Theologicall questions, dogmaticall observations, and evangelicall essays, vpon the Gospel of Jesus Christ, according to St. Matthew Wherein, about two thousand six hundred and fifty necessary, and profitable questions are discussed; and five hundred and eighty speciall points of doctrine noted; and five hundred and fifty errours confuted, or objections answered: together with divers arguments, whereby divers truths, and true tenents are confirmed. By Richard VVard, sometimes student in the famous vniversities of Cambridge in England: St. Andrews in Scotland: and Master of Arts of both the kingdoms; and now a preacher in the famous city of London.

[Vers. 10, 11, 12.] VERS. 10, 11, 12. And behold, there was a man which had his hand withered; and they asked him, say∣ing, Is it lawfull to heal on the Sabbath daies? that they might a••use him. And he said unto them, What man shall there be among you, that shall have one sheep; and if it fall into a pit on the Sabbath day, will he not lay hold of it, and lift it out? How much then is a man better than a sheep? wherefore, it is lawfull to do well on the Sab∣bath daies.

From these three verses, two or three gene∣rall Questions may be considered of.

[Quest. 1] Why did the Lord appoint a Sabbath, or day of rest; and that too upon the seventh day?

[Answ. 1] First some Jews are of opinion, That the Sab∣bath being the seventh day, was appointed to be kept holy, because it is Saturns day, which is e∣vill and unlucky to begin any work in. But this is a heathenish superstition, to seem to worship those things for fear, which are thought to hurt; as Tullius Hostilius, the third King of the Romans made the Quartane Ague, and Fear and Palenesse, Goddesses. The Lord taught his people other∣wise, that they should not be afraid of the Stars of heaven, nor worship those things which God had given for the service of men, Deut. 4.19.

[Answ. 2] Secondly, the speciall reason why the seventh day was kept holy, was grounded upon the Lords example, that rested upon the seventh day, after the works of the Creation were finished.

[Answ. 3] Thirdly, divers Reasons may be yeelded, why it was necessary that a day of rest should be ap∣pointed for the people of God; namely,

I. This day was appointed and given, ad destru∣ctionem erroris; for the destruction of errours, be∣cause the Lord did foresee, that divers in the world would make question of the beginning, and creation thereof; as they which say, (2 Pet. 3.) Where is the promise of his comming? for convin∣cing their errour, the Lord commanded this day to be kept as a monument of the Creation.

II. It was given to instruct us in the faith of our Redemption, to signifie that Christs flesh should rest in the Grave, according to that, My flesh shall rest in hope, Psalm. 16.

III. It was given to prefigure the truth of the Promise; both in our spirituall rest from sin, (Da∣masc. de orthodox. fid. lib. 4. cap. 24.) as also in our everlasting rest in the Kingdom of God, Cyril in Ioan. lib. 4. cap. 51. Now in heaven we look for rest from three things, (according to Thomas) namely, First, A laboribus hujus vitae, from the la∣bours of this life. Secondly, A tentationum con∣cussione, from the trouble of temptation. Third∣ly, A diaboli servitute, from the service of the devill.

IV. It was ordained Ad inflammationem amoris, to inflame our love, that being free from world∣ly labours, we might the better attend upon God.

V. It was given, Ad opera pietatis, for the works of piety: for otherwise some would be so cove∣tous, that they would never leave working for gain, (Thom. in opuscul.)

VI. This day was ordained, that the bodies should be refreshed by this rest: for some through their unsatiable greedinesse, could scarse have af∣forded any rest unto themselves, especially unto them, who were at the command of others, as children and servants; Simler. s. Exod. 20.

What things in the Sabbath were Ceremoniall, [Quest. 2] and Temporall; and what Morall, and Perpe∣tuall; and what Mysticall?

First, these things in the Jewish observation of [Answ. 1] the Sabbath, were Ceremoniall; namely, I. The prescript of the day, The Seventh day. II. The manner of keeping it, with the sacrifices, obla∣tions, and other rites. III. The strict prohibi∣tion of all kinde of works, even concerning their meat, as in gathering, and preparing of Manna, (Exod. 16.) yea it was not lawfull upon that day, to kindle a fire, Exod. 35.3. and that under pain of death; for, he that gathered sticks, was stoned, Num. 15.4. The Sabbath was a shadow of our spi∣rituall rest in Christ, and of Christs rest in the grave. In all these respects, the Sabbath was Ce∣remoniall, and bindeth not us now.

Secondly, these things also in the Sabbath are [Answ. 2] Morall, and Perpetuall; namely, I. The rest and relaxation of the creatures from their ordinary labour; which was not the chief and principall, but Accidentalis finis, the accidentall end of keep∣ing the Sabbath, that so they might the better at∣tend upon the service of God. Calvin. II. The Sab∣bath was instituted specially for the service of God; for the remembrance of his benefits; the setting forth of his praise; and the meditating upon his works; as the Creation of the world, the Redemption, and Resurrection of Christ; Simler. s. Exod. 20. III. Conservatio Ecclesiastici Mi∣nisterii, the conservation of the Ecclesiasticall Mi∣nistery, was not the least, or last end of the Sab∣bath: that there should be in the Church ordain∣ed, and so preserved, Pastors and Doctors, who should divide the word of God aright, instruct the people, and exhort them to Repentance. Bastingius. Ʋrsinus.

Thirdly, Thomas maketh the Sabbath Ceremo∣niall, [Answ. 3] in these four respects; namely, I. In the determination of the day. II. In the Allegori∣call signification, as it was a sign of Christs rest in the grave. III. In the Morall sense, as it signi∣fieth a cessation from every act of sin. IV. In the Anagogicall signification; as it prefigured our rest in the Kingdom of Heavenr 1.1. But I rather with Ʋrsinus, take this spirituall Sabbath, which is begun in this life, in ceasing from the works of sin, and perfited in the next, to belong unto the

Morall, and internall part of the Sabbath, than to the Externall and Ceremoniall. The two first indeed are Ceremoniall in the Sabbath; the other two are not properly Ceremoniall, (seeing they are perpetuall) but rather Morall, Spirituall, and Mysticall.

[Answ. 4] Fourthly, As the Sabbath was unto the Israe∣lites, Typicall and Ceremoniall (in shadowing forth first Christs rest in the grave, and our spiri∣tuall rest in him) so now also it is Mysticall, in shewing our spirituall rest and cessation from the works of sin, as the Prophet applieth it, Esa. 58.14. teaching us, how to keep the Sabbath, in not doing our own works, nor seeking our own will. Besides, it is Symbolicall, in being a pledge unto us, of our everlasting rest in the Kingdom of God; according to that of the Apostle, There remaineth therefore a rest to the people of God, Heb. 4.9.

[Quest. 3] What works were permitted to be done upon the Sabbath under the Law; and are allowed un∣to us under the Gospel?

[Answ. 1] First, there was a great difference among the Jews in the observation of their festivall daies: for the Sabbath was more strictly kept, than the rest, they being therein forbidden to prepare or dresse, that they should eat, (Exod. 16.23.) or to kindle a fire, (Exod. 35.3.) But in the other so∣lemn daies, as in the first day of the Pasch, those works are excepted, which were about their meat, Exo. 12.16. and they onely are restrained from all servile works, Lev. 23.7. And the reason hereof was, because the Sabbath was a speciall figure and type of our spirituall rest in Christ: and figures are most exactly to be kept, for the more lively shadowing forth of that which was figured. And therefore we have now more liberty in keeping of the Lords day; wherein it is lawfull to pro∣vide for our food, and to do other necessary things, because the figure and shadow is past, and the body is comes 1.2.

[Answ. 2] Secondly, notwithstanding the strict injuncti∣on of bodily rest, certain works were lawfull to be done by the Jews, even under the Law; and much more by us under the Gospel. As

I. Opera necessitatis, works of necessity, which could neither be conveniently be deferred, nor yet prevented. Of this kinde is the necessary de∣fence against the invasion of enemies; as 1 Mac. 2.40. So Ioshua with his company, compassed the wals of Iericho seven daies together, of the which number, the Sabbath must needs be one: It was also lawfull for them to leade their Oxe or Asse to the water, (Luke 13.15.) and if their Beasts were faln into the pit, to help them out, Luke 14.5. and in this place. And it was lawfull to save their Cattell, or their other substance, if any sudden casualty did indanger them: as if an house were set on fire, to quench it; if their Corn were like to be lost in the field, to preserve it; yea they might also in case of necessity, seek for their food upon the Sabbath; as the Apostles plucked, and rubbed the ears of Corn on the Sabbath, when they were hungry, and in so doing, are excused by our Saviour, verse 1, 2, 3, &c. of this Chapter.

II. Opera charitatis, the works of mercie and charity might (and still may) be exercised upon the Sabbath day, as to visit the sick, to cure and heal the diseased, or for the Physician to resort to his Patient. Thus we see our Saviour cures on this day, verse 13. of this Chapter, and Luke 13.11. and Iohn 5.8.

III. Opera pietatis, religious works, or works tending to piety, were not inhibited, but allow∣ed to be performed upon this day; as the Priests did slay the sacrifices, and offer them, & did other bodily works which belonged thereunto: and therefore they are said to break the Sabbath, and not to be guilty, verse 5. Not that indeed the Sabbath was broken by them, but this our Saviour spake in respect of the vulgar opinion, that thought the Sabbath violated, if any necessary worke were done therein, Tostat. s. Exod. 20. qu. 14. Thus the Sexton may ring the bels to call the people to Church, and the people may walke to their Pa∣rish Church, though somewhat farre off; and the Pastor, and Minister may goe forth to preach; yea, study and meditate of his Sermon, although this bee laborious unto the body; because all these being helpes for the exercises of Religion, are warrantable and lawfull.

IV. Opera voluntaria, workes of pleasure and recreation: Now as for these we have Permission to use them, as they shall be no lets, or impedi∣ments unto spirituall exercises, as publike pray∣ers, the hearing of the word, the meditating therein, and such like: otherwise they are not to be used. Willet. Synops. fol. 498. Initio.

Notes

• r 1.1

  Thom. 2.2. quaest. 122. Art 4
• s 1.2

  Tostat. s. Exod. qu. 13.