A declaration of the christian sabbath Wherein the sanctifying of the Lords-day, is proued to bee agreeable of God, and to the Gospell of Iesus Christ. By Robert Cleaver.

THE MORALITY OF THE LAW.

Chap. 1. All the Morall Commandements are perpetuall .

THere is nothing It is dangerous to make question of the authority of Gods Lawes . so absolutely compleat and intire , as that Sathan will not impute vnto it defect and want ; nor any thing so cleare and manifest , as that by infidelity and carnal reason it cannot be called into question , & made liable vnto doubts : otherwise no mortall creature would haue attempted to impeach the sacred authority of Gods owne most holy Lawes , which haue reteined their force , and exercised their power so many thousand yeares , as haue beene since the beginning of the World. If the exquisite righteousnesse of God thereby declared , were subiect to diminution , as that it might bee worne out by time ; or if his Soueraignty were terminable , and to continue but for a certaine number of yeares ; or if the loue thereby required of men towards their Maker , or of each one to another were now become needlesse , & of no necessity , they would be the more excusable , who seeke the subuersion of these heauenly Statutes : otherwise , they commit spirituall treason against the Diuine Maiestie . It is not safe to depraue the Acts , which hee hath done , and to debase the workes of his hands ; much lesse will hee put vp the reproach of that which by his Holy Spirit hee speaketh , and the indignity offered to the gracious word ; of his mouth ; hee cannot indure the glory of his Lawes , Psal. 19. of his Statutes , of his Testimonies and Oracles to be defaced . Let no man thinke , that wee begin our Discourse with Fictions , by faining of faulty and erroneous persons , who , with little difficulty , may bee refuted : wee fight not with our owne shadow , wee complaine not without grieuance , and iust cause of griefe : For , there are reall Aduersaries , and not imaginary , lately risen vp , who renounce both the Ten Commandements , and all other the Scriptures of the Old Testament , as abrogated and abolished by the death of Christ , together with the Leuiticall Ceremonies .

It will not then be superfluous , ( as a worke vndertaken without due cause , or hope of good effect ) as briefly as may be , to make it appeare , that neither the Ten Commandements , nor any parts of the Morall Doctrine of GODS most holy Word , in force before the comming of Christ , are antiquated , & made forcelesse , by his birth , preaching , practise , death , resurrection , or ascention .

First , himselfe expresly denyeth any such meaning , or intent , on his part : for it seemeth that some licenciously hoped for such a carnall liberty , and some maliciously vpbrayded him with purpose of such an impious innouation : and therfore , that none might take occasion to conceiue any such thoughts of him , hee directly maketh his mind known Mat. 5. 17. to the contrary . * Thinke not ( saith hee ) that I am come to destroy the Law or the Prophets : I am not come to destroy them , but to fulfill them .

2 Secondly , the Apostles , and Writers of the Bookes of the New Testament , doe often produce them as authenticke witnesses of GODS solide Truth , and the Sacred Doctrine of his holy Spirit : yea , and haue founded thereon maine substantiall Points of Faith : which they would not haue done , if such Books and sayings had then stood cancelled , or beene growne out of date .

Obiection .

But they hope to auoid this by interpreting themselues , and expounding their owne meaning ; which is , That they deny not any Commandement , or words , or sentences of the Old Testament cited in the new , to bee the Scripture : For so much as is repeated by the Euangelists , or in the writings of the Apostles , they acknowledge to be GODS owne words : But no more then are there expressly specified : and not them to be such now , by vertue of that voyce , which GOD vttered once in Mount Sinai ; or of that hand , which wrote them in the Tables ; or of that spirit , whereby Moses recorded them in Exodus , or Deuteronomy or other places ; or , whereby the Prophets either spake or writ : But by vertue of an Apostolicall Spirit , whereby they are translated into the Gospell , and become meerely Euangelicall .

Answere .

This they say , and if it proue true in the particulars , they say well : Otherwise we must thinke , they care not what they say , so that they may die their foule cause with a faire colour . Let the point therefore come to scanning . Saint Iames saith , * * Iam. 2. 10. 11. Whosoeuer shall keepe the whole Law , and yet faile in one point , hee is guilty of all ; for hee , that said , Thou shalt not commit Adultery , said also , Thou shalt not kill .

Three things are heere inquirable , and duely to be considered of : One , what this Law is : The next , who bee Delinquents in the transgression thereof : The third , who is the Author that giueth authority vnto it .

1. Touching the First : The Law must needs bee the Ten Commandements , as the instances in the Seuenth and Sixth , being parts of the whole , doe testifie : And to these , wee see , hee yeeldeth both the ancient title , and power ; they are authenticke Edicts , and require an intire obedience . Take them as repealed in the Old Testament , and reuined in the new , and you cannot call them the whole Law : For all of them are not there in expresse termes , and particularly recorded : neither will our Opposites grant that the Fourth Commandement hath any confirmation therein , although it bee indeed by Christ ratified with the rest : but yet onely in generall words , and by firme consequents .

2. Concerning the offenders ; they are all cruell men , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . and vnchast persons , and euery one , in any place of the World , which giueth himselfe ouer to any iniquity , and these are obnoxious , that is , guilty of transgression , & subiect to that penalty which the Law doth denounce . Now in Iames his time , the Gospell was not so vniuersally spread , as that all men euery where should either yeeld obedience to it , or be conuicted of the violation of it .

3. For the last , who it was that said , Thou shalt not commit adultery ; Thou shalt not kill . It must needs bee hee , that said ( I am the Lord thy God that brought thee out of the Land of Egypt , &c , ) and deliuered all the other Commandements to his people in the Wildernesse : For hee is that * One Law giuer , which is able to saue and to destroy . Cap. 4 12.

One other place also shall bee produced , to make it appeare , that the Apostles , in their Allegations of Texts out of the Law , and other parts of the Old Testament , respected the authority of those Scriptures , out of which they haue deduced them ; and that is the Sixth to the Ephesians , verse 1. where he giueth this exhortation : * * Eph. 6. 1. Children obey your Parents in the Lord . Secondly , hee yeeldeth a reason thereof , for this is right : Thirdly , hee confirmeth the same by the words of the Fifth Commandement ; Honour thy Father and thy Mother . Fourthly , hee amplifieth that Precept , and sheweth two causes why it ought very much to bee regarded : One is from the site and place , which it hath in the Decalogue : It is the first Commandement ; namely , of righteousnesse ; and that which standeth before all the rest in the Second Table . The other is from a forcible Adiunct : It hath a Promise annexed vnto it , which is peculiar to it alone , in that Table . Now why should the Apostle vrge these Arguments so earnestly , if that Scripture had lost all its wonted vertue .

Thirdly , no temporary constitution , 3. The Law hath a place in Mans heart by nature . nor that which was expirable , can bee found to haue by nature a place in mans heart , or a continuance therin by grace , after the conscience & practise of it is dissolu'd in the Church . But these Commandements were written in Adams heart , at his creation : ( otherwise he had not beene fashioned , after the image of GOD ) and after his fall , both himselfe and all his posterity shew the effect of Rom. 2. 19. the Law written in their hearts : Their conscience bearing witnesse thereunto , as the Apostle testifieth . The vnregenerate , the vnbeleeuers , the very Heathen , by light of reason and naturall conscience , can discerne of equity , and iniquity ; of honesty , and dishonesty ; of laudable vertues , and damnable crimes ; as what reward liberall & mercifull men deserue , and how seuerely Atheists , Murderers , Adulterers , & such like malefactors , ought to be punished .

But these goodly Writings being blotted , and much defaced , in our first Parents , and their posterity , by sinne , and corruption , they are copied out faire in the regenerate , by the Spirit of grace , through Christ , as Dauid , made conformable to his Image , and a figure of him , professeth of Psal. 40. 8. himselfe , saying ; I desired to doe thy will , O my GOD : yea , thy Law is within my heart . Which , in like manner hee testifieth of all other , that bee truly godly , with a declaration of the blessed effects thereof ; when he thus describeth Psal. 37. 30. 31. them . The mouth of the righteous will speak of wisdome , and his tongue will talke of iudgement : For the Law of GOD is in his heart , and his steps shall not slide . Thus GOD wrought in his people , in those former ages , before Christ , and promised a continuance of the same grace , with a large addition thereto , in the time of the Gospell ; as the Heb. 8. 10. Apostle to the Hebrewes proueth out of the Prophecie Ier. 31. 31. of Jeremy . This is the Testament , that I will make with the house of Israell ; after those dayes , saith the LORD , I will put my lawes in their mind ; and in their heart I will write them , & I wil be their GOD , & they shall be my people . He. 8. 10.

Lastly , if the authority of the Law , and all the Old Testament had beene abolished by the death and resurrection of Christ , and none else to remaine in force , but only those particular words , and sentences , which are repeated in the new : It must needs follow that all the time betweene his resurrection , and the writing of the New Testament , ( which was of diuers yeares continuance ) men lined without any diuine Law , or Scriptures ; the former were all void , and no mans conscience subiect vnto them : and none other as then enacted , & published in their places .

Now we are to inquire into the grounds of their opinions , that it may be seene by tryall . What validity , for their purpose , may bee found in their allegations .

Their First place is out of Scriptures cleared , which the Aduersaries produce to proue the Law abolished . Luke 16. 16. The Law and the Prophets were vntill Iohn : since that time the Kingdome of GOD is preached , and euery one presseth into it .

Their Second , is out of the seuenth to the Romans , ver. 6. Now we are deliuered from the Law , being dead vnto it , wherein wee were holden ; that wee should serue in newnesse of Spirit , and not in the oldnesse of the letter .

Their Third is out of the third Chapter of the second Epistle to the Corinthians , vers. 11. If that which should be abolished was glorious , much more shall that which remaineth bee glorious . To euery one of these an Answer shall be made in order .

Answere to the first place .

The meaning of Christ , in 2 Luke 16. 16. proveth not Christs abrogating of the Law or Prophets . that of Luke is , that the Law and the Prophets vntill Iohn his time , continued their praedictions , adumbrations , and significations of the future happy estate of the Church which now by his Ministery was declared to bee at hand ; for that hee was the immediate foregoer of Christ his owne person , and the Messenger sent to proclaime his presence , who was now in a readinesse to publish his owne Gospell , & to enter vpon the worke of Mans redemption . This interpretation is warranted by that , which in Mathew 11. 13. is deliuered : All the Prophets , and the Law prophesied vntill Iohn . But what is heere for exclusion or repeale , either of the Law or the Prophets ? not so much as the Leuiticall rites or ordinances , were then abrogated : for so should they be abolished by Iohn his comming , rather then by Christ his resurrection ; yea and that before they were fulfilled , or that which was typified by them , accomplished .

Answer to the second place .

Now come we to that , in the Seventh to the Romans , Now we are delivered from the Law : &c. It is apparent by the purpose , and all the passages of that Chapter , that by [ Law ] is vnderstood that irritation to evil , and provocation to sin , which the Law of GOD accidentally occasioneth , ( but properly doth not cause , ) in vnregenerate persons . The vicious disposition , and corruption , which is in men , before Grace ; that flesh which is naturally in all the Sonnes of Adam , restraineth them with the greater irksomnesse , from the performance of ought , that is required , ( especially to doe it well , and in a due manner , ) and inciteth them with a more greedy appetite ( as I may so call it ) to effect , thinke , speake , and doe those things , which by the Lord are prohibited . It is like to a swift and violent streame of water , which will endure no resistance , but beareth downe Dammes and flood-yates , & all other stops , that stand in the way , to hinder his passage . This is the Law , and this is the Husband , spoken of in the beginning of the Chapter ; and every man is a Wife subiect to the same , so long as he remaineth meerly carnall , and such a one , as he was by generation : But , when he by Grace and regeneration is once truly mortified , this party is dead , and so is that Husband , reigning sin ; the bond of marriage is dissolved , and the same person vnited vnto Christ , by his Spirit , and so obtaineth deliverance from the Law , which in this place is spoken of ; and that indeed , is a restitution to the true vse of the Morall Law , rather then a divorce , or separation from it .

This exposition is not of Master Beza . our owne coyning ; it hath not onely the consent of most iudicious interpreters but a sound confirmation from the premisses , and subsequents of this Text here alleadged by our opposits ; as Ver. 5. thus . When we were in the flesh , the motions of sinne , which were by the Law , had force in our members , to bring forth fruite vnto death . Sinne tooke an occasion Ver. 8. by the commandement , and wrought in mee all maner of concupiscence : for without the Law sinne is dead . Sinne tooke an occasion Ver. 11. by the commandement , & deceiued me , and thereby slew me . Wherefore the Law is holy , and the commandement is Ver. 12. holy , and iust , and good . Now Ver. 13. is that , which is good , made death to me ? God forbid ! But sinne , that it might appeare sin , wrought death in me , by that which is good : that sinne might bee out of measure sinfull , by the commandement .

The venemous operation of carnall corruption , and how mischeevously , by occasion of Gods Law , it inciteth vnsanctified men to rebellion , may evidently be discerned in every one of these sentences . And that it is called by the name of a Law is plaine in these words . I see another Ver. 23. Law in my members rebelling against the Law of my minde . In Ver. 25. my minde I serue the Law of the Lord , and in my flesh the Law of sinne .

Answer to the third Place .

Lastly , The meaning of that , 1 Cor. 3. 11. Considered and cleared in the third to the Corinths is to be expended ; where it is willingly granted that the Morall Law is spoken of , as that , which was to be abolished : yet not simply , but in some respect onely : not as it is the rule of Obedience to Gods holy will ; not as it giveth directions for the due ordering of every mans wayes ; not as it prescribeth the duties of holinesse , and righteousnesse . But as it is A Killing letter , and The Ministration of death , and condemnation , formerly mentioned , & as it concludeth all vnder the Gal. 3. 10. Curse , who continue not in all things , which are written in the booke of the Law , to doe them . So that the rigorous severity thereof is that onely , whereof Paul there speaketh : And neither of that also , without limitation . For it is not intended that al men promiscuously are exempted from the strict sentence of it ; but those Rom. 8. 1. alone . Who are in Christ Iesus , which walke not after the flesh , but after the spirit . The dominion & power of it , ouer-contumatious and wicked persons , was as ample in Pauls time and is in these dayes , as euer it had bin in Moses his gouernment , and before Christ his comming .

There are besides these Scriptures by our Aduersaries vrged , some other Texts seeming to contradict our Position touching the perpetuity of the Morall Law. And therefore it is requisite that , as wel as we can , wee cleare the point , by giuing resolution to all such doubts , as may arise thereout . One is in the sixt to the Romans , ver. 14. Rom. 6. 14

Obiection 1.

Yee are not vnder the Law , but vnder Grace . Which might giue occasion of demand , how the Law doth retaine its authority , and yet the people of God to enioy their immunity from it ?

Answer .

The purpose of the Apostle How Gods law retaineth authority and yet Gods people freed from it . is to be searched out , and pondred , both for the better vnderstanding of the words , and also for the avoyding the inconsequence , that otherwise would insue thereupon . His drift therefore is to excite the seruants of God manfully to stand out against sinne , for the perfecting of their mortification . The argument of his Exhortation is , from the vndoubted hope of their successe and victory . But wherevpon is that grounded ? Vpon the happy alteration of their estate , & condition . Once they were vnder the Law that peremptorily exacted obedience , and yeelded no assistance for the performance of it : nay , rather that , which was the * * 1 Cor. 15. 56. strength of sinne , and ministred occasion ( although faultlessly ) to corrupt , and victious flesh , of mutinie , and rebellion against Gods command . But now they are vnder Grace ; that is , the Spirit of Christ communicated vnto them ; by vertue whereof that which is required of them , they shall haue power to doe : and that , which is done by them , ( though not exquisitly , and in full measure , ) shall be accepted , and their soules dayly strengthened against al the remnants of corruption . It is true therefore that Christians are not in Bondage to the Law , nor vnder it , as holding the chiefe and principall place , so as Grace could not haue the predominancy ; but ioyned with the Gospell , and being subordinate thereunto ; continueth to the end of the world a powerfull , & effectual ordinance of the Almighty .

Obiection . 2.

Another Text , that may occasion Gal. 3. 24. 25 maketh nothing for the matter in question . matter to an obiector , is in the third to the Galatians ver. 24. 25. The Law was made our Schoolemaster to Christ , that we might be made righteous by faith . But , after that faith is come , we are no longer vnder a Schoole-master .

Answer .

He speaketh of that Legall administration , and gouernment , which the Lord exercised over his people , in the old Testament ; ( both the Ceremoniall , and Morall Law being iointly in force ; ) when they were as children at schoole , and in their minority , and consequently now determined , and come to an end the Christian Church being ( as it were ) men of riper yeares and therefore this concerneth not the matter in question .

There is , ( by report ) another The law belongeth to the regenerate . erronious opinion now latelyer hatched , of those , which confesse that the Ten Commandements are not totally abrogated : but yet deny that they belong at all to them , that are in the state of Grace , and converted to the faith : but to those alone which are as yet vnsanctified . The vnsoundnesse whereof , I hope hath appeared , and beene refelled by that , which hath beene hitherto spoken . For did ( Paul perswade vnbeleeving Eph. 6. 2. Christians to honour their Parents , and apply vnto them the promise ? Or did Iames giue testimonie of profane persons for well doing , in keeping the Royall Law , ( that is ) the Commandements of God , which are as the Kings high-way , for all degrees to walke in ? If they take that to Timothy or their 1 Tim. 1. 9. ground , The Law is not giuen to a righteous man , they much mistake their marke : For there he speaketh of punishments to bee inflicted , and not of duties to be performed .

CHAP. 2. No significations , expirations , or change of duties , and seruices have made any of the morall Commandements Ceremoniall

FOr the proofe No alteration , or change of nature , of the duties of the law of this point , wee will lay downe a few positions , as our ground-worke , such , as I hope , will be found infallible , and vndeniably true pregnant also , for the manifest confirmation of that , which is to be declared .

The first is ; That the Decalogue , 1 The dignitie of the law in regard , of continuance . with the precepts of it , both before Christ his incarnation , and since , hath beene in high honor , and estimation ( & that by the warrant of the Holy. Ghost ) for the author , equity , and efficacy ; as also for the antiquity , constancy , and continuance of the same . They were meant , when Moses said . What Nation is there Deut. 4. 7. 8. so great , who hath God so nigh vnto them , as the Lord our God is , in all things , that we call vnto him for ? And what nation is there so great , that hath statutes , and iudgements so righteous , as all this Law , which I set before you this day ? And they were included , when David saith .

The Law of the LORD is perfect , Psal. 19. 7. converting the soule .

8. The testimonie of the LORD is sure , making wise the simple .

9. The statutes of the LORD are right , reioycing the heart .

The Commandement of the Lord is pure , inlightning the eyes .

The feare of the Lord is cleane induring for euer , &c.

And when he said . All his Psal. 111. 7. 8. Statutes are true ; they are stablished for ever , and ever . Psal. 111. 7. 8.

This was the glory , and dignitie , that those Commandements had , in antient times whiles the old Testament yet continued . Then , when Christ was come , hee both confirmed , and commended them to posterity ; that , yeelding the place of superioritie to the Gospell , they should ( with it , and for it , and by it ) retaine their honor , by giving direction for Christian behaviour , and receiving due obedience , in an holy maner , from the faithfull servants of God , in the Church , throughout all ages , whiles the world standeth .

Our Second Position is , That 2. Ceremoniall law not so much dignified as the Morall . the Ceremoniall Law , with the Leviticall ordinances , have never beene so much graced , no not then , when it most flourished , & was with great solemnity observed : for it was alwaies , from the first institution , to the finall abolishment , but a shadow of the bodie to come , although made Col. 2. 17. vsefull , by Gods grace , to those , that rightly vsed it . To the Galaetians it is compared to a Schoole-master , which vseth , with rod and discipline to nurture those , whom hee is set ouer . Yea , to a prison , or house of restraint , wherein Captiues , or bondmen are wont to be tasked with worke for thereto seemeth to be the allusion , when it is said . Before faith came , wee were kept Gal. 3. 23. vnder the Law , and shut vp vnto the faith , that should bee afterward revealed .

Our third Position is , That 3 The Moral law , not made Ceremonial , by significations &c. in case significations , and expirable types could haue made any Morall Commandement to become Ceremoniall , the whole morall Law should have beene much debased by a privation of their first excelency , and brought into the condition of these Leviticall constitutions , as hauing divers precepts of it , once comprehending vnder them sundry significant , and rituall observations .

This would be the more perspicuous , and with lesse difficulty apprehended if it were contriued , into an Hypotheticall , or Connexiue Syllogisme , as .

Proposition . If ever significations , in the services of God , could haue made a moral commandement ceremoniall : then a great part of the perpetuall morall law should haue growne to be Ceremoniall , and temporary . Assumption . But no part of the morall law is growne to be Ceremoniall and temporary . Conclusion . Therefore , significations , in the seruices of God could never make a morall Commandement ceremoniall and temporary .

The Assumption is beyond all exception : For to affirme the same thing to be both perpetuall , and temporary , tendeth very neere to a contradiction . And the Sequell of the proposition is as evident , because the whole ceremonial law was contained vnder the morall ; although not directly , and in expresse termes , yet with a reference thereunto , and by implication ; especially in some respects , though not in all .

For , consider it according to the motiue and occasion thereof , which was mans miserable condition by his fall , and sinfulnesse ; and so it was accusatory , and for conviction . Consider it according to the end of it , which was to direct men vnto Christ , in hope of expiation of sinne , through his blood , and of pacifying Gods wrath , through his mediation ; and so it was Euangelicall . But consider it according to the practize in ioyned , as a service to be done to the Lord ; and so it was a duty of loyalty , and a worke of obedience .

For , First , the loue of the godly , was much declared in the exercise of them , as David professeth of himselfe in the Psal. 84 2. Psalme , when he saith . That his Soule longed , yea fainted for the courts of the Lord , ( where his ceremoniall worship was celebrated ) and there his heart , and flesh reioyced in the living GOD. Now whither loue is to be reduced , Paul teacheth , Rom. 13. 8. 9 when he saith . That loue is the fulfilling of the Law ; of that Law , which saith . Thou shalt not commit adultery : thou shalt not kill ; thou shalt not steale , &c. So much as any man loueth , so neere he approcheth towards the fulfilling of the law , though none but Christ could euer attaine to the full perfection of it .

Secondly , The right vsage of them was then , some part of the way of righteousnesse , and therefore it is said of Zachary , and Elizabeth , that They Luk. 1. 6. were both iust before God , and Luc. 1. 6. walked in all the Commandements , and Ordinances of God , without reproofe . It is agreed vpon , among the Expositors , that by Ordinances are meant the Ceremonies of the old Law , being then in force . And it is manifest that Gods will declared in his Ten Precepts , hath euer beene the rule of Righteousnesse ; as Moses instructeth parents to teach their children , saying , This shall be our righteousnesse Dent. 6. 25. before the Lord our God , if wee take heede to keepe all these Commandements , as hee hath commanded vs .

And let this be added vnto the former reasons , in the third place , That it was a sin to neglect , contemne , or abuse them , as Eli his sonnes did 1 Sam. 2. 13 14. 15. and caused the people to doe also . Now it is well knowen , and that by the Apostles testimony , that . Whosoeuer sinneth , 1 Ioh. 3. 4. transgresseth the Law : for sin is the transgression of the Law : Euen of that Law , which stood in force , when Iohn writ his Epistle , which could not then be the abrogated Ceremoniall Law. Then that same Commandement , which is broken by transgression , is contrarily kept by the practize of obedience .

This reason was alledged of late , at a Conference ; and had by the aduerse part , a threefold exception taken against it .

1. One , for the terme of keeping the Law , that it is in no mans power to doe it .

2. Another , against the Argument , from Opposition : That , of what commandement the breach is a sinne , the contrary keeping thereof is a duty and a vertue . Adultery ( saith hee ) is a sinne , and a breach of the seuenth Commandement : and yet euery one is a vertuous keeper of it which is no Adulterer .

3. A third was against that Assertion ; that Sin is the transgression of the Law : sithence Infidelity , in not beleeuing in Christ , is a Sin , and yet the Law commandeth not faith in him .

Whereunto the same Reply , Men made able by grace to do that which is termed : keeping the the law . that then was made , shall now be repeated .

1 The first faileth of truth , and sauoreth of ignorance , when it denieth that any man can keepe the Law : For , although it bee impossible for men perfectly to doe all that the Law , in strictnesse , doth as it were , exact ; yet they are made able by the vertue of grace , to performe such seruices , as are acceptable to God : and this the scripture termeth Keeping ; as Behold I haue Deut. 4. 5. 6. taught you Ordinances and Lawes , as the LORD GOD commanded mee , &c Keep them therefore , and doe them : for that is your wisdome , and vnderstanding , in the sight of the people , &c. So in another place ; Blessed Psal. 119. 2. are they that keepe his testimonies , and seeke him with their whole heart . So in the Gospell , Blessed are they that heare the Luc. 11. 28. 1 Ioh. 3. 22. word of GOD , and keepe it And yet in another place : and whatsoeuer we aske , we receiue of him , because we keepe his Commandements .

Touching the second , I say , that Chastity , the hatred and shunning of filthinesse , and the loue and preseruation of purity , standeth in opposition to Adultery ; and not the meere forbearance of the grosse practise of it ; so that euery one doth not obey that Precept , which hath not fallen into the foule fact of incontinencie .

3. The third hath the most shew of truth and appearance Whether faith be commanded in the law ? and how . of force : but vpon sifting it , it will proue fallacious , and to bee of no validity : For , in some respect ( without all question ) faith cannot bee contained in the Law ; but hath its place properly and solely , in the Gospell : But in another respect it is that , which GOD by his Commandement requireth , and wee cannot but violate his Law , in not yeelding the same vnto him . As GOD in his goodnesse doth freely pardon the sinnes of his people , by the death and merits of his Sonne apprehended by faith , being as it were the eye , vnto which this wonderfull happinesse appeareth ; so this cannot come within the compasse of the Law , nor to be expected from it : That , conteined a couenant of life to such as obeyed it ; but no promise of remission to them that transgressed it . Saluation proceedeth from Grace alone , through Christ , reuealed in the Gospel , and confirmed to his people in the new Testament . But being so offered , & tendred vnto vs ; no man can reiect the same without violation of the first Commandement , in not giuing to God the honor of his Attributes ; as of Kindnesse , Truth , Power , & the like . For he doth not choose , & acknowledge the Lord to be his God , as by it we are required .

Who can denie , that whosoeuer rightly acknowledgeth the Lord to bee such a one , as in his nature hee is , doth yeeld due obedience vnto his Commandement ? And Iohn the Baptist taught this publikely , that , He which hath Ioh. 3. 33. receiued Christ his testimonie , ( and accordingly beleeueth in him , ) hath sealed that God is true , and is as ready to testifie it , with the profession of his lips , as they , that confirme their deede , by putting their hand , and seale vnto it .

But now , that we may desist Significant ceremoines cannot alter the nature of vnchangeable Commandements . from digressions , and proceede in the prosecution of our point ; it will be needfull to exemplifie the matter with some particular instances , that in case a signification could turne a morall commandement into a ceremonial divers of the ten Commandements should be such .

There were two pillars set 1 King. 7. 22. in the porch of the Temple ; the one was called Lachin , that is , He will establish : and the other Boaz ; which signifieth , In him is strength . Are not these representations of Gods all-sufficiency , which is commended vnto vs , & we ought to entertaine a perswasion of , by the first Commandement ? Beside a great multitude of other Ceremonies contained vnder the 2. Commandement , there were diuerse sorts of Sacrifices ; whereof some were offered for actual confessions some for actuall supplications , some for actuall deprecations , some for actuall thanksgiuings : and many such morall vses they were destinated to , and that by Gods owne appointment . In the fourth Commandement we haue our aduersaries on our side in this behalfe , who grant , and proue that a Ceremony was thereby prescribed , seing the Seuenth day had in it a signification of the euerlasting rest to come .

That the restraint of blood belonged to the sixth Commandement , we need not produce any other testimony , then the reason , which the Law-maker himselfe assigned Gen. 9. 4 5. 6. for it , when he said ; Flesh with the life thereof , that is , with the blood thereof , you shall not eat : for surely I will require your blood , wherein your liues are : at the hand of every beast will I require it . And at the hand of a man , even of a mans brother will I require it . Who so sheddeth mans blood , by man shall his blood bee shed : for in the Image of God made he man .

And can it be truly gainsaied , that the Law of Ielousie Levit. 5. 12 13. so largely set downe in one place of Leviticus , for the conviction , or clearing of a woman suspected of whoredome , is an appurtenance of the seuenth Commandement ? Thither also ( as it seemeth ) are to be referred those vncleane issues of mans flesh , the fluxe of naturall seed , whereby they were legally polluted , and the Levit. 15. 2. 3. offerings appointed for their clensing .

Now seeing significant Ceremonies could not alter the nature of these vnchangeable Commandements ; it is no more probable , that the mutation Mutations of services alter not the nature of the law . of seruices , which is made by the Holy Ghost , should doe it . For the practize and vsage of some is ceased , and the exercise of others is established , in the new testament , by institution ; and yet the Law it selfe is not varied . If I should bring in , for example , the First day of the weeke , now called the Lords-day succeeding the former seventh day , in the honor , and dignity of it , I should seeme to begge the question : I will rather therefore declare it in such ordinances , as are subiect , to lesse opposition .

There was a time , when men obeyed the Second commandement , by hearkening to the ministery of the Prophets , and imbracing the doctrine of the Priests , who had not onely a legall function , but a morall . To teach Jacob GODS Deut 33. 10 iudgements , and Israell his law . And the Priests lips should preserue Mal. 2. 7. knowledge , and they should seeke the law at his mouth : for hee was the messenger of the Lord-of-hostes . But Christ put an end to that calling , and Ascending vpon high , led captivity Eph. 4. 11. 12. captiue , and gaue gifts vnto men . ( He gaue some to be Apostles , and some Prophets , and some Evangelists , and some Pastors , and teachers &c. And now , euer since that time , his worship hath beene celebrated , and his people instructed according to their doctrine , and ministery .

There was a time , when Circumcision , and the Passeouer were the Sacraments of the visible Church , wherewith it was expedient , that all the people of God , who professed their hope in him , should then be signed : But now is Baptisme come into the place of the one ; and the Lord-Supper into the place of the other : all these being the obseruations of one , and the same Commandement .

CHAP. 3. The fourth Commandement is a Morall Precept .

SO many learned men haue written so well on this argument , that it may seeme altogether superfluons , and needlesse , to make any further addition . And so many braines haue beene strained , in devising of evasions , and plotting of shifts , to obscure the clearenesse of the cause , that it may seeme meerely bootelesse , and to no purpose , to bestow any more travell in the matter . Yet experience of the former good successe of their labors , who haue dealt for the Service of God , in this kind , ( that many eyes haue beene illightened thereby , although some others would see nothing , ) hath incouraged vs once againe to iustifie this Truth so much oppugned ; having ( as wee thinke ) a due calling to the worke , with hope of Gods wonted favor and blessing , for the event of the same .

And , for proofe , wee will content our selues with few reasons , and spare the multiplicity thereof ; not vrging so many as we could , nor dissallowing of those , as slight , and forcelesse , which we forbeare to repeate .

Argument . 1. 〈◊〉 therefore shall be the First .

ALl the Ceremoniall Law , Argument 1 proving the moralitie of the 4 precept . Gal. 3. 19. and every part thereof , had the originall , and tooke beginning , after man had sinned , and was added because of transgression ; by way of conviction of guiltinesse , both to iustifie Gods righteousnesse , and to drive men to repentance , and for a representation of expiation offered by the blood of Christ , to lead men vnto faith in him , & so to magnifie Gods mercy . And this was the occasion of all the Types whatsoeuer which the Church of God retained , and vsed , from the fall of our first parents , to the resurrection of our Blessed Saviour . Now the obedience due to the Fourth Commandement hath another maner of foundation : it was not so occasioned , but grounded on the example of God the Creator , practized , and proposed , before any mention of mans disobedience , and misery .

Argument . 2.

THis fourth Commandement Argument 2. proving the morality of the fourth precept . participateth with the three other before , and the sixe next following , in all the prerogatiues , and honors , wherein they goe before al the Leviticall constitutions for more glorious promulgation , and establishment . They were pronounced by the voice of God himselfe , vnto the people immediatly : so was this . For it is said , that God spake all these words . They were Exod. 20. 10 written in tables of stone , by the finger of God , as it were , euen by the Lord himselfe : So was this . For it is said . He wrot Deut. 10. 4. vpon the tables , according , to the first writing , the Ten Commandements , which the LORD spake vnto you , in the mount , out of the midst of the fire , in the day of the assembly : and the Lord gaue them vnto me . Deut. 10. 4. They thus written , were put into the Arke . 1 King. 8. 1 King 8. 9. 9. So was it also with them . For the two Tables being there placed , and it in one of them , must needes have place in the same , among the rest .

They were written by the Holy-Ghost , in the booke of Exodus , ioyntly together , without mixture of any other with them : So was this also , & set in an high place , before all those of the Second Table .

Nothing of this is affirmed of the Law consisting of Ceremonies : God vttered not that , with his owne voyce , neither was it written at all , in the Two Tables of stone : or put into the Arke . For nothing 1 King. 8. 9. was in it saue the Two Tables of stone , which Moses had put there , at Horeb. Neither was it ioyned in place , with the Morall precepts in Exodus 20.

Argument 3.

THe most neere vnion , Argument 3 proving the morality of the 4 precept . that is betweene this Commandement , and the other nine , will strongly proue it to be of their number , and one of the same nature with them . How often doth the Scripture inculcate this word [ All ] , when it speaketh of them ? as in Deuteronomy . Deut. 4. 8. What nation is there so great , that hath ordinances , & Lawes so righteous , as All this Law , which I set before you this day ? The Lord hath commanded vs to doe All these ordinances . This shall be our righteousnes , before the Lord , our God , if wee take heede to keepe All these Commandements , Deut. 6. 24. 25. which hee hath commanded vs . When Moses calleth them [ Ten words ] shal we thinke that he meant more or lesse , then the iust number of the Morall precepts ? Especially , when in Exodus hee saith ; God spake All these words . And in Deuteronomy , that He added no more thereto . If any Deut. 5. 22. other had beene put to them , they had exceeded that number : if this be none of them , there would be but nine . It is observable , that in sundry places , they are called A Law ; The Law ; and The whole Law Iam. 2. 10. as in the Epistle of Iames. Whosoeuer shall keepe the whole Law , and yet faile in one point , is guilty of al. Reason teacheth that all the integrall parts of any thing must be sutable to the whole , as the whole consisteth of them all . As in a naturall body having diverse members , they are all genuine ( as I may so say ) and of the same nature , and not forraine and of another kind . The hands , the feete , the legges , and armes , the backe , the loines , and other ioynts of a man are all of one kind of flesh and bones . And , as this holdeth firme in singular , and individuall persons : so the same proportion may bee observed in the severall species of Creatures . The beasts haue no beakes , or bils , the birds haue no sinnes , the fishes have no hoofes , men have no wings , &c.

And the more yet , to manifest this vnion of the Commandements , that it may be evident , how that they are all of one sorte , Moses his testimonie is to bee noted , who ioyneth them all together equally , without disparadgement , or exception of any one , and acknowledgeth them to be , as it were , so many articles of one maine Couenant in these words . Then he declared vnto you his Covenant , Deut. 4. 13. which hee commanded you to do , euen the Ten Commandements ; and wrote them vpon two Tables of stone .

Argument . 4. Argument 4. proving , the morality of the 4. precept .

THe maine ends of this Commandement , and the religious duties , with warrant and approbation to be exercised on the Sabbath dayes , serue not onely for inducements , to bring men to a perswasion of the moralty thereof but may well be taken for solid grounds , and evicting arguments of the certainety of the same . That the Sabbath was instituted for a memoriall of the worke of Creation finished , and not alone for a signification of Redemption hoped for ; it may easily bee collected out of the hystory recorded in Gonesis , & GODS owne profession , by way of a reason , at the publishing of that precept in Exodus . For why doth he so solemnly mention , and recken vp the making of those eminent creatures . The Heauen , The Earth , and The Sea , &c. but that his wil was , in the celebration of that day , to haue them meditated on , for his praise , and honor ?

And the accustomed vse of publike meetings , and therein of reading the Scriptures together with preaching , and hearing of Sermons , Iames declareth in the Acts of the Apostles , saying , Moses of old Act. 15. 21. time , hath in every Citie them that preach him , seeing he is read in the Synagogue every Sabbath day .

And Christ , in the Gospell , much graced that practize , with his owne example . For ( as Luke testifieth ) Hee went , as his custome was , into the Synagogue , vpon the Sabbath day & stood vp to read , and preached Luk. 4 15. 13. & . seqq. vnto them , out of the Prophet Esaias : as is more at large to be seene in the story . Now the Synagogues were not the places , wherein they met together for the solemnizing of the Leviticall feasts ; but the Temple . For all the males , that could , were enioyned there to appeare before the LORD , on those dayes .

Moreover , the internall services of the minde and heart , Isay 58. 13. as holy meditations , and desires , which Esaias teacheth to be meete , and necessary for the sanctifying of the Sabbath ; were ever to be performed in truth , and verity : and not symbollically , for signification onely .

This time was likewise appointed , as GOD expresly Deut. 5. 14. 15. professeth , in one place ; for the exercising of mercy , in granting rest , and refreshing to the bodyes of servants , and inferiours , whether they were natives , or aliens , Iewes , or Gentiles ; of whom many might haue no admission to the Tabernacle , Temple , Sacraments , or Sacrifices , or to any such like Ordinances .

Argument . 5.

LAstly , the stability , and Argument 5 proving the morality of the forth Precept . durablenesse of it doth firmely argue the moralitie , that is in it . For , notwithstanding that the significations of the legall shadowes are still to be remembred , and the body represented by them , is eternall : yet the practize , and vsage of them was to giue place , and to surcease , after their accomplishment , and fulfilling . But the practicall keeping of the Ten Commandements , ( whereof the fourth is one ) is not determined , but reall obedience is evermore due to each of them , aswell now , as before Christ his comming , and that according to his owne testimony , and iniunction , with a threatning and a promise annexed therevnto ; as the Euangelist thus Matth. 5. 19. recordeth the matter . Whosoeuer shall breake one of these least Commandements , and teach men so , shall be called the least in the kingdome of heaven : But whosoeuer shall obserue and teach them , the same shall be called great in the Kingdome of Heaven . Where Three things , Mat. 5. 19. Expounded touching our point in hand , are considerable .

1. One , What is meant by These Commandements .

2. Another , What is meant by These least Commandements .

3. And the Third ; How long this sentence of our Saviour doth stand in force .

1. The First , Master Calvin ( an impartiall interpretter , ) shall informe vs of , in his explication of this Text , on this wise . Here Christ speaketh , by name , of the precepts for wel-living , even of the Ten Commandements ; according to the prescript whereof all the children of GOD ought to lead their lives . And this sense is made very manifest , by the verses following ; wherein the LORD JESVS himselfe , against the false , and phantasticall glosses of the Pharises , doth give a sound exposition of certaine particular Commandements , as of the Sixth , the Seventh , and the Third .

2. In the next place ; by The Least is vnderstood any one of the Ten , that should be slighted , by dis-esteeme , or presumptuous transgression ; as if it had not ioynt holinesse , and authoritie with all the rest , when no conscience is made of faithfull obedience to it .

3. And concerning the last inquiry or consideration ; It behooueth every one to know that this speech of Christ was not confined to his own dayes during the time of his naturall life and corporall abode here vpon earth , vntill his death and resurrection : but to be extended to all succeeding ages , & future times . For otherwise Saint Iames would not so long afterwards haue said ; Whosoever shall keepe the whole Law , and yet faile in Iam. 2. 20. one point is guilty of all .

And now we are come to the sifting of those obiections , which Master Broad , and other our aduersaries in this cause , doe vrge against vs that a due and iust answer may accordingly be made thereunto .

Obiection 1.

The first is from Texts of Scripture . GOD calleth the Obiection 1 against the morality of the fourth Precept answered . Sabbath a Signe , Exod. 31. 17. It is a Signe betweene me , and the children of Israell for ever . Christ likeneth the Sabbath to Sacrifices . Mat. 12. 7. Paul termes it a Shadow . Col. 2. 17.

Answere .

As good a shew as the allegation of these places doth make , yet if they be reduced into the forme of an argument a fallacy will be discovered therein , and the point in question found vnconcluded . The most , that can be inforced out of them , is this

Whatsoever was a Signe , a Sacrifice , and a Shadow , was not morall .

But the former Sabbath was a Signe , a Sacrifice , and a shadow .

Therefore the former Sabbath was not morall .

But doth the controuersie betweene vs consist in this ? Should not we looke for this conclusion : Therfore the fourth Commandement is not morall ? But we will giue a more particular resolution to the Texts obiected . As for that Twelfth of Matthew . It concerneth not the weekly Sabbath , as we shall shew in the next Chapter . Touching the other Two. First we denie the Sabbath to haue beene originally a Signe , and a Shadow . It might be meerely morall , at the beginning , and yet afterward have a signification put into it . For at the first institution , there were no Isralites , whom it should distinguish as the people of GOD , from all other nations , neither was it simply a Signe at any time , but in some respect : neither was it totally a Signe , but in part only : for there were many other vses of it .

Secondly , we contend about the Commandement and not about the day And the Sum thereof is , That GODS chosen and selected time be conscionably kept , and religiously bestowed in his worship . That there should be some legall vse of one day , as there was of the former Seuenth : And some Evangilicall respect in another as there is in the now established LORDS-day . It is rather a quality in the services commanded , then of the substance and essence of the Commandement it selfe .

Obiection 2. Obiection 2. against the morality of fourth precept answered .

Were the fourth Commandement Morall , it were greater then any Commandement , in the Second Table : being greater , it should be preferred before it . Whereas indeed it ought to giue place to a branch onely of a Commandement , in the second Table . For a few ought to save his neighbors Goods from burning ; though hee spent the whole day therein ; and neither rested , nor went to the assemblies ; and were it morall to sanctifie the Sabbath , and a City on fire ; And a Iew could not both saue his neighbors goods , and sanctifie the Sabbath : Hee ought to haue sanctified the Sabbath ; and to haue suffered his neighbors goods to perish : which seeing he might not doe , it is manifest , that to sanctifie the Sabbath was not morall .

Answer .

Iust exceptions may , and must be taken against this reason : for it is more then one way faulty ; as in this ; That the fourth Commandement is made inferior to the eight because in a case of necessitie some workes of the fourth are to be omitted in the instant , for the prevention of an extremitie in our brothers estate . Now in this case , there is no comparison betweene the two Commandements , which of them should be the greater , or the lesse . But of actions , which should be first , or last ; or which should be performed , or necessarily forborne , at that season . Some especiall , and important duties of the Second Table may be more acceptable , and precious , then those of an inferiour nature , of the first . When Obadiah preserued the liues of an hundred Prophets , he performed a better service to GOD , then he could haue done by reading a Chapter , or two , in the Law , or by making an ordinary prayer to him . Our Adversaries will confesse , that all externall actions of religion , as singing of Psalmes , making of prayers hearing of sermons , & the like ( though Morall ) giue place to workes of mercy , in such cases . But ( say they ) because I may first doe the worke of mercy , and afterwards worship GOD. And so ( say I ) I may shew that mercy , and afterwards finish the remnant of the Sabbath , in sacred exercises ; or else some others afterwards : for that my worke tendeth not to the abolishing of the day , or of my due regard of it . And this is also worthily to be taxed , that they set the workes of mercy , and the sanctifying of the Sabbath , as opposits : whereas they are subordinate , and one of them a meanes of the other , and a commendable practize thereof , as Christ witnesseth Mat. 12. 12.

Obiection 3.

The Priests in the Temple Obiection 3. against the moralily of the 4 precept answered . Thomas Broad , his manuscript part. 1. cap. 1 & cap. 2. arg 3. ( Mat. 12. 5. ) preferred a Ceremoniall , before the Fourth Commandement : for they offered Sacrifices , as was inioyned . Thus they laboured in killing beasts : whereby they prophaned the Sabbath , and were blamelesse . And the Disciples pulling eares of corne , and rubbing them in their hands , on the Sabbath day , prophaned it . And so did the man , that tooke vp his bed , on that day . Whereas , in the iudgement of the learned , the breach of the morall law is sinne . And therefore the morall law may not be broken , to saue the liues of all mankind . Evill must not be done , that good may come thereof . Yea GOD himselfe cannot giue a man leaue to breake a morall Commandement ; as to steale , murder , or lie .

Answer .

This kind of reasoning seemeth very vnsavoury , as wanting both good smell , and relish : by making one of GODS services to be a proper , and direct violation of another : as though GODS spirit prescribed contrarieties in the same Subiect . For , by taking the word ( Prophaning ) of the Sabbath literally , as here our adversary doth : it will follow that those sacred ministers of God , in the Temple , who shuld haue beene most holily imployed , did exercise as little holinesse in their callings , on that day , and asmuch infringe that precept of the LORD , Remember that thou keepe holy the Sabbath day : as they , that were most devoyd of religion . But Master Beza dealeth more kindly with them , in his Annotations , saying . The Priests , doing the worke of GOD , on the Sabbath day , did not yet violate the Law. And therefore , by the Law of the Sabbath , all workes , without any exception , are not forbidden .

The latter part of the Obiection , ( which , hee saith , is grounded on the iudgement of the learned ) is true . i. That a morall Commandement cannot be broken , without sinne , but not well applyed . Dispose it into forme , and let the Minor Proposition speake out , and it will tell a flat vntruth : For so it must be .

No morall law may be broken without sinne .

But the fourth Commandement may be broken , without sinne .

Therefore the fourth Commandement is no morall law .

This [ Broken , Breach , and Breaking ] soundeth harshly , as arguing contempt ; or , at the least , a neglect of due care to performe that , which is inioyned . Now this cannot be offered to the fourth Commandement ; neither could it to any of the Ceremoniall constitutions , without disloyaltie to the Law-giuer , whose will is thereby dissobeyed . Omissions there may be of that , which seemeth to be required , and practize of that , which , in strictnesse , hath an appearance of a prohibition : and yet , by the true meaning of the law , or with alowance from him , which made the Law : hee , which doth so omit , or practize , may therein be faultlesse and praise worthy . But this is not proper to the Fourth Commandement ; but falleth out aswell , in other morall Precepts . If any man now should marry his own sister ; it could not be but a grieuous and incestuous transgression of the Seuenth Commandement : and yet it was not so in Adams immediate children . Stealing is a violation of the Eight Commandement : and yet the Isralits spoyling of the Egyptians of their iewels , and other ornaments , were not in the state of Exod. 12. 36 theeues . Murder is an haynous breach of the Sixth Commandement , and all violence forbidden by it : and yet Moses did not fault in killing Exod. 2. 12 the Egyptian : Nor Phinehas in slaying the Midianite , Num. 25. 8. and Israelitish woman . Nor hee , that in the booke of Kings , wounded the Prophet 1 King. 20. 37. of GOD , being a righteous man . For all these had their warrant and direction from the LORD .

Obiection . 4.

All the morall precepts are Obiection 4 against the morality of the fourth precept answered . written in the heart of man ; and the observation of them is according to the law of nature . But so is not that of the Fourth Commandement : for nature doth not teach men weekely to keepe day of seven .

Answer .

To this we say , that therefore it is confirmed to be Morall , because it is agreeable to the law , and light of nature ; as may be seene in the customes of Idolaters , both in the Scriptures , and by Exod. 16. common experience , among the heathen , who vsed to celebrate feasts , and solemne times , to their GODS , with a religious devotion . But it is said ;

Obiection .

That so Churches should bee also , by the law of nature ; because they built Temples likewise to their Idols .

Answer .

That doth not necessarily follow ; forasmuch as the solemnites of their feasts were the occasion of their Temples and so the one was , as it were a consectary of the other . As it was by the law of nature , to solemnize festiuites to their GODS : so by the same they were moved to assemble together , & iointly to do their service : hereupon they stood in need of fit places ; those places then they made decent and comely , and afterwards very beautifull , and pompous whereby , being led by sense , and such goodly sights , they waxed superstitious of them ; especially by the Statues , and images of their Gods , being therein placed . So that externall motiues induced them so highly to esteeme of , and as it were , to adore their Temples ; whereunto they grew more , and more , by Custome , examples , and delusions . But the doubt yet remaineth vnresolued , how nature should direct vs to the sanctifying of one day in seuen , or in any set number , and that to be constantly this , or that day of the the weeke ; especially varied , and not at the last the same , which was obserued at the first . For resolution whereof we will build on Zanchius his foundation , ( although hee be produced as a witnesse against our cause , by our adversaries ) which he doth lay before vs . It is the wil of GOD ( and according to the rule of nature , and reason , ) to sanctifie some time to GOD.

And then will this follow , that he is , by institution , to chuse , or change the time , at his owne pleasure : and that the time so set , chosen by him be duly set apart , for the exercise of his worship . For he commended the seuenth day to the Israelits , not onely by edict , but by reason , also and the force of equitie , saying , it was The Sabbath of the LORD their GOD , and that Which hee had blessed , and giuen them an example of by practize . Now whatsoeuer reason doth apprehend as equall , must needs be agreeable to the light of nature : as the LORD testifieth of the Gentiles , that they , Would not spoile their GODS : that Mal. 3. 8. is , take , or detaine any thing from them : and this they learned onely from nature .

Obiection . 5. Obiection 5. against the morality of the fourth precept answered .

The obseruation , and keeping of this Commandement is of no antiquity : Adam being thrust out of Paradise , neither he , nor his posterity sanctified any day , in an holy rest , for ought that we doe certainly find , or may probably coniecture . The Jewes acknowledge that they doe not read , of Abrahams keeping the Sabbath . And I may adde , neither of any others keeping , or breaking it , both before , and a good while since Abrahams time It is not likely that Iacob whiles hee served his vncle Laban , an Idolater ; or any of the Isralites all the while , they were so cruelly oppressed : rested from worke every Seventh day . The Patriarchs were not commanded to sanctifie any day . And had the godly Israelites vnder Pharo , or the Iewes vnder the King of Babylon , and Christians vnder the Heathen gouernors , refused to worke , one day in seuen , it would have bred great stirres , cost many men their lives ; and no doubt , hystories would haue beene full of it .

Answer .

Here is great strength of immagination , but small force of reason . For all the examples vrged , are at the most , but coniecturall , and the grounds thereof very weake . If Abrahams and Jacobs and the other Patriarchs , keeping of all the other Commandements , had beene particularly recorded , and this alone by name vnspoken of , there had beene some probability in the matter : But no mention is made of many seruices ; which neuerthelesse they vndoubtedly performed .

And for the Israelites in Egypt , if they did not rest on the Sabbath , the question is , whether it were not a fault in them ; at the least of infirmity and weaknesse . And that failing in Babylon , which is alleadged , if there were any such , must needs bee acknowledged vnlawfull : for that was after the law was established . And that the obseruation of the Sabbath was not confined within the bounds of Iudah , and Israell ; it is manifest in the 16. Chap. of the Acts of the Apostles , ver. 13. and in diuers other places . But wee haue Scriptures , which will yeeld stronger probability , for the antiquity of it , that it was obserued before Israell came into the Wildernesse . Sure it is , that it was kept , before it was proclaimed on Mount Sinai : for they were inioyned in conscience of it , to forbeare the gathering of Manna on the Seuenth day ; as it appeareth in the 16. of Exodus . And it is not likely that then was the first institution of it : for Moses speaketh , as of a thing knowne to them before : and in rebuking of the transgressors he saith ; How long refuse Exod. 16. 23. 29. you to keepe my commandements , and my Lawes ? But that wee may not be singularly conceited in making such a Collection out of this place ; wee haue Doctor Willet of the same minde with vs .

Some ( saith he ) are of Willet on Exod. 16. 20 Quest. 34. opinion , that the Israelites began first now to keepe the Sabbath ; and that this Precept was to continue vntill the comming of the Messiah : But this opinion hath no ground , or good warrant : for , Moses speaketh of the Sabbath , as of a thing well knowne : Tomorrow is the rest of the Sabbath . And to what end else should the people bee so ready to gather a double portion , for the sixth day , but to prepare them for the Sabbath , before Moses had yet spoken any thing of the rest therof . Therefore it is more then probable , that the Sabbath was kept of ancient time , among the people of GOD , grounded vpon the example of GOD himselfe , that rested , after the Creation finished in sixe dayes , vpon the Seuenth : which obseruation was deliuered by godly tradition , from Adam to his posterity : for seeing that the Church had from the beginning , a publike , & externall worship of God , it could not otherwise bee , but that they had also a certaine time prefixed , wherein to celebrate the publike worship and seruice of GOD : And then what time was more fit , then that which GOD had sanctified by his owne example .

And wee are not to seeke of a strong probability , that may be gathered out of the New Testament , that the Sabbath hath beene in vse among the godly , from the beginning ; or hath not beene alwayes out of vse , vntill Moses his gouernment , although it bee not directly so affirmed . For the Apostle doth intimate so Heb ●● 〈◊〉 in the Fourth to the Hebrewes : where hee proueth , that the rest spoken of by Dauid , in the Ninety and Fifth Psalme ( which the vnbeleeuers are threatened to bee debarred of ) must needs bee meant of that which is to bee found in heauen ; as being not by them , as yet entred into . For thus he reasoneth by way of distribution : Either hee spake of the rest of the Land of Canaan , or the Rest of the Seuenth-Day , or of the Rest of the life to come .

But hee did not speake of either of the two former Therefore hee spake of that , which is in the life to come .

Now for proofe of the Assumption . Why may it not be vnderstood of the Land of Canaan ? Because Iosuah had giuen them entrance into that , before Dauids dayes . And why not of the Rest of the Seuenth-Day ? Because an entrance was made into that ; shortly after the foundation of the world , when GOD had once finished his workes , and rested . Now if the Sabbath had taken its beginning in the wildernesse , how could the Apostles tenent be iustified ?

CAP. 4. All consecrated time , is the obseruation of the Fourth Commandement ?

THis Position may seeme peraduenture to bee of so great a latitude , as that it would require a large Induction of particulars , for the confirmation of it , and bee very difficult therefore to bee made good . But the verity that is in it , will be easily apprehended of them , that shall assent to certaine truthes , which , without obstinate peruersnesse , cannot bee gainsaid .

1. The First whereof is , That it hath stood with the wisedome , and good pleasure of GOD , to choose to himselfe , and to sanctifie certaine set dayes , for the exercise of his owne worship , by his people , and that for the furtherance of their Saluation . And in this respect they are called the Feasts of the LORD , in Leuiticus , and other places of Leuit. 23. 2. Scripture .

2. The next is ; That by the equity of the Fourth Commandement , these dayes so singled out and separated from common vse , by the LORD , should bee set apart to his seruices , and acknowledged therby to bee his peculiar right ; according to that of the Prophet ; If thou turne away thy Isay . 58. 13. foot from the Sabbath , from doing thy will on my holi-day ; and call the Sabbath a delight , to consecrate it as glorious to the LORD , nor doing thy owne waies , nor seeking thy owne will , nor speaking a vaine word : then shalt thou delight in the Lord .

3. The third is , That , if it be found , that any dayes besides the Seuenth , in regard of such hallowing , be appendent , and belonging to that commandement : it will well follow , that all of the same sort , & which are destinated to the same vse , are also , in the same respect , and by the same proportion , so to bee reputed and thought of .

Now , that we may further insist vpon this last , let vs considerately look into that 23. of All the solemne feastes in the law issued from the same fountaine that the seuenth day did . Levit. 23. Lev : & there we may see , that the other sacred Festiuities in time issued out of the same fountaine that the Seuenth-Day did ; although it was by farre , the fairest streame , and they , in comparison of it , like vnto small Brooks , or little Rillets . Both it , and all the rest are termed the [ Feasts of the LORD : ] The name of [ Sabbath ] is common with it to all the solemne daies , as it were to be celebrated with holy assemblies . And who of iudgement doth not perceiue , that these titles , termes , names , and formes of celebration are comprehended within the compasse of the Fourth Commandement ? Neither haue wee the Law alone , and Moses to minister vnto vs matter , for the proofe of this point : but in the Gospell also , and from Christ his owne words , wee shall finde plaine euidence for it That in the Twelfth of Mathew , touching the Apostl●s plucking Mat. 12. 1. of eares of corne on the Sabbath-Day , reprehended by the Pharisees , doth so apparantly concerne the breach , or keeping of the Fourth Commandement , that I know not any one , that is contrarily-minded . Yea , our Aduersaries doe not onely confesse it , but vrge and inforce it , against the Morality of the Sabbath . Mr. Broad himselfe , In his three questions . Pag. 5. our professed Opposite , shall bee the man , whom wee will call to witnesse , in this case ; whose testimony is thus .

There are pregnant texts enough to proue , that the Sabbath was a shadow or Ceremonie ; and consequently , that the Fourth Commandement is more ceremoniall then therest : as that Text , Mat. 12. ● . [ But if you had knowne , what this meaneth , I I will haue mercy , and not sacrifice , yee would not haue condemned the guiltlesse . ] Here he likeneth the obseruation of the Sabbath to the offering of Sacrifices .

Answere .

But how if it appeare , that this corne was not pluckt on the Seuenth-Day , nor that , here pleaded for by the Pharisies ? How if it fall out , that this act was done at one of their solemnities , on the last day of a solemne feast ? will not this bee inferred vpon it , that the Ceremoniall Sabbaths came vnder the Fourth Commandement , and not that the Morall Sabbath was cònuicted to bee in the nature of a Sacrifice , by this place ? Now for the auerring of what I haue said , it will be sufficient to bring Luke as an Expositor of Mathew , touching the Circumstance of the time ; who , in this manner , doth declare it : And it came to passe , Luc 6. 1. on the second Sabbath after the first , that hee went through the corne-fields ; and his Disciples plucked the eares of corne .

And here doe I appeale to the iudgement of all learned Diuines : Whether [ The second 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Sabbath after the first ] can bee otherwise vnderstood , then of one of the Leuiticall Holi-dayes , which ( by the circumstance of the season , in that corne was then ripe vpon the ground ) seemeth to bee the Seuenth-Day of the feast of Vnleuened-Bread , and the two and twentieth of the first Moneth .

Obiection .

But this point aswell as the former , is excepted against , and that by colour of reason : for those that are against vs , striue to make the Sabbath , and the Seuenth-Day , and all that is intended in the Fourth Commandement , to be reciprocall , and conuertible : as that the Sabbath should be none , but that Seuenth-Day , and that Seuenth-Day should only be the Sabbath . So that no other time , either then present , or which in future ages should be ; could haue any place , in that precept .

For , This Question ( say they ) Broad , in his three questions . pag. 10. may well be demanded : How shall the Fourth Commandement , being deliuered in forme of words , binde vs to sanctifie any day , but onely the Seuenth ? Suppose that Christ had said to his Disciples ; Remember the day of Resurrection , to sanctifie it . Sixe dayes of the weeke you shall labour , and doe all that you haue to doe : but the first day is the day of Resurrection : in it you shall doe , &c. How should this Commandement binde vs to sanctifie any day , but only the first , the day of Resurrection . So GOD saying ; Remember the Sabbath ( or day of rest ) to sanctifie it . Sixe daies shalt thou labour and doe all thou hast to doe : but the Seuenth is the Sabbath , &c. How should this Commandement binde vs to sanctifie any day , but onely the Seuenth-Day , wherein GOD rested , and which the Iewes sanctified ?

Answere .

For resolution hereof , I referre them to the generall rule of direction , that * Master We are not tyed to the Iewes Seuenth day , by the 4. Commandement . Calvin giueth , for the better vnderstanding of all the Commandements ; which is this .

There is alwayes more Instit. lib. 2. cap. 8. Sect. 8. meant in the Precepts and prohibitions , then in words is expressed . And commonly there are manifest Tropes ( whereby one part is put for the rest ) in al the Commandements : that he shall make himselfe worthy to be laughed at , who confineth the sense to the strictnesse of the words .

By such curiosity and nicenesse , all superstitious traditions and fancies might bee freed from the censure of the Second Commandement : seeing it forbiddeth nothing expressly but the making and worshipping of Images . Neither would the worshipping of all Images bee there forbidden , but of those onely , which men haue made to themselues : So that the least part of Idolatry would bee thereby restrained . And might not a wrangling Atheist picke a quarrell against the First Commandement , to cauill at it , thus ? How shall wee Gentiles bee perswaded , that the Lord is our GOD , or be induced to deuote our selues to him alone , or to thinke that his Commandements are directed to vs ; since hee spake to them whom hee brought out of the Land of Egypt , where wee neuer were , nor our Progenitors before vs ? And yet wee know , that the Second Commandement doth condemne all humane inuentions , and will-worship : And the First is spoken to all his people , of what Nation , Kindred , or Country soeuer . And why then should the Fourth be girded in so narrowly ?

CHAP. 5. The LORDS-Day , is a consecrated time of Diuine Institution , & immutable .

SOund Wisedome , and good discretion doth teach men , in matters of question and difference , not to deliuer all that may bee spoken : but so much as will proue substantiall and solide : and therfore , although many probable reasons might be produced , to giue some light to the cause wee haue in hand ; yet it being of such weight & importance as it is , will safeliest be setled The Lords day proued to be of diuine institution . on such a sure , and firme foundation , as may secure the builders from dread of any demolition or downfall : And such an one it hath in the Reuelation of Saint Iohn , where the Scripture honoureth this day with the glorious Title , and that possessiuely vttered , of the LORDS-Day , which Reuel. 1. 10. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . publisheth to the world , euen to the end of the world , that it is not of an ordinary or common ranke , with all the other dayes of the Weeke ; but appointed for some more excellent employment . There is Note this . nothing to bee found ( for ought I remember ) in all the New Testament , that by the Spirit of GOD is ascribed to Christ , and hee thereinto intituled , in regard of his dominion ouer the Church but it is sacred and holy , and set apart for holy vses ; as His Word , Col. 3. 16. His Gospell , Mar. 1. 1. His ministry & service , 1 Tim. 1. 12. His Grace , Rom. 16. 24. His Spirit , Gal. 4. 6. His Supper , 1 Cor. 18. 20 His Bread and Cup , 1 Cor. 11. 27. His Table , 1 Cor. 10. 21. His Church , Eph. 5. 23. And why then should His Day alone be defrauded of the honour of In what respects a day is said to be the Lords day . holinesse ? Let vs proceed a little farther , and inquire why , and for what cause it is in this place called by the name of the LORDS-Day . Either it is because it belongeth vnto him by right of Creation : Or for that some notable work is appointed to bee wrought in it , by way of destination , ( as in that sense , or the like , where it is said ; The day of the Lord 1 Thes. 5. 2. shall come euen as a thiefe in the night : ) Or by vertue of his setting it apart through Consecration .

But it is not termed here , in respect of the first cause : For so all times are alike his ; as the Psalmist testifieth , Psal. 74. 16. 17. saying ; The day is thine , the night also is thine ; thou hast prepared the light , & the sun . Thou hast made Summer , and winter .

And what certaine intelligence should the Churches haue receiued from the Apostle , touching the time , when those great things were revealed vnto him ; if he had told them , that it was in a day of GODS making ?

And in respect of the Second it could not be . For that intendeth a time yet to come . And therefore it must be meant of the Last ; That it is so denominated , by reason of that choice , which Christ hath made of it by Consecration ,

We haue many learned writers , of principall note , consenting with vs , in the application of this place to this point . Some by way of Exposition and declaration ; as Master Beza : Some by way of Proofe , and Confirmation ; as Peter Martyr : Some by way of Disputation ; as Doctor Whitakers .

Master Beza doth , in this Beza Annot in Apoc. 1. 10. maner , deliuer his iudgement .

Iohn termeth that the LORDS-day , which Paul calleth the first day of the weeke ; 1. Cor. 16. 2. Act. 20. 7. Vpon which day it appeareth , that the Christians were wont to assemble together , As the Iewes met on the Sabbath in the Synagogue . So that it may appeare , that the Fourth Commandement , for the sanctifying of every Seventh day , so farre as touched the old Sabbath ; and the Legall rites , was Ceremoniall : But remaineth , for the worship of GOD , a precept of the vnchangeable Morall Law , & such a one , as is perpetuall , during this life . And that Sabbath stood from the Creation of the world , to the Resurrection of Christ : which , seeing it is another Creation of another world ; ( as the Prophets speake ) then out of doubt , by the appointment of the Holy-Ghost to the Apostles , in stead of the Sabbath , which was for the former age , or that seuenth day was chosen the first day of the new world , wherein , not that corporall , or corruptible light , which was created the first day of the old world : but that which is heauenly and eternal , hath shined vpon vs . And therefore the assemblies of the LORDS-day , ( which Iustine Martyr also expressely mentioneth , in Apolog. 2. ) are of Apostolicall , and truly Divine tradition .

Peter Martyr hath this In 1 Cor. 16. 2. saying .

As by the appointment of the Law , the Sabbath was celebrated to keepe fresh in memory the making of the world : So now is the LORDS-day for vse , to keepe fresh the memoriall of Christ his resurrection ; and therefore also to confirme the hope of our owne resurrection . But , when this change was made , we haue it not expressely set downe in the holy Scriptures : Notwithstanding in the Revelation of S. Iohn there is expresse mention made of the LORDS-day . Cap. 1. 10.

Doctor Whitakers , maintaining Tertia traditio de Die Dominico non est 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 nam in scripturae habetur nempè Apoc. 1. 10. the perfection of the Scripture against humane traditions , affirmeth ; that ,

The LORDS-day is no vnwritten tradition : for that it is found in the Scripture , even in the first of the Revelation .

Sithence then that this holy The Lords-day is immutable . day is founded on the Law and ratified by the Gospell , it will consequently follow that that will hold its stability , whiles they retaine their authoritie ; and that will be as long , as the Sunne is in the firmament , and the heauens aboue the earth . For The 1 Pet. 1. 28. word of the LORD endureth for ever . And cursed be that Gal. 1. 8. person , whether man , or Angell , that shall attempt any innovation against it . We must not imagine , that an ordinace , so well , and authentically warranted , may be subiect to abrogation , or change . And therfore whosoeuer goeth about to represse the obseruation of it , doth attempt an execrable sacriledge , by robbing GOD , and his Church of so glorious an ornament . And , if any man would take vpon him , to make an alteration , by transferring it to another day , he should play Ieroboams part , who neglected the time and place prescribed by the LORD , for his worship , and service , and Offered vpon the 1 King. 12. 33. Altar , which he had made in Bethell , the fifteenth day of the Eight Moneth , ( even in the moneth , which he had forged of his owne heart , ) and made a solemne feast vnto the Children of Israell .

So then it is not in mans power , to abolish , or remoue the LORDS-day : and it is as certaine , that the LORD , will not doe it . For it is one of the immoveables spoken of by the Apostle to the Hebrews ; Heb. 12. 27. which remaines after that once Shaking of the heaven , and earth .

And the motiue of it is durable , and everlasting , even the Resurrection of our Blessed Saviour , who can never possibly fall backe againe into his graue : Neither can any thing surmount it in glory , and excellency , as that the remembrance thereof should put out or darken the honorable memorial of it .

And now an Answer is to be made to that , which is excepted against this Position , and whatsoeuer hath beene spoken in the defense thereof , and the contrary reasons on the other side come to be examined .

Obiection 1.

How shall we know , that the LORDS-day is the Sabbath which we keepe ?

Answere .

By knowing that the Sabbath , The first day of the weeke proved to bee the Lords day that is to be obserued . which we keepe , is that which was then the first day of the weeke ; and by knowing that the first day of the weeke was the day of Christ his Resurrection ; and by knowing that the day of Christ his resurrection gaue denomination to that , which is our Sabbath , and caused it to be called the LORDS-day ,

It is to be intended , that these Seuen Churches knew what day it was , and likewise all others of that time . For shall we thinke that Iohn would so slighty describe so glorions a vision , ( of such moment for the Christian Church , vntill the second comming of Christ ) in that ambiguous maner , and by such a darke circumstance , as they were altogether vnacquainted with ? The matter concerned them then , and other the Churches , that then were , and those , that were next to succeed : and all , that haue beene ever since : and these of our dayes : and those which shall come after , as long as the world standeth .

The ioynt , and vniforme practize of so many Churches , in solemnizing the same time constantly with publike assemblies , administration of the Sacrament , and distribution to the poore , doth sufficiently testifie , that they were not ignorant of the day , which Christ had consecrated . At Troas they came together , the first day of the weeke , to Act. 20. 7. breake bread : that is , to celebrate the LORDS-supper and then and there Paul preached vnto them till midnight . The Corinthians , vsing every first day of the weeke to come together , were directed by the Apostle , by way of almes , as GOD had blessed them , to lay aside somewhat for the poore Saints . And the same precept had he also giuen to the Churches of Galatia : wherof S. Ierome thus writeth against Vigilantius .

On the first day of the weeke , ( that is , on the LORDS-day ) Paul commanded that all should bestow that , which should be caried for reliefe to Ierusalem The like order was kept in the ages following , by the testimonie of Justin Martyr , and in all places , ever since there hath beene the observation of that day , wheresoeuer the Gospell of Christ hath beene embraced .

Obiection . 2.

The Apostle sharply taxeth the Galatians , for preferring one time before another , saying . Yee obserue dayes , and moneths , and yeeres : I am in feare of you , lest I have bestowed on you Laebour in vaine . Gal. 4. 10.

Answer .

The same Apostle is most competent for the explication of his owne meaning : which being rightly vnderstood , yeeldeth no advantage to them , that vrge it ; nor any way diminisheth the estimation , and account , which the LORDS-day , by right , ought of all Christians , to be had in . For , in the Epistle to the Colossians , he declareth what those dayes were , which were kept with such offense , and danger ; Col. 2. 16. 17. namely , the Legall Holy-daies and new moones and Sabbath-dayes , being but shadowes of things to come . Whereas that , which we celebrate , is for the ioyfull , and thankfull memoriall of the perfect accomplishment of worke of Redemption , by them prefigured .

Obiection 3.

The whole life of a Christian is a continuall Sabbath , in resting from sinne ; as the Apostle saith . He , that is entred into his rest , hath ceased from his own worke as GOD did from his ; Heb. 4. 10.

Answer .

It is doubtfull what these Obiectors intend , by the terme of Sabbath : Whether they would haue it properly taken , so as it is the observation of the Fourth Commandement . Or by way of resemblance , as onely alluding vnto it , that Christians ought to be holy all the dayes of their life , and abstaine from ill-doing , as the Iewes were inioyned to sanctifie the Seuenth day in a speciall maner , and to forbeare all labor , and travell . Let it be vnderstood of whether they please , and it will stand them in little stead for this purpose . If they meane it in the former sense , they must needs make a strange alteration , in the state of GODS Commandements , to bring the obedience due to them all within the compasse of one , and so make it a Transcendent , as though the doing of every duty of religion , and righteousnesse ; and the shunning of every vice of impiety , impuritie , and iniquity , were the keeping of that one Commandement ; and so loue to GOD , and Man should be inclosed in a narrower roome , then formerly it hath beene . GOD is not the author of confusion ; 1 Cor. 14. 33. as by this he should be made ; if they plead alowance from him , for their vncouth Paradoxe .

Shall we thinke , that at the Law-giuing , he minded this , by saying ; ( Thou shalt not beare false witnesse against thy neighbour ) Thou oughtest to Remember the Sabbath day , to keepe it holy ? Or , when he said ; In it thou shalt doe no maner of worke : that is , Thou shalt make no graven image : or , Thou shalt not commit adultery ? Did the LORD , in the Law or Prophets , any where so interpret himselfe ?

Or did Christ , in the ratification of the Law , put any such new meaning into it ? And in confounding the sanctifying of the Sabbath-day , with holy behaviour euery-day ; one of two extermities will hardly , with any possibility be avoyded : That either no ordinary worke may be done at any time , but Christians must live alwaies as the Isralites were Commanded to doe , on the Seuenth-day . Or else that no certaine season is to be exempted from common affaires , and set apart for the worship and seruice of GOD , in publike assemblies more then all others .

Neither haue servants , and such as are vnder the yoke , any time of rest & refreshing assigned vnto them , by divine ordinance . Now the former of these is palpable , and damnable superstition : and the latter intollerable , and cruell prophanesse . Now , if they will say , that their words are stretched beyond their meanings , ( they onely proposing the Sabbath-day for a modell and rule of Christian mens liues ; that they should not onely for the seuenth part thereof declare their piety , and devotion ; but in all the rest demeane themselues in an holy maner : ) we reply , that their pretence , in obiecting against vs this perpetual Sabbath is wholy impertinent , and frivolous .

For vpon that ground , the Fourth Commandement might haue beene spared altogether , as neuer needing to be either spoken , or written ; sithence Israell was an holy people also , before there were any professed Christians . And it concerned them , in case they would be Blessed , that they Psal. 106. 3. Should keepe iudgement , and doe righteousnes at altimes . And yet they were bound to Sanctifie the Sabbath , that Seuenth-day that the LORD Commended vnto them , without which they could not haue bin holy : as Christians cannot now be any day , that shall contemptiously , or carelesly neglect the LORDS-day .

In regard of their holinesse they are by GOD himselfe , Exod. 19. 6. called by the name of Priests , a Kingdom of Priests , Priests vnto him , or his Priests . And yet Aarons Priest-hood , and that of the House of Levi was not dissolved , by this allusion to their function , and service .

We Christians , in the New Testament , are titled by the name of Kings : and shal therefore no subiection be yeelded to the Princes , and Soveraignes , who are set over vs , in authority , and gouernment ? Beside this , many have not yet attained vnto any sound sanctification : they must be brought therevnto , by the helpe of the ministery , on the LORDS-day . And some are soundly sanctified , but not greatly . And some are sanctified greatly , but none perfectly . This Sabbath , with the exercise of the holy ordinances therein , is as needfull , and commodious to all these , as watring , or raine is , for the rooting , groweth , and fruitfulnesse of plants , in gardens and orchards .

As for the Rest , spoken of in the Hebrewes , by them produced . It is not the present Condition of any mortall Creature , in this world , but that eternall felicity in heauen , whereunto faith leadeth the beleevers , and giueth them as certaine assurance of , as if they were now presently putting their foot into it : and there is a cessation indeed , not onely from sinne , but from all maner calamities ; as the Spirit informed John in his Revelation . Rev. 14. 13 And thereout the hard-hearted , and vnbeleeuing Isralites were excluded , according to the oath , which GOD sware in his wrath vpon due cause kindled against Iun. Paral. in Heb. 4. 5. them . And Learned Iunius his iudgement is , That Christ is he principally , that in the behalfe of his Church , aswell as for himselfe , hath entred into the possession of that Rest , first spoken of by Moses , and then by David , and here more largely discoursed of , and amplified by this Apostle . For so , by a kind of Paraphrase , he maketh plaine , and perspicuously vnfoldeth the sense of this place .

Whither the head of the Church , and Prince of GODS people is entred , thither shall the Church , and people of GOD likewise enter . But he is entred into his Rest , and gloriously ceaseth from his works wherein he was exercised , during the time of his humiliation , whiles he was in the forme of a servant ; as GOD once rested from the works of his Creation , after they were accomplished . Thither therefore shall the People of GOD enter and the body shall be vnited to the head , &c.

This interpretation hath in it very great probability of the true meaning of the Text , especially seeing there is another place also , in the same Epistle , in some sorte agreeing with it ; as where it is said , that the Hope , which is set before vs , we haue as an ancre of the soule , both sure , and stedfast , and it entreth into that , which is within the vaile ; whither the fore runner is for us entred in , &c.

And here may be discerned a fit proportion betweene the worke of the Creator , and the worke of the Redeemer : And betweene the Resting of the Creator , and the Resting of the Redeemer . And where as it is said to the Colossians , that the Holy-dayes , and New-moones , and Sabbaths were a shadow of things to come . But the Body is in Christ . We may vnderstand by this how the Types , and the thing represented by them accord together . His heavenly Rest for vs was liuely thereby prefigured ; and that being obtained , their terme is expired , and come to a period .

Obiection 4.

The iudgement of the ancients , and of sundry Fathers are against the observation of any

Sabbath , especially of the LORD S-day , more then of any other time . For they would haue the Sabbath to be spiritually kept continually .

TERTVLLIAN against the Iewes .

We keepe the Sabbath , not every Seventh-day : but every day .

CHRYSOSTOM in a Sermon against the New-moones .

A Christian ought not to celebrate Moneths , or New-moons , or LORDS dayes : But to keepe a decent Holy-day , during his life .

AVGVSTINE saith ; Quisquis illum diem observat , vt litera s●●at , carnaliter sapit . Spir. et Lit. cap. 14.

Whosoeuer keepeth the day , as the Letter foundeth , savoureth of the flesh .

Answer .

The names of these , and other ancients are brought against the keeping of the Sabbath ; and so are their words : but not their iudgements , and meaning . For we may easily gather , that some of them reproued such , as made semblance of holinesse on the LORDS-day , and liued licenciously at all other times : and therefore opposeth vnto them the contrary practize of sound , and true-hearted Christians .

Some of them dealt against the Sabbatarians , and such 〈◊〉 Iewishly obserued still 〈◊〉 ●brogated Seuenth day . The●●fore S. Augustine saith , Wh●soever shall keepe [ That Day ) savoureth of the flesh . But not Illum Diem whosoeuer observeth any day , For his owne words testifie the contrary ; which are these .

The LORDS-day the Serm de tempo 251. Apostles , and Apostolicall men , haue ordained with religious holinesse to bee kept ; because in the same , our Redeemer rose from the dead , & therfore is called the Dōinical or Lords-day : that in it , wee may onely attend on the Divine service . This is the first day of the world : in it were created the Elements , and the Angels : vpon this day Christ rose , and the Holy-Ghost was given , and Manna descended first from heaven , vpon this day .

And in another place ;

As Mary the Mother of our LORD is the chiefe among women . So among other daies , this is the mother of the rest . The whole grace of the Sabbath , and the ancient festivitie of the people of the Iewes , is changed into the solemnitie of this day .

In both these sayings , who doth not see that Saint Augnstine is much wronged by them , that peruert and straine his writings to so bitter a censure of them , that sanctifie the LORDS-Day , as to fauour of the flesh , and so to incurre destruction , as Mr. Broad inforceth the matter , Pag. 7. 8.

But Austine of the old Writers is not singular , and the onely man that speaketh in the commendation of the LORDS-Day : but many other both before him , and after him haue been of the same mind with him , as may appeare in their workes .

Athanasius intreating of In Mat ● . 11. these words of our Sauiour Christ , ( All things are giuen me of my Father , ) saith

As long as the old World did last , so long continued the obseruation of the Sabbath : But , when another generation did succeed , it was not needfull that this new people should any longer keep the day of the former Nation : but rather the beginning of the second creation and Age : and when is that beginning , but at the time , when our LORD did rise againe ?

Chrysostome , among the sundry names , which he reckoneth vp , that this day had , in the Primitiue Church , saith ,

It was therefore called Serm. 5. de Resur . the LORDS-Day , because it was solemnly appointed for the memory of Christ his Resurrection .

Justine Martyr , speaking of the day which Christians kept in his time , which is the LORDS-Day , that we now keep , giueth this reason of it .

Because vpon that Apog . 2. Day Christ did rise from the dead .

ORIGEN saith ; Vpon Hom. 7. in Exod. the LORDS-Day , the LORD alwaies raineth Manna from Heauen .

HIEROME saith ; Vpon Ad Eustich . the LORDS-Day , they giue themselues onely to Prayer and Reading .

And AMBROSE saith ; Serm. 33. Let all the Day bee spent in Prayer and Reading : let no Secular Acts hinder Diuine Acts.

By these Testimonies , singled out from many others that might bee alleadged , it may appeare which way the current and streame of Antiquity was wont to runne : That the Day which we keepe was deriued from the Apostles , and Primitiue Church , to those ages ; and from them to all that haue followed , vntill these our dayes , wherein it hath found the greatest interruption .

Obiection . 5.

Christian people chose the first day , and made it their Sabbath ; saith the Booke of Homilies . By the Doctrine then Broad . Pag. 2. of our Church , the obseruation of the LORDS-Day , is an Ecclesiasticall Ordinance , and not an Apostolicall Precept .

Answere .

Sundry attempts haue been hitherto made , to impaire & diminish the estimation and account , which the LORDS-Day formerly hath beene , & still ought to be had in , of all GODS people : Some from pretence of Scripture ; some from shew of Reason ; Some from the opinions of learned men ; and now the Doctrine of our owne Church is vrged , that which is by publike authority established , ( as wee confesse the Homilies are ) as though this Sabbath could not be iustified to be of Diuine Institution , without derogation from our Church and state : But let the Homily bee duely perused , and well considered of , and it will more strongly confirme , then disharten vs , from the defense of it . Is this good reasoning . Christian People chose the day : Therefore GOD did not appoint it ? Why ? GOD appointed Dauid to bee King ouer Israell ; and yet the people chose him . And 1 Chron. 29. 22. Salomon was set vp by the LORD ; and yet the people declared their choyce by making him King the second time , and annointing of him . Iosh. 24. 22 Ioshua called the people to witnesse , That they had chosen the LORD to serue him : and yet the Lord first offered himselfe vnto them . Mary Luk. 10. 42. chose the good part , but it was that holy Doctrine , which Christ deliuered to her , and no inuention of her owne head .

Their choosing then may well bee taken for their imbracing of that fit time , which GOD , by his Apostles then had assigned vnto them , for their meetings , to doe him seruice , and the relinquishing of the Idolatrous times , wherin they were wont to assemble for the worshipping of the Heathen Gods. And it is very likely , that the Antiquated Sabbath was tendred vnto them , with the other legall rites , by those of the sect of the Pharisees , by whom many Churches were grieuously troubled ; whereof those in Galatia may serue for a president . Gal. 3. But the best way to shew , how these words are heere wrested , is to recite the whole Discourse , both in the sentence going before , and also in those , that follow after ; and that will clearely declare the sacred authority of our Sabbath , and the Orthodoxall iudgement of our Church ; in the acknowledgement of the same . These are the words thereof . Homil. Of the time and place of Prayer . Part. 1. Pag. 124. 125.

Concerning the time which Almighty GOD hath appointed his people to assemble together solemnly , it doth appeare by the Fourth Commandement of GOD : Remember , ( saith GOD ) that thou keepe holy the Sabbath-Day . Vpon which day , ( as it is plaine in the Acts of the Apostles ) Act. 13. the people accustomably resorted together , and heard diligently the Law and the Prophets read among them . And albeit this Law doth not so straitly bind Christian people to obserue the vtter Ceremonies thereof , as it was giuen to the Iewes , touching the forbearing worke and labour on that day , in the time of great necessity ; and as touching the precise keeping the ●●uenth-Day , after the manner of the Iewes , ( for wee keepe their First-Day now , which is our Sunday and make that our Sabbath , which is our day of rest , in the honour of our Sauiour Christ , who vpon that day rose from the dead , conquering it most triumphantly . ) Yet notwithstanding , what euer was found in the Commandement appertaining to the Law of nature , as a thing most godly , most iust , and needfull for the setting forth of GODS glory ; it ought to bee reteined , and kept of all Christian people . And therefore , by this Commandement , we ought to haue a time , as one day in a Weeke , wherin wee ought to rest , yea , from our necessary and needfull labour : for like as it appeareth by this Commandement , wee ought not to bee slothfull or idle , but diligently to labour in that state wherein GOD hath set vs : Euen so GOD hath giuen expresse commandement , that vpon the Sabbath day , which is now our Sunday ) wee should cease from all workeday and Weekly Workeday and weekly labour to be forborne . labour : Euen so GODS obedient people should vse the Sunday holily , & rest from their common and daily businesse ; and also to giue themselues wholly to heauenly exercises of GODS true Religion and Seruice . So that GOD doth not onely command the obseruation of this holy-day : but also by his own example doth stirre vs vp to the diligent keeping of the same . Good naturall Children will not only become obedient to the Commandement of their Parents ; but also haue a diligent eye to their doings , and gladly follow the same . So , if wee will bee the Children of our heauenly Father , wee must bee carefull to keepe the Christian Sabbath day , which is the Sunday : Not onely that it is GODS expresse Commandement : but that wee may declare our selues to be louing Children , in following the example of our gracious LORD , & Father . This plainely it may appeare , that GODS will & commandement is , to haue a solemne time and standing Day in the Weeke , wherein the people should come together , and haue in remembrance his holy Acts and wonderfull benefits and to render him thankes for them , as appertaineth to louing , kinde , and obedient people . This example & commandement of GOD , the holy Christian people began to follow immediately after the ascension of Christ , and began to choose them a standing Day in the Weeke , to come together in . Yet not the Seuenth day which the Israelites kept , but the LORDS day , the day of the Scriptures alleadged to warrant the Lords Day . LORDS Resurrection , the day after the Seuenth day , the first day of the Weeke ; whereof there is mention by St. Paul made on this wise .

In the first day of the 1 Cor. 16. Weeke , let euery man lay vp what hee thinketh good , ( meaning for the poore . ) By the first day of the Weeke is meant our Sunday , which is the first day after the Iewes seuenth day . And in the Apocalyps it is Apoc 1. more plaine ; where S. Iohn saith ; Hee was in the Spirit vpon the Sunday . Since which time GODS people haue alwayes in all Ages , without any gainsaying vsed to come together vpon the Sunday , to celebrate & honour the LORDS blessed name , and carefully to keepe that day in holy rest & quietnesse , both Holy rest . men and women , children , seruants and strangers . For the transgression and breach of which day , GOD hath declared himselfe much to be grieued ; as it may appeare by him , who , for gathering stickes on the Sabbath Numb. 15. day , was stoned to death . But ( alas ; ) all these notwithstanding , it is lamentable to see the wicked boldnesse of those who would be accounted GODS children ; yet passe nothing at all for the keeping and hallowing the Sunday . And these people are of two sorts : the one sort , if they haue ought to doe , though there bee no extreame necessity of doing it , yet they must not spare for the Sunday ; they must ride and iourney on the Sunday ; they must driue and carry on the Sunday ; they must row and ferry on the Sunday ; they must buy and sell on the Sunday ; they must keepe Markets and Faires on the Sunday ; finally , they keepe all dayes alike ; holy-dayes and worke-daies are all one . The other sort are yet worse : for , though they will not trauel or labour on the Sunday , as they doe on the Weeke-day ; yet will they not rest in holinesse , as GOD commandeth : but they rest in vngodlinesse & filthinesse ; presuming in their pride , pranking and pricking , pointing and painting themselues , to bee gorgeous and gay : they rest in excesse , and superfluity in gluttony and drunkennesse , like Rats and Swine ; they rest in brawling and swearing , in rayling , quarrelling and fighting ; they rest in wantonnesse , toyish talking , and filthinesse ; so that it doth appeare too euidently , the LORD is more dishonoured , the Diuell better serued on that day then on all the dayes of the weeke besides .

Conclusion .

ANd now for a summary Recapitulation of the maine heads and points intreated of : If all the morall Precepts be perpetuall : If the fourth Commandement bee a morall Precept : If all consecrated time bee the obseruation of the fourth Commandement , during the time of the Consecration of it : And , If the LORDS-Day , by the testimony of GODS Word , and of learned Writers , both moderne and ancient , and of the Doctrine of this our Christian English Church , or nation : Then let them that be aduersaries to it , remember themselues timely , and cease to contend against the Law , and Ordinance of the LORD . The truth of the cause is bright and shining , and very cleare to those that seriously desire to bee informed in it ; howeuer it dazle the eyes of such as resolue with wilfulnesse , to persist in their owne opinions . They may ( no doubt ) and daily doe , draw others to their part ; but so they doe also to their perill . It is an vnhappy successe to prosper in peruerting of mens soules , and making a side against their Maker : For they must thinke and know , that the bloud of the seduced , will in time bee required at their hands . And on the contrary side , they are all in comfortable and blessed estate , who ( together with faith in the Gospell , and performance of other duties of holinesse and righteousnesse ) do in the faithfulnesse of their hearts , and wayes , sanctifie this day in obedience to the Commandement of GOD their Creator , and for a ioyfull memoriall of the work of Saluation finished by Christ their Redeemer .

FINIS .