A Threefold Treatise of the Sabbath, Section 24 – Section 25
SECTION XXIV. The fourth Commandement is a perpetuall Precept.
THis Commandement to be one of Gods precepts, is undenyable, but ſome hold it not durable.
To leave the ambiguity of the tearm, Morall, nor yet wholly to tye my ſelf to the word, Naturall, I will hold my ſelf to the word, Durable, or Perpetuall.
That this precept is a perpetuall precept, I thus prove;
I. The Lawes only for a time in Iſrael, were either the Ceremoniall till Chriſt, or the Politicall, till the diſſolution of the Common-weal of Iſrael; But this precept and Law, is neither of theſe: And therefore a perpetuall Law.
II. Ten is the perpetuall number of Gods Commandements, ſo delivered by God, Deut. 4. 13. and 10. 4. So preſerved by Moſes, ſo reckoned in all the Church of God to this day, and by our Church, as before I ſhewed; But this is one of the Ten; Therefore a perpetuall precept to uphold the number, elſe ſhould there not be Ten, except with the Papiſts we could finde ſome other precept, to cleave it in two to make up the number: And the Ten Commandements being Gods Covenant, Deut. 4. 13. we may not adde thereto, nor take from it. For mans Covenant being once confirmed, no man diſannulleth, or addeth thereto, Gal. 3. 15. may any then take from Gods Covenant? if not, then as this Covenant is perpetuall conſiſting of the number of Ten Commandements, no fewer in the firſt Tables, Deut. 4. 13. nor in the ſecond Tables, Exod. 34. 1. 28. nor more added, Deut. 5. 22. Therefore this fourth Commandement one of them, is perpetuall as is the Covenant it ſelf.
III. That which God did make of equall dignity to all the other perpetuall precepts, is perpetuall.
But God did every way make this Commandement equall in dignity with the reſt: for as the other were, ſo was this.
1. Commanded immediately at the ſame time, with the ſame Majeſty, with the ſame terrour. Exod. 20. 18, 19.
2. With the ſame preface, uttered under this title, The Lord their God, and with the ſame motive, of their deliverance, from Egypt, Exod. 20. 1, 2.
3 Written with the ſame finger of God, at the ſame time, in the ſame Tables of Stone, twice over, Exod. 31. 18. and 32. 16. and 34. 1. Deut. 10. 1. and 5. 22.
4. Its matter of one and the ſame Covenant of God, Deut. 4. 13. and 9. 15.
5. It was ordained by Angells in the hand of a Mediator, Gal. 3. 19.
6. It was put into the ſame Ark, and preſerved ever there with the reſt, Deut. 10. 5. 1 Kin. 8. 9.
IV. That which Jeſus Chriſt, as God man, or man God, as Mediator, is Lord of, is perpetuall, for what authoritie he ſo hath from his Father, he never layeth it down unto the end of all things, 1 Cor. 15. 24, 28. But thus is Chriſt Lord of the Sabbath, Matth. 12. 8.
Therefore is it durable to the worlds end.
V. Its Gods Commandement made upon his own inſtitution, from the worlds beginning as I before have proved: which inſtitution of bleſſing and ſanctifying the Sabbath day, is upon Gods own work in ſix dayes, and his reſting on the ſeventh day: giving to us the ſix, and reſerving unto himſelf the ſeventh unchangeably, as appeareth by our taking poſſeſſion of the ſix dayes for thouſands of yeers. Therefore the Commandement made upon the inſtitution, and the inſtitution ſettled upon unchangeable grounds, the Commandement muſt needs be perpetuall.
VI. That Commandement is perpetuall, the breach whereof maketh us guilty of all the other perpetuall precepts, and of the whole Law: for this it could not do, if it, and they were not in an untyable link together.
But the breaking of this fourth Commandement, in not keeping the Sabbath, makes men guilty of the breach of the whole Law, and of all the reſt of the Commandements.
1. Before the Law given at Mount Sinai, Exod. 16. 27, 28. where God doth charge them with the breach of his Commandements and Laws, becaue they had broken the Sabbath.
2. After the Law given; for all the breach of the Lords Satutes, and deſpiſing of his judgements, are concluded with this, They polluted my Sabbaths: This doth the Prophet Ezechiel very often, Ezech. 20. 12, 13, 21, 24. and 22. 8. 26. As if the carefull obſerving of the Sabbath might have prevented all.
And no marvell, for the hallowing of the Sabbath, was a ſigne, that they knew the Lord to be their Sanctifier, Exod. 20. 12. 10. that they delighted in the Lord, and honoured him, Iſai. 58. 13, 14. and that they took hold of the Covenant, Iſai. 56. 6.
3. Ʋnder the Goſpel, Jam. 2. 10. where the Apoſtle maketh him that offendeth in one point, guilty of all the whole Law. Now if we not only break, but take away this fourth Commandement, we are guilty of the whole Law, unleſſe we can ſhew that God hath blotted out, and repealed this Commandement out of his Law, ſince he put it in, if he have, ſhew where, if not, then the Commandement remaineth, and ſo in breaking it, we offend againſt the whole Law.
VII. This Commandement is perpetuall, for that the obſervation of the things therein commanded, are, by Gods appointment, in their uſe, the publike practiſe and profeſſion of the moſt neceſſary duties, of the three former precepts, and the publike upholding of the ſame: For the and holy reſt ſanctification of the day, being rightly imployed, is in the publike profeſſion of the true God, the God of Iſrael, as the firſt Commandement teacheth. In our worſhipping of this God, as the ſecond Commandement teacheth. In the glorifying of his holy Name, in the uſe of all his ordinances in Pſalms of praiſes, in meditation of all his works, to take occaſion of thankſgiving, as the third Commandement doth teach.
So that in truth, the keeping of this fourth Commandement, is the publike upholding weekly of thoſe Commandements, the practice and profeſſion of the principall duties thereof, which be perpetuall as the Commandements themſelves be.
If any ſay, the Churches obſervation of this day, from her own ordinance, and other dayes by her appointment, may ſupply the want of this Commandement though it be taken away.
But here being an immediate Commandement of God for this purpoſe once given, with ſo great authority, what reaſon is there to let this go, and to reſt upon an ordinance of leſſe force to binde?
VIII. That which the light of nature can finde out of it ſelf for ſubſtance, and eaſily will aſſent unto for the circumſtance, when its holpen by due and right means, that precept is naturall, and then, ſay I, perpetuall: I read not of any which deny this: ſee Thomas Aquinas 1oe. 2oe. q. 110. Artic. 1. in the Concluſion, whoſe words are ſummed in Maſter Dow his Diſcourſe, pag. 8. who doth approve of the propoſition.
But this precept may be found out by the light of Nature it ſelf, for the ſubſtance, and will readily aſſent unto it for the Circumſtance, when natures light is holpen by due and right means, and ſo being naturall, is alſo perpetuall.
I. Naturall light will finde out the ſubſtance, which is to keep holy a Sabbath day: For as it acknowledgeth God, and that he is to be worſhipped publikely: So it will enforce a time for this his worſhip, and reaſon by naturall light from Common principles in all men to know, and to worſhip God, will thus proceed.
1. Worſhip is an action, and every a…tion muſt be allowed it time: and a publike act, a publike time.
2. This time of ſolemne worſhip cannot be all the time, and the whole time of mens lives: for that there muſt be a time for other things.
3. That therefore if not all, then ſome time for ſuch publike ſervice is to be ſet apart, from the reſt of the time of life.
4. That this parting of time, muſt needs be a ſet time, that the certainty of a publike ſervice time may be publikely known, elſe how ſhall they meet together?
Thus farre naturall light will go, with an unanimous conſent in all of any common Capacitie in diſcourſe; and this is the knowledge of the fourth Commandement grounded in man by his light in Nature, touching the ſubſtance of the Commandement.
II. By the help of inſtruction it will readily aſſent unto the Circumſtance, both in regard of what ſpace, as alſo how much within that ſpace, is to be allotted unto God, for his publike ſervice: For let this thing be propounded to a diſcourſive naturall underſtanding, and ſee, if it do not eaſily yeild.
That the ſet and lymitted ſpace and quantity of time, muſt be preſcribed either by God or man.
But not by man, for if left to man then,
1. Either to every man ſeverally, and ſo tot capita, tot ſenſus, and never an agreement.
2. Or to all mankinde conjoyntly: who can never meet together.
3. Or to ſome one over all the world, which Monarchicall power never any had yet, for I count not Adam and Noah Monarches in this ſenſe.
4. Or to ſome ſpeciall perſons of equall authority over all: nor did God yet erect ſuch an Ariſtocratie.
5. Or to ſeverall Princes in their ſeverall Dominions, and here we ſee a diſcrepancy.
Therefore ſeeing men cannot agree, the diſcourſive naturall underſtanding will not leave this time to man.
Then will it allow it unto God, as moſt equall to him to preſcribe the ſame: Now if it be Gods authority to ſet the time, then will reaſon perſwade further, and think,
1. That certainly God hath ſet down the time.
2. That I am to ſeek and make inquiry after the time, when, and how much he hath appointed.
3. That this inquiry muſt be by the beſt means, the moſt ſure, and certain, to come to the knowledge of the time determined.
4. That means is, and can be no other, but Gods own revealed will.
5. That this revealed will is known by his Word, on which, even naturall underſtanding maketh a man to reſt, as the Heathen did upon the Oracles of their gods. Now then, if mans naturall light be informed, that God hath commanded a Sabbath in a week, allowing us firſt ſix dayes, and the ſeventh reſerved only for the Sabbath, man in his underſtanding will acknowledge it great reaſon to yeild it him. Thus we ſee how nature informed, can reach unto the Circumſtance of the fourth Commandement, and therefore its perpetuall.
IX. That a perpetuall Law and precept, which we are daily to pray unto God to write in our hearts, and to incline our hearts to keep, and to be mercifull therein unto us.
But thus are we to pray unto God concerning this Commandement, and that by the Direction of our Church, every Lords Day publikly: Therefore is it perpetuall, elſe we mock God in ſo praying. The holy and learned Biſhop Lakes, underſtands it of our Lords day grounded upon the fourth Commandement.
And who can think them to be of any other minde that added this prayer to this, and every one of the Commandments.
The Authors of the Homilies underſtood it ſo, it is more then probable, for that they call the Lords day, our Chriſtian Sabbath, and affirm it to be the Commandment of God.
It hath been underſtood of all ſo heretofore till of late, whoſe perverſe anſwers to it are but unconſcionable perverſion of it, and without ſoliditie; yea, ſome anſwers ridiculous and abſurd.
X. That Law, is perpetuall, the breach whereof God hath puniſhed heretofore, and yet doth, and lately within theſe few yeers, with very remarkable judgements: For Gods puniſhments he ſendeth for breach of his own Laws; if the Law were not in force, then were there no ſin, and there ſhould be no puniſhment; this our Homily taketh notice of. And albe it ſuch judgements might fall upon other dayes, yet let any ſober ſpirit tell me, why ſuch happen on theſe dayes ſo frequently, what may be the cauſe, but ſin and breach of this Commandment?
XI. That Commandment which the Church of God hath from the beginning of it unto this day obſerved, as one of Gods Commandments that is perpetuall: But ſo hath this been obſerved: For let any ſhew that any Church ſince Chriſt ever rejected this as none of Gods Commandments: Who are they that ever durſt deny it, or ever attempted to expunge it out of the Decalogue? The Papiſts make it a Commandment of God, ſo doth our Homily, our Book of Common-Prayer, the Book ſet out by King Henry the eighth, approved by one and twenty Prelates, and many Doctors, and by the Parliament, alloweth this for a Commandment, affirming that the breach thereof doth much offend God, and provoketh his wrath and indignation againſt us. Therefore it being ſo held to be one of Gods Commandments in all ages hitherto, it remaineth in all ſober mens account the Commandment of God. It cannot be perpetuall ſay ſome, becauſe it is a poſitive precept. But I have ſhewed:
1. That it is in nature acknowledged both for ſubſtance and circumſtance.
2. Albeit it were poſitive, it would not follow, that therefore it ſhould not be perpetuall. For a precept may be Poſitivum naturale, and ſo durable, for the poſitiveneſſe taketh not away the naturality of it, but it remaineth perpetuall, although the precept have further revelation, then the naturality thereof can extend unto: For the poſitiveneſſe, only accommodateth the naturalitie to ſome ſpeciall certainty. Again, albeit the precept be meerly poſitive, yet might it be perpetuall, as the Law to Adam of not eating the forbidden fruit: it was perpetuall to Adam, and all mankinde, as we may ſee in the bringing of death upon us, aſwell as upon Adam. Alſo, is not the inſtitution of Baptiſme, and the Lords Supper poſitive, and not naturall; yet as durable as the world, to the ſecond coming of Chriſt: For here we muſt know two things, whether the Law be naturall, or poſitive, in which they do agree.
1. The authority of both is Divine, of both God is the Author, and both binde the Conſcience to obedience.
2. The independancy of both: for neither have any dependancy of mans will, either to eſtabliſh or alter them and both are in diſpenſable, and unalterable, by mans authority: The Continuance of both, are to be judged by Gods only will and intention, albeit they be not both alike in their Natures, in ſome things.
SECTION XXV. How much of the Moſaicall Sabbath, is in the Commandment to be kept holy.
THe Sabbath inſtituted by God, and commanded to Iſrael in this fourth Commandment, is to be underſtood not of ſome part, but of the whole day.
1. The time in the precept, is a day, not a part of a day, nor the greater part, much leſſe ſome few houres in the day, can be counted a day, neither was it ſo with the Jews.
2. Gods gift of ſix dayes, we underſtand for full ſix dayes, and ſo no doubt is the day of reſt, the Sabbath day to be taken in the Commandment.
3. What God bleſſed and ſanctified, he ſanctified wholly, as holy things, veſſels, Numb. 31. 6. holy oyntment, Exod. 30. 25. Garments and the like. So holy places, as the Tabernacle, Exod. 29. 44. This, nor thoſe were holy only in part, but wholly. So is Gods holy time, holy, for the whole time.
4. The people of God kept the whole day from the beginning to the end, Exod. 16. 30. and this appeareth ſo in Nehe. 13. 19. and by the holy women followers of Chriſt, Mark. 16. 1. Luk. 23. 55, 56. and 24. 1.
5. The reproofe of thoſe that went out to ſeek Mannah, in the morning before the Sun roſe, Exod. 16. 27. and the puniſhment of him that did gather ſticks, Num. 15. doth ſhew it, that the whole day is to be ſet apart for the Lord. And though ſome works might be done: yet the day was the Lords, the wholeday.
6. If the whole day was not the Lords, then it was partly holy, and partly unholy, ſacred, and common too; but in holy writ we reade not of any ſuch partaking ſtakes with God.
Therefore we are to underſtand the whole day for Sabbath.