The Morality of the Fourth Commandment Still in Force, Consideration of lecture · Section 3

The Morality of the Fourth Commandment Still in Force · Consideration of lecture · Section 3

p. 201It is confeſſed that this proofe is good, God bleſſed the ſeventh day, and ſanctified it; therefore he commanded it to be kept holy by his people. The ſanctifying of the day in the true notion thereof being nothing but Gods commanding man to ſanctifie it, which yet if any man deny, I appeale to my former argument, delivered in the former Section, for the juſtifying thereof. OnelyOnly it is ſaid that therence it followeth not that Then or at that time, to wit, the very day whereon God reſted, he commanded it to be kept holy by his people. Now this exception alſo I have remooved in the former. Section. And it is very ſtrange we ſhould be to ſeeke of the time in reference whereunto this is delivered; moſt of all, if ſpoken onelyonly in reference to 2500 yeares after, and not the leaſt intimation of ſo ſtrange an anticipation beyond all example, as Walaeus and Rivetus have proved. When Abulenſis ſaith that Moſes spake this by anticipation rather to ſhew the equity of the Commandement then the Originall; If the booke of Geneſis were written before the Commandement was given on mount Sina, this interpretation muſt ſuppoſe that the Lord had already revealed to Moſes what hee would doe on Mount Sina; and what ground is produced for the building of ſo much as any conjecture hereof thereupon? And what wiſe man would expect that any man ſhould be ſatisfied herewith? Doth it not concerne them who maintaine this affirmative to make it good by Texts of Scripture? If after the Commandements were delivered on Mount Sina; what neede of repreſenting the equity thereof, ſeeing the equity, and that in this very way, is expreſſed in the Commandement it ſelfe, and p. 202that in ſuch manner as to manifeſt evidently that God did not now begin to command this, but that hee commanded it of old, even from the Creation, as already I have diſputed and proved. And though Abulenſis were of this opinion, yet Catarinus was not; and though Pererius the Jeſuite tooke part with Toſtatus, yet Rivetus hath ſhewed that Cornelius de lapide, Emmanuel Sa. Ribera, all Jeſuites do not, but with Catarinus rather, or that Steuchus, Eugubinus, Genebrard, and Iacobus Salianus concurre with them, againſt the opinion of Toſtatus, Gomarus acknowledgeth Marius alſo to be of the ſame minde, all Papiſts; and let mee adde unto theſe all the Remiſts, as appeares in their notes upon Apoc. 1. 10. Enoſh might call upon the Lord, and Abraham offer ſacrifice, without relation to a ſet, and appointed time, oftner and ſeldomer as they had occaſion. It was in the former Section ſignified to be Torniellus his reaſon which here is anſwered; now Torniellus was of a contrary opinion to us in this particular, yet hee confeſſeth that it ſeemed hardly credible; neither doth the Doctor deny it, onelyonly hee ſaith that Enoſh might ſo doe; hee doth not ſay hee did; yet undoubtedly many things are done that are hardly credible ſhould be done, much more might bee done, though indeed they are not; Yet this is none of our arguments; but ſuch as it is, let us not extenuate it, but take it aright as it deſerves to be taken. Torniellus ſuppoſeth that Enoſh did apart himſelfe from the ſonnes of Cain; Now Enoſh was not alone in this, for the Text ſaith, Then began men to call upon the name of the Lord, not Enoſh alone. Now in ſeparation, they that ſeparate from the ſame company in an holy manner have reaſon to congregate themſelves; the ſame holineſſe is as powerfully effectuall to the one as to the other; and they are called the Sonnes of God, in diſtinction from the ſonnes, and daughtes of men, Gen. 6. 2. though then the very ſonnes of God began to degenerate. And that theſe meetings of many ſhould be without a ſet, and appointed time, I cannot deviſe any colour of probability. 1. For that they could not all meete in one congregation. 2. that meeting in diverſe, the children of God ſhould deſire that at one time their meeting might be, the prayers p. 203of many concurring in the ſame faith, and joyning together doe beſiege Gods Eares, and worke an holy violence upon him. 3. otherwiſe, there would be a breach of ſociety and mutuall commerce, that being an holy day in one place or countrey which was not in another. 4. being divided farre off it would be moſt difficult to make new appointments. 5. little likelihood of agreement herein if left unto themſelves, without ſome divine direction and appointment. But to returne, the next portion of the diſcourſe is this. And as for the not falling of the Manna on the Sabbath day, this rather was a preparation to the Commandement, then any promulgation of it. But ſuppoſe it had beene a promulgation of it, what could that hinder the diſcourſe of Iacobs not neglecting Labans flocke upon conſcience of the Sabbath, which was long before the children of Iſraells going downe into Egypt; whereas Manna fell not untill their departing out of Egypt, and comming into the Wilderneſſe, which was diverſe hundreds of yeeres after. But yet the ordering of the Manna in the falling of it ſix dayes, and not the ſeventh; doth evidently argue that this ſeventh ſtanding in juſt correſpondency to the ſeventh day from the Creation, (as appeares by the ſtory following) the dividing of time into weekes, and ſeptenaries from the Creation, was exactly obſerved from the Creation all along untill that time: And no leſſe evidently doth it manifeſt, that the Sabbath day was obſerved before the Law given on Mount Sinai; and conſequently either by light of nature directing them to the day of the weeke whereon God reſted; or by Commandement, and Commandement wee finde none before that on Mount Sinai, unleſſe that in Gen. 2. 3. Goe for a Commandement from the beginning.

The firſt mention wee reade of the Sabbath is that Exod. 16. 23. Where Moſes ſaith, This is that which the Lord hath ſayd, to morrow is the reſt of the holy Sabbath unto the Lord; and let every one judge whether there bee any forme of a Commandement in this, and whether hee doth not ſpeake unto them of a Sabbath as of a thing formerly well knowne unto them, and v. 25. To day is the Sabbath unto the Lord; p. 204to day yee ſhall not find it in the feild. This is not ſpoken as if the condition of a Sabbath were any new thing unto them. But let us ſee whether there be any great ſtrength in that which followeth. Put the caſe that Iacob on the Sabbath had neglected Labans flook, and that the Iſraelites under Pharaoh had not made up their tale of brickes, neither had he eſcaped a chiding, nor they the inſolent fury of their taskmaſters. And now according to the principles of theſe Sabbatarians, what would you counſaile them to doe? did they obſerve the Sabbath? they were ſure of puniſhment from man, did they neglect it, they were ſure of vengeance from the Lord, unto ſuch ſtreights are they reduced, who would impoſe the Sabbath as a perpetuall Law of nature. As for the firſt of theſe, wee cannot be ignorant, that both flockes of ſheepe, and heads of greater cattell were looked unto in the time of the moſt rigorous obſervation of the Sabbath. Our Saviour obſerves the Jewes practiſe (notwithſtanding all their rigour this way) was to unlooſe their Oxe, and leade him to watering: Neither was Laban ſo rigorous a Lord to Iacob being from the firſt his unckle, and afterwards his father in Law, and one that had as good meanes to know the ſtory of the Creation as Jacob, and how that the Lord from the beginning Bleſſedthe ſeaventh day, and ſanctified it; afterwards Iacobs poſterity met with Taske-maſters in Egypt. And if the Aegyptians had made conſcience of ſetting ſome time apart for the ſervice of God, according to the ſuggeſtion of that light which is confeſſed to extend ſo farre by nature, how improbable is it they would deny this unto their ſervants? The Kings of Perſia did not uſe them ſo hard, but promoted their ſacrifices that they might pray for the King, Ezr. 6. 10.Ezra 6:10and the Kings Children; Traian made a Law that the Jewes ſhould not be moleſted on their Sabbath. The Turkes at this day give liberty unto Chriſtians for the free exerciſe of their religion. And why ſhould wee thinke the Aegyptians more rigorous to the Iſraelites then the Babylonians were to the Iewes? Or if alike; why may not a man conclude as well of the Iewes in Babylon, as of the Iſraelites in Egypt that If they did obſerve the Sabbath they were ſure of puniſhment from man, if they did neglect it, they were ſure of vengeance from God. p. 205The Canon of Laodicea enjoyning the celebration of the Lords day hath this caution, ſi poſſint; which is thought to be ſpoken in reference to ſervants under the tyranny of Heathen maſters. And if the obſervation of the Sabbath may give way to the exerciſe of charity towards others, and of mercy towards beaſts, may it not much more to the exerciſe of mercy towards our owne bodies? yet what if all this were granted? who ſeeth not that if there be any ſtrength in this argument they may by as good reaſon diſpute againſt the profeſſion of Chriſtianity under perſecuting tyrants. For if they doe profeſſe chriſtianity under ſuch; they are ſure of puniſhment from man; if not, they are ſure of vengeance from God. So that to no ſuch ſtraights are wee put as is deviſed, like as the ſtate of the queſtion obtruded upon us is deviſed alſo, but that I have formerly cleered, and ſhewed that wee are to diſtinguiſh. 1. of time in generall to be ſet apart for Gods ſervice. 2. of the proportion of time in ſpeciall. 3. of the day under that proportion of time in particular. And how farre the light of nature doth—direct us in all theſe. That the ſanctification of the ſeventh day as commanded from the beginning unto man, I have already proved in the former Section, and alſo that reaſon juſtifieth this drawne from the diviſion of time into weekes, as which had its courſe from the beginning of the World; and how authority both ancient, and moderne doth countenance this way of ours farre more then the contrary. And Manaſſes ben Iſrael one of the ancient wiſe Doctors of the Jewes obſerves, that when the Jewes are bid to remember that they were ſervants in Egypt, this is as if it had beene ſayd, remember how that in Egypt, where thou ſervedſt, thou waſt conſtrayned to worke even upon the Sabbath day. In Exod. quaeſt. 36. Upon the Lords bleſſing the ſeventh day and ſanctifying it from the beginning of the World, and upon the fourth Commandement is founded our obſervation of the Sabbath; as Chryſoſtome hath profeſſed; that God hath manifeſted from the beginning that one day in the circle of the weeke ought to be ſet apart for a ſpirituall reſt.

All confeſſe that there is a difference betweene. 1. Time in p. 290generall to be ſet apart for Gods ſervice. 2. And the proportion of that time. 3. And the particularity of the day in that proportion. The firſt is generally receaved to be morall, the other two ſome had rather call poſitive, then ceremoniall, becauſe they conceave it to have beene inſtituted in Paradiſe before the fall, when there was no neede of any ceremony. They who do moſt judiciouſly diſcourſe of ceremony in the fourth Commandement, doe not call it ceremoniall hand over head, but with reference to the reſt of the day. And herein the ceremoniality they apply to the reſt on the ſeventh day. As for the ceremoniality to be found in the proportion of time indefinitely conſidered, as in one day of ſeaven, I never read nor heard, till now. Yet wherein this ceremoniality doth conſiſt, I meane the thing ſignified thereby is not explicated at all, neither in reſpect of the proportion of time, as of one day in ſeven, nor in reference to the particular day. Yet the Jewes reſt on the ſeventh day, is generally conceaved to prefigure Chriſts reſt in the grave that day full and whole, and onelyonly that day. And as Doctor Andrewes Biſhop of Wincheſter in his Starre Chamber ſpeech profeſſeth, that It hath ever been the Churches doctrine that Chriſt made an end of all Sabbaths by his Sabbath in the grave. That Sabbath was the laſt of them. So Auſtin de Gen. ad lit. l. 4. c. 11. Beda in Hexameron on Geneſis, Aquin. 2. 2. q. 121. art. 4. Piſcat. on Luc. 14. And albeit the reſt from workes may have a ceremoniall ſignification of a reſt from ſinne in the way of grace, as, Ezech. 20. 12. and a reſt both from ſin, and ſorrow; (which is alſo a ſpeciall worke of ours through ſin, Ier. 2. 17. haſt thou not procured this unto thy ſelfe becauſe thou haſt forſaken the Lord.) and that in the way of glory, Hebr. 4. yet this is no ſuch ceremony as to be aboliſhed upon the fulfilling of the thing ſignified; for even the Jewes under the Law had their reſt from ſinne (in the way of grace) as wee Chriſtians under the Goſpell, yet nevertheleſſe obſerved the Sabbath, and that glorious reſt which ſhall not be accompliſhed till the end of the World, is commonly called an eternall Sabbath. And undoubtedly that is to be accompted as a reſt morall whereunto the ſanctification p. 207of the day calleth us, namely to reſt from all workes, as they are Avocations from ſacred studies, and meditations. But doth Abulenſis accompt the reſt of one day in ſeven ceremoniall, and not morall? Doctor Willet relates him as of an other opinion, and diſtinguiſhing thus. There are ſome things which are ſimply morall, and ſome things ſimply ceremoniall; and ſome things of a mixt kinde, as being partly morall, partly ceremoniall. Simply morall are thoſe things which are grounded on the judgement of naturall reaſon, as when naturall reaſon doth dictate that ſome time is to be ſet apart for Gods ſervice; But preciſely to appoint the ſeventh day more then any day of the weeke, is ſimply ceremoniall, quia non habet fundamentum à ratione, ſed à voluntate condentis legem; becauſe it is not groundedon reaſon, but on the will of the law-maker. But to appoint one day of ſeven, and that day wholy for the ſpace of 24. houres to conſecrate to Gods ſervice, as therein to abſtaine from all kinds of worke, theſe things are not purely or ſimply ceremoniall, but partly morall as grounded on the judgement of reaſon, though not totally and wholy. For the firſt, if above one day in the weeke ſhould be kept perpetually holy, Gravamen eſſet laborantibus toties vacare; it were a grievance to labourers to reſt from worke ſo oft (his meaning is in this caſe, they could not ſufficiently provide for themſelves, and their families, as touching the maintenance of this life temporall) and if but one day in a fortnight or a month ſhould be appointed, obliviſceremur Dei per deſuetudinem cultus ipſius. We ſhould forget God through not accuſtoming our ſelves ſufficiently to his ſervice. Therefore it ſtands with reaſon that one day in ſeven ſhould be celebrated to the Lord. This ſurely is not to deny the proportion of one day in ſeven to be conſecrated unto the Lord, to be morall; but to confirme it rather. Neither doe I finde that Aquinas reſolves it ſo, as here it is pretended; that which hee ſayth to be ceremoniall, is applied by him onelyonly to the particular day of the weeke. Indeed hee doth ſay that the proportion of one day in ſeven to be conſecrated to the Lord, is morall, neither doth hee deny it; onelyonly hee ſayth, it is morall that ſome time ſhould be ſet apart for Gods ſervice. And it may be under this he comprehends the proportion of one day in ſeven, Zan. in 4. praecep. p. 599.as Zanchy doth.

p. 208For albeit hee treads in Aquinas ſteps when hee ſayth, Morale eſt quatenus natura docet & pietas poſtulat, ut aliquis dies deſtinetur quieti, ab operibus ſervilibus, quo divino cultui vacare poſſit Eccleſiá; ceremoniale eſt quatenus ſeptimus dies fuit praeſcriptus, & non alius. It is morall to have a day deſtinate to reſt from ſervile workes ſo to be free for Gods ſervice. It is ceremoniall, that the ſeventh day, and no other is preſcribed for this: yet a little before hee manifeſteth that by one day to be ſet apart, for this he meanes one day in ſeven, when he thus ſayth.

Morale eſt mandatum, quatenus praecipit ut è ſeptem diebus Ibi. l. p. 595. Con. 1.unum conſecremus cultui divino—& proinde quatenus tale mandatum eſt nunquam fuit abrogatum nec abrogari poteſt. The Commandement is morall as it commands us to conſecrate one day in ſeven unto divine ſervice. And ſo doth Dominicus Bannes 22. q. 44. art. 1. & Bellarmine de cultu Sanctorum lib. 3. cap. 11. And if no other be the opinion of Aquinas, if the ſchoolmen of what ſect ſoever ſay the ſame; it followeth that they differ no more from us then Aquinas did; it may be they will be found to agree with us. For I doe not thinke any ſchooleman, being put to it will deny but that by the very light of nature, not onelyonly ſometime, but a ſufficient proportion of time muſt be ſet apart for Gods ſervice. And albeit had we beene left unto our ſelves without any indication of this proportion from God, wee might well have beene to ſeeke in the ſetting forth of this convenient proportion. Yet conſidering how God hath gone before us making the World in ſix daies, and reſting the ſeventh, and conſidering thereupon the diviſion of time into ſeptenaries of dayes, reaſon I ſhould thinke with Toſtatus, doth dictate that the proportion of one day in ſeven was more convenient then any other. Or if this were not ſufficient for our direction herein; yet when God hath manifeſted unto us both after the Creation, and in the fourth Commandement what proportion of time hee likes beſt for this (as it is in reaſon fit that the Maſter, eſpecially ſuch a Maſter ſhould preſcribe what proportion of time ſhall be ſet apart for his ſervice) then with Chryſoſtome wee have cauſe by the very light of nature p. 209undoubtedly to conclude; that if in the beginning, and under the Law God required one day in ſeven to be conſecrated to his ſervice; wee ſurely cannot allow unto him a worſe proportion under the Goſpell. And Iacobus de Valentia adverſ. Judae. q. 2. Praeceptum de Sabbato celebrando eſt partim morale Concluſ.propter primam conditionem. This firſt condition in reſpect whereof he ſayth it is morall, hee profeſſeth to be two fold. 1 in regard of the reſt. 2. in regard of the ſanctification of it, then hee proves it ſaying, probatur, Nam primo Sabbatum Ad 1. & 2.fuit praeceptum ad requiem hominis, & ſanctificationem Dei, ut homo ceſſaret ab omni negotio mundano, ut facilius poſſet Deo ſervire & latriam exhibere. Then comming to ſpecifie the proportion of time to be allowed hereunto, Oportet (ſaith hee) ut aliqua dies in ſeptimana ad hujuſmodi ſanctificationem & latriam ſit Deo dedicata. Et ut ſic hoc praeceptum eſt ſtabile & aeternum, ut patebit. One day in the weeke muſt be dedicated unto God for this ſanctification and worſhip, and thus the precept is ſtable and everlaſting as it ſhall appeare. In like manner Stella upon Luke 14. In the ſanctification of the Sabbath there was ſomething morall, and ſomething ceremoniall. It is morall to obſerve one day in the weeke; but that it ſhould be this day or that day, this is ceremoniall. Adde to theſe Bellarmine de cultu ſanctorum lib. 3. cap. 11. Ius divinum requirebat, ut unus dies hebdomadae dioaretur cultui divino. Thus we ſee theſe are directly for us; Aquinas and the ſchoolemen are not directly againſt us, (as hitherto it hath appeared,) no more then Zanchy, who yet is directly for us, as hath beene ſhewed. By the way, it doth not follow from any evidence, that either theſe or Toſtatus have given, that the aſſigning of one day above another was ceremoniall, taking this word (ceremoniall) in proper ſpeech: for 1. it may be accompted poſitive. 2. what have wee to doe with ceremonialls (in proper ſpeech) now under the Goſpell, who yet doe ſtill obſerve one day in ſeven. 3. nay why may not that alſo juſtly be accompted morall, if God hath marked out that day wee celebrate by ſome notable worke, to be conſecrated to the Lord, above others? eſpecially according to Biſhop Lake his grounds, namely that the worke of p. 210the day is the ground of hallowing the day: for proofe whereof hee appeales to the inſtitution of all feaſts both humane and divine. In this caſe, I ſhould thinke there is no colour for ſuſpition of any Judaiſme; who thoſe fathers are, who have pronounced (as here it is ſaid) the fourth Commandement to be a ceremony, a ſhadow, and a figure only, here it is not mentioned, but delivered at large, but I finde that Iſychrius rejects from the Decalogue this precept for the obſervation of the Sabbath, eſteeming it to be only ceremoniall, oppoſed here in by Dominicus Bannes; Sed profecto fallitur quoth Bannes: for the 22. q. 44. art. 1.precept is morall as touching the ſubſtance of the praecept, to wit, that there be a certaine time wherein a man ought to reſt unto God, although the determination of ſuch a time be not deſigned: But heretofore the ſeventh day was deſigned by a Divine praecept poſitive; in the Law of grace, the day of the Lords Reſurrection; ſo that amongſt the people of God, one day in the weeke hath been determined for divine ſervice. As for our Divines, the moſt generall opinion amongſt them is, that the obſervation of one day in ſeven is of perpetuall obſervation. For albeit Brentius upon Leviticus affirmes, that the Church may in theſe dayes obſerve but one day in 14. if they will. Yet not onelyonly Gomarus, and Rivet profeſſe that under the Goſpell wee muſt allow a better proportion of time for Gods ſervice, rather then a worſe, in reference to that which was allowed under the Law: But Luther tom. 5. fol. 610. profeſſeth that ad minimum unus dies aliquis per hebdomadam, is to be choſen for Gods worſhip, and Baldwin in his caſes of conſcience. 2. c. 13. caſ. 2. touching feaſts. It is morall (ſaith hee) to ſanctifie one day in ſeven. Maſter Hooker confeſſeth as much in his Eccleſiaſticall policy. And if Calvin hath a way by himſelfe in this; there is no reaſon hee ſhould be introduced to affront the moſt generall current of our owne Divines, muſtered up by Walaeus as a cloud of witneſſes, ſtanding for the morality of one day in ſeven. Yet Walaeus hath cleared alſo Calvin in this point, and that in reference to more pregnant paſſages then are produced here; where nothing is delivered in oppoſition thereunto; the laſt tends to the confirmation of it.

p. 211For if it be reaſonable that one day in ſeven ſhould be allowed for the eaſe, and recreation of ſervants; what day ſhall be their Sabbath, if not the day of reſt? and if this be moſt reaſonable, I hope in the ſecond place it will be judged moſt unreaſonable that there ſhould be one Sabbath for the Maſter, and another for the ſervants: undoubtedly, now God hath gone before us in allotting this proportion of time for his ſervice; wee may be bold to ſay with Azorius (and that incorreſpondency to Toſtatus his diſcourſe) that rationi maximè conſentaneum eſt after ſix worke dayes to conſecrate one unto divine ſervice. And ſeeing God hath required ſuch a proportion of time for his ſervice under the Law: by the very light of nature it appeares to be moſt unreaſonable wee ſhould allow him a worſe proportion under the Goſpell, and Calvin profeſſeth that Nobis cum veteri populo quoad hanc partem communis eſt Sabbati neceſſitas. We have as much neede of a Sabbath Harm. in 4. lib. Moſis in praecep. 4.as ever the Jewes had. As touching the three particulars wherein Toſtatus is vouched to affirme the fourth Commandement to bee an unſtable, and alterable ceremony. Firſt I have not hitherto found, that Toſtatus confoundeth the proportion of one day in ſeven, with the particular day under this proportion; as if theſe were equally ceremoniall. The reſt on the ſeventh day in the judgement of the ancients prefigured the reſt of Chriſt (that day) in his grave, and in that reſpect was accompted by them ceremoniall. But as for the proportion of one day in ſeven, never yet did I meete with any who ſet his wits on worke to deviſe any thing in Chriſt to be prefigured thereby, that ſo it alſo might be accompted ceremoniall. Yet I nothing doubt but this proportion is alterable by that power whereby it was preſcribed, but not by any inferiour power; and ſo it is accompted by Jacobus de Valentia, ſtabile & aeternum, ſtable and everlaſting; and moſt unreaſonable that wee ſhould not be bound to allow as good a proportion of ſervice unto God under the Goſpell, as the Jewes were bound to allow him under the Law.

The reſt of the ſeventh day being ceremoniall, wee hold not onelyonly with Toſtatus that it is alterable, but with Stella that p. 212it muſt be altered; and I hope the word it ſelfe affords evidence enough for this. It is true, the fourth Commandement in the very front commands the ſanctifying the Sabbath not the ſeventh day, but the Sabbath: and in like maner it ends with profeſſing that the Lord Bleſſed the Sabbath day (not the ſeventh) & ſanctified it. But when the queſtion is made what Sabbath? I ſhould rather anſwer a reſt from all ſervile works, then as here it is anſwered, The ſeventh day. For undoubtedly God doth not therein command us to reſt the ſeventh day in correſpondency to the ſeventh day from the Creation, there is commanded one day in ſeven, and a ſeventh after ſix dayes of worke. But wee muſt leave it unto God as to preſcribe unto us, the Maſter to his ſervants, the proportion of time to be ſet apart for his ſervice, ſo the particularity of the day alſo under the ſpecified proportion; leaſt otherwiſe there might be as many different opinions hereabouts, and courſes according thereunto amongſt the people of God, as there be dayes in the weeke. Now God did appoint the ſeventh day of the weeke unto the Jewes for their Sabbath; but the firſt day of the weeke, hee hath appointed unto us for our Sabbath; ſtill obſerving ſix dayes worke before, and a ſeventh of reſt unto God, after. And thus Zanchy a learned and judicious Divine interpreteth the fourth Commandement in 4. praecept. p. 599. Col. 2. Stat ſententia non ſine cauſa factum eſſe, ut in ſubſtantia praecepti dictum non ſit, Memento ut diem ſeptimum, ſed ut diem Sabbati. i. quietis ſanctifices. Hac enim ratione nos quoque praeceptum hoc ſervamus, dum ſanctificamus diem Dominicum, quia hic quietis dies nobis eſt, ſicut Judaeis fuit ſeptimus. I am ſtill of opinion, that not without cauſe it is ſo ordered, that in the ſubſtance of the precept it is not ſayd, remember the ſeventh day, but remember the Sabbath day, that is, the day of reſt to ſanctifie it. For by this meanes, wee alſo keepe this precept in ſanctifying the Lords Day.

So that this is not the opinion of Doctor Bownde onelyonly, and of Maſter Perkins, but of Zanchy alſo, and Iacobus de Valentia adverſ. Iudaeos qu. 2. concluſ. 4. Chriſtian Religion celebrates a true morall Sabbath on the Lords Day, as touching the p. 312time, in as much as it celebrates it on the day, whereon it ought to be celebrated, and concludes, So the precept of the Sabbath as it is morall remaines in the new time celebrated on the Lords day. So Dominicus Bannes formerly alleaged diſtinguiſheth the ſubſtance of the praecept, from the particular determination of the day; and addes, that by a poſitive precept the ſeventh day was deſigned unto the Iewes; but afterwards under the Law of grace Bannes 22. 4. 44 art. 1.was deſigned the day of the Lords Reſurrection, So that alwayes to Gods faithfull people was deſigned one day in the weeke, for Divine Service. Whereas other feſtivities (ſayth hee) are in courſe by the inſtitution of the Church. And Doctor Andreues alſo ſheweth out of Math. 24. 20. that there muſt needs be a Sabbath after Chriſts death, and addes, that Thoſe which were ceremonies were abrogated: but thoſe which were not ceremonies were changed; as the Miniſtery from the Levites to be choſen throughout the World. So here the day changed from the day of the Jewes to the Lords Day, Revel. 1. 10. And accordingly interpreteth the fourth Commandement as belonging unto us Chriſtians as bound to obſerve the Sabbath 1. in our judgment by a reverend eſteeming of it, not as a day appointed by man. 2. in our uſe ſet downe, Eſay 58. 13. not following our owne will, nor doing our owne workes. Hereupon a queſtion is propoſed thus. But is not the Sabbath a ceremony, and ſo abrogated by Chriſt? and the anſwer is this, Do as Chriſt did in the caſe of divorce, looke whether it were ſo from the beginning; Now the beginning of the Sabbath was in Paradiſe before there was any ſin, and ſo before there needed any Saviour, and if they ſay it prefigured the reſt we ſhall have from our ſins in Chriſt, We grant it, and therefore the day is changed, but no ceremony proved. The practiſe of piety is a booke dedicated unto his Majeſty that now is, when hee was Prince Carles in the yeere 1626. which is now 15. yeeres agoe, came forth the 10^th Edition of it; wee have heard it highly commended by King Iames, and that it commended the author of the dedication to a Biſhoprick. The author of this treatiſe, is large upon the Sabbath, and concurres with us in every particular wherein wee are by the Prefacer to this tranſlation oppoſed. Amongſt other particulars this is one, that hee interpreteth p. 214the fourth Commandement as Zanchy doth, ſaying, The Commandement doth not ſay. Remember to keepe holy the ſeventh day next following the ſixt day of the Creation or this or that ſeventh day: but indefinitely, Remember that thou keepe holy a Sabbath day, and that Our Lord Ieſus having authority as Lord over the Sabbath, had likewiſe far greater reaſon to tranſlate the Sabbath day, from the Iewiſh ſeventh unto the ſeventh day whereon Chriſtians doe keepe their Sabbath; which alſo hee proves by diverſe reaſons. And the booke of Homilies whereunto all our Miniſters are required to ſubſcribe, profeſſeth that wee Chriſtians are ſtill bound to the obſervation of the Sabbath, and that the Sunday is now our Sabbath. So then as the Jewes were tied to the obſervation of the Sabbath on the day preſcribed too them, ſo are wee Chriſtians tied to the obſervation of the Sabbath too, but on the day preſcribed unto us; ſhould wee obſerve the ſame day with the Jewes, wee ſhould fall juſtly under Auſtins cenſure, that every ſuch one carnaliter ſapit. And the ſame Auſtin profeſſeth that Doctores Eccleſiae decreverunt omnem gloriam Iudaici Sabbati August. de. Tem. Ser. 251.in illam transferre. The Doctors of the Church have decreed to transferre all the glory of the Jewes Sabbath unto the Lords Day. So that the cenſure following in theſe words. They therefore are but idly buſied, who would ſo farre enlarge the Sabbath or ſeventh day in this commandement, as to include the Lords Day in it, muſt light not upon us onelyonly, but upon other greater Divines, yea and upon the Church of England alſo; but our comfort is, that wee finde it very weakly grounded. As for the inſtitution of the Lords Day, I never reade nor heard any that grounded it upon the fourth Commandement otherwiſe, then by proportion.

That Commandement containes two things 1. the ſanctification of the Sabbath. 2. a deſigning of the time when; both as touching the proportion of time, to wit of one day in ſeven; and as touching the particularity of the day under the forementioned proportion. For in commanding a ſeventh, it commands one day in ſeven, the former inferring the latter, as well as it doth inferre the ſetting of ſome time in generall p. 215a part for Gods ſervice, which not one (that I know) denies to bee the ſubſtance of this commandement. Now as the Lord deſigned, what ſhould bee their Sabbath day unto the Jewes; ſo hath hee deſigned what ſhall bee the Sabbath day to us Chriſtians.

This deſignation made to us we do not derive from the fourth commandement; but this day being by the word of God deſigned unto us, ſtill holding up the ſame proportion of time: the reſt of this day and the ſanctification thereof, this and this alone doe we derive from the fourth commandement, and alſo, that undoubtedly we Chriſtians ought not to allow unto God a worſe proportion of time for his Service, then did the Jewes: and the proportion is apparant betweene the Lord the creators reſt, and the Lord the redeemers reſt. And our reſt on the day of our Lord the creators reſt, being aboliſhed as a type of Chriſts reſt in the grave; what is more convenient to come in the place thereof then our reſt on that day, which is the Lord our redeemers reſt. As touching the paſſage here alleaged out of Calvin, I am ſorry to obſerve the common errour of others committed here alſo; by diſmembring Calvins ſentence, leaving out one halfe of it, making him to deliver that abſolutely, which hee utters onelyonly conditionally. And the other halfe of the firſt ſentence here mentioned doth manifeſt as much, namely that Calvin ſpeakes only againſt them, who think themſelves obliged to the obſervation of one day in 7. for ſome myſterious ſignifications ſake; and accordingly Wallaeus ſheweth that he oppoſeth none but Papiſts, whoſe courſe is to obſerve feſtivall dayes for ſome myſtery ſake, whereof hee gives good evidence by a paſſage which he allegeth out of Bellarmine, all which I have formerly repreſented more at large, in my anſwer to the Preface Sect. 4. I come to the fourth Section of the Author; That ſome doe urge the words of this Commandement, ſo farre till they draw blood inſteed of comfort, are but words: nothing of this kind hath beene hitherto made good ſo much as in the leaſt colour of probabilitie: And who upon due obſerving of the fourth commandement may not well be brought to admire the wiſedome of God, that as hee hath placed it in the morall law, p. 216which concerneth all times and perſons; ſo he hath ordered it after ſuch a manner; that howſoever the day ſhould be altered, yet the proportion of time ſtill to be kept; and a Sabbath ſtill to bee of force, whether on the ſeventh day which was the Sabbath day unto the Jewes, or the Lords day which ſhould be our Chriſtian Sabbath; thereon to reſt unto God and to ſanctifie that day unto his ſervice; we make no doubt but the Sonne of man is Lord of the Sabbath, and ſo hath power to change it, and none hath power to change it, but hee that is Lord of it. It is true, this was one argument amongſt many, which the Author of the Practice of Pietie uſeth to prove that the fourth commandement ſtands ſtill in force; becauſe our Saviour profeſſeth that, He came not to deſtroy the law, but to fulfill it: and that the leaſt of them, ſhould not be abrogated in his kingdome of the new Teſtament. In ſo much that whoſoever breaketh one of the leaſt of theſe tenne commandments and teacheth men ſo, hee ſhould be called the leaſt in the Kingdome of heaven, that is (ſaith the Author) he ſhould have no place in his Church. To the firſt of theſe here the Doctor anſwereth thus, To which we ſay with the Apoſtle: Doe we deſtroy the Law by faith? God forbid: We confirme it rather. 2 Chriſt then hath put away the ſhadow, but retained the light, and ſpreads it wider then before: ſhewing thereby the excellent harmony, betweene the Goſpell and the Law. As touching the firſt part of this preſent anſwer; that is too aliene from our preſent purpoſe; the queſtion betweene us, being not whether the Law be deſtroyed, by preaching juſtification by faith; we know that as touching the ceremoniall Law, whatſoever was prefigured thereby is fulfilled by Chriſt; and as touching the morall Law, Chriſt hath fulfilled that alſo partly in himſelfe by perfect obedience thereunto, and making ſatisfaction for our diſobedience; and partly in us, by giving us more power to performe obedience thereunto through faith in him, then ever we had before ſince the fall of Adam. But our Saviour, Matth. 5. treats of deſtroying the law by abrogating it or any part thereof, which how they can avoid, who teach that Chriſt by his death, hath freed us from the Yoke of the fourth commandement, I cannot comprehend; Suppoſe it be but one of the leaſt commandements, p. 217yet let them looke to it, who diſcourſe of abrogating it, and teach men that they are not obliged by it, hand over head; leaſt they be accompted by the Lord of Sabbath the leaſt in the kingdome of heaven: therefore it ſtands them upon to confirme it rather as they profeſſe, but how they doe performe that which they pretend, I am utterly to ſeeke. 2. I come therefore to the conſideration of the ſecond part of the anſwer conſiſting of two parts, 1. That Chriſt hath put away the ſhadow, 2. That he hath retained the light & ſpreads it further. As for the firſt wee have heard the proportion of one day in ſeven allowed unto Gods ſervice, to be called a ceremony, and conſequently a ſhadow; But what this prefigured is not explaned at all, nor ever hath beene that ever I read or heard. Neither is this put away, but continueth ſtill in the obſervation of the Lords day all the Chriſtian world over; and I doubt not but it will continue to the end of the world. The reſtraint of the worſhip to the ſeventh day hath beene alſo called a ceremony, but too too crudely and without all explication of what it figured: yet we willingly grant a faire prefiguration of ſomewhat concerning Chriſt is found in the ſeventh day acknowledged by the Ancients and by moderne writers, both Papiſts and Proteſtants, both Lutherans and Calviniſts; but that is not in reference to the worſhip reſtrained to that day, but in reference to the reſt, fairely repreſenting Chriſts reſt that day in his grave; and thereupon grounding the rigorous condition of the Jewiſh reſt, which is the practiſe both of Papiſts & of Proteſtants ſo that the Sabbath is not taken away neither as touching ſome time, in generall to be ſanctified unto God, nor as touching the proportion of time in ſpeciall, as of one day in ſeven; but only as touching the particular day which is changed into the Lords day: Our Saviour profeſſing that a Sabbath ſtill was to bee kept of Chriſtians, as Doctor Andrewes proveth out of Matth. 24. 20. As for the ſecond, to wit, the light that is ſaid to be retained and ſpread wider then before; this is meere darkneſſe unto me, for I cannot by any meanes comprehend the meaning of it: Neither is here any courſe taken to expound it, and bring us acquainted with the interpretation of it. Suppoſe by the light is meant p. 218the thing prefigured, and that is deviſed to bee a ſpirituall reſt from ſinne. But this I hope the Prophets and holy ſervants of God under the Law were partakers of, together with the reſt of the Sabbath and the ſanctification of it, as well as we under the Goſpell; and if the ſanctification of the Sabbath (I ſpeak of our Chriſtian Sabbath, according to our Saviours language, Matth. 24. 20.) be taken from us, I doubt wee ſhall enjoy that ſpirituall reſt from ſinne, in farre leſſe meaſure under the Goſpell, then the Jewes did under the law. Yet neither they nor we ſhall enjoy it intirely, till we are brought to our reſt in glory. Certainely the conſcionable obſervation of the Sabbath ever was, and is a principall meanes to draw us to that ſpirituall reſt from ſin, and eternall reſt in glory. If Saint Paul by taxing the Jewiſh obſervation of dayes & times, doth therewithall tax the obſervation of the Lords day in place of the Jewiſh: then let us turne Anabaptiſts, and Socinians, and utterly renounce the obſervation of the Lords day, as well as of the Jewiſh Sabbath. The ſame Apoſtle Col. 2. ſpeakes not of the Sabbath, but of Sabbaths; and there were dayes enough ſo called amongſt the Jewes, and that by the Lord both of dayes and yeares, beſides the weekely Sabbath; yet we are content the reſt of the ſeventh may be ranged amongſt other Sabbaths, as prefiguring Chriſts reſt that day in the grave. But to ſpeake of the Sabbath hand-over-head without diſtinction we love not; nor ſee I any cauſe, why men ſhould be in love therewith unleſſe withall they love confuſion: and to fiſh in troubled waters, is many times an advantage to ſerve turnes. Let the reſt of the ſeventh be in Gods name crucified with Chriſt upon the croſſe, or at leaſt be buryed with him in his grave, and ſo as never to riſe with him; but let our Chriſtian Sabbath (our Saviour ſpeakes of Matth. 24. 20.) take life together with our Saviours reſurrection that brought with it a new creation, a new world, and there withall a new Sabbath, as Doctor Andrewes Biſhop of Wincheſter delivers it in his Starre Chamber ſpeech in the caſe of Trask. As reaſon tells us that there muſt be ſome certaine appointed time for Gods publique Service; ſo as good reaſon tells us, wee Chriſtians cannot without ſinne, allow unto God for p. 219his publique ſervice a worſe proportion of time under the Goſpell, then the Jewes were bound to allow unto him under the Law. God himſelfe never having deſerved ſo much at the hands of man as under the Goſpell; and there never being greater neceſſitie of obſerving a Sabbath, then under the Goſpell, the way of truth and holineſſe being ſo beſet, and with ſuch encombrances as the like were never knowne to the world before; yet ſtill from the bondage and neceſſitie of the Iewiſh Sabbath, we are delivered by the Goſpell; for neither doe we keepe their day, then called the Lords holy day; but the firſt day of the weeke, the day of Chriſts reſurrection in the new Teſtament, called the Lords day, Revel. 1. 10. And ſo willingly we come to the conſideration of the right, whereby The Lords day hath ſucceeded in the place thereof; Let it be the ſhame of the Anabaptiſt, Familiſt and Swenk feldian, to make all dayes equall and equally to be regarded, ſo inſteed of Chriſtian libertie to bring into the Church, an Heatheniſh licentiouſneſſe, yet ſurely the heathens ever had their feſtivalls even weekely, and that on the ſeventh day, which was ſometimes called in this reſpect foreign. And at this day the Turkes feſtivall is their Friday, the firſt day of Mahumets kingdome, when hee fled from Maecha to Iethrib, and thenceforth conſtituted both the firſt day of their weeke and of their yeare. Let as many as by their Sabbatarian ſpeculations, bring all to Iudaiſme bee cenſured as they deſerve; but as for them that deſire to have all the glory of the Iewes Sabbath transferred to the Lords day, take heed how you cenſure them, leaſt you cenſure Auſtin alſo, and the Doctors of the Church mentioned by him, who have decreed this. As for the river called Sabbaticus, let ſuch lettice ſerves their lips that like them. Cenſures of fanatick and peeviſh ſpirits, are as liberally beſtowed by ſome; as the Baiocchi and Bagalini, which the Pope ſcatters at the day of his coronation; but who they be that deſerve them, God will one day Judge. But I perceive whither this tends; If ſome conceive the Lords day to be prophaned by Maygames and Morice dances, they are cenſured for men fanatick & of peeviſh ſpirits; but they little think that all the Prelates of the kingdome may as well come under their laſh, and the whole Parliament in the p. 220firſt of king Charles. But that thred which here is begun, is drawne out ſomewhat longer in the next Section following.