the Westerne and more remote parts and therefore they might more powerfully infect those in the East and they to gaine or keep them might more readily comply with them Let us therfore see into the reasonâ— of this change from one seventh unto another Thesis 10. The good will of him who is Lord of the Sabbath is the first efficient and primary cause of the institution of a new Sabbath but the Resurrection of Christ being upon the first day of the week Mark 16.9 is the secondary morall or moving cause hereof the day of Christs resurrection being Christs joyfull day for his Peoples deliverance and the worlds restitution and new Creation it is no wonder if the Lord Christ appoint it and the Apostles preach and publish it and the primitive Christians observe it as their holy and joyfull day of rest and consolation For some notable work of God upon a day being ever the morall cause of sanctifying the day hence the work of redemption being finished upon the day of Christs Resurrection and it being the most glorious work that ever was and wherein Christ was fiâ—st most gloriously manifested to have rested from it Rom. 1.4 hence thâ— Lord Christ might have good cause to honour this day above all others and what other cause there should be of the publike solemne Assemblies in the primitive Churches upâ—n the first day of the week then this glorious work of Christs Resurrection upon the same day which began their great joy for the rising of the Sun of righteousness is scarce imaginable Thesis 11. No action of Christ doth of it selfe sanctifie any time for if it did why should we not then keepe as many Holy dayes every year as we find holy actions of Christ recorded in Scripture as the superstitious Crew of blind Papists do at this day But if God who is the Lord of time shall sanctifie any such day or time wherein any such action is done such a day then is to be kept holy and therefore if the will of God hath sanctified the day of Christs Resurrection we may lawfully sanctify the same day and therefore Mr. Brabourne doth us wrong as if we made the Resurrection of Christ meerly to be the cause of the change of this day Thesis 12. Why the Will of God should honour the day of Christs Resurrection as holy rather then any other day of his Incarnation Birth Passion Ascension It is this because Christs rising day was his resting or Sabbath day wherein he first entred into his rest and whereon his rest began For the Sabbath or Rest-day of the Lord our God only can be our Rest-day according to the fourth Commandement Hence the day of Gods rest from the work of Gods Rest from the work of Creation and the day of Christs Rest from the work of Redemption are only fit and capable of being our Sabbaths Now the Lord Christ in the day of his incarnation and birth did not enter into his rest but rather made entrance into his labour and sorrow who then began the woâ—k of Humiliation Gal. 4.4 5. and in the day of his passion he was then under the soâ—est part and feeling of his labour â—n bitter Agonies upon the Crosse and in the Garden And hence it is that none of those days were consecrated to be ouâ— Sabbath or rest-dayes which were days of Christs labour and sorrow nor could the day of his Ascension be fit to be made out Sabbath because although Christ then and thereby entred into his place of Rest the third Heavens yet he did not then make his first entrance into his estate of rest which was in the day of his Resurrection the wisedome and will of God did therefore choose this day above any other to be the Sabbath day Thesis 13. Those that goe about as some of late have done to make Christs Ascension-day the ground of our Sabbath-day had need be fearefull left they lose the truth and goe beyond it while they affect some new discoveries of it which seems to be the case here For through Christ at his Ascension entred into his place of Rest yet the place is but an Accidental thing to Christs Rest it selfe the State of which was begun in the day of his Resurrection and therefore there is no reason to prefer that which is but accidental above that which is most substantiall or the day of entrance into the place of his Rest in his Ascension before the day of Rest in his Resurrection beside it s very uncertain whether Christ ascended upon the first day of the week we are certain that he arose then and why we should build such a vast change upon an uncertainty I know not And yet suppose that by deduction and strength of wit â—t might be found out yet wee see not the Holy Ghost expressely setting it down viz. That Christ ascended upon the first day of the week which if he had intended to have made the ground of our Christian Sabbath he would surely have done the first day in the week being ever accounted the Lords day in Holy Scriptures and no other first day do we find mentioned on which he ascended but only on that day wherein he arose from the dead Thesis 14. And looke as Christ was a Lambe slaine from the foundation of the World meritoriously but not actually So he was also risen againe in the like manner from the foundation of the world meritoriously but not actually Hence it is that look as God the father actually instituted no Sabbath day untill he had actually finished his work of Creation so neither was it meet that this day should be changed untill Christ Jesus had actually finished and not meritoriously only the work of Redemption or Restoration And hence it is that the Church before Christs coming might have good reason to sanctifie that day which was instituted upon the actuall finishing of the work of Creation and yet might have no reason to observe our Christian Sabbath the work of Restoration and new Creation and rest from it not being then so much as actually begun Thesis 15. Whether our Saviour appointed that first individuall day of his resurrection to be the first Christian Sabbath is somewhat difficult to determine and I would not tie knots and leave them for others to unloose This only I aime at that although the first individuall day of Christs Resurrection should not possibly be the first individuall Sabbath yet still the Resurrection of Christ is the ground of the institution of the Sabbath which one consideration dasheth all those devices of some mens Heads who puzzle their Readers with many intricacies and difficulties in shewing that the first day of Christs Resurrection could not be the first Sabbath and thence would inferre that the day of his Resurrection was not the ground of the institution of the Sabbath which inferâ—nce is most false for it was easie with Christ to make that great worke on this day to be the ground
God is wasting the Land and burning down its glory for the sins against his Sabbaths that just at this time more then ever they should rise up to polute and prophane this day The Lord grant his poor people to see cause at last to mourn for this sin that the rest of the Sabbath may be rest to their souls especially in this weary hour of Temptation which is shaking all things and threatens yet greater troubles unto all flesh The Lord Jesus certainly hath great blessings in his hand to poure out upon his people in giving them better dayes and brighter and more beautiful Sabbaths and glorious appearances but I fear and therefore I desire that this unwise and unthankful generation may not stand in their own way lest the Lord make quick work and give those things to a remnant to enjoy which others had no hearts to prize FINIS * Deus quâ— principium dat esso qua finis firmat stabilit esse datum Gibbeâ—â— de lib. Dei creat Field of the Church chap. 2. * Tu hic ordâ—nem considera alia creantur prepter hominem ideo post illa coâ—ditur homo Homo vero ad Dei cultum ideo statem post illius creationem Sabbathi benedictio sanctificatio inducitur Pet Mart. in prac 4 m. Aug. de lib. arb li. 1 ca. 3. * Camer in Matth 16. Câ—â—â—et Pral in â—â—p Mat. 16. * Alex Hal. paâ—t 3. Q. 32. Art 1. Irons Q 2. cap. 8. * Driedo de lib. Christ. lib. 3. cap. 3. Vasquez To. 2. Dis. 12. Suarez metaph Disp. 10. Sect. 2. Surifingâ— de Deo Tract 3. Disp. 1. Sect. 32. Wal. disserâ— de 4. prac ca. 3. Cameâ— praâ— in Mat. ca. 16. White Treat of Sab. day p. 26 28. Ibid. Prim. par 2. cap. 7. Sect. 13 14 15. Ibid. * Vid. Thes. 9. * Pâ—aecoptâ—rum mâ—ralium tâ—â—pâ—ex est gradus c. Aqui. 1 2. q. 10â— art 11. Aquin. 1.2 q. 99. art 2. 100 arâ— â— Vid. Course of conformity pag. 114. Aquiâ— 1 2 q. 98. Art 5. Zanchy in 4. Praec Prim. 2. par cap. 6. S. 8. Irons quest â— cap. 9. * So Iuniâ—â— Wâ—llet in loc Prim. part 2. cap. 6. S. 8. par 2. cap. 6. l. 12. Pisc. prâ—fat on Exod. Vid. Pisc. prâ—f in Exod. Vid Iun. de Pol. Mos. Irons quaest 2. cap. 8. Irons quast 2. cap. 9. Prim. par 2. cap. 6. Sect. 15 19. Gom. Invest Orig. Sab. ca 5 Breer p. 47 48 Wal. dissers de prâ—c 4. c 4. * Heylin Broad Tract de Sob cap. 4. Wal. diss de 4 prâ—â— cap. 5. Wal. ibid. Doâ— Wal. dissert de 4. praec c 6. In hoc quarto praeceptâ— aliquem peculiarem sanctificationis modum mandarâ— quae in aliis praeceptis non mandatur a nobis quâ—que extra controversiam debâ—t collâ—â—ari â—um in his decem verbis Tautologia supervacuâ— non committâ—â—ur Wal. Ibid. Wal. diss de 4 praes cap. 51 Vid Rain de Eccles. Rom. Idol l. 2. c. 3. Object 1. Object 2. * Vid. Thes. 34 Object 3. Gom. Inv. sent Orig. Sab. ca 5. Prim par 2. cap. 6. Sect. 15. Prim. par 2. cap. 6. S. 3 4 5. Ibid. Sect. 6. Wal. dissert de 4. pâ—aec Wal. diss de 4 prâ—â— cap. 5 Prim. part 2. c. 6.8.15 Daven in Col. 3. Wall in 4. praec * Iohn 16. â— H. Den. Saltmarsh Sparkles of glory p 265. * I. S. Calv. adv Liberâ— Vid. Tauleâ—i vitâ— Saltmarsh Sparkles p. 243. Town Ans. to Tayl. Psal. 19.12 ☜ Iun. Thes. de bon oper Saltmarsh Overflowing of Christs bloud Bulling in loc Chamieâ— dâ— oper Necess cap. 3. Cham. de Oper. Necâ—s cap. 4. Ps. 119.4 5 1 Ioh. 2.3 4 3.14 2 Thes. 2 1â— 14. Isa. â—8 3 1 Thes. 1.4 5 6. * Viz. that the Gospel belongs to sinners as sinners No universall redemption the ground of faith Prim. part 2. cap. 6. S. 24. Prim. part 2. cap. â— S. 24. Part. 2. cap. 7. S. 4. Wal. disâ—ert cap. 1. Jun. Annal. Explic. in Lev. 25. Prim. part 2. cap. 6. Jun. Paral. B. Manusâ— of Sab. Wal. diâ—â— de 4. praeâ— cap. 3. Prim. part 2. cap. 10. S. 15. Prim. part 2. cap. 1. S. 14. Irons Q. 1 cap. 4. Jun. in Gen. 2. Irons Q. 1 cap. 4. Gomar Inv. Seâ—â— Orig. Sab. 126. Prim. part 2. cap. 2. S. 1. Prim. part 2. cap. 2. S. 5. Prim. part 2. cap. 2. s. 19. Irons Q. 1 cap. 2. Prim. parâ— 1. cap. 2â— S. 4. Broad Tract c. 1. Ibid. Greg. Val. Tom. 5. disp 7. Q. 4. Alex. Ales. part 2 Q. 86. Riâ—et in Com. 4. Ibid. s 19. Ibid. s. 18. Irons Q. 1 cap. 2. Damas. â—4 â—id Orth. cap. 24. * Change of Sabbath Aret. loc Com. de Sab. Rivet in Com. 4 dissert de orig Sab. Prim. part 1. cap. 3. s. 9. Prim part 1. cap. 3. S. 3. Aquâ— 1â— 2â— Q. 91. art 1. Prim. part 1. cap. 6. Prim. part 2. cap. 2. Wal. diss de 4. prae cap. 2. Prim. part 1. cap. 7. s. 3. Vide Spriâ—â— on Sabb. Ironsides answer to 30 Argum. Qu. 5. c. 17. Austin Prim. part cap. â— Hey lin Hist. l. 2. * Lake Theses Jun. Ann. in Gen. 2.3 Iron Qu. 5. cap. 89. Gomar Invest Sent. orig Sab. cap. 9. Primr par 3. cap. 5. Primr par â— cap. 5. Ibid. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Primr par 3. c. 6. Primr par 3. cap. 7. Rivet Dissert De orig Sab. cap. 10. Opin 1. Opin 2. T. Brabourne I.N. Nehem 13.19 Opin 3. * 2 Cor. 11.25 Opin 4. Weemes on the fourth Command Vid. Iun. in loc August ep 48.
particular precepts saith hee perhaps unawares are conclusions flowing from these principles out of Matth. 22. And are the principles good in themselves and suitable to humane nature and doe not all the conclusions participate of their nature For what are all particular precepts but particular unfoldings of love to God and love to man If all the precepts of the second Table be morall which doe onely concerne man why should any of the first fall short of that glory which doe immediately concerne God Shall man have six and all of them morally good and God have but foure and some one or more of them not so Is it comely and good to have God to be our God in the first Commandment to worship him after his owne minde in the second to give him his worship with all the highest respect and reverence of his Name in the third and is it not as comely good and suitable that this great God and King should have some magnificent day of state to be attended on by his poore servants and creatures both publikely and privately with speciall respect and service as oft as himselfe sees meer and which we cannot but see and confesse to be most equall and just according to the fourth Commandment If mans life must bee divided into labour and rest is it not equall and good if wee have six dayes that God should have a seventh If the bruit beasts could speake they would say that a seventh dayes rest is good for them Exod. 23.12 and shall man who hath more cause and more need of rest even of holy rest say that it is not good for him even to rest in the bosome of God himselfe to which he is called this day Take away a Sabbath who can defend us from Atheisme Barbarisme and all manner of Devilisme and prophanesse And is it evill thus to want it and shall it not be good to have it I confesse if God had commanded a perpetuall Sabbath it had not then been good but sinfull to observe any set Sabbath but if God will have man to labour for himselfe six dayes and this labour be morally good being now commanded why is it not then as good to observe a seventh in rest to God being also commanded of him Thesis 31. It is therefore at least an indigested assertion of those who affirme that the Decalogue sets out the precepts of the law of Nature and yet withall doth superad certaine precepts proper to the Jewish people in which last respect they say all men are not bound to the observance thereof and they produce the fourth Commandment for proof but in respect of the first they are But although in the application of a law something may bee proper to the Jewish people yet with leave of the learned there is never a law in it but it is morall and common to all for to make any law in the Decalogue proper is an assertion springing from a false and blinde principle viz. That that law onely is morall which is naturall not naturall as suitable to humane nature but which is seene and knowne by the common light of corrupt nature without the helpe of any externall usher or teacher If also any lawes in the Decalogue be proper how will any finde out and discerne morall lawes which concerne all from proper laws which appertaine onely to some For if God hath made such a mingling and not severed morall lawes by themselves then man hath no law or revelation by any dictinct and severed lawes left unto him to discerne lawes proper and peculiar from laws morall and common which how pernicious it may bee to mens soules to bee left to such uncertainty as also how injurious to God and crosse to his maine ends in discovering morall lawes let the wise consider for if they say that wee must flye for help herein to the light of corrupt nature then as hath been shewn an imperfect light and a blinde guide and a corrupt judge must be the chief rule of discerning that which is morall from that which is peculiar and proper for doubtlesse such a kinde of light is the light of corrupt nature Thesis 32. Some thinke that those commandments onely are morally good which the Gospel hath declared and confirmed to be so and by this shift they thinke to avoid the absurdity of flying to the blinde guide of corrupt nature to judge of these colours viz. what is morall and what is not Mr. Primrose therefore excludes the fourth Commandment from being morall the other nine being ratified by the light of the Gospell which this he saith is not but if his meaning be that there must be a generall ratification of lawes morall by the verdict of the Gospell then the fourth Commandment cannot be excluded from being morall because it hath a ratification in generall from the Gospell for therein wee read that the morall law is holy just and good Rom. 7. and that Christ came not to destroy the least jot or tittle of the law Matth. 5. much lesse a whole law of the fourth Commandment In the Gospel also God promiseth to write his Law upon our hearts wherein the fourth Commandment is not excepted But if his meaning beâ— this that the Gospell must particularly mention and so make a particular ratification as it were by name of every morall law then his assertion is unsound there being many judiciall lawes of Moses of which some are wholly morall others containing in them something of common and morall equity which we have no expresse mention of in the blessed Gospell and let him turne over al the leaves of the Gospell hee shall not finde that proportion of time which himselfe affirmes to be morall in the fourth Commandment to bee expressely and particularly mentioned in the Gospell and therefore that also must be excluded from being morall upon his owne principles as well as what we contend for in this Commandment so to bee Thesis 33. Some of those who maintaine the law of the Sabbath to be ceremoniall affirme that every Law in the Decalogue is not morall upon this ground to wit because the Law is called Gods Covenant which Covenant they shew from sundry instances not only to comprehend moralls but also ceremonialls for they make it the excellency of the Decalogue to comprehend as a short epitome all Gods Ordinances both morall and ceremoniall which epitome is more largely opened in the writings of Moses where not onely morall but also ceremoniall lawes are expressed and dispersed And hence they thinke that as the other nine are the summary and epitome of all morall Ordinances so the fourth Commandment which was kept with the practise of Ceremonies was the summary and epitome of all the ceremoniall ordinances and hence the fourth Commandment becomes ceremoniall But for answer to this wily notion unjustly father'd upon Austin and Calvin by some it may thus farre be granted that as the word Law is sometimes taken more strictly for
be set to do the same work and have the same rule given them to act by but the motives to this their work and the stripes and punishments for neglect of their work may be various and divers a son may be bound to it because he is a son and beloved a servant may be bound to do the same work because he is hired and shall have wages if the son neglect his work his punishment is only the chastisement of a father for his good if a servant be faulty he is turned quite out of doors So although Beleevers in Christ and those that are out of Christ haue divers and various motives to the obedience of the law of God yet these do not vary the rule the law of God is the rule to them both although they that be out of Christ have nothing but fear and hope of wages to urge them and those that are in Christ should have nothing but the love of a Father and the heart-bloud mercy of a tender Saviour and Redeemer to compell them the one may be bound to do that so they may live the other may be bound to do because they do live the one may be bound to do or else they shall be justly plagued the other may be bound to do the same or else they shall be mercifully corrected It is therefore a meer feeblenesse to think as some do that the law or rule is changed because the motives to the obedience of it and punishment for the breach of it are now unto a beleever changed and aâ—tâ—ed for the Commandment urged from Châ—ists love may binde strongly yea most strongly to doe the same thing which the same Commandment propounded and received in way of hiâ—e may binde also unto Thesis 112. Some think that there is no sin but unbelief which is a sin against the Gospel only and therefore there being no sin against any law Christ having by his death abolished all them the law cannot be a rule to them An adulterous and an evill generation made drunk with the cup of the wine of the wrath of God and strong delusion do thus argue Are drunkenesse whoredom lying cheating witchcraft oppression theft buggery no sins and consequently not to be repented of nor watcht against but only unbelief Is there no day of judgement wherein the Lord will judge men not only for unbelief but the secrets of all hearts and whatever hath been done in the body whether good or evil according to Pauls Gospel Rom. 2.16 2 Cor. 5.10 How comes the wrath of God to be revealed from heaven not only against unbelief but against all unrighteousnesse and ungodlinesse of man Rom. 1.18 If there was no sin but unbelief how can all flesh Jews and Gentiles become guilty before God that so they may beleeve in the Gospel as 't is Rom. 3 21 12 â—3 24 if they are all guiltlesse untill unbelief comes in There is no sin indeed which shall condemn a man in case he shall beleeve but will it follow from hence that there is no sin in a man but only unbelief A sick man shall not die in case he receive the Physick which will recover him but doth it follow from hence that there is no sicknesse in him or no such sicknesse which is able to kill him but only his wilfull refusing of the Physick surely his refusing of the Physick is not the cause of his sicknesse which was before not the naturall for that his sicknesse is but only the morall cause of his death Sin is before unbelief comes a sick sinner before a healing Saviour can be rejected sin kils the soul as it were naturally unbelief morally no sin shall kill or condemn us if we beleeve but doth it follow from hence that there is no sin before or after faith because there is no condemning sin unlesse we fall by unbelief No such matter and yet such is the madnesse of some prophets in these times who to abandon not only the directive use of the law but also all preparing and humbling work of the law and to make mens sinning the first foundation and ground of their beleeving do therefore either abolish all the being of any sin beside unbelief or the condemned estate of a man for sin yea for any sin untill he refuse Christ by unbelief for publishing which pernicious doctrines it had been well for them if they had never been born Thesis 113. One would wonder how any Christians should fall into this pit of perdition to deny the directive use of the law to one in Christ if either they read Ps. 119. with any savour or the Epistles of Iohn Iames with any faith in which the law is highly commended and obedience thereto urged as the happinesse and chief evidence of the happinesse of man but that certainly the root of this accursed doctrine is either a loose heart which is grown blind and bold and secretly glad of a liberty not so much from the law of sin as from the law God or if the heart be sincere in the main yet it slights the holy Scriptures at present and makes little conscience of judging in the matters of God according unto them for if it did it could hardly fall into â—his dirty ditch out of which the good Lord deliver and out of which I am perswaded he will deliver in time all those that are his own for I much question the salvation of that man who lives and dies with this opinion and as every errour is fruitfull so this is in speciall for from this darkning the directive use of the morall law arise amidst many others these ensuing evils which are almost if not altogether deadly to the souls men they are principally these three Thesis 114. The first is a shamefull neglect in some affecting foolishly the name of new Testament Ministers of a wise and powerfull preaching of the law to make way by the humbling work of it for the glorious Gospel and the affectionate entertainment thereof for through the righteous judgement of God when men once begin to abandon this use of the law as a rule they abolish much more readily this use of the law to prepare men thereby for the receiving of Christ I know there are some who acknowledge this use of the law to be our rule but not to prepare but how long they may be orthodox in the one who are heterodox in the other the Lord only knows for I finde that the chief arguments against the one do strike strongly against the other also It 's an easie thing to cast blocks before the blinde and to cast mists before the face of the clearest truth and to make many specious shews of new Testament Ministry free-grace and Covenant against this supposed legall way and preparing work but assuredly they that have found and felt the fruit and comfort of this humbling way for which I doubt not but that thousands and thousands are blessing God in heaven that ever they
The end of daies and why may not this be the end of the daies of the week a known division of time and most famous from the beginning of the world as Râ—vet demonstrates out of the best Antiquaries rather then at the end of the moneths of the yeere But 't is not good to wrastle with probabilities of which many are given which do rather darken then clear up this cause This only may be added that suppose the Patriarks observed no Sabbath from mans fall to Moses time yet it will not follow that man in innocency was a stranger to it because man in his apostacy forgot or did not regard to keep it Thesis 172. If therefore it was a duty which Adam and his posterity were bound to keepe by a Law given them in innocency Then it undeniably follows that the observance of a Sabbath doth not depend upon great numbers of people to sanctifie it for at first creation the number was but two and yet they both were bound to observe it then nor yet is it to be cast aside through any mans freedom from worldly imcumbrances whereby he hath liberty to serve God more frequently every day for thus it was also in the state of innocency and yet the Sabbath to be observed then It is therefore unsound which M. Primrose affirms herein viz. That the consecration of a certain day for Gods service is not necessary but then only when many troop together and make up the body of a great Assembly and that therefore it may be doubted whether the Patriarks having but small families and little cumber observed any Sabbath but rather served God alike every day with great ease and assiduity and that therefore there was no need nor cause of a Sabbath till they became a numerous people at mount Sinai But beside what hath been said how will it appeare that the posterity of Seth called the sons of God Gen. 6.1 2. were not a numerous people Or that Abrahams family was so small out of which he could gather three hundred fighting men to pursue five mighty Princes in battell But suppose they were few yet have not small companies and particular persons as much need of the blessing of a Sabbath and speciall communion with God therein as great numbers and troops of people Is not the observation of the Sabbath built upon better and surer grounds mentioned in Scripture then bignesse of number and freedom from cumbers not mentioned at all Thesis 173. If Adams fall was before the Sabbath as Mr. Broad and some others otherwise orthodox in this point of the Sabbath conceive by too much inconsiderate wresting of Psal. 49.12 Iohn 8.44 yet it will not hence follow that he had no such command in innocency to observe the Sabbath before his fall For whether man had fallen or no yet the thing it selfe speaks that God was determined to work six dayes in making the world and to rest and so to sanctifie the seventh that hee might therein be exemplary to man and consequently God would have given this law and it should have been a rule to him whether he fell or no and indeed the seventh daies rest depends no more upon mans fall then the six daies worke of creation which we see were all finished before the fall the seventh daies holinesse being more sutable to that state then the six daies labour to which we see he was appointed if Gods example had any force to direct and lead him thereunto Againe if the law of labour was writ upon his heart before he was actually called forth to labour viz. To dresse and keep the garden Gen. 2.15 why might not also the law of holy rest be revealed unto him by God and so answerably writ upon his heart before he fell or came actually to rest upon the Sabbath Little of Adams universall obedience to the Law of workes was as yet actuall while he remained innocent and yet all his obedience in time to come was writ upon his heart the first moment of his creation in the Image of God as it were aforehand and why might not thiâ— Law of the Sabbath be writ so aforehand And therefore M. Broad need not trouble himself or others in enquiring whether God sanctified the Sabbath before or after the first seventh day wherein God rested and if before it how Adam could know of the Sabbath before Gods compleat rest upon the first seventh day the cause of it for God was as well able to make Adam privy to his counsell aforehand concerning that day before Gods rest on it which was a motive to the observance of it as he was to acquaint his people with his purpose for a holy Passeover before the occasion of it fell out Mr. Broad indeed tels us that its most probable that God did not blesse and sanctifie the first Sabbath or seventh day of rest because it is not said that God blessed the Sabbath because he would but because he had rested in it but by his leave it is most proper to say that God at the end of the six daies worke had then rested from all his works and thence God is said to sanctifie and rest the seventh day his cessation from worke which is the naturall rest being the cause of resting the seventh day with a holy rest as we have shewn and therefore there is no reason to stay till the seventh day was past and then to sanctifie it against the next seventh day the first seventh day upon the ground mentioned being first sanctified and which Adam might be well enought acquainted with aforehand as hath been shewn Thesis 174. If the Scriptures may be judge of the time of mans fall which yet is not momentous to cast the balance either way in this controversie it will be found that neither Angels nor men did fall the sixt day before the Sabbath for then God looked upon all his works and they were very good Gen. 1.31 and therefore could not as yet be bad and evill by any sin or fall and now because it 's more then probable that if Adam had compleatly sanctified and stood one Sabbath he had stood immutably as I think might be demonstrated he therefoâ—e not standing a whole seventh day for then he could not have fallen and yet not being fallen the sixt day he therefore fell upon the Sabbath day that as the breach of every other command was wrapt up in that first sin so this of the Sabbath The objections against this from Iohn 8.44 that Satan was a murderer from the beginning and from Psal. 49.12 that man in honour did not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or abide one night in that estate with some other conjecturall reasons taken from some of the Schoolmens Obs and Sols are easily answered by a serious and sober minde and therefore I leave them Thesis 175. Adams soul say some did not need a Sabbath because every day was a Sabbath to him nor did his body need it
out the rest of three daies in the grave and why may not Christs rest from labour in his sleep be as well the antitype as Christs rest from the actions of this life in his grave Thesis 188. Why may not our labour in the six daies be made a type of our labouâ—ing in sin as well as the Sabbath a type of our sanctification and rest from sin as some would have it Why may not our Libertines make abstinence from adultery forbidden in the seventh Command a type of our spirituall chastity as the Gnosticks did of old as well as the rest from labour on the Sabbath a type of our rest from sin And by this liberty how easie is it for fâ—othy allegorizing wits which my heart abhors to typifie as it were and allegorize all the commandments out of the world Theâ—â—â— 189. The rest on the Sabbath may be considered either in respect of Gods example in himself or his command to man out of himself Now the rest of the Sabbath as it is exemplary in God cannot be a type of any thing because God never made himself an example of any ceremoniall thing Gods own immediate acts cannot without much injury to God be made types and ceremonies if therefore there be any thing of the rest of the Sabbath typicall it is so in respect of mans rest on it commanded unto him of God but whether and what it doth typifie we shall speak to in its proper place Thesis 190. There wants not sufficient proof that the Gentiles generally practised and approved a seventh daies Sabbath and that it was highly honoured among them as very sacred This truth both Tertullian Eusebius Iosephus and Philo have formerly affirmed Aretus also especially learned Rivet have lately vindicated and made good against all the exceptions of Gomarus and others insomuch as that the last refuge both of Gomarus and Primrose is this viz. That all those Heathens who writ about the Sabbath and in honour of it received not their light from nature but from the writings of the Iewish Common-wealth all those heathenish testimonies about the Sabbath being published and writ long after the delivering of the law upon mount Sinai And therefore they think this no argument to prove that this law was practised ever since the world began or that it was known by the light of nature by which it might be evinced to be morall but by this answer we shall scarce know any thing to be according to the light of nature by the writings of the Heathens for all their writings are since Moses time if they be of any credit but suppose they did not know it by the working power of the light of nature yet if they approved of and honoured this day when it was made known by other means so that rhey knew it by the approving light of nature as the authors alleaged make good it s then sufficient to prove the seventh day morall even by the light of nature And although Seneca and some others scoft at the Jewish Sabbaths as if they lost the seventh part of their time thereby yet we know that mens lusts wil give them leave to scoffe at that which yet their consciences chastise them for beside I think those scoffs were not so much at the seventh day as at their â—â—ict and ceremonious observance thereof as also of their seventh yeeres wherein it s no wonder if that the light of nature should not so clearly see Thesis 191. The light of nature in the Gentiles especially in matters of the first Table was very imperfect dim and corrupt Hence it is that we cannot expect to â—inde any perfect light of nature in matters of the Sabbath some glimmerings and dark practices herein are sufficient to prove that this Law is naturall although the exact proportion of time for rest should not or could not by any reasoning of corrupt nature be perfectly found out their observation of holy daies and festivals did argue some imperfect light of nature left concerning the Sabbath which once nature had more perfectly as old walls and rubbish doe argue old and great buildings in former times but suppose they could not finde out exactly the seventh part of time and so dedicate it to God for his Sabbath yet the want of such light argues only the want of perfection of the light of nature which we should not expect to finde in the present light of nature in matters of the first Table and in this of the Sabbath and therefore t is no argument to prove the Sabbath not to be of the Law of nature because the perfect knowled of the exact time thereof is not left in corrupt nature now Thesis 192. Suppose the Gentiles did neither know nor were ever reproved particularly by any of the Prophets for breaking the Sabbath yet this doth not argue that they were not bound to sanctifie a Sabbath and that it was no sin for them to neglect the Sabbath for it was a priviledge of the Jews to have Gods Oracles revealed to them and especially this of the Sabbath Nehem. 9.14 Rom. 3.2 so it was a curse upon the Gentiles to live without Christ and so also without Sabbaths Ephes. 2.12 The times of which ignorance God is said to wink at Acts 17.30 not by excusing them for the breach of Sabbath or other sins but by not reproving them for it as neither he did for many other morall transgressions which notwithstanding were sins The Patriarchs were not condemned expressely till Moses time by Mr. Primrose account for their Polygamie that we read of and yet it was a sin all that time against the very first institution of marriage and why might not the breach of the Sabbath be a sin much more longer among the Gentiles and yet none of the Prophets reprove them particularly for the same And therefore M. Primrose hath no cause to mark this argument with chalke and with all attention as he cals it viz. That the breach of the Sabbath among the Gentiles was no sin because it was not any where particularly reproved by the Prophets of God for we see by what hath been said upon what weake crutches it stands Thesis 193. The Gentiles shall not be condemned only for what they did actually know and did not practice but also for what they did not actually know yet might and should have known The Gentiles did know that that some daies were to be kept holy to God saith M. Primrose and they should have known the fittest proportion and most suitable frequency of such daies which the same author acknowledgeth to be morall therefore they should have known the seventh daies Sabbath and possibly might have known it if they had not held truth in righteousnesse but made improvement thereof for in this sense habenti dabitur to him that hath shall be given to wit more of the same kind of lâ—ght whether naturall morall or Evangelicall if common light in all these more common light
what Mr. Brabourne and Mr. Primrose have alledged against the same The second Part. LONDON Printed for Iohn Rothwell 1650. The generall Contents about the change of the Sabbath 1. SVfficient Light in the Scriptures for the change of the Sabbath Thes. 1. 2. Apostolicall unwritten-traditions no ground for the change of it Thes. 2. 3. Neither Churches custome or any Imperiall Law ground of the change of it Thes. 3. 4. How the observation of the Christian Sabbath ariseth from the fourth Commandement Thes. 4. 5. How 〈◊〉 day in the week may be called the seventh day Thes. 7 8. 6. The will of God the Efficient cause the Resurrection of Christ the morall cause of the change of the Sabbath Thes. 10. 7. The Asceâ—tion no ground of the change of the Sabbath Thes. 13. 8. The 〈…〉 spoyled in his first Creation by the sin of man hence the Day of Rest may be well changed Thes. 16. 9. Neither the three dayes resting of Christ in the grave nor the 33. yeers of Christs labour the ground of our labour and rest now Thes 18. 10. Not only Christs Resurrection but an affixed Type to the first Sabbath is the ground of the abrogation of it Thes. 20. 11. What the affixed Type to the Sabbath is Thes. 21. 12. The meer exercises of holy duties upon a day are not any true ground to make such a day the Christian Sabbath Thes. 25. 13. How holy duties on a day may evince a Sabbath day Thes. 26. 14. The first day of the week honour'd by the Primitive Churches from the Commandment of the Lord Iesus Thes. 27. 15. The Apostles preaching on the Iewish Sabbath doth not argue it to be the Christian Sabbath Thes. 30. 16. The first day of the week proved to be the Christian Sabbath by Divine Institution Thes. 34. 17. The first place alledged for the Christian Sabbath Acts 20.7 cleared by nine considerations Thes. 35. 18. The second place from 1 Cor. 16.1 2. cleared from seven considerations Thes. 36. 19. The third Scripture Rev. 1.10 cleared by two 〈◊〉 branches Thes. 37. 20. How the Christian Sabbath ariseth from the fourth Commandment although it be not particularly named in it Thes. 40. 21. The error of those especially in the Eastern Churches who observed two Sabbaths Thes. 41. 22. How the work of Redemption may be a ground for all men to observe the Sabbath Thes. 42. 23. How far the Iudgement of God upon prophaners of the Lords Day is of force to evince the holinesse of the Sabbath Thes. 44. The Change of the Sabbath THESIS 1. THe change of this day from the last to the first of the week although it be confirmed by an ancient custome yet the true reason and grounds of so great a change are not so fully known Sacred writings not so expresly setting down as it doth in some things of lesse concernment the causes hereof And many of the Arguments heaped up and multiplyed by some for the change of it which may seem of great weight while they want an adversary at the other end of the Scale to ballance them Yet upon sad examination and search into them they prove too light and consequently occasion the temptation of scrupling the truth and validity of others more cleare We are therefore with more warinesse and humility of mind to search into this Controversie and with much thankfulnesse and modesty to accept that little light which God gives us in greater as well as of much light which he is pleased to lend us in smaller matters Pascimur apertis exercemur obscuris was his speech long since concerning the Scriptures There is no truth so clear but mans loose wit can invent and mint many pernicious Cavils against it and therefore in those things which shine forth with lesse evidence it is no wonder if it casts such blots and staines upon them as that they can fear 〈…〉 discerned Nil magis inimicum veritati acumine 〈…〉 therfore be wise with sobriety remember that in this and such like Controversies the Scriptures were not written to answer all the scruples and objections of Cavillers but to satisfie and stablish the consciences of poor beleevers And verily when I meet with such like speeches and objections as these viz. Where is it expressely said that the old Sabbath is abrogated and what one Scripture is there in the N. Testament declaring expressely that the Lords day is substituted and put in its roome I cannot from such expressions but think and fear that the ignorance of this change in some doth not spring so much from deficiency and want of light on Gods part but rather from perversnes on mans part which will not see nor own the tâ—uth because it is not revealed and dispensed after that manner and fashion of expression as mans wit and phantasie would have it Like Naaman who because the Prophet went not about the cure of his Leprosie in that way and fashion which he would have him did not therefore for a time see that way of cure which God had revealed to him For the Holy Ghost is not bound to write all the principles of Religion under Common-place heads nor to say expressely In this place of Scripture you may see the old Sabbath abrogated and the new instituted for we find no such kind of expressions concerning Pauls Epistles and many books of Scripture that this or that Epistle or book is Canonical which yet we know to be so by other evidences We know also that the Holy Ghost by brief hints of Truth gives occasion of large Comments and by writing about other matters tanquam aliud agens it brings forth to light by the By revelations of great concernment which it saw meet purposely in that manner to make known And as in many other things it hath thus done so especially in this of the Sabbath So that if our hearts like Locks were fitted to Gods Key they would be soon opened to see thorough the difficulties of this point which I confesse of all practicall points hath been most fuâ—l of knots and difficulties to my own weaknesse Thesis 2. To make Apostolicall unwritten inspirations notified and made known in their dayes to the Churches to be the cause of the change of the Day is to plough with a Popish Heifer and to cast that Anchor on which deceivers rely and by which they hope to save themselves when they know not how otherwise to defend their falshoods Thesis 3. To make Ecclesiasticall Custome established 〈◊〉 by the Imperiall Law of Constantine to be the 〈◊〉 of the change is to make a prop for Prelacy and a step to Popery and to open a gap to all humane inventions For if it be in the Churches power to appoint the greatest Holy day why may not any other Rite and Ceremony be imposed also and if it be free to observe this day or not in respect of it selfe because it wants a divine institution and yet necessary to
practice in sports and revellings upon this day beare sufficient witnesse and oh that we had no cause to wash off this spot with our teares from the beautifull and pleasant face of the glorious grace and peace which once shined in the German Churches by whose Graves we may stand weeping and say this is your misery for this your provoking sin Scotland knows best her own integrity whose lights have been burning and shining long in their clearnesse in this particular But England hath had the name and worn this Garland of glory wherewith the Lord hath crowned it above all other Churches But how hath that little flock of slaughter which hath wept for it and preacht and printed and done and suffered for it beene hated and persecuted who have been the scorne and shame and reproach of men but a company of poor weaklings for going out a few miles to hear a faithful painful Preacher from those idle Shepheards who either could not feed them with knowledge and understanding at home or else would not do it through grosse prophanesse or extream idlenesse And now since God hath broken the yoke of their oppressors and set his people at liberty to returne to Sion and her solemne assemblies as in dayes of old and hath given to them the desires of their hearts that they may now be as holy on the Sabbath as they will without any to reproach them at least to countenance such reproaches of them now I say when one would think the precious Sabbaths which so many of Gods servants in former time have brought down to this generation swiming in their teares and prayers and which many in these dayes have so much looked and longed for that every eye should be looking up to Heaven with thankfulnes for these and that every heart should embrace Gods Sabbaths with teares of joyfulnesse and bid this dear and precious friend welcome and lie and rest in their bosome and so I doubt not but that England hath yet may a corner ful of such precious Jewels to whom Gods Sabbathâ— are yet most precious and glorious and who cannot easily forget such blessed seasons and meanes in them whereby if ever the Lord did good unto them they have been so oft refreshed and wherein they have so oft seen God wherein they have so oft met with him and he with them but whose heart will it not make to relent and sigh to hear of late a company not of ignorant debosht persons malignants prelatical and corrupt and carnal men but of such who have many of them in former times given great hopes of some feare of God and much love to Gods Ordinances and Sabbaths and now what hurt the Sabbaths Ordinances of the Lord Jesus therein have done them I know not but it would break ones heart to see what little care there is to sanctifie the Sabbath even by them who think in their judgments that the day is of God What poore preparation for it either in themselves or families what little care to profit by it or to instruct and catehize their families and to bring them also it love with it what secret wearinesse and dead-heartednesse almost wholly unlamented remains upon them what earthly thoughts what liberty in speech about any worldly matter presently after the most warning Sermon is done that the Lord Jesus hath scarce good carcasses and outsides brought him which cannot but threaten more crows to pick them unlesse they repent and yet this is not so sad as to see the loosenesse of mens judgments in this point of the Sabbath whereby some think a Sabbath lawful but not necessary in respect of any command of God nay some think it superstition to observe a weekly Sabbath which should be every day as they imagine they have allegorized Gods Sabbaths and almost all Gods Ordinances out of the world and cast such pretended Antichristian filth and pollution upon them that spiritual men must not now meddle with them nay verily all duties of the moral Law and fruitful obedience and holy walking and sanctification graces and humiliation and such like are the secret contempt of many and the base drudgery for a â—ll-horse and legal Christian rather then for one that is of an Evangelical frame and herein Satan now appears with the ball at his foot and seems to threaten in time to carry all before him and to kick and carry Gods precious Sabbaths out of the world with him and then farewel dear Lord Jesus with all thy sweet love and life if Sabbaths be once taken from us by the blind and bold disputings of wretched men authority as yet upholds them which is no small mercy and the savour of Christs sweetnesse in them and the external brightnesse of the beauty of them do still remaine on many with that strength and glory that it is not good policy for the prince of darknesse now to imploy all his forces against the gates of the Sabbath but the time hastens wherein the assault will be great and fierce and I much fear that for the secret contempt of these things the Lord in dreadful justice will strengthen delusions about this day to break forth and prosper and then pray you poor Saints of God and hidden ones that your flight may not be in the Winter nor on the Sabbath day but woe then to them that give suâ—k woe then to the high Ministry that should have kept these gates woe then to that loose and wanton generation rising up who think such outward formes and observation of dayes to be too course and too low and mean a work for their enobled spirits which are now raised higher and neerer God then to look much after Sabbaths or Ordinances graces or duties or any such outward forms for I doubt not but if after all the light and glory shining in England concerning Gods Sabbaths if yet they are not thereby become precious but that the Lord will make them so by his plagues if this sin once get head God will burne up the whole world and make himself-dreadful to all flesh untill he hath made unto himself a holy people and a humble people that shall love the dust and take pleasure in the very stones of his house and love the place where his Honour dwels and long for the time wherein his presence and blessing shall appear and be poured out upon the Sabbath day It 's matter of the greatest mourning that they above all other should trouble Gods rest wherein perhaps their souls have found so much rest or might have done that in these times wherein the Lord Jesus was coming out to give unto his house his Ordinances and unto his people his Sabbaths and dayes of rest every way that now they above all others should offer to pull them out of his hand tread them under foot and hereby teach all the prophane rout in the world to do the like with a quiet conscience and without any check by their reasonings that now when