THE CHRISTIAN SABBATH DEFENDED Against a Crying Evil in these Times of the Antisabitarians of our Age Wherein is shewed that the Morality of the fourth Commandement is still in force to bind Christians unto the Sanctification of the Sabbath Day Written by that learned Assertor of the Truth William Twisse D. D. late Prolocutor to the Assembly of Divines Exod. 20 8. Remember the Sabbath Day to keep it holy Matth. 5.17 Think not I am come to destroy the Law or the Prophets I am not come to destroy but to fulfill Verse 18. For verily I say unto you till Heaven and Earth passe one jot or one title shall in no wise passe from the Law till all be fulfilled Verse 19. Whosoever therefore shall break one of these least Commandements and shall teach men so he shall be called the least in the Kingdom of Heaven LONDON Printed for Thomas Pierrepont and are to be sold at the signe of the Sun in Pauls Church-yard 1652. AVANCEZ ROWLAND HILL A.M. The Contents of the chiefe matters handled herein IN the answer to the Prefacer Section 1. 1. The ancients are alleadged in vaine to oppose the Institution of the Sabbath as from the beginning Section 2. 2. The untruth of the Praefacers legends concerning Peter Bruis Fulco and Eustathius and others discovered Section 3. 3. Calvin abused by the Prefacer and misconstrued Section 3. 2. What credite Barclay deserves relating a consultation of Calvin about transferring the Sabbath to the Thursday Section 3. 3. Of the force of Apostolicall example Section 4. 4. The vanity of the Prefacers pretence in saying Catarinus opposed Tostatus with ill successe while he maintained the Institution of the Sabbath from the Creation It is made apparant that his successe was far beyond that of Tostatus Section 4. 2. Whether Adam fell the first day wherein he was created 1. Pererius his arguments for the negative Sect. 4. 2. Doctor Willet his arguments for the affirmative Sect. 4. Section 4. 3. Pererius his reasons against the institution of the Sabbath from the Creation answered Section 4. 4. Two Digressions in answer to Rivetus in two particulars 1. By way of reply upon his answer to Walaeus his arguments justifying the morality of one day in seven 2. To his arguments opposing the morality of one day in seven to be consecrated to the Lord. Section 5. Pa. 78. 5. A consideration of Walaeus his discourse in answer to those who conceave the institution of the Lords Day to have beene ordered by Christ himselfe Section 5. Pa. 70. 2. An examination of that phrase of some of our Divines affirming the ancients to have changed the Iewes Sabbath unto the Lords Day for a probable cause wherein it is shewed that the cause hereof was more then probable Section 6. 6. An examination of Chemnitius his discourse concerning the authority of the Lords Day Section 6. 2. A reply upon Doctor Rivets answer to Master Perkins his arguments standing for the Divine authority of the Lords Day 3. That the Lords Day and the Lords Supper are so called in the same notion 1. affirmed by Doctor Andrewes Perkins Thysius 2. justified by good reason Section 7. 7. A briefe of the arguments on each side for every point 1. As touching the originall institution of the Sabbath 2. As touching the Morality of one day in seven to be consecrated to Gods solemne worship 3. As touching the authority of the celebration of the Lords Day and the immutability thereof 8. The Prefacer and M. Rogers opposing D. Bownde are shewed in every particular to oppose D. Andrewes IN the consideration of D. Prideaux his Lecture Section 2. 1. How far light of nature doth direct as touching the time which ought to be set apart for Gods solemne service Section 2. 6. 2 Reasons why the Creator should prescribe the proportion of time to be consecrated unto himselfe Section 2. 6. 3. How far light of nature doth direct as touching the particularity of the day under the proportion of one in seven Sect. the same Section 3. 4. That Enosh with his holy company apparting themselves from others had a set time for divine worship Section 5. 5. That it becomes not us to affect liberty to designe the day for the Sabbath Section 6. 6 The danger of leaving it to man to make choyse of the day Section 7. 7. That the celebration of the Lords Day is of divine institution and how far justified by the old Testament and particularly by the fourth Commandement Section 8. 8. That it is nothing strange the Lords Day should be called by the name of the sabbath Section 8. 2. Sensuall pleasures are cleanly caried under the title of recreation The Preface I Have now a long time taken notice of much difference and contention about the morality of the fourth Commandement but I never gave my selfe to looke into the bottome of it till now I ever conceived it for the substance to be Morall otherwise what should it make among the ten Commandements which all account the Law morall in distinction both from the law judiciall and the law ceremoniall given by Moses unto the Jewes These ten Commandements the Lordspake from the top of mount Sina in the hearing of all the people and by way of preparation to so notable a service as to meet with God and to heare him speake unto them Exod. 19.10 two dayes were given them to sanctifie themselves and to wash their cloathes 11. that they might be ready on the third day for the third day the Lord would come downe on mount Sina And so it came to passe For when Moses brought forth the people out of the Campe to meet with God 17. and they stood at the nether part of the Mount 18. Mount Sina was altogether on a smoake because the Lord descended upon it in fire and the smoake thereof ascended as the smoake of a furnace and the whole mount quaked greatly And all the people saw the thundrings and the lightnings and the noise of the trumpet Exod. 20.18 and the mountaine smoaking and when the people saw it they removed and stood a farre off In such heavenly state was this Law delivered and remember the Sabbath day to keep it holy amongst the rest without all example of the like in all the generations that went before And the Lord thought it fit to mind them hereof by his servant Moses Deut. 4.32 Aske now of the dayes that are past which were before thee since the day that God created man upon the earth and aske from the one side of heaven unto the other whether there hath been any such thing as this great thing is or hath been heard like it Did ever people heare the voice of God speaking out of the midst of the fire 33. as thou hast heard and live Out of heaven he made thee to heare his voice 36. that he might instruct thee and upon the earth he shewed
thee his great fire and thou heardst his words out of the midst of the fire And because he loved thy Fathers therefore he chose their seed after them And in his last blessing upon the people when now he was going out of the world Moses as a King putteth them in mind of this saying Deut. 33.2 3 4 5. The Lord came from Sinai and rose up from Seir unto them he shined forth from mount Paran and he came with ten thousands of Saints from his right hand went a fiery law for them Yea he loved the people all his Saints are in thy hands and they sate downe at thy feet every one shall receive of thy words Moses commanded a Law even the inheritance of the congregation of Jacob. And he was King in Jeshurun when the heads of the people and the Tribes of Israel were gathered together It is true there is an hole pickt in the fourth Commandement concerning the sanctifying of the Sabbath as if that among all the rest were not morall but ceremoniall Yet this honour it hath from God that immediatly after the Creation the Lord resting on the seventh day from his works therefore he blessed the seventh day and sanctified it Gen. 2.3 And therefore Doctor Andrewes ere he died Bishop of Winchester in his patterne of Catecheticall doctrine I commonly cite it under his name because it is commonly received to bee his and as I have heard upon divers good grounds treating upon this Commandement and having proposed this question But is not the Sabbath a Ceremony and so abrogated by Christ Makes answer to it in this manner Doe as Christ did in the cause of divorce look whether it were so from the beginning Now the beginning of the Sabbath was in Paradise before there was any sinne and so before there needed any Saviour and so before there was any Ceremony or figure of a Saviour And if they say it prefigured the rest that we shall have from our sinnes in Christ we grant it and therefore the day is changed but no ceremony proved And yet we are not ignorant how Papists have practised to raze the second commandement also out of the Law given on mount Sina as if that also were out of date being as they conceive but of a positive nature at first so little evidence doe they finde for it by the light of Nature and now the world is growne so wise that they know how to worship God by Images without committing any idolatry at all though this mystery of religious state is not thought fit to be communicated unto the vulgar But doe we not all acknowledge the light of Nature to be much corrupted since the fall of Adam how much more our judgement of morall things wherein Aristotle confesseth that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eth. 1. c. 3. demonstration is not to be expected but only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perswasion And if way be given to mens wanton wils for the gratifying of corrupt affections more breaches than these are like to be made in the Decalogue I have heard that Cardinall Cusanus undertooke to justifie the sin of Sodome Sure I am amongst the Lacedemonians wives were common And Brennus that Ancient Invader of other Nations made profession that he knew no other Law of Nature but this that The weaker should be in subjection to the stronger like as King Pyrrhus in his death-bed being demanded who should succeed him in the Kingdom made answer even He whose sword is the longest Carneades I thinke was the man who having on a day made a singular speech in commendation of Justice afterwards discoursed as eloquently to the contrary shewing that there was no justice at all by the law of nature every naturall thing seeking to maintaine it selfe by the destruction of others So the fire maintaines it selfe by the combustion of each combustible thing whereunto it approacheth and the water overflowes all naturally and beats downe all dammes it can to make roome for it selfe And the greatest Beasts maintain themselves by praying on those that have no power to resist them The more cause have wee to blesse God for giving us the Law Morall in writing which grew so miserably defaced in the hearts of men And that herein the sanctifying of the Sabbath is mentioned among the rest this hath ever satisfied mee and assured that the substance thereof is Morall and that accordingly wee ought to inure our selves to the sanctification of the Sabbath though naturally we find in our selves no greater reluctation to any Commandement than to this Pardon me if I judge of others by my selfe in this particular Nay upon this very consideration have we not the more cause to strive against this intestine corruption of ours His Majesty is much delighted in hunting it is a recreation mixt with manly exercise well becomming a King but I heare he never useth to hunt on the Lords day And so much the rather should the Lords Sabbaths be deare unto us because the goodnesse and mercy of God appeares no where more than in giving us his Sabbaths calling upon us thereby to rest from the world unto him and God knowes a Christian soule finds no rest any where but in him and to walke with him in holy meditation as he is pleased to walk in the midst of us as a Hos 11.9 the Holy One of Israel so to draw us away from worldly cares and pleasures to the entertaining of heavenly and holy cares to enrich our selves with the knowledge of God and to recreate our soules in the Lord as hee solaceth himselfe in us according to that Prov. 8.31 Hee tooke his solace in the compasse of the earth and his delight was in the children of men On the Lords day it is that in speciall sort we Christians take hold of that holy Cōmunion which God in great mercy in his Son Jesus Christ vouchsafeth unto us with himselfe speaking unto us as from heaven in his holy Word and giving us liberty to speak unto him The Lord pitcheth his Tabernacle amongst us here on earth and we are as it were taken up into the mount of God there to be transfigured before him When the Lord appeared unto Jacob in a vision by night when he fled from his brother Esau and he saw a ladder erected between heaven and earth and the Lord on the top of it the Angels ascending and descending by it when he awoke How dreadfull saith he is this place Gen. 28.16 17. The Lord was here and I was not a ware surely it is no other than the house of God and the gate of heaven And are not our Temples the houses of God are they not the very gates of heaven In our solemne assemblies is not a ladder erected betweene earth and heaven is not the Lord on the top of it Deut. 33.3 and are not we humbled at his feet to heare his Word The gracious instructions which we receive from him are they
and one day for the service of God And is it likely that Eve was about the service of God when the Divell assaulted her was shee not too neare the forbidden Fruit it was within her sight and the Fruit within her reach 2. They urge that Vacation from servile workes was then in vaine seeing nothing could then be laborious and troublesome unto him I answer though it were no paine to him to keepe the Garden and dresse it yet this must needs take up his thoughts while hee was about it and many a Gentleman in these dayes finds lesse imployment then Adam had will it therefore follow that the observation of the Sabbath is superfluous 3. The third reason is that if this Commandement were then given it should oblige all men but it is plaine that the Gentiles never observed it neither doe we reade the Patriarchs did I answer there is no soundnesse in all this For touching the Gentiles we have no History before the Flood nor till a long time after in which space of time this Doctrine of the institution of the Sabbath being carried onely by tradition might easily bee obliterated The Scriptures Divine are the most ancient Records in the World but it followes not that because the Scriptures doe not Record how the Patriarches did observe the Sabbath therefore they observed it not but much rather because the Scriptures Record that The Lord blessed the seventh Day and sanctified it therefore the Patriarches did observe it And the truth is untill the comming of the Israelites out of Egypt wee reade not of the Church of God any where but in single Families Neither doe wee reade of the Patriarches before the Flood or a long time after that they kept any Day consecrate to GODS Service will it therefore follow that those holy Patriarchs did set no time at all apart for Gods ervice yet is it generally acknowledged as by the light of nature that some time ought to be set apart for Divine service And formerly I have shewed out of Manasses Ben Israel that whereas the Lord enjoyning to the Israelites the observation of the Sabbath bids them remember that they were servants in Egypt this the antient wise men among the Jewes doe aply in this manner Cogita in Egypto ubi serviebas etiam ipsu Sabbato per vim te coactum ad labores thinke with thy selfe how that in Egypt where thou servedst that by force thou wast constrained to worke even on the Sabbath So that the observation of the Sabbath was a duty even in those dayes Observe farther that in the fourth Commandement the Jewes are charged to looke unto it not onely that their children and their servants did observe the Sabbath but also the stranger that was within their gates Now these kinde of strangers commonly called Strangers of the gate and thereby distinguished from Strangers of the Covenant were such as were not circumcised though accompted Proselytes in the first dege e. And on them was usually imposed no other burthen besides the observation of the seven precepts of Noah as Schindler observes upon the roote 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which seven precepts of Noah are also reckoned up by the same Schindler in the roote 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and albeit the observation of the Sabbath were none of them expresse yet in as much as the Lord gives expresse charge that the strangers within their Gates should observe the Sabbath it seemes it was comprehended under one of them And therefore some thinke it was comprehended under that which was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Benedictio Dei that is the worship of no other God but the Creator of Heaven and Earth and by name my worthy friend Master Joseph Mede as I have seene in a Manuscript of his touching the interpretation of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Acts and hereof he gives this reason namely that the observation of the seventh day was the badge of this namely of worshipping the Creator of Heaven and Earth according to that the Sabbath is a signe between me and you that I Jehovah am your God because in six dayes the Lord made Heaven and Earth the Sea and all that in them is and rested the seventh Now if the observation of the Sabbath were comprehended under the seven precepts of Noah undoubtedly it was in force and practise amongest the Patriarchs and that not only after but before the flood for undoubtedly they all worshipped the Lord God Creator of Heaven and Earth 2. We have notable evidence for the observation of the Sabbath Day even among the Gentiles And first the distinction of the whole course of time into weekes for the antiquity thereof is remarkable and now lately justified by Rivetus against Gomarus with great variety of learned observation and that especially by Claudius Salmasius that renowned Scholar and Antiquary one of them who with great instance urged Rivetus not to suffer Gomarus to passe unansweared in this point It is true as Rivetus observes that Causabon writing upon Suetonius l. 3. 52. and upon these words Diogenes the Gramarian was wont to dispute at Rhodes on the Sabbath professeth his opinion that the observation of weekes now a dayes generally receaved was not commonly receaved before the dayes of Theodosius though he confesseth that long before it was in use among the Grecians especially those of Asia Yet Rivet makes it good and that out of Tertullian that long before it was in use among the Latines Ioannes Philoponus in his Commentary upon the History of the Creation a book commended by Photius in his Bibliotheca lib. 7. cap. 14. and lately set forth at Vienna in Austria writes thus All men doe agree in this that there are seven dayes only which by revolution in themselves doe complete whole time whereof what reason can wee give but that which Moses gave to wit that in six dayes the Lord made the World and rested the seventh And Clemens Alexandrinus and Eusebius prove the same out of Homer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The seventh day was that wherein all things were finished and out of Callimachus and out of Linus in diverse passages to the same purse as Rivetus hath shewed in his answer to Gomarus And further that in the French Kings library there is a Chronology of George Syncellus from Adam to Dioclesian wherein Salmasius observes that the computation of times by weekes was before the computation of times by moneths and yeares was found out by Astrologers and that the ancient fathers distinguished the spaces of times only by weekes and that the Caldean Astrologers having observed the course of the Sunne Moone and other planets were the first that bestowed on the seven dayes of the weeke the names of the planets and that by the testimony of an antient author Manuscript Zoroastres and Hystaspis were the authors of these demonstrations But that this circuit of seven dayes was in use before Zoroastres and the first authors of Astrology But the
holy studies and meditations as worldly cares and both equally are noted out to be such as choake the Word Luk. 8.14 And therefore this day is altogether appointed to this end even to recreate our selves in the Lord For seeing God purposeth one day to keepe an everlasting Sabbath with us when God shall be all in all to make us the more fit for this even the more meete partakers of the inheritance of Saints in light therefore hee hath given us his Sabbaths to walke with him and to inure our selves to take delight in his company who takes delight to speake unto us as from Heaven in his holy Word and to give us liberty to speake unto him in our prayers confessions thanksgivings and supplications on other dayes wee care for the things of this World on this day our care should be spirituall and heavenly in caring for the things of another World so our pleasures should be spirituall on this day Esay 58.13 If thou shalt call the Sabbath a delight to consecrate it as glorious unto the Lord. Now have we not as much cause to performe this duty under the Gospell as ever the Jewes had under the Law And indeed there is no colour of reason against this but by affirming that now the setting of a day apart for Gods service is left at large to the liberty of the Church and albeit the Church hath set apart the Lords Day for this yet their meaning herein is no more then this that they shal come to Church twise a day and afterwards give themselves to what sports soever are not forbidden them by the Lawes of the Land so that now a dayes wee are free from the obligation to the fourth Commandement and yet we are taught by the Church aswell at the hearing of this Commandement as at any other to say Lord have mercy upon us and incline our hearts to keepe this Law and the booke of Homilies urgeth us to the sanctifying of our Christian Sabbath which is Sunday saith the booke expressely and that by vertue of Gods expresse Commandement And therefore I cannot but wonder at the indiscretion of this Prefacer who catcheth after such a superficiall advantage as the denomination of a feast amongst the Jewes not considering how little sutable it is to the grounds of his Tenet For by his Tenet after evening Prayer the Sabbath is at end the Churches meaning being not any further to oblige them to the sanctifying of the Lords Day but to give them liberty to use any sports or pastimes not forbidden them by the Lawes of the Land But so was not the feast of the Jewes ended when they danced this being but an expression of that joy whereunto the present solemnity called them and they sinned no more herein then David did when hee danced before the Arke as wee see Ier. 31.12 Therefore they shall come and sing in the height of Sion and shall flow together to the goodnesse of the Lord for Wheat and for Wine and for Oile and for the young of the flock and of the heard and their soule shall be as a well watered Garden and they shall not sorrow any more at all 13 Then shall the Virgin rejoyce in the dance both yong men and old together for I will turne their mourning into joy and will comfort them make them rejoyce for their sorrow 14. And I will satiate the soule of the Priest with fatnesse and my people shall be satisfyed with my goodnesse saith the Lord. And the like wee reade Esay 30.19 Ye shall have a song as in the Night when an holy solemnity is kept and gladnesse of heart as when one goeth with a Pipe to come into the Mountaine of the Lord to the mighty One of Israel so that if Morricing and May-games and Dancing about May-poles were a sanctifying of the Sabbath Day in part as the Lord commands the day to be sanctifyed then indeed these sports were as lawfull on the Lords Day as the Jewes piping and dancing were lawfull on their feasts But that any such piping and dancing were used and allowed in those ancient times among the Jewes on their Sabbaths there is not the least colour of evidence And it is evident that such sports put them to lesse rest for their bodies then the workes of their calling neither is there any better evidence that any such piping and dancing were in use amongst the Jewes while they continued the people of God on every day of their solemne feasts for two dayes in each of them to wit the first day and the last they are commanded to keepe as Sabbaths whereon they were to have an holy convocation and thereon they are expressely commanded to rest from all servile workes and I should thinke the following of naturall pleasures are to be presumed as servile workes as the workes of a mans calling Lastly all recreations are to this end even to fit us to the workes of our calling either for the workes of our particular callings or the workes of our generall callings as we are Christians Such sports if they fit us for the service of God were more seasonable in the Morning then in the Evening If for the workes of our particular calling then are they inferiour to the workes of our calling the furthering whereof is their end and the meanes are alwayes inferiour in dignity unto the end Now if the more noble workes are forbidden on that day how much more such as are inferior are forbidden But it may be sayd that mens minds being burthened and oppressed with the former service of the day therefore some relaxatiō is to be granted for the refreshing of our spirits As much as to say a part of the Lords Day is to be allowed for profane sports and pastimes to refresh us after wee have beene tired out with serving God can this be savoury in the eares of a Christian should not wee rather complaine of these corruptions and bewaile it before God then give our selves to such courses as are apt to strengthen it It is true such is our naturall corruption that nothing is more tedious unto us as wee are in our selves then to converse with God but should not the consideration hereof provoke us so much the more to strive against it then give way to the nourishing and confirming of it And hath not our Saviour told us that not the cares of this World onely but voluptuous living also is it that choaks the good seede of Gods Word and causeth it to become unfruitfull in us As for the refreshing of our spirits and quickning them and thereby making us the fitter for Gods service as in any modest exercise of the body in private according to every mans particular disposition to prevent drowsinesse and dulnesse in attending to Gods Word in praying in singing of Psalmes I know none that takes any exception against it And as for the authority of the magistrate to appoint pastimes sure I am the high Court of