A37049:753
A37049:753
London: printed for Dorman Newman, 1675
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
To speak somewhat more particularly to this, the way we shall make out the morality of it, is by considering, 1. How the Scripture speaketh of it in general. 2. How it speaketh of the Decalogue. 3. How it speaketh of this Command in particular. 4. By adducing some Scriptural Arguments for it: As for the 1. To wit, the Scriptures speaking of it in general, we say, If the Scripture speak as frequently in clearing the Fourth Command, or the Sabbath (which is the morality of it) and press it as seriously, and that in reference to all times of the Church, as it doth any other moral duty; then for substance this Command is moral and perpetually binding, (for that seemeth to be the Character whereby most safely to conclude concerning a Command, to consider how the Scripture speaketh of it,) but the Scripture doth as often mention, and is as much, and as serious in pressing of that Command, and that in reference to all states of the Church as of any other, Ergo, &c. We shall make out this, by showing 1. its frequency in mentioning ⟨p. 190⟩of it. 2. Its seriousness in pressing it. 3. Its asserting of it as belonging to all times and states of the Church.
To speak somewhat more particularly to this, the way we shall make out the morality of it, is by considering, 1. How the Scripture speaketh of it in general. 2. How it speaketh of the Decalogue. 3. How it speaketh of this Command in particular. 4. By adducing some Scriptural Arguments for it: As for the 1. To wit, the Scriptures speaking of it in general, we say, If the Scripture speak as frequently in clearing the Fourth Command, or the Sabbath (which is the morality of it) and press it as seriously, and that in reference to all times of the Church, as it doth any other moral duty; then for substance this Command is moral and perpetually binding, (for that seemeth to be the Character whereby most safely to conclude concerning a Command, to consider how the Scripture speaketh of it,) but the Scripture doth as often mention, and is as much, and as serious in pressing of that Command, and that in reference to all states of the Church as of any other, Ergo, &c. We shall make out this, by shewing 1. its frequency in mentioning ⟨p. 190⟩of it. 2. Its seriousness in pressing it. 3. Its asserting of it as belonging to all times and states of the Church.
1. Look through all the Scriptures, and ye will find the sanctifying of a Sabbath mentioned; as first, Gen. 2. beginneth • with the very first seventh after the Creation; then it is spoken of Exod. 16. before the Law was given; then Ezod. 20. it is contained expressly in the Law, and that by a particular and special Command in the first Table thereof, and is often after repeated, Exod. 31. and Levit. 23. v. 3. where it is set down as the first Feast before all the extraordinary ones; which preference can be for no other reason, but because of its perpetuity; yea, it is made a rule or pattern, by which the extraordinary Sabbaths, or Feasts in their sanctification are to be regulate; again it is repeated, Deut. 5. with the rest of the Commands, and in the Historical part of Scripture, as Nehemiah 9.13. it is also mentioned in the Psalms, the 92. Psal. being peculiarly entitled a Psalm or Song for the Sabbath day: The Prophets again do not forget it, see Isa. 56.58. Jer. 17. and Ezek 20.22. In the New-Testament the sanctifying of a day or Sabbath is mentioned in the Evangelists, Math. 24.20. Luk. 23.56. Act. 13.14, 15, 21. & 20.7. in the Epistles, as 1 Cor. 16. and in the Revel. chap. 1. v. 10. As if all had purposely concurred for making out the concernment and perpetuity of this duty.
1. Look through all the Scriptures, and ye will find the sanctifying of a Sabbath mentioned; as first, Gen. 2
2. Consider how weightily seriously and pressingly the Scripture speaketh of it; first it is spoken of, Gen. 2. as backed with a reason, 2. Through the Law the sanctification of it in particular is described. 3. It is spoken of as a mercy and singular privilege that God gave to his people, Exod. 16.29. Neh. 9.14. & Ezek. 20.12.4. Many promises containing many blessings are made to the conscientious and right keepers of it, Isa. 56.58.5. The breach of it is severely threatened and plagued, Numb. 15. Neh. 13. Jer. 17. & Ezek. 20.6. Many examples of the Godly; their care in keeping it are set down, see Nehem. 13. Luk. 23.56. Act. 20.7. & Revel. 1.10. 7 The duties of it are particularly set down, as Hearing, Praying, Reading, delighting in God, works of mercy, &c. 8. It is in the Old Testament, claimed by God as his own day, not ours. My Holy day, Isa. 58.13. and Nehem. 9.14. it is acknowledged ⟨p. 192⟩knowledged by the People to be His whole; they say Thine holy Sabbath, which property is asserted of that Holy day, as being Gods; besides other days,
3. Look to it in all times and states of the Church, and ye will find it remarkably Characterized with a special Observation, As 1. In innocency it's instituted & set apart from others, and blessed: and Heb. 4. It is called the rest from the beginning of the World. 2. Before the Law was given, the Sanctification of it was intimated as necess •ry. 3. In the giving of the Law it is remembered, and a Command given to us for remembering it. 4. After the Law, it is urged by the Prophets Isaiah and Jeremiah, and kept by the Godly, Psal. 92. 5. In the time, or after the time of the Captivity the breach of it is reproved, Ezek. 20. And its Observation restored by Godly Nehemiah.
3. Look to it in all times and states of the Church, and ye will find it remarkably Characterized with a special Observation, As 1. In innocency it's instituted & set apart from others, and blessed: and Heb. 4. It is called the rest from the beginning of the World. 2. Before the Law was given, the Sanctification of it was intimated as necess •ry. 3. In the giving of the Law it is remembred, and a Command given to us for remembring it. 4. After the Law, it is urged by the Prophets Isaiah and Jeremiah, and kept by the Godly, Psal. 92. 5. In the time, or after the time of the Captivity the breach of it is reproved, Ezek. 20. And its Observation restored by Godly Nehemiah.
Hitherto there is no difficulty, the pinch will lye in this, If the Scriptures speak of it as belonging to the days of the Gospel, In which (for making of it out) 1. We have these hints, Acts 20.7. 1 Cor. 16.2. Where Christians going about the Moral Duties of the Sabbath, is especially observed to be upon one day peculiarly. 2. That Title of the direct appropriating of a Day to the Lord, Rev. 1.10. Which places will fall in to be considered particularly when we come to the last question; Besides these we may produce three places to prove a Sabbath as belonging to the New Testament; though not the very Day used or observed for the Sabbath in the Old; and this will be enough to make out the Assertion, two of them are Prophesies, the third of them is in the Gospel. The first Prophecy is in the 66. Chap. of Isaiah v. 23. The second is in Ezekiel's Description of the New Temple, Chap. 43.44, 45, 46, &c. Where 1. It is clear that these places relate to the Days of the Gospel, as none can deny but they do so eminently. 2. It is clear that though they Prophesy of the Services of the Gospel under the names of Sacrifices, &c. proper to the Old-Testament-Administration, and of the Sanctified and set-apart time of the Gospel, under ⟨p. 193⟩the Name of Sabbath which then was determined, and whereto men were then bound by the fourth Command as they were to Sacrifices by the second: yet these Prophesies infer not by virtue of the fourth Command the very same Day to be under the Gospel, which was under the Law, more than the same Services by virtue of the second; which none will deny to be in force, notwithstanding of the change of Services: and there is as little reason to deny the fourth to be still in force as to its substance, notwithstanding of the change of the particular Day. Yet Thirdly it is clear that from the mentioning of these Services this will follow, that there should be set and fixed Ordinances, and a way of Worship in the New-Testament, as well as in the Old, and that there should be a solemn chief set-time for the Sabbath which men ought to sanctify, and that they should no more admit any other times, nor so set apart into a parity with it, than they were to admit any Service or Worship not allowed by God, or that was contrary to the second Command:
for if any thing be clear in them, this is clear, that they speak first of Services, then of solemn times and Sabbaths, and of the one after the other, which must certainly infer, that both external Services, and a solemn chief time for them, do belong to the New-Testament; Hence it is that many Divines (from that Prophecy of Ezekiel) do draw conclusions for sundry things out of those places, as 1. Concerning the necessity and continuance of a standing Ministry, and though Ministers now be neither Priests nor Levites, yet ( • say they,) it followeth clearly, that there will be a Mini try, because such are spoken of there. 2. Concerning the necessity of, and a Warrant for Church Discipline, and separating not only Doctrinally, but Disciplinarily the Precious from the Vile, and debarring of those who are Morally unclean from the Ordinances: because these things (say they) are Typified in the substance by the Porters being set to keep the Doors, and by the charge given to the Priests. 3. Anent the continuance of a Church, and of the Ordinances of Word, Sacraments, &c. And the Congregating of Christians to attend these, though there shall be no material or Typical Temple, because of the Moral things there being expressed and Prophesied of, under the names of the Old-Levitical-Services; yet could not a Warrant ⟨p. 194⟩be inferred from them for these, (and that Jure Divino) if the things were not Morally to bind, which were so signified.
for if any thing be clear in them, this is clear, that they speak first of Services, then of solemn times and Sabbaths, and of the one after the other, which must certainly infer, that both external Services, and a solemn chief time for them, do belong to the New-Testament; Hence it is that many Divines (from that Prophesie of Ezekiel) do draw conclusions for fundry things out of those places, as 1. Concerning the necessity and continuance of a standing Ministry, and though Ministers now be neither Priests nor Levites, yet ( • say they,) it followeth clearly, that there will be a Mini •try, because such are spoken of there. 2. Concerning the necessity of, and a Warrant for Church Discipline, and separating not only Doctrinally, but Disciplinarily the Precious from the Vile, and debarring of those who are Morally unclean from the Ordinances: because these things (say they) are Typified in the substance by the Porters being set to keep the Doors, and by the charge given to the Priests. 3. Anent the continuance of a Church, and of the Ordinances of Word, Sacraments, &c. And the Congregating of Christians to attend these, though there shall be no material or Typical Temple, because of the Moral things there being expressed and Prophesied of, under the names of the Old-Levitical-Services; yet could not a Warrant
Hence I argue, if the Sanctifying of a Sabbath as a piece of worship to God be Prophesied of to belong to the New-Testament, then are we bound to the Sanctification of a Sabbath as a necessary Duty; but the continuance of Sanctifying a Sabbath unto God, is specially Prophesied of, and foretold as a piece of worship under the New-Testament, Ergo, &c.
The third place is Matth. 24. v. 20. Pray that your flight be not in the Winter, neither on the Sabbath-day, where the Lord insinuateth, that as Travelling is troublesome to the Body in Winter; so would it be to the minds of the Godly (for he is now speaking to his Disciples alone) to Travel on that Day, specially and solemnly set apart for God's worship; now if there were no Sabbath to continue after Christs Ascension, or if it were not to be Sanctified, there would be no occasion of this grief and trouble, that they behoved to Travel on the Sabbath, and durst not tarry till that Day were by-past, and so no cause to put up this Prayer; which yet by our Lords Exhortation seemeth to infer that the Sabbath was to be as certain in its time as the Winter: And doubtless this cannot be meant of the Jewish-Sabbath. For 1 • That was to be abolished shortly. 2. Travelling on the Jewish-Sabbath was to be no cause of Grief unto them, if indeed all days were alike; neither would it be scrupled in such a case by the Apostles to whom he now speaketh. 3. Besides, if no Sabbath were to be, it had been better and clearer to say, Stand not, and griev not to Travel any day: but his words imply the just contrary, that there was to be a solemn Sabbath. 4. He mentioneth the Sabbath-day only, and not the other Festivals of the Jews which were to be kept holy also, and by this he distinguisheth the ordinary Sabbath from those other days, and opposeth it to many, as being now the only Holy day on which they should eschew, if possible, to Travel; and would therefore pray to have it prevented: for in the New-Testament the Sabbath spoken of as the solemn time for worship is ever meant of the Weekly Sabbath, and other Holy days are called the first or last day of the Feast, and therefore if the Lords meaning were that they should pray, that their flight might not be on any of the Jewish Holy days, to mention ⟨p. 195⟩the Weekly Sabbath only, would not be sufficient for that end.
The third place is Matth. 24. v. 20. Pray that your flight be not in the Winter, neither on the Sabbath-day, where the Lord insinuateth, that as Travelling is troublesome to the Body in Winter; so would it be to the minds of the Godly (for he is now speaking to his Disciples alone) to Travel on that Day, specially and solemnly set apart for God's worship; now if there were no Sabbath to continue after Christs Ascension, or if it were not to be Sanctified, there would be no occasion of this grief and trouble, that they behoved to Travel on the Sabbath, and durst not tarry till that Day were by-past, and so no cause to put up this Prayer; which yet by our Lords Exhortation seemeth to infer that the Sabbath was to be as certain in its time as the Winter: And doubtless this cannot be meaned of the Jewish-Sabbath. For 1 That was to be abolished shortly. 2. Travelling on the Jewish-Sabbath was to be no cause of Grief unto them, if indeed all dayes were alike; neither would it be scrupled in such a case by the Apostles to whom he now speaketh. 3. Besides, if no Sabbath were to be, it had been better and clearer to say, Stand not, and griev not to Travel any day: but his words imply the just contrary, that there was to be a solemn Sabbath. 4. He mentioneth the Sabbath-day only, and not the other Festivals of the Jews which were to be kept holy also, and by this he distinguisheth the ordinary Sabbath from those other dayes, and opposeth it to many, as being now the only Holy day on which they should eschew, if possible, to Travel; and would therefore pray to have it prevented: for in the New-Testament the Sabbath spoken of as the solemn time for worship is ever meaned of the Weekly Sabbath, and other Holy dayes are called the first or last day of the Feast, and therefore if the Lords meaning were that they should pray, that their flight might not be on any of the Jewish Holy dayes, to mention
To say that it was for fear of scandal, that they should pray not to be put to fly, will not remove the former reasons; besides at that time the Apostles and other Christians had given up with the Jews and stood not on scandal in such things in reference to them, on whom, as the Apostle faith, 1 Thes. 2.16. Wrath had come to the uttermost, and who were not infirm but malicious, and so in respect of offence to be dealt with as the Lord did with the Pharisees; and therefore, all things being considered, it appeareth from our Lords words, that a Sabbath among Christians was to be Sanctified 40. years, or there-about, after his death, which proveth that the Scripture mentioneth a Sabbath to be Sanctified under the New-Testament.
To say that it was for fear of scandal, that they should pray not to be put to flye, will not remove the former reasons; besides at that time the Apostles and other Christians had given up with the Jews and stood not on scandal in such things in reference to them, on whom, as the Apostle faith, 1 Thes. 2.16. Wrath had come to the uttermost, and who were not infirm but malicious, and so in respect of offence to be dealt with as the Lord did with the Pharisees; and therefore, all things being considered, it appeareth from our Lords words, that a Sabbath among Christians was to be Sanctified 40. years, or there-about, after his death, which proveth that the Scripture mentioneth a Sabbath to be Sanctified under the New-Testament.
We come unto the second way of making out the Morality of this Command, to wit, by showing how the Scripture speaketh of the whole Decalogue, and thus we reason.
We come unto the second way of making out the Morality of this Command, to wit, by shewing how the Scripture speaketh of the whole Decalogue, and thus we reason.
1. If all the Commandments of the Decalogue be Moral, then must this be so also; for it is one of them; and if it were not Moral and binding, there would not now be Ten words (as they are called by the Lord, Deut. 10.4.) but Nine only, which at first blush, will and cannot but seem strange and absurd to those who have from Gods word drunk-in that number: But all these are Moral and binding, as is granted by all, (except the Papists who deny the second, and therefore score it out of their Catechisms) And that they must be all alike Moral and binding, may be made out, these two ways.
1. If all the Commandments of the Decalogue be Moral, then must this be so also; for it is one of them; and if it were not Moral and binding, there would not now be Ten words (as they are called by the Lord, Deut. 10.4.) but Nine only, which at first blush, will and cannot but seem strange and absurd to those who have from Gods word drunk-in that number: But all these are Moral and binding, as is granted by all, (except the Papists who deny the second, and therefore score it out of their Catechisms) And that they must be all alike Moral and binding, may be made out, these two wayes.
1. All of them in the Old-Testament had alike Authority, Privileges, and Prerogatives, which neither the Judicial nor Ceremonial Law had, as 1. To be distinctly pronounced by God himself, without adding more, Deut 5.22. 2. To be written by His own finger in Tables of Stone, Exod. 29.18. 3. To be laid up and kept in the Ark, Exod. 25.1 •. And if these and other Prerogatives did put a difference, and show a difference to be put betwixt the other Nine Commands, and all Judicial or Ceremonial Laws, Why not betwixt them, and this also? 2. In the New-Testament they are all alike confirmed; when the Law in general is spoken of, none of them is excepted, and therefore this Command is necessarily included.
1. All of them in the Old-Testament had alike Authority, Priviledges, and Prerogatives, which neither the Judicial nor Ceremonial Law had, as 1. To be distinctly pronounced by God himself, without adding more, Deut 5.22. 2. To be written by His own finger in Tables of Stone, Exod. 29.18. 3. To be laid up and kept in the Ark, Exod. 25.1 •. And if these and other Prerogatives did put a difference, and shew a difference to be put betwixt the other Nine Commands, and all Judicial or Ceremonial Laws, Why not betwixt them, and this also? 2. In the New-Testament they are all alike confirmed; when the Law in general is spoken of, none of them is excepted, and therefore this Command is necessarily included.
For which we should look first to that place, Matth. 5.17. Where our Lord in a special manner intendeth to vindicate the Moral Law, and to press holiness in Moral Duties upon His Hearers, even in another sort than the Pharisees did: Think no • (saith He) That I am come to destroy the Law and the Prophets, I am not come to destroy, but to fulfil; Verily he that breaketh one of the least of these Commands, and teacheth Men so, shall be called least in the Kingdom of God, &c Where, by Law, must necessarily be understood the Moral law, for he was thought to be a Transgressor of that, and especially of this Command in it (for that Sermon in Matthew cometh in, in order after His being challenged for breach of Sabbath, Joh. 5.10. &c.) And His scope is to wipe off that Imputation, and how? by showing that He still presseth the Moral law, even beyond what the Pharisees did. 2. It was the Moral law especially, which the Pharisee s corrupted, and whereof he undertaketh the Vindication, and it is Holiness in Obedience to that which he presseth as necessary beyond what the Scribes and Pharisees did; and indeed it was in that law they failed mainly, and not in the Ceremonial law. 3. The offence and mistake that Christ is to preoccupy and rectify amongst His Hearers, requireth this: for many of them fancied that by the Messiah there should be a Relaxation from the Duties of Holiness called for in the Moral law; and therefore, saith He, think not so; now a Relaxation from some other laws might have been thought of warrantably. 4. It is such a law whereof to teach the Abrogation at any time is sinful and pernicious, therefore it is certainly the Moral law.
For which we should look first to that place, Matth. 5.17. Where our Lord in a special manner intendeth to vindicate the Moral Law, and to press holiness in Moral Duties upon His Hearers, even in another sort than the Pharisies did: Think no • (saith He) That I am come to destroy the Law and the Prophets, I am not come to destroy, but to fulfill; Verily he that breaketh one of the least of these Commands, and teacheth Men so, shall be called least in the Kingdom of God, &c Where, by Law, must necessarily be understood the Moral law, for he was thought to be a Transgressor of that, and especially of this Command in it (for that Sermon in Mathew cometh in, in order after His being challenged for breach of Sabbath,
Secondly, We reason thus, when He speaketh of the law, [Greek or Hebrew], or by way of eminency (meaning no doubt the Decalogue) He speaketh alike of all its Commandments, even of the least of them and so of this. 4. Also that he came not to destroy it, which yet the Lord never did of Ceremoni •ls, but rather foretold the Abolition of them, as he did of the seeking and worshipping of God in the Temple at Jerusalem, &c. Yea when he cleareth the Doctrine of the Sabbath from the Pharisees corrupting Traditions, he doth never weaken its former Obligation, nor insinuate its weakness, but showeth the true meaning thereof, which from the beginning made it not only consistent with the works of Piety and mercy, but exceedingly helpful to both.
Secondly, We reason thus, when He speaketh of the law, 〈non-Latin alphabet〉, or by way of eminency (meaning no doubt the Decalogue) He speaketh alike of all its Commandements, even of the least of them and so of this. 4. Also that he came not to destroy it, which yet the Lord never did of Ceremoni •ls, but rather foretold the Abolition of them, as he did of the seeking and worshiping of God in the Temple at Jerusalem, &c. Yea when he cleareth the Doctrine of the Sabbath from the Pharisies corrupting Traditions, he doth never weaken its former Obligation, nor insinuate its weakness, but sheweth the true meaning thereof, which from the beginning made it not only consistent with the works of Piety and mercy, but exceedingly helpful to both.
A Second place, Confirming the whole Decalogue (or rather Asserting it's Authority,) is in the Epistle of James, Jam. 2.10. He that Offendeth in One, is Guilty of, All: Why! Because He is the same God, and Law-giver (And no Servant nor Angel) who spake them All, one as well as another of them: And it being clear there, that he speaketh of the Decalogue, called the Royal Law; (there being no Law instanced in; nor any other, that can be of a like Authority, in these Laws instanced, but only it; nor that could be pleaded for, by James, on such Grounds, on such a time,) and it being also clear, That he giveth to all those Laws, which the Lord spake at that time, alike Authority; (other-wise, his reasoning would not be good, if any one Law or Command, could be instanced to him, of the Ten, which the Lord spake, and was abrogated, and not binding) it necessarily followeth, that this 4th. Command, being one of the Ten, must be of equal authority with t he rest.
It may be noted also, That James here doth not, (as neither doth our Lord, nor any of his Apostles, when they cite the Law) give New Authority to the Laws he citeth; but supposeth them to have it already; and maketh use of them, as Confirmations of the thing he pressed; which could not be, if their Authority depended on, or flowed from, the present Citation of them
2. Consider how weightily seriously and pressingly the Scripture speaketh of it; first it is spoken of, Gen. 2. as backed with a reason, 2. Through the Law the sanctification of it in particular is described. 3. It is spoken of as a mercy and singular priviledge that God gave to his people, Exod. 16.29. Neh. 9.14. & Ezek. 20.12.4. Many promises containing many blessings are made to the conscientious and right keepers of it, Isa. 56.58.5. The breach of it is severely threatned and plagued, Numb. 15. Neh. 13. Jer. 17. & Ezek. 20.6. Many examples of the Godly; their care in keeping it are set down, see Nehem. 13. Luk. 23.56. Act. 20.7. & Revel. 1.10. 7 The duties of it are particularly set down, as Hearing, Praying, Reading, delighting in God, works of mercy, &c. 8. It is in the Old Testament, claimed by God as his own day, not ours. My Holy day, Isa. 58.13. and Nehem. 9.14. it is acknowledged ⟨p. 192⟩knowledged by the People to be His whole; they say Thine holy Sabbath, which property is asserted of that Holy day, as being Gods; besides other dayes, Rev. 1.10. And this is asserted also in this same Command, where it is called, the Sabbath of the Lord, in opposition to, or contradistinction from the other six dayes: all which seemeth to speak out something more than Temporary in this Duty of setting a Seventh day apart for God (for we speak not yet of the particular day).