The Christian Sabbath Vindicated, To the reader
To the Chriſtian Reader.
WE are now (Chriſtian Reader) to enter upon a very great work, not ſo much in reſpect of the bulk and length (as containing under it many controverſies) as in reſpect of the ſubject matter it ſelfe, the worth and Dignity of it, The vindication of the Chriſtian Sabbath. In the entrance and Preface whereunto, we think it not amiſſe to give thee a briefe account of ſome particulars, which may, not being ſatisfied, ſtand as prejudices, in the reading of the following Diſcourſe; and they are theſe. 1. What is the concernment of a Sabbath, that we are ſo large in vindication of it. 2. Why after ſo many books of this ſubject we adde any more. 3. Why, ſeeing there are three parts more, this part comes forth alone, without its fellowes.
For the firſt of theſe; In reading of the Scriptures,1. The Elogies of a Sabbath. we do obſerve that there is not any one part of Religion, (except but the myſtery of our Redemption) of which more is ſpoken than of the Sabbath; The Elogies of it are ſo many, that they would eaſily ſwell into a volume, if we liſted to enlarge our ſelves. We ſhall therefore give thee but a touch or taſte of the chiefeſt Heads.
1. In Generall, it is the Compendium of all Religion.And first of all, in generall, we may call the Sabbath, and the due obſervation of it, the Compendium, or Continent of all Religion: Hereupon it is very obſervable, that as the commandement of it, ſtands in the Heart of the Decalogue as the bond of both the Tables, ſo it is in other places of Scripture joyned with the chiefest Duties of both. Of the firſt Table in that place, You ſhall keep my Sabbaths, Levit. 26.2.and reverence my Sanctuary: Of the ſecond Table, in that other place: You ſhall feare every man his father and his mother, Levit. 19.3.Having all the Priviledges that Commend the moſt Subſtantiall Lawes in Scripture.and ſanctifie my Sabbaths. The Law of the Sabbath hath all thoſe priviledges, that do commend any the most ſubſtantiall Lawes in Scripture. It is one of the Ten, ſpoken by God himſelf, with Majesty and Terror, written in the Tables of ſtone, with his own finger; put in the Arke by his own command, together with the rest, to ſignifie (as even one of the Adverſaries ſayes) the perpetuity of it.
2. In Particular. 1. The Frequent mention of it; in all parts of ſacred Scripture.More Particularly. 1. There is as frequent mention of it, as of any one Commandement, implying, as on the one ſide, the Importance of it; ſo on the other, Mens untowardneſſe, and backwardneſſe in the obſervation of it. There is no part of Scripture, wherein there is not ſomething remarkable of a Sabbath.
1. In the Law, or five Books of Moſes.1. In the Law, or the five Books of Moſes (ſo called) we have first (as we doubt not to prove) the Inſtitution of it in Geneſis. 2. The ſolemne Promulgation of it, in Exodus. 3. The manner of Sanctification of it in Leviticus. 4. The Profanation Vindicated, in the Book of Numbers. 5. Preſsing arguments for the Obſervation of it, in Deuteronomie.
2. Then the Hiſtoricall parts of Scripture,2. In the Hiſtoricall parts. have ſome Remembrances of it, either as obſerved, or profaned. 3. There is in the Book of Pſalmes, 3. In the Pſalmes. Pſalme 92.1. 4. In the Prophets.a ſpeciall Pſalme, appointed for it. 4. The Prophets are much and frequent in the complaining of the Violation, and preſsing on the Obſervation of it. 5. 5. In the Goſpels. 6. In the Acts.The Goſpels have often mention of it. 6. The ſtory of the Acts, hath likewiſe touches, both of the old and New Sabbath. 7. 7. In the Epiſtles.The Epiſtles do hint and inſinuate an Inſtitution of a Christian Sabbath. 8. And lastly,8. In the Revelation. the Revelation, diſcovers Gods right unto it, giving it the Title of The Lords Day: All which ſhall be vindicated in due ſeaſon, from thoſe objections and evaſions, which the Adverſaries do put upon them.
3. Beſides all this, the obſervation of the Sabbath,3. It is ranked amongſt Subſtantials. is ranked by the Prophets, amongst the most ſubſtantiall and perpetuall Duties of Religion.
4. 4. The great care of God I D… ing the commandement. 1. In the Length. 2. Affirmatively and Negatively.The ſpeciall Cost (if we may ſo ſay) and care of God, in delivering the Commandement, argues much worth and wa ght: As 1. In the Length and largeneſſe of it, to make it plain and evident. 2. That whereas other Commandements are propounded, either Affirmatively only, or Negatively only this is both Affirmative and Negative. 3. 3. Charged upon all ſorts.It is Charged upon all ſorts of people particularly, eſpecially Superiours, to look well to the obſervation of it. 4. 4. Urged by many Reaſons.It is Urged by many Reaſons: As first, Gods Intereſt in it, It is the Sabbath of the Lord thy God. Secondly, Gods Example, He wrought ſix dayes, and rested the ſeventh. Thirdly, His Sanctification, and bleſſing of the Sabbath. Fourthly, The equity of the proportions, for Continuance, 5. With a ſpeciall Memento.and Frequency, but one whole Day of ſeven, for ſix allowed unto men. Laſtly, it is ſtamped with a ſpeciall Memento, in the very front of it, Remember the Sabbath Day, &c. lest it ſhould be forgotten, and as a Watch-word of ſolemne preparation for it.
5. It is called a Gift and Favour. Exod. 16.29. Ezek. 20.12. Nehem. 9.14.5. The Sabbath is ſo far from being esteemed, by the people of God, to be a ceremoniall. Yoke or burden, that it is divers times called a Gift, and ſometimes acknowledged as a ſpeciall Favour of God.
6. The Obſervation hath ſpeciall promiſes, Nationall and Perſonall, Temporall and Spirituall.6. The Obſervation of it hath as great Encouragements by many ſpeciall promiſes, as any one Duty, in all the Book of God, Both Nationall, as Jer. 17.27. Iſai. 58.14. and Perſonall, even to unlikely perſons, Iſai. 56.2, 4. & 6. Both Temporall and Spirituall, in the ſame places, which may ſerve as Comments upon the Bleſsing mentioned, Gen. 2. and in the Commandement, Exod. 20.
Fulfilled on our Nation.And here give us leave a little to demonſtrate the exemplification and fulfilling of this Promiſe and Bleſſing to this Nation of ours, above any other Nation round about us. As we do not find any other Reformed Church, hath either ſo clearly maintained the doctrine of the Sabbath, as ours hath, both in the Homily of the Time and place of Prayers, and in ſo many Authorized Writers, for more than ſixty yeares; or ſo ſolemnly obſerved it, by Command of Lawes, Injunctions, and Canons, and the Conſcientiouſneſſe of Governours of families, and private Christians; So we find a ſpeciall Ratification of the promiſed Bleſsing, both in Spirituall and Temporall reſpects.
1. For the Spirituall, Travellers of all Countries,1. Spirituall Bleſſings. that look toward Religion, do testifie, that no Country among the Reformed, hath more viſible Piety; and Schollers that travell amongst Books, find no where, more exact Treatiſes of Sanctification, than in England.
2. For Temporall, 2. Temporall.the world is witneſſe how fully Temporall Bleſſings have been made good to us of this Nation. And (which is ſingularly obſervable) our proſperity began to be clear, when the Doctrine of the Sabbath, was owned as the Doctrine of our Church by the aforeſaid Homily: which that it was not in King Edwards time, appears by an Act, Anno regni 5, 6. ſpeaking of all Dayes as alike by Gods Word. Whence we obſerve further, that though all the Stories of the Time, worthily do magnifie Edw. 6. in his own Perſon, as one of the most excellent Princes that ever raigned, yet they ſpeak of his reigne, but as a Sad and Dark Day, to the State Temporall, by reaſon of ill ſucceſſe abroad, and diſſentions of the Nobles at home. After which followed a black Night in Queen Maries time, by the bloody perſecutions of her best Subjects, her Forraign-match, and loſſe of all we held in France. But when Queen Elizabeth ſucceeding, had reſtored the Goſpell, and withall, the Doctrine of the Sabbath was Reſumed and Profeſſed; the Heavens cleared up ſo bright over our Heads, as never had England a more Glorious Day, even Temporally, than all her reigne after.
7. The Tranſgreſſion of it, is, 1. Aggravated.7. The Tranſgreſſion of that Law of the fourth Commandement, and the Profanation of the Sabbath, is, 1. Aggravated by ſpeciall circumstances, and reckoned amongst the greatest Abominations, Ezek. 20. & 22. 2. Threatned.2. Threatned, with ſeverest vengeance, both Perſonally with Death, Exo. 31.14. and nationally with fearfull judgements, as Fire in their habitations, Jer. 17.27. 3. Puniſhed.and Deſolation to their Country, Levit. 26.34. & 43. 3. And Puniſhed accordingly with death, Numb. 15. and Deſolation of their Nation, 2 Chron. 36.21. and ſo acknowledged as the cauſe thereof, Nehem. 13.18. Exemplified alſo in our Nation.And if we might not b… troubleſome, we might no leſſe Exemplifie the remarkable Judgements upon this Nation of ours, (than we did the Bleſsings in former times) ſince the time, that people began to profane the Sabbath, and the Doctrine of it, not only diſclaimed, by ſome of our Writers, but alſo the Profanation of the Lords Day, authoriſed by the Book of Sports. It is obſerved by others, how many dreadfull examples there have been of Perſonall Profanations of that Day; and we think one main Cauſe of theſe nationall Judgements, under which this Land now grones, was the publique Toleration of the Profanation of that Day; To ſay nothing of the manifest decay of Piety, and the Power of Godlineſſe, ſince that Edict came abroad; we think it is conſiderable, that our Proſperity hath begun to wither, and our miſeries to grow upon us, ever ſince: But enough of that, at this time.
8. A chiefe part of Nehemiahs Reformation, &c. Nehem. 13.15. &c.8. Lastly, Nehemiah, that Good man, and Good Governour, makes this buſineſſe of the Sabbath. 1. A ſpeciall Part of his Reformation, (as our preſent Reformers have, Bleſſed of the Lord be they for it) reproving, threatning, and ſetting watch, against the Profanation of it, by the Heathens. 2. Worth contending for, even with the Nobles, as well as the common people. 3. As a matter for which he expected to be Remembred of God. Nehem. 13.15.22.
And now we entreat thee (Christian Reader) ſadly to conſider, whether the Sabbath, which hath all theſe Elogies, be not worth our best endevours, to vindicate the obſervation of it, as a principall part of our Religion.
But now, it may peradventure ſeem ſtrange,2. Why any mor Bookes of this ſubject. why after ſo long ſilence (in the Sabbaticall controverſies) and after ſo many books of this ſubject, intended for the ſatisfaction of conſcientious Christians, we ſhould now again revive that contestation, and trouble the world with, not only a new, but a larger diſcourſe of that kind: We ſhall therefore briefly give an account of our aimes and intentions herein. And our first anſwer is, that this work was undertaken (as ſoon as any) many years ago, and well nigh finiſhed, when nothing was written for, but all againſt the Sabbath. Secondly, here thou ſhalt expect a larger undertaking, and find (we hope) a farther performance, than in any, in all the tractates written for the Sabbath: For they commonly deale but with our ſingle Adverſary, but we with all: And we being ſpectators of their combates, perhaps might ſee better than themſelves, where their weaknes lay: What ſatisfaction they have given to themſelves or others, we do not well know, but for our ſelves we must, (with all modesty and due reſpect to the Authors) profeſſe our ſelves unſatisfied by either party. Thirdly, here thou ſhalt find fuller grounds laid, for the clearing of this ſo much perplexed controverſie, than the brevity of others would well permit, to ſay no more. Lastly, the profeſſed non-ſatisfaction from thoſe diſcourſes, by ſome, not only oppoſites, but friends alſo to the Cauſe. In ſo much as not only the Adverſaries to the Sabbath, have been confident of their Cauſe, as impoſsible to be diſproved; but alſo ſome well-willers to it, have rather wiſhed it might, than hoped it could be ſtrongly and convincingly maintained. And if we may be ſo bold as to give our Reaſon, (which we more largely ſhew in the following parts of this Diſcourſe) we ſuppoſe that this is one of the chiefe, becauſe they grant their Adverſary, That the Saturday Sabbath, was literally enjoyned in the 4. Commandement, which (we think) whoſoever grants, he hath lost, not only the Cauſe, but the Commandement too. Or if ſome do deny it, yet they do not ſufficiently confute it, to ours, or others ſatisfaction.
3. Why this part without the reſt.But then a further Quaere may be, why (if we will needs be writing now) this part comes forth alone, without its fellowes. For that, be pleaſed to conſider our Reaſons. 1. That we might not give the world ſome cauſe, to nauſeate at, or ſurfet upon too great a volume on the ſudden, having been ſo long accustomed to leſſer meales, and lighter meats of Pamphlets. Neither mens minds, nor their leiſure, nor perhaps their purſes (many of them) will permit to adventure upon larger Diſcourſes. 2. This part, being the foundation of all the rest, if it be ſtrong, will do much alone, to prepare mens minds to admit of the following parts: If it ſhall any way prove weak, (diſcovered to us by the cenſures of many Readers both friends and foes) we ſhall endevour to ſtrengthen it, before we proceed to lay on the waight of the rest of the building. 3. This, though first in order, was last in time, in regard of the frame and compoſure, as being a work of Time, and many ſad thoughts, in a path little or not at all trodden by any Authors gone before us: and ſo neceſsitating a review of the following parts; for which (as yet) we have no leiſure; yet unwilling we are, that this, which (we hope) is able to ſubſist of it ſelf, ſhould ſtay for the rest. To adde but one thing more: The world, as it was not in former times, ſo nor is it yet (we feare) well able to beare the following more practicall parts, till they be throughly perſwaded of the truth of this. It is very well known that the Profanation of the Sabbaths, amongst the Jewes, was one of their chiefest deſolating ſins; and they never began to be ſerious in obſervation of it, till they had ſmarted ſeventy yeares in the Babylonian captivity. And till the ſpirits of men be well broken, the ſtrict, and but due obſervation of the Sabbath, will be thought an intollerable burden. Succeſſe in the entertainment of other truths, (not long ſince thought impoſsible to be effected) upon theſe fearful breaches now among us, makes us conceive that this Doctrine of the Sabbath, will be alſo ere long, more eaſily digeſted. And this part is on purpoſe premiſed, as a preparatory to thoſe more practicall parts.
If any man ſhould further be inquiſitive to know, why we do ſo much aſſert and confirme our own Poſitions, in this former part, with ſo little Refutation of ſo much as hath been ſaid by the other party; Our anſwer, is, that most of theſe Aſſertions (at least ſome) are new, and perhaps unexpected to our Adverſaries, and therefore nothing could be ſaid by them against them: But principally becauſe the objections do fall upon the other parts more properly and methodically, and there ſhall be conſidered to the full.
For a concluſion of all, by way of Preface, we have but one word or two more to ſay, and that by way of earnest entreaty. 1. That thou wilt do thy ſelf this right, and us this favour, as to lay aſide all prejudice in the diſquiſition of that truth, which we all profeſſe to ſeek, ſo to ſuſpend thy cenſure of any parcell of this part, till thou hast ſeriouſly, not only read, but weighed it all in the ballance of a ſound judgement. 2. That thou wilt do the Truth that right, as to yeeld to, and practiſe what thou art convinced of. Conſider what we ſay, and the Lord give thee and us underſtanding and grace in all things through Jeſus Chriſt! So pray
Thine in Him
DANIEL CAVVDREY.
HERBERT PALMER.
March 25. 1645.