not given divers Lawes to them there? Should Sem have kept the morality, Ham the substance, and Iaphet the ceremony or circumstance of one and the same Law, this were presently doctrine I trow. difference betweene p. 42the generall Law of Nature written in mans heart at the Creation, and the peculiar precept of the Sabbath written since in Tables of stone.

Should God now say to the Iewes, you shall sanctifie the seventh day, wherein I rested, and to us Christians you shall sanctifie the first day wherein my Sonne rose. The Iewes sanctifying their Sabbath, and we the Lords-day, should doe that is enjoyned by the Law of Nature in a generall manner, but as they should not doe that were enjoined by our particular Law, so then neither should we doe that were enjoined by their particular Law.

Answer.

That there were some intervening Ceremonies befell the Sabbath in the Iewish Church, you (I thinke) will not (I am sure cannot justly) deny, which now like an old suit of clothes are dropt off**Nay even in the very time of the Iewes, the extreame strict Rest ceased when Mannah ceased (for Christ hath pruned the Law of her Mosaicall branches) and the Sabbath remaineth naked and pure. For as the Sabbath it selfe was a super-addition or handmaid to the Law of Nature, that is of necessary use and service to preserve our obedience to the will of God revealed in it (and especially to the first Table (as I have observed in the beginning of this Tract: So had it selfe also many additions, which were proper to the state of the Iewish Church (in which time it was reinforced) as likewise had every thing else: Which additions were some of them Ceremonies, some meere occasionall circumstances (and thus was the strict rest in the wildernesse, and the stranger within thy gates mentioned in the fourth commandement) some whereof were abrogative, some changable, according to the severall natures, as appeares by their severall events in this new created Church of ours. In the Commandement it selfe, as it is laid downe in the Decalogue, I know nothing properly Ceremoniall in a Iewish sence, and to bee abrogated properly by Christ; For whatsoever was abrogated by p. 43Christ, was ordained by reason of Christ since the fall, which the Sabbath was not.Heb. 4.Heb 4 Yet is it no other then a Ceremony (and for this cause it is so changable in diverse particulars upon occasion) but of that nature and so annexed to the Church, as the shadow to the body, inseparable, though alterable, according to the condition of the party and degree of the Sunne.

Touching your first marginall note, with which I will couple your conclusion of the fourth Opinion, You say, That by these two opinions, Not substance, but either circumstance or ceremony, are only mentioned in the fourth Commandement, and hath as it were a peece of Moses his vayle when it is read in the Church.

Answ. In the order there is included the substance**In the first Table it is ordinary to include the greater in the lesse, the affirmative in the negative; like as in the second Table the lesse is mostly included in the greater.; For the seventh day cannot be commanded, but one of seven must necessarily and principally be intended, as when God commanded the Tenth, surely any man will thinke he hath more respect to the number then to the order.

Neither can the fourth Commandement be said any more, nay not so much (for the one was common and the other proper, to have a peece of Moses his vayle over it, for the seventh day being a Ceremony, then all the Law hath by its preface of the Egyptian deliverance. I wish you had considered what a vayle you cast upon the fourth Commandement, when it is read with the Prayer.

As concerning your secōd marginal note, I have formerly shewne in what relation the Sabbath and the Law of Nature stand. And as touching the difference of the commanding of one day in a weeke, and the seventh day I answer, That in substance they are the same, and the difference is only in manner of exhibition. For Ham hath only the substance it selfe mentioned and commanded him, and the order left arbitrary, which if he of his own accord should designe to be every seventh or last day, then I pray you what difference for substance: But Iaphet hath both p. 44the substance and order assigned him of God, so that the difference lyeth only in manner of exhibition. Like as the Covenant of Grace was both one to the Iewes and us in substance, onelyonly as it was given to them, it was cloathed with many circumstances and ceremonies (though they were Lawes they were no better) but to us naked: All which circumstances (I grant) did bind during their significancy, and though now the Ceremonies be annulled, and the Sacraments changed, which were Appendices to the Covenant, yet is the substance of the Covenant the same, and distinct from its circumstances: So though the Sabbath admit an annulling of some additaments, and a change of some circumstances or ceremonies, yet may and doth the fourth Commandement in substance remain the same distinct and unconfounded. Nay this very change doth discover to us the substance from the circumstances and ceremonies, as well of the Sabbath, as of the Covenant if we had not understood them before.

And though the Morality and Ceremonies of the fourth Commandement relish not with you, yet your Partizans of later Edition passe it in Verbo Magistrî. That it is abrogated in the speciality of it, because it was ceremonious, and so serve their turnes to pull downe the Sabbath, and yet affirme it stands good in the morality or equity of it, to keep unraced the ejaculation annexed to it in our Liturgy. And M^r. Dow, pag. 9. saith in absolute tearmes. They more fully expresse the nature of this Commandement who say, It is partly Morall, and partly Ceremoniall.

Broad. 6. Opinion.

M^r. Cleaver will have this strange matter come to passe by a Trope, whereby one part is put for the rest. He saith, That in the precepts and prohibitions more p. 45is meant then in words is expressed. Moral. of the Law. Chap. 4.

Answ. I acknowledge that in the other nine Commandements more is meant then is expressed in words, but here in the fourth Commandement that which is expressed in words is not meant. It is a kind of Trope to put one part for the rest, but when no part is put for the rest, what manner of Trope may that be? For this thou shalt sanctifie the seventh day wherein I rested, is no part of Gods Law in these dayes, and yet this in effect is all that God spake from Sinai.

Answer.

Although the fourth Commandement be a Law still in force, yet (as I said) it bindeth us not to keep Sabbath the last day of the weeke, though the seventh. For the order was foretold to be altered in the 65. Isaiah 17. where it is prophecyed, that Gods creating new heavens and a new earth shall make the old to be forgotten, that is, there shall be a wonderfull alteration, and that which now men make most account of, to wit, the Creation, then they shall account it the least, sanctifying the memory of my resting from their Redemption in stead of my resting from their Creation. And thus you wilfully slander us when you say, that, Thou shalt sanctifie the seventh day wherein I rested, is no part of Gods Law in these dayes, for we grant it but with an Orthodox distinction of Rest. For the Commandement it self looketh with a double face both wayes, both to the Iewish Church and ours, both to the old and new Creation; And beareth his Title in the very front in that word Remember. And as one well observeth, There is no Commandement ushered with such a Memento as that of the Sabbath, wherein (saith he) I thinke we may discerne Gods providence, forearming weake Christians against the strong assaults of p. 46their own affections, strugling against the restraint of a whole dayes libe…tie, and of mans inventions oppugning Gods institutions, for it is a Commandement of Remembrance; so that as once we were to remember our Creation by it, as appeareth b… the first promulgation of it in Exodus, for there the Creation is only mentioned: so like wise are we now to remember our Redemption by it, as appeares by the second pro…nulgation of it in Deu…eronomie, where the old Creation is quite forgotten not a word mentioned of it, and the new set forth in its Type of their …gyptian deliverance. Which observation (taken from the various reasons annexed at severall times, and in such an order, for the inforcing of this Commandement) compared with this Text of Isa…ah 65. 17. and the present event sutable, doth both very much illustrate the perpetuitie of the Sabbath, and yet prophecie the change both in one, which also (if we consider the nature of those times) doth well prove the thing: For though Christ speaketh plainly to us now, yet to them he spake and prophecyed (as I may so say) in parables, which rightly understood are no lesse proofes then ours, And thus is the substance of the fourth Commandement preserved, that is, the dedicating of the seventh day to duties of Pietie and Mercy, and sixe dayes to our other affaires, as also prophecie fulfilled, and the Apostles imitated.

But may some say,Object. Our Redemption was not finished on that day, for that it still remaineth in acting by Christs intercession, which is Bishop Whites objection, page 299.

Christs intercession after his dying and rising, is as Gods providence was,Answ. and is, after his sixe dayes Creation; And as (notwithstanding his continuall providence) his Creation was finished on the last day of the week: So Now (notwithstanding Christs intercession at Gods right hand) our Redemption was finished on the first day of p. 47the weeke by his Resurrection. And whereas Bishop White further objecteth, pag. 299. That the day of Christs resurrection cannot properly be called a Sabbath or day of Rest, because our Saviour was in action on that day about the necessary works of perfecting mans Redemption, by applying, teaching, inspiring, authorizing his Disciples. I answer. They were all Sabbath-day works, and so was the seventh day a working day to God in many such like respects sutable to the first Creation, and yet it was his Sabbath for this reason, because he rested and ceased from that which he did before, (as M^r. Hildersham noteth upon the Hebrew word Sabbat in his 135. Lect. on the 51. Psalme) which holds in respect of Christ. Furthermore page 300. Bishop White saith, That the Primitive Church devoted the first day of the weeke to the honour and service of Christ, not because of Christs cessation from redemptive actions, but because it was primus dies laetitiae, The first day of joy and gladnesse for the resurrection of the Lord: True; But the cause of this joy was the perfection of our Redemption and Deliverance, which we celebrate with a congratulatory commemoration on the first day, like as we were to doe the perfection of our Creation on the last day of the weeke. And pag. 303. h… saith, That Christ rested upon his resurrection day, no more then he did upon every day after untill his ascension, and since his ascension untill the worlds end. Answ. So he may say that God rested no more from his worke of Creation on the seventh day, then he hath done ever since, where by the way take notice, That it is the consummation of the Creation and Redemption, which is meant by their Resting, and which we celebrate, for else if Rest should respect barely their cessation, then all the after time should be of equall estimation with the last day in respect of the Creation, and with the first day in respect of the Redemption.

And now indeed I wonder why the Egyptian deliverance p. 48being in Deut. annexed by the dictate of the spirit, as a reason to inforce the duty of the fourth Commandement or Sabbath in its second promulgation, should not be thought a sufficient reason to inforce the same duty & law upon us, as well as the obedience of the whole Law is urged upon us by the same reason contained in the Preface **Deny the one and …eny both, but re… son and sobrietie will deny neither.seeing that in both places it signifieth alike our spirituall Redemption and deliverance. Especially seeing the holy Ghost, in the fifteenth verse of the fifth of Deut. after he hath there affixed to the fourth Commandement, our deliverance out of spirituall Egypt in its Type, as the reason of it, concludeth upon it mandatorily a duty (not a libertie) imposed upon us therefore, in these words, Therefore the Lord thy God commanded thee to keepe the Sabbath day. A place of Scripture if soberly consulted (especially considering withall the preterition of the Creation in that place, whereby this becomes not only a motive but the sole reason) not easily answered by our Antisabbatarians. For as one saith well, In the 5. Deut. The reason of the Redemption from Egypt is put as a cause of sanctifying the Sabbath, so that there beginneth a translation, though not of the day it self, yet of the use and sanctification of the day, as to be kept in an holy and thankfull memory of the Redemption from Egypt, which was but a Type and figure of our spirituall Redemption by Christ: which their Redemption from Egypt, if taken only literally, was not to be compared to the worke of Creation, that it should challenge to it selfe a right in the Sabbath before the Creation, but only as it typified and prefigured that glorious worke of Redemption. Now if the Redemption from Egypt, which was but a Type, were so glorious a worke, as that the Sabbath day should be kept rather in memory of that, then of the Creation, then what shall we say of the worke of Redemption it selfe, which doth so farre exceed in glory that from Egypt, as the Sunne doth the shadow? If p. 49therefore Gods ancient people were to keep the Sabbath day in memory of their Rest from Egypt, how much more (when a greater Rest from a greater worke of Redemption even the true and eternall Rest is come in, and we in Christ doe enter into it as Heb. 4. 3.) ought that day of the weeke be kept holy, wherein the Lord rested from his most glorious and gracious worke. And this may serve to answer your unanswerable conclusion following, if you will weigh it without prejudice.

Broad.

To conclude, By no wayes or meanes yet found out can it be, That the precept of the Sabbath should bind to sanctifie the Lords-day, And I could wish my brethren not to busie their braines to finde out more wayes, as having busied them too much hereabouts already. Were the fourth Commandement a law in force still, it should bind to sanctifie the Iewes Sabbath and none other.

Broad.

But suppose that the fourth Commandement did bind to sanctifie the Lords-day,What would follow were the fourth Commandement a law still in force, and did bind to sanctifie the Lords-day, See my Latine Tract. Chap. 5. what would follow thereupon? That we might doe no more work on our dayes then the Iewes might doe on theirs; for there is not the least colour of dispensation in Gods word for doing of more, and indeed after some mens doctrine we may doe no more, not picke up a few sticks, nor buy a little oyntment, nor step over the doore sill to gather up Mannah, &c. See M^r. Dod, and M^r. Cleaver on the fourth Commandement.

Answer.

It matters not what would follow now, no more then what did follow when the Commandement was confessedly of force. For certainly if we be to keepe a p. 50Sabbath to the Lord, if we could herein doe the will of God on earth as it is done in heaven, by keeping it here in the Type, as they keepe it in heaven in the Antitype, it were so much the better, wholly heavenly, free from all carnall and earthly distractions, so farre as necessitie will give leave, and to doe even these necessary things with such heavenly mindednesse, as that the rules both of Pietie to God and charitie to our selves are fulfilled therein. If at any time, much more on that day, …it ought to be our meat and drinke to doe the will of our heavenly father in earth, as it is done in heaven. And it is apparent, in Christian experience, that he which that day keepeth himself and his heart diligently from terrene thoughts, words, and actions, imploying them contrarily, groweth most in grace, hath the sweetest Communion with God, the greatest measure of Divine comfort, (for a Christian never feeleth such sound comfort as when he spiritually observeth it) and is the ablest to long after his dissolution**For God blessed the Sabbath day, that is, appointed it to be a day of blessings to them that sanctifie it, which they doe that observe to d…e these three things. 1. That they keep it delightfully, not with tediousnesse & grudging. 2. That they busie themselves in all holy things acting them in the spirit. 3. That they spend the whole day wholly and not partly thus. These (as M. D…d rightly observeth) only inh…rit the blessings entailed upon the Sabbath by promise., which shew it to be Gods ordinance, for he is wont to give a blessing to his own ordinance: Whereas those that fight so much against it, it is like never felt the sweetnesse of it (as for your self, I will passe no censure of you, for I know you not) but some I am able to produce, that are of this licentious opinion concerning the Sabbath, and are as little strict in other things which are uncontroversably naught, to the scandall of the Ministery, and to the palpable arguing, that because they entertaine not the truth in the love of it, God hath either given them over to beleeve a lie, or else that they take up this opinion more to countenance their corruptions, then to maintaine Truth. For non-residency, a formall and lazy ministery, and such like follow as naturally upon this, as falling away doth upon free-will. Your manner of instancing is naught thus to goe about to lessen the Commandement it self, and our obedience to it, by a sleightie expression of the things commanded. Had Adam thus excused himself to God, p. 51when he accused him of rebellion, and told him, why, it was but a mouth-full of an apple, &c. the aggravation had been worse then the fault, a few sticks, a little oyle, &c. is it the fewnesse of the sticks, the littlenesse of the oyle; that give ens and non-ens to the Sin? He that hath his eyes anoynted, though but with a little of Gods eyesalve, knoweth that the thing commanded is to be judged by the commandement, and not the commandement by the thing commanded.

Me thinks that Memento or watchword set at the beginning of the Commandement (and so usefully expounded by M. Dod and M. Cleaver) to quicken our circumspection in providing for the sanctifying of the Sabbath, by prevention and foresight, should have answered this Argument in the hatching, especially in these petty things you speake of, considering that the lesse the temptation the greater the sin.

But to your instances themselves I answer. That in all things whatsoever a lawfull necessity granteth a lawfull liberty on the Sabbath, as for gathering of Mannah I have formerly shewed you, why it did bind and for what time. And therefore, instead of further answer, I will insert for a conclusion, the positive truth of such workes as may be done on the Sabbath day, as you shall find it in M^r. Richard Byfeild, pag. 95, 96. There are (saith he) foure sorts of works lawfull on the Sabbath. 1. Works of holinesse. 2. Works of mercy. 3. Works that are in their nature servile, yet doe directly respect the present worship of God, as our travell to the places of Gods worship, for these works become now holy workes, and are not ours but Gods workes. 4. Works of common honesty, that is, works that make to the comely decent and orderly performance of Gods worship, and our carriage and behaviour therein. Such are the tolling of a bell for the calling of the assembly, the comely and modest dresse of the body provided that it be not vaine, curious, nor aske much time, p. 52but be thrust into the narrowest roome that may be: The spreading of our table, so that state be not taken up, and all things be prepared before, as much as may, with the like. By works of mercy, I meane not onelyonly necessary labours in the help of the sicke, and of women in travell, and of beasts out of a pit with the like: But also all those which are called works of necessity, which I rather call workes of mercy, because they are therefore necessary, as they tend to the preservation of things, not from feared or suspected, but from eminent and imminent and present danger, and the worke it selfe must be done in mercy, not in covetousnesse or other respects. Now of this sort are these workes, labour in provision of convenient food, tendance of cattell, fight for defence of our countrey being assailed, riding of posts on the affaires of the state in causes of present and imminent danger. In all these the Master hath power to command, and so hath the superiour ove… him that is under his charge, and the servant is bound to obey. The Master may command him the workes of mercy, and the works servile, which directly looke to the worship of God, or to goe with him to the Sermon, though many miles off (if it cannot be had neerer hand) and as his Master may take his horse and ride thither, his servant going on foot, so may he command his servant for this purpose to saddle his horse, as in 2 King. 4. 22, 23. the question of the Shunamites husband sheweth, who to his wife desiring one of the Asses to be made ready, and a servant to be sent her that she might goe to the man of God, saith on this wise, wherefore wilt thou goe to him to day? It is neither new Moone nor Sabbath. It was then their custome so to doe on the Sabbath and new Moone.

In like manner the Master may enjoyne the servant such works as tend to necessary provision of food, and tending of children in the family, &c.

Yet here againe some things seeme to fight with the p. 53sanctification of the day. First, if the Master shall strictly stand upon his state and distance, for if the family-necessities in respect of young children should necessarily require the presence of some constantly at home, the Master may not hereby keep his servant constantly from publike worship, but rather sometimes change turnes with him. Much lesse may he desire such unnecessary superfluities, as may cause absence from the Assemblies, for this is to feed the carkasse on the life-blood of the soules of thy servants. Deale in all plainnesse of heart, and know that thou hast to deale with God. The servant must be sure the worke is unlawfull before he offer to withdraw his obedience, but thou mayest sin in that in which thy servant sinneth not, because thou art bound to search more into the nature of thy necessities. Secondly, if the Master set not his businesse in so wise and discreet an order, that without all unnecessary hinderances, he and all his household may sanctifie the day and keep it holy. Thirdly, if the Master remember not that he is a God, and that both by communication of name and power, to provide for, and see to the servants and his housholds rest, and therein respect the mercy which God would have shewne to his servants, yea to cattle on that day.