which Master Primrose contends for but rather directly to the second and reductively and indirectly as appendices to the fourth which appendices as they may be put to so they may be taken off againe the morall Commandment remaining entire even as we know Calvin referres many ceremoniall duties as appendices to such Commands concerning the morality of which Master Primrose doubts not and therefore for him to thinke that the Sabbath comprehends all Iewish Festivall dayes upon this ground viz. because the Sabbath is joyned with and put in among the reckoning of such Festivals Leviticus 23. Isaiah 1.13 14. hath no more force in it than by retorting the argument and upon the like ground prove it to be morall because it is joyned with Morall Commandments as honouring of Parents Leviticus 19.3 and prayer Isaiah 1.19 and by his owne confession with the other nine which are all of them morall also Thesis 65. Secondly not onely a solemne time but more particularly a solemne day a whole day of worship is here also required by vertue of this fouâ—th Command and the Lord gives us good reason for it that if he gives us many whole dayes for our owne work then not some part of a day but a day a whole day according to the reason and expresse words of the Commandment should bee marked out and set apart for his work and service if that place Isaiah 56.6 7. will not demonstrate a seventh dayes Sabbath under the new Testament yet â—â—sufficiently and fully clears the point in hand viz. that a Sabbath day is to be observed by the sonnes of the stranger or Gentiles who are called strangers to the Common-wealth of Irsael Ephesians 2.12 and indeed Wallaeus freely confesseth and proveth that a whole day is here required and if a whole day I hope none will think that the time out of publick Assemblies is common and prophane if a whole day be holy and therefore Mr. Primrose tels us that the Gentiles having no other law but the light of nature have appointed set dayes for the exercise of their religion and that as the Jews had their set days which we know were whole dayes so should Christians have theirs for their publick Assemblies under the Gospel which I hope must be therefore whole dayes also it is also considerable that if the three first Commandments requiring Gods worship do consequently require some time for that worship as being a necessary adjunct to all actions whether morall or civill and without which they cannot be performed then the fourth Command must require somewhat more particularly than a time of worship and therefore they that place the morality of the fourth Command in requiring onely a time of worship because say they a time of worship is necessary may upon this ground wholly and perfectly abolish the fourth Command as superfluous and needlesse because such a time of worship is required in all other Commandments necessarily They may also imagine as great a morality in the command of building the Temple the place of worship because a place of worship is necessary as well as a time it is not therefore a time but such a time as is preserved in a day even in a whole day for worship which is here commanded Thesis 66. The wise God could have appointed some part of every day to be kept holy rather than a whole day together but his wisdome saw this proportion of time every day to be more unmeet in respect of mans daily cumbers which doe so easily intangle mans thoughts and affections so as within some smal piece of a day he cannot ordinarily nor so easily recover and unloose himselfe to find the end of a Sabbath service which is most sweet and full rest in the bosome of his God as he may within the compasse of a whole day set a part for that end or suppose he could so doe in a piece and part of a day yet Gods Name should lose by it if he should not have the hoâ—â—ur of some solemne day which wee see doe serve to advâ—â—ce the names of idoll gods and men on earth it 's meet and just that Gods Name should be magnified by us commonly every day by setting a part some time which we may well spare as whet to the sithe out of our callings for God and this doth honour him but a day much more Thesis 67. They therefore who maintaine that a seventh day is not morall because it is but a circumstance of time may as well abolish time to be morall or any day to be morall because a day let it fall out when it will is but a circumstance of time which notwithstanding they account to be morall in this command but we know that much morality lyes in circumstances and why a day sanctified may not bee as much morall as a duty I yet see not Thesis 68. The Familists and Antinomians of late like the Manichees of old do make All dayes equally holy under the Gospel and none to bee observed more than another by vertue of any command of God unlesse it be from some command of man to which the outward man they think should not stick to conforme or unlesse it be pro re nata or upon severall occasions which speciall occasions are onely to give the Alarums for Church meetings and publick Christian Assemblies an audacious assertion crosse to the very light of nature among the blind heathens who have universally allowed the deity whom they ignorantly worshipped the honour of some solemn dayes crosse to the verdict of popish Schoolmen and Prelatists whose stomacks never stood much toward any Sabbath at all crosse to the scope of the Law of the Sabbath which if it hath any generall morality not denyed scarce to any of Moses Judicials surely one would think it should lie in the observation of some day or days though not in a seventh day for which now we do not contend Crosse also to the appointment of the Gospel foretold by Isaiah and Ezekiel Isa. 56.4 6. Ezek. 43.27 made mention of by our Saviour to continue long after the abolishing of all ceremonies by his death Mat. 24.20 who therefore bids them pray that their flight may not be in the winter nor on the Sabbath day which whether it be the Jewish or Christian Sabbath I dispute not only this is evident that he hath an eye to some speciall set day and which was lastly ordained by Christ and observed in the Primitive Churches commonly called the Lords day as shall be shewn in due place and which notion under pretence of more spiritualnes in making every day a Sabbath which is utterly unlawfull and impossible unlesse it be lawfull to neglect our own work all the week long and without which there can be no true Sabbath doth really undermine the true Sabbath in speciall set days and look as to make every man a King Judge in a Christian Common-wealth would be the introduction of confusion and consequently
a sinner as a sinner had need consider what they say for is it to a sinner as possest with Christ and receiving of him or as dispossest of Christ not having of him but rather refusing and rejecting of him If they say the first they then speak the truth but then they raze down their own pernicious principle that Christ and Gods love belongs to them As sinners If they affirm the latter then they do injuriously destroy Gods free grace and the glory of Christ who think to possesse promises without possessing Christ or to have promises of grace without having Christ the foundation of them all For though the common love of God as the bare offer of grace is may be manifested without having Christ yet speciall actuall love cannot be actually our own without having and first receiving of him And if the Spirit of God convince the world of sin and consequently of condemnation while they do not beleeve Ioh. 16.9 I wonder how it can then convince them of pardon of sin and reconciliation before they do beleeve unlesse we will imagine it to be a lying spirit which is blasphemous These things not considered of have and do occasion much errour at this day in the point of evidencing and hath been an inlet of deep delusion and open gaps have been made hereby to the loose waies and depths of Familism and grosse Arminianism and therefore being well considered of are sufficient to clear up the waies of those faithfull servants of the Lord who dare not sow pillows nor cry peace to the wicked much lesse to sinners as sinners both from the slanderous imputation of legall ministrations after an old Testament manner as also of making works the ground of faith or the causes of assurance of faith the free offer being the ground of the one and the free promise the cause and ground of the other Briefly therefore 1. The free offer of grace is the first evidence to a poor lost sinner that he may be beloved 2. The receiving of this offer by faith relatively considered in respect of Christs spotlesse righteousnesse is the first evidence shewing why he is beloved or what hath moved God actually to love him 3. The worke of sanctification which is the fruit of our receiving this offer is the first evidence shewing that he is beloved If therefore a condemned sinner be asked whether God may love him and why he thinks so he may answer Because Jesus Christ is held forth and offered to such a one If he be further asked why or what he thinks should move God to love him he may answer Because I have received Christs righteousnesse offered for which righteousnesse sake only I know I am beloved now I have received it If he be asked lastly how he knows certainly that he is beloved he may answer safely and confidently Because I am sanctified I am poor in spirit therefore mine is the kingdom of heaven I do mourn and therefore I shall be comforted I do hunger and thirst and therefore I shall be satisfied c. We need in time of distresse and temptation all these evidences and therefore it is greatest wisdom to pray for that spirit which may clear them all up unto us rather then to contend which should be the first And thus we see that the whole morall law is our rule of life and consequently the law of the Sabbath which is a branch of this rule We now proceed to shew the third branch of things generally and primarily morall Thesis 120. Thirdly Not only a day nor only a rest day but the rest day or Sabbath day which is expressed and expressely interpreted in the Commandment to be the seventh day or a seventh day of Gods determining and therefore called The Sabbath of the Lord our God is here also enjoined and commanded as generally morall For if a day be morall what day must it be If it be said that any day which humane wisdom shall determine whether one day in a hundred or a thousand or one day in many years if this only be generally morall then the rule of morality may be broken because the rule of equality may be thus broken by humane determination For it may be very unequall and unjust to give God one day in a hundred or a thousand for his worship and to assume so many beside to our selves for our own use There is therefore something else more particularly yet primarily morall in this Command and that is The Sabbath day or such a day wherein there appears an equal division and a fit proportion between time for rest and time for work a time for God and a time for man and that is a â—â—venth day which God determines A fit proportion of time for God is morall because equal man cannot determine nor set out this proportion God therefore only can and must A day therefore that he shall determine is morall and if he declares his determination to a seventh A seventh day is therefore morall Gomarus confesseth that by the Analogy of this Commandment not one day in a thousand or when man pleaseth but that one day in seven is morall at least equal fit and congruous to observe the same and if the Analogy he speaks of ariseth virtute mandati divini or by vertue of Gods Commandment the cause is in effect yielded but if this Analogy be made virtute libertatis humanae so that humane liberty may do well to give God one in seven because the Jews did so and why should Christians be more scant then I see not but humane liberty may assume power to it self to impose monthly and annuall holy daies as well because the Jews had their new moons and yearly festivals and by Analogy thereof why may not Christians who have more grace poured out upon them and more love shewn unto them under the Gospel hold some meet proportion with them therein also as well as in Sabbaths But it can never be proved that God hath left any humane wisdom at liberty to make holy daies by the rule of Jewish proportions Beside if humane wisdom see it meet and congruous to give God at least one day in seven this wisdom and reason is either regulated by some law and then 't is by vertue of the law of God that he should have one day in seven or 't is not regulated by a law and then we are left to a loose end again for man to appoint what day he sees meet in a shorter or a longer time his own reason being his only law and this neither Gomaras nor the words of the Commandment will allow which sets and fixeth the day which we see is one day in seven which not man but God shall determine and therefore called The Sabbath of the Lord our God Thesis 121. The hardest knot herein to unloose lies in this to know whether a seventh day in generall which God shall determine or that particular Seventh day from the creation be
here only commanded the first seems in Mr. Primrose apprehension to writhe and wrack the words of the Commandment the second if granted abolisheth our Christian Sabbaths Thesis 122. For clearing up of this difficulty therefore and leaving the dispute of the change of the Sabbath to it 's pâ—â—per place it may be made good that not that seventh day from the creation so much as a seventh day which God shall determine and therefore called the seventh day is primarily morall and therefore enjoyned in this Commandment for which end let these things be considered and laid together 1. Because the expresse words of the Commandment do not run thus viz. Remember to keep holy That seventh day but more generally the Sabbath day 't is in the beginning and so 't is in the end of this Commandment where it is not said that God blessed That Seventh day but The Sabbath day by which expression the wisdom of God as it points to that particular seventh day that it should be sanctified so it also opens a door of liberty for change if God shall see meet because the substance of the Commandment doth not only contain That seventh day but The Sabbath day which may be upon another seventh as well as upon that which God appointed first and that the substance of the command is contained in those first words Remember the Sabbath day to keep it holy may appeare from the repetition of the same Commandment Deut. 5.12 where these words As the Lord thy God commanded thee are immediately inserted before the rest of the words of the Commandement be set down to shew thus much that therein is contained the substance of the fourth command the words following being added only to presse to the duty and to point out the particular day which at that time God would have them to observe 2. Because in the explication of those words the Sabbath it is not called That seventh but The seventh for so the words runne Six daies shalt thou labour but the seventh day is the Sabbath of the Lord thy God the meaning of which is thus much to wit that man taking six daies to himself for labour that he leave the seventh to be the Lords now unlesse any can shew that no other day but that Seventh could be the seventh for rest nor no other six daies but those six daies going before thaâ— seventh could be the six daies for labour they can never prove that this fourth Commandment hath only a respect to That particular Seventh and it is no small boldnesse necessarily to limit where God hath left free for we know that if God will man may take other six daies for labour and leave another Seventh for God then those six daies and that Seventh day only 3. The change of the Sabbath undeniably proves thus much if it can be proved that the morality of this command did not lie in that particular day only for if that only was morall how could it be changed and if it did not lie only in that Seventh wherein then did it more generally lie was it in a day more largely or in a Seventh day more narrowly now let any indifferent conscience be herein judge who they be that come nearest to the truth whether they that fly so far from the name Seventh which is expresly mentioned in the Commandment or they that come as near it as may be whether they that plead for a Seventh of Gods appointing or they that plead for a day but God knowes when of humane institution and it 's worth considering why any should be offended at the placing of the morality of the command in a Seventh more then at their own placing of it in a day for in urging the letter of the Commandment to that particular Seventh to abolish thereby the morality of a Seventh day they do withall therein utterly abandon the morality of a day for if That Seventh only be enjoyned in the letter of the Commandment and they will thence inferre that a Seventh therefore cannot be required how can they upon this ground draw out the morality of a day 4. Because we know that ratio legis est anima legis i. the reason of a law is the soul and life of the law now let it be considered why God should appoint the Seventh rather then the ninth or tenth or twentieth-day for spirituall rest and the reason will appear not to be Gods absolute will meerly but because divine wisdom having just measures and ballances in its hand in proportioning time between God and man it saw a seventh part of time rather then a tenth of twentieth to be most equall for himself to take and for man to give and thus much the words of the Commandment imply viz. that it is most equall if man hath six that God should have the seventh now if this be the reason of the law this must needs be the soul and substance of the morality of the law viz. That a Seventh day be given to God man having six and therefore it consists not in That Seventh day only for the primary reason why God appointed this or that Seventh was not because it was that seventh but because a Seventh was now equall in the eye of God for God to take to himself man having the full and fittest proportion of six daies together for himself and because a seventh was the fittest proportion of time for God hence this or that individual and particular seventh in the second place fall out to be morall because they contain the most equall and fittest proportion of a Seventh day in them there was also another reason why That Seventh was sanctified viz. Gods rest in it but this reason is not primary as hath been said and of which now we speak 5. Because if no other Commandment be in the Decalogue but it is comprehensive and looking many waies at once why should we then pinion and gird up this only to the narrow compasse of that Seventh day only 6. Because our adversaries in this point are forced sometime to acknowledge this morality of a Seventh with us we have heard the judgement of Gomaras herein Thesis 44. and M. Primrose who speaks with most weight and spirit in this controversie professeth plainly That if God give us six daies for our own affairs there is then good reason to consecrate a Seventh to his service and that in this reason there is manifest justice and equity which abideth for ever to dedicate to God precisely a seventh day after we have bestowed six daies upon our selves it cannot be denied saith he but that it is most just Now if it be by his confession 1. just 2. most just 3. manifestly just 4. perpetually just to give God precisely one day in seven the cause is then yeelded the only evasion he makes is this viz. that though it be most just to give God one day in seven yet it 's not more just then to give God one in six
servile work or maintenance of any unnecessary work which the fame learned and acute writer imputes to our Saviour which I had almost said is almost blasphemous Thesis 202. It 's no argument that the Sabbath is not morall because it 's said Mark 2.27 that man is not made for it but it for man for saith Mr Ironside man is made for morall duties not they for man For let the Sabbath be taken for the bare rest of the Sabbath as the Pharisees did who placed so much Religion in the bare rest as that they thought it unlawfull to heal the sick on that day or feed the hungry so man is not made as lastly for the bâ—re rest but rather it for man and for his good but if by Sabbath be meant the Sanctification of that rest so man is made for it by Mr Primrose own confession Nor our Saviour speaks of the Sabbath in the first respect for the rest of it is but a means to a further and a better end viz. The true sanctification of it which the Pharisees little lookt unto and therefore he might well say that the Sabbath was made for man the rest of it being no further good then as it was helpfull to man in duties of piety or mercy required of man in the sanctification thereof M. Primrose confessing that man is made for the sanctification of the Sabbath would therefore winde out from this by making this sanctification on the Sabbath to be no more then what is equally required of man all the week beside but he is herein also much mistaken for though works of piety and mercy are required every day yet they are required with a certain eminency and specialty upon the Sabbath day and thence 't is that God cals mens to rest from all worldly occasions which he doth not on the weeke daies that they might honour God in speciall upon the Sabbath as shall hereafter appear Thesis 203. It 's a monkish speculation of M. Broad to distinguish so of the Sabbath in sensu mystico and sensu literali as that the mysticall sense like the lean and ill-favoured kine in Pharoah's dream shall eat up the literal sense and devour Gods blessed and sweet Sabbath for the Lord never meant by the Sabbath such a mysticall thing as the resting from the works of the old man only every day no more then when he commands us to labour six daies he permits us to labour in the works of the old man all the six daies Thesis 204. For though it be true that we are to rest every day from sin yet it will not hence follow that every day is to be a Christians Sabbath and that no one day in seven is to be set apart for it For 1. Upon the same ground Adam should have had no Sabbath because he was to rest from sin every day 2. The Jews also before Christ should have rejected all Sabbaths because they were then bound to rest from sin as well as Christians now 3. Upon the same ground there must be no daies of fasting or feasting under the Gospel because we are to fast from sinne every day and to be joyfull and thankfull every day I know some Libertines of late say so but upon the same ground there should have been none under the law neither for they were then bound as well as we to fast from sin 4. Hence neither should any man pay his debts because he is bound to be paying his debt of love to God and all men every day 5. Hence also no man should pray at any time in his family nor alone by himself solemnly because a Christian is bound to pray continually And indeed I did not think that any forehead could be so bold and brazen as to make such a conclusion but while I was writing this came to my hearing concerning a sea-man who came to these coasts from London miserably deluded with principles of Familisme who when an honest New-English man his Cabbin-mate invited him to go along and pray together considering their necessities he would professedly refuse to doe it upon this ground viz. Dost not pray continually Why then should we pray together now 6. The Commandment of the Sabbath doth not therefore presse us to rest only from such works as are in themselves evil which God allows at no tiâ—â— but from the works of our callings and weekly imployments which are in themselves lawfull and of necessity to be attended on at some time It is therefore a loose and groundlesse assertion to make every day under the Gospel to be a Christians Sabbath day Thesis 205. To think that the Sabbath was proper to the Jews because they only were able to keep and exactly observe the time of it being shut up as M. Primrose saith within a little corner of the earth and that the Gentiles therefore are not bound to it because they cannot exactly observe the time of it in severall quarters of the earth so far distant is a very feeble argument For why might not all nations exactly observe the rising and the setting of the sun according to severall climates by which the naturall day and so this of a Sabbath is exactly measured and which God hath appointed without limitation to any hour to be the bounds of the Sabbath as it sooner or later rises or sets were not the mariners of the men of Iudah bound to observe the Seventh day in all the severall coasts where they made their voyages did God limit them to the rising or setting sun of Iudaea only what colour is there to think thus of them indeed it 's true that in some habitable Northern coasts the Sun is not out of sight some moneths together but yet this is certain if they know how the year spends into moneths they can exactly reckon the weeks of those moneths and therefore can exactly tell you the daies of which those weeks consist and therefore they have their exact rules and measures to know East and West the place of the sun-rising and sun-setting and consequently to know the Sabbath daies and yet if they should not exactly know it their will to do it is herein as in other things accepted of God Thesis 206. If this truth concerning the morality of the Sabbath did depend upon the testimony of ancient writers it were easie to bring them up here in the rear notwithstanding the flourishes of the great Historian but this hath been done sufficiently by others nor doth it sute our scope who aim at only the clearing up of the meaning of the fourth command which must stand firm the heaven and earth shall fall asunder the Lord will rather waste kingdomes and the whole Christian world with fire and sword then let one tittle of his Law perish the land must rest when Gods Sabbaths cannot Lev. 26.34 and although I wish the Ministry of Christ Jesus a comely and comfortable maintenance as may richly testifie his peoples abundant thankfullnesse for the feet of
observe it in respect of the Churches Custome and constitution as some pretend why may not the Chuâ—ches Commandment be a rule of obedience in a thousand things else as well as in this and so introduce Will-Worship and to serve God after the tradition of men which God abhors Thesis 4. The observation of the first day of the weeke for the Christian Sabbath ariseth from the force of the fourth Commandment as strongly as the observation of the media cultus or means of worship now under the New Testament doth from the force of the second Commandment only let this be supposed that the day is now changed as we shall hereafter prove as also that the worship it self is changed by divine institution for Gospel-institutions when they be appointed by divine and soveraign Authority yet they may then be observed and practised by vertue of some morall Law The Gospel appointed new Sacraments but we are to use them by vertue of the second Commandment so here the Gospel appoints a new seventh day for the Sabbath but it stands by vertue of the fourth Commandment and therefore the observation of it is not an Act of Christian Liberty but of Christian duty imposed by divine Authâ—rity and by vertue of the moral Law Thesis 5. For the morality of the fourth Commandment as hath been proved being preserved in observing not that Sabbath only nor yet a Sabbath meerly when man sees meet but in observing the Sabbath i. e. such a Sabbath as is determined and appointed of God which may therefore be either the first or last of the seven dayes Hence it is that the first of the seven if it be determined and instituted of God under the New Testament ariseth equally from the fourth Commandment as the last seventh day did under the old Testament and therefore it is no such piaculum nor delusion of the common People as Mr. Brabourne would make it to put the Title of the Lords Sabbath upon the Lords day and to call it the Sabbath day for if it be borne out of the same wombe the first seventh was if it arise I mean from the same Commandment Remember to keep holy the Sabbath day why may it not bear the name of the Sabbath nâ—w as the first-born did in former times Thesis 6. If the Lord would have man to worke six dayes together according to his own example and the morality of the fourth Commandement that so a seventh day determined by himselfe might be observed Hence it is that neither two Sabbaths in a week can stand with the morality of the fourth Commandement nor yet could the former Sabbath be justly changed into any other day then into the first day of the week the first day could not belong to the week before for then there should be eight days in a week and if it did belong to the week following then if we suppose that the second day had been the Sabbath there must be one working day viz. the first day to go before it and five working dayes after it and so there should not nor could not be six working dayes continued together that the seventh might be the Lords according to the morality of the fourth Commandement And hence it is that no Humane or Ecclesiasticall power can change the Sabbath to what day of the week they please from the first which now is Thesis 7. It should not seem an uncouth Phrase or a hard saying to call the first day of the weeke a seventh or the seventh day for though it be the first absolutely in order of existence from the Creation yet relatively in way of relation and in respect of the number of seven in a week it may be invested with the name and title of a seventh even of such a seventh as may lawfully be câ—owned and annointed to be the Sabbath day for look as Noah though he was the first in order of yeares and dignity of entrance into the Ark yet he is called the eight 2 Pet. 2.5 in that he was one of them as the learned observe qui octonarium numerum perficiebant or who made up the number of eight so it is in respect of the first day which in divers respects may be called the first and yet the seventh also Mr. Brabournes Argument therefore is of no solidity who goes about to prove the Christian Sabbath to be no Sabbath Because That Sabbath which the fourth Commandement injoynes is called the seventh day but all the Evangelists cal the Lords day the first day of the week not the seventh day For he should remember that the same day in divers respects may be called the first day and yet the seventh day for in respect of its naturall existence and being it may be and is called the first day and yet in respect of divine use and application it may be and is called the seventh day even by vertue of the fourth Commandement which is the Lords day which is confessed to be the first day Thesis 8. For although in numero numerante as they call it i. e. in number numâ—â—ing there can be but one seventh which immediately follows the number six yet in numero numerato i. e. in number numbred or things which are numbred as are the dayes of the week any of the seven may be so in way of relation and proportion As suppose seven men stand together take the last man in order from the other six who stand about him and he is the seventh so againe take the first in order and set him apart from the six who stand below him and if the number of them who are taken from him make up the number of six he then may and must necessarily be called the seventh Just thus it is in the dayes of the week the first Sabbath from the Creation might be called the seventh day in respect of the six dayes before it and this first day of the week may be called the seventh day also in respect of the six working dayes together after it That may be called the last seventh this the first seventh without any absurdity of account which some would imagine and if this first day of the week is called the eight day according to Ezekiels Prophesie of Evangelicall times and his reckoning onward from the Creation Ezek. 43.27 why may it not then in other respects put on the name of a seventh day also Thesis 9. The reason why the Lord should depose the last seventh and exalt and crowne the first of seven to be the day of the Christian Sabbath is not so well considered and therefore to be here narrowly examined For as for those Easterne Christians who in the primitive times observed two Sabbaths in a week the Jewish and the Christian doubtlesse their milke sod over and their zeale went beyond the Rule The number of Jewes who were beleevers and yet too too zealous of their old customes we know did fill those places in their dispersion and before more then
well as of necessity and piety are Sabbath Duties for which end this Day which Beza finds in an ancient Manuscript to be called the Lords Day was more fit for those Collections then any other day partly because they usually met together publikely on this day and so their Collections might be in greater readinesse against Pauls coming partly also that they might give more liberally at least freely it being supposed that upon this Day mens hearts are more weaned from the world and are warmed by the word and other Ordinances with more lively faith and hope of better things to come and therefore having received spirituall things from the Lord more plentifully on this Day every man will be more free to impart of his temporal good things therein for refreshing of the poore Saints and the very bowels of Christ Iesus And what other reason can be given of Limiting this Collection to this Day I confesse I cannot honestly though I could wickedly imagine And certainly if this was the end and withall the Iewish Day was the Christian Sabbath the Apostle would never have thus limited them to this Day nor honoured and exalted this first Dâ—y before that Iewish seventh which if it had been the Christian Sabbath had been more fit for such a work as this then the first Day if a working day could be 6. Suppose therefore that this Apostolical and Divine Institution is to give their Collections but not to institute the Day as Master Primrose pleads suppose also that they were not every Lords Day or first Day but sometime upon the first day Suppose also that they were extraordinary and for the poor of other Churches and to continue for that time onely of their need Suppose also that no man is injoyned to bring into the publike Treasury of the Church but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 privately to lay it by on this Day by himselfe as Mr. Brabourne urgeth against this Text yet still the question remaines unanswered viz. Why should the Apostle limit them to this Day either for extraordinary or private Collections and such special acts of Mercy unlesse the Lord had honoured this day for acts of mercy and much more of Piety above any other ordinary and common day What then could this Day be but the Christian Sabbath imposed by the Apostles and magnified and honoured by all the Churches in those dayes I know there are some other Replies made to this Scripture by Master Brabourne but they are wind-egges as Plutarch calls That Philosophers notions and have but little in them and therefore I passe them by as I do many other things in that book as not worth the time to name them 7. This Lastly I adde this first Day was thus honoured either by Divine or Humane Institution If by Divine we have what we plead for If by Humane custome and tradition then the Apostle assuredly would never have commended the observation of this Day who elsewhere condemnes the observation of dayes though the dayes were formerly by Divine Institution Ye observe saith he Dayes and Times and would he then have commended the observation of these dayes above any other which are onely by humane but never by Divine Institution It s strange that the Churches of Galatia are forbidden the observation of dayes Galat. 4.10 and yet commanded 1 Cor. 16.1.2 a more sacred and solemne observation of the first Daye of the week rather then any other Surly this could not be unlesse we conclude a Divine Institution hereof For we know how Zealous the holy Apostle is every where to strike at Humane customes and therefore could not lay a stumbling block to occasion the grievous fall of Churches to allow and command them to observe a Humane Tradition and to honour this above the seventh Day for such holy services ar are here made mention of But whether this Day was solemnely sanctified as the Sabbath of the Lord our God we come now to inquire Thesis 37. In the third Text Revel 1.10 Mention is made of the Lords Day which was ever accounted the first day of the week It seems therefore to be the Lords Day and consequently the Sabbath of the Lord our God Two things are needfull here to be considered and cleared 1. That this Day being called the Lords Day it is therefore set apart and sanctified by the Lord Christ as holy 2. That this Day thus sanctified is the first day of the week and therefore that first Day is our Holy or Sabbath Day Thesis 38. The first Difficulty here to prove and cleare up is that This Day which is here called the Lords Day is a day instituted and sanctified for the Lords honour and service above any other Day For as the Sacrament of Bread and Wine is called the Lords Supper and the Lords Table for no other reason but because they were instituted by Christ and sanctified for him and his honour so what other reason can be given by any Scripture-light why this is called the Lords Day but because â—t was in the like manner instituted and sanctified as they were Master Brabourne here shifts away from the light of this Text by affirming that it might be called the Lords Day in respect of God the Creator not Christ the Redeemer and therefore may be meant of the Iewish Sabbath which is called the Lords holy Day Isaiah 58 3. But why might he not as well say that its called the Lords Supper Table in respect of God the Creator considering that in the New Testament since Christ is actually exalted to be Lord of all this phrase is onely applyed to the Lord Christ as Redeemer Look therefore as the Jewish Sabbath being called the Lords Sabbath or the Sabbath of Iehovah is by that title and note certainly known to be a Day sanctified by Iehovah as Creator so this Day being called the Lords Day is by this note as certainly known to be a Day sanctified by our Lord Jesus as Redeemer Nor do I finde any one distinct thing in all the Scripture which hath the Lords superscription or name upon it as the Lords Temple the Lords Offerings the Lords people the Lords Priests c. but it is sanctified of God and holy to him why is not this Day then Holy to the Lord if it equally bears the Lords name Master Primrose indeed puts us off with another shift viz. That this Day being called so by the Churches customs John therefore calls it so in respest of that custome which the church then used without Divine institution But why may he not as well say that he calls it the Lords Table in respect of the Churches Custome also the Designation of a Day and of the first time in the Day for Holy publike services is indeed in the power of each particular Church Suppose it be a Lecture and the houres of Sabbath-meetings but the Sanctification of a Day if it be Divine worship to observe it if God command and appoint it then
surely it is wil-worship for any Humane Custome to institute it Now the Lords name being stamped upon this Day and so set apart for the honour of Christ it cannot be that so it should be called in respect of the Churches customes for surely then they should have been condemned for wil-worship by some of the Apostles and therefore it is in respect of the Lords institution hereof Thesis 39. The second Difficulty now lies in clearing up this particular viz. That this Day thus sanctified was the first Day of the week which is therefore the Holy Day of the Lord our God and consequently the Christian Sabbath for this purpose let these ensuing particulars be laid together 1. That this Day of which Iohn speaks is a known Day and was generally known in those dayes by this glorious name of the Lords Day and therefore the Apostle gives no other title to it but the Lords Day as a known day in those times for the Scope of Iohn in this Vision is as in all other Prophetical Visions when they set down the day and time of it to gain the more credit to the certainâ—y of it when every one sees the truth circumstantiated and they heare of the particular time and it may seem most absurd to set down the day and time for such an end and yet the day is not particularly known 2. If it was a known Day what Day can it be either by evidence of Scripture or any Antiquity but the first Day of the week For 1. There is no other Day on which mention is made of any other work or action of Christ which might occasion a Holy Day but onely this of the Resurrection which is exactly noted of all the Evangelists to be upon the first Day of the week and by which work he is expressely said to have all power given him in heaven and earth Matt. 28.18 and to be actually Lord of dead and living Rom. 14.9 and therefore why should any other Lords Day be dreamed of why should Master Brabourne imagine that this day might be some superstitious Easter Day which happens once a yeer the Holy Ghost on the contrary not setting downe the month or day of the yeer but of the week wherein Christ arose and therefore it must be meant of a weekly Holy Day here called the Lords Day 2. We do not read of any other Day besides this first Day of the week which was observed for Holy Sabbath Duties and honoured above any other day for breaking of Bread for preaching the Word which were acts of piety nor for Collections for the poor the most eminent act of mercy why then should any imagine any other day to be the Lords day but that first day 3. There seems to be much in that which Beza observes out of an ancient Greek Manuscript wherein that first Day of the week 1 Cor. 16.2 is expressely called the Lords Day and the Syriack Translation saith that their meeting together to receive the Sacrament 1 Cor. 11.20 was upon the Lords Day nor is there any antiquity but expounds this Lords Day of the first Day of the week as learned Rivet makes good against Gomarus professing that Quotquot Interpretes hactenus fuerunt haec verba de die Resurrectionis Domini intellexerunt solus quod quidem sciam Cl. D. Gomarus contradixit 4. Look as Iehovahs or the Lords Holy Day Isaiah 58.13 was the seventh Day in the week then in use in the Old Testament so why should not this Lords Day be meant of some seventh Day the first of seven in the week which the Lord appointed and the Church observed under the New Testament and therefore called as that was the Lords Day 5. There can be no other Day imagined but this to be the Lords Day indeeed Gomarus affirms that it s called the Lords Day because of the Lord Jesus apparition in Vision to Iohn and therefore he tell us that in Scripture phrase the Day of the Lord is such a Day wherein the Lord manifests himselfe either in wrath or in favour as here to Iohn But there 's a great difference between those phrases The Lords Day and the Day of the Lord which it is not called here For such an interpretation of the Lords Day as if it was an uncertaine time is directly crosse to the Scope of Iohn in setting downe this Vision who to beget more credit to it tels us First of the person that saw it I Iohn ver 10. Secondly the particular place in Paimo Thirdly the particular time the Lords Day These considerations do utterly subvert Mr. Brabournes discourse to prove the Jewish Sabbath to be the Lords Day which we are still to observe and may be sufficient to answer the scruples of modest and humble minds for if we aske the Time of it It is on the first Day of the week Would we know whether this time was spent in holy Duties and Sabbath services this also hath been proved Would we know whether it was sanctified for that end Yes verily because it s called the Lords Day and consequently all servile work was and is to be laid aside in it Would we know whether 't is the Christian Sabbath Day Verily if it be the Day of the Lord our God the Lords Day why is it not the Sabbath of the Lord our God If it be exalted and honoured by the Apostles of Christ above the Jewish Sabbath for Sabbath duties why should we not beleeve but that it was our Sabbath Day And although the word Sabbath Day or seventh day be not expressely mentioned yet if they be for substance in this Day and by just consequence deduced from Scripture it is all one as if the Lord had expressely called them so Thesis 40. Hence therefore it followes that although this particular seventh day which is the first of seven be not particularly made mention of in the fourth Commandment yet the last of seven being abrogated and this being instituted in its roome it is therefore to be perpetuated and observed in its roome For though it be true as Mr. Brabourne urgeth That New Institutions cannot be founded no not by Analogy of proportion meerly upon Old Institutions as because children were Circumcised it will not follow that they are therefore to be baptized and so because the Iewes kept that seventh day that we may therefore keep the first day Yet this is certaine that when New things are instituted not by humane Analogy but by Divine appointment the Application of these may stand by vertue of old precepts and general Rules from whence the Application even of old Institutions formerly arose For we know that the Cultus institutuâ— in the New Testament in Ministry and Sacraments stands at this day by vertue of the second Commandment as well as the instituted worship under the Old And though Baptisme stands not by vertue of the institution of Circumcision yet it being De novo instituted by Christ as the Seale of
Initiation into Christs mystical Body 1 Cor. 12.12 it now stands by vertue of that general Rule by which Circumcision it selfe was administred viz That the Seale of initiation into Christs Body be applyed to all the visible members of that Body and hence children are to be now Baptized as once they were Circumcised being members of Christs Body So the first day of the week being instituted to be the Lords Day or Lords Sabbath hence it followes that if the first seventh which is now abrogated was once observed because it was the Lords Sabbath or the Sabbath Day which God appointed by the very same Rule and on the very same ground we also are bound to keep this first day being also the Sabbath of the Lord our God which he hath now appointed anew under the New Testament Thesis 41. It is true that some of the Primitive Churches in the Eastern parts did for some hundred of yeers observe both Sabbaths both Iewish and Christian. But they did this without warrant from God who allowes but one Sabbath in a week and also against the Rule of the apostles for I think that Paul foreseeing this observation of dayes and Iewish Sabbaths to be stirring and ready to creep into the Church that he did therefore condemne the same in his Epistles to the Galatians and Colosians and that therefore Christian Emperours and Councels in after-times did well and wisely both to condemn the observations of the one and withal honour the other Thesis 42. Although the work of redemption be applyed unto few in respect of the special benefits of it yet Christ by his death is made Heire and Lord of all things bring now set down at the right hand of God and there is some benefit which befalls al the world by Christs Redemption and the Government of all things is not now in the hand of God as Creator but in the hand of a Mediator Heb. 1.1 2. Heb. 2.8.9 Iohn 5.22 Colos. 1.16.17 1 Tim. 4.10 Iohn 3.35 and hence it is no wonder if all men as well as a few elected selected and called be commanded to sanctifie the Lords Day as once they were the Jewish seventh day the work of Christ being in some respect of as great extent through all the worke of Creation as the work of the Father And therefore it is a great feeblenesse in Master Brabourne to go about to vilifie the worke of Redemption and extoll that of Creation above it and that therefore the Sabbath ought still to be kept in reference to the work of Creation which concernes all men rather then in respect of Redemption which he imagines concerneth onely some few Thesis 43. The Lord Christ rested from the work of redemption by price upon the day of his Resurrection but he is not yet at rest from the work of Redemption by power untill the day of our Resurrection and Glory be perfected But it doth not hence fellow as Master Primrose imagines that there is no Lords day Instituted in respect of Christs Resurrection because he hath not nor did not then â—est from Redemption by power for look as the Father having rested from the works of Creation might therefore appoint a Day of Rest alâ—hough he did not nor doth not yet rest from Providence John 5.17 So the Lord Christ having finished the great worke of Redemption he might justly appoint a day of Rest although his redeeming workly by power was yet behind Thesis 44. The heavie and visible judgements of God revealed from heaven against prophaners of this our Lords day Sabbath will one day be a convincing Argument of the Holinesse of this Day when the Lord himselfe shall have the immediate handling and pressing of it Mean while I confesse my weaknesse to convince an adversary by it nor will I contend with any other Arguments from Antiquity for the observation of this Day but these may suffice which are alledged from the Holy Word THE BEGINNING OF THE SABBATH Wherein five severall Opinions about the beginning of the Sabbath are set down the Arguments commonly used for the four first of them are answered and the truth of the fifth for its beginning in the Evening confirmed BY THOMAS SHEPARD Pastor of the Church of Christ at Cambridge in New-England The third Part. LONDON Printed for Iohn Rothwell 1650. The generall Contents concerning the Beginning of the Sabbath 1. FIve severall Opinions concerning the beginning of the Sabbath Thesis 2. 2. The time for beginning of the Sabbath not according to the various customs of divers Nations Thesis 3. 3. The time of the Artificiall day not the beginning and end of the Sabbath as it begins and ends Thesis 13. 4. The beginning of the Sabbath not midnight Thesis 28. 5. The morning doth not begin the Sabbath Thesis 48. 6. That place of Mat. 28.1 usually alledged for the beginning of it in the morning cleared Thesis 50. 7. The Resurrection of Christ not aymed at by the Evangelists to be made the beginning of the day although it be of the change of it Thesis 58. 8. John 20 19. cleared Thesis 59. 9. Pauls preaching till midnight no argument of the beginning of the Sabbath in the morning Thesis 64. 10. The various acception of the word Day and Morrow to answer many proofs alledged for beginning the Sabbath in the morning Thesis 68. 11. Some that hold in the beginning of the Sabbath was from Even to Even untill Christs Resurrection and then the time was changed confuted Thesis 69 70. 12. There is not the like reason for the Sabbath to begin at the first moment of Christs entrance into his rest as for the first Sabbath at the beginning of Fathers rest Thesis 71. 13 The reasons for the Change of the day are not the same for the change of the beginning of the day Thesis 73. 14. The conceived fitnesse for the beginning of the Sabbath in the morning rather then in the evening is a vanity Thesis 75. 15. The Evening begins the Christian Sabbath Thesis 76. 16. The place Gen. 1.2 cleared Thesis 78. 17. The Darkenesse mentioned Gen. 1.2 was not punctum temporis Thesis 81 81. 18. The separation of Light and darkenesse Gen. 1 2. cleared Thesis 86.87 19. Levit. 23.32 provâ—s the beginning of the Sabbath at Evening Thesis 90. 20. Nehemiah an exemplary pattern beginning the Sabbath at Evening Thesis 94. 21. Those that prepared for the buriall of Chriâ—t began their Sabbath in the Evening Thesis 97.98 22. Christs lying three dayes in the grave Thesis 100. 23. Those Nothern Countries who have the Sun in view divers weeks together in a yeer yet know when to begin the day Thesis 101. The Beginning of the SABBATH THESIS 1. IT S a holy labour saith one to enquire after the Beginning of holy Rest. The Sabbath cannot be so sweetly sanctified unlesse we know the time when to begin and end it the different apprehensions of such as have inquired after the Truth in this particular have mad way for
in the Morning because we read not expressely after Christs Resurrection that the Night should belong to the day following nor is there any instance thereof as in the Old Testament and before Christs Resurrection it may be they confesse undeniably so found I say to thinke the Sabbath must begin in the Morning upon this ground is somewhat like to his conceit who finding in the Old Testament that the seventh day is to be sanctified but not finding this expression after Christs Resurrection hence he thought there was now no seventh Day to be sanctified Those who can answer this Objection may know how to answer thereby their own argument for the beginning of it at Morning which is just like unto it if indeed there were cleare Scriptures for the beginning of it at Morning in the new Testament and none to shew the beginning of it at Evening the Argument had much weight but this hath not yet appeared old Testament evidences are not Apocrypha proofes in morall matters in these mens consciences who thus argue for the Morning Thesis 75. To argue the beginning of the Sabbath at Morning from the congruity and fitnesse of the season for holy Time rather then Evening is no way faire nor rationall for 1. There may be as much said perhaps more for the fitnesse and congruity of the Evening if this arguing were evicting but we know the ground of all superstition hath bin humane wisdome which puts out the Eagles eyes when it goes about to mend them and when it would better Gods worship by â—oodly seemingâ— and trapings it then destroyes it at least corrupts it this only may be said that just as we lie downe with our hearts over night so we finde them commonly in the Morning the beginning of the Sabbath at Evening will force us in conscience â—o lie down over nigh with Sabbath hearts which marvellously prepares for the receiving of Sabbath blessingâ— the day ensuing Thesis 76. If therefore the Sabbath doth not begin neither according to the custome of civill nations nor at midnight nor Morning what Time then must it begin at from any colour of Scripture but onely in the Evening at Evening therefore after the setting of the Light of the body of the Sun wherein darknesse begins to be predominant over the Light the Sabbath begins now as the Iewish Sabbath began in former Times and here let me say that old Testament proofes may be in this as in many other things New Testament rules Thesis 77. If the Jewish Sabbath did begin and end at Evening which was the last day of the Weeke then the Christian Sabbath the First day of the weeke which immediately succeeds the last is to begin at Evening also â—f the Sabbath in the fiâ—st Institution began at Evening why should not the Christian Sabbath be conformed as neere as may be to the first institution but we see out of Gen. 1. That as all other daies began at the Evening or darke night so it was not orderly or possible according to the morall rule God acted by that the Sabbath should begin upon any other Time then the Evening nor is it improbable but that Ezekiel fortells this that in the Christian Church as the Gate for the Sabbath should not be shut untill the Evening Ezek. 46.1 2. so by just proportion the time for opening of it was the Evening before when the Sabbath began Thesis 78. Now although some deny the beginning of the Sabbath in Gen. 1. to be in the Evening deceiving themselves and their readers with the ambiguity and various acceptation of the words Evening and Morning yet this is most evident That the First day began with Night or darkenesse which is called Night Gen. 1.4 5. and consequently ended with day-light let Evening and Morning therefore be taken how they will yet its sufficient to prove that which we aime at viz. that as the first day began with Night and ended at the end of Day light so by just consequence every other day did even the Sabbath it selfe which still begins the beginning of Night which is all that which we meane by Evening when we say that it begins then which also the holy Ghost calls darkenesse which darkenesse Gen. 1.2 he calls Night vers 5. and which Night is all one with Evening Thesis 79. And if the Naturall which some call civill others the compound day began first in the Evening then surely it continued so or if not then this disorderly practise should have bin regulated againe according to the first patterne as the abuses crept into the Lords Supper were by Paul 1 Cor. 11.23 and as errors about Marriage wereby our Saviour telling them that aâ— initio non suit sic Thesis 80. Nor should it be a wonder why the wise Creator should begin Time with darkenesse or the lesse noble part of the Day no more then why the Lord should begin the World with a rude and confused Chaos before a glorious World the progresse of his wisdome in making the whole World being for the most part from more imperfect things to perfect from the Chaos to beauty from the servants and furniture to man the Lord and Master of this great house and so here from darknesse to light the Sabbath also being a day of Rest was it not most proper to begin it then when man begins his rest which is the Night when also God began Rest from his work in the first Creation Thesis 81. Some convinced by the evidence of the Text that darkenesse was before light yet wrastle with their wits to make it neither part of the night nor part of time but only punctum temporis and by this shift would make the first day to begin in the morning-light Thesis 82. But was ever any punctum temporis which is thought to be no part of time called by the name of Night as this darkenesse is Gen. 1.4 5. with 2. Was the World made in six dayes and is there a Heaven and Earth made within the time of this darkenesse and yet this time of darkenesse to be no part of time but onely a Mathematicall point but no reall part of succeeding Time Zanchy long since hath largely confuted and crusht this Egge-shell where the Reader may looke there was not indeed any Celestiall motion of the Heavens to measure this Time by for Master Weemes objects tempus est mensura motus but by this Argument there was no Time till the fourth day when the Sun and Starrs were created nor is Time properly mensura moâ—us but as Eternity is the indeterminate duration of a thing together so Time is the determinate duration of things by succession which was evidently since Time began on the first moment of creation Thesis 83. Others who acknowledge this first darkenesse to be part of Time yet will not have it to be part of the Night-time because light the habit they say must go before Darkenesse the privation because also this first
it is to be spent in duties of humiliation as the other Sabbath in duties suitable to the nature of it and hence the Lords care is greatly exact herein 1. That no servile work be done because it is a Sabbath verse 31 32. 2. That it be spent and sanctified from Even to Even meaning like as you do your weekly Sabbaths And hence the Lord saith not You shall celebrate your day of Atonement from even to even but the Lord usually wrapping up arguments in his words Your Sabbath as if he should say You would account it a prophane thing not to celebrate your ordinary weekly Sabbath from even to even or to do any servile work on that day this day is a Sabbath and therefore you must sanctifie it from even to even and therefore do no servile work herein Thesis 91. To imagine as some do That the ordinary Sabbath began at another time because here God makes a new command that it be from even to even in opposition to the other Sabbaths beginning and that otherwise it had been enough to say You shall celebrate this day as a Sabbath one may from the same ground imagine that in other Sabbaths they might do any servile work because here also 〈◊〉 are forbidden it for it may be as well said that other 〈◊〉 had been enough to say You shall sanctifie this day as you do other Sabbaths here therefore is no new institution of time from the beginning of the Sabbath but of a new Ordinance together with the application of time according to common and ordinary account and the Lord expresseth from even to even which makes up a naturall day left mans heart which is soon weary of duties of Humiliation should interpret it of an artificiall day to prevent which mistake the Lord had good reason to set the distinct bounds of it from even to even Thesis 92. Nor can this Evening be fairly interpreted of the former even before Sun set as taking in that also for this evening is to begin at the evening of the ninth day verse 32. which evening of the ninth day is not the evening of that day about two or three of the clock for the tenth day onely is called the day of Atonement verse 27. and therefore part of the ninth day is no part of the Atonement day but as Iunius well expounds it at the evening of the ninth day puta qua nonus dies definit at that nick of time which is the communis terminus of the end of the ninth day and beginning of the tenth you shall then celebrate your Sabbath which curious exactnesse of the Lord is partly to expresse his zeal for the full and plenary observation of the day that he may not lose a moments time of honour as also to shew what care they should have of holding out from the first point to the last period of that Sabbath Thesis 93. And therefore it is a groundlesse deduction from the Text to make this day to be of extraordinary length and so an unfit measure for our ordinary Sabbath And to say that there was a ceremony in beginning this day at even is but gratis dictum and can never be made good unlesse it be by such fetches of wit which can mould the plainest History into the Image of a goodly Allegory a most impudent course of arguing in Austins judgement and in his time Thesis 94. If the Sabbath do not begin at evening why did Nehemiah an exemplary Magistrate command the Gates to be shut when the Gates of Ierusalem began to be dark before the Sabbath Nehem. 13.19 was it not left the Sabbath should be prophaned that night by bringing in of wares and burdens thorow the Gates as well as in the ensuing day is it not expresly said that he set his servants at these Gates that there might be no burden brought in upon the Sabbath day is it not expresly said that he set the Levites to keep the Gates to sanctifie the Sabbath day verse 19 22. Now if this 〈◊〉 was no part of the Sabbath how could they then be said to sanctifie the Sabbath thereby Thesis 95. To imagine that Nehemiah did this to prevent the prophaning of the Sabbath day after is as if a man should shut his doors at noon against such Thieves as he knows will not come to hurt him untill mid-night be past It would be weaknesse in a Magistrate to take away any considerable part of the week which God allows for labour to prevent that evil on the Sabbath which he knows he is sufficiently able to prevent at the approach of the day it self for Nehemiah might easily have shut the Gates in the morning if the Sabbath had not begun before and might have better done it then to cut so large a Thong out of the week time to prevent such defilement of the Sabbath day Thesis 96. When therefore the Gates of Ierusalem began to be dark or as Iunius renders the words quum abumbrarentur portae i. when they were shaddowed by the descent of the Sun behind the mountains which compassed Ierusalem and so did cast a shadow of darknesse upon the Gates of the City somewhat sooner then in other places lesse mountainous this shadow being no part of the dark night is truly said to be before or as the Hebrew is before the face or looking out of the Sabbath for although the Sabbath be said to begin at Sun-set yet t is to be understood not of the setting of the body of the Sun visibly but of the light of the Sun when darknesse begins to be predominant over the light and men are forced to forsake their work now just before this Nehemiah shut the gates at the common term and end of the six daies labour and the Seventh dayes rest and therefore t is a weak objection which some make to say that this evening was not part of the Sabbath because the Gates are said to be shut before the Sabbath Thesis 97. It s said the women who prepared spices for our Savioâ—â—â— body that they rested the Sabbath which is evident to be in the evening and this they did not superstitiously as some say but according to the Commandment Luk. 23.53 54 55 56. if therefore these women began to rest according to the commandment of God upon the evening then the evening by the same Commandment is the beginning of the holy Rest of the Sabbath It is not onely the commandment of God that one day in Seven be sanctified but also that it be sanctified from even to even Thesis 98. Now that they began to rest in the evening is evident from these considerations 1. That our saviour dyed the Ninth hour Luke 23.44 46. which was about three of the clock in the afternoon A little after this Ioseph begs his body and takes it down because it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or preparation for the Sabbath Mark 15.42 in which preparation it s said that the
in regard of the bare abstinence from work but that having no work of our own to mind or do we might be wholly taken up with Gods worke being wholly taken off from our own that he may speak with us and reveale himselfe more fully and familiarly to us as friends do when they get alone having called and carried us out of the noyse and crowd of all worldly occasions and things Thesis 14. Holy rest therefore being for holy work it may not be amisse to enquire what this work is and wherein it consists for which end I shall not instance in any the particular severall duties in publique and private of holinesse and mercy because this is to be found in all who write upon this subject I shall onely speake of that kind of holinesse which the Lord requires in all publique and private duties and is to run thorow them and as it were animate them and in truth to finde out this and observe this is one of the greatest difficulties but yet the greatest excellency of a Christian life It consists therefore in these five things Thesis 15. The first The Holinesse upon this day ought to be immediate I doe not meane without the use of publique or private means but in respect of worldly things for we are commanded to be holy in all manner of conversation all the week in our worldly affaires 1 Pet. 1.17 Holinesse is to be writ upon our cups and pots and hors-bridles and ploughs and sickles Zach. 14.20.21 but this holinesse is more immediate we enjoy God by and in the creature and in our weekly occasions and providences but do we think that there is no more holinesse required upon the Sabbath verily every day then should be our Christian Sabbath which is most false and therefore some more immediate holinesse is required now on this day which is not then nor required of us every week day and what can this be but drawing neer to God this day more immediately and as neer as mortall man can do and casting aside the world and getting out of it and so to be neere God in Prayer in hearing the Word in Meditation c Psal. 95.5.6 if it were possible to be with and enjoy Christ in Heaven where there are no meanes we should this day long for it and prize it but because this cannot yet be and that the Lord comes down from Heaven to us in his ordinances and thereby makes himselfe as neer to us as he can in this fraile life hence we are not onely to draw neer to Ordinances but to God and Christ in them upon this day and so be as neere them with greatest immediatenesse that we can Psalm 42.1 2. Psalm 63.1 2 3. Adam did enjoy God in his calling the week day but this was not so immediate as he was to have upon the Sabbath day Thesis 16. The second is this holinesse ought not only to be immediate but also speciall and in our endeavours after the highest degree and with the greatest intention of holinesse for we are bound every day to be holy in more immediate and neere approaches to God some time or other of the day but now we are called to be more specially holy because both the day and our selves are now set apart for it in a more speciall manner we are to love feare delight in God and pray to him and muse on him every day but now in a more speciall manner all these are to be done the Sabbath is not onely called holy but holinesse to the Lord Exod. 31.15 which shewes that the day is exceeding holy and suitably our affections and hearts ought therefore so to be the Sacrifice on this day was to be doubled Numb 28.9 the Lord would have double honour from us this day that as in the weeke time we are sinfully drowned in the cares of this world and affections thereto so upon every Sabbath we should be in a holy manner drowned in the cares and thoughts and affections of the things of God and hence we are commanded to call the Sabbath our delight and not to think our own thoughts or doe our own workes this day Esay 58.13 David said Psalm 43.4 that he would goe to the Altar of God the place of publique worship to God his joy yea his exceeding joy so are we not onely to draw neere to Altar Word Sacraments Prayer but to God in them nay to God in them as our exceeding joy our exceeding love our exceeding feare c. especially upon this day there is scarse any week but we contract soyle from our worldly occasions and by touching worldly things and we suffer many decayes and lose much ground by temptations herein now the Lord pitying us and giving us a Sabbath of Recovery what should we doe now but return recover and renew our strength and like the Eagle cast our bils and stand before our God and King this day of State and Royall Majesty when all his Saints compassâ— his Throne and presence with our most beautifull Garments mourning especially that we fall so farre short of Sabbath acts and services we should not content our selves with working-day holinesse joyes feares hopes prayers praises but Sabbath joyes feares praises must be now our ornaments and all within us must be raised up to a higher straine that as God gives us this day speciall grace means of grace seasons of grace speciall occasions of grace by reviewing all our experiences the week past so there is good reason that the Lord should be honoured with speciall holinesse this day Thesis 17. The third is This holinesse ought to be not onely immediate and speciall but constant and continued the whole day together For upon every day of the week we are to take some time for converse with God but our worldly occasion soon call us off and that lawfully but Sabbath holinesse must be constant and continued all the day if the Lord was so strict that he would not lose a moments honour in a ceremoniall day of rest Levtt 23 3â— what shall we thinke the Lord expects upon this day which is morall the Lord would not be honoured this day onely by fits and flashes and sudden pangs which passe away as the early dew but as t is in the Psalme for the Sabbath It s good to sing of his loving kindnesse in the morning and of his faithfulnesse every night Psal. 92.1 2. and though this be a wearisome thing to the flesh to be so long pent in and although we cannot perfectly doe it yet it s a most sweet and glorious work in it selfe to think that the infinite glorious God should call a poor sinfull creature to be with him and attend upon him all the day long to be ever with the Lord is best of all but next to that to be with him a whole day together they that see how fit they are to be for ever banisht from the presence of the most High and how exceeding
rest and joy the daies of the Lords sorrow and trouble do you thus weary the Lord when he gives rest unto you was there ever such mercy shewen or can there be any greater love upon Earth then for the Lord to call to a wicked sinfull Creature which deserves to be banisht for ever out of his Presence to come unto him enter into his Rest take his fill of love and refresh it selfe in his Bosome in a speciall manner all this day And therefore can there be a greater sinne above ground committed out of Hell then thus to sinne against this love I do not thinke that the single breach of the Sabbath as to sport or feast inordinately is as great a sinne as to murther a man which some have cast out to the reproach of some zealous for the observation of the Sabbath day truly the Lord knows for I believe their milk sod over if thus they said but I speak of the Sabbath under this notion and respect and as herein Gods great love appeares to weary sinfull restlesse man as a day wherein all the treasures of his most rich and precious Love are set open and in this respect let any man tell me what greater sinne he can imagine then sinnes against the greatest Love The same sinnes which are committed upon other daies in the Weeke are then provoking sinnes but to commit these sinnes upon the Sabbath Day is to double the evill of them Drinking and Swearing and Rioting and vaine Talking c. are sinnes on the weeke-day but they are now but single sinnes but these are such like sinnes on the Sabbath Day are double sinnes because they are now not only sinnes against Gods command but also against Gods Sabbaths too which much aggravates them and yet men mourn not for these sinnes had the Lord never made knowne his Sabbaths to his Churches and People in these daies they might then have had some excuse for their sinne but now to prophane them since God hath made them knowne to us especially the English Nation and People to do it upon whom the Lord hath shined out of Heaven with greater light and glory in this point of the Sabbath above any other places and Churches in the World what will they have to say for themselves with what Fig-leaves will they hide this nakednesse before the Tribunal of God The Lord might have hid his Sabbaths from us and gone to another People that would have beene more thankfull for them and glad of them then we have beene and yet he hath beene loth to leave us and doe we thus require the Lord surely he hath no need of the best of us or of our attendance upon him upon these daies it s onely his pitty which seeing us wearied with sorrowes and wearying our selves in our sinnes makes him call us back to a Weekly rest in his Bosome who might have let us alone and tyred out our hearts in our own folly and madnesse all our daies and do we thus requite the Lord Certainly the time will come wherein we shall thinke as once Ierusalem did in the daies of her affliction of all our pleasant things we once had in the daies of our prosperity â—ertainly men shall one day mourne for the losse of all their precious time who mispend it now and above al times for the losse of their precious pleasant Sabbath seasons of refreshing which once they had given them to finde rest and peace in when â—he smoke of their tormenting everlasting burning shall ascend for ever and ever wherein they shall have no rest day nor night you shall remember and thinke then with teares trickling down your dry cheâ—ks of the Sabbaths the pleasant Sabbaths that once you had and shall never see one of those daies of the Sonne of man more you shall mourne then to see Abrahams bosome a farre off and thousand thousands at rest in it where you also might have bin as well as they if you had not despised the rest of God here in the bosome of his Sabbaths You shall then mourne and wring your hands and teare your haire and stampe and grow mad and yet weepe to think that if you had had a heart to have spent that very time of the Sabbath in seeking God in drawing neare to God in resting in God which you dispend in idle Talke and Idlenesse in Rioting and Wantonnesse in Sports and Foolishnesse upon this day you had then been in Gods Eternall Rest in Heaven and for ever blessed in God It s said Ierusalem remembred in the day of her affliction all her pleasant things when the Enemy did mock at her Sabbaths and so will you remember with sad hearts the loose of all your pretious seasons of grace especially then when the Devills and Heathens and damned Outâ—asts who never had the mercy to enjoy them shall moâ—k at thee for the losse of thy Sabbaths Verily I cannot thinke that any men that ever tasted any sweetnesse in Christ or his Sabbath and felt the unknown refreshings of this sweet Rest but that they will mourne for their cold affections to them and unfruitfull spending of them before they die otherwise never goe about to bleare mens eyes with Discourses and Invectives and Disputes against them or with carnall Excuses for your licentious spending of them for doubtlesse you taste not and therefore know not what they are and you will one day be found to be such as speake evill of the things you know not Heare ye despisers and wonder and perish is the infinite Majesty and glory of God so vile in your eyes that you do not thinke him worthy of speciall attendance one day in a Weeke doth he call you now to Rest in his Bosome and will you now kick his Bowels despise this Love and spit in his Face doth he call upon you to spend this day in holinesse and will you spend it in Mirth and Sports and Pastimes and in all manner of licentiousnesse Hast thou wearied God with thine iniquities and thy selfe in thine iniquities all the weeke long for which God might justly cut thee off from seeing any more Sabbath and doth the Lord Jesus instead of recompencing thee thus call you back againe to your resting place and will you now weary the Lord againe that he cannot have rest or quiet for you one day in a Weeke Oh that we could mourne for these things And yet walke abroad the face of the whole earth at this day and then say where shall you finde almost Gods Sabbaths exactly kept viz. with meet preparation for them delight in them with wonderment and thankfulnesse to God after the enjoyment of them all the world knowes to whom the barbarous Turks do dedicate their Frydayes the Jewes also how they sanctifie their saturdayes to the Lord Iehovah indeed but not unto the Lord their God What account the Papists put upon the Sabbath's not only their writings which level it with all other Holy-dayes but also their loose
his time till Christs Ascension if since that time they bring it a peg lower and make it to be a humane Constitution of the Church rather then any Divine Institution of Christ Iesus and herein those that oppose the Morality of it by dint of argument and out of candor and conscience propose their grounds on which they remaine unsatisfied I do from my heart both highly and heartily honour and especially the labours of Master Primrose and Master Ironside many of whose Arguments and Answers to what is usually said in defence of the Morality of the day who ever ponders them shall finde them heavie the foundations and sinewes of whose discourses I have therefore had a speciall eye to in the ensuing Theses with a most free submission of what is here returned in answer thereto to the censure of better minds and riper thoughts being verily perswaded that whoever finds no Knots or Difficulties to humble his spirit herein either knows not himselfe or not the Controversie but as for those whose chiefe arguments are reproaches and revilings of embittered and corrupt hearts rather then solid reasons of modest minds I wholly decline the pursuit of such creatures whose weapons is their swell and not any strength and do leave them to his tribunall who judgeth righteously for blearing the eyes of the world and endeavouring to exasperate Princes and make wise men beleeve that this Doctrine of the Sabbath is but a late Novelty a Doctrine tending to a high degree of Schisme a phanatick Iudaizing like his at Tewksbury Sabbata sancta colo i. e. a peece of Disciplinary Policy to advance Presbytery a superstitious seething over of the hot or whining simplicity of an over-rigid crabbed precise crack-brain'd Puritanicall party the righteous God hath his little dayes of judgment in this life to clear up and vindicate the righteous cause of his innocent servants against all gainsayers and who sees not but those that will be blinde that the Lord hath begun to do something this way by these late broyles the controversie God hath with a Land is many times in defence of the controversies of his faithfull Witnesses the sword maintaines argument and makes way for that which the Word could not those plants which not many yeers since most men would not beleeve not to be of Gods planting hath the Lord puld up the three innocent Fire-brands so fast tyed to some Foxes tayles are now prety well quencht and the tayles almost cut off this cause of the Sabbath also the Lord Iesus is now handling God hath cast down the Crownes of Princes stained the Robes of Nobles with dirt and blood broken the Croziers and torne the Miters in peeces for the controversie of his Sabbath Jer. 17.27 he hath already made way for his Discipline also which they feared the precise Sabbath would introduce again by such a way as hath made all hearts to ake just according to the words never to be forgotten of Mr. Udal in his Preface to the Demonstration of Discipline The Councel of Matiscon imputed the irruption of the Goths into the Empire to the prophanation of the Sabbath Germany may now see or else one day they shall see that one great cause of their troubles is that the Sabbath wanted its Rest in the dayes of their quietnesse England was at rest till they troubled Gods Sabbath The Lord Iesus must reign the Government of his House the Laws of his Kingdom the Solemn days of his worship must be established the cause of his suffering and afflicted servants not of our late religious scorners at Ordinances Lawes and Sabbaths who are now at rest from their labours but in former times wept and prayed and petitioned and preacht and writ and suffered and dyed for these things and are now crying under the Altar must and shall certainly be cleared before men and Angels Heaven and earth shall passe away before one tittle of the Law much lesse a whole Sabbath shall perish But while I am thus musing me thinks no measure of tears are sufficient to lament the present state of times that when the Lord Iesus was come forth to vindicate the cause and controversie of Sion there should rise up other Instruments of spiritual wickednesses in high places to blot out the name and sweet remembrance of this Day from off the face of the earth the enemies of the Sabbath are now not so much malignant time-servers and aspiring brambles whom preferment principally byassed to knock at the Sabbath but those who have eaten bread with Christ a generation of professing people do lift up their heel against his Sabbath so that what could not formerly be done against it by Angels of darknes the old Serpent takes another course to effect it by seeming Angels of light who by a new device are raised up to build the sepulchres of those who persecuted the Prophets in former times to justifie all the books of sports the reading of them yea all the former present profanations yea scoffs scorns against the Sabbath day For as in former times they have Ceremonialized it out of the Decalogue yet by humane constitutiō have retained it in the Church so these of later times have spritualized it out of the Decalogue ye out of of all the Churches in the world For by making the Christian Sabbath to be only a spirituall Sabbath in the bosome of God out of Heb. 4. they hereby abolish a seventh dayes Sabbath and make every day equally a Sabbath to a Christian man This I hope will be the last but it is the most specious and fairest colour and banner that ever was erected to fight under against the Christian Sabbath and is most fit to deceive not only some sudden men of loose and wanton wits but especially men of spirituall but too shallow minds In times of Light as these are reputed to be Satan comes not abroad usually to deceive with fleshly and grosse forgeries and his cloven foot for every one almost would then discerne his haltings but with more mystical yet strong delusions and invisible chaines of darknesse whereby he bindes his captives the faster to the judgment of the great day And therefore the watchword given in the bright and shining times of the Apostle was to Try the Spirits and Believe not every Spirit And take heed of Spirits who indeed were only fleshly and corrupt men yet called Spirits because they pretended to have much of the Spirit and their doctrines seemed only to advance the Spirit the fittest and fairest cobwebs to deceive and intangle the world in those discerning times that possible could be spun out of the poysonfull bowels of corrupt and ambitious wit The times are now come wherein by the refined mysticall divinity of the old Monks not only the Sabbath but also all the Ordinances of Christ in the New-Testament are allegorized and spirituallized out of the world And therefore 't is no marvel when they abolish the outward Sabbath because of
a spirituall Sabbath in Christ if through Gods righteous judgment blinding their hearts they be also left to reject the outward Word because of an inward woâ—d to teach them and outward Baptisme and Lords Supper because of an inward Baptisme by the Holy Ghost and spirituall Bread from Heaven the Lord Christ Iesus and all outward Ordinances Ministries Churches because of an inward Kingdome and Temple and the Argument will hold strongly that if because they have an inward Sabbath of Rest in the bosome of Christ which I deny not that they may therefore cast away all externall Sabbaths they may then very well reject all outward Baptisme Lords Supper all Churches all Ordinances because herein there is also the inward Baptisme spirituall feeding upon Christ and inward Kingdome and Temple of God But thus they wickedly separate and sever what God hath joyned and may well stand together through the madnesse of which hellish practise I have long observed almost all the late and most pernicious errours of these times arise and those men who have formerly wept for Gods precious Sabbaths and Ordinances and have prayed for them and pleaded for them and have offered their lives in sacrifice for them and fought for them yea that have felt perhaps the comfort sweetnesse and blessing of Gods Sabbaths yea the redeeming and saving-power of Gods Ordinances to their owne soules yet through pretences of more spirituall enjoyments above and beyond and without all these they can part with these their old friends without weeping and reject them as polluted rags and fleshly formes and dark vailes and curtaines which must be drawne aside that so they may not hinder the true Light from shining in them This therfore is the reason why the love of manâ— at this day is grown cold toward the external Sabbath because the internall and spirituall Sabbath is now all in all And therefore many men walk either with bold consciences and will observe no Sabbath or else with loose consciences thinking it lawfull to observe it if men will injoyn it but noâ— thinking that they are tyed and bound therunto from any precept of God That place of Hebrews 4. which they so much stick to wants not light to demonstrate that the Sabbatisme there may well agree not onely with the internall but the outward Christian Sabbath but some of the ensuing Theses will serve to cleare up these things This onely I feare that because of these indignites done thus to Gods Sabbaths even by the under-workings of some of Gods owne people that the time hastens wherein if no man should speake yet the right hand of the sore displeasure of a provoked God by plagues and confusion upon the glory of all flesh will plead for his own Name and for that in speciall which is engraven upon the forehead of his holy Sabbaths Jerusalem remembred with regret of heart in the dayes of her affliction and misery all her pleasant things and especially this of the Sabbath Lam. 1.7 If the dayes of our rest and quietnesse cannot make us to relish the good things of his Temple in the fruition of our Sabbaths then doubt not of it but that the dayes of our affliction shall make a remnant to remember that they were pleasant things of all the mercies of God to Israel this is reckoned to be one of the greatest that he gave his Lawes to Israel Psal. 147.19 20. And of all Lawes this of the Sabbath For so the remnant of the Captivity acknowledged it Nehem. 9.14 who perhaps had far lower thoughts of it before their bondage And if the very making of it known be such a sweet mercy what then is the rest and peace of it the blessing and comfort of it for which I doubt not but many thousands are admiring God in heaven at this day And shall a shady imagination of an Every-day-sabbath make us sell away for nothing such a heavenly and precious season and make it common The Lord Iesus wisht his Disciples to pray that their flight from Jerusalem might not be in winter nor on the sabbath-Sabbath-day Matth. 24.20 accounting it a great misery that his people should lose the publike benefit through the disturbance of any of one sabbath-Sabbath-day for be it Iewish or Christian Sabbath I now dispute not sure I am it was a Sabbath-day which it seemes was to continue after Christs Ascension to the Father and therefore not wholly ceremonial And shall we account it no affliction or misery to fight or flie to ride or go to work or play to heare the Word in publike or stay at home upon the Sabbath-day Is it no mercy in these dayes to injoy many Sabbaths which was so sore a misery in Christs account and in the Apostles dayes to lose but one if mans heart be lost in the necessary cumbers of the weeke upon the Sabbath the Lord is wont to recall it again to him if any feare that the time of Grace is past the continuance of the Sabbaths the speciall seasons of grace confutes him if a mans soul be wearied with daily griefs and outward troubles the bosome of Iesus Christ which is in speciall wise opened every Lords day may refresh him and shall we have and professe so little love to such a time more precious then gold to humbled hearts as to cast away such a rich portion of precious time and make it common under a pretence of making every day a Sabbath which is either impossible to do or sinfull the loudest voice one of them of the love of Christ which now sounds in the world continually in the yeers of his people is this Come into my bosome ye weary sinners and enjoy your rest and the next voice to that is this of the Sabbath to call us off from all occasions and then to say to us Come to me my people and rest in my bosome of sweetest mercy all this day Which call would not be a mercy if it were every day for then our owne occasions must be neglected which the wise and fatherly providence of God forbids and spirituall work onely minded and intended which God did never command Nor should any marvel that the voyce of the Law should containe such a voyce of Love and therefore should not think that this controversie about the Law or for this one law of the Sabbath is unfit and unsutable to these Evangelicall and Gospel times for although the Law is dreadfull and full of terrour as considered without Christ and is to man fallen a voyce of words and a voice of terrour and feare which genders unto bondage yet as it is revealed with reference to Christ and a people in Christ so every Commandment doth spirare amorem as he speaks and breaths out Christs love for which the Saints cannot but blesse the Lord with everlasting wonderment that ever he made them to know these heart-secrets of his good will and love especially then when he writes them in their hearts and thereby gives
creation as the morality of a day 125 55. It is not in mans liberty to take any one of the seven dayes in a week to be the Christian Sabbath 126 56. A determined time is here required but not what nature but what counsel shall determine and consequently this or that seventh day 130 57. The force of Gods example in resting the seventh and working six dayes how far it extends 132 58. No reason that God must have a seventh yeer because he will have a seventh day 134 59. How a circumstance of time is capable of morality 137 60. The Law of the Sabbath is a Homogeneal part of the Moral Law and is therefore Moral and whether it be Moral in respect of the letter 138 61. Whether the Decalogue is said to be the Moral Law in respect of the greater part only 139 62. The Law of the Sabbath hath equal glory with all the other nine Morals and hath therefore equal morality 140 63. The Sabbath was given as a moral law to man in innocency 151 64. The Sabbath said to be sanctified Gen. 2 not meerly in a way of Destination or Anticipation 162 65. Adam in innocency might need a Sabbath 174 66. No types of Christ given to man in innocency 177 67. The Sabbath was no type in respect of its original institution 178 68. The Heathens by the light of corrupt nature had some kind of knowledge of the Sabbath 189 69. The Law of nature diversly taken and what it is 194 70. No argument to prove the Sabbath ceremonial because Christ appointed no special day for the Lords Supper 198 71. No argument to prove the Sabbath ceremonial because it is reckoned among the ceremonials 199 72. Christ is not said to be the Lord of the Sabbath because it was ceremonial 200 73. Though the Sahbath be made for man yet it is not therefore ceremonial 201 74. A fond distinction of the Sabbath in sensu mystico literali 202 75. Although we are bound to rest every day from sin yet we are not therefore to make every day a Sabbath 203 76. The Sabbath was not proper to the Jewes because they only were able as some say to observe the exact time of it 204 77. An answer to M. Carpenters and Heylins new invented argument against the morality of the Sabbath 206 FINIS PART I. The Morality of the Sabbath Wherin the chief Arguments used by Gomarus Mr. Primrose Mr. Ironside Mr. Broad with sundry others against it are briefly answered the reasons for it more fully cleared Wherein also the great Controversie whether the whole Moral Law contained in the Decalogue be a Rule of life to a Beleever is occasionally and distinctly handled THE MORALITY OF THE SABBATH Thesis 1. TIme is one of the most precious blessings which worthlesse man in this world enjoyes a jewell of inestimable worth a golden stream dissolving and as it were continually running downe by us out of one eternity into another yet seldome taken notice of untill it is quite passed away from us Man saith Solomon knowes not his time Eccles 9.12 It is therefore most just and meet that he who hath the disposing of all other things lesse precious and momentous should also be the supreme Lord and disposer of all our times Thesis 2. He who is the disposer of all our times is the soveraigne Lord of our persons also and is therefore the utmost and last end of both for if our persons and all our times bee of him they are then to be improved for him as he sees most meer Thesis 3. Now although all creatures in the world are of God and for God so that being of him they receive their being from him as their first efficient and being for him are therefore preserved and governed by him as their utmost end yet no other inferiour visible creature is set so near to God and consequently is not in that manner for God as man is Thesis 4. For although all inferiour creatures are made lastly for God yet they are made nextly for man but man havinâ— nothing better than himselfe between him and God therefore made both lastly and nextly for God and hence is that no inferiour Creature which comes out and issuâ—eth from God hath such a reflux and returne againe bacâ— unto God as man hath because in and by this reflux anâ— returne into him mans immortall being is eternally preâ—served like water running into the Sea againe from whence it first came Thesis 5. For whatever is set next and as it were contiguous to eâ—ternall is eternall Omne contiguum aeâ—erno spirituali est aâ—ternum say some and hence it is that the soule is eternall because it is made nextly for God and as it were conâ—tiguous to him The body also shall bee eternall beâ—cause contiguous to the eternall soule But no other inâ—feriour Creatures are thus eternall For although they bâ— made nextly for man yet so as that they are firstly for thâ— body which is of it selfe mortall and not eternall anâ— therefore not being contiguous to that which is spirituallâ— eternall are not so themselves and the reason of this iâ— because all inferiour Creatures as they come out from God so their motion is toward man for whom they aâ—â— nextly made and they go out strait forward from God as it were in a strait line toward man to the last end anâ— terme of which strait line when they are come in the serâ—vice of man they then cannot proceed any further and dâ— therefore perish and cease to be without reflecting or reâ—turning back againe immediately unto God But maâ— being made immediately and nextly for God hath therforâ— his motion so toward God as that he returnes immediatelâ— unto him againe and is not led in a strait line but led 〈◊〉 it were about in a circular motion and hence returning immediately to him he is hereby eternally preserved iâ— him for whom he is immediately made and unto whom hâ— is nextly contiguous as hath been said Thesis 6. Now although in this returne of man to God suppoâ—sing it to be internall regular and spirituall mans blesseâ— being once lost is hereby recovered and preserved in God yet when man is left unto himselfe the motions of his soul out of this circle in straying from God are innumerable and would be endlesse if God who set him next unto him selfe did not some time or other recall returne and â—ead him back again as it were in a heavenly circle into himself Thesis 7. Look therefore as when man hath run his race finished his course and passed through the bigger and larger circle of his life he then returnes unto his eternall rest so it 〈◊〉 contrived and ordered by divine wisdom as that he shall â—n a speciall manner returne unto and into his rest once â—t least within the lesser and smaller circle of every week â—hat so his perfect blessednesse to come might be foretasted every Sabbath day and so be begun
ever as hee would have that law preserved for ever which these safeguard but on the other side these judicialls which did safeguard ceremoniall laws which wee know were not perpetuall but proper to that Nation hence those judicials which compasse these about are not perpetuall nor universall the ceremonialls being pluckt up by their roots to what purpose then should their fences and hedges stand As on the contrary the morals abiding why should not their judicials and fences remaine The learned generally doubt not to affirme that Moses judicials binde all nations so farre forth as they containe any morall equity in them which morall equity doth appeare not onely in respect of the end of the law when it is ordered for common and universall good but chiefely in respect of the law which they safeguard and fence which if it bee morall it 's most just and equall that either the same or like judiciall fence according to some fit proportion should preserve it still because 't is but just and equall that a morall and universall law should bee universally preserved from whence by the way the weaknesse of their reasonings may bee observed who that they may take away the power of the civill Magistrate in matters of the first Table which once he had in the Jewish common-wealth affirm that such civill power then did arise from the judiciall and not from any morall law when as it 's manifest that this his power in preserving Gods worship pure from Idolatrous and prophane mixtures according to the judiciall lawes was no more but a fence and safeguard set about morall Commandments which fences and preservatives are therfore for substance to continue in as much power and authority now as they did in those dayes as long as such lawes continue in their morality which these preserve the duties of the first Table being also as much morall as those of the second to the preserving of which later from hurt and spoil in respect of their morality no wise man questions the extent of his power Thesis 43. If therefore the question be now made whether the law of the fourth Commandment be morall or no we must then remember that the true state of the question is not in this to wit Whether the law of the Sabbath be a principle of the light of nature knowne and evident of it selfe or at least such as every man that hath the use of reason may readily finde out without some externall revelation as Mr. Ironside injuriously states it wrastling herein with his own shadow with many others of his fellowship in this controversie For morality as hath been declared is of larger extent then such naturality But the question is whether it is one of those lawes which is therefore commanded because it is holy just and good in it selfe whether man see it by any previous light of corrupt nature I or no and being thus commanded as such a law whether it be not therefore of perpetuall and universall obligation binding all Nations and persons in all ages in their hearts lives manners to the observance thereof as a part of that holinesse we owe to God and which God requires of all men according to rules of morall equity or on the contrary whether it be not rather a typicall ceremoniall figurative and temporary precept binding onely some persons or that one Nation of the Jews for some time from the obedience of which law Christians in respect of any law of God are now exempted Thesis 44. For clearing up whereof it may not be amisse to take notice of the agreement at least in words herein on all hands even by those who oppose that morality of the Sabbath which we plead for All sides agree in this viz. That the law of this fourth Commandment concerning the Sabbath is morall But as the differences about the meaning of Tu es Petrus are many so here the difficulty lies to know how and in what sense and respect it may bee called morall for Master Ironside expressely consents in this viz. That all the Commandments of the Decalogue are morall but every one in his proportion and degree and so saith he is that of the Sabbath it is morall for substance but not for circumstance Master Primrose also when he is awake expressely confesseth thus much viz. That the Sabbath is morall in its foundation end marrow and principall substance and that a stinted time is morall and grounded on the principles of nature and therefore the Gentiles saith he had their set dayes of religion and this he tels us is ratified by the Gospel which commendeth to the faithfull the Assembling of themselves together for Word and Sacraments and consequently that they have appointed times to attend upon them wherein the word of God be read and preached as under the old Testament every Sabbath day nay he yields yet more viz. That not onely stinted times but that also there should be a convenient proportion and suitable frequency of time for Gods service now under the Gospell as under the Law and therefore affirmes that the Jewish annuall Feasts and new Moons being but once a yeare or once a moneth and so being rare and seldome could not teach us the convenient and most suitable frequency of Gods publick service as the Sabbath did which returned weekly and therefore he saith that the Commandment runs not thus viz. Remember to keep the new Moons but Remember to keep holy the Sabbath day So that by Mr. Primrose concession not onely a time but a stinted time not onely a stinted but also such a convenient proportion and suitable frequency of time as is once in seven dayes is morally holy by vertue of the fourth Commandment Gomarus also concludes that the publick worship of God required in the fourth Commandment cals for observation not onely of certain but also of sufficient dayes for worship and what these sufficient dayes bee is to bee gathered from the fourth Commandment viz. that they bee not more rare and lesse frequent then the weekly Sabbaths of the Israelites because if God as he shewes challenged a weekly Sabbath of a stiffe-necked people laden with the burden of many other Festivals and Ceremonies how then should Christians freed from their yoaks and burdens have them lesse frequent Master Breerwood also to the like purpose professeth That Christians should noâ— bee lesse devout and religious in celebrating the Lords day then the Jews were in celebrating their Sabbath and his reason labouring with some spice of a contradiction is this viz. because the obligation of our thankfulnesse to God is more then theirs although the obligation of his Commandment to us in that behalfe is lesse for I confesse it s beyond my shallownesse to conceive how the thankfulnesse should bee more and the Commandment lesse unlesse he will imagine some such popish work as exceeds the command Wallaeus comes almost quite over the threshold unto us and maintains upon solid arguments
will see themselves forced unto by the shifts and fallacies of the adversaries of the truth herein the Commandments of God are exceeding broad according to Davids measure Psalme 119 96. and very comprehensive and hence the generals include many particulars and sometime the particulars have a speciall respect to things more general as is evident in the second and fifth Commandment which Synechdoche Master Broad acknowledgeth to bee in all other commands except the Sabbath wherein he wil have no generall understood but onely a commandment to observe that particular day onely that so he may go one step further then some of his betters and utterly abolish the morality of this command but whether this Commandment is so narrowly restrained will appeare more fully in shewing the truth of this distinction out of the CoÌ„mandment more particularly Thesis 50. Those things first which are primarily and more generally morall and morally commanded are these three 1. That there be some solemne convenient time set apaâ—t for Gods worship 2. That this time be not any small pittance of time but a solemne day of worship bearing the most meet proportion to those dayes man hath for himselfe 3. That this day be not any day indefinitely which man sees meet but as 't is in the Commandment the Sabbath or Rest day which God himself interprets and determines to a seventh day Some of our Adversaries in this Controversie will not acknowledge any set time or day to be morall by vertue of this Commandment because they think that That particular seventh day from the creation is onely commanded but now abolished under the Gospel and it onely is commanded they say because it is onely expressed and made mention of in the Commandment I confesse that That particular seventh is expressed and pointed at but not onely expressed as wee shall shew in fit place but suppose it were granted that That seventh onely is expressed yet it will not follow that therefore a seventh day and consequently a day and consequently a time of worship is excluded for look as 't is in the second Commandment we see the worship of a graven Image is particularly forbidden and yet that which is more generall is also herein forbidden viz. the worship of God by humane inventions and why may not the like generall bee enjoyned by commanding that particular seventh in the fourth Commandment Others of our adversaries on the contrary acknowledge therefore that in this particular seventh which they make ceremoniall something more generall and morall is herein required but this generall they limit to a time or some day of worship but a seventh day which is more generall then that particular seventh yet lesse generall then a day or time they fly from this as from some serpent or bugbear and will not admit it as any thing generally morall in this Commandment But it is very observeable in this Controversie that upon the same grounds on which they would exclude this generall of a seventh from being morall they may as well exclude their owne generals viz. a time or a day from being morall for if they thinke it irrationall that because a particular seventh day is required that therefore a seventh day more generall cannot be commanded why is it not as irrationall upon the same ground to exclude a time a day also Surely a seventh day lyes nearer the bosome of a particular seventh and is of nearer kin to it then a day And I marvaile that they should gather a solemne time and day of worship which is more generall rather then a seventh out of that particular day as not possibly to be intended although in a manner expressed in the Commandment it selfe I know there are some who thinke that there is nothing generally morall in this Commandment but a seventh day which unlesse it bee well and warily explicated I then crave leave to concur thus farre with our adversaries viz. That a solemne time and a day of worship are generally morall in this command but not onely morall but that a seventh day also which God shall determine is generally yea principally morall also in this Commandment Thesis 51. First therefore That which is most generally morall in this command is that which is called Tempus cultus or the time of worship now this time must either be indeterminate time which necessarily attends all acts of worship and duties of piety or else determinate and solemne time Indeterminate time is not required here because to make a speciall commandment about such a time would be both needlesse and ridiculous for if it bee impossible that any duty should bee performed without such time then where-ever that duty is required the time which necessarily attends it must bee supposed and enjoyned in the same commandment Some determinate and solemne time is therefore herein generally though not onely commanded Thesis 52. T is a scruple to some to know to what commandment solemne time should be referred to which the answer is easie that the same things may bee referred in severall respects unto severall commandments and so may this Solemne time may be referred to the second Commandment where solemne worship in respect of the meanes of worship is required in some respect to the first Commandment which requiring us to acknowledge God as our soveraigne Lord and happinesse he would have us therefore to have some full scope of time to be serlous and solemnly taken up in the worship of him But it 's referred to this fourth CoÌ„mandment as it stands in a generall reference and relation to a seventh dayes Sabbath wherein this generall of solemne time is swallowed up and preserved and verily if the six days labour be required in the fourth Commandment in case it be done in reference to the seventh days rest much more all solemne time of worship as it stands in reference to a Sabbath day Thesis 53. The worship it selfe therefore is not required in this Commandment if only the time of worship be enjoyned and if ignorance or prejudice did not by asse and sway mens judgements from the naked and genuine meaning of each Commandment it would soon appear that the whole worship of God it selfe is contained in the three first Commandments and therefore nothing left that could possibly be enjoyned by the fourth but onely the time I know a time of worship may in some respect be called worship but the worship it selfe in all other respects is not required in this but in other Commandments for in the first Commandment we are to have God to be our God by love of him trust to him delight in him c. which nature as it were cals for if God be our God then all that which we call naturall worship is required here and if devised formes of worship bee forbidden in the second Commandment which are of humane invention and institution then all Gods instituted worship must bee commanded herein and if vaine and irreverent manner of worship be forbidden
Our Saviour indeed doth not speak particularly about the law of the Sabbath as he doth of killing and adultery c. but if therefore it be not morall because not spoken of here then neither the first second or fift command are morall because they are not expresly opened in this Chapter for the scope of our Saviour was to speak against the Pharisaicall interpretations of the Law in curtalling of it in making grosse murder to be forbidden but not anger adultery to be forbidden but not lust which evil they were not so much guilty of in point of the Sabbath but they rather made the Phylacteries of it too broad by overmuch strictnesse which our Saviour therefore elsewhere condemns but not a word tending to abolish this Law of the Sabbath Thesis 150. If therefore the Commandment is to be accounted morall which the Gospel reinforceth and commends unto us according to Mr. Primrose principles then the fourth Commandment may wel come into the account of such as are morall but the places mentioned and cleared out of the New Testament evince thus much The Lord Jesus comming not to destroy the Law of the Sabbath but to establish it and of the breach of which one Law he that is guilty is guilty of the breach of all Thesis 151. If the observation of the Sabbath had been first imposed upon man since the fall and in speciall upon the people of the Jews at mount Sinai there might be then some colour and reason to cloath the Sabbath with rags and the worn-out garments of ceremonialnesse but if it was imposed upon man in innocency not only before all types and ceremonies but also before all sin and upon Adam as a common person as a Commandement not proper to that estate nor as to a particular person and proper to himselfe then the morality of it is most evident our adversaries therefore lay about them here that they might drive the Sabbath out of Paradise and make it a thing altogether unknown to the state of innocency which if they cannot make good their whole frame against the morality of the Sabbath fals flat to the ground and therefore it is of no small consequence to clear up this truth viz. That Adam in innocency and in him all his posterity were commanded to sanctifie a weekly Sabbath Thesis 152. One would thinke that the words of the Text Gen. 2.2 3. were so plain to prove a Sabbath in that innocent estate that there could be no evasion made from the evidence of them for it is expresly said that the dâ—y the Lord rested the same day the Lord blessed and sanctified but we know he rested the Seventh day immediatly after the Creation and therefore he immediately blessed and sanctified the same day also for the words runne copulatively he rested the Seventh day and he blessed and sanctified that day but its strange to see not only what odde evasions men make from this cleare truth but also what curious Cabilismes and fond interpretations men make of the Hebrew Text the answer to which learned Rivet hath long since made which therefore I mention not Thesis 153. The words are not thus copulative in order of story but in order of time I say not in order of story and discourse for so things far distant in time may â—e coupled together by this copulative particle And as Mr. Primrose truly shews Exod. 16.32 33. 1 Sam. 17.54 but they are coupled and knit together in respect of time for it is the like phrase which Moses immediatly after useth Gen. 5.1 2. where t is said God created man in his Image and blessed them and called their names c. which were together in time so t is here the time God rested that time God blessed for the scope of the words Gen 2.1 2 3. is to shew what the Lord did that seventh day after the finishing of the whole creation in six daiâ—s and that is He blessed and sanctified it For look as the scope of Moses in making mention of the six daies orderly was to shew what God did every particular day so what else should be the scope in making mention of the seventh day unlesse it was to shew what God did then on that day and that is he then rested and blessed and sanctified it even then in that state of innocency Thesis 154. God is said Gen. 2.1 2 3. to blesse the Sabbath as he blessed other creatures but he blessed the creatures at that time they were made Gen. 1.22 28. and therefore he blessed the Sabbath at that time he rested Shall Gods work be presently blessed and shall his rest be then without any Was Gods rest a cause of sanctifying the day many hundred yeers after as our adversaries say and was theâ—e not as much cause then when the memory of the creation was most fresh which was the fittest time to remember Gods work in M. Primrose tels us that the creatures were blessed with a present benediction because they did constantly need it but there was no necessity he saith that man should solemnize the seventh as soon as t is made but as we shall shew that man did then need a speciall day of blessing so t is a sufficient ground of believing that then God blessed the day when there was a full and just and sufficient cause of blessing which is Gods resting it being also such a cause as was not peculiar to the Jews many hundred yeers after but common to all mankinde Thesis 155. The Rest of God which none question to be in innocency immediatly after the creation was either a naturall rest as I may call it that is a bare cessation from labour or a holy rest i. a rest set apart in exemplum or for example and for holy uses but it was not a naturall rest meerly for then it had been enough to have said that at the end of the sixt day God rested but we see God speaks of a day the seventh day God hath rested with a naturall rest or cessation from creation ever since the end of the first sixt day of the world untill now why then is it said that God rested the seventh day Or why is it not rather said that he began his rest on that day but that it is limited to a day Certainly this argues that he speaks not of naturall rest meerly or that which ex natura reâ— follows the finishing of his work for it 's then an unfit and improper speech to limit Gods rest within the ciâ—cle of a day and therefore he speaks of a holy rest then appointed for holy uses as an example for holy rest which may well be limited within the compasse of a day and hence it undeniably follows that if God rested in innocency with such a rest then the seventh day was then sanctified it being the day of holy rest Thesis 156. It cannot be shewn that ever God made himself an example of any act but that in the present
we suppose that these places be meant of the weekly Sabbath which some deny and rigidly urge them we may quickly presse blood instead of milke out of them and wholy abolâ—sh as Wallaeus well observes the observation of any Christian Sabbath but this one consideration of a type affixed to it to make it so far forth ceremoniall and therefore alteâ—â—ble which for substance is morall may be as a right thâ—ed to lead us into a way of truth in this great contoversie and to untie many knots which I see not how possibly they can be otherwise unloosed and therefore we may safely say that that Seventh day is abolished because it hath a type affixed to it but that a Seventh daies Sabbath is still continued wherein there is no type at all Thesis 182. If any say why was now the ceremony affixed washt off and removed after Christs comming and so that Seventh day still continued as we see publique prayer is still used but the type of incense removed and the first-borne still retaine that which is morall the type affixed to them being now abolished The reason of this is because there is a necessity of the being of both both prayer and first-born for publique prayer must be and first-born must be and they cannot be changed into any other but there was no necessity of the continuance of that first Seventh day to be the Sabbath nay there was some cause to change it and another day might be our Sabbath as wel as that first look therefore as the Lord could have kept the Temple at Ierusalem meerly as a place of worship which at this day in the generall is necessary and have washed and wiped off the typicall use of it in respect of Christ yet the wisdom of the Lord abolished the very being of the Temple because that place might be as well changed into another and least through the typicalnesse of it mans corrupt heart should abuse it so I may say concerning the Sabbath it did not sute with the wisdom of God to wipe off the ceremony affixed to that Seventh day when it might well be changed and so keep that day considering how apt mens ceremonious and superstitious hearts are to abuse such times or places unlesse the very types be abolished with the things themselves Thesis 183. 'T is true the Sabbath is called a sign between God and us Exod. 31.13 Ezek. 20.20 but it doth not follow that therefore it is originally significative and typicall for it may be only accidentall â—o by reason of a type and signe affixed yet upon narrow search of this place so much stood upon no type at all can hence be proved because a signe is mentioned for it is not necessary to think that that it is a typicall and sacramentall signe as circumcision and the Passeover were for it might be only an indicant sign and declarative as Num. 16.38 17.10 and as the fruits of Gods regenerating Spirit are signs of our translation from death to life 1 Ioh. 3 14. which signes still continue and if it be such a signe it is rather a strong argument for the continuance of the Sabbath then for any abolition or change thereof Thesis 184. The Sabbath being no visible signe of invisible grace it cannot therefore be any Sacramentall sign or typicall t is therefore an indicant and declarative signe of our communion with God and God with us of our interest in him and of his in us and therefore in those places Exod. 13.31 and Ezek. 20.20 where t is called a sign it is not made a signe simply and nakedly considered in it selfe as all Sacramentall and typicall signes be but it is so called in respect of our keeping of it or as it is observed and kept and therefore it runs in way of promise Ezek. 20.20 If ye hallow my Sabbaths they shall then be a signe between me and you and you shall know hereby that I am the Lord your God and although the Sabbath it selfe be called a signe Exod 31. yet it is explained vers 13. to be such a signe as to know hereby that the Lord our God sanctifies us and in Ezek. 20.20 that we may know hereby that he is the Lord our God for we know he is the Lord our God if he sanctifies us and that we are his people if we sanctifie or be sanctified of him and in this respect it becomes not onely a signe but a mutuall signe between God and us and in no other respect as Wallaeus would stretch it and hence it is that whoever makes a conscience of sanctifying the Sabbath aright shall not long want assurance of Gods love by this blessed signe Thesis 185. What type should be affixed to the Sabbath and of what it is thus typicall and significative is not a little difficult to finde out and being found out to prove it so to be in handling the Change of the Sabbath I shall positively set down what I apprehend only at the present it 〈◊〉 not be amisse to cast in a few negatives of what it is not for mens wits in imagining types and allegories are very sinfully luxurant unlesse God check them in such kinde of divinity Thesis 186. The type lies not in the day of worship for the greatest adversaries of the Sabbath place a morality therein nor doth it lie in a seventh day for though seven be made a number of perfection yet what sober minde ever made a type of seven more then of six or ten Some have made the week a short summary and epitome and resemblance of that old prophesie of the worlds continuance for 6000. yeares a thousand years being with God but as one day and the seventh thousand the great day of rest and peace to the weary world but this is a doubtfull assertion at best or if true yet it is not therefore properly a type or if it be yet not such a type as was to cease at the comming of Christ as our adversaries would have the Sabbath but when the Antitype is come of that seven thousand years If therefore it lies any where it is in it as in a rest day or a day of rest Thesis 187. Some make the rest of the Sabbath a type of Christs rest in the grave and if it could be proved I durst not oppose it but it is but gratis dictum affirmed by some godly learned who herein symbolize with Popish postillers who please themselves much in this and such like allegoricall significations of the Sabbaths rest For if Christ did neither enter into the state of rest till his resurrection nor into the place of rest untill his ascension how then could the rest of the Sabbath type out his rest in the grave which was part of his most heavy labour of humiliation Act. 2.24 and no part of his rest unlesse it was in respect of cessation therein from actions of naturall life but the rest of one day is very unfit to resemble and type
which notwithstanding may be morall although it be not so immediatly known Thesis 198. If we speak of the law of corrupt nature largely taken for that law which when 't is made known by divine determination and declaration is both sutable and congruous to naturall reason and equity we may then say that the Law of the Sabbath is according to the light of nature even of corrupt nature it self for do but suppose that God is to be worshipped and then these three things appear to be most equall 1. That he is not only to have a time but a speciall time and a fit proportion of time for worship 2. That it 's most meet that he should make this proportion 3. The Lord having given man six daies and taken a Seventh to himself mans reason cannot but confesse that it is most just to dedicate that time to God and for my own part I think that in this respect the law of the Sabbath was as fairly writ on mans heaâ—â— in innocency as many other morall laws which none question the morality of at this day but disputes about this are herein perhaps uselesse Thesis 199. The Sacrament of the Lords Supper may be administred meet circumstances concurring every Lords day nay upon the week daies often as they did in the primitive persecutions and hence our Saviour limits no time for it in the first institution thereof as he did for the Passeover of old but only this As oft as you doe it doe it in remembrance of me Hence it will follow that now under the Gospel there is no set Sabbath as M. Primrose would because our Saviour at the first institution of the Lords Supper limits no particular day for the celebration thereof as once he did for the Passeover for though there is an appointed speciall time as shall hereafter appeare for the publique exercise of all holy duties not being limited to those times but enlarged to other times also hence there is no reason why our Saviour should institute a set Sabbath when he instituted the Lords Supper as the proper time of the celebration thereof as it was in case of the Passeover Thesis 200. It is no argument to prove the Sabbath to be ceremoniall because it is reckoned among ceremonials viz. shew-bread and sacrifices as M. Primrose and Wallaeus urge it out of Mat. 12.1 2 3. for 1. upon the same ground fornication and eating of idolothytes are ceremoniall because they are ranked among ceremonials viz. bloud and things strangled Act. 15.29.2 upon this ground the Sabbath hath no morality at all in it no more then shew-bread and sacrifices which were wholly ceremoniall 3. The Sabbath is in the same place reckoned among things which are morall as pulling a sheep out of a pit upon the Sabbath day an act of humanity why may it not then be as well accounted morall 4. One may as well argue that the not keeping company with Publicanes and sinners was a ceremoniall thing because the Lord Jesus useth the same Proverbiall speech I will have mercy not sacrifice Mat. 9.13 upon which he defends the lawfullnesse of pulling the ears of corn upon the Sabbath day in this Mat. 12.15 the scope therefore of this place is not to shew the nature of the Sabbath day whether it be ceremoniall or morall but the lawfullnesse and morality of his act in eating the ears of corn upon this day and thus the arguments of our Saviour are very strong and convicting to prove the morality of such an act but no way to prove the ceremoniality of the Sabbath for that is the scope of our Saviour that mercy to the hungry is to be preferred before the Sacrifice of bodily resting upon the Sabbath M. Primrose indeed replies hereto and tels us that mercy is to be preferred before sacrifice or ceremoniall duties but not before morall duties and therefore Christ preferring it before the rest on the Sabbath the Sabbath could not be morall but we know that mercy in the second table is sometimes to be preferred before morall duties in the first table a man is bound to neglect solemn praier sometime to attend upon the sick it 's a morall duty to sanctifie some day for a Sabbath saith M. Primrose and yet suppose a fire be kindled in a town upon that day or any sick to be helped must not mercy be prefer'd before hearing the word which himself will acknowledge to be then a morall duty Thesis 201. When Christ is said to be Lord of the Sabbath Mat. 12.8 the meaning is not as if he was such a Lord as had power to break it but rather such a Lord as had power to appoint it and consequently to order the work of it for his own service M. Primrose thinks That he is said to be Lord of it because he had power to dispense with the keeping of it by whom when he would and that Christ did chuse to do such works upon the Sabbath day which were neither works of mercy or necessity nay which were servile which the Law forbade for Christ saith he as mediatour had no power to dispense with things morall but he might with matters ceremoniall and therefore with the Sabbath How far Christ Jesus might and may dispence with morall laws I dispute not now I think Biell comes nearest the truth in this controversie only this is considerable suppose the Sabbath was ceremoniall yet it 's doubtfull whether Christ Jesus who came in the daies of his flesh to fulfill all righteousnesse could abolish or break the law ceremoniall untill his death was past by which this hand-writing of Ordinances was blotted out Colos. 2.14 and this middle wall of partition was broken down Ephes. 2.14 15 16. But let it be yeelded that Christ had power to break ceremoniall laws then before his death yet in this place there is no such matter for the words contain a clear proof for the right observance of the Sabbath against the over-rigid conceptions of the superstitious and proud Pharisees who as they thought it unlawfull for Christ to heal the sick upon the Sabbath so to rub out and eat a few corn ears upon it although hunger and want and perhaps more then ordinary in the Disciples here should force men hereunto which was no servile work as Mr Primrose would but a work of necessity and mercy in this case and our Saviour proves the morality of it from the example of David eating the Shew-bread and those that were with him preferring that act of mercy before sacrifice and abstinence from Shew-bread and hence our Saviour argues That if they attending upon David might eat the Shew-bread much more his hungry Disciples might eat the corn while they attended upon him that day who was Lord of the Sabbath and that they might be the better strengthened hereby to do him service These things being thus where now is there to be found any reall breach of the Sabbath or doing of any
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
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-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
of the institution of it some time after that work was Past. Thesis 16. The sinne and fall of man having defaced and spoyled de jure though not de facto the whole worke of Creation as that learned Bishop well observes It was not so meet therefore that the Sabbath should be ever kept in respect of that work but rather in respect of this new Creation or Restoration of all things by Christ after the actuall Accomplishment thereof in the day of his Resurrection But look as God the father having created the world in six dayes he rested therefore and sanctified the seventh So this work being spoiled and marred by mans sin and the new Creation being finished and ended the Lord therefore rested the first day of the week and therefore sanctified it Thesis 17. The fourth commandment gives in the reason why God sanctified the seventh day from the Creation viz. because God rested on that day and as it is in Exod. 31.17 was refreshed in it that is took a complacency and delight in his 〈◊〉 so done and so finished But the sin of man in falling from his first Creation made God repent that ever he made man Gen. 6. and consequently the world for man and therefore it tooke off that complacency or rest and refreshing in this his work if therefore the Lord betake himselfe to work a new work new Creation or Renovation of all things in and by his Son in which he will for ever Rest may not the day of his rest be then justly changed into the first of seven on which day his rest in his new work began whereof he will never repent If the Lord vary his rest may not be vary the time and day of it nay must not the time and day of our rest be varied because the ground of Gods rest in a new work is changed Thesis 18. As it was no necessary duty therefore perpetually to observe that seventh day wherein God first rested because his rest on that day is now changed so also it is not necessary orderly to observe those six dayes of labour wherein He first laboured and built the world of which for the sin of man he is said to have repented yet notwithstanding though it be no necessary duty to observe those particular six dayes of labour and that seventh of Rest yet it is a morall duty as hath been proved to observe six dayes for labour and a seventh for Rest and hence it follows that although the Lord Christs Rest on the Day of his Resurrection the first day of the week might and may justly be taken as a ground of our rest on the same day yet his labour in the work of Redemption three and thirty yeers and upward all the dayes of his life and humiliation could not nor cannot justly be made the ground or example of our labour so as we must labour and worke thirty three yeeres together before we keep a Sabbath the Day of Christs Rest. Because although God could alter and change the Day of Rest without infringment of the Morality of the fourth Commandment Yet he could not make the example of Christs labour thirty three yeers together the ground or example of our continuance in our work without manifest breach of that Morall Rule viz. That man shal have six dayes together for labour the seventh for Rest. For man may rest the first day of the week and withall observe six dayes for labour and so keep the fourth Commandment but he cannot labour 33. yeers together and then keep a Sabbath without apparent breach of the same Commandment and therefore that Argument of Master Brabourne against 〈◊〉 Christian Sabbath meltâ— into Vanity wherein he urgeth an equity of the Change of the Dayes of our 〈◊〉 either three Dayes onely together as Christ did lie in the grave or 33. yeers together as he did all the dayes of his Humiliation in case we will make a Change of the Sabbath from the Change of the Day of Christs Rest. And yet I confesse ingenuously with him that if the Lord had not instituted the first Day of the week to be our Christian Sabbath all these and such like arguings and reasonings were invalid to prove a Change for mans reason hath nothing to do to Change dayes without Divine appointment and institution these things onely I mention why the wisdome of God might well alter the Day The proofs that he hath changed it shall follow in due place Thesis 19. The Resurrection of Christ may therefore be one ground not onely of the Sanctification of the Christian Sabbath but also a sufficient ground of the abrogation of the Jewish Sabbath For first the greater light may darken the lesse and a greater work as the Restoration of the World above the Creation of it may overshadow the lesse Ierem 23.7 8. Exod. 12.2 Secondly Mans sinne spoyled the first Rest and therefore the day of it might be justly abâ—ogated For the horrible wrath of God had been immediatly poured out upon man as might be proved and as it was upon the lapsed Angels and consequently upon all Creatures for mans sake if Christ had not given the Father Rest for whose sake the world was made Revel 4.11 and by whose meanes and mediation the World continues as now it doth Ioh. 5.22 Thesis 20. Yet although Christs Resurrection be one ground not onely of the Institution of the new Sabbath but also of the abrogation of the Old yet it is not the onely ground why the Old was abrogated For as hath been shewen there was some type affixed to the Jewish Sabbath by reason of which there was just cause to abrogate or rather as Calvin calls it to translate the Sabbath to another Day And therefore this dasheth another of Mr. Brabournes dreames who argues the continuance of the Jewish Sabbath because there is a possibility for all Nations still to observe it For saith he cannot we in England as well as they at Jerusalem remember that Sabbath Secondly rest in it Thirdly Keep it holy Fourthly keep the whole day holy Fifthly the last of seven Sixthly and all this in imitation of God Could no Nation saith he besides the Iewes observe these six things Yes verily that they could in respect of naturall ability but the question is not what men may or might do but what they ought to do and should do For besides the change of Gods Rest through the work of the Sonne there was a Type affixed to that Jewish Sabbath for which cause it may justly vanish at Christs death as well as other types in respect of the affixed Type which was but accidentall and yet be continued and preserved in another Day being originally and essentially Moral A Sabbath was instituted in Paradise equally honoured by God in the Decalogue with all other Moral Lawes foretold to continue in the dayes of the Gospel by Ezekiel and Isaiah Ezek. 43. ult Isa. 56.4.6 and commended by Christ who bids his people
pray that their flight may not be in the winter or Sabbath-day as it were easie to open these places against all Cavils and therefore it is for substance Moral Yet the word Sabbatisme Heb. 4.9 and the Apostles gradation from yeerely Holy-dayes to monthly new-moons and from them to weekly Sabbaths which are called shadowes of things to come Colos. 2.16 seemes strongly to argue some type affixed to those individual Sabbaths or Jewish seventh dayes and hence it is perhaps that the Sabbath is set among Moral Lawes in the Decalogue being originally and essentially Moral and yet is set among ceremonial Feast-dayes Levit. 23.2 3. because it is accidentally typical And therefore Mr. Brabourne need not raise such a dust and cry out Oh monstrous very strange what a mingle-mangle what a hâ—tch-potch have we here what a confusion and jumbling of things so farre distant as when Morals and Ceremonials are here mingled together No verily we do not make the fourth Commandment essentially Ceremonial but being acidentally so why may it notwithstanding this be mingled among the rest of the Morals Let one solid reason be given but away with words Thesis 21. If the question be what Type is affixed and annexed to the Sabbath I think it difficult to find out although mans wanton wit can easily allegorize and readily frame imaginations enough in this point Some thing it typified Christs Rest in the grave but I feare this will not hold no more then many other Popish conjectures wherein their allegorizing Postillers abound Bullinger and some others think that it was Typical in respect of the peculiar Sacrifices annexed to it which Sacrifices were Types of Christ Numb 28.9 And although much might be said for this against that which Mr. Brabourne replies yet I see nothing cogent in this for the multiplying of Sacrifice which were 〈…〉 on this Day proves rather a specialty of worshipping God more aboundantly on this Day then any Ceremonialnesse in it for if the offering of Sacrifices meerly should make a day Ceremonial why did it not make every Day Ceremonial in respect of every dayes offering of the Morning and Evening Sacrifice Some think that our Rest upon the Sabbath not God the Fathers Rest as Mr. Brabourne turnes it was made not onely a resemblance but also a Type of our Rest in Christ of which the Apostle speaks Heb. 4.3 which is therefore called a Sabbatisme vâ—r 9. or a keeping of a Sabbath at the word signifies What others would inferre from this place to make the Sabbath to be meerly Cermonial and what Mr. Brabourne would answer from hence that it is not at all Ceremonial may both of them be easily answered here again as already they have been in some of the former Theses Some scruples I see not yet through about this text inforce me herein to be silent and therefore to leave it to such as think they may defend it as one ground of some affixed Type unto the Jewish Sabbath Thesis 22. Learned Iunius goes before us herein and points out the Type affixed to that Sabbath For besides the first institution of it in Paradise he makes two other causes which he calls Accessory or affixed and added to it 1. One was Civill or Civil that men and beasts might rest from their toilsome labour every week 2. Ceremoniall or Ceremonial for their solemne Commemoration of their deliverance out of Egypt which we know typified our deliverance by Christ Deut. 5.15 Some think indeed that their deliverance out of Egypt was upon the Sabbath day but this I do not urge because though it be very probable yet it is not certaine onely this is certaine that they were to Sanctifie this Day because of this their Deliverance and 't is certaine this Deliverance was Typical of our deliverance by Christ and hence 't is certaine that there was a Type affixed to this Sabbath and because the Scripture is so plain and expresse in it I 〈◊〉 inclined to think the same which Iunius doth that this is the Type rather then any other I have yet heard of against which I know many things may be objected onely it may be sufficient to clear up the place against that which Mr. Brabourne answerâ— to it Thesis 23. The Deliverance 〈◊〉 of Egypt saith he is not 〈…〉 as the ground of the Institution of the Sabbath but onely as a motive to the observation thereof as it was more generall in the Preface to the Decalogue to the obedience of every other command which notwithstanding are not Ceremonial for God saith I am the Lord who brought thee out of Egypt therefore keepe thou the first the second the third the fifth the sixth as well as the fourth Commandment and therefore saith he we may make every Commandment Ceremonial as well as the Sabbath if the motive of deliverance out of Egypt makes the Sabbath to be so This is the substance and sinewes of his discourse herein and I confesse its true their Deliverance out of Egypt was not the first ground of the institution of it but Gods Rest after his six dayes labour yet it was such a ground as we contend for viz. a secondary and an annexed or affixed ground And that it was not a Motive only to observe that day as it is in the Preface to the Decalogue but a superadded ground of it may appear from this one consideration viz. because that very ground on which the Lord urgeth the observation of the Sabbath in Exod. 20.11 it is wholly left out in the repetition of the Law Deut. 5.15 and their deliverance out of Egypt put into the rome thereof for the ground in Exod. 20.11 is this Six daies God made Heaven and Earth and rested the seventh day and sanctified it but instead of these words and of this ground we finde other words put into their roome Deut. 5.15 Remember thou wast a servant in the Land of Egypt and that the Lord brought thee out thence with a mighty hand therefore the Lord thy God commandeth thee to Keepe the Sabbath Which seems to argue strongly that these words are not a meer Motive but another ground of the observation of the Sabbath And why might not the generall Motive in the Preface of the Decalogue serve as a sufficient Motive to the obedience of this Commandment if there was no more but a Motive in these words of Deutr. and therefore I suppose this was also the ground and affixed Type unto the Jewish Sabbath Thesis 24. But still the difficulty remains for Master Brabourne will say that those were but humane reasons but what ground is there from Scripture for the institution of another Sabbath as well as of the abrogation of the old which if it be not cleared I confesse this cause sinks here therefore let it be again observed that we are not to expect such evidence from Scripture concerning this Change as fond and humorous wit sometimes pleads for In this controversie namely That Christ should 〈◊〉
with 〈◊〉 and 〈◊〉 as it were upon Mount Zion and proclaime by word or writing in so many expresse words That the Iewish Sabbath is abrogated and the first day of the week instituted in its roome to be observed of all Christians to the end of the world For t is not the Lords manner so to speak in many other things which concerne his Kingdome but as it were occasionally or in way of History or Epistle to some particular Church or people and thus he doth concerning the Sabbath and yet Wisdomes mind is plain enough to them that understand Nor do I doubt but that those Scriptures which are sometimes alledged for the Change of the Sabbath although at first blush they may not seeme to heare up the weâ—ght of this cause yet being throughly considered they are not onely sufficent to stablish modest minds but are also such as may 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or stop the mouths even of wranglers themselves Thesis 25. I doe not thinke that the exercise of holy duties on a Day argues that such a Day is the Christian Sabbath Day for the Apostles preached commonly upon the Jewish Sabbath sometime upon the first day of the week also and therefore the bare exercise of holy duâ—ies on a day is no sufficient Argument that either the one or the other is the Christian Sabbath for then there might be two Sabbaths yea many Sabbaths in a week because there may be many holy duties in severall dayes of the week which we know is against the Morality of the fourth Commandment Thesis 26. Yet notwithstanding although holy duties on a Day doe not argue such a Day to be our Sabbath yet that Day which is set apart for Sabbath services rather then any other Day and is honoured above any other Day for that end surely such a day is the Christian Sabbath Now if it may appear that the first Day of the week was thus honoured then certainly it is to be accounted the Christian Sabbath Thesis 27. The Primitive patterne Churches thus honoured the fiâ—st Day of the weeke and what they practised without reproof that the Apostles who planted those Churches enjoyned and preached unto them so to do at least in such weighty matters as the Change of Dayes of preferring one before that other which the Lord had honoured before and what the Apostles preached that the Lord Jesus commanded Matth. 28.20 Go teach all Nations that which I Command you unlesse any shall think that the Apostles sometime went beyond their Commission to teach that to others which Christ never commanded which is blasphemous to imagine for though they might erre in practise as men and as Peter did at Antioch and Paul and Barnabas in their contention yet in in their publike ministry they were infallibly and extraordinarily assisted especially in such things which they hold forth as patterns for after times if therefore the Primitive Churches thus honoured the first day of the week above any other day for Sabbath services then certainly they were instituted and taught thus to do by the Apostles approving of them herein and what the Apostles taught the Churches that the Lord Iesus commanded to the Apostles So that the approved practise of the churches herein shewes what was the Doctrine of the Apostles and the Doctrine of the Apostles shewes what was the command of Christ so that the sanctification of this Fiâ—st Day of the week is no humane tradition but a Divine institution from Christ himselfe Thesis 28. That the Churches honoured this Day above any other shall appeare in its place as also that the Apostles commanded them so to doe Yet Mr. Primrose saith that this latter is doubtful and Mr. Ironside not questioning the matter fals off with another evasion viz. That they acted herein not as Apostles but as ordinary Pastours and consequently as fallible men not only in commanding this Change of the Sabbaâ—h but in all other matters of Church government among which he reckons this of the Sabbath to be one which he thinks were imposed according to their private wisdome as most fit for those times but not by any Apostolicall Commission as concerning all times But to imagine that matters of Church-government in the Apostles dayes wete coats for the Moon in respect of after-times and that the form of it is mutable as he would have it I suppose will be digested by few honest and sober minds in these times unlesse they be byassed for a season by politick ends and therefore herein I will not now contend oneâ—y it may be considered whether any private spirit could abolish that Day which from the beginning of the world God so highly honoured and then honour and advance another Day above it and sanctifie it too as shall be proved for religious services Could any do this justly but by immediate dispensation from the Lord Christ Jesus and if the Apostles did thus receive it immediately from Christ and so teach the observation of it they could not then teach it as fallible men and as private Pastors as he would have it a pernicious conceit enough to undermine the faith of Gods elect in many matters more weighty then this of the Sabbath Thesis 29. To know when and where the Lord Christ instructed his Desciples concerning this Change is needlesse to enquire It is sufficient to beleeve this that what the Primitive Churches exemplarily practised that was taught them by the Apostles who planted them and that whatsoever the Apostles preached the Lord Christ commanded as hath been shewen Yet if the Change of the Sabbath be a matter appertaining to the Kingdome of God why should we doubt but that within the space of his forty dayes abode with them after his Resurrection he then taught it them for 't is expressely said that He then taught them such things Acts 13. Thesis 30. When the Apostles came among the Jewes they preached usually upon the Jewish Sabbaths but this was not because they did thinke or appoint it herein to be the Christian Sabbath but that they might take the fittest opportunity and season of meeting with and so of preaching the Gospel to the Jewes in those times For what power had they to call them together when they saw meet or if they had yet was it meet for them thus to do before they were sufficiently instructed about Gods mind for setting apart some other time and how could they be sufficiently and seasonably instructed herein without watching the advantage of those times which the Jewes yet thought were the only Sabbaths The dayes of Pentecost Passeover and houres of prayer in the Temple are to be observed still as well as the Iewish Sabbath if the Apostles preaching on their Sabbaths argues the continuance of them as Mr. Brabourne argues for we know that they preached also and went up purposely to Ierusalem at such times to preach among them as well as upon the Sabbath dayes look therefore as they laid hold upon the
Sabbath strictly till they were better instructed as they did all other Jewish ceremonies also For Lydia is expressely said to be one who worshipped God befoâ—e Paul came Master Brabourne tels us they were no Iewish Proselytes because they had no Iewish Synagogue and therefore they were faine to goe out of the City into the Fields beside a River to pray I confesse the Text saith that they went out to a River side where prayer was wont to be made but that this was the open Fields and that there was no Oratory house or place of shelter to meet and pray in this is not in the Text but its Master Brabournes comment and glosse on it But suppose it was in the open Fields and that they had no Synagogue yet will it follow that these were not Iewes might not the Iewes be in a Gentile City for a time without any Synagogue especially if their number be but small and this small number consist chiefly of women as it seemes this did whose hearts God touched leaving their husbands to their owne waies If they were not Iewes or rather Iewish Proselyâ—es why did they choose the Sabbath day which the Iewes so much set by rather then any other to pray and worship God together in But verily such answers as these wherewith the poor man abounds in his Treatise make me extreamly fear that he rather stretcht his Conscience then was acted by a plaine deluded Conscience in this point of the Sabbath Thesis 34. It remains therefore to prove that the first Day of the week is the Christian Sabbath by Divine institution and this may appeare from those three texts of Scripture ordinarily alledged for this end I. Acts 20.7 II. 1 Cor. 16.2 III. Revel 1.10 Which being taken joyntly together hold these three things 1. That the first Day of the week was honoured above any other day for Sabbath services in the Primitive Churches practise as is evident Acts 20.7 2. That the Apostles commanded the observation of this Day rather then any other for Sabbath-services as is evident 1 Cor. 16.1 2. 3. That this day is holy and sanctified to be holy to the Lord above any other day and therefore it hath the Lords name upon it an usual signe of things Holy to him and therefore called the Lords Day as is evident Revel 1.10 but these things need more particular explication Thesis 35. In the first of these places Acts 10.7 these particulars are manifest 1. That the Church of Troas called Disciples publikely and generally now met together so that it was no private Church-meeting as some say but generall and open according as those times would give leave 2 That this meeting was upon the first day of the week called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which phrase although Gomarus Primrose Heylin and many others go about to translate thus viz. upon one of the dayes of the week Yet this is sufficient to dash that Dream besides what else might be said viz That this phrase is expounded in other Scriptures to be the first day of the week Luke 24 1. Iohn 20 1. but never to be found throughout all the Scriptures expounded of one day in the week Gomarus indeed tels us of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luke 5.17 8.22 20.1 which is translated quodam die or a certain day but this will not help him for this is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as 't is in this place 3. That the end of this meeting was Holy Duties viz. to break bread or to receive the Lords Supper as the phrase is expounded Acts 2.43 which was therefore accompanied with preaching the word and prayer Holy preparation and serious meditation about those great mysteries Nor can this breaking of Bread be interpreted of their Love-feasts or common Suppers as Gomarus suspects For their Love-feasts and common Suppers were not of the whole Church together as this was but in several houses as Mr. Cartwright proves from Acts 2.46 And although the Corinthians used their Love-Feasts in publike yet they are sadly reproved for it by the Apostle 1 Cor. 11.12 and therefore he would not allow it here 4. 'T is not said that Paul called them together because he was to depart the next day or that they purposely declined the Lords Supper till that day because then Paul was to depart as Master Primrose urgeth but the text speaks of it as of a time and Day usually observed of them before and therefore it is said that when they came together to break bread and Paul therefore took his opportunity of preaching to them and seemes to stay purposely and wait seven dayes among them that he might communicate with them and preach unto them in this ordinary time of publike meeting and therefore though he might privately instruct and preach to them the other seven dayes yet his preaching now is mentioned in regard of some speciall solemnity of meeting on this Day 5. The first Day was honoured above any other Day for these Holy Duties or else why did they not meet upon the last Day of the week the Iewish Sabbath for these ends For if the Christian Churches were bound to observe the Iewish Sabbath why did they not meet then and honour the seventh Day above the first day considering that it was but the day before and therefore might easily have done it more fitly too had that seventh day been the Christian Sabbath 6. Why is the first Day of the week mentioned which is attributed onely in the New Testament to the Day of Christs resurrection unlesse this day was then usually honoured and sanctified for Holy Duties called here breaking of bread by a Synecdoche of a part for the whole and therefore comprehends all other Sabbath Duties For there is no more reason to exclude prayer preaching singing of Psalmes c. because these are not mentioned then to exclude drinking of Wine in the Sacrament as the blinde Papists do because this neither is here made mention of Master Primrose indeed tels us that it may be the first Day of the week is named in respect of the Miracle done in it upon Euâ—ichus But the Text it plaine the time of the meeting is mentioned and the end of it to break Bread and the Miracle is but brought in as a particularly event which happened on this day which was set apart first for higher ends 7. Nor is it said in the Text that the Church of Troas meâ— every day together to receive the Sacrament as Master Prâ—mrose suggests and that therefore this action of breaking Bread was done without respâ—ct to any particular or special Day it being performed every Day For I do not finde that the Primitive Church received the Lords Supper every day for though it be said Actsâ— â—2 That the Church continued in the Apostles Fellowship and breaking of Bread yet it is not said that they broke Bread every day they are indeed said to be daily in the Temple verse 46.
but not that they brake Bread every day in the Temple or from house to house or if they should yet the bâ—eaking of Bread in this verse is meant of Common not Sacred Bread as it is verse 42. where I think the Bread was no more Common then their continuance in the Apostles Droctrine and Fellowship was Common and therefore in this 46. verse the phrase is altered and the Original word properly signifies ordinary Bread for common nourishment And yet suppose they did receive the Sacrament every day yet here the breaking of Bread is made mention of as the opus diei or the speciall businesse of the day and the day is mentioned as the special time for such a purpose and hence no other day if they break Bread in it is mentioned and therefore it s called in effect the day of meeting to break bread Nor do I finde in all the Scripture a day distinctly mentioned for holy duties as this first day of the week is wherein a whole people or Church meet tâ—gether for such ends but that day was Holy the naming of the particular day for such ends implies the Holinesse of it and the time is purposely mentioned that others in after times might purposely and specially observe that Day 8 Nor is it said that the Disciples met together the night after the first day but it s expressely said to be upon the first day of the week and suppâ—se as Mr. Brabourne saith that their meeting was noâ— together in the morning but onely in the evening time to celebrate the Lords Supper a little before the shutting in of the day yet it s a sufficient ground for conscience to observe this day above any other for holy services although every part of the day be not filled up with publike Church duties for suppose the Levites on the Jewish sabbath should do no holy publike duty on their own Sabbath untill the day was farre â—pent will Mr. Brabourne argue from thence that the Jewish Sabbath was not wholly holy unto God But againe suppose the latter part of the day was spent in breaking of Bread yet will it follow that no other part of the day was spent before either in any private or publique holy duties possibly they might receive the Lords Supper in the evening of this Sabbath for the time of this action is in the general indifferent yet might they not spend the rest of the morning in publike Duties as we know some do now in some Churches who are said to meet together to break Bread the latter part of this day and yet sanctifie the Sabbath the whole day before Suppose it be not expressely said that they did shut up shopwindwes at Troas and forsake the Plough and the Wheele and abstaine from all servile work yet if he beleeves that no more was done this day but what is expressely set downe Mr. Brabourne must needs see a pitiful face of Christ in the Lords Supper and people comming â—ushing upon it without any serious examination or preparation or singing of Psalms because no such Duties as these are mentioned to be upon this Day 9. Lastly Master Primrose like a staggering man knowes not what to fasten on in answer to this place therefore tels us that suppose it was a Sabbath yet that it might be taken up from the Churches Liberty and Custome rather then from any Divine institution But besides that which hath been said to dasht his Dreame Thes. 27. the falsenesse of this common and bold assertion will appeare more fully in the explication of the second text 1 Cor. 16.1 2. which now followes wherein it will appeare to be an Apostolical and therefore a Divine Institution from Jesus Christ. Thesis 36. In the second of the places therefore alledged 1 Cor. 16.1 2. These things are considerable to prove the first day in the week to be the Christian Sabbath and that not so much by the Churches practise as by the Apostles precept For 1. Although it be true that in some cases Collections may be made any day for the poore Saints yet why doth the Apostle here limit them to this day for the performance of this Duty they that translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon one day of the week do miserably mistake the phrase which in Scripture phrase onely signifies the first day of it and beat their forheads against the maine Scope of the Apostle viz. to fixe a certaine day for such a Duty as required such a certaine time For they might by this translation Collect their Benevolences one day in foure or ten yeers for then it should be done one day in a week 2 The Apostle doth not onely limit them to this time but also all the Churches of Galatia verse 1. and consequently all other Churches if that be true 2 Cor. 8.13 14. wherein the Apostle professeth he pressâ—th not one Church that he may ease another Church but that there be an equality and although I see no ground from this Text that the maintenance of the Ministry should be raised every Sabbath day for Christ would not have them reckoned among the poore being labourers worthy of their Hire and although this Collection was for the poore Saints of other Churches yet the proportion strongly holds that if there be ordinary cause of such Collections in every particular Church these Collections should be made the first day of the week much more carefully and religiously for the poore of ones own Church and that in all the Churches of Christ Jesus to the end of the world 3. The Apostle doth not limit them thus with wishes and counsels onely to do it if they thought most meet but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 verse 1. as I have ordained or instituted and therefore bindes their consciences to it and if Paul ordained it certainly he had it from Christ Jesus who first commanded him so to appoint it who professeth that what he had received of the Lord that onely he commanded unto them to do 1. Cor. 11.23 4. If this day had not been more holy and more fit for this work of Love then any other day he durst not have limited them to this Day nor durst he have honoured this Day above any other in the weeke yea above the Iewish seventh Day For we see the very Apostle tender alway of Christian Liberty and not to binde were the Lord leaves his people free for thus doing he should rather make snares then Lawes for Churches 1 Cor. 7.27.35 and go expressely against his own Doctrine Galat. 5.1 who bids them stand fast in their Liberty and that in this very point of the observation of dayes Galat. 4.10 But what fitnesse was there on this Day for such a service Consider therefore 5. That the Apostle doth not in this place immediatly appoint and institute the Sabbath but supposeth it to be so already as Mr. Primrose is forced to acknowledge and we know Duties of Mercy and Charity as
and the Lord allows it nay it would be sin and idlenesse in many not to doe it besides that sleep and rest which is to be taken in the night it is in ordine or in reâ—erence to Day-labour and is as a whet thereunto and in this respect the whole weekly night as well as the day is for labour as the sleep we take on Sabbath night is in ordine or with respect to spirituall rest and so that whole naturall day is a day of spirituall rest It is therefore a vain thing for any to make the nights of the six working daies to be no part of the six working daies because they say they are given to man to rest and sleep in for upon the same ground they may make the Artificiall daies no daies of labour neither because there must be ordinarily some time taken out of them to eat drink and refresh our weak bodies in Thesis 17. If Nehemiah shut the gates of the City when it began to be dark least that night time should be prophaned by bearing burdens in it then certainly the time of night was sanctified of God as well as the day to say that this act was but a just preparation for the Sabbath is said without proofe for if God allows men six daies and nights to labour in what equity can there be in forbidding all servile worke a whole night together which God hath allowed man for labour and although we ought to make preparation for the Sabbath yet the time and measure of it is left to each mans Christian liberty but for a civill Magistrate to impose twelve houres preparation for the Sabbath is surely both against Christian liberty and Gods allowance also Again Nehemiah did this lest the men of Tyre should occasion the Jews to break the Sabbath day by bringing in wares upon that night so as if that night therefore had not been part of the Sabbath they could not therâ—â—y provoke the Jews to prophane the Sabbath day by which Nehemiah tels them they had provoked the wrath of God Thesis 18. A whole naturall day is called a day though it take in the night also because the day-light is the chiefest and best part of the day and we know that the denomination of things is usually according to the better part but for Mr. Brabourne to affirm that the word Day in Scripture is never taken but for the Artificiall day or time of Light is utterly â—alse as might appeare from sundry instances it may suffice to â—ee a cluster of of seven daies which comprehended their nights also Exod. 12.15 18 19.41 42. Thesis 19. To affirme that the Sabbath day onely comprehends the Day-light because the fiâ—st Day in Gen. 1 began with morning light is not only a bad consequence supposing the ground of it to be true but the ground and foundation of it is as certainly false as to say that Darknesse is Light for its evident that the first day in Genesis began with that darknesse which God calls Night Psal. 4.5 and to affirme that the first Day in Genesis 1. begins with morning Light is as grossely false as it is apparently true that within six Daies the Lord made Heaven and Earth Ex. 20 11. for before the creating of that Light which God calls Day the Heavens and with them the Angels and the Earth or fiâ—st matter called the Deepe which was overspread with Darknesse were created either therefore the Lord did not create the World in six Dayes or t is untrue that the first day in Genesis began with morning Light and I wonder upon what grounds this notion should enter into any mans head for though God calls the light Day and the darkenesse Night as we shall doe when speake of the artificiall Day yet withall he called the Evening of the morning the first day and what was this Evening and Morning Surely it s all that space of time wherein the Lord did his first dayes work now it s evident that part of the first Daies work was before God created the light and what though evening be oftentimes taken for the latter part of the Daylight yet it s too well known to those who have waded the deepe in this controversy that it is oftentimes taken not only for the bound between light and Darkenesse 1. e. the end of light and beginning of darknesse Ios. 10.26 27. Psal. 104.23 but also for the whole time of darknesse as t is here in this first of Genesis and as we shall prove in due place and therefore to affirm that the Hebrew word used by Moses for evening not to be naturally applyable to the Night because it signifies a mixture of light and darknesse in the Notion of it is a grosse mistake for the Hebrew word Gnereb doth not signifie a mixture of light and darknesse but onely a mixture because it is the beginning of darkenesse wherein all things seeme to be mixed and compounded together and cannot be clearly and distinctly discerned in their kinds and colours if Buxtorfius may be believed as is also evident Is. 29.15 and to affirm that the Day is before the Night even in this first of Genesis because Moseâ— sometimes sets the Day before the Night it may seeme 〈…〉 an Argument as to say that the Evening is before the Morning because Moses here sets the Evening before the Morning but this will not seeme rationall to them who make the Evening to comprehend the latter part of the Day-light and the Morning the first part of it Lastly to make the Light to begin the day because the time of light is a certaine principle of compuâ—ation the space of darknesse before that light was created being unknown is all one as if one should affirme that the time of Day-light was not the beginning of the Day because the space of that is also as much unknown For if we know that darknes was before light though we may not know how long it continued yet we do know certainly that the first Day began with darknesse and that this darknesse and light made up the space of 24 houres or of a naturall day as in al other daies works of creation and which is sufficient to break down this principle viz. that the first Day in Genesis began with Morning Light Thesis 20. Some say the Sabbath is significative of Heaven and therefore it onely comprehends the day light which is fit to signifie the lightsome Day of Heaven which darknesse is not but why may not Night-time signifie Heaven as well as Day-time for Heaven is a place of rest and the night is the fittest time for rest after our weary labours in the day Who teacheth men thus to allegorize how easily a thing is it thus to abuse all the Scripture and yet suppose it should signifie Heaven yet why may not the Sabbath continue the space of a naturall as well as of an artificiall Day considering that the naturall Day of the World or of
both Hemispheres consists onely of light which these men say is significative of Heaven Thesis 21. We may and do sanctifie time by sleeping on the Sabbath night as well as by shewing workes of mercy and doing workes of necessity upon the Sabbath Day or as we may do by eating and drinking for to take moderate sleepe is a worke not only of necessity but also of mercy to our selves and therefore to abolish the Sabbath Night from being any part of the Sabbath because we cannot as some think sanctifie time by sleeping no more then by working is very unsound Thesis 22. Moses indeed tells the people Ex. 16.23 that to morrow is the Lords Sabbath but he doth not say that the day time onely was the only time of the Sabbath or that the Day light begins and ends the Sabbath but he mentions that time because on that Daylight of the seventh Day they were apt and inclined to go out as in other daies to gather manna and so to breake the Sabbath and it is as if we should say to one who was ready to ride out on the Sabbath morning about wordly occasions Do not stir out for to morrow is the Sabbath that so we may hereby prevent the breach of the Sabbath in that thing especially at that time wherein one is most inclined so to do Thesis 23. To imagine that the Sabbath must be contained within the bounds of Daylight because Christ Iesus arose at breake of day Mat. 28.1 is of no more force then as if one should conclude the containment of it within the bounds of some darknesse and twylight for its evident that he arose about that time Thesis 24. There is no more necessity of sanctifying a day and a halfe by beginning the day at Evening then by beginning it at Morning light for thus some argue for what is said of the Evening of both Hemisphers that the second Evening would begin 12 houres after the first if the Sabbath was sanctified to begin at the Evening of both Hemispheres and so there would be a day and halfe sanctified the like I say may be averred of the morning supposing that both Hemispheres should begin their Sabbath at the Morning of both Hemispheres but we know that the Sabbath Day is sanctified to begin and end according to the setting and rising Sun in each Hemisphere and Longitude of places respectively Thesis 25. If Evening Morning light and night made up every day the Creation why shall we think but that the Sabbath day also consisted of the same parts and if the whole world was made in six Daies and these Daies be only such as consist of Day-light when then was the third Heaven and Chaos made which did exist before light those Fathers and Schoolemen who set such narrow bounds to the Day had need consider of it least their answer be like his who hearing a simple Preacher desiring the continuance of the life of the King so long as Sun and Moone endured and being askt if that should be so when should his son raigne he replyed it may be the Preacher thought that he might rule by Candle-light Thesis 26. Suppose therefore that there was no publick worship in the Temple as one objecteth among the Iewes in the Night-time yet it will not follow from hence that the Sabbath was to continue no longer then Day-light for the Sabbath might be sanctified privately in the Night as well as more publickly in the Day and thus the Iewes were wont to sanctifie their Sabbaths and so should we Is. 30.29 Psal. 63.7 Psal. 92.2.3 Thesis 27. T is true that its very good to prepare for and end the Sabbath with holy affections yet if a seventh part of weekly time be due to God as six parts of it are due to us thorow the goodnesse of God then let God be glorified as God and the whole day allowed him as his Day let Caesar have his due and God his Thesis 28. Others allow the Lord his whole time but they thinke that he hath fixed the beginning of it at the gates of midnight which Midnight they call morning or Morning Midnight or midnight Morning and therefore they imagine out of Gen. 1. that the Morning was halfe Night wherein time began and halfe Day six houres Night from midnight to six and six houres day from six to midday and by the same proportion the Evening to begin at midday and so to continue six houres Day from 12 to six and six houres Night from six to midnight and therefore they say that God is said to stretch the North uppon the empty Iob. 26.7 because first beginning of the notion of time began from the North point when darknesse was first upon the face of the deepe and from this North point in the Revolution of the Heavens we do account it midnight as being opposite to the South which in the course of the Sun is at midday and therefore also they say that Evening is never taken in all the Scripture for the whole Night but as Evening begins at Midday so Morning begins at Midnight Thesis 29. But if the first day and consequently the Sabbath day should begin at midnight it were meet to give a demonstration that this first darknesse should continue just six houres or halfe the time of such a night when the Sun is in the AEquinoctiall but although it be certaine that the first time began in darknesse yet it s wholly uncertaine whether this darknesse continued but six houres Zanchius and many others have very good cards to shew that this first darknesse continued a compleat night of 12 houres others on the other hand make it far lesse certaine it is it continued some considerable space of time in that it hath the name of Night put upon it but that it should be just six houres neither can mans reason demonstrate it nor hath God in any Scripture revealed it but it is a meere uncertainty and therefore an ill foundation for setling the beginnning of the Sabbath upon Thesis 30. Some would prove the Sabbath to begin at Midnight because Christ arose at Midnight and he arose at Midnight because Sampson a Type of Christ carried away the gates of Gaza at midnight Iudg. 16 3. but such allegoricall reasonings were fit tooles for blind Monkes in former times to delude the simple people with I suppose men are wiser now then to be fed with wind and chaffe and to build their faith upon cozening allegories of humane wit by which as the blind Monkes of old did feede the people so the Familists now deceive the world both which are the fruits of Gods heavy curse upon their hearts who because they did not love the truth to seed upon it are therefore fed with vanity of mind Thesis 31. T is true Paul Preached till midnight Acts 20.7 but doth it hence follow that the Sabbath was to end at midnight no verily for the beginning and end of the Sabbath is not measured
went before And I confesse the argument is strong and undeniable as the words lie under the glosse We must therefore enquire more narrowly into the true translation of the words and their meaning Thesis 55. That therefore which we translate the end of the Sabbath is in the Original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which words are variously translated we shall onely observe that the Gr. word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath a double signification in frequent use among Greek writers 1. Sâ—mewhile it signifies Late Time or the extream and last time of the continuance of any thing as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. the late time or latter time of the Day 2. Sometime it signifies a long Time after as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. a long time after the Trojan war Now in this place it is to be translated and in this latter sence thus A long time or a good while after the Sabbath was ended as it began to dawn to â—hâ— first day of the week c. which interpretation if it be made good will clear up this difficulty viz. that the Jewish Sabbath did not end at the dawning of the First day of the week but long before nor indeed durst I incline to this interpretation if I did not see the Evangelists the best interpreters one of another making the same to my hand Thesis 56. For first Mark who writ after Matthew and is best able to interpret his words expresly saith that the Sabbath was past when the women came to the Sepulchre his words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Sabbath being past Mar. 16. 1. Hence therefore if Matthews words should be translated Late on the Sabbath or towards the end of the Sabbath then the Sabbath was not already past as Mark affirms but drawing toward an end Mark therefore telling us that the Sabbath was ended and yet not telling us when it ended why should we not Harmonize the Evangelists by Mathews words which tels us that it was long before 2. The time of the coming of some of the women to the Sepulchre as it was upon the first day of the week so it was some time within the night and hence Mark tels us it was very early Mark 16.2 which cannot be at the rising of the Sun onely when t is said also that they came to the Sepulchre for that is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 valde mane or very early Again Luke tels us that it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 very early or in the depth of the night for so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 frequently signifies the time of the night when Cocks crow I forbear to instance in Greek Writers because the Evangelist Iohn clears up this most fully who expresly saith that it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it being yet dark and though it be said Mark 16.2 that the women came to the Sepulchre about rising of the Sun yet Piscator and others interpret that of their last actuall coming to it their preparation for it being very early while it was yet dark night and it seems there was two comings by several of them to the Sepulchre for its evident that Mary who had most affection came to the Sepulchre while it was yet dark the rest of them possibly preparing thereunto However the Evangelists be reconciled this is evident that the first stirring of the women about that work from which they abstained upon the Sabbath day was very early in the depth of the morning Darknesse before the Day-light when some would begin the Christian Sabbath and from hence it follows 1. That if the Sabbath was not past even before this dark time of the night began but rather ended when the first day of the week began to dawn then it will follow that these holy women did not rest the Sabbath according to the Commandment for we see they are this night busie about those things which they did forbear to do because of the Sabbath Luke 23.52 2. Hence it will also follow that if the Sabbath was not ended before this dark time of the night but onely at the dawning of the Day-light then our Saviour could not arise from the dead the First day of the week but within the dark night of the Jewish Sabbath for Mary came when it was dark and the Lord Christ was risen before she came and how long before no man can tell but its evident that Christ arose the first day of the week Mark 16.9 and therefore the Sabbath was ended long before 3. If therefore the Sabbath was past at the dark time of the night how then can the Sabbath begin at morning Light and if it was past when it was thus dark when then could the Sabbath end but when this night did first begin and if this was so it was then truly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a good while after the Sabbath was ended when this dawning toward the first day began according to the interpretation given Thesis 57. It is true indeed that this time of darknesse is called morning and hence some would infer that the Sabbath begins in the morning but suppose it be so called yet it is not called morning Light at which time they plead the Sabbath should begin and it is improperly called Morning because as hath been formerly shewn it is preparatively so men usually preparing them for the work of the Day-light following Morning is also frequently taken in Scripture for any early time Eph. 3.5 and so this night of the first day of the week wherein the women arose to their work was an early time and therefore called morning Again suppose a double morning be acknowledged as there was a double evening yet it will not follow that this morning belongs onely to the day following for it may belong to the night before for as where there are two evenings spoken of the former belongs to the day the latter to the night so if we grant two mornings the latter morning may belong to the day ensuing and the former to the Night preceding if therefore any plead for the beginning of the Sabbath at the morning light these places of the Evangelist will not bear them out in it it being dark morning when Christ arose if they say it begins in the dark morning then let them set exactly the time of that dark morning wherein Christ arose and when they would begin it but no wit of man I feare is able to demonstrate this Thesis 58. And surely its of deepe consideration to all those who would have the beginning of the Sabbath to be just at the time of the Resurrection of Christ on the morning That not any one of the Evangelists do set forth or ayme to set forth the exact time of Christs Resurrection they tell us indeed the exact time of the womens preparation and comming to the Sepulchre and of the Earthquake and feare of the Souldiers and that these things were done in the morning but none of them
darkenesse is not so called Night but the separated darkenesse Gen. 1.3 when God separated the light into one Hemisphere and darknesse into another Thesis 84. But this arguing is almost against the expresse Letter of the Text Gen. 1. wherein it is most evident that light was created after darknesse had bin some time upon the face of the deepe which darknesse cannot be part of the Day-light no more then blindnesse is a part of sight and therefore is a part of the Night before this conceived separated darkenesse could exist Beside the separation of darknesse from light doth not make any new darkenesse which is a new denominated darkenesse but is the same darkenesse which was at first onely the separation is a new placeing of it but it gives no new being to it Thesis 85. Suppose also that light and darknesse are contraria privantia yet 't is not true either in Philosophy or Divinity that the habit must alway actually goe before the privation in the same subject for the privation may be first if it be in subjecto capaci i. e. In a subject capable of the habit for silence may be before speech in a man and blindnesse and deafenesse in a man who never saw nor heard a word because man is a subject capable of both and so here darknesse might be before light because this subject of the first matter was capable of both Thesis 86. Nor is it true in Divinity that the darkenesse and light were at first separated into two Hemispheres or if they were yet what orthodox Writer affirmes that the supposed separated darkenesse onely is called Night Thesis 87. For looke as the darkenesse did overspread the whole Chaos and all the dimensions of it at the same time why might not the light the habit be extended as far as was the privation before and that at the same time there being no globe or dense body of earth and waters existing as now they doe at that time created and consequently no opake and solid body to divide betweene light and darkenesse and so to seprate them into two Hemispheres as by this meanes it is at this day unlesse we imagine miracles without necessity and that God then miraculously did it when there was no necessity of it For the Element of fire being figuratively called light it being as Iunius shewes proprietas essentialls ignis being also created in the superiour part of the vast Chaos might therefore be cast downe by a mighty hand of God there being no ordinary meanes of Sun or Stars yet created to do it into all the inferiour Chaos and so make day And the ascending of this light upwards againe might make it to be Night and therefore although God separated between light and darkenesse yet this separation seâ—mes to be rather in respect of time then in respect of place or two Hemispheres for the light when it was east downe separated and scattered the darkenesse and so excluded it so that when there was light there was no darknesse when darkenesse there was no light and thus they succeeding and excluding one another the Lord is said to separate them one from another but not into two imagined Hemispheres by which imagination of two Hemispheres it will be also very difficult to set downe when it was day and when it was night at this time of the Creation because in respect of one part of the Chaos it might be called day in respect of the other Hemisphere of the Chaos it might be called night and therefore it seems more suitable to the truth that the descending of the Light made day thorowout the whole Chaos remaining and the ascending of it to its proper place successively made night which as it answers many curious questions about the nature and motion of this light so it yeelde a more then probable argument that if the day-light continued twelve houres which none question why should not each night continue as long and therefore that the first darknesse did continue such a time before the creation of the Light Thesis 88. But suppose this locall separation into two Hemispheres was granted yet it will not follow from hence that this separated darknesse onely is called night and that the darkenesse before was no part of it for if the day and night began at the imagined division of light and darknesse then this division being in an instant of time neither could the day be before the night nor the night before the day but both exist and begin together and then it will follow that the beginning of the first day was neither in the morning nor evening in darknesse nor light in night nor day but that it began in the morning and evening day-light and dark night together which is too grosse for any wise man to affirm nor would the God of Order do it Againe if the first darkenesse which was prâ—eexistent to this Hemisphericall light and darknesse was no part of the night then much lesse was it any part of the first day-light and so no part of the naturall day which if any should affirm they must deny the creation of the world in six dayes for its evident that the Heavens and Earth were made in the time of the first darknesse Thesis 89. To say that this first darknesse was part of the morning and did belong to the morning-light as now some time of darknesse in the the morning is called morning and therefore is called the womb of the morning Psal. 110.2 is a meer shift to prove the beginning of time to be in the morning and an evasion from the evidence of truth For 1. This first darknesse must either be the whole night consisting as the light did of about twelve houres and then it cannot possibly be called morning or belong thereunto or it must be part of the night and that which came after the light another part of it and then we may see a monstrous day which hath part of its night before it and part after it beside its contrary to the Text which makes the whole morning together and the whole evening together the whole day-light together and so the whole night together 2. That darknesse which by an improper speech we make to belong to the morning in our ordinary account is the latter part of the night or of the darknesse but we read not in all the Scripture nor is it suitable to any solid reason to make the first beginning of Night or darknesse as part of the morning Now this first darknesse which is the beginning of darknesse is called night at least is the beginning of night and therefore cannot be called morning but evening rather as we usually call the first beginning of darknesse after day light Thesis 90. That expresse Commandment Lev. 23 32. to celebrate the Ceremoniall Sabbath from Even to Even doth strongly prove the beginning of the morall Sabbath at the same time for why else is it called a Sabbath of rest but because
Sabbath did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 draw on shine forth Luke 23.54 now this shining or breaking forth of the Sabbath cannot be meant of the day light morning shining forth for its a meare dream to think that Ioseph should be so long a time in doing so little work from Saturday in the afternoon untill the next morning light onely in taking of Christ from the Crosse wrapping him in Linnen and laying him in his own Sepulchre which was not far off but neer at hand also Iohn 19.42 The shining forth of the Sabbath also stopâ— the women from proceeding to annoint Christs Body after they had brought their Spices and therefore if the shining forth of the Sabbath had been the morning after they might certainly have had sufficient time to do that work in the shining forth therefore of this Sabbath was in the latter evening in which the Sabbath began and it s said to shine forth by a metaphor because it did then first appear or draw on or as Piscator and sundry others think because about that time the stars in Heaven and the Lamps and Candles in houses began to shine forth which is just then when darknesse is predominant which is the beginning of the Sabbath at evening time 2. If that evening had not begun the Sabbath why did not the women who wanted neither conscience nor affection nor opportunity annoint his body that evening but defer it untill the night after what could stop them herein but onely the conscience of the Commandment which began the Sabbath that evening 3. Either the Sabbath must begin this evening or they did not rest the Sabbath according to the Commandment for if they began to keep the Sabbath at morning light then if they rested according to the Commandement they must keepe it untill the next morning light after but its manifest that they were stirring and in preparing their Oyntments long before that even in the dark night before the light did appeare as hath been formerly shewn Thesis 99. Why the women did not goe about to embalme Christs body the beginning of the dark evening after the Sabbath was past but staid so long a time after till the dark morning cannot be certainly determined perhaps they thought it not suitable to a rule of God and prudence to take some rest and sleep first before they went about that sad work and might think â—he morning more fit for it then the dark evening before when their sorrowfull hearts and spent spirits might need mercy to be shewn them by taking their rest awhile first They might also possibly think it offensive to others presently to run to the embalming of the dead as soon as ever the Sabbath was ended and therefore stayed till the dark morning when usually every one was preparing and stirring toward their weekly work Thesis 100. The Lord Christ could not lie three daies in the grave if the Sabbath did not begin at evening and for any to affirm that the dark morning wherein he arose was part of this first day and did belong thereunto is not onely to overthrow their own principles who begin the Sabbath at the beginning of day light morning but they also make the beginning of the Sabbath to be wholly uncertain for who can tell at what time of this dark morning our Saviour arose Thesis 101. T is true there are some parts of the habitable world in Russia and those Northern Countries wherein for about a moneths time the Sun is never out of sight now although they have no dark evening at this time yet doubtlesse they know how to measure their naturall daies by the motion of the Sun if therefore they observe that time which is equivalent to our dark evenings and sanctifie to God the space of a day as t is measured by the circling Sun round about them they may then be said to sanctifie the Sabbath from even to even if they do that which is equivalent thereunto they that know the East West South North points do certainly know when that which is equivalent to evening begins which if they could not do yet doubtlesse God would accept their will for the deed in such a case Thesis 102. If therefore the Sabbath began at evening from Adams time in innocency till Nehemiahs time and from Nehemiahs time till Christs time why should any think but that where the Jewish Sabbath the last day of the week doth end there the Christian Sabbath the first day of the week begins unlesse any can imagine some Type in the beginning of the Sabbath at evening which must change the begining of the day as the Type affixed did change the day or can give demonstrative reasons that the time of Christs Resurrection must of necessity begin the Christian Sabbath which for ought I see cannot be done And therfore it is a groundlesse assertion that the reasons of the change of the day are the same for the change of the beginning of it and that the chiefe of the reasons for the evening may be as well applyed against the change of the day it selfe as of the time of it But sufficient hath been said of this I shall onely adde this that there is no truth of Christs but upon narrow search into it hath some secret knots and difficulties and so hath this about the beginning of the Sabbath t is therefore humility and self-deniall to follow our clearest light in the simplicity of our hearts and to wait upon the Throne of grace with many tears for more cleare discoveries untill all knots be unloosed FINIS THE SANCTIFICATION OF THE SABBATH WHEREIN The true Rest of the Day together with the right manner of Sanctifying of the Day are briefly opened BY THOMAS SHEPARD Pastor of the Church of Christ at Cambridge in New-England The fourth Part. LONDON Printed for Iohn Rothwell 1650. The generall Contents upon the Sanctification of the Sabbath 1. THe word Sabbath what it signifies Thesis 1. 2. All weekly labour for the Rest of the Sabbath Thesis 2. 3. The Rest of the Sabbath the meanes for a higher end Thesis 3. 4. As strict a Rest now required as was formerly among the Iewes and those places cleared which seeme contrary Thesis 4 5. 5. What worke forbidden on the Sabbath Day Thesis 10. 6. Servile worke forbidden and what is a servile worke Thesis 11 12. 7. The holinesse required upon the Sabbath in five things Thesis 14. 8. A lamentation for prophanation of the Sabbath The Sanctification of the Sabbath Thesis 1. THe word Sabbath properly signifies not common but sacred or holy Rest. The Lord therefore enjoyns this Rest from labour upon this day not so much for the Rest sake but because it is a Medium or means of that holinesse which the Lord requires upon this day otherwise the Sabbath is a day of idlenesse not of holinesse our cattell can rest but a common rest from labour as well as we and therefore its mans sin and shame if he
improve the day no better then the beasts that perish Thesis 2. And as the rest of the Day is for the holinesse of it so is all the labour of the Week for this holy rest that as the end of all the labour of our lives is for our rest with Christ in Heaven so also of the six daies of every weeke for the holy Rest of the Sabbath the twilight and dawning of Heaven For the eighth Commandement which would not have us steale commands us therefore to labour for our Families and comforts in all the seasons of labour This fourth command therefore which not onely permits but commands us to labour six daies must have another respect in commanding us to labour and a higher end which cannot be any thing else but with respect to the Sabbath that as we are to watch unto prayer so we are to worke unto the Sabbath or so worke all the Weeke day that we may meet with God and sanctifie the Sabbath day Thesis 3. As therefore the holinesse of the Sabbath is morall because it is the end of the day so is the Rest of the Sabbath the immediate means to that end morall also Looke therefore what ever holy duties the Lord required of the Iewes which were not ceremoniall the same duties he requires of us upon this day so what every Rest he required of them for this end he exacts of all Christians also Thesis 4. Those that make the Sabbath ceremoniall imagine a stricter Rest imposed upon the Iewes then Christians are now bound unto because they place the ceremonialnesse of the Sabbath in the strict Rest of it but we are bound to the same Rest for substance of it and the ground for a stricter rest then we are bound unto will be found too light if well pondered Thesis 5. For though it be sayd that the Iewes might not bake nor seeth meat upon this day Exod. 16.23 no nor make a fire upon it Ex. 35.3 no nor gather sticks upon it without Death Numb 6.15.30 all which things Christians now may lawfully do yet none of these places will evince that for which they are alledged Thesis 6. For first it is not said Exod. 16.23 bake and seeth that to day which may serve you next day but that which remains viz. which is not sod nor baked lay it up untill the Morning and consequently for the morrow of the next day which being thus laid up I doe not finde that they are forbidden to bake or seeth that which remaines upon the next day but rather if they must use it the next day they might then bake it or seeth it that day also as they did that of the sixt day and without which they could not have the comfortable use of it upon the Sabbath day indeed it was as unlawfull to grind and beate the Manna in Mills and Morters mentioned Numb 11 8. upon this day as now to thrash and grind Corne this day the meale therefore which did remaine is not forbidden to be baked or sod upon this day nor would Gods speciall and miraculous providence appeare in preserving it from wormes and stinking if there had been any bâ—king of it the day before and not rather upon the Sabbath Day Thesis 7. Although also they were forbidden to kindle fire upon this lay Exod. 35.3 in respect of some use yet they are not forbidden so to do in respect of any use whatsoever For there was fire kindled for the Sabbath sacrifices and it would have bin a breach of the rule of mercy not to kindle a fire for the sick and weake in the wildernesse Nehemiah also a man most strict and zealous for the Sabbath yet had such provision made every day as could not be drest nor eaten without some fire upon the Sabbath day Neh. 5.18 and the Sabbath not being a fast but a feast in those times as well as those hence it s not unsutable to the time to have comfortable provisions made ready provided that the dressing of meaâ— be not an ordinary hindrance to publike or private duties of holinesse upon this day Exod. 12.16 this kindling of the fire here forbidden must therefore be understood in respect of the scope of the place viz. not to kindle a fire for any servile work no not in respect of this particular use of it viz. to further the building of the Sanctuary and Tabernacle made mention of in this Chapter for it s said whosoever shall do any worke therein 1. any servile worke which is more proper for the weeke time shall be put to death verse 2. there is therefore either no dependance of these words in the third verse with those in the second or else we must understand it of kindling fires restrictively for any servile worke which is there forbidden not only the Iewes but us Christians also Thesis 8. The man that gathered sticks on the Sabbath Numb 15.30 was put to death what for gathering of sticks onely why then did not the just God put them to death who were the first offenders and therefore most fit to be made examples who went out to gather Manna upon this day Exod. 1â— This gathering of sticks therefore though little in it selfe yet seemes to be aggravated by presumption and that the man did presumptuously breake the Sabbath and therefore it s generally observed that this very example followes the Law of punishing a presumptuous transgressor with death in this very Chapter and though it be said that they found a man gathering sticks as if it were done secretly and not presumptuously yet we know that presumptuous sins may be committed secretly as well as openly though they are not in so high a degree presumptuous as when they are done more openly the feare of the Law against Sabbath breakers might restrain the man from doing that openly which before God was done proudly and presumptuously and though Moses doubted what to do with the man who had that capitall Law given him before against Sabbath breakers yet they might be ignorant for a time of the full and true meaning of it which the Lord here seemes to expound viz. that a Sabbath breaker sinning presumptuously is to be put to death and although it be doubted whether such a Law is not too rigorous in these Times yet we do see that where the Magistrate neglects to restraine from this sinne the Lord takes the Magistrates work into his own hand and many times cuts them off suddenly who prophane his Sabbath presumptuously and t is worth enquiring into whether presumptuous Sabbath breakers are not still to be put to Death which I doubt not but that the Lord will either one day cleare up or else discover some specialty in the application of this judiciall Law to that Polity of the Iewes as most fit for them and not so universally fit for all others in Christian Common-vvealths but this latter I yet see no proofe for nor doe I expect the clearing up of the other while
unworthy to come into it cannot but infinitely and excessively prize that love of Jesus Christ this day to come and enter into his rest and lie in his very bosome all the day long and as a most loving friend loth to part with them till needs must and that the day is done Thesis 18. The fourth is This holinesse ought not onely to be immediate speciall and constant but all these holy duties are thus to be performed of us as that hereby we may enter into Rest so as that our soules may finde and feele the sweet of the true Rest of the Sabbath and therefore it must be a sweete and quieting holinesse also for the Sabbath is not only called a Sabbath of Rest in respect of our exemption from bodily labour but because it is so to be sanctified as that on this day we enter into Rest or such a fruition of God as gives rest to our soules otherwise we never sanctifie a Sabbath aright because we then fall short of this which is the maine end thereof untill we come so to seeke God as that we finde him and so finde him as that we feele Rest in him in drawing neare to him and standing before him that as God after his six daies labour did Rest and was refreshed in the fruition of himselfe so should we after our six daies labour also be refreshed in the presence of the Lord That in case we want meanes upon the Sabbath yet he may be in lieu of them unto us and in case we have them and finde but little by them conveyed to us yet that by that little we may be carried on the wings of faith beyond all meanes unto that Rest which upon this day we may find in his bosome that as Christ after his labours entred into his Rest Heb 4. so we ought to labour after the same Sabbatisme begun here on earth but perfected in Heaven that after all the weary steps we tread and sinnes and sorrowes we finde all the weeke yet when the Sabbath comes we may say returne unto thy Rest oh my soule The end of all labour is rest so the end of all our bodily and spirituall labour whether on the weeke-daies of Sabbath day it should be this Rest and we should never think that we have reached the end of the day untill we Taste the Rest of the Day nor is this Rest a Meteor in the Ayre and a thing onely to be wisht for but can never be found but assuredly those who are wearied with their sinnes in the weeke and wants on the Sabbath and feele a neede of rest and refreshing shall certainly have the blessing viz. the Rest of these seasons of refreshing and rest and the comforts of the Holy Ghost filling their hearts this day Isa. 10.2 3 4. Isa. 56.5 6 7 8. Isa. 58.13 14. Psal. 36.7 8. Not because of our holinesse which is spotted at the best but because of our great high Priests holinesse who hath it written upon his forehead to take away the iniquity of all our holy Offerings Ex. 28.36.38 and who hath garments of grace and bloud to cover us and to present us spotlesse before the face of that God whom we seeke and serve with much weakenesse and whom at last we shall finde when our short daies worke here is done and our long looked for Sabbath of glory shall begin to dawn Thesis 19. Now when the Lord hath inclined us thus to Rest and sanctifie his Sabbath what should the last act of our holinesse be bvt diffusive and communicative viz. in doing our utmost that others under us or that have relation to us that they sanctifie the Sabbath also according to the Lords expresse particular charg in the Commandement Thou thy Sonne thy Daughter thy Servants the Stranger within thy Gates the excellency of Christs holinesse consists in making us like himsele in holinesse the excellency and glory of a Christians holinesse is to endeavour to be like to the Lord Christ therein our Children Servants Strangers who are within our Gates are apt to prophane the Sabbath we are therefore to improve our power over them for God in restraining them from sinne and in constraining them as farre as we can to the holy observance of the Rest of the Sabbath least God impute their sinnes to us who had power as Eli in the like case to restrain them and did not and so our Families and Consciences be stained with their guilt and bloud Thesis 20. And if superiours in Families are to see their Gates preserved unspotted from such provoking evils can any thinke but that the same bond lies upon Superiours in Common Wealths who are the Fathers of those great Families whose subjects also are within their Gates and the power of their Jurisdictions the Civill Magistrate though he hath no power to impose new Lawes upon the Consciences of his subjects yet he is bound to see that the Lawes of God be kept by all his Subjects provided alwaies that herein he walke according to the Law and Rule of God viz. that 1. Ignorant Consciences in cleare and momentous matters be first instructed 2. Doubting Consciences have sufficient means of being resolved 3. Bold and audacious Consciences be first forewarned hence it is that though he hath no power to make Holy daies and to impose the observation of them upon the Consciences of his subjects because these are his own Lawes yet he may and should see that the Sabbath Day the Lords holy Day that this he observed because he doth but see to the execution of Gods Commandement herein By what Rule did Nehemiah not onely forbid the breach of the Sabbath but did also threaten bodily punishment upon the men of Tyre although they were Heathens yet were they at this time within the Gates and compasse of his Jurisdiction Nehem. 13.21 certainly he thought himselfe bound in conscience to see that the Sabbath should not be prophaned by any that were within his Gates according to this fourth Commandement If Kings and Princes and civill Magistrates have nothing to do in matters of the first Table and consequently must give any man liberty to Prophane the Sabbath that pretends Conscience why then doth Ieremy call upon Princes to see that it be not prophaned with promise of having their Crownes and Kingdomes preserved from wrath if thus they do and with threatning the burning up and consuming of City and Kingdome if this they do not Ieremy 17.19.25.27 If civill Magistrates have nothing to do herein they then have nothing to do to preserve their Crownes Kingdomes Sceptets Subjects from fire and Bloud and utter ruine Nehemiah was no Type of Christ nor were the Kings of Israel bound to see the Sabbath kept as Types of Christ but as nursing Fathers of the Common-Wealth and because their own subjects were within their Gates and under their power and therefore according to this morall Rule of the Commandement they were bound not onely to keepe it themselves but
to see that all others did so also 'T is true civill Magistrates may abuse their power judge amisse and thinke that to be the command of God which is not but we must not therefore take away their power from them because they may pervert it and abuse it we must not deny that power they have for God because they may pervert it and turne the edge of it against God for if upon this ground the Magistrate hath no power over his Subjects in matters of the first Table he may have also all his feathers pul'd from him and all his power taken from him in matters of the second Table for we know that he may work strange changes there and perveâ—t Justice and Judgement exceedingly we must not deny their power because they may turne it awry and hurt Gods Church and people by it but as the Apostle exhorts 1 Timâ— 1.2 to pray for them the more that under them we may live a peaceable life in all Godlinesse and Honesty it s a thousand times better to suffer persecution for Righteousnesse sake and for a good Conscience then to desire and plead for toleration of all Consciences that so by this cowardly device and lukewarme principle our owne may be untoucht it was never heard of untill now of late that any of Gods Prophets Apostles Martyrs faithfull Witnesses c. that they ever pleaded for liberty in errour but onely for the Truth which they preacht and prayd for and suffered for unto the death and their sufferings for the truth with Zeale Patience Faith Constancy have done more good then the way of universall toleration is like to doe which is purposely invented to avoyd trouble Truth hath ever spread by opposition and persecution but errour being a Child of Satan hath fled by a zealous resisting of it Sick and weake men are to be tender'd much but Lunatick and Phrantiâ—â— men are in best case when they are well fettered and bound a weake Conscience is to be tendered an humble Conscience tolerated errours of weaknesse not wickednesse are with all gentlenesse to be handled the liberty given in the raign of Episcopacy for Sports and Pastimes and May-games upon the Lords Day was once loathsome to all honest minds bat now to allow a greater Liberty to Buy Sell Plow Cart Thrash Sport upon the Sabbath day to all those who pretend Conscience or rather that they have no Conscience of one day more then another is to build up Iericho and Babel againe and to lay foundations of wrath to the Land for God will certainly revenge the pollutions of his Sabbaths if God be troubled in his Rest no wonder if he disturbes our peace some of the Ancients thinke that the Lord brought the flood of Waters upon the Sabbath day as they gather from Gen. 7.10 because they were growne to be great prophaneâ—s of the Sabbath and we know that Prague was taken upon this day The day of their sinne began all their sorrowes which are continued to this day to the amazement of the World when the time comes that the Lords precious Sabbaths are the dayes of Gods Churches Rest then shall come in the Churches peace Psal. 102.13.14 The free grace of Christ must first begin herein with us that we may finde at last that Rest which this evill World is not yet like to see unlesse it speedily love his Law more and his Sabbaths better I could therefore desire to conclude this doctrine of the Sabbath with teares and I wish it might be matter of bitter lamentation to the mourners in Sion everywhere to behold the universall prophanation of these precious times and seasons of refreshing toward which through the abounding of iniquity the love of many who once seemed zealous for them is now grown cold the Lord might have suffered poore worthlesse sorrowfull man to have worne and wasted out all his daies in this life in wearinesse griefe and labour and to have filled his daies with nothing else but work and minding of his own things and bearing his own necessary cumbers and burdens here and never have allowed him a day of rest untill he came up to heaven at the end of his life and thus to have done would have been infinite mercy and love though he had made him grind the Mill only of his own occasions feele the whip and the lash onely of his daily griefs and labours untill dark night came but such is the overflowing and abundant love of a blessed God that it cannot containe it selfe as it were so long a time from speciall fellowship with his people here in a strange land and in an evill world and therefore will have some speciall times of speciall fellowship and sweetest mutuall embracings and this time must not be a moment an houre a little and then away againe but a whole day that there may be time enough to have their fill of love in each others bosome before they part this day must not be meerly occâ—sionall at humane liberty and now and then least it be too seldome and so strangenesse grow between them but the Lord who exceeds and excels poor man in love therefore to make all sure he sets and flxeth the day and appoints the time and how to meet meerly out of love that weary man may enjoy his rest his God his love his Heaven as much and as often as may be here in this life untill he come up to glory to rest with God and that because man cannot here enjoy his daies of glory he might therefore foretaste them in daies of grace and is this the requitall and all the thanks he hath for his heart-breaking love to turne back sweet presence and fellowship and love of God in them to dispute away these daies with scorne and contempt to smoke them away with Prophannesse and madde mirth to Dreame them away with Vanity to Drinke to Sweare to Ryot to Whore to Sport to Play to Card to Dice to put on their best Apparrell that they may dishonour God with greater pompe and bravery to talke of the World to be later up that dâ—y then any other day of the Weeke when their own Irons are in the fire and yet to sleepe Sermon or scorne the Ministery if it comes home to their Consciences to tell Tales and breake Jests at home or at best to talke of Forraigne or Domesticall newes onely to passe away the time rather then to see God in his Workes and warme their hearts thereby to thinke God hath good measure given him if they attend on him in the Fooreâ—oone although the After-noone be given to the Devill or sleepe or vanity or foolish pastimes to draw neere to God in their bodies when their Thoughts and Hearts and Affections are gone a Hunting or Ravening after the World the Lord knowes where but farre enough off from him do you thus requite the Lord for this great love oh foolish people and unwise do you thus make the daies of your
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
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.
the cause they handle is no other in truth then to vindicate the Sabbath both in the Doctrine and observation of it from Papists prophanesse and therefore all the world may see that under pretence of opposing in others a kinde of Iudaizing upon this day the adversaries of it do nothing else but maintain a grosse point of practicall Popery who are by Law most ignorant and grosse prophaners of this day and therefore when many of Christs servants are branded and condemned for placing so much of Religion in the observation of this day and yet Bishop White and some others of them shall acknowledge as much as they plead for if other Festivals be taken in with it ordained by the Church as that they are the Nursery of Religion and all vertue a meanes of planting Faith and saving knowledge of heavenly and temporall blessings and the prophanation of them hatefull to God and all good men that feare God and to be punished in those which shall offend they do hereby plainly hold forth what market they drive to and what spirit acts them in setting up mans posts by Gods Pillars and in giving equall honour to other Festivals and Holy dayes which those whom they oppose do maintaine as due to the Sabbath alone upon better grounds The Day star from on high visiting the first Reformers in Germany enabled them to see many things and so to scatter much yea most of the Popish and horrible darknesse which generally overspread the face of all Europe at that day but diverse of them did not as well they might not see all things with the like clearnesse whereof this of the Sabbath hath seemed to be one their chiefe difficulty lay here they saw a Morall command for a seventh day and yet withall a Change of that first seventh day and hence thought that something in it was Morall in respect of the Command and yet something Ceremoniall because of the Change and therefore they issued their thoughts here that 〈◊〉 was partly Morall and partly Ceremoniall and hence their observation of the day hath been answerable to their judgments more lax and loose whose arguments to prove the day partly Ceremonial have upon narrow examination made it wholly Ceremoniall it being the usuall unhappinesse of such arguments as are produced in defence of a lesser Errour to grow big with some man-child in them which in time growes up and so serve onely to maintaine a farre greater and hence by that part of the controversie they have laid foundations of much loosnesse upon that day among themselves and have unawares laid the corner stones of some grosse points of Familisme and strengthned hereby the hands of Arminians Malignants and Prelates as to prophane the Sabbath so to make use of their Principles for the introduction of all humane inventions under the name and shadow of the Church which if it hath power to authorize and establish such a day of worship let any man living then name what invention he can but that it may much more easily be ushered in upon the same ground and therefore though posterity hath cause for ever to admire Gods goodnesse for that abundance of light and life poured out by those vessels of glory in the first beginnings of Reformation yet in this narrow of the Sabbath it is no wonder if they stept a littele beside the truth and it is to be charitably hoped and beleeved that had they then foreseen what ill use some in after ages would make of their Principles they would have been no otherwise minded then some of their followers and friends especially in the Churches of Scotland and England who might well see alittle farther as they use to speake when they stood upon such tall mens shoulders It s easie to demonstrate by Scripture and argument as well as by experience that Religion is just as the Sabbath is and decays and growes as the Sabbath is esteemed the immediate honour and worship of God which is brought forth and swadled in the three first Commandments is nurst up and suckled in the bosome of the Sabbath if Popery will have grosse ignorance blind devotion continued among its miserable captives let it then be made like the other Festivals a merry and a sporting Sabbath if any State would reduce the people under it to the Romish Faith and blinde obedience againe let them erect for lawfull pastimes and sports a dancing Sabbath if the God of this world would have all Professours enjoy a totall immunity from the Law of God and all manner of Licentiousnesse allowed them without check of Conscience let him then make an every-day Sabbath if there hath been more of the power of godlinesse appearing in that small inclosure of the British Nation then in those vast continents elsewhere where Reformation and more exact Church-Discipline have taken place it cannot well be imputed to any outward meanes more then their excelling care and conscience of honouring the Sabbath and although Master Rogers in his Preface to the 39. Articles injuriously and wretchedly makes the strict observation of the Sabbath the last refuge of lies by which stratagem the godly Ministers in former times being drivē out of al their other strong holds did hope in time to drive out the Prelacy and bring in againe their Discipline yet thus much may be gathered from the mouth of such an accuser that the worship and government of the Kingdome and Church of Christ Iesus is accordingly set forward as the Sabbath is honoured Prelacy Popery Prophanesse must down and shall down in time if the Sabbath be exactly kept But why the Lord Christ should keep his servants in England and Scotland to cleare up and vindicate this point of the Sabbath and welcome it with more Love then some precious ones in forraigne Churches no man can imagine any other cause then Gods own Free Grace and tender Love whose wind blowes where and when it will Deus nobis haec otia fecit and the times are coming wherein Gods work will better declare the reason of this and some other discoveries by the British Nation which modesty and humility would forbid all sober minds to make mention of now That a seventh dayes rest hath therefore beene of universall observation is without controversie the Morality of it as hath been said is now the controversie in the Primitive times when the Question was propounded Servasti Dominicum hast thou kept the Lords Day their answer was generally this Christianus sum intermittere non possum i. I am a Christian I cannot neglect it the observation of this day was the badge of their Christianity This was their practise but what their judgment was about the Morality of it is not safe to enquire from the tractates of some of our late Writers in this controversie for it is no wonder if they that thrust the Sabbath out of Paradise and banish it out of the world untill Moses time and then make it a meere ceremony all
here that looke as man standing in innocency had cause thus to returne â—rom the pleasant labours of his weekly paradise imployments as shall be shewn in due place so man fallen much more from his toilsome and wearisome labours to this his rest again And therefore as because all creatures were made for man man was therefore made in the last place after them so man being made for God and his worship thence it is that the Sabbath wherein man was to draw most neare unto God was appointed after the creation of man as Peter Martyr observes For although man is not made for the Sabbath meerly in respect of the outward rest of it as the Pharisees dreamed yet hee is made for the Sabbath in respect of God in it and the holinesse of it to both which then the soule is to have its weekly revolution back againe as into that Rest which is the end of all our lives labour and in speciall of all our weekly labour and work Thesis 8. As therefore our blessed rest in the fruition of God at the end and period of our lives is no ceremony but a glorious privilege and a morall duty it being our closing with our utmost end to which we are called so it cannot be that such a Law which cals and commands man in this life to returne to the same rest for substance every Sabbath day should bee a ceremoniall but rather a Morall and perpetuall Law unlesse it should appeare that this weekly Sabbath like the other annuall Sabbath hath been ordained and instituted principally for some ceremonious ends rather than to be a part and indeed the beginning of our rest to come there being little difference between this and that to come but onely this that here our rest is but begun there it is perfected here it is interrupted by our weekly labours there it is continued here we are led into our rest by meanes and ordinances but there we shall bee possessed with it without our need of any helpe from them our God who is our rest being then become unto us immediately All in All. Thesis 9. Were it not for mans worke and labour ordained and appointed for him in this life he should enjoy a continuall Sabbath a perpetuall Rest. And therefore wee see that when mans life is ended his sunne set and his worke done upon earth nothing else remaines for him but only to enter into his perpetuall and eternall Rest All our time should be solemne and sacred to the Lord of time if there were no common worke and labour hâ—re which necessarily occasions common time why then should any think that a weekly Sabbath is ceremoniall when were it not for this lifes labour a perpetuall and continuall Sabbath would then be undoubtedly accounted morall It s hard for any to thinke a servants awfull attendance on his Lord and Master at certaine speciall times not to bee morally due from him who but for some more private and personall occassions allowed him to attend unto should at all times continually be serving of him Thesis 10. The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and no Scripture phrase and therfore not proper fitly and fully to expresse the question in controversie to wit whether the fourth Commandment bee a morall precept The best friends of this word finde it slippery and can hardly tell what it is and what they would have to be understood by it and hence it is become a bone of much Contention a fit mist and swampe for such to fight in who desire so to contend with their Adversaries as that themselves may not bee known either where they are or on what ground they stand Yet it being a word generally taken up and commonly used it may not therefore be amisse to follow the market measure and to retaine the word with just and meet explications thereof Thesis 11. They who describe a morall law to bee such a law as is not typically ceremoniall and therefore not durable doe well and truely expresse what it is not but they doe not positively expresse what it is Thesis 12. Some describe and draw out the proportions of the morall law by the law of nature and so make it to bee that law which every man is taught by the light of nature That which is morally and universally just say some which reason when it is not mis-led and the inward law of nature dictateth by common principles of honesty or ought to dictate unto all men without any outward usher It is that say others which may be proved not only just but necessary by principles drawne from the light of nature which all reasonable men even in nature corrupted have still in their hearts which either they doe acknowledge or may at least bee convinced of without the Scriptures by principles still left in the hearts of all men But this description seems too narrow For 1. Although it be true that the law naturall is part of the law morall yet if the law morall be resolved into the law of nature only and the law of nature bee shrunke up and drawne into so narrow a compasse as what the principles left in corrupt man onely suggest and dictate then it will necessarily follow that many of those holy rules and principles are not the law of nature which were the most perfect impressions of the law of nature in mans first creation and perfection but now by mans apostacy are obliterated and blotted out unlesse any shall thinke worse than the blinde Papists either that mans minde is not now corrupted by the fall in losing any of the first impressions of innocent nature or shall maintaine with them that the Image of God of which those first impressions were a part was not naturall to man in that estate 2. It will then follow that there is no morale discipline as they call it that is nothing morall by discipline informing or positively morall but onely by nature dictating which is crosse not onely to the judgements but solid Arguments of men judicious and most indifferent 3. If that onely is to be accounted morall which is so easily knowne of all men by the light of nature corrupted then the imperfect light of mans corrupt minde must bee the principall judge of that which is morall rather than the perfect rule of morality contained in the Scripture which Assertion would not a little advance corrupt and blinde Nature and dethrone the perfection of the holy Scripture Thesis 13. They who define a morall law to be such a law as is perpetuall and universall binding all persons in all ages and times doe come somewhat nearer to the marke and are not far off from the truth and such a description is most plaine and obvious to such as are not curious and in this sense our adversaries in this cause affirme the Sabbath not to be morall meaning that it is not a Law perpetuall and universall Others on the contrary affirming that it is morall intend
or evill without some law for then there should bee some sinne which is not the transgression of a law and some obedience which is not directed by any law both which are impossible and abominable 3. He makes morall lawes by externall imposition and constitution onely to be such as before the externall imposition of them are a diaphorous and good or evill onely by reason of some circumstance When as we know that some such lawes as are most entirely morall yet in respect of their inward nature generally considered they are indifferent also for not to kill and take away mans life is a morall law intirely so yet in the generall nature of it it is indifferent and by circumstance may become either lawfull or unlawfull lawfull in case of warre or publick execution of justice unlawfull out of a private spirit and personall revenge In one word the whole drift of his discourse herein is to shew that the Sabbath is not morall and this he would prove because the Sabbath is not simply and entirely morall which is a most feeble and weake consequence and this hee proves because the Sabbath day hath in respect of its inward nature no more holines and goodnes than any other day all the dayes of the week being equally good by creation But he might well know that the day is not the law of the fourth Commandment but the keeping holy of the Sabbath day which is a thing inwardly good and entirely morall if wee speak of some day Nay saith the Bishop the law of nature teacheth that some sufficient and convenient time bee set apart for Gods worship if therefore some day be morall although all dayes by creation be indifferent and equall according to his owne confession what then should hinder the quota pars or the seventh part of time from being morall will he say because all dayes are equally holy and good by creation then why should hee grant any day at all to bee entirely morall in respect of a sufficient and convenient time to bee set apart for God If hee saith the will and imposition of the Law-giver abolisheth its morality because he bindes to a seventh part of time then we shall shew that this is most false and feeble in the sequell Thesis 25. There are therefore four rules to guide our judgments aright herein whereby we may know when a law is sutable and agreeable to humane nature and consequently good in it selfe which will bee sufficient to cleare up the Law of the Sabbath to be truely morall whether in a higher or lower degree of morality it makes no matter and that it is not a law meerly temporary and ceremoniall 1. Such lawes as necessarily flow from naturall relation both between God and man as well as between man and man these are good in themselves because sutable and congruous to humane nature for there is a decency and sweet comlinesse to attend to those rules to which our relations binde us For from this ground the Prophet Malachy cals for feare and honour of God as morall duties because they are so comely and seemly for us in respect of the relation between us If I be your Lord and Master and Father where is my feare where is my honour Mal. 1.6 Love also between man and wife is pressed as a comely duty by the Apostle from that near relation betweene them being made one flesh Ephes. 5.28 29. there are scarce any who question the morality of the duties of the second Table because they are so evidently comely suitable and agreeable to humane nature considered relatively as man stands in relation to those who are or should bee unto him as his owne flesh and therefore he is to honour superiors and therefore must not kill nor steale nor lye nor covet nor defile the flesh c. but the morality of all the rules of the first Table is not seen so evidently because the relation between God and man which makes them comely and suitable to man is not so well considered for if there be a God and this God be our God according to the first Commandement then it 's very comely and meet for man to honour love feare him delight trust in him c. and if this God must be worshipped of man in respect of the mutuall relation between them then 't is comely and meet to worship him with his owne worhsip according to the second Commandment and to worship him with all holy reverence according to the third Commandment and if he must be thus worshipped and yet at all times in respect of our necessary worldly imploiments cannot be so solemnly honoured and worshipped as is comely and meet for so great a God then 't is very fit and comely for all men to have some set and stated time of worship according to some fit proportion which the Lord of time onely can best make and therefore a seventh part of time which he doth make according to the fourth Commandment 2. Such lawes are drawne from the imitable Attributes and Works of God are congruous and suitable to mans nature For what greater comelinesse can there be or what can be more suitable to that nature which is immediately made for God then to be like unto God and to attend unto those rules which guide thereunto Hence to be mercifull to men in misery to forgive our enemies and those that doe us wrong to be bountifull to those that be in want to be patient when we suffer evill are all morall duties because they are comely and suitable to man and that because herein hee resembles and is made like unto God Hence to labour six dayes and rest a leventh is a morall because a comely and suitable duty that because herein man followes the example of God and becomes most like unto him And hence it is that a seventh yeare of rest cannot be urged upon man to be as much morall as a seventh day of rest because man hath Gods example and patterne in resting a seventh day but not in resting any seventh yeare God never made himselfe an example of any ceremoniall duty it being unsuitable to his glorious excellency so to doe but onely of morall and spirituall holinesse and therefore there is somewhat else in a seventh day that is not in a seventh yeare and it is utterly false to thinke as some doe that there is as much equity for the observation of the one as there is of the other And here by the way may bee seen a grosse mistake of Mr. Primrose who would make Gods example herein not to be morally imitable of us nor man necessarily bound thereunto it being not naturally and in respect of it selfe imitable but onely because it pleased God to command man so to doe as also because this action of God did not flow from such attributes of God as are in their nature imitable as mercy bounty c. but from one of those attributes as is not imitable
inventions of man to further the worship of God are condemned directly in the second Command 〈◊〉 all such Churches as are framed into a spituall policy after the fashion and patterne of the Word and primitive institution are with leave of Erastus and his disciples enjoyned in the same Commandment and therefore not in the fourth Gomarus and Master Primrose therefore do much mistake the mark and scope of the fourth Commandment who affirme That as in the three first Commandments God ordained the inward and outward service which hee will have every particular man to yeeld to him in private and severally from the society of men every day so in the fourth Commandment he enjoyneth a service common and publick which all must yeeld together unto him forbearing in the mean while all other businesse But why should they think that publick worship is more required here than private Will they say that the Sabbath is not to bee sanctified by private and inward worship as well as by publick and externall worship Is not private preparation meditation secret prayer and converse with God required upon this day as well as publick praying and hearing the Word If they say that these are required indeed but 't is in reference to the publick and for the publick worship sake it may be then as easily replyed that the publick worship is also for the sake of the private that each man secretly and privately might muse and feed upon the good of publick helps they are mutually helpfull one to another and therefore are appointed one for another unlesse any will thinke that no more holinesse is required upon this day than while publick worship continues which we hope shall appeare to bee a piece of professed prophanesse In the meane while looke as they have no reason to thinke that private worship is required in this command because the exercise of private worship is at this time required so they have as little reason to thinke that the publick worship it selfe is herein enjoyned because the exercise of it is to be also at such a time It is therefore the time not the worship it self either publick or private which is here directly commanded although it be true that both of them are herein indirectly required viz. in relation to the Time Thesis 63. If therefore the morall worship it self whether publick externall or private be not directly required in this fourth Command much lesse is the whole Ceremoniall worship here enjoyned as Master Primrose maintaines for the whole Ceremoniall worship both in Sacrifices Ceremonies Typeâ— c. was significant and were as I may so say Gods Images or media cultus meanes of worship by carrying the minde and heart to God by their speciall significations and therefore were instituted worship and therefore directly contained under the second and therefore not under the fourth Command And if there bee but nine Commandments which are morall and this one by his reckoning is to bee ceremoniall and the head of all ceremonials and that therefore unto it all ceremoniall worship is to appertaine then the observation of a Sabbath is the greatest Ceremony according as wee see in all other Commandments the lesser sinnes are condemned under the grosser as anger under murder and lust under adultery and inferiour duties under the chief and principall as honouring the aged and Masters c. under honouring of parents and so if all Ceremonialls are referred to this then the Sabbath is the grossest and greatest ceremony one of them and if so then 't is a greater sinne to sanctifie a Sabbath at any time than to observe new moones and other festivals which are lesse Ceremoniall and are therefore wholly cashiered because ceremoniall and if so why then doth Master Primrose tell us That the Sabbath is morall for substance principall scope and end and that its unmeet for us to observe fewer dayes than the Iewes in respect of weekly Sabbaths Why is not the name and memoriall of the Sabbath abandoned wholly and utterly accursed from off the face of the earth as well as new moones and other Jewish festivals which upon his principles are lesse ceremoniall than the weekly Sabbath It may be an audacious Familist whose Conscience is growne Iron and whose brow is brasse through a conceit of his immunity from and Christian liberty in respect of any thing which hath the superscription of law or works upon it may abandon all Sabbaths together with new Moones equally but those I now aime at I suppose dare not nor I hope any pious minde else who considers but this one thing viz. that when the Lord commands us to Remember to keep the Sabbath holy hee must then according to this interpretation command us that above all other Commandments wee observe his Ceremoniall worship which they say is here enjoyned rather than his morall worship which they acknowledge to be enjoyned in all the other nine Commands at the gate of none of which Commands is written this word Remember which undoubtedly implyes a speciall attendance to bee shewne unto this above any other for as wee shall shew keepe this keep all break this slight this slight all and therefore no wonder if no other Command hath this word Remember writ upon the portall of â—t which word of fence denotes speciall affection and action in the Hebrew Language but I suppose it may strike the hardest brow and heart with terrour and horrour to go about to affix and impute such a meaning to this Commandment viz. That principally above all other duties we remember to observe those things which are ceremoniall for although the observation of Ceremonies bee urged and required of God as Master Primrose truely observes from Psalme 118.27 Ieremiah 17.26 Ioell 19.13 Malachy 1.7 8 10 13 14. yet that God should require and urge the observation of these above any other worship is evidently crosse to reason and expresly crosse to Scripture Isaiah 1.11 12 13 14 15. Isaiah 66.3 Psalme 50.13 Ieremiah 6.20 Amos 3.21 Micah 6.7 To remember therefore to keepe the Sabbath is not to remember to observe Ceremoniall duties Thesis 64. Nor should it seem strange that Jewish holy dayes are not here enjoyned where a holy time a Sabbath day is commanded for those Jewish holy dayes were principally instituted as Wallaeus well observes for signification of Christ and his benefits as may appeare from â— Cor. 5.7 Luke 4.19 Hebrewes 10.5 and therefore being significant were parts of instituted worship belonging to the second not fourth Command but the Sabbath day as shall be shewn is in its originall institution and consecration of another nature and not significant yet this may bee granted that ceremoniall holy dayes may be referred to the fourth Command as appendices of it and if Calvin Vrsin Danaeus and others aimâ— at no more it may bee granted but it will not follow from hence that they therefore belong to the second command indirectly and directly to the fourth
these things because commanded let him then quit himselfe from hypocrisie and himselfe from being a deep hypocrite in all these if he can Surely those who straine at this gnat viz. not to doe a duty because commanded will make no bones of swallowing down this camell viz. not to forsake sinne because 't is forbidden and whosoever shall forsake sinne from any other ground shewes manifestly hereby that hee hath little conscience of Gods command I know the love of Christ should make a Christian forsake every sin but the last resolution and reason thereof is because his love forbids us to continue in sinne for to act by vertue of a command is not to act onely as a creature to God considered as a Creator but by vertue of the will and commandment of God in a Redeemer with whom a Beleever hath now to doe Thesis 101. To act therefore by vertue of a command and by vertue of Christs Spirit are subordinate one to another not opposite one against anotherâ— as these men carry it This caution being ever remembred that such acting bee not to make our selves just but because we are already just in Christ not that hereby wee might get life but because we have life given us already not to pacifie Gods justice but to please his mercy being pacified toward us by Christ already for as Iunius well observes a great difference between placare Deum and placere Deo i. between pacifying God and pleasing God for Christs bloud onely can pacifie justice when it is provoked but when revenging justice is pacified mercy may be pleased with the sincere and humble obedience of sons Col. 1.10 Heb. 13.21 When a Beleever is once justified hee cannot be made more just by all his obedience nor lesse just by all his sins in point of justification which is perfected at once but he who is perfectly justified is but imperfectly sanctified and in this respect may more or lesse please God or displease him be more just or lesse just and holy before him It is I confesse a secret but a common sinne in many to seek to pacifie God when they perceive or feare his anger by some obedience of their own and so to seek for that in themselves chiefely which they should seek for in Christ and for that in the Law which is onely to be found in the Gospel but corrupt practises in others should not breed as usually they doe corrupt opinions in us and to cast off the law from being a rule of pleasing God because it is no rule to us of pacifying of God For if wee speak of revenging not fatherly anger Christs bloud can onely pacifie that and when that is pacified and God is satisfied our obedience now pleaseth him and his mercy accepts it as very pleasing the rule of which is the precious law of God Thesis 102. They that say the law is our rule as it is given by Christ but not as it was given by Moses doe speak niceties at least ambiguities for if the Lord Christ give the law to a Beleever as his rule why should any then raise a dust and affirme that the law is not our rule For the Law may be considered either materially or in it selfe as it containes the matter of the Covenant of works and thus considered a Beleever is not to be regulated by it for he is wholly free from it as a covenant of life or it may be considered finally or rather relatively as it stood in relation and reference unto the people of the God of Abraham who were already under Abrahams Covenant which was a Covenant of free-grace viz. To be his God and the God of his seed Gen. 17.7 And in this latter respect the law as it was given by Moses was given by Christ in Moses and therefore the rule of love toward man commanded by Moses is called the law of Christ Gal. 6.2 For the law as it was applyed to this people doth not run thus viz. Doe all this and then I will be your God and redeemer for this is a Covenant of workes but thus viz. I am the Lord thy God viz. by Abrahams Covenant who brought thee out of the land of Egypt and house of bondage Therefore thou shalt doe all this If therefore the law delivered by Moses was delivered by Christ in Moses then there is no reason to set Christ and Moses together by the eares in this respect I now speake of and to affirme that the law not as delivered by Moses but as given by Christ is our law and rule Thesis 103. The law therefore which containes in it selfe absolutely considered which Luther cals Moses Mosissimus the Covenant of works yet relatively considered as it was delivered by Moses to a people under a Covenant of grace which the same Author cals Moses Aaronicus so it is not to bee considered onely as a Covenant of workes and therefore for any to affirme that the law is no Covenant of works as it is delivered on Mount Sion and by Jesus Christ and that it is a Covenant of works onely as it is delivered on Mount Sinai and by Moses is a bold assertion both unsafe and unsound For if as it was delivered on Mount Sinai it was delivered to a people under a Covenant of grace then it was not delivered to them onely as a Covenant of workes for then a people under a Covenant of grace may againe come under a Covenant of works to disanull that Covenant of grace but the Apostle expressely affirmes the quite contrary and shewes that the Covenant made with Ahraham and his seed which was to be a God to them Gen. 17.7 and which was confirmed before of God in Christ the law which was foure hundred and thirty yeares after cannot disanull Gal. 3.17 Now that the people were under a Covenant of grace when the law was delivered on Mount Sinai let the Preface of the ten Commandments determine wherein Gods first words are words of grace I am the Lord thy God c. and therefore thou shalt have no other Gods but mee c. I know Paraeus Zanchy and others affirme that the law is abrogated as it was in the hands of Moses but not as it is in the hand of Christ but their meaning is at sometime in respect of the manner of administration of the Law under Moses and when they speake of the morall law simply considered yet it never entred into their hearts that the law as delivered on mount Sinai was delivered onely as a Covenant of works as some would maintain Thesis 104. But there is a greater mystery intended by some in this phrase as given by Christ for their meaning is this to wit As Christ by his Spirit writes it in our hearts not any way a rule as written by Moses A Beleevers heart saith Master Saltmarsh is the very law of Commands and the two Tables of Moses and in this respect it becomes not saith he the glory of
but of being under the Law by peculiar dispensation which was the state not only of the Jewish Church but of the children of God heires of the promise and consequently such as were beleevers in this Church in those old Testament times wee are not therefore now in these new Testament times under the law as they were the great difficulty therefore remaines to know how we are not under the law as they were Those who say we are not under the Ceremonial law as they were doe speak truely but they doe not resolve the difficulty in this place for certainly the Apostle speaks not onely of the Ceremoniall law but also of that law which was given because of transgressions Gal. 3.19 and which shut up not onely the Jewes but all men under sinne verse 22. which being the power of the morall law chiefely the Apostle must therefore intend the morall law under which the old Testament Beleevers were shut up and we now are not The doubt therefore still remaines viz. How are we not now under the morall law Will any say that we are not now under the malediction and curse and condemnation of it but the Jewes under the old Testament were thus under it even under the curse of it This cannot be the meaning for although the carnall Jewes were thus under it yet the faithfull whom the Apostle cals the heire and Lord of all Gal. 4.1 were not thus under it for Beleevers then were as much blessed then with faithfull Abraham as Beleevers now cap. 3.9 How then are we not now under it as they were Is it in this that they were under it as a rule of life to walk by and so are not we Thus indeed some straine the place but this cannot bee it for the Apostle in this very Epistle presseth them to Love one another upon this ground because All the Law is fulfilled in love cap. 5.13 14. and this walking in love according to the law is walking in the Spirit verse 16. and they that thus walke in the spirit according to the law are not saith the Apostle under the law which cannot without flat contradiction be meant of not being under the rule or directive power of it and it would bee a miserable weake motive to presse them to love because all the law is fulfilled in love if the law was not to bee regarded as any rule of life or of love for they might upon such a ground easily and justly object and say What have we to doe with the law If we therfore as well as they are thus under the law as a rule of life how are wee not under it as they were Is it because they were under it as a preparative means for Christ and not wee They were under the humbling and terrifying preparing worke of it but not we There are some indeed who think that this use of the law under the Gospel is but a back-doore or an Indian path or a crookt-way about to lead to Jesus Christ but certainly these men know not what they say for the text expressely tels us that the Scripture hath concluded not onely the Jewes but All under sinne that so the promise by faith might be given to them that beleeve Gal. 3.22 So that the law is subservient to faith and to the promise that so hereby not onely the Jewes but all that God saves might hereby feele their need and fly by faith to the promise made in Iesus Christ and verily if Christ be the end of the law to every one that beleeves Rom. 10.4 then the law is the meanes not of it selfe so much as by the rich grace of God not onely to the Iewes but to all others to the end of the world to lead them to this end Christ Iesus If therefore the faithfull under the new Testament are thus under the preparing worke of the law as well as those under the old How were they therefore so under the law as we are not and wee not under it as they were I confesse the place is more full of difficulties than is usually observed by writers upon it onely for the clearing up of this doubt omitting many things I answer briefely That the children of the old Testament were under the law and the pedagogy of it two wayes after which the children of the new Testament are not under it now but are redeemed from it 1. As the morall law was accompanied with a number of burdensome Ceremonies thus wee are not under it thus they were under it For we know this law was put into the Ark and there they were to look upon it in that type if any man then committed any sinne against it whether through infirmity ignorance or presumption they were to have recourse to the Sacrifices and High Priests yearely and to their bloud and oblations They were to pray which was a morall duty but it must bee with incense and in such a place They were to be thankfull another morall duty but it must bee testified by the offering up of many Sacrifices upon the Altar c. They were to confesse their sinnes a morall duty also but it must be over the head of the Scape-goat c. Thus they were under the law but we are not And as 't is usuall for the Apostle thus to speak of the law in other places of the Scripture so surely hee speakes of it here for hence it is that in the beginning of this dispute cap. 3.19 hee speaks of the morall law which was given because of transgressions and yet in the close of it Gal. 4.3 he seemes to speak only of the ceremoniall law which he cals the elements of the world under which the children were then in bondage as under Tutors and Governours which implies thus much that the children of the old Testament were indeed under the morall law but yet withall as thus accompanied with ceremoniall rudiments and elements fit to teach children in their minority But now in this elder age of the Church although we are under the morall law in other respects yet wee are not under it as thus accompanied 2. In respect of the manner and measure of dispensation of the morall law which although it had the revelation of the Gospel conjoyned with it for Moses writ of Christ Iohn 5.46 and Abraham had the Gospell preached to him Gal. 3.8 and the unbeleeving Jewes had the Gospel preached Heb. 4.2 yet the law was revealed and pressed more clearely and strongly with more rigour and terrour and the Gospel was revealed more obscurely and darkly in respect of the manner of externall dispensation of them in those times there were three things in that manner of dispensation from which at least ex parte Dei revelantis we are now freed 1. There was then much law urged externally clearly and little Gospel so clearely revealed indeed Gospel and Christ Iesus was the end of the morall law and the substance of all the shadowes of the ceremoniall
Minister of the Gospel of Christ to plead for such popish ignorance in a Christian as can see no further then his own buttons and that cannot discern by the Spirit of God the great and wonderfull change from darknesse to light from death to life from Satan to God the visible work of God and graces of the Spirit of God the things which the Apostle cals love are frâ—ely given to them of God 1 Cor. 2.12 Peters was imperfect blotted and mixed and yet he could say Lord thou knowest I love thee Ioh. 21.17 the poor doubting mourning man in the Gospel had some faith and was able to see it and say certainly Lord I beleeve help my unbeleef Could Paul discern without extraordinary revelation because he speaks as an ordinary Christian an inner man and a Law in his minde delighting in the Law of God yet mixed with a Law in his members leading him captive into the Law of sin and cannot we and yet the Doctor doth cast such stains upon sincerity universall obedience love to the brethren c. and heaps up the same cavils against the truth of them in the souls of the Saints as the Devil himself usually doth by sinfull suspitions and suggestions when God lets him loose for a season to buffet his people that so they may never know if it were possible what great things the Lord hath done for their souls and whoever reades his book shall finde that he makes a Beleever such a creature as cannot tell certainly whether he be a sincere-hearted man or an arrand hypocrite wheâ—her he be under the power of sin and Satan or not whether one man can be discerned from another to be a Saint or a devill or whether he hath any charity and goes love to them that are Saints from them that are not and so abouâ— to befool and non-plus and puzzle the people of God as the story relates of the German woman desirous to rid the house of her husband who first making him drunk and casting him into a sleep did so shave him and dresse him and cut and clip him that when he awakened he knew not what to thinke of himselfe or to say who he was for by looking upon and in himself he thought he was the womans husband and yet by his new cut and habit he almost beleeved that he was a Fryar as his wife affirmed Sanctification is an evidence alway in it selfe of a justified estate although it be not alway evident unto us and therefore what though a Christian sees his sanctification and graces to day and cannot see them but is doubâ—full about them suppose to morrow shall he therefore reject it as a doubtfull evidence which is ever clear enough in it self though not alway to our discerning for I would know what evidence can there be of a justified estate but partly through dimnesse and weaknesse of faith which is but imperfect and therefore mixt with some doubtings all a mans life sometime or other and partly through the wise and adored providences of God to exercise our faith but that some time or other it cannot be discerned is the immediate testimony of Gods Spirit which some would make the only evidence alway evident and the shinings sheddings and actings of it never suspended but that by some means or other they will be at a losse why then should sanctification be excluded as a doubtfull evidence because sometime it is and at other times not discerned I know there are some who perceiving the conceived uncertainty of all such evidences have therefore found out a strange catholicon for these sick times a sure way of evidencing and leding all mens consciences in a way of peace and unshaken assurance of the love of Christ and therefore they make which I name with horrour the sight of corruption and sinfull pollution through the promise of the Gospel the certain and setled evidence of life and salvation which opinion the least I can say of it is that which Calvin said in the like case to be exundantis in mundum suroris Dei slagellum Wo to the dark mountains of Wales and the fat valleys towns and cities in England and sea coasts and Ilands in America if ever this delusion take place and yet this flame begins to catch and this infection to spread and therefore I finde M. Saltmarsh and W. C. to speak out and openly to own that which the Familists in former times have either been ashamed or afraid to acknowledge and that is this viz That the promise of the Gospâ—l do belong to a sinner quâ sinner or as a sinner and that the Law speaks good news to a righteous man quatenus a righteous man but the Gospel quite contrary it is to a man quatenus a sinner not as a regenerate man or as an humble man or as a Saint or as a beleever but as a sinner and hence they infer That a Christian will never have any setled peace but be off and on as a bone out of joint in and out in and out a reed tossed with the winde never knit to Christ if they lay hold on Christ and Gods love under any other consideration then as to sinners â— and therefore though they see no good in themselves though they be not humbled broken-hearted sinners as one Preacher tels them nor beleeving sinners as another Preacher tels them yet if they see themselves sinners they must know a sinner is the proper object of the Gospel and therefore this is ground enough to beleeve so that if the devil tell a man that he is no Saint if the soul can say I am a sinner if the devil say thou art an hypocrite I but an hypocrite is but a sinner still though I be not a broken-hearted sinner this will be they say a refuge of peace to retreat unto in all temptations and when men have learnt this lesson their souls will not be in and out any more but have constant peace for though they have no interest in Christ as Saints yet they have reall interest in the promises of Christ as sinners hence also they say that no Minister is to threaten or declare the curse and wrath of God against drunkards and sinners as such untill first Christ be offered in the Gospel and they refuse him and that if any do this they are Ministers of the Old Testament not of the new Sic deâ—init in piscem mulier formosa let us therefore see what chaff and what corn what truth and what falsehood there is in this nâ—w divinity It is true 1. That the Gospel reveals the free grace and love of God the death of Christ and salvation by him for sinners and that all those that are or shall be saved are to acknowledge and aggravaâ—e Gods love toward them in casting his eye upon them when they were sinners notwithstanding all their siâ—s this the Scripture everywhere holds forth Rom. 5.6 7. 1 Tim. 1.15.2 'T is true also that the
the more clear and distinct knowledge of it it being the priviledge of truth to be more purified and shine the brighter by passing thorough the heats and fires of mens contentions and disputations Thesis 2. There being therefore Five severall opinions concerning this particular it may not be unusefull to bring them all to the Balance and Touchstone that so by snuffing the Candle and rejecting that which is false the light of truth may shine the brighter at last Thesis 3. Some there be who make the Time mutable and various affirming that God hath not fixed any set time or that he stands upon or would have his people troubled with such Niceties so long as the day be observed say they it is no matter when it be begun nor do they make this variation to be according to that which God allows suppose from Sun to Sun sooner or later as the time of the yeere is but according to the civill customs of severall Nations as they variously begin or end their daies among whom they live as suppose they live among Romans they think they may begin it at midnight if with Babylonians at Sun-rising if among Grecians at Sun-set if among Umbrians and Arabians at mid-day Thesis 4. If the Scripture had left us such a liberty as this viz to measure the beginning of the day according to humane custome a scrupulous conscience I think might have a most and ready quieting answer here but it will be found too true that though Civill and common Time may admit of such variations as may best suit with their manner and occasions yet sacred and holy time is not dependent upon humane customs but upon divine institutions for which purpose God hath made the lights of Heaven to be for seasons Gen. 1.14 to be guides and helps to begin and end the seasons and daies which he shall appoint Thesis 5. T is true that it suits not with Gods wisdome to determine all particular circumstances of things which are almost innumerable and infinite by the expresse letter of the Scripture and therefore he hath left us a few generall Rules to direct us therein yet for the Lord to leave the determination of some circumstances to humane liberty would be very perilous The Temple was but a circumstance of place and King Vzziah in in offering Incense varied onely in a circumstance of person yet we know that the ten Tribes were carried away captive for not sacrificing at the Temple and Vzziah smitten with Leprosie till his death so the Lord having determined the Seventh day to be his what now should hinder but that he should determine the Beginning also thereof Thesis 6. If God hath been accurately carefull to fix the beginning of other Feasts and Holy daies far inferior unto this as appeareth Levit. 23.23 Exod. 12.6 why should we think that the Lord is lesse carefull about the beginning of his Sabbath Thesis 7. If the Lord hath not left it to humane wisdome to set down the bounds and limits of holy places as appears in the Temple Tabernacle and all their appurtenances why should we think that he hath left it to mans wisdome to limit and determine holy Time Thesis 8. If the Lord will have a speciall Time of worship once within the circle of Seven daies and not appoint the Time for the beginning and end of it might he not lose much of the beauty of the holinesse of the day every thing being beautifull in its season may not man begin the day at such a season as may not be beautifull Thesis 9. The Deputation of Time for holy uses upon occasion is allowed to man yet sanctification of Time and to set the bounds and limits of it is left to no man Sanctification not only positive but relative as here in the Sabbath being as proper to the Holy Ghost as Creation to the Father and Redemption to the Son Thesis 10. Application of holy Time to the performance of holy duties on the Sabbath as to fix what houres to meet in upon that day is left to humane prudence from generall rules of Conveniency Order Comelinesse but Consecration of constant and fixed Time is the Lords propriety not onely of the middle but of the beginning and end thereof Thesis 11. The Scriptures have left the determination of the Beginning of the Sabbath no more to civill Nations and their customs then to particular Churches and each particular person for they may all equally plead against the the Lordâ— strictnesse to any exact begining of time but if such a loose liberty were granted a world of confusion scandall and division would soon appeare for some persons might then begin it at midnight some at mid-day some might mâ—asure the beginning of the Sabbath according to their sleeping sooner or latter on the Sabbath day morning some might be Plowing or dancing and drinking when others are praying and hearing of the word and who could restraine them herein for they might plead the Sabbath is not yet begun to them Thesis 12. If therefore God hath sanctified a set Time he hath set and sanctified the bounds and limits of that Time and to begin the time when we lift it may sometime arise from weaknesse but usually t is a fruit of loosnesse of heart which secretly loves to live as it lists which would not conform to Gods rule and therefore will crook and bend the rule to its humour which will not come up to Gods time and therefore make God to come downe to theirs Thesis 13. O here there be who give god the honour of determining the beginning and end of the day but they cut him short of one halfe of it in that they make the Artificiall day or the Day-Light from Sun-rising to Sun-setting to be the day of his Sabbath Thus some affirm downright Others more modestly say hâ—t mans conscience ought not to be scrupulous nor trouble it selfe if conscienciously give God the honour of the Sabbath day-light having some generall preparations for it the night before and good affections the night after Thesis 14. But if the Day-light be the measure of the Sabbath those that live in some paâ—ts of the Russia and East-land must have once a yeere a very long Sabbath for there are some times of the yeeâ—e wherein they have day-light a moneth together Thesis 15. If God give us six naturall daies to labour in is it not fit that the seventh day should beare an equall proportion with every working day and therefore it is not an Artificiall but a Naturall day consisting of twenty four houres which we must in conscience allow unto God to be the Sabbath day Thesis 16. It is true that the night is given to man to rest in it being most fit for that end but it is not necessary that all the weekâ—ly nights be spent in sleep for we then do labour and Gods providence puts men generally upon it to labour in their callings earely and laâ—e those nights
need such violent perswasions to stay with them and for any to say that the Paralell of the Levites Fathers perswasions to stay upon weake grounds is not the same with this because his Arguments might sure well not to begin a long journey when it was past noone which was the case there but it s a reason of no force to perswade to go farther when a man is in a journey already which is the case here I say this answer is against the Practise of love in common experience men weary in their journey may stand in more need of perswasions to stay then they that have not begun to travaile at all nor was the Levites journey long from Bethlem to Gibeah Thesis 63. Nor is it an Argument of any weight from Iohn 39.1 because the two Disciples are said to abide with Christ that Day that therefore the night following did belong to that day they staying as it is supposed all night and consequently that the Day begins in the Morning for these Disciples comming to Christ at the tenth houre or foure of the Clock in the afternoone there were then two houres remaining untill Night the Iewes artificiall Day continuing from six to six within which time our Saviour who can do much worke in a small time might sufficiently instruct them for that time within the space of two houres and why might they not depart before the night came and so stay with him onely so short a time And yet if they did stay that Night they might notwithstanding be said to stay that artificiall day onely without reference to any Night before or after or to any part of the Morning following that Night when 't is probable they departed if they did stay with him all that Night Thesis 64. Those who think that Paul would never have Preached till midnight Acts 20.7 if that night had not been part of the Sabbath which began the Morning before much lesse would he after this long Sermon have communicated with them in the Sacrament ver 11. unlesse it had been the Sabbath Day may do well to consider these things 1. That the cause of taking in so much of the Night following for Preaching till midnight was extraordinary viz. Pauls early departure never to see their faces more and to say that if this Night was no part of the Sabbath it was then unreasonable to hold them so long at it is an assertion which wants reason if we do but consider the shortnesse of his time the largenesse of Pauls heart speaking now for his last and the sweetnesse of their affections as might easily enable them to continue till midnight and upward with cheerfulnesse and without thinking the duty tedious and unreasonable long Paul therefore might begin his Sermon some part of the Day-light which was part of the Sabbath Day and continue it till midnight following and yet this night be no part of the Christian Sabbath because it was an extraordinary cause which prest him hereunto 2. That there is nothing in the Words which will evince the Sabbath to continue so long as Pauls Sermon did for suppose those who begin the Sabbath at Evening that it should be said of such that being met together the first day of the Week to break Bread their Teacher being to depart on the morrow Preached unto them and continued his speech till midnight will this argue a continuance of the same day No verily and the like reason is here 3. That the Lords Supper might be and was administred before Pauls Sermon for there is a double breaking of bread in the Text the one is of common bread Verse 11. after Paul had Preached the other is of holy bread in the Eucharist verse 7. for the Syriak calls Thaâ— breaking of the bread which is mentioned verse 7. the Eucharist or Lords Supper but that which is mentioned verse 11. Common bread and the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 implies as much and hence also it s spoken of one man principally viz. That when he had broken bread and eaten and talked a long time till breake of the day he then departed it being some ordinary repast for Paul after his long Preaching and before his long journey and is not therefore any Sacramentall eatâ—ng the manner of which is wont to be exprest in other words then as they are here set down if therefore Pauls eating verse 11. was common Bread it cannot be then affirmed that the Eucharist was then administred after Sermon at midnight and yet they pertaking of the Sacrament this day verse 7. it seems therefore that it was administred some time before this extraordinary course of Preaching began Thesis 65. Nor will it follow that the Sabbath begins in the Morning because the Morning is set before the Night in the Psalm for the Sabbath Psal. 92.1 2. for 1. The scope of the Psalmist is not to set forth when the Sabbath begins but how it is to be sanctified and that is not onely by shewing forth the loving kindnesse of God every Morning or day time for that perhaps many will readily do but also in the Night when men may think it too unseasonable or too late and therefore in a holy gradation from the lesse to the greater he first makes mention of the Morning 2. The Hebrew word for every Night is in the Nights and therefore suppose that this Psalm is specially applyable to the Sabbath which we know some question yet this place will as soon evince the Sabbath to begin in the Night before the Morning and to be continued in sweet affections the night after as that it should begin in the Morning and be continued the night after so that this place will not clear this cause nor is there any weight in such kind of reasoningâ— Thesis 66. Nor will it follow from Levit. 7.15 with 22.29 30. and Ex. 12 10. that because the â—â—esh of the peace Offrings was to be eaten the same day and nothing to be left untill the Morning something like this being spoken also of the Passeover that the day therefore begun in the Morning for in Leviticus there is a double Commandment 1. To eat the flesh of their peace offerings the same day but yet because when they have eaten some bones and oâ—fals might remain hence 2. They are commanded to leave nothing till the Morning which doth not argue that they had liberty to eat it as long as they might keep it but that as they had liberty no longer then the same day to eat it so nor liberty any longer then the next Morning so much as to keep any of the relicks of it And as for the Passeover a place much urged by some they were to kill it on the fourteenth day Exod. 12.6 which they might eat the night following verse 8. yet so as to leave nothing of it till the Morning verse 10. This night following iâ— not therefore any part of the fourteenth but of the 15th day for at