A Threefold Treatise of the Sabbath, Section 20 – Section 21
SECTION. XX. Of the rigorous ſtrictneſſe ſuppoſed to be put upon the Iſraelites that day.
THat here we may not be deceived,
1. We are not to regard the writings of the Jewiſh Rabbies of later times, infected with their own ſuperſtition, upon miſtakes of Scripture.
2. We muſt have recourſe to the Originall Sabbath, which the fourth Commandement propoundeth and maintaineth, as we may obſerve in the reaſon of the direction.
Now in that was no reſtraint unto Adam, but to reſt from his week dayes work, dreſſing the Garden: So now onelyonly ſervile work in this directory added to the Commandement, is forbidden, as before I have proved, in Sect. 17.
3. The inſtances of labour in the Old Teſtament, were not breaches of the Sabbath, nor ſo were judged, nor can be proved to be ſo.
4. Our Saviour Chriſt, the wiſeſt Expoſitor of his Fathers Precepts, and the exacteſt obſerver of his Fathers Will, alwayes in all things, both by word and deed, telleth us that the Law of the Commandements laid no ſuch yoak upon them, in any ſuch rigorous ſtrictneſſe.
5. We muſt make a difference between the Commandement it ſelf, with the words annexed, uttered by God immediately upon Mount Sinai to Iſrael, and ſome other precepts given concerning the Sabbath by him afterwards, but mediately by Moſes to the people: for the one is permanent, and admits of works, as I have ſhewed, but the other are tranſient, and for ſome uſe only for a ſpace occaſionally delivered, binding to more ſtrictneſſe for the time.
They that go about to lay upon Iſrael a rigorous ſtrict reſt on the Sabbath, from every leaſt work which might be done without travell or diſtraction, do it,
1. To difference them from us by our more ſuppoſed freedome and liberty, as if the Iſraelits had been tyed by vertue of the fourth Commandement it ſelf to a more preciſe ſtrictneſſe, then we now are, ſo as they might do almoſt nothing, no not to go out of their doores on the Sabbath-day.
2. Hereupon to make the Commandement Ceremoniall in this imagined ſtrictneſſe.
3. And ſo to overthrow the Naturality of the fourth Commandement, and perpetuity of it as nothing belonging now unto us. And for this purpoſe one of late in his Treatiſe of the Sabbath, and Lords day, in Cbap. 2. of the fourth part goeth about to prove this ſo great ſtrictneſſe: for he ſaith,
I. That none were to go out of their doores on the Sabbath day, not only not to make a journey, but not to go out to walk although ſoftly: And this he collecteth becauſe that they might not go out to gather Mannah on this day.
Anſw. 1. This was not a prohibition ſimply to go out, but only not to go out to gather Mannah: for they had not ſinned in walking out, but they did ſinne in going to ſeek Mannah, which the Lord did not rain on that day, and had forbidden th…m to go out to ſeek for it.
2. If it were not lawfull to go out on the Sabbath day, how was it that ſome found, in the Wilderneſſe, a man gathering ſticks, and yet they blameleſſe: They went out, elſe had they not found him, Num. 15. 32, 33. Yea, if it ſo fell out, upon the Sabbath day, there were cauſes of going out of their houſes, Deut. 23. 10, 12, 13.
3. Though this gathering of Mannah, ſeem to this man to be done without paines: its not ſo, for it was not at their doores, as he ſaith, but on the outſide, about the hoſt, on the face of the Wilderneſſe, Exod. 16. 13, 14. ſo as they muſt go abroad for it; neither was it without paines, to gather an Omer for every one, of ſuch a ſmall thing as it was, like to Coriander ſeed, Verſ. 31.
4. But grant it had been ſo, yet know, that to labour for food, was in the nature of a weekly ſervile work; ſo that here is prohibited the ſix dayes labour for bodily neceſſaries, which they had then no need to do.
II. He ſaith, that the Iſraelites were to prepare their Mannah, to bake and ſeeth, what they would on the ſixt day, that ſo they might prevent that labour on the Sabbath day, Exod. 16. 23. So they might not belike, dreſſe, and make ready any food on the reſt day.
Anſw. 1. The words in Verſ. 23. do not undeniably imply that: that which remained over and above their baking and ſeething, was baken, and ſodden with the reſt: but rather the contrary, as thus, bake what you will bake, and ſeeth what you will, to day, and that which remaineth over, to wit, not baken, nor ſodden, lay it up for you to be kept, untill the morrow; for Moſes ſaid nor, ſeeth, and bake all, and ſo reſerve ſome for to morrow, but bake and ſeeth what you will of it, which implyeth, that ſome was not baked and ſod…en.
2. Albeit, he ſeemeth neceſſarily to inferre, becauſe Moſes ſaid. next day, eate that to day, to wit, which was reſerved, and had no wormes in it, nor ſtanke: Verſe 24, 25. that it was baken or ſodden over night.
But if it had been ſo, the miracle had not been ſo great: for that which the people did reſerve without warrant and had wormes, and ſtank, was as they gathered it, and not either baken, or ſodden for any thing that can be gathered out of the text.
Again, the only bare mentioning of eating, doth not inferre their not baking or ſeething, more then the bare naming of the peoples baking and ſeething will inferre their not before grinding of it, of which not a word there in the text: Its moſt like that which remained over, was ground with the reſt, either in Mills, or beaten in Mortars, as they uſed to do, Num. 11. 8. and ſo the Meal thereof was reſerved to be baken or ſodden the next day; which if ſo, they abſtained from no other work, then ſervile, as we do, from carrying our Corn to the Mill to be ground of the Millerd, which is his weeks dayes labour.
3. But grant all this to be ſo, yet this was but for the time of the Mannab, let him prove that it was ſo in Canaan, my inſtances before do ſhew the contrary. Nor was this preparation, but about the Mannab, becauſe it required ſuch labour, in the Mill and Mortar, to make it ready, a ſervile work, not fit for the Sabbath, being ſo much for ſo many Thouſands.
III. He alleadgeth, Exod. 35. 3. That they were prohibited to kindle a fire throughout all their habitations on their Sabbath day, Exod. 35. 3.
Anſw. 1. Conſider that this Commandement, was given ſome ſpace of time after the giving of the Law: in which ſpace they making a fire, they offended not, and therefore this ſtrictneſſe was not from the nature of the fourth Commandement it ſelf.
2. This inhibition muſt be underſtood of kindling a fire, for work forbidden to be done on the Sabbath day: for elſe there is no Coherence of this Verſe with the former: in which Moſes doth tell them, that God would have no ſix dayes work done, on the Sabbath, to wit, ſervile; Therefore duplicate page duplicate page for this end not to kindle a fire.
3. Some hold this Commandement to concern only making of fire for the furtherance of the Work of the Tabernacle; For therefore is here the Sabbath mentioned to ſhew, that the Work of the Tabernacle, ſhould give place to the S…bbath.
4. Learned men both Proteſtants and Papiſts hold, that to kindle a fire was not ſimply forbidden: for being a negative precept, it ſhould not have admitted at any time the making of a fire in any of their habitations. Is it like that in Winter they never made fire on their Sabbath? The ſeaſon was ſometime cold in that Countrey, as we may reade, John 18. 18. And what a Feaſt was that, to which Chriſt went on the Sabbath day, Luk. 14. 1. may it be ſuppoſed there was no fire?
Laſtly note, that had this been a durable precept, theſe words had been added to it, a Statute for ever throughout your generations: as we may ſee of forbidding work, in Levit. 23. 31 and it was uſuall in a durable Law to adde the word Exod 12. 14. 17. 24.for ever: for which many other texts may be produced, which is wanting here, as but temporary.
IV. He bringeth forth the puniſhment of him that gathered ſticks on the Sabbath day, Num. 15. 32, 36.
Anſw. 1. That here one was found gathering of ſticks upon the Sabbath day, and brought before authority for it, and his ſentence was to dye, and he was ſtoned to death, cannot be denied,
But that it hence is to be collected, that therefore it was an exact ſtrictneſſe impoſed upon Iſrael by the fourth Commandement, not ſo much as to g…ther ſticks upon the Sabbath day, reſt to be proved: For,
1. The fourth Commandement it ſelf is affirmative, and not negative, and therefore neceſſarily inferreth not the forbidding of ſuch an act for ever to the Iſraelites.
2. The words in the directory, Thou ſhalt do no work, are with a reſtriction, as I have proved.
3. It is manifeſt that the moſt zealous for the Sabbath, have had meate dreſſed then, fleſh-meate, and whither that Nehe. 5. 58.could be without fire, and fire without wood ſtickes or bones, or ſome other fewell, let any judge.
4. There was no prohibition for ſuch a work before ſet down expreſſely, and therefore they knew not what to do, till they asked Councell of the Lord concerning him.
5. This mans ſin was great before God: it appeareth by the greateſt puniſhment inflicted upon him, as was ſtoneing to death in Iſrael; but how came it to be ſo, not ſimply in breach of the fourth Commandement, but it was as learned men hold a preſumptuous ſin, a great ſin, for ſuch a one deſpiſeth the Word, and reproacheth God, Num. 15. 30, 31.
Now that he ſinned preſumptuouſly, it is ſo to be judged.
1. By the Connexion of the Story: for Moſes having ſet down a Law from God, againſt preſumptuous tranſgreſſions, Num. 15. 30, 31. He bringeth this for an inſtance thereof immediately, Verſe 32.
2. Becauſe he ſinned againſt two acceſſory precepts concerning the Sabbath. The one that none ſhould go out on that day, about worldly buſineſſe, as to labour for food; Exod. 16. 29. The other that none ſhould kindle a fire then, Exod. 35. 3. Now Contrary to theſe, this man went out, into the Wilderneſſe to gather ſticks, no doubt, to kindle a fire.
Therefore he ſinned againſt the firſt in going forth about ſuch a buſineſſe, and in his intention, to kindle and make a fire againſt the ſecond: therefore his ſin was great, while theſe two acceſſory precepts ſtood in force: But theſe being not perpetuall, this puniſhment on him proveth not the point of ſuch a preciſe ſtrictneſſe of the fourth Commandement, to be ever obſerved of the Iſraelites.
V. And laſtly, He bringeth in the holy women, followers of Chriſt, who would not annoint Chriſts body on the Sabbath day: but reſted from that work, as the Text ſaith, according to the Commandement, as thinking themſelves bound to ſo preciſe an obſervation by the Commandement.
Anſw. I Theſe words, according to the Commandement, may be thus expounded, that is, as they underſtood it by the Jewes interpretation, ſuperſtitiouſly: For theſe godly women, being trained up by the then Doctors of the Church, obſerved the Sabbath as they had learned it from them: And albeit, the work was to the honour of Chriſt, yet for that it was not of neceſſity to be done on that day, nor at all, in reſpect of Chriſts body, but only a Cuſtome for an honourable buriall, therefore they did reſt from doing that work on that day.
II. Take the reſt according to the true meaning of the Commandement, which impoſed reſt, this their reſt was according to the Commandement; and in that they did not this work, it was according to the Commandement, forbidding ſervile work, as the words in the Directory are to be underſtood.
For they could not annoint him, but they muſt firſt buy their ſpices and oyntments, which they might not do, buying and ſelling on the Sabbath being forbidden: That they could not buy them on the Fryday, as we ſpeak, is evident: For it was late ere Chriſts body was taken from the Croſſe, at even, Matth. 27. 57. then they did awaite, to ſee his buriall, Luk. 23. 55. in which ſpace the Sabbath was come on: (for they reckoned, from the Evening, to the Evening) and therefore ſtayed they till after the Sabbath, to buy them, Mark. 16. 1.
Thus we ſee his proofes, no proofes to argue any preciſe ſtrictneſſe in the words, (Thou ſhalt do no work) more to them then to us, by the Law.
SECTION XXI. Of the reaſon added unto the Directory with the Concluſion.
THe Lord himſelf addeth a reaſon unto his former words, why he giveth us Six dayes, and reſerveth the Seventh to himſelf; for that in ſix dayes he made all things, and reſted the Seventh day.
In which words he layeth down, as an unalterable ground of apportionating time between God and us, which is his own example of working ſix dayes, and reſting the Seventh, in the beginning of the world, which, as they be paſt and irrevocable, ſo is this portioning of time between him and us, to be perpetuall, elſe were his example thus propounded in his Donation, and reſervation, to no purpoſe.
He in this dividing of the dayes of the week, thus between him and us, reflected upon himſelf, looked onelyonly to what himſelf had done, and ſo gave ſo many dayes to us, and reſerved onelyonly one to himſelf.
Now what can be more permanent, than Gods own ſelf, in his own irrevocable Acts, from the worlds beginning, to be laid for the foundation of this his thus apportioning the week to us.
The Lord our God having thus laid down before them his unchangeable reſervation of the Seventh day for himſelf after his irrevocable gift of ſix dayes to us, he concludeth with theſe words; Wherefore the Lord bleſſed the Seventh day, and ſanctified it.
Its agreed on all hands, that here are the words of the Inſtitution of the Sabbath: not one of the late Writers gainſayeth this, that I have read or heard of.
The main of the Controverſie is, that here is (ſay they) the firſt Inſtitution, the ground of the Prolepſis, in Gen. 2. 2. and we ſay, they be a repetition of the Inſtitution, laid down before in that place of Geneſis, where no Prolepſis is.
For as the Lord here in the former words repeateth what he did in ſix dayes, and that he reſted the ſeventh day; ſo he repeateth his Inſtitution of the Sabbath then, what he did with the day on which he reſted, that is, becauſe he had finiſhed all his work in ſix dayes, and reſted the ſeventh day, he bleſſed and ſanctified it, to ſhew them here by this,
1. The Antiquity of the Sabbath day, from the beginning.
2. The Stability thereof, alſo grounded ſo upon Gods reſt, not alterable.
3. Why he charged the Commandement of keeping holy the Sabbath day upon them among the other Precepts, and that alſo with a Memento, above any of the reſt.
For in the repetition here of the Inſtitution, the Lord keepeth the word, Sabbath, in the Commandement, ſaying, He bleſſed the Sabbath day, and not as commonly we read it, he bleſſed the Seventh day, leſt any ſhould make that individuall Seventh day, on which God reſted, to be of the ſubſtance of the Commandement, which God in his wiſdom (let it be well obſerved) left out in the Precept, and here again in the repetition of the Inſtitution, and onelyonly nameth the Sabbath, what Seventh day ſoever it be, either that for the time, or another in the room of it: which Sabbath is the bleſſed and hallowed day of the Lord, and ſo to be accounted of for ever, as appeareth by all that hath been ſaid, if men be not diſpoſed to wrangle againſt the truth.
From all which is before delivered, its very apparent, that this fourth Commandement is no way Ceremoniall, True, taking it in an indefinite notion, commanding the ſanctifying of one day in ſeven.but a permanent Law to the worlds end, and not Ceremoniall, as in the following Sections I ſhall make it manifeſt.