he is promised or fully exhibited Thirdly because there is none of all the Sonnes of men who live in the Church and know the word law of God discern their own frailtie but know how hard it is for them to continue in grace in the knowledge of Christ in the understanding of the misteries of godlinesse without often exercises of religious duties as well in publick as in private without much hearing publick instruction in the word and law of God Therfor every rational man must needs know acknowledg himselfe bound by the light of reason his naturall appetite of his own happinesse to use all means for continuance increase of grace of heavenly knowledg in himselfe needfull to salvation especially this keeping of an weekly Sabbath which he findes by experience to be ameans to hold him fast to Christ. But if any who liue are borne in the Church in such times places wherin they haue sufficient means to know Gods revealed will and law for the keeping of an holy Sabbath weekly do through negligence idlenesse malice or perversnesse remaine wilfully ignorant of this law will of God as well as diuers alients This shal in no case excuse them neither doth it from the bond of this duty no more then it doth froÌ„ the bond of any other laws of which they are wilfull ignorant but God will punish them both for their failing in this duty for their wilfull shutting of their eyes eares and refusing to know his will law Now because a great part of mankind even of Adams posterity do liue out for the Church many nations for many ages even all pagans and Heathen infidels never heard of the Sabbath nor of Gods word vvhich requires the vveekly observation of it We are in the second place to consider vvhether this law of God and this his blessing and sanctifying of the seventh day doth in any respect bind them to this duty And first that ignorance of the law doth not exempt them from the duty it is manifest by plaine reasons First because they had means from Adam and their first progenitours to know this law for when the earth was devided into severall nations and countries the fathers and first founders of euery nation did know that God had in sanctifying the seventh day given this commandement to our first parents and their seed in their loynes But they by wilfull neglect of this duty brought the law into obliuion and their children rejoycing to follow their licentious waies and to put farre from all thoughts of this duty and all regard of this law became wilfully ignorant of Gods will yea they skorne to hearken to Gods word if it be brought vnto them Secondlie no ignorance which is not invincible but might be avoided by due care diligence can exempt a man from any dutie which God hath commanded all mankind to performe Our Saviour tells us that he which failes of his duty out of simple ignorance and doth not his Lords will because he knew it not shal be punished and beaten though with fewer stripes Because God is the Lord of all euerie man ought to enquire after learn his will And therefore Heathen people though they know not this law shal be beaten for neglect of this dutie because they ought to know God and to learne his will who giues them life breath and all things And if they who faile though simple ignorance must be punished though in a lesse measure then wilfull profaners Jt must needes follow that they are bound to the duty though not so strict lie nor in that manner and measure as they who live in the Church in such times and places where they know or may know the law and word of God Thirdlie all mankinde even the most barbarous and sauage nations as they haue their being and all guifâ—s of nature from Gods creating hand and power So they haue all these things continued vnto them by the mediation of Christ and by a common and vniversall virtue of him the Redeemer they are vpheld in life and health and strength in this world And Christ as Mediatour procures all these things to them after a secondarie manner for his elects sake which are either to spring after many ages out of their loines or to receive benifit of their laboures in subduing the earth making it habitable and fit for his people to dwell in and so preparing a place for his Church or the like In this respect God is called the Saviour of all men but especially of them that do beleeve Of all in as much as he preserues them innaturall life but of the faithfull fullie and perfectlie in that he saues them from eternall death and hell and brings them to life eternall And hereupon it is that all things are said to be and to consist in and by and for Christ. Coloss. 1.17 and hee is said to be a ransome for all men that is reaching to all in some measure manner and degree even to infidels to obtaine common guifts for them and to the elect perfectlie to redeeme them Now they who partake the benefit of the Christ the blessed seed promised to Adam they are bound to the dutie which God requires in thankfulnesse for it and for a continuall commemoration thereof Therfore all mankinde even the most barbarous are bound to the duty of keeping an holie sabbath weeklie though they doe not know that which bindes them to it and leades them to the performance thereof Fourthlie Gods blessing of a seventh daie and sanctifying it by his commandement given to our first parents is as easilie to be learned and knowne and kept in memorie as many other things of lesse moment which Heathen Jnfidels doe learne and know and kepe in memory for worldlie respects As for example to measure the times of the world by Yeares and Yeares by months and months by weekes and weekes by seven daies this because the Heathen finde to be verie commodious for worldlie and civill respects therefore they are carefull to learne and remember it and all such things And it is as easilie and as possible to to learne and know Gods law concerning a weeklie Sabbath and they would and might learne it if they were as carefull for their soules and to serve God as they are for their life and to serve their owne lusts and this world And if they would travell and send abrâ—ad into farre countries to learne heavenlie knowledge and holy bevaviour as diligentlie as they do to learne humane knowledge and worldly wisedome art skill they could not be ignorant of Gods law concerning the weekelie Sabbath But they refuse to learne this as they do to learne true religion and shut their eyes against it as they doe against the knowledge of Christ. Therefore as Turkes and other infidels who haue Gods word professed in their Countries cities and among them though they cannot rightlie call vpon
2 Cor 2 6 7 and as divers of the auncients haue held and shewed in their practise Seventhly ordaining and calling of Bishops Pastors and Elders being of old performed in the face of the whole Church with publick prayers and laying on of hands Act. 1.15 14.23 2 Cor. 8.19 As it was of old soe at this day is a verie fitt dutye of the Lord holy weekly Sabbath Besides these publick duties there are diuers priuate duties which are necessary both to make the publick duties effectuall and frutefull and to testifie to the Praise and glory of God the power of his holy ordinances and the worke of the spirit by them upon our hearts and soules The first of these is private prayer either by our selves alone or in our families with our Children servants and others of the houshold for if we must pray continually when just occasion and oppertunity is offered as the Apostle teacheth 1 Thes. 5. then most especially before we go vnto and after we returne from the publicke assemblies for a blessing upon Gods Publick ordinances both to our selves and others Our Saviour bids us pray in secret and David exhorts vs to commune with God on our beds and to pray after his example morning evening and at noone day The second is meditation of such as are alone on things heard in the Church and repetition in the family for the printing of the the word in their mindes and memories and mutuall instruction and exhortation one of another without which the word will take small effect afterwards and quicklie beforgotten Saint Paul doth intimate the necessary vse of this duty where he commands women to aske and learne of their husbands at home and not to speak in the Church 1 Cor 14 35 1 tim 2 11. This is the holy duty which God commended in Abraham Gen 18 That he did command and teach his houshold Children which few men can do conveniently on the week daies when every one is about their worke some in one place and some in another onely the Lords day is the fittest The third is rejoycing singing of Psalmes and Praising God in our families this David commends for a duty of the Sabbath Psal. 92.1 And this Paul and Silas taught us by their example Act. 16.35 Where they two being in prison and in the stocks are said on the Lords day at midnight to pray and sing Psalmes with soe loud a voyce that the Prisoners heard them And yet I hope none dare call them Puritants and Hipocrites as the profane miscreaunts of our time call all the familes in which they heare singing of Psalmes on the Lords day The Fourth is visiting of the sick of prisoners releiving the poore and needy perswading of disagreeing Neighbours to peace and reconciliation These are works of mercie and of Christian loue and charity haue no proper end but to bring honour to God and to make him to be praised of his people and his people to be edified in loue And being an holie private service of God they may be done on the Lords daie our Church Doctrine doth teach them and Ecclesiasticall constitutions allow them The last duty is meditating on Gods workes magnifying them and speaking of them with admiration one to another if upon any just occasion or for necessarie refreshing we walke diuers together into the feilds This David mentions in the Psalme for the Sabbath day Psal. 92 45. Where he saith thou Lord hast made me glad through thy workes and I will tryumph in the workes of thy hands O Lord how great are thy workes Thus much for the speciall duties both publick priuate which Christians are bound to performe on the Lords day which is the Christian Sabbath Now the consideration of these severall duties being some publick some priuate some more proper for the Sabbath and some for all daies offer to us somethings more to be obserued First the publicke duties of the whole Church together must first be regarded and preferred before priuate duties at home and mumbling of private praies with our selves in the Church because they make more for Gods glory and mutuall edification and do shew and declare our Christian vnity Secondly publick duties must take up the best and greatest part of the day because they are proper to the day and to publick assemblies which are to be kept weekly on the Sabbath day Priuate duties are common to all daies of the weeke Thirdly the duties of mercy charity to men must giue place to the mediate worship of God when there is no vrgent necessity and they may bee deferred to another day without any inconvenience Men hauing oppertunity before must not put them off vntill the Lords daie and then by them shoulder out holy duties of piety and Gods solemne worshippe Lastly by the many and severall duties required on the Lords Sabbath wee see that to him who hath a care and respect of them all there will be no time left for for idle words and toyish talking praunsing in pride and vanity nor for any carnall sports pastimes and pleasures But Gods day wil be found little enough for holy duties which are to be performed And therefore I dare not allow any liberty for any sports how honest lawful so ever at other times except they bee holy and Gods worship be furthered and no better duties by them be hindered Which no man can in reason conceive or imagine If God be to be loved aboue all and honoured and served with all the heart and mind soule strength as the law commands J do not see but all Gods people ought so to do especially on the Lords day to be discontent grieued that they canÌ„ot do it so fully as they ought not to allow to themselves in these things anie liberty which may hinder Gods holy worship The greatest opposites of the weekly Christians Sabbath when they haue most vehemently disputed spent al their argumeÌ„ts against the observation of the Lords day for an holy Sab day of holy rest are by the cleare evidence of the truth so convinced that will they nill they their conscience forceth them to confesse That the speÌ„ding of the whole day even the space of four twenty hours of the Lords day an holie rest cessation from all worldly thoughts cares from all seculiar affaires in holy duties of Gods worship service both publick and private is a thing Commendable praise worthy in them and pleasing and acceptable in the sight of God To that one only wise omnipotent immortall and eternall God who in all things and ouer all enimies maketh his truth to triumph be all honour glory and praise now and for euer FINIS Justin. Dialog cuÌ„ Triphone Tertull. adversus Judoeos Irenaeus lib. 4. c. 20 * Tostatus Pererius Gomarus Heb. 11.10.16 Origen Hierom. trad in 2 Gen. Austin in Psal. 80. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 8 21 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 31.2 Heb. 10.26 1 Ioh. 5.16 Heb. 6·6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Doctrine 1 Reason 2 Reason 3 Reason 4 Reason 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Position negative 1· Pit 1.3 Objection Answer 1. Position affirmative 2. position affiâ—mative Gen. 4. 3 position affirmative Objection Answer Object 2. Answer The severall opinions concerning the law of the Sabbath The distinction of Gods laws serm 251. de tempore serm de tempore 136. Zanch. lib de De Calog thes 1. 1 Argument 2 Argument 3 Argument Argum. 6 Argument 7 Argument 8. Argu. 9. Argu. Of mans sanctification of the Sabbath 1 Argument 2 Argument 3 Argument 4. Argu. 5 Argument Objection Answer Object Answer Prolog in Psalm Objection Answer Lexicâ— cold 1. Argument 2 Argument 3. Argument 4. Argum. 5. Argu Chrisostom in Cor. 16. Augst ser. 25 1. de temp Gregor Magn Epist lib 11.3
THE DOCTRINE OF THE SABBATH Wherein the first institution of the vveekly Sabbath with the time thereof the nature of the Law binding man to keep it the true grounds and necessity of the first institution and of the observation of it on the severall day in the Old Testament and also of the removing of it to the first day under the Gospell are laid open and proved out of the Holy Scriptures ALSO Besides the speciall dueties necessarily required for the due sanctification thereof these two profitable points are proved by demonstrations out of Gods Word First that the Lord Christ God and Man is the Lord of the Sabbath on whom the Sabbath was first founded by whom it was changed from the last to the first day of the weeke and is on that day unchangeably to be kept by all true Christians untill they come to the Eternall rest in Heaven after the generall resurrection 2. That the faithfull under the Gospell are as necessarily bound to keep the weekly Sabbath of the Lords day by vertue of the fourth Commandement as the Fathers under the Law were bound to keep the seventh day Delivered In divers Sermons by GEORGE WALKER B. of Divinity and Pastor of St. Iohn Evangelists Church in LONDON LEVIT 19.30 Ye shall keepe my Sabbaths and reverence my Sanctuary I am the Lord. Printed at Amsterdam in the yeare 1638. To the Christian Reader THe Author of this Treatise being much importuned to publish his Sermons concerning the Sabbath preached in his owne Parish-Church to his owne Flocke not onely by divers of his Châ—istian Hearers but also by others both Preachers and godly people who had heard by report the manner of his large handling and expounding of this Text did yeeld at length to their Reqâ—ests and composed this Treatise which containes in it the whole summe and substance of the matter more largely delivered The Copie whereof written with his owne hand he gave to be imparted from hand to hand and transcribed by such as did dâ—sire to make use of it for their owne satisfaction and the instâ—uction of their owne private Families and Christian friends Which comming to my hands I thought fitt to publâ—sh and impart iâ— to the Englâ—sh Câ—urches in those Câ—uâ—tries on this other sidâ— of the Sâ—as being credibly informed that the Author â—s not unwillâ—ng to submite his Doctâ—ine to the judgement of the true Reformed Churchâ—s of Châ—ist accoâ—ding to that saying of the holie Apostle 1 Cor. 14 3â— The spirits of the Pâ—ophets are subject to the Prophets Let those things which beâ—ein seeme most of all to savour of noveltie be read without prejudice and sinister affâ—ction weigâ—ed by the shâ—kel of the Sanctuarie and I doubt not but such as are judicious will â—iâ—de them to be auncient truths like pure old gold newlie brought to light out of the old treasuâ—e of the sacred Scriptuâ—es in which mâ—ny pâ—ofitable truths fitt for these last times remaine yet to be more clearely revealed Which God wâ—ll undoubtedly bring to light by such as dâ—gge deeper in those mines then others formerly have done and labour to â—raw stâ—ll more Waters of comfort out of those Wells of Salvation To that God onely immortall and infinit in goodnesse and wisedome and to â—he woâ—d of his grace I commend you which is able to buiâ—d you up and to give you an inheritance among all them that are sanctified THE DOCTRINE OF THE SABBATH Gen. 2 2.3 And on the seventh God ended his vvorke which he had made and he rested the seventh day from all his woâ—ke which he had made 3. And God blessed the seventh day and sanctified it because in it he had rested from all his worke which God created and made CHAP. 1. IN the unfolding of this Text and handling of this maine and necessary point I will observe the Method and order which is most agreeable to the order of the words First from these words And on the seventh day J will observe and declare the time of the Institution of the weekly Sabbaâ—h even the very day wherin the first occasion was given for the sanctification of it and God did first sanctifie it and commaund that it should be kept holy Secondly I will shew the true ground and occasion of the institution of it laid downe in the next words God endeâ— his work which he had made and he rested the seventh day from all his worke which he had made and God blâ—ssed the seventh day Thirdly I will declare what is the blessing and sanctifying of the seventh day where I shall have occasion to speake of the Law and Commandement by which God seperated it from other naturall dayes to holy Heavenly and supernaturall use And of the dueties which that Law requires at the hands of all Gods people in all ages to the end of the World on the most blessed day of all the seven in every weeke even the weekly Sabbath-day Under these heades divers subordinate points will â—ffer themselves to be handled and divers necessarie questions will come to be answered and explaned First concerning the time of the institution there are severall opiâ—ions among learned Writers of former and later times First some Heathen Writers as Iustine Tacitus with others have grossely and absurdly erred as in the time so also in the Author and in the occasion of the institution though they had perhaps read the the writings of Moses yet it seemes they beleeved him not concerning the fiâ—st institution of it by God but finding the first expresse Law concerning the keeping of the Sabbath given by Moses at mount Sina written in Tables of stone and afterwards recorded in the the Bookes of Moses they make Moses the first Author of the Sabbâ—th and that upon this occasion because wandring with the Israelites out of Egypt in the wildernesse and finding no sustenance but being forced to fast six dayes at length comming to mount Sina with the people there found meate and rested and upon this occasion did appoint it to be keept weekly for a Sabbath or day of rest But all true Christians who beleeve the Scriptures to be the sacred infallible VVord of God being thereby better instructed doe with one consent hold confesse and constantly teach that God the Lord Iehovah the onely true God is the Author and Ordainer of the Sabbath and that he first ordained it upon the ground and occasion mentioned in this Text and expressed in the words of the Law But yet in the time they much dâ—ffâ—r among themselves Some in the time of the first institution concurre with the infidell Heathens before mentioned though they differ much concerning the Author and the occasion For they hold that the Sabbath was neither commaunded by God nor knowne to the Fathers and Patriarches nor observed by any before the comming of Israel with Moses to mount Sina and that the first instâ—tution of it was in the fourth Commaundement given by God among the ten from Mount
weekly Sabbath is founded which is briefely comprehended in these 3 particulars 1. Gods perfecting of the woâ—k crâ—ated 2. Gods â—est on the seventh day 3. Gods blessing of it Out of which particulars as I haue laid them open this Doctrine doth arise CHAP. 3. THat the first institutioÌ„ of the Sabbath on the seventh day of the first week of the world was grounded vpon Christ and occationed by the promise of him to be mans mediatour and the worlds redeemer And the true proper grounds of the sanctification of the weekly Sabbath vpon which it stands perpetually to the worlds end and to the eternall rest in heaven are Gods perfecting of the created world by bringing in redemption by Christ Gods rest delight and pleasure in Christs mediation and Gods blessing the seventh day with a blessing farre a boue the blessings all of other daies even the giving of Christ a perfect Saviour for mankinde This point is most plaine and manifest by that whih I haue before delivered But yet for the better setling of our Judgments and confirming of our hearts in the knowledge and beleefe of this truth Jt will not be amisse to add further proofes and reasons grounded on the sacred Scriptures First that which is the ground of Gods sanctifying the seventh day aboue all the other six dayes of the weeke must needes be somthing which came to passe one that day which farre excelled the workes created on the six dayes For the holy Scriptures and the common practise of all nations do concure in this that all holy daies whether weekly monthly or yearely are obserued and were first instituted in memory of some notable and extraordinary thing which on those dayes of the weeke moneth and yeare happened came to passe witnesse â—he passover Pentecost the feast Purim and dedication the feast of Christ nativity resurrection ascension our fifâ—h of November aâ—d many others But there can be nothing imagined greater then the works of creatioÌ„ which were all finished on the six daies but only the promise relation of Christ the redeemer the work of Redemption by him the eternall Sonne of God on that day openly undertaken and begune as I haue before proved First for Gods ceasing from his workes of creation and his bare rest from them it being a doing of nothing not making of good things cannot in any case be esteemed better then the workes of the six dayes wherin God created all things good and perfect with naturall perfection For doing of good is better in the judgment of all reasonable men then doing of nothing Secondly for Gods perfecting of the creation by bringing man and woman the last and chiefest of his creatures into being that waâ— on the sixt day and his making of every creature compleat and perfect in his kinde that was done on the severall dayes in which they were severally created they cannot be any ground of sanctifying the seventh day but rather of the six daies of the weeke Wherefore it remaines that Christ promised â— perfect redemptioÌ„ on the seventh day of the world beginÌ„ing actually to mediate for man to coÌ„municate his spirit supernaturall grace faith to our first parents is the ground of the institution of the weâ—kly Sabbath on that day· Secondly a supernaturall effect cannot proceed from a naturall cause a spirituall building cannot be surely setled on a naturall ground and foundation If the effect be supernaturall the cause must be such and if the buâ—lding be spirituall the foundâ—tion alsoe must be spirituall on which it is setled Now the sanctification of the Sabbath as it is Gods worke in the first institution it is a seperating of a day from naturall to heavenly spirituall and supernaturall vse and to workes which tend to such an end as cannot be obtained by creation but onely by the mediation of Christ and sanctification of the Sabbath as it is a worke and duty which God requires of a man is wholy exercised about things which concerne Christ which haue relation to him and which none can rightly performe without the communion of the spirit of Christ and the sauing guifts and graces of God in Christ. The Hebrew word Kadâ—sh signifies onely such workes in all the Scriptures wheresoever it is vsed never any thing is said to be holy or sanctâ—fying but in for and by Christ wherefore that ground of the Sabbath must needes be something in Christ or indeed Christ himselfe on the seventh day first promised and revealed a perfect and alsufficient Redemer and mediatour to gather all things to God Thirdly that which hath no proper or principall end or vse but such as presupposeth Christ and his mediation and is subordinate to him promised and to the revelation of redemption by him must needes be grounded on Christ and receive the first institution and Originall from the promise of him or him promised This is a certaine truth which with no culour of reason can be denied For God doth nothing in vayne he makes althings for there proper end vse and brings nothing into being before hee hath a proper end vse ready before hand for which it may serve Now the proper principall end vse of the Sabbath for which the Lord is said in the Scriptures to institute give it to his people is such as presupposeth Christ and his actuall mediation and is subordinate to the promise of redemtion by him First God himselfe testifieth both in the Law Exod. 31 13. also in the Prophets Ezech. 20.12 that he gaue his Sabbath to his people for this end and vse Thaâ— it might be a perpetuall signe betweene him and them to confirme them in this knowledge beleefe That he is their God who doth sanctifie them Secondly another maine vse for which God instituted the Sabbath is that it might be a signe and pledge to his people of the eternall rest or Sabbathisme which remaines for them in heaven and vntill they come to that rest they are bound to keepe a weekly holy Sabbath to put them in hope of that eternall rest soe much may be gathered from the Apostles words Heb. 4.3.9 Thirdly the Sabbath is for that end and use that by keeping it holy by sanctifying our selvs to the Lord and delighting our selvs in him and in his holy worshippe wee might grow up in holinesse without which none can come to see and enjoy God and soe might draw still more neere to God till we be fully fitted to see and enjoy him in glory and to come to his eternall rest in Heaven Now all these principall endes and vses of the Sabbath doe presuppose the promise of Christ and his mediation For first in him alone as he is our mediatour God becomes our God who doth sanctâ—fie us and without Gods shedding of the holy Ghost on us through Christ we can never be truly sanctified as appeares Rom. 8.9 Tit. 3.6 1 Cor. 1.30 And
on our first parents begitteÌ„th of his immortal theÌ„ seed sanctifie them and worke faith and all saving graces in them so that they beleâ—ved the promise and found rest in Christ. And so this was the daie wherein God did first make man actuall partaker of his spirit and did make in him true holinesse and conforme him to the Image of Christ This appeares by three things First by Adams words chapt 3.20 where not withstanding Gods passing of the sentence of bodilie death against him and of his returning to dust in the grave in the words next before yet â—e by faith laies hold on one eternall life in Christ the promised seed and being strengthened with might by the spirit in the inner man doth call his wife Chavah which signifieth life because by Christ promised to be come her seed shee shâ—uld bee the mother of all liuing and not onely all his naturall seed should by Christ haue naturall life for a time and being on earth continued vnto them but also after death his wife and al their elect seed should haue life eternall in him This is a strong argument of a lively faith and of the quickening spirit given to Adam vpon the verie daie of the promise which was the seventh day Secondly that our first parents had the holy spirit given them on that daie by faith were instituted made partakers of the righteousnes of Christ the coats of skins doe shew which God fitted to them put vpon them For undoubtedly these skins of cleane beasts which God taught and commanded them to kill and offer in sacrifice as tipes figures and pledges of their redemption by the death and sacrifice of of Christ and these coats made of the skins of beasts sacrificed and put upon our first parents by God himself did plainly forshew the covering and clothing of all the faithfull with the Robes of Christ satisfaction and righâ—iousnesse were a token and pledge to them that they were justified by faith in Christ to come and cloathed with the garments of salvation For all Gods works are perfect he gives to no men by his own hand immediatly the outward pledg seale without the inward grace Thirdly Adams teaching of his sonnes Caine and Abell to sacrifice and to bring offerings first fruits to God which were tipes of Christ and of Gods rest in his mediation and fulls satisfaction and that at the end of daies that is the seventh which is the last of the week Gods holy weekly Sabbath these J say doe testifie Adams faith in the promise his holy obedience to Gods commandment of keeping holy the seueÌ„th day and his holy care to teach his Children holy obedience also Now this being manifest that of the seventh day God did first sanctifie man by his holy spirit and did bring in holinesse into the world among men we must needs acknowledg this a second point of Gods sanctifying that day and making it fit to bee his holy weekely Sabbath and the day of his holy worship CHAP. 9. THirdly the Lord God for a memoriall of these supernaturall heavenly things first revealed done on the seventh day and for a pledg to man of the eternall rest in heaven did also by his word and commandment appoint every seventh day to be vnto man a day of rest from his owne works which concerne this worldly life and to be kept an holy Sabbath to the Lord his God and this is the third point of Gods sanctifying the seventh day and setting it apart for holy and heavenlie vse and for holy worshippe service and religious duties which tend to begit and increase holinesse in men and so to bring them to see and enjoy God in the eternall rest of glorie This point because it is of greatest weight and moment comprehends in it many of those things which are necessary to be laid open made knowne for the distinct and profittable understanding of the Lords holy weekly Sabbath the right obseruation thereof together with the duties which belong thereunto are therein required Therefore I will doe my best endeavour to handle this point more fully to laie open distinctly the speciall things therein contained and that in this method order First I will proue this maine point to weet That Gods blessing and sanctifying of the seventh day did include the giving of a law commandement for the keeping of an holy weekly Sabbath Gods giving of this commandement was a maine speciall part of his sanctifying of it Secondly I will enquire search out the nature of that law commandement how farre in what manner it bindes Adam and all his posteritie Thirdlie because everie law which God gives to man doth impose a dutie upon man and bindes man to the performance of it therefore the uerie words of the text binds me to handlle at large mans dutie which this commandement of God this word by which hee did blesse and sanctifie the seventh day doth impose upon Adam all his posteritie even their sanctifying keeping holy the Sabbath day For the proofe of the maine point we haue three notable argumeÌ„ts First we haue the plaine testimony of God himselfe Exod. 16.28 where he cals this his blessing sanctifying of the seventh day by the maine of a commandement law tels the Isralites that they not keeping of an holy rest but going out togather Manna on the seventh day did refuse to keepe his commandements and lawes that is his commandements and lawes which he had given from the beginning in his blessing and the sanctifying of the seventh day For of other speciall lawes and commandements given beefore that time concerning the Sabbath there is no mention at all in Scripture neither did God giue any besides that from the beginning untill hee spake unto them afterward from mount Sinah and in the fourth Commandement called upon them to remember the Law of old giuen for keeping holy the Sabbath and renewed it againe to them Secondly In all the Law of God and in all the Scriptures wee never read of any thing truly hallowed sanctified and set apart for holy vse but by speciall Commandement of God and by the direction of his word the first thing which is said to bee sanctified after the seventh daie is the first borne of Israell Exod 13.2 and this was by Gods speciall commandement and therefore hee saith that he hallowed them On that day which he smote the first borne of Egypt Num. 3.13 The next sanctified mentioned in Scripture is that of the people of Israell when they were to come into the sight and presence of Gods Majestie at mount Sina Exod. 19.10 and that was by Gods direction and commandement as is there testified in expresse words The third sanctification mentioned in the Scriptures is that of the Sanctuary and the Altar and all the holy Uessels and implements therof And Aaron and his sonnes the
vvhich is the last in the vveeke rather then any other if the Church so determine it if it bee obserued vvithout any superstitious conceipt of more holinesse in that day or annexed to it rather then any other The fourth opinion is that the first lavv for observation of the vveekly Sabbath vvas the fourth commandement given from mount Sina that is did bind only the Isralits to keep the seveÌ„â—h day of the vveek for an holy Sabbath untill the coÌ„ming of Christ but novv under the gospel it is abolishâ—d in respect both of the particular day also the strictnes of the obseruation only the equity of it remains in the Lords day the obseruation vvherof is commeÌ„ded to us by the example of the Apostles â—ovv the lavv of keeping it holy is only ecclesiasticall an holy ordinance of the Church· Thus you see vvhile men build vpon vnsure and vnstable grounds not upon the certain vvords of holy Scripture compared together made to runne in a svveet harmony hovv various different they are hovv contrary some of them in their opinions For the removing of all doubâ—s setling of mens judgments in a sure vvay so farre as God shal enable me I vvill endeavour to select single out vvhatsoever I finde in these severall opinions to be agreeable to the truth to the sacred vvord of God reject the rest vvill ad more over what is wanting to make up a perfect Doctrine not out of mine owne conjections but out of canonicall Scriptures for that is the sure rule of all necessary saving and sanctified knowledge that must be the sure guid when Fathers Councels Churches do lead vs into severall doubtfull wayes First for them who hold that the law of the Sabbath was written in mans heart in the Creation I hold it true insome part to weet thus far That God creating man in his owne Image did print this in mans heart That as he had his whole being from God especially his reasonable soule by which he was made able to understand the will of God revealed to him by his word so hee was bound to obey God and to serue him all his dayes with his whole heart and with all his might And if God did require of him any part of his time and commanded him to obsteine from some good and lawfull workes tending to his naturall good and well being to doe some speciall workes for his Lords pleasure in one day or more selected daies of the weeke or of every moneth or yeare he ought to doe it out of duty and obedience to his Lord and Creatour Thus farre J consent that the law is naturall written in mans heart to weet in generall and in respect of the common foundation J grant also that the law and commandement of God injoyning the rest of men their servants and cattell from hard labour the seventh day or one daie in every weeke is a thing so naturally helpfull needfull for the health and wellbeing of men ever since mans fall and the curse of barennesse laid upon the earth and the punishment of toyle some labour and faint sweating imposed on man kinde that mans own naturall reason will and affection must needes approue it and moue and incline his heart to the obedience of it and his inward thoughts cannot but accuse him of wrong done to his owne body and to the life of his labouring cattell and servants if he disobey it and in this respect it may be called a law of nature Yea I adde moreover that if wee take the law of nature in a large sence as some times it is taken that is for every law which commands such duties and such obedience as in there owne nature are very vsefull profittable to the parties commanded and which is grounded on such just causes weighty grounds as by the judgment of naturall reason are in their owne nature well worthy of such observance then the law commandement of keeping an holy Sabbath on the seventh day in the old Testament in thankfulnesse for Christ promised for a continuall memoriall of that great blessing one the first day of Christs resurrâ—ction now under the Gospell in thankfulnesse for Christ fully exhibited the worke of redemption by him perfected which so much excels the promise made on the seventh day as perfecting of a worke excels the beginning undertaking of it may both in respect of the particular day the sanctification of it be called a law of nature that is a law requiring such morall perpetuall obedience as is in the nature of it most just and worthy to be performed But that the law and Commandement which bound the fathers to keepe an holy rest one the seventh day of every weeke and us under the Gospel to keepe it on the first day especially and no other was in in the creation written imprinted in the heart of man so distinctlie and expressly that man had an inbred notion of it and a naturall instinct of himselfe to observe this law to keepe a weekly Sabbath on those uerie daies which God hath prescribed both to the fathers us This I must needs deny for these reasons following First Gods sanctifying of the Seventh day by his word and commandement and his institution of the Sabbath by a positiue law giuen as my text here shewes had beene vaine and needlesse if the law and the Sabbath of holie rest had beene expressly and particularly written in mans heart already For what man by the instinct of nature by his own naturall reason will and affection is lead and moved to do that hee is vainly needlesly vrged unto by any law or commandement being of himselfe without any monitor ready to performe it Secondly the very word Sanctify signifieth the setting apart of this day to a supernaturall and heavenly vse euen for the performance of such duties as are aboue the naturalll imaginations and thoughts of man and which his naturall reason would never haue revealed to him not his will lead him to do If God by his word and divine superturall revealation had not directed and moved him Therefore this law by which God sanctified instituted the Sabbath is not a naturall law but a divine and supernaturall precept Thirdly in the creation and state of innocency man was bound to serve God as his creatour and the author of all his being and to be content with that estate wherein God had placed him and saw to be very good and to looke no higher It was the inordinat desire of more knowledge and of an higher estate then God had revealed and promised which made our first parents so yeelding to the devils temptations and vndoubtedly it was an occasion of their sinne in eating of the forbidden fruite Now the serving of God as his Lord and Creatour was the duty of man euery day alike for the heavens aboue and the
earth beneath and all creatures in them serving daily for mans naturall good welbeing even every day equallie did put man continually in mind of his duty to weet that he was to loue and serue the Lord with all his heart soule and strength at all times for this is the righteousnesse of a mans owne workes and of his owne person which God required of man in the first covenant in the state of innocency even his constant obedience to the vvhole and law and revealed will of God all his dayes withouâ— one dayes intermission Therefore the Sabbath which requires service of God and worship loue of him as mercifull a Redeemer and that upon one day of the weeke more then all the rest vvas not knowne nor commanded nor observed by nature in the state of innocency Fourthly the lavv of nature written in mans heart requires no particular duty but such as his owne naturall reason and vvill did direct lead him vnto in the creation and vvhich belonged to him in the state of innocency But the lavv of the Sabbath from the first institution commands and requires such things â—nd such vvorkes and duties as did not concerne man in the state of innocency As 1 Rest of man and beast from their vvearisome labour for their refreshing upon one day in seven This man had no need of neither vvas their any need of such rest because the toile and labour of man and beast came in after the fall vvhen God cursed the earth for mans sinne Secondly it requires in generall sanctification of the seventh day by holy and religious exercises and in particular by sacrificing to God by prayer and supplication and by meditating on heavenly things and on eternall rest and by studying all holy duties vvhich might fit men for the sight and fruition of God in heavenly glory All which vvhat soever other holy Sabbath duties and vvorks are mentioned in the word of God do belong to man only since the promise of Christ the blessed seed And in the state of innocency man had no occasion of any such duties he had no need of sacrificing vntill Christ his ransome and sacrifice for sinne vvas promised he neither could have any thought ar meditations of glory in Heauen or studies to fit and sanctifie himselfe for the fruition thereof untill Christ the onlie vvay to eternall rest glory vvas promised vvhat use had he of prayers and supplcations to God for any good thing needful vvhen he lacked nothing or for deliverance from evill vvhen as yet noe evill vvas knovvne in the vvorld What occcasion could he haue to praise God either for Christ before he did so much as dreame of Christ or had any thought of him at all As for naturall guifts and blessings he vvas by them admonished and provoked every day alike to loue serve honour and praise God vvherefore seeing the vvorkes and duties of the Sabbath are holy and tend onely or chiefly to the supernaturall and heavenlâ— life and to the eternall rest which Christ hath purchased in heauen for man vndoubtedly the lavv of the Sabbath vvhich expresly commands such workes and duties everie seuenth day is a positiue supernaturall and divine law not any dictate of nature imprinted in mans heart in the creation Fiftly every law of nature is common to all man kinde and is written as well in the hearts of heathen as of Christians so that the conscience of men whoe never heard of God or of his word is a monitor to admonish them of the duty which that law requires and an accuser if they transgresse that law and men haue no more need to be put in mind of those duties then of any other which the law of nature requires But the law of the Sabbath hath no footsteppe of impression in the hearts of barbarous heathen nations It is quite forgoten among them and onely Gods people who have his written law and word continually read and preached do keepe the Sabbath And God in giving it to Israell in written tables in repeating it often afterwardes still calls upon them to remember it thereby shewing that it is not as the law of nature printed in mans heart but is a law giuen by word and writing and from thence learned and therefore easilie and quickly forgotten Sixthly If it were a naturall law founded upon the creation and binding man to keepe a weekelie holy day in thankfulnesse for his creation and for the creatures made for his vse then it should in all reason binde man to keepe Holy the six dayes in vvhich God Created all things and especiallie the sixth daie wherein God made man himselfe and gaue him rule and dominion over all creatures For holy celebrations are kept weekely or yearely one the dayes in which the blessing and benefits solemnized and celebrated were first bestovved one men Therefore it is not a naturall law grounded on the creation Lastly Christ came not to chaunge the law of nature nor to take away any part of the obedience therof but to establish and fulfill it in every jot and title as he himselfe testifieth Mat. 5.17.18 And yet the law of the Sabbath soe farre as it requires keeping holy the seventh day as the fathers were bound in the old Testament is changed by Christ and by his resurrection in which hee finished the worke of redemption and was exhibited a perfect redeemer And the observation of the seventh and last day of the weeke is abolished And the first day of the weeke even the day of Christs resurrection is sanctâ—fied and substituted in the place of it and so was obserued by the Apostles after them by all true Christian Churches for the Lords day and for the Queene and châ—efe Princesse of all daies as the blessed Martyr Ignatius cals it Epist. ad magnesiâ—s pag. 31. Therefore it is not a law of nature printed eâ—grauen in mans heart J could alleadge more reasons but J hold this perfect number of seven sufficient for this present purpose J will therefore proceed to the next thing which is the discovery of the seuerall kindes of lawes which God hath given to men the briefe discription of every kind particularly by which J shall come to demonstrate what kind this of the Sabbath is CHAP. 11. THE Lawes of God which he hath given to men are of two sorts either lawes printed in mans heart which we cal lawes of nature Or else Positiue lawes which God hath commanded in his word over and above or besides the lawes of naâ—ure Thâ— Law of nature is that will of God which hee as Lord and creatour hath imprinted in mans heart in the creation even that naturall disposition which God gaue to man when he made him in his owne Image by which he doth informe man in the knowledge and moue him to the practise of all duties which belong to him and which he requirs of him for naturall wellbeing continuance in that life good
estate wherein he was created The law of nature may be distiguished into two sorts The one is Generall and indefinit which binds man definitly in a generall bond The other is speciall and particular which doth define prescribe speciall particular duties workes to men The generall and indefinit law is this That man being Gods creature and hauing his whole being life motion and all things from God of free gift is in duty bound to obey God to the utmost of his power in all things whatsoever God either by naturall light or by his word either hath revealed or shall at any time reveale and make knowne unto him to be his will that he should doe them The bond and obligation of this law is very large and reacheth through all lavves binds men to doe whatsoever God commands by any law whatsoever The speciall definit and particular law of nature is that commanding will of God engrauen in mans heart and in his upright naturall disposition which directs man to know moues him to performe such speciall kinds of duties and such particular workes as he ought to do and God reveales to him declarâ—s to be his wiâ—l that hee should do them Of these speciall lawes some are primary And some are secondarie lawes of nature A speciall primary law of nature is the will of God concerning such speciall duties and particular workes as mans owne pure created nature and naturall disposition did direct lead moue him vnto which his naturall reason in the state of integrity did shew unto him and his pure naturall will and affections did moue and stirre him to performe As for example to know and acknowledge God for his sole Lord and Creatour and one onely God to serue and worship him with such worship and reuerence as his pure reason taught him to bee meet for God to thinke and speake of God accordingly to beare himselfe towardes the creatures and to rule them according to the wisdome which God had given him to increase and multiply and to replenish subdue the earth and such like A Secondary speciall law of nature is a rule or precept concerning such speciall and particular duties and workes as mans owne right reason or Gods word discouers vnto him to bee in there owne nature good and just and profittable either for his owne naturall being and wellbeing as the cause now stands with him since his fall and for any other good end and use agreeable to Gods revealed will As for example that men should not liue idle but labour painfully to provide for themselves and families this is a duty which vvas knovvne to man before his fall but ever since the curse vvherevvith God cursed the earth for mans sinne Gods vvord requires it and mans ovvne naturall reason vvel informed and his vvill and affections vvell ordered doe naturally moue him to the performance of it for his naturall vvelbeing So diuers negatiue precepts vvhich forbidde such euils and sinfull deedes as man never knevv nor had any thought of them in the state of innocency but novv true naturall reason affection and conscience teacheth and moueth man to hate and abhorre them they are lavves of this kinde And if vve should extend the lavv of nature to the utmost as many do and bring under it every law which commands duties which are in their owne nature just and honest and very vsefull and profittable to the doers and to others â—nd serve directly and naturally for Gods glory We might reduce to this kinde of naturall lawes every positiue morall and perpetuall precept commanding any just or holy work duty which is just in it selfe though there were no expresse commandement given for the doing of it A Positiue law of God is that vvhich God in his wisedome by his word giues to man by which he bindes man to some obedience which he of himâ—elf by his own naturall vvit reason would not haue found out discerned to be good just neither would haue done or performed by the instinct of nature and the motion of his will affection for such an end as God hath appointed them unto There are diuers lawes and precepts of this kinde all which as they require that which God justly wisely willeth man to do do command things which are in respect of the present state condition good for man so they al are after a generall manner included in the generall law of nature and bindes men to obey them all Of these positiue lawes there are divers sorts Some are Positiue commanding things which tend to preserve maintain good order society peace not onely between God the creatour and man his creature but also betweene man other creatures among men themselves Such was the law which God gaue to man when he commanded him vnder the paine of death to obsteine from the fruite of the tree of knowledge of good and evill that for a wise just end even to put man in mind that he was not absolute Lord of all the visible creatures to vse them at his pleasure but that he was a subordinate Lord and ruler under God and that all other trees berbes fruites which God alowed him to eate of were Gods free guift also to teach him that hee was chiefly aboue all to looke to the service of God obedience of his will to omit the serving of his owne turne the doing of that which his owne vvill might moue him to doe when God at any time should call him another way And of this kind are all the judiciall lawes vvhich God gaue to Israell by Moses for the well ordering of their common vvealth all precepts of obedience vvhich inferiors ovve to superiours in things lavvfull and that for peace sake Some positiue lavves are Evangellicall and religious vvhich command vvorks duties tending to an holy heavenly supernaturall end use such are all lavvs coÌ„maÌ„dments vvhich God hath given vpoÌ„ occasioÌ„ of Christ revealed to maÌ„ in through Christ vvhich require duties service due to God as he is maÌ„s redeemer bind maÌ„ as he expects benefit by Christ the mediatour redeemer to such workes such obedience as come to be of vse in respect of Christ. These Evangellicall lavvs are of two sorts 1. Some are vniversall perpetuall requiring necessary works duties of all such as are to be saued by Christ. 2. Some are special temporary which require some speciall service workes of obedience them of some only for some times in some condition of the Church Perpetuall vniuersall Evangellicall lawes which bind all Gods redeemed ones require things necessary to salvation by Christ are the commaundements of God by which he bindes all men to repentance reformation of life to godly sorrow humiliation for sinne to beleeue in Christ under penalty of loosing salvation of perishing for euer
the common ground of this lavv printed in mans heart in the creation and finding it among the ten commandements which are generally held to be the summe and substance of the law of nature doe call it a law of nature Others haue considered it as a speciall commandement given by God immediatly after the creation by word of mouth and not written in mans heart and do call it a positiue morall law Others haue considered it as it commands rest one the seventh day now altered by Christ which rest was a signe of Christs rest from the worke of redemption is a token pledge of eternall rest in heauen there upon hold it to be a ceremoniall law and hence ariseth the diuersity among Christians and almost civill warre betweene the Pastors of severall Churches yea amoÌ„g learned preachers of one the same Church Whereas indeed they all hold the truth in part but not wholy They all erre in this that they limit it every one to that speciall kinde of law which he hath hath chiefly in his eye and upon which he hath set his conceit Now make it a mixt law proue it manifestly there needs no more contention except some men wil contend without cause against reason out of a spirit of contention contradiction First this law as all other lawes is indefinitly comprehended in the generall law of nature for the generall law written in mans heart in the creation binds him to attend the wil of God to be ready to obey God his Creatour in all things whatsoever he either had already declared or should at any time to come reveale to bee his will and to bee a duty which he required of man And therefore the observing keeping of a weekly holy Sabbath devoting of a seventh part of every weeke to religious exercises to rest from bodily labour common worldly busines being expresly commanded by God declared at severall times upon severall occasions to be his will man is by the generall of nature bound to performe it in this respect we may truly say that the law of the Sabbath is a law of nature included indefinitly in that generall law dictate of nature written in mans heart in the creation Secondly though J cannot conceive that the keeping of an holy Sabbath weekly was a thing so distiâ—ct written in mans heart in the creation that man of himselfe by the instinct of his nature or by the light of his reason motion of his will would haue set either the seventh daie or any other of the seven daies of the weeke apart for rest or other duties of the Sabbath which God in the first institution required commanded also in his law giuen from mount Sina Yet because the keeping holy of a weekly Sabbath upon such grounds as are mentioned in this text for such ends vses as God hath ordained to weet commemoration of Gods mercy bounty in promising Christ preserving the knowledge memory of the covenant of eternall life rest in Christ training up of people in religion the feare worship of God in holines by which they are made fit to see enjoy God in glory because J say the keeping holy of a weekly Sabboth is in these respects a thing very good profittable yea necessary for the helpe of man and for the reparing of his nature corrupted Thirdly if we consider the law of the weekly Sabbath as it was given by God in the first institution in his blessing sanctifying of the seuenth day againe renewed inserted among the ten commandements given from mount Sina at other times upon diuers occasions repeated by Moses and by the Prophets from Gods mouth If we also consider that neuer the Sabbath it self nor the ground reason ocasion of it to weer Gods perfecting the creation by promising revealing redemptioÌ„ in Christ the rest which J haue before proved demonstrated were written â—n mans heart in innocency but were after mans fall revealed by God thereupon the holy rest commanded to bee kept on that day which God aboue other daies hath blessed and sanctified We may truely affirme that the commandement of the Sabbath in these respects is a positiue law of God not a law of nature requiring such particular duties as man of himselfe without Gods positiue commandement would haue observed Yea the word Memento Remember soe often added to the precept of the Sabbath as appeares Exod. 20.8 doth plainly shew that the keeping holy of a weekly Sabbath was not a thing printed in mans heart for then it had beene vaine needlesse for God soe often to use this word Remember to put them in mind of this duty by Moses the Prophets mans owne conscience would haue been his daily and continual Monitor Remembrancer his own thoughts would haue ben ready to accuse him for every omision neglect of it As the Apostle testifies of the worke of the law written in mans heart Rom. 2.15 Fourthly if we consider the law of the Sabbath as it commandeth man together with his children servants labouring cattell to rest from their wearisome labours bodily paine which came in by sinne by mans fall together with servile subjection difference of the Maister servant which weekly rest intermission from toyle labour granted to servants cattell by their Maisters as well as to themselves makes very much for good order in every state common wealth for peace society among meÌ„ in every family serves for an excellent civill politicall use so it is in the judgment of many learned godly Divines not without good reason hold to be a civill and politicall lavv Fifthly if we consider First the time of Gods first institution of the Sabbath as it fals under Chist even upon the seventh day of the world in which Christ was promised to redeeme man who was fallen in the latter end of the sixth day as is before shewed Secondly if wee consider the ground and reason of Gods institution of the Sabbath and sanctifying the seventh day even Christ promised the seed of the woman to breake the serpents head by whose actually undertaking beginning to mediate for man God did perfect the mutable worke of creation setled the world in an higher estate of the perfection supernaturall did rest in Christs mediation being that which was able to giue full satisfaction to his justice Thirdly if we consider that in the first institution the Sabbath day was sanctified blessed aboue the other six dayes that is vvas set apart to heavenly supernaturall vse which cannot be imagined but in under Christ in whome all things are sanctified We must needes know confesse that the commandement of the Sabbath even in and from the first originall and institution is a law Divine and Evangellicall commanding such an
inheritance of the Saints in light as the Scriptures testifie 1 Cor. 15.20 Coloss. 1.12 Vpon these premises before proved at large and here againe pressed home to the purpose The conclusion followeth necessarily That it was the purpose intent and will of God to make the first day of the weeke the Lords day and the Christian Sabbath and in the first institution of the Sabbath and by his first law of the Sabbath which in the maine substance of it is perpetuall to binde all his people in the time of his glorious Gospell to observe that day onely for their holy weekly Sabbath vntill they come to that wherof the Sabbath is a liuely pledge even the eternall rest of glory in Heaven Thirdly whatsoever tends most to the perfect fullfilling of any speciall law and commandement of God given to men and is manifestlie made known to man to be most agreeable to Gods will revealed in that law and to the endes and uses which God openly pretendeth therein that man is chiefly bound to do by that law and commandement This is a most certaine and undoubted truth For Gods generall commandement is that we loue him with all our heart and worship and serve him with all our soule and all our strength Deut. 6 5. Mat. 22.37 Now the will of God revealed in this first institution and sanctifying of the sabbath and in the fourth Commandement of the law is often repeated urged by Moses the Prophets is more perfectly fulfilled in the right sanctification of the Lords day vnder the Gospell then it was in the observatioÌ„ of the seveÌ„th the sabbath of the old Testament whatsoever necessary duty God in the law of the sabbath requireth of maÌ„ from the beginning Or whatsoever end and use he openly pretendeth his law of the keeping of the holy sabbath that is more fully obtained effected and brought to passe by an holy sanctification of the Lords day and by keeping it an holy Sabbath to the Lord now vnder the Gospell Therefore by the law of the sabbath given at the first and by the fourth commandement it is repeated and explaned Christians are bound to to keepe the Lords day which is the first of the weeke for their weekly Sâ—bbath If any man doth make doubt of the assumption in this Syllogisme It is easily proved by a particular enumeration both of the particular substanciall and necessary duties which Gods word requires in the Sabbath and also of the ends and uses for which God requires an holy sabbath to be kept every seventh day The First maine dutie from which the seventh day requirs the name of Sabbath is rest and cessation from all worldly labours pleasures and delight wherein man is to withdraw his mind from worldly cares and secular affaires which concern this fraile earthly life and is to giue rest and refreshing to his owne body and to the bodies of his children servants straungers and toyling cattell as appeares Exod. 20.10 Isa 58.13 And the proper end and use of this rest is First to admonish man that he must not place nor seeke felicity in this world nor since his fall and breaking of the Covenant of workes by his disobedience hope for any happinesse or felicity either here or else where to be purchased by his owne workes of righteousnesse which he either is or was able in the first creation to performe in his owne person Secondly to shew that Gods just wrath appeased by Câ—rist and the sting of death and the curse and bitternesse of mans sorrowes and toilsome laboures which God imposed on him for his transgression is taken away and God will not haue his people to torment their bodies which continuall toile and painfull labour but to ease and refresh themselves with a weekly rest Thirdly to make men take notice that God hath a provident and fatherly care of his creatures both men and beasts hates all mercilesse cruelty oppression of their very bodies and will haue them so refreshed eased that they may last the longer and goe cheerfully through their weeklie labours Fourthly to shew that in Christ vpon whom the Sabbath is founded there is spirituall rest and ease and refreshing of the soul from the heavie burden of sinne and the miserâ—es of sinne to be found of all them who being heavy laden do flee to him and in him place their hope and confidence Fifâ—ly to put in mind of Gods resting in Christs mediation from the worke of creation and that he hath wholy given over all purposes and thoughts of repairing the world and restoring man fallen and corrupted by any worke of creation and hath set his mind on another kind of worke even the work of redemption by Christ and the new creation of heavenly spirituall and supernaturall graces and perfections in men by his holy spirit Sixthly to be a signe and memoriall of Christ his full perfecting of the worke of mans redemption and of his perfect satisfaction made to the justice of God for fraile sinfull men Lastly to be a token and pledge of the eternall rest in heaven and of the Sabbathisme which after the labours and troubles of this life the elect and faithfull people of God shall enjoy for ever in the world to come Now there is no day in all the weeke in which this first maine dutie of the Sabbath can be well be performed for the ends and uses as on the Lords day which is the Christian Sabbath The seventh day never yeelded halfe so much light helps to Gods people in the old Testament for these purposes as the Lords day doth to us vnder the Gospell For the Lords day in which Christ arose from death and entered into his glorie and perfected the worke of Redemption It discovers Christ the maine foundation of all rest even of the Sabbath it selfe more plainly unto us and in it being bewtified and adorned with so manie blessings and prerogatives which Gods word gives to it wee may as in a cleare glasse see and behold Christ with open face we see in his resurrection Gods justice fully satisfied his wrath appeased redemption fully perfected Gods resting in Christ mediation eternall rest purchased by Christ for us and gained to himselfe heaven opened unto us sin death and hell already ouercome and conquered And therfore there is no day by many degrees soe fit as this day of Christs resurrection to make us rest comfortably in our bodies and minds from worldly cares and bodilie lâ—boures and in our soules and consciences from the burden of sinne and the guilt thereof No daie or time can so plainly shew vnto us that our fellicity is not in this world nor to be obtained and purchased by the righteousnesse of our owne workes This sets before us Christ raised for our justification This shews Gods aboundant mercy and compassion â—o us and that hee hates all cruelties and oppressions And this is a speciall meanes to bring us to the assurance
them a token and pledge of some great blessing and future good promised that God will haue them to keepe safâ— and to hold fast vntill they receive the blessing and come to the full possession of it This is manifest by the tipes and sacraments of the law which could not bee a bolished nor without sinne purposely neglected vntill Christ was fully exhibited of whom they were signes and pledges and he was the body and substance And we finde by daily experience that the loosing or casting away of the pledg is the forfetting or forgoing of a mans right whereof it is a pledge If we will receiue the blessing we must do the condition of it Now the observing of a weekly Sabbath is not onely a signe of eternall rest in heaven but also a token and pledge if it given in the beginning togither with the first promise of Christ and conveighed ouer from the fathers to us setled on the day wherin Christ arose from death and perfected mans redemption That it is a pledg of the Sabbathisme which remaines for the people of God the Apostles words imply Heb. 4.9 And the best learned haue ever held it to be our pledge of eternall rest in Heaven As Austâ—n Tom. 4. Quaest. 162. and lib. contra Adimantum cap. 13. divers others Therfore the holy weekly Sabbath upon the Lords day must be observed by all Gods people the law of the Sabbath binds them therunto perpetually to the end of the world to the day of resurrection to glory And thus I haue finished the Doctrine of the sanctification of the Sabbath as it is the proper act of God even his seperaing of the seventh day to be an holy rest by his word commandement CHAP. 14 THE thing which now followeth next in order is mans sanctifying the weekly Sabbath keeping of a seventh day holy to the Lord which God hath imposed on him for a necessary holy duty when by his word coÌ„maÌ„dement he blessed sanctified it as here we read in the words of my text For Gods sanctifying of daies times places is not any infusing of his holy spirit into them as he doth into his saints even holy Angels men but this giving of a law commandement to meÌ„ to obserue keep them after an holy manner to use imploy them to holy heavenly supernaturall use even to divine worship exercises of piety religion as I haue before proued plainly And in that Gods sanctified the seventh day that is gaue a law in the beginning to man to keep observe it for an holy Sabbath as my text shews Therfore it is a necessary duty imposed by God upon man so to observe keep an holy sabbath every seventh day or a seveÌ„th day in every week that duty of mans sanctification keeping holy the Lords sabbath comes now in order to be handled which is here necessarily implied included in the worde of my text In the opening handling wherof I purpose to proceed in this method order First I will shew that this duty of sanctifiing an holy Sabbath to the Lord is imposed by this act of God on all mankinde the children of men are bound unto it from the seventh day of the world after the first beginning of the creation untill that last day of the generall resurrection judgment in which they shal be called to an account reckoning of all things which they haue done in this life Secondly I will shew how farre upon what termes conditions men are bound to this duty by Gods law given for that purpose in his act of sanctâ—fying the Sabbath Thirdly I will shew more speciall the speciall workes wherein the sanctification and observation of the weekly Sabbath consisteth The duties are of three sorts 1. Some are common to all Gods people in all ages from the beginning and all states and conditions of the Câ—urch both in the old and new Testament Some are proper to the fathers of the old Testament while the Sabbath was limitted to the last day of the weeke and grounded upon Christ promised onely 3. Some are proper to the Church and people of God vnder the Gospell in the new Testament when the Sabbath is châ—unged to the fiâ—st day of the week even the Lords day builded upon the finishing of mans redemption and Christ fully exhibited and Gods resting in Christs satisfaction consummated which is a more excellent ground Of all these in order The â—â—rst point concernâ—ng the obligation of all mankinde to the keeping of an holy weekly Sâ—bbath from the first seventh day of the world vnto the last resurrection when the elect and faithfull shall both in their soules and bodies enter into the eternall rest in Heaven may be proued by divers Arguments My first Argument is drawne from the law by which God here in my text did first bind man to this duty thus J briefly frame it That duty which God hath enjoyned by a commandement given to our first parents without limitation exception or exemptioÌ„ of any that he hath imposed by his commandement upon Adam and all his seed and posterity in his loynes and they are all bound unto it to the worlds end The sanctifying of a seventh in every weeke and keeping it an Holy Sabbath is a duty injoyned by a Commandement which God gaue to Adam without limitation or exemption of any of his seed and posterity Therefore it is a duty imposed by God upon all mankinde and they are bound unto it in all ages vntill the end of the world The first proposition cannot with any colour of reason be denied if any shall object that God gaue to Adam upon the promise of Christ a law of sacrificing cleane beasts and offering first fruites which bound him and his seed in his loynes and yet they are not bound by it in all ages but onely untill the comming of Christ and his offering of himselfe a sacrifice which is the substance of all sacrifices and after that men are bouÌ„d no longer to that duty I answer that though the last of sacrifices of other service worship which were types shaddows was given to Adam upon the first promise without expresse limitation and reached to his seed in his loynes and as Caine Abell so Noah Abraham and all the patriarches people of God were bound to that dutie vntill Christ yet there was a limitation in the things commanded which being types and shaddowes onely of Christ promised were of no use but onely while Christ was yet expected and not actually offered up a sacrifice of perfect attonement and Gods people had neede of such types and figures to lead them to Christ. Therefore this Objection doth not touch nor infring this proposition which speakes of a law of a duty whiâ—h is of use to all mankinde in all their generations The assumption also is manifest For here we
benefit nor any witnesse of the covenant or signe wherby to challenge the blessing Now the holie weeklie Sabbath is ordained of God and given in Adam to all mankinde to be a signe and pledge to them of spirituall and eternall rest in Christ which they shall never fullie obtaine vntill the last resurection in the end of the world For the full rest Sabbatisme whereof the Sabbath is a pledge doth till then still remaine for them Heb. 4.9 and they shall not enter into the full possession of it untill the last resurrection And Gods giving of himselfe unto his people to bee their God which doth sanctifie them whereof the Sabbath is a signe token and pledge vnto them as he himselfe testifieth Exod. 31. 13. is not fully manifested nor perfected untill they bee fully sanctified both in soules and bodies at the last day and made fit to see and enjoy God to rest with him in glorie for ever It is true which the auncient fathers haue observed and taught that the old Sabbath as it was limited to the the seventh daie of the week was a signe of the spiritual rest of the faithfull from their own sinfull works and of their steadfast rest upon Christ by faith when they are regenerate and renued by the holie Ghost which is shed on them abundantlie through Iesus Christ vnder the Gospel Tit. 3.5.6 and therefore that old Sabbath of the seventh daie of the weeke is so farre fulfilled in Christ and hath the accomplishment in him But because the fulnesse of eternall rest wherof the weeklie Sabbath absolutelie considered is the signe and pledge shall not be obtained vntill the last resurrection of the just when by virtue of Christs resurrection their bodies shal be raised out of the dust and be made like the glorious body of Christ which they still exspect in hope Therefore the keeping of a weeklie Sabbath as a pledge of that perfect eternall rest still belongs to all Gods people and they are bound to keepe it on that day of the week in which Christ arose which day by his resurrection is made a sure pledge that they shal be raised vp in the perfect image and similitude of his resurrection Fifthly that which is ordained by him and given to men to fit them for eternall rest in heaven to be a speciall means to conduct lead them in the right way therunto and which of it selfe is very good profittable and excellent for that purpose That Gods word and will and every mans reason guided by the word bindes him to obserue keepe and to hold himselfe constantlie and perpetually vnto it vntill he comes to the end of his race even the eternall rest in Heaven This is a truth vndoubtâ—dly For the Scriptures command us to runne our race vnto the end and to omit no meanes which may helpe to eternall life and experience teacheth us that the neglect of the ready way and meanes of gaining the pledge is the way to loose it Now the keeping of an holy weeklie Sabbath after the best and strictest manner by resting from all worldly businesse so farre as our weaknesse and necessitie will suffer and devoting our selves to Gods holy mediate worship as prayer reading hearing of Gods word both in priuate and publick assemblies and to serious meditations of heavenlie things is in it selfe one of the most powerfull meanes to beg it and increase faith and all holy saving graces in us and God hath ordained it for to conduct and lead men on in the right and readie way to etenall rest in heaven Therefore Gods word will revealed everie mans own reason guided by the word binds all men to it in all ages vntill they come to eternall rest in heaveÌ„ CHAP. 15. THE First point being thus proued The second thing before propounded followes that is to shew how farr and upon what termes and conditions the sonnes of Adam are bound to the duty of keeping a weekly Sabbath by Gods commandement giuen in the sanctifying of the seventh day here recorded in my text where God is said to sanctifie the seventh day that is by giving man a law to keepe it holy First for such sons of Adam as are borne and liue in the Church of God haue the means to know Gods word to obey his law There is no questioÌ„ to be made it is cleare that they are bound to know to keep this coÌ„mandement of God and to seperate one day in every weeke even that which God hath blessed aboue all the rest to devote it to holy heavenly exercises ceasing from all worldly cares labours delights and so to keep it an holy Sabath First as they are Gods creatures God hath thus far declared his mind will that men in immitation of him their God who rested on the seuenth day also for the refreshing of themselves their children servants cattell in their bodies should rest from worldly labours for the comfort of our soules should spend it in holy spirituall exercises in the worship of him their maker and preserver even the generall law of nature bindes them to this duty Secondly as God hath revealed himselfe a Redeemer Saviour of mankind by promising giving Christ So they are much more bound to keep all his commandements to the utmost of their power especially this of the Sabbath which God ordained to be a memoriall of redemption and eternall rest to be found only in Christ promised on the seveÌ„th day and in fulnesse of time given and exhibited Jf they beleeve that Christ is their redeemer and that they are bought with the price of his blood and are no more their own but his who hath bought them this binds them to glorifie God with their soules and bodies also which are Gods 1 Cor. 6.20 And this they cannot do except some time be set apart at least one day in everie week to celebrate in holy assemblies the gracious goodnesse bounty loue of God to them in Christ to sanctifie and fit themselves for him in all their weekly works and for the intending and seeking of him in all the labours of their hands Thus much the Lord shews in his law giuen expounded by Moses Deut. 5.15 Where he tells Israell that he gaue his commandement to them of keeping holy his Sabbath for this end that they might remember their slavery in Egypt their deliverance by his mighty hand stretched out arme Vpon which words wee must necessarily inferre that if God bound them by his commandement vrging them and pressing often to keep the Sabbath day for a memoriall of their deliuerance from temporall tipical bondage thankfulnes to him for it then much more were they all Gods people still are bound to keep holy the Sabbath day in thankfulnes for a memoriall of spirituall deliverance from sin death and Hel and that on the day of the Lord Christ wherin
writings of the most godly diuines and builders of our Church Gods people are vrged by the law of God even the fourth Commandement to keepe holy the Lords day for the Christian weekly Sabbath and in our divine service after the publicke rehearsing of that commandement in the congregation are injoyned to pray in these words Loâ—d haue mercy upon us and incline our heaâ—tes to keepe thy law And this you see the first generall duty of the Sabbath to weet Resting from worldly affaires clearly proved and that while their is a Sabbath or weekly day of holy assemblies either under the Gospel all men are bound to observe this rest The second generall duty necessaâ—ily to be performed in the keeping of the Sabbath is sanctification which is by mens devoting of themselves wholy to divine worship such religious actions as God requirs in the times of the Church in which they live such as are publick assemblies for praising God praying to him preaching reading expounding and hearing of his word commemoration of his great works and rehearsing of his promises for common edification Also private praierâ— and meditations on heavenly things domesticall instructions and the like All these are necessary Sabbath duties to be observed of al men in all ages both under the old new testament First the words wherin Moses here in my text discribes Gods first institutioÌ„ of the Sabbath proue this fully For here it is said that God sanctified it that is set it apart for holy exercises in the performance whereof men do sanctifie it For sanctifying is either by infusion of holinesse into the thing sanctified or setting it apart to holy use and exercise but it had no holinesse infused into it as I haue else where proved Therefore it was saâ—ctified by consecration that is setting apart to holy use Secondly it is called the holy Sabbath that is such a day of rest as is to be kept Exod. 16.23 before the giving of the fourth commandement as Moses shewes saying To morrow is the rest of our holy sabbath to the Lord that is this is a rest not of idlenesse but from common affairs that men may be exercised in holy duties onely Thirdly in the giving of the law from mount Sina God commands expresly that all his people doe remember to sanctifie and keepe holie the sabbath which cannot be but by exercise of holy duties and performance of holy service and worshippe vnto God Exod. 2â— 9 Lâ—stly in all the scriptures of the law which speake of the sabbath in the old Testament it is called the Lords holy sabbath And sanctification of it is required as appeares Exod. 31.15 5.2 Deut. 5.12 And in the Evangellicall Prophets which speake of the sabbath both of old and also in the last daies of the Gospell it is called the Lords Holy day Isa. 58 13 66 23 and it is said that all flesh that is true Christians of all nations Shall from one Sabbath to another come to worship before the Lord Ezech. 44.24 They shall hallow the Sabbath But here some perhaps will object That none can truly sanctifie the Sabbath nor performe aâ—y holy duty who are wholy carnall unregenerate and haue not the spirit of God dwelling in them sanctifying them such are many even in the bosome of the true Church And therfore sanctification of the Sabbath cannot be a generall duty performed by al men nor requiâ—ed of all but is a special duty prâ—per to the elect Saints who are truly sanctified others were neuer able to sanctifie the sabbath and therefore it is not a duty which God can justly require of all in generall Jt is true indeed that as a bitter fountaine corrupt can send forth no sweet and pure water so no naturall man can performe a true holy duty Holines is a supernaturall guift of the holy Ghost and he it is who enables men to performe all workes which are eternally holy But as ther is a two fold sanctification the one internal which is the woâ—k of the holy Ghost in men the other externall which is the consecrating setting apart of things naturall and artificiall to be imployed to an holy vse and to supernaturall end so also there are two sorts of holy exercise Some which are eternally holy as holy prayers and praises and all workes of true piety which onely holy men performe by the power of the holy Ghost working in them and mouing them Others are only externally holy by outward consecration seperation because the are appointed to be done for holy use to be used in the worship of God such are all outward religious duties as sacrificing and such like performed by Hipocrites and carnall professours in the old Testament such as Caine Saul and Elis wicked sonnes were And reading preaching set formes of prayer and gestures of worship performed by Hipocrites both before and under the Gospel These later are in the power of Hipocrites and unregenerate men who by a common guift and generall grace are enabled to performe farre more in this kinde then they do or are willing to do Now though all men cannot performe the first yet so farr as they are able they are bound to performe the later sort of dutâ—es among which are the externall sanctifications of the Sabbath as frequenting holy and publick assâ—mblies singing of Psalmes joyning with the Church in publick prayers and the like which as they are able to do so they are bound to do and if they refuse in such things to conforme themselves they are punisâ—ed both by God for disobedience to his law and also by the Censures of the Church The third generall duty necessarily required of all in the observation of the Sabbath is That they keep for their holy Sabbath that verie day of the week whether it be the first or seventh which God hath blessed aboue all other daies with the greatest blessing and which he hath sanctified aboue all other daies by more full relation of his own holines to the world and opening of a more wide doore of holines for the sanâ—tifying of all his people Thus I prove First most plainly from the words of my text which describe Gods first institution of the Sabbath First by blessing it aboue other daies with that greatest of blessings even the promise of Christ a perfect Saviour and Redeemer of mankinde Secondly by sanctifying it in revealing his holinesse to man and sanctifying man by his spirit the promise and thereupon appointing it to be kept holy As I haue fully before proved Secondly the Lord God himselfe both in giving the law from mount Sina and often repeating of the fourth Commandement by Moses still vrgeth the obseruation of the weekly Sabbath upon this grouÌ„d because he hath on that day Redeemed them out of the house of boâ—dage with a mighty hand streached out arme Deut. 5.15 in othâ—r places for indeede on the Sabbath he redemed them and
labour was to be punished with death in all persons under the law though inded before God everie bâ—each of every commandement deserues death But that the open wilfull presumptious prophaning of the sabbath by any scandalous act or by a coÌ„mon practise was to be punished wiâ—h death This is plaine by the words next before going Num. 15. â—0 31 where the Lord commands that he who sinneth presumpâ—iously with an high hand and so reproacheth the Lord. and dispiseth his word be cut of from among his people against which word and expresse commandement the man which was found gathering sticks on the sabbath daie did presently sin and committed wilfull transgression presumptuously not through ignorance nor compelled by necessity and therefore he was stoned for an example of terrour to all presumptious transgreâ—sours But as for others who did beare burdens and sell vitailes not presumptuously but either through ignorance or forgetfulnesse or drawn by custome and ill example of the multitude in the daies of Jeremiah and Nehemiah they were not by the law put to death but compelled by authority and rebukes and by threatnings of wrath judgments of God to desist from profanatâ—oÌ„ of the holy sabbath as the placâ—s before named shew Neh. 13. Ier. 17.27 As for them whole mindes are altogether carried away after buying sâ—lling and worldly games on the sabbath day Amos. 8. they are threatned with no other wo then that which belongs to all such as afâ—er the same manner vnhallow the Lords day now under the Gospell Wherefore it is manifest that the fathers in the old Testament had no heavy burden of strict rest laid on them by the law but the same cessation from worldly affaires which they are bound vnto is still required of us and of all Gods people in all ages of the world They were not restrained in time of war from works of necessity as figâ—tâ—ng against enimies taking and destroying their cities as we see in the compassing of Jericho seven daies together one of which must needes be the Sabbath day Iosh. 6. They might flee for their liues and pull cattell out of pits and do any other worke which could not be deferred vntill the next day but present necessity requâ—red it for their owne safety and for the saftie of their cattell and of other good creatures which otherwise were in danger to perish But suppose the opinion of diuers both auncient and late writers were true to weet That the Isralites were bound to obserue a more strict and burdensome rest and under greater penalties then either the fathers before the law or we who liue in the light and liberty of the Gospell Yet this proues no more but onely that this rigour was apart of the bondage and paedagogie of the law wherewith they are hardlie pressed for this end to driue them to seeke ease in Christ and to long for his comming in the flesh And this burden and rigour onely is abolished by Christ together with the chaunge of the perticular day But the substance of the Law still remaines and bindes all men to keepe the Sabbath resting and ceasing from all worldly busines except that which is of necessity charity even as the fathers were bouÌ„d froÌ„ the first institution The secoÌ„d principal head of which the secoÌ„d sort â—f special proper duties which God râ—quired the fathers under the old testameÌ„t may be reduced as sanctification For ouer and aboue â—heir resting from secular affaires they were by Gods first institution of the Sababath bound to sanctifie the seventh day with holy and religious duties such as God in that state and condition of the Church required as an holie service and for heavenly and spirituall use even for begitting and increasing of grace and faith in them and for the fitting of them for the fruition of eternall rest The sanctification of the Sabbath in generall belongs to all mankinde in all ages and that all are bound to it by a perpetuall law As I haue proued sufficiently before I am now onlie to shew the speciall and perticular duties of sanctification which God required of his people in the Old Testament The first speciall duty of sanctification was the solemne commemoration of Christ the blessed seed and of the promise of redemption by him Unto this all the faâ—hers fro Adam until Moses so to Christ were bound by Gods fiâ—st institution of the Sabbath and sanctifying the seventh day vpon promise made of the blessed seed For full proofe of of this I argue thus both from Scripture and common experience Whensoever a day is set a part either by God or holy men to be kept with solemnity because of some great blessing or deliverance given or promised the chiefe thing to be observed in that solemnity is a publick solemn commemoration rehearsall of the blessing deliverance with joy praise Experience of all ages doth proue this In the solemn feast of the Passouer the chiefe duty of sanctification was the coÌ„memoration of Gods deliuerance of Jsraell from bondage in Egypt by his mighty hand streched out to smite Egypt and his destroying Angel passing over all the houses of the Isralites slaying all the first borne of â—he Egyptians this deliuerance was the blessing because of which God instituted this feast Exd. 13.5 The solemnitie of the feast of tabernacles for seven daies together was instituted by God because of his preservatioÌ„ of Israell in the wildernes forty yeares together without houses or cities in boothes tents the chiefe thing which they were bound to obserue in this holy solemnity was the commemoration of that preseruation in the wildernes by dwelling in boothes all the time of that feast wherby occasion was given to theÌ„ to rehearse vnto their childreÌ„ their child were moved to enquir learn bear in mind that blessing of Gods preservatioÌ„ Lev. 23.43 so in al ages we find by experience that the commemoration of the blessing upon which every feast was first ordained is the chiefe duty in all the solemnity as the coÌ„memoration and rehersal of Christs resurrectioÌ„ in the feast of Easter of the coÌ„ming down of the holy Ghost in the feast of Pentecost of Christs incarnation in the feast of the nativity And in our late yearely fâ—stivall for our deliuerance from the powder treason the chiefe duty is the coÌ„memoration of that deliuerance So that this proposition is most certain undeniable Now what the blessing of the seventh day was because of which God sanctified it to be the weekly Sabbath of the old testament also after by Moses commanded it to be kept holy As I haue largely before proued euen the promise of Christ the Redeemer And therfore it followes necessarily that the first and chiefest duty of sanctification of the Sabbath which the fathers were bound vnto was the commemâ—ration of the promise of Christ of redemption by him which was the blessing wherwith God blessed the seventh day
are to be found all the meane and essentiall grounds and reasons both of the Sabbath and alsoe â—f the particular day wherein hee requires that it should be obserued If he had not undertaken mans redemption from death and hell and mans exaltation to eternall rest and glory there had beene neither any place for mans keeping of a Sabbath nor anie use of it to fit him for heaven or to be a pledg of eternall rest in heaven Jf God had not on the seventh day promised Christ the blessed seed to redeeme man from death to purchase life for him and to continue to him the benefit of the creatures and to perfect his creation Surely it had not been the most blessed day of the weeke neither would God haue instituted it to be a weekly Sabbath at the first and soe to continue untill the comming of Christ. And if God had not raised up Christ on the first day of the weeke and so exhibited him aperfect redeemer and fully performed his promise Then the first day had not beene made a more blessed day then the seventh and all other daies of the weeke And the Lord Christ would never haue made that day of the weeke his Sabbath alwaies after neither would his holy Apostles by inspiration of his spirit being moued to call it the Lords day and to obserue it and teach others to obserue it for their day of holy assemblies for the performing of all holy Sabbath duties And thus we see Christ is the Lord of the Sabbath and so determines the particular day of the weeke not by his bare will word but by bringing in such blessings on the seveÌ„th or first day of the week as made the one of them most worthy under the new testament to bee the holy Sabbath to be kept and obserued of all Gods people vnto the observation whereof they are justly lead by the light both of grace and nature And it is not either in the power of man or any other creature or in the just will of God or agreeable to the will of the Lord Christ and the wisedome of his spirit to appoint any other day for the weekly Sabbath but onely the day of the Lord Christ that is the day of him promised in the old and the day of him fully exhibited in the new Testament The first of which and no other the fathers were bound to keepe for their holy rest of old And the later and no other is our weekly Sabbath and the due obseruation of that particular is the first speciall Sabbath duty of all Christians under the time of the Gospell untill the last resurrection The second sort of speciall duties vnto which all true Christians are bound unto in their obseruation of the Lords day which is the christian Sabbath are the duties of rest cessation from all worldly affaires which now follow to be handled in the nâ—xâ— place Concerning which J finde much diuersity both of opinion and practise not only betweene true Christians of the reformed Churches and Antichristian Papists other hereticks but also in the reformed Churches among themselves First for the Church of Rome and all that are of her faction devoted to her superstition and Idolatry and marked with the marke of the beast which beares up the Romish Babylon though diuers of their learned Scoole-men haue heretofore maintained a very strict obseruation of rest on the Lords day Yet now in later times both in Doctrine practise they are growne uery desolate especially the Romish Catholicks which liue among us turning the Lords day into a day of liberty and spending a great part of it in sports plaies revelling other bodily exercises which are carnall fleshly prophane and impious As if so be their irreligious prophanenesse were at strife with their Idolatrous religion and at great emulation contending which should out go ouer runne the other in carrying them with greater speede to hell Yea to shew and make it manifest to the world that the Romish man of sinne is that great Antichrist which exalts himselfe aboue al that is called God euen aboue the true God the Lord Iesus Christ whose vicar he in hipocrisie makes himself The Church of Rome doth teach and urge her Uassals to keâ—p yearelie holie daies most strictly which are of her owne devising which the pope hath commanded to be observed in honour of his Cananized Saints in the mean time opposeth with many great profanations the Lords day which the Lord hath consecrated by his resurrection Which day being blessed by God with the greatest blessing aboue all other daies of the weeke is by the law vvhich God gaue from the beginning commanded to bee kept for the Lords holy Sabbath vveeklie Secondly there are of the hereticall faction of the Anabaptists Antimonians families other such prophane Sectaries which make little soâ— any lavv of God or man saving onlie the dictate of their faniticall â—pirit And left the commandemeÌ„t of the vveekly Sab least they should seeme to be subject to Gods lavv and to be be his servants vvhich they account slauerie and not absolute Libertines and sonnes of Beliall vvhich haue cast of the Lords yoke These esteem and obserue no daie at all but according to their own fancie make the Lords day so far as they dare for feare of men a market day of buying and selling waâ—es a daie of labour and of bearing and carrying our burdens as they well know who haue beene at Amsterdam where such heretickes and sectaries are tolerated Thirdlie among Christians of the reformed Churches there is a difference both in Doctrine and practise Some of the reformed Churches who out of their extreme hatred to Popish superstition and to all Popish rites and Ceremonies being unwilling to retaine any thing which was used in poperie except there bee some expresse Commandement or example for it in the Scriptures especiallie of the new Testament and labouring to overthrow the whole Hierachie and gouernment of the Church by Bishops all bodily rites they do in the heat of their zeale so violently set themselues against Popish superstious holie dayes that they goe about to take away all observations of daies and they haue proceeded so farre as to deny that any either weekely Sabbath or yearelie set feast ought to be kept holy by any speciall law or commandement of God They teach that the Sabbath as it was commanded to be kept of old was a mere ceremoniall shaddow of things which are accomplished in Christ and that is now a bolished But because it is a thing necessary for the hauing of holy assemblies and for good order in the Churches that there should be a set day either a seseventh or sixth day of eight dayes And because the law of nature requires that Christian people should haue some daies of rest from hard labour for the refreshing of themselves and their seruants and cattell therefore the Church of God mâ—y appoint any day of
tipicall seruice of the Lord which he in his temple required by a ceremoniall law for the sanctification of the Sab. Then much more doth Gods law allow coÌ„mand his publike ministers to labour sweat spend their bodily strength spirits in preaching his word in the holy Christian assemblies where Christ who is greater then the temple is present by his spirit in many of his members who are so many temples of the Holy Ghost and of God The second argument is drawne from the practise and example of Christ and his Apostles For as the Priests and learned scribes did of old read and expound the law and the Prophets in all their sinagogues every sabbath day And our Saviour approued this by joyning with them in some practise preaching teaching in their sinagogues in great throngs assemblies of people which thronged after him undoubtedly made him sweate as appeares Mat. 4.13 Iohn 5.10 So also the holy Apostles did on the first day of the week the Lords day labour in the word as we see by the example of St. Paul who at Troas continued his Preaching till midnight because he was to depart the next daye Act. 20.7 Now what they did performe as a duty taught by the law and moued by the spirit of God Jn that all their faithfull successoures are bound to immitate them Therefore the laboures and paines of Ministers and preachers are allowed on the Lords day being holy and religious workes and fittest of all for the holy day and holy place A second sort of workes alowed to be done on the Lords day are bodily workes and laboures which are soe necessary for the fitting and enabling of Christians to sanctifie that day and for bringing them vnto holy and publick assemblies and places of prayer and of Gods worship and holy service that witâ—out such working and labouring even on that day they neither can be so fit and able to serue God joyfully and to worshippe him with cheerefull hearts neither can they as the present case stands come unto holy Sabbath assemblies to heare the word to pray and to worship in publick As for example in places of restreant and of trouble and persecution where publicke Sabbath assemblies of true Christians are not tollerated but in Churches which are remote diuers miles and in barren countries where the Churches are foure or fiue miles distant from some houses and vilages in the parrish men may lawfully â—rauell on foote and ride one horses or make their horses labour in drawing them to the Church in Coaches And because men cannot be soe Cheerfull in the seruice of God nor soe hartily rejoyce before him not with strength and delight spend the whole day in Sabbath duties witâ—out warme and wholesome food and plentifull refreshing of their weake bodies therefore the dressing boyling baking and rosting of meate is lawfull on the Lords day soe farre as it more helps then hinders holy duties and the service of God This is manifest by the words of the law Exod. 12.16 where the Lord forbidding all manner of worke on his holy Sabbaths excepts labour and worke about that which people were to eate and which was necessary for the upholding of an holy moderate feasting on those daies This was practised by the Phâ—rises and by our Saviour and his Apostles who on the Sabbath day came to a feast to the house of a chiefe Pharise Luk. 14.1.2 Also the speech of the Shanamite to his wife 2 King 4.23 doth import that for the solemn observation of the Sabbath they were wont to ride and travell to the Prophets and to places where they might worship God and be instructed in the knowledge of his will and worship For when shee desiâ—d an asse to ride on and a young man to attend her unto Carmell where Elisha â—he man of God was Wherefore wilt thou saith he got to him to day seeing it is neither New Moon nor sabbath But here let me giue a caution That Christian people bee not too heedlesse setting their inhabitations in places Remote from the Church for some worldly commodities when they may with a litle lesse conveniency dwell neere And that they do not by vnnecessary feasting and superstitious dressing of meate hinder or wholy disable some of their famâ—ly from keeping holy the Lords day a fault to common in our daies Thirdly all works actions of bodily labour which are works of mercy and of Charity which cannot without convenience or danger be deferred or which may be done without hindering of our soules in Gods publick worship and to the great comfort of our brethren are lawfull and may be done on the Lords day As for example visiting of the siâ—k and of them that are in prison or in any great distresse and applying and ministering comfort and healing medicines to them offering and gathering of collections for the Reliefe of poore Saints labouring to set men at â—nity and to Reconcile jarring neighbours These are holy pious workes as our Saviour shewes and hee accounts such deeds when they come from a sincere heart as if they were don to himselfe Mat 25.40 Yea he himselfe did commonly on the Sabbath day practise such deeds soe often as he found occasion as we read Mat. 12. Luk. 6 Paul by inspiration of the spirit and by Commandement from the Lord Christ doth ordaine and appoint such vvorks to be done on the Lords day 2 Cor. 16.1 2. And from the daies of the Apostles all true Churches of Christ did practise such vvorkes of mercy pietie and Charity as Justine Martyr vvitnesseth and divers others in alter ages And such works the Ecclesiasticall constitutions of our English Church commanded and commend on the Sundayes holy daies of the Lord. Fourthly all bodily workes of great and extreame necessity which concerne the life and safety of men and of their cattell the preseruation of necessary creatures other good things of good use value and moment serving for mans being and welbeing may lawfully be done on the Lords day As for example 1. Fighting for our liues and for the safety of our country or city against enimies which invade us and set upon us and taking advantage if God doth offer it to us on the Lords day as Ioshua did at Jerico in compassing the City by Gods appointmâ—nt and by circumstances it is probable taking it on the seventh day and offering a bloudy sacrifice in fire to God as a Cherem or Anathema devoted and seperated to God for the first fruites of the land of Canaan after they came to Jordan from which no man might without sacrilege detract any thing as Achan did and was cut off for it Josh. 6. If Ioshua did compasse the Citty seven daies together as the text saith then one of the seventh must needs be the Sabbath most likely the last of the seventh wherein the Citty was taken and offered up in fire as a devote thing to God God offering the occasion
and giving the advantage by the ruine of all the walles about the Citty did impose a necessity vpon them to take and destroy the Cittie on that day and this worke was dispensed with and approved by God and so are all of the like kinde For necessity hath no law Secondly by the same rule other works of necessity as labour in queÌ„ching fire when mens houses are on fire or the towne in danger or in stopping of a breach when the sea or some overflowing river breakes through the banks and is readie to draw some part of the countrie and to destroy men and beasts and there is a necessiâ—y of Removing men beasts corn other good creaturs that they be not be drowned swallowed vp And in a word wheresoever God brings men into that necessity that they cannot be kept in welbeing without present help by some worke done on the Sabbath day such workes are not forbidden on that day Neither killing of sheep and oxen nor dressing of them nor grinding corne nor baking bread to refresh an armye returned from battell and ready to faint without present sustenance by dressing and preparing some part of the praey which they haue taken Our Saviour in the Gospell proues this clearlie Mat. 12. Where by Davids example who did take and eate the shew bread in his necessity he defends his Disciples their act of plucking â—ares of corn rubbing and eating them on the Sab also alloweth leading of cattell to drink the drawing theÌ„ out of pits such like But because occasion is here offered to speak of all kinds of actions which are allowed to be don from which men are not bound to râ—st wholy on the Lords day It will be expected of some that I should speak of actions and exercises of sport and recreation whether men be altogether restrained from them or whether any of them be lawfull to bee vsed on the Lords day Now because I will not provoke nor exasperate any who seem of contrary judgment especially men of great place authority I will propound my judgment which I conceiue to be agreable to Gods word onely ingenerall rules gathered out of the holy Scriptures which all understanding Christians may easily apply to the particulars 1. Jt is acknowledged by all godly learned divines That nor creations or sports which feed and cherish mens corrupt carnall affections are at any time lawfull as Idle Uaine jefting wanton gestures and daliance which increase lust and occasion wantonnesse and therefore least of all to be tollerated on the Lords day For this is seeking of our own pleasures polluting the Lords holy day which the Prophet Jsaiah condemnes Isa 58. 2. Honest and lawfull sports and recreations such as shooâ—ing wrastling and other games of actiuity hunting hawking angling and the like though they be lawfull at other times yet they are not to be tollerated on the Lords day in any measure if they be found to hinder men from publick worship seruice of God and publicke set duties of piety fit for the day or to withdraw them from private duties requisit in Christian families as prayer reading meditation repetition and examining of Doctrines by the Scripture which haue beene publickly preached and heard private instructions exhortations and mutuall provocations to piety and to praising of God by singing Psalmes and the like Whatsoever sports and recreations do hinder these and withdraw people from them they are on the Lords day impious and prophane how lawfull soever on other daies In this point all Godly grave and learned Divines do agree And how sinfull prophane and hatefull to God such sports are on the Lords day The Lord himselfe doth continually shew and declare by the many examples of dreadfull judgments and tokens of his wrath which hee hath shewed and doth still shew in this and in all ages for such doings dorwning some in their swimming breaking the backs armes legges and necks of other in their wrastling stricking with horrible lamenesse and with dreadly surfers and sudden death leapers dauncers hunters hawkers riders bowlers and such like And let every man take heed that his own heart do not deceiue him and that he doe not flatter himselfe in his follie when it is manifest that such sports are a mans owne pleasures condemned by the Prophet Isa. 58. And are seen and known daily to steale away mens hearts from holy duties and to turne their affections from heavenly and spirituall things wherein they ought chiefly to delight Thirdly as men may not do the lawfull works of their calling neither in providing meat drinke cloathes or other necessaries on the Lords day with a bare respect of naturall good and worldly profitt because this is doing of his owne waies and workes and not the worke of God Unto which Gods holy day is wholy consecrated and set apart Except onely in case of necessity when men and beasts cannot otherwise bee preserued in life health and being or when Gods people without such workes cannot be made fit able to serue God cheerfully as they ought on that day So also no bodily sports Recreations and pleasures are to be tolerated or used merely to cherish the flesh to refresh the body and to procure bodily strength but onely such as are in verie deed needfull in themselves and used and intended by Gods people with this purpose and â—o this end that they may with more abilitie alacrity and cheerefulnesse do the holy workes and performe the holie duties of Gods worship and service which are proper to the Lords holy day First this is manifest by the words of the Lord Isa. 58.13 Where he requires of his people that they turne away their feete from doing their owne pleasure on his holy day and call the sabbath a delight the holy of the Lord Honourable and honour him not doing their owne wayes nor finding their owne pleasure By their owne waies and pleasures we are to understand not onely their corrupt sinfull workes filthy words and vaine carnall pleasures which proceed from nature corrupted and naturally tend to increase transgression for they are to be abhorred every daie and at all times but here by their owne waies words and pleasure we are to understand such as proceed from nature created good and are onely intended to that end and haue none other effect For such though at other times lawfull and honest Yet on Gods holy daie are prophane common and inordinate as these words imply Secondly as it is not lawfull to use Gods holy word in jeasting nor with it to mingle our owne vaine talke nor to play with holy things because this is taking of Gods name in vaine Soe undoubtedly to use worldly delights and to sport our selues with uanishing earthly naturall and ciuill pleasures which are neither usefull to helpe and further us in holy devotion nor intended by us to that end is a prophanation of Gods holy day and an intermingling of our owne prophannesse
heart and soule is required in vsing the publick holie ordinances of God and in approaching neare to him to worship him in his holy place his owns house As wee reade Leviticus 20.7 1 Peter 1.15.16 The holinesse that becomes Gods house is not vanishing showes and shaddowes which passe awaie in the doing and vsing of them as bowing cringing and such gestures but a spirituall and eternall holinesse which lasts for ever and can never bee defaced nor perish as David shewes Psal. 93.5 It is better then thousands of Rammes Mich. 6.6.7.8 It is putting on of Humility Mercy meeknesse and all other affections and departing from all iniquity 2 Tim. 2.19 It is the Jmage of Christ in the new creature which is created after God in righteousnesse and holinesse that is which cannot lye nor deceiue by faiding but lasts for ever Ephes. 4.24 Thirdly to call to mind those Scripturs which require holy preparation as Eccle. 5.1 which shewes Gods anger against such as come to his house without due furniture and a wedding garment as Mat. 22.12 Fourthly to meditate on that whereof the Sabbath is a signe and pledge vnto us even our Resurrection to eternall life and to the eternall Rest of glory in heaven in the sight and fruition of God whom none can see without holinesse Thiâ— is most powerfull to stirre up spirituall affection and to quicken grace in our hearts The third meanes is earnest prayer to God for his spirit and increase of his spirituall grace in our hearts that is of great force if it be importunate Luk. 11.13 18.1 and fervent Iam. 5.16 And therefor when the Lords day begineth in the evening or day going of the Satturday we must make speciall prayers for this purpose as also in the morning when we awake and see the light of the Lords holy day Jn the next place after we are thus prepared wee must set our selves wholy to the performance of the duties of holinesse which are required for the sanctification of an holy Sabbath to the Lord which are either publick or private The first publick duty is diligent assembling of our selues with the congregation of Gods people in the house of God the place of publick assemblies This is so necessary that without it there can be no solemne service nor publick worship of God performed by us This the Lord requires in the law where he joynes these two together as in seperable companions even holy convocations and keeping of a Sabbath Ex. 12.16 These our Saviour Christ did frequent though Lord of the Sabbath as well as the fathers did under the law as appears Mark. 1.27 And so did his Apostles on the new Sabbath the Lords day 1 Cor 16.1.2 The second publick duty in the publick worship of God is Praier lauding and Praising him and offering vp sacrifices of thankfulnesse and the first fruites aâ—d calues of our lippes in a solemne orderly and decent manner and order This the holy men of God carefully performed in the House of God on their Sabbath in the old Testament as David shewes Psal. 5.7 42.4 And this our Saviour commandes to us for an holy duty in Gods house where hee cals the house of God the house of prayer Mat. 21.13 that not only to the Jews but also to al beleeving nations as the Prophets words by him cited do shew Isa. 56 7. This the godly at Philippi where they had no Synagogue nor Church performed in a publick assembly by a Riuers side Act. 16.13 This was practised by the first Christians at Iudaea Act. 2.46.47 and this the Apostle injoynes Heb 13.15 This David foretold Psal. 118.24 In a word all Scriptures which teach us to call upon God to pray to confesse our sinnes to humble our selves before God to worshippe him and to giue thankes and do commend these for holy duties they doe much more teach vs to performe them on the Lords day in our holy assemblies The third sort of publicke duties are the holy ordinances of God which tend properly to beget and increase holinesse and to teach Christians Gods holy worship and feare to weet the publick reading and and expounded of the word of God and preaching and Catechising on the Mininisters part and on the peoples part reverent attention hearing of the word of God This was a constant practise from the daies of old which the Fathers obserued soe long as the Church of the Jewes and first temple was standing As appeares Ast. 13.15 cap. 15.21.27 Also by our Saviours practise preaching in the Sinagogues every sabbath day Luk. 4.16 Mar. 1.31 And this the Apostles practised in holie assemblies which they appointed to be kept on the Lords day and this they commanded to be performed by all the Christian Churches as appeares Act. 11.25 20 7. 1 Cor. 16.1 14.23.26 Colos. 4.14 1 Thes. 5.27 Fourthly besides preaching reading and expounding of the holy Scripturs ther is also the administration of the Sacraments as of Baptisme and the Lords Supper the later of which especially is an holy sab daies ordinance of Christ first instituted in the assembly of his Apostles not to be administred and receiued ordinarily but in Sab asseÌ„blies and publick meeting of the Church comming together on the Lords day as we gather from Act. 20.7 1 Cor. 11.20.33 And that publick Baptisme is most fit to bee administered on the Lords day in the publicke assembly these reasons shâ—w 1. Because it is joyned with preaching Mathew 28.16 Secondly because it is the receiuing of the Baptized into the true Visible Church Thirdly in publick it may bee better perfomed by the joynt prayers of the whole Congregation· Fourthly it may much profit the whole publick congregation of Gods people by putting them in minde of the covenant made in Baptisme The fifth sort of publick Sabbath duties are workes of mercy charity which are fruites of faith working by loue Unto which duties the publick Ministers soe often occasion is offered are to excite up the people and they ought to offer freelie and to make collections for the poore Saints This St. Paul taught 1 Cor. 16. 1 2 and this was in times and ages next after the Apostles practised and performed as Iustin Martyr testifies Apolog. 2 pag. 77. Sixthly publick censures of the Church and actions of correction are most fitly performed in publick assemblies of the whole Church on the Lords day such as open rebuke of scandalous sinners before all the people that others may feare Excommunication and casting out excluding from outward communion obstinate and refractary offenders as hereticks adulterers incestuous persons such like Receiving into the Church of God such as were cast out upon their humble confession and publick repentance openly before the whole Church These are not to be done in corners but in the face of the Church as St. Paul ordained by commandement from the Lord by direction from the spirit of God 1 Tim. 5 20 1 Cor. 5.4