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
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
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
rest as this and as afterward it sell out in the finishing of the work of redemption it might have been as well upon such a day as this but it was not then so and hence the rest day fell as it were accidentally upon this and hence it is that Gods example of rest on that particular day doth not necessarily binde us to observe the same seventh day morall examples not alway binding in their accidentals as the case is here although it be true that in their essentials they alway do Thesis 134. There is no strength in that reason that because one day in seven is to be consecrated unto God that therefore one yeere in seven is to be so also as of old it was among the Jewâ—â— for beside what hath been said formerly viz. that one yeere in seven was meerly ceremoniall one day in seven is not so saith Wallaeus but morall God gave no example whose example is onely in morall things of resting one yeere in seven but he did of resting one day in seven I say beside all this it is observable what Iunius notes herein The Lord saith he challengeth one day in seven jure creationis by right of creation and hence requires it of all men created but he challenged one yeere in seven jure peculiaris possessionis i. by right of peculiar possession the Land of Canaan being the Lords land in a peculiar manner even a type of Heaven which every other Country is not and therefore there is no reason that all men should give God one seventh yeer as they are to give him one seventh day By the observation of one day in seven saith he men professe themselves to be the Lords and to belong unto him who created and made them and this profession all men are bound unto but by observation of one yeere in seven they professed thereby that their Countrey was the Lords and themselves the Lords Tenants therein which all Countreys not being types of Heaven cannot nor ought to doe and therefore there is not the like reason urged to the observation of a seventh yeere as of a seventh day Thesis 135. Look therefore as 't is in the second Commandement although the particular instituted worship is changed under the Gospel from what it was under the Law yet the generall duty required therein of observing Gods own instituted worship is morall and unchangeable so t is in the fourth Commandement where though the particular day be changed yet the duty remains morall and unchangeable in observing a seventh day there is therefore no reason to imagine that the generall duty contained in this precept is not morall because the observance of the particular day is mutable and yet this is the fairest colour but the strongest refuge of lies which their cause hath who hold a seventh day to be meerly ceremoniall Thesis 136. If it be a morall duty to observe one day in seven then the observation of such a day no more infringeth Christian liberty then obedience to any other morall Law one part of our Christian liberty consisting in our conformity to it as our â—ondage consists in being left to sinne against it and therefore that argument against the morality of one day in seven is very feeble as if Christian liberty was hereby infringed Thesis 137. It was meet that God should have speciall service from man and therefore meet for himselfe to appoint a speciall time for it which time though it be a circumstance yet it s such a circumstance as hath a speciall influence into any businesse not onely humane but also divine and therefore if it be naturally it may be also ethically and morally good contributing much also to what is morally good and therefore the determination of such a time for length frequency and holinesse may be justly taken in among the morall Laws he that shall doubt of such a powerfull influence of speciall time for the furthering of what is specially good may look upon the art skill trade learning nay grace it self perhaps which he hath got by the help of the improvement of time a prophane and religious heart are seen and accounted of according to their improvements of time more or lesse in holy things Time is not therefore such a circumstance as is good only because commanded as the place of the Temple was but it is commanded because it is good because time nay much time reiterated in a weekly seventh part of time doth much advance and set forward that which is good Thesis 138. That Law which is an homogeneall part of the morall Law is morall but the fourth Commandment is such a part of the morall Law and therefore it is morall I do not say that that Law which is set and placed among the morall Laws in order of writing as our adversaries too frequently mistake us in that it is therefore morall for then it might be said as wel that the Sabbath is ceremoniall because it it is placed in order of writing among things ceremoniall Lev. 23. but if it be one link of the chain and an essentiall part of the morall Law then it s undoubtedly morall but so it is for its part of the Decalogue nine parts whereof all our adversaries we now contend with confesse to be morall and to make this fourth ceremoniall which God hath set in the heart of the Decalogue and commanded us to remember to keep it above any other Law seems very unlike to truth to a serene and sober minde not disturbed with such mud which usually lies at the bottome of the heart and turns light into darknesse and why one ceremoniall precept should be shuffled in among the rest which are of another tribe lineage and language hath been by many attempted but never soundly cleared unto this day surely if this Commandment be not morall then there are but nine Commandments left to us of the morall Law which is expresly contrary to Gods account Deut. 4. To affirm that all the commands of the Decalogue are morall yet every one in his proportion and degree and that this of the Sabbath is thus morall viz. in respect of the purpose and intent of the Lawgiver viz. That some time he set apart but not morall in respect of the letter in which it is exprest it is in some sence formerly explained true but in his sence who endeavours to prove the Sabbath ceremoniall while he saith it is morall is both dark and false for if it be said to be morall only in respect of some time to be set apart and this time an individuum vagum an indeterminate time beyond the verges of a seventh part of time then there is no more morality granted to the fourth Commandment then to the Commandment of building the temple and observing the new moons because in Gods command to build the Temple the generall purpose and intention of the Lawgiver was that some place be appointed for his publike worship and in commanding to
example there was and is a present rule binding immediatly to â—ollow that example if therefore from the foundation of the world God made himself an example in six daies labour and in a seventh daies rest why should not this example then and at that time of innocency be binding there being no example which God sets before us but it supposeth a rule binding us immediatly therunto The great and most high God could have made the world in a moment or in a hundred years why did he make it then in six daies and rested the seventh day but that it might be an example to man It s evident that ever since the world began mans life was to be spent in labour and action which God could have appointed to contemplation only nor will any say that his life should be spent only in labour and never have any speciall day of rest unlesse the Antinomians who herein sin against the light of nature if therefore God was exemplary in his six daies labour why should any think but that he was thus also in his seventh daies rest Pointing out unto man most visibly as it were thereby on what day he should rest A meet time for labour was a morall duty since man was framed upon earth God therefore gives man an example of it in making the world in six daies A meet time for holy rest the end of all holy and honest labour was much more morall the end being better then the means why then was not the example of this also seen in Gods rest M. Ironside indeed is at a stand here and confesseth his ignorance In conceiving how Gods working six daies should be exemplary to man in innocency it being not preceptive but permissive only to man in his apostasie But let a plain analysis be made of the motives used to presse obedience to the fourth command and we shall finde according to the consent of all the Orthodox not prejudiced in this controversie that Gods example of working six daies in creating the world is held forth as a motive to presse Gods people to do all their work within six daies also and the very reason of our labour and rest now is the example of Gods labour and rest then as may also appear Ex. 31.17 And to say that those words in the Commandment viz. Six daies thou shalt labour are no way preceptive but meerly promissive is both crosse to the expresse letter of the text and contrary to morall equity to allow any part of the six daies for sinfull idlenesse or neglect of our weekely work so far forth as the rest upon the Sabbath be hindered hereby Thesis 157. The word Sanctified is variously taken in Scripture and various things are variously and differently sanctified yet in this place when God is said to sanctifie the Sabbath Gen. 2.2 3. it must be one of these two waies either 1. By infusion of holinesse and sanctification into it as holy men are said to be sanctified Or 2. By separation of it from common use and dedication of it to holy use as the Temple and Altar are said to be sanctified Thesis 158. God did not sanctifie the Sabbath by infusion of any habituall holinesse into it for the circumstance of a seventh day is not capable thereof whereof only rationall creatures men and Angels are Thesis 159. It must therefore be said to be sanctified in respect of its separation from common use and dedication to holy use as the Temple and Tabernacle were which yet had no inherent holinesse in them Thesis 160. Now if the Sabbath was thus sanctified by dedication it must be either for the use of God or of man i. either that God might keep this holy day or that man might observe it as a holy day to God but what dishonour is it to God to put him upon the observation of a holy day and therefore it was dedicated and consecrated for mans sake and use that so he might observe it as holy unto God Thesis 161. This day therefore is said to be sanctified of God that man might sanctifie it and dedicate it unto God and hence it follows that look as man could never have lawfully dedicated it unto God without a precedent institution from God so the institution of God implies a known command given by God unto man thereunto Thesis 162. 'T is therefore evident that when God is said to sanctifie the Sabbath Gen. 2.2 3. that man is commanded hereby to sanctifie it and dedicate it to the holy use of God Sanctificare est sanctifica â— mandare saith Iunius And therefore if M Primrose and others desire to know where God commandeth the observation of the Sabbath in Gen. 2.2 they may see it here necessarily implied in the word Sanctifie And therefore if God did sanctifie the Sabbath immediatly after the creation he commanded man to sanctifie it then for so the word Sanctified is expressely expounded by the holy Ghost himself Deut. 5.15 We need not therefore seek for wood among trees and enquire where and when and upon what ground the Patriarchs before Moses observed a Sabbath when as it was famously dedicated and sanctified i. commanded to be sanctified from the first foundation of the world Thesis 163. Our adversaries therefore dazled with the clearnesse of the light shining forth from the text Gen. 2.2 to wit that the Sabbath was commanâ—ed to be sanctified before the fall do fly to their shifts and seek for refuge from severall answers sometimes they say 't is sanctified by way of destination sometimes they â—ell uâ— of anticipation sometime they think the Book of Genesis was writ after Exodus and many such inventions which because they cannot possibly stand one with another are therefore more fit to vex and perplex the mind then to satisfie conscience and indeed do argue much uncertainty to be in the mindes of those that make these and the like answers aâ— not knowing certainly what to say nor where to stand yet let us examine them Thesis 164. To imagine that the Book of Genesis was writ after Exodus and yet to affirm that the Sabbath in Genesis is said to be sanctified and blest only in way of destination i. because God destinated and ordained that it should be sanctified many years after seems to be an ill favoured and mishapen answer and no way fit to serve their turn who invent it for if it was writ after Exodus what need was there to say that it was destinated and ordained to be sanctified for time to come when as upon this supposition the Sabbath was already sanctified for time past as appears in the story of Exodus 19.20 And therefore M. Primrose translates the words thus that God rested and hath blessed and hath sanctified the seventh day as if Moses writ of it as a thing past already but what truth is there then to speak of a destination for time to come I know Iunius so renders the Hebrew words as also
the word Rested but we know how many waies some of the Hebrew â—enses look nor is it any matter now to trouble our selves about them this only may be considered That it is a meer uncertain shift to affirm that Genesis was writ after Exodus M. Ironside tels us he could give strong reasons for it but he produceth none and as for his authorities from humane testimonies we know it is not fit to weigh out truth by humane suffrages and yet herein they do not cast the scale for Genesis to be writ after Exodus for although Beda Abulensiâ— and divers late Jesuites do affirm it yet Eusebius Catharinus Alcuinns a Lapide and sundry others both Popish and Protestant writers are better judgmented herein and their reasons for Genesis to be the first-born as it is first set down seem to be most strong The casting of this cause therefore depends not upon such uncertainties and yet if this disorder were granted iâ— will do their cause no good as if need were might be made manifest Thesis 165. M. Ironside confesseth That Gods resting and sanctifying the Sabbath are â—â—etaneous and acknowledgeth the connexion of them together at the same time by the câ—pulative And and that as God actually rested so he actually sanctifed the day but this sanctification which he means is nothing else but destination or Gods purpose and intention to sanctifie â—t afterward so that in effect this evasion amounts to thus much viz. that God did actually purpose to sanctifie it about 2500. years after the giving of the Law but yet did not actually sanctifie it and if this be the meaning it is all one as if he had said in plain terms viz. that when God is said to sanctifie the Sabbath he did not indeed sanctifie it only he purposed so to do and although M. Primrose and himself tels us that the word sanctifie signifies in the Originall some time to prâ—pare and ordain so it may be said that the word signifies sometimes to publish and proclaim if they say that this latter cannot be the meaning because we reade not in Scripture of any such proclamation that this should be the Sabbath the like may be said upon the reasons mentioned concerning their destination of it thereunto Again if to sanctifie the day be only to purpose and ordain to sanctifie it then the Sabbath was no more sanctified since the Creation then ab aeterno and before the world began for then God did purpose that it should be sanctified but this sanctification here spoken of seems to follow Gods resting which was in time and therefore it must be understood of another sanctification then that which seems to be before all time again as God did not blesse the Sabbath in way of destination so neither did he sanctiffe it in way of destination but he did not blesse it in way of destination for let them produce but one Scripture where the word blessed is taken in this sence for a purpose only to blesse indeed they think they have found out this purpose to sanctifie in the word sanctified Isa. 13.3 but where will they finde the like for the word blessed also for as the day was blessed so it was sanctified and yet I think that the Medes and Persians in Isa. 13.3 are not called Gods sanctified ones because they were destinated to be sanctified for that work but because they were so prepared foâ— it as that they were actually separated by Gods word for the accomplishment of such work but our adversaries will not say that God did thus sanctifie the Sabbath in Paradice by his word and yet suppose they are called his sanctified ones in way of destination yet there is not the like reason so to interpret it here for in Isa. 13.3 God himselfe is brought in immediatly speaking before whose eternall eyes all things to come are as present and hence he might call them his sanctified ones but in this place of Gen. 2.2 Moses not God immediatly speaks of this sanctifying in way of Historicall narration only this destination which is stood so much upon is but a meer imagination Thesis 166. It cannot be denied but that it is a usuall thing in Scripture to set down things in way of Prolepsis and Anticipation as they call it i. to set down things aforehand in the history which many years hapned and came after in order of time but there is no such Prolepsis or Anticipation here as our adversaries dream so that when God is said to sanctifie the Sabbath in Genesis the meaning should be that this he did 2500. years after the creation for this assertion wants all proof and hath no other prop to bear it up then some instances of Anticipations in other places of Scripture the Jesuites from some unwary expressions of some of the Fathers first started this answer whom Gomarus followed and after him sundry others prelatically minded but Rivet Ames and others have scattered this mist long since and therefore I shall leave but this one consideration against it viz. That throughout all the Scripture we shall not finde one Prolepsis but that the history is evident and apparently false unlesse we do acknowledge a Prolepsis and Anticipation to be in the story so that necessity of establishing the truth of the history only can establish the truth of a Prolepsis in the history I forbear to give a taste thereof by any particular instances but leave it to triall buâ— in this place alledged of Gen. 2.2 can any say that the story is apparently false unlesse we imagine a Prolepsis and the Sabbath to be first sanctified in mount Sinai Exod. 20. for might not God sanctifie it in Paradise as soon as Gods rest the cause and foundation of sanctifying of it was existing will any say with Gomarus that the Sabbath was first sanctified Exod. 16. because God blessed them so much the day before with Manna whenas in the Commandment it selfe Exod. 20. the reason of it is plainly set down to be Gods resting on the seveth day and sanctifying of it long before Thesis 167. There is not the least colour of Scripture to make this blessing and sanctifying of the day to be nothing else but Gods magnifying and liking of it in his own mind rejoycing and as it were glorying in it when he had rested from his works and yet M. Primrose casts this block in the way for the blind to stumble at supposing that there should be no such Anticipation as he pleads for for surely if God blessed and sanctified the day it was a reall and an effectuall sanctification and blessing but this magnifying and glorying in it in Gods minde is no reall thing in the blessed God he having no such affections in him but what is said to be in him that way is ever by some speciall effects the simple and pure essence of God admitting no affections per modum affectus sed affectus as is truly and commonly maintained Thesis
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
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
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
yet oh that in this matter of the Sabbatâ— God would betimes awaken and that these weakâ—nesses might stirre up their strength for I mucâ— feare and foresee that if it be not done there is aâ— houre and a nick of temptation in such a juncture 〈◊〉 times approaching wherein the enemy will come 〈◊〉 like a flood and rise up from all quarters against the Doctrine of the Sabbath and then farewell all the good dayes of the son of man if this be lost which then men shall desire to see and shall not see them I have therefore been the more willing to let my owne shame and weaknesse appeare to the world if so it be found if this might be any meanes of doing the least good for keeping up the price of Gods Sabbaths in the hearts of any I have therefore spent the more time about the Morality of the Sabbath because the clearing up of this gives light to all the rest The generall CONTENTS of the Theses concerning the Morality of the Sabbath 1. GOD is the superiour disposer of mans time Thes. 1 2. Man who is made next to God and to return to his rest at the end of the larger circle of his life is to return to him at the end of the lesser circle of eveâ—y week Thes. 7 3. What a Moral Law is not 10 11 4. How a Divine Law may be said to be Moral 14 5. What a Moral law is strictly taken 16 6. A Moral Law considered in a strict sense is not good meerly because commanded but is therefore commanded because it is good 17 7. What is that goodnesse in a Moral Law for which it is commanded 21 8. By what Rules may that goodnesse be known which are foure 24 25 9 Divers consectaries flowing from the description of a Moral Law 1. That Divine determination of something in a Law doth not alway take away the morality of it 26 2. That those are not Moral laws only which are known to all men by the light of corrupt nature 29 3. That the whole Decalogue in all the parts of it is the Moral Law of God Thes. 30. where Objections are answered to 38 10. Three sorts of Laws which were among the Jewes Moral Ceremonial Judicial 38 11. The true state of the Question whether the Sabbath be a Moral or Ceremonial Law 43 12. The agreement on all hands how far the Law of the Sabbath is Moral 44 13. Something general is agreed on and whether it lies under this general viz. a seventh day 46 14. The chief means of resolving this controversie in opening the meaning of the fourth Commandment 47 15. The things which are Moral in the fourth Commandment are either primarily or secundarily moral 48 16. Those things which are primarily generally moral in the forth Commandment are 3. 1. A time of worship 2. A day 3. A 7th day determined 17. Not the worship it self but only the solemne time of it is required in the fourth Commandment 53 18. How holy duties are for time 56 19. Instituted worship is not directly required in the fourth but in the second Commandment wherein the meaning of the second Commandment is occasionally cleared against Wallaeus 59 20. If the moral worship it self be not required herein much lesse is the whole ceremonial worship 63 21. Neither the publike worship only nor Jewish holy dayes required in this fourth Commandment 64 22. Not a part of a day but a whole day is moral by the fourth Commandment 65 23. Gods wisdome did rather choose a whole day together for special worship then borrow a part of every day 66 24. The sin of Familists and others who allow God no special day but make all dayes equal 68 25. How any day is said to be holy and that though all places are alike holy yet all dayes are not therefore alike holy 69 70 26. Answer to such Scriptures as seem to make all dayes alike holy under the New Testament 72 73. to 79 27. The chief reason why some abolish the day of the Sabbath in the fourth Commandment is because they abandon the whole Decalogue it self as any Rule of life unto his people 79 28. An inward Sabbath may well consist with a Sabbath day 80 29. The great controversie whether the Law be a rule of life to a beleever discussed in sundry Theses 81 30. The Spirit is not the rule of life 86 31. Not the will of Gods Decree but the will of his command is the rule of life 91 32. The fundamental Errour of Antinomians 93 33. The rule of the Law is kept in Christ as matter of our justification not sanctification 94 34. How Christ is our Sanctification as well as our Justification 95 35. Duties of Christian thankfulnesse to God were not performed by Christ for beleevers under that notion of thankfulnesse but by way of merit 97 36. Whether a beleever is to act in vertue of a command 98 37. The sin of those who affirme that Christian obedience is not to be put forth by vertue of a command 100 38. To act by vertue of a Commandment and by vertue of Gods Spirit are subordinate one to another 101 39. Whether the Law is our rule as given by Moses on mount Sinai or only as it is given by Christ on mount Sion 102 40. How Works and Law-duties are sometime commended and sometime condemned 105 106 41. The new creature how it is under the Law 107 42. How the children of God under the Old Testament were under the Law as a Schoolmaster and not those of the New 108 43. How the Gospel requires doing and how not and about conditional promises in the Gospel 110 44. Various motives to obedience from the Law and Gospel from God as a Creator and from Christ as a Redeemer do not vary the Rule 111 45. Unbelief is not the only sin 112 46. Three evils arising from their Doctrine who deny the Directive use of the moral Law 113 47. The sin of such as deny the humbling work of the Law under Gospel ministrations 114 48. Their Errour who will not have a Christian pray for pardon of sin or mourn for sin 115 49. Whether Sanctification be a doubtful evidence and may not be a just evidence and wheâ—â—er the Gospel and all the promises of it belong to a sinner as a sinner and whether sight of corruption be by the Gospel the setled evidence of salvation as some plead for 117 50. Whether the first evidence be without the being or only the seeing of grace 118 51. The true grounds of evidencing Gods love in Christ cleared 119. 52. Not only a day nor only a Sabbath day but a seventh day determined is the last thing generally moral in the fourth Commandment 120.122 53. That which is particularly moral herein is this or that particular seventh day 123 54. The morality of a Sabbath may be as strongly and easily urged from the Commandment of observing that particular seventh day from the
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
infused and supernaturall vertues and graces to which therefore humane nature is not inclined are as Vasquez truly and strongly maintaines in some sense naturall and good in themselves not because humane nature is inclined to them but because they are very congruous and consentaneous thereunto and perfecting humane nature as such and consequently sutable thereunto A good is said to be utile delectabile in respect of some profit or delight which comes to man by it but bonum honestum in genere moris as Suarez and his fellowes call it consists in a kinde of decency comlinesse and sweet proportion between such an act and such a nature as acts by right reason to which nature it is exceeding comely and suitable whether any profit or delight come thereby yea or no. As now in the divine nature it 's exceeding beautifull and comely for it and therefore good in it selfe to bee bountifull and mercifull and to doe good unto the creature although no profit could come to him thereby It is Gods nature as I may so say so to doe so 't is in humane nature it 's a comely thing to honour parents reverence Gods Name to bee loving and mercifull to all men in heart word and deed to give God a fit and the most meet proportion of time for solemne service of him who allowes us many dayes to serve our owne good this is good nature and being thus seemly and suitable to it this and such like things are therefore good in themselves though perhaps neither profit or pleasure should come unto man hereby And hence it 's well observed by some of the Schoolemen that right reason doth not make a thing morall but only judgeth and discerneth what is morall for right reason doth not make a thing suitable but onely seeth whether it be so or no a thing may bee suitable before right reason see it yet when 't is presented to reason it sees it suitable as the wall is white before the eye see it yet when the eye doth see it it appeares white also It may bee a meet and comely thing to give God a seventh part of our time though no mans reason can of it selfe find out such a meet proportion yet when reason sees it it 's forced to acknowledge a comlinesse of equity and suitablenesse therein as shall hereafter appeare Thesis 22. But here let it bee observed that although all morall lawes are thus suitable to mans nature yet they are not all alike suitable thereunto and consequently not equally good in themselves for some lawes are more immediately suitable and good others mediately And as Wallaeus well observes out of Scotus that there is a double morality the first is de lege naturae strictè sumpta i. e. such laws as are so deeply engraven upon nature as that these principles cannot bee blotted out but by abolishing of nature The second is de lege naturae latè sumpta and these lawes doe much depend upon the will of the Law-giver but yet they are very congruous and suitable to humane nature even from the light of those principles of nature And hence I suppose it will follow that the law for a seventh part of time to be dedicated to God may well bee a morall law although it depends much upon the will of the Law-giver and is not so immediately written upon mans heart nor so equally suitable to humane nature as the law of love and thankfulnesse to God our Creator is For as Cameron well observes that some things which are good in themselves have more of Gods Image stamped upon them some have lesse of it and hence it is that though all morall lawes are good in themselves yet not equally so there is more unsuitablenesse to hate and curse God than to lust after another mans house or servant and yet both are evill in themselves and breaches of morall rules Thesis 23. Hence therefore it followes that because morall precepts are of such things as are good in themselves they are therefore perpetuall and unchangeable and because they are in this respect good in themselves to wit because they are suitable and comely to mans nature as rationall hence also they are universall so that perpetuity and universality seem to be the inseperable adjuncts rather than the essence of a morall law yet when they are called perpetuall and unchangeable wee must understand them in respect of Gods ordinary dispensation for hee who is the great Law-giver may and doth sometime extraordinarily dispense with morall lawes Abraham might have kill'd his Sonne by extraordinary dispensation Adams Sonnes and Daughters did marry one another by speciall Commission which now to doe ordinarily would bee incestuous and consequently against a mâ—â—â—ll Law as is evident Leviticus 18. Onely let it bee here remembred that when I call morall Lawes perpetuall and universall that I speake of such lawes as are primarily morall which doe firstly and originally suit with humane nature for lawes as are at second hand morall and as it were accidentally so may be changeable as hereafter shall appeare Thesis 24. How these things may evince the morality of a seventh part of time will be difficult to conceive unlesse further enquiry be made to wit when and by what rules may it be knowne that any law is sutable and agreeable unto humane nature and consequently good in it selfe For resolution of which doubt there is great silence generally in most Writers Bishop White endeavours it by giving three rules to cleare up this mist but pace tanti viri I much feare that he much darkens and obscures the truth herein and muds the streames For 1. Because the Sabbath is not simply morall but hath something positive in it he therefore makes it temporary as appeares in his conclusion of that discourse when as 't is evident by his own confession that some lawes positively morall are generall and universall For lawes positively morall he saith are either personall onely as was Abrahams comming out of his owne Countrey Gen. 12.1 Some are for one Nation or Republick onely Exod. 22.1 3â—7 Some are common and generall for all mankinde as the law of Polygamy 2. Hee seemes to make lawes simply and intirely morall to bee such as are in their inward nature morally good before and without any exâ—ernall imposition of the Law-giver Now if by externall imposition he meanes the externall manner of Mosaicall administration of the law there is then some truth in what he affirmes for doubtlesse before Moses time the Patriarchs had the law revealed after another manner but if by externall imposition bee meant externall Revelation whether immediately by God himselfe unto mans conscience or mediately by man then it 's most false that any thing can be morally good or evill much lesse entirely and simply so before and without some such law for though it may be good and sutable to man before a law pasâ—e upon it yet nothing can be morally good
and which wee ought not to imitate viz. his omnipotency But suppose it did flow from his omnipotency and that wee ought not to imitate his omnipotency and that wee who are weaknesse it selfe cannot imitate omnipotent actions yet its obvious to common sense that such acts which arise from such attributes as cannot be imitated of us in respect of the particular effects which are produced by them yet in the actings of such attributes there may be something morally good which is imitable of us As for example though wee are not to imitate God in his miraculous works as in the burning of Sodome and such like yet there may bee that justice and wisedome of God shining therein which wee ought to imitate for wee ought to see before we censure and condemne as God did in proceeding against Sodome So 't is in this extraordinary worke of making the Word wherein although we are not to goe about to make another world within that time as God did yet therein the labour and rest of God was seene which is imitable of man which labour and rest as they are morall duties so they are confirmed by a morall example and therefore most seemly and comely for man to imitate from such an example And whereas hee affirmes that this example was not morall because it was not it self imitable being grounded onely upon Gods free will The reason is weake for to labour in ones Calling is without controversie a morall duty as idlenesse is a morall sin yet if one would aske why man is to labour here and not rather to lead a contemplative life in the vision and fruition of God immediately I suppose no reason can be given but the good pleasure of God who in his deepe wisdome saw it most meet for man to spend some proportionable time in labour for himselfe and some in rest for God whereunto he gave man such an eminent example from the beginning of the world Master Primrose cannot deny but that a convenient time for labour and rest in generall is morall But saith he if God had not declared his will by a Commandment particularly to labour six dayes and rest the seventh the Jewes would not have thought themselves bound to this observation from Gods example onely which shewes that there is no morality in it to bind the conscience for ever But it may be as well doubted whether acts of bounty and mercy to which hee thinks wee are bound meerely from Gods example in respect of the particular application of these acts to enemies of God and of our selves as well as to friends be of binding vertue meerly by Gods example unlesse we had a commandment thereunto for in morall precepts as the thing is commanded because it is good so 't is not morally good unlesse it be commanded but suppose that Gods example of labour six dayes and rest the seventh should not have been binding as other examples unlesse there had been a commandment for so doing yet this is no argument that this example is not morall at all but onely that it is not so equally morall and knowne to be so as some other duties bee for man may spend too much time in labour and give God too short or too little time for rest if therefore hee wants the light of a commandment or rule to direct and guide him to the fittest and most meet proportion of time for both is hee not apt hereby to break the rule of morality which consists as hath been shewne in that which is most suitable comely and convenient for man to give to God or man The commandment therefore in this case measuring out and declaring such a proportion and what time is most convenient and comely for man to take to himselfe for labour or to give to God for rest it doth not abolish the morality of the example but doth rather establish and make it It sets out the most comely and meet proportion of time for labour and rest and therefore such a time as is most good in it selfe because most comely and proportionable which being therefore commanded is a morall duty in man and the example hereof morally binding in God 3. Such lawes which mans reason may see either by innate light or by any other externall helpe and light to bee just and good and fit for man to observe such lawes are congruous and suitable to humane nature I say by any external helpe as well as by innate light for neither internall nor externall light doe make a thing just and suitable to man no more than the light of the Sun or the light of a Lanthorne doe make the Kings high-way to the City but they onely declare and manifest the way or that which was so in it selfe before Hence it comes to passe that although mans reason cannot see the equity of some lawes antecedenter by innate light before it bee illuminated by some externall light yet if by this externall light the minde sees the equity justice and holinesse of such a law this may sufficiently argue the morality of such a law which was just and good before any light discovered it and is now discovered onely not made to be so whether by internall or externall light And hence Aquinas well observes that morall lawes which hee makes to be such as are congruous to right reason sometimes are such as not onely command such things which reason doth readily see to bee comely and meet but also such lawes about which mans reason may readily and easily erre and go astray from that which is comely and meet And hence it is that although no reason or wit of man could ever have found out the most just and equall proportion of time or what proportion is most comely and suitable or that a seventh part of time should have been universally observed as holy to God yet if any externall light and teaching from above shall reveale this time and the equity and suitableness of it so that reason shall acknowledge it equall and good that if we have sixe dayes for our selves God should have one for himselfe this is a strong argument that such a command is morall because reason thus illuminated cannot but acknowledge it most meet and equall For though reason may not by any naturall or innate light readily see that such a division of time is most suitable and yet may readily erre and misconceive the most suitable and convenient proportion and division of time it 's then a sufficient proof of the morality of such a command if the congruity and equity of it be discerned consequenter only as we lay and by externall light 4. What ever law was once writ upon mans heart in pure nature is still suitable and congruous and convenient to humane nature and consequently good in it selfe and morall For whatever was so writ upon Adams heart was not writ there as upon a private person but as a common person having the common nature of man
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
but a roiall law Iam. 2.8.12 nor doth hee make subjection thereunto to be the bondage of servants as that was Gal. 4.9 but the liberty of children and therefore called a royall law of liberty Secondly Suppose the weekly Sabbath bee here comprehended under dayes as also that by Sabbaths is meant weekly Sabbaths Col. 2.16 yet hereby cannot be meant the Christian Sabbath but the Iewish Sabbath for the Apostle condemnes that Sabbath and those Sabbath dayes which the Iewish teachers pleaded for among the Colossians now they never pleaded for the observation of the Christian Sabbath but were zealous and strong procters for that particular seventh day from the creation which the Iewes their fore-fathers for many yeares before observed and for the observation of which some among us of late begin to struggle at this day Now as was said admit the gradation we doe not observe the Iewish Sabbath nor judge others in respect of that Sabbath no more than for observing new moones or holy dayes we do utterly condemne the observation of that Sabbath If it bee said why doe we not observe new moones and holy dayes as well by substituting other dayes in their roome as we doe a Christian Sabbath in the room of that Iewish Sabbath wee shall give the reason of it in its proper place which I mention not here lest I should bis coctam apponere These places therefore are strong arguments for not observing that seventh day which was Iewish and ceremoniall but they give no sufficient ground for abandoning all Christian Sabbaths under the Gospel Thirdly there is a double observation of dayes as Wallaeus and Davenant well observe 1. Morall 2. Ceremoniall Now the Apostle in the places alledged speakes against the Ceremoniall and Pharisaicall observation of dayes but not morall For dayes of fasting are to be observed under the Gospel the Lord Christ our Bridegroom being now taken from us when our Saviour expressely tels us that then his Disciples even when they had the greatest measures of Christs spirituall presence should fast Matth. 9.15 16. But wee are to observe these dayes with morall not ceremoniall observation such as the Iewes had in sackcloth ashes tearing haire rending Garments and many other Ceremoniall trappings we are to rend our hearts and cry mightily unto God upon those dayes which is the morall observance of them So 't is in respect of the Sabbath no Sabbath day under the Gospel is to bee observed with ceremoniall or pharisaâ—call observation with Jewish preparations Sacrifices needlesse abstinence from lawfull worke and such like formalities but doth it hence follow that no dayes are to bee observed under the Gospel with morall observation in hearing the Word receiving the Sacraments singing of Psalms c. There was no morality in the new moons by vertue of any speciall commandment and therefore it is in vaine to aske why new moons may not be observed still as well as Sabbaths provided that it be observatione morali for there is a morality in observing the Sabbath and that by a speciall command which is not in new moons and holy dayes and therefore as we utterly abandon all that which was in the Sabbath ceremoniall so we doe and should heartily retaine and observe that which is morall herein with morall observance hereof Thesis 75. There were among the Jews dayes ceremonially holy as well as meats ceremonially uncleane now in that other place which they urge against the observation of any dayes under the Gospel Rom. 14.5 therein dayes ceremoniall are compared with meats ceremoniall and not morall days with ceremoniall meats It is therefore readily acknowledged that it was an errour and weaknesse in some to think themselves bound to certaine ceremoniall dayes as well as it was to abstain from certain ceremoniall meats but will iâ— hence follow that it is a part of Christian liberty strength to abandon all dayes as ceremoniall and that it is a part of Christian weaknes to observe any day under the Gospel this verily hath not the face of any reason for it from this Scripture wherein the Apostle doubtlesse speaks of ceremoniall not morall dayes as shall appear our Christian Sabbaths be And look as it is duty not weaknesse sometime to abstaine from some meats as in the case of extraordinary humiliation as wee see in Daniel Dan 9. and 11. so it may be duty not weaknesse still to observe some dayes I say not the seventh day for that is not now the question but some dayes are or may be necessary to bee observed now Thesis 76. If any man shall put any holinesse in a day which God doth not and so think one day more holy than another this is most abominable superstition and this is indeed to observe dayes and of this the Apostle seems to speak when he saith Ye observe dayes But when the Lord shall put holines upon one day more then upon another we do not then put any holines in the day but God doth it nor doe we place any holines in one day more then in another but God placeth it first and this is no observation of dayes which the Apostle condemns in those that were weak but of the will of God which he every where commands Thesis 77. There is as some call it Sabbathum internum externum i. an internall and externall Sabbath the first if I may lawfully call it a Sabbath is to be kept every day in a speciall rest from sin the second is to bee observed at certaine times and on speciall days now if that other place Isa. 66.23 which is much urged for the equality of all days be meant of a continuall Sabbath so that those words from Sabbath to Sabbath if they signifie a constant continuall worship of God indefinently then the Prophet speaks of an internall Sabbath which shall in speciall be observed under the Gospel but this doth not abolish the observation of an externall Sabbath also no more then in the times before the Gospel when the people of God were bound to observe a continuall Sabbath and rest from sin and yet were not exempted hereby from externall Sabbaths onely because more grace is poured out upon the people of God under the new Testament then under the old and under some times and seasons of the new Testament and some people more then at and upon others hence this prophesie points at the times of the Gospell wherein Gods people shall worship God more spiritually and continually then in former times But if by this phrase From Sabbath to Sabbath be meant succession i. one Sabbath after another successively wherein Gods people shall enjoy blessed fellowship with God from Sabbath to Sabbath successively in the worship of him one Sabbath after another then this place is such a weapon in their owne hands against themselves as that it wounds to the heart that accursed conceit that all dayes should be abandoned by those under the new Testament But suppose that by Sabbath
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-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
or five or four there being no naturall justice in the number of seven more then in the number of six or four but the answer is easie that if man may give unto God superstitiously too many or prophanely too few and if the appointment of God hath declared it self for a seventh and that the giving of this seventh be most just and equall then let it be considered whether it be not most satisfactory to a scrupling conscience to allow God a seventh day which he hath appointed which is confessed to be most just and perpetually equall and consequently morall and if there be a morall and perpetuall equity to give God one day in seven then 't is no matter whether there be any more naturall equity therein then in one in five or six the disputers of this worlâ— may please themselves with such speculations and shifts but the wisdom of God which hath already appointed one day in seven rather then in six or ten should be adored herein by humble mindes in cutting out this proportion of time with far greater equity then man can now readily see 7. Because deep corruption is the ground of this opinion the plucking up of Gods bounds and land-marks of a seventh is to put the stakes into the Churches hands to set them where she pleaseth or if she set them at a seventh where God would have them yet that this may be submitted to not because God pleaseth but because the Church so pleaseth not because of Gods will and determination but because of the Churches will and determination that so it being once granted that the Church hath liberty to determine of such a day she may not be denied liberty of making any other holidaies or holy things in the worship and service of God and that this is the main scope and root of this opinion is palpably evident from most of the writings of our English adversaries in this controversie Thesis 123. A seventh day therefore is primarily morall yet as was formerly said Thesis 48. there is something else in this commandment which is secundarily morall viz. This or that particular seventh day I will not say that it is accidentally morall as some do but rather secundarily and consequently morall for it is not morall firstly because it is this particular seventh but because it hath a seventh part of time divinely proportioned and appointed for rest falling into it and of which it participates to give almes to the needy is a morall duty and primarily morall but to give this or that quantity may be morall also but it is secundarily morall because it flowes ex consequenti onely from the first for if we are to give almes according to our ability and others necessity then this or that particular quantity thus suting their necessity must be given which is also a morall duty so 't is in this point of the Sabbath Thesis 224. Hence it follows that this Commandment enjoynes two things 1. More generally a seventh 2 More particularly this or that seventh and in speciall that seventh from the Creation this or that seventh are to be kept holy because of a seventh part of time appointed falling into them A seventh day also is to be kept holy by vertue of the Commandement yet not in generall but with speciall eye and respect to that particular seventh wherein this generall is involved and preserved That seventh from the Creation is commanded because of a seventh falling into it and a seventh also is commanded yet with a speciall eye to that seventh wherein it is involved And therefore 't is a vaine objection to affirm that if a seventh be commanded that then â—o particular seventh is or if any particular seventh be so that then a seventh is not for the Commandement we see hath respect to both for what is there more frequent in Scripture then for generall duties to be wrapt up and set forth in some particular things instances and examples and consequently both commanded together and after narrow search into this Commandement we shall finde both the generall and particular seventh not onely inferring one the other but both of them in a manner expresly mentioned Thesis 125. When those that plead for the morality of the fourth Command in respect of a seventh day would prove it to be morall because it is part of the Decalogue and set in the heart of it with a speciall note of remembrance affixed to it c. Mr. Ironside and others doe usually dash all such reasonings out of countenance with this answer viz. That by this argument That particular seventh from the creation is morall which we see is changed for say they that also is set in the heart of the Decalogue with a speciall note of remembrance also But the reply from what hath ben said is easie viz. That that also is indeed morall only 't is secondarily morall not primarily and therefore as we have shewn was mutable and changeable the primary morality in a seventh immutably remaining the morall duty of observing a seventh day is not changed but only the day If Mr. Primrose could prove that there is nothing else commanded in this fourth command but only that particular seventh from the creation he had then enough to shew that this day being justly changed the Commandment is not morall of perpetuall but out or this particular seventh which now is changed himself acknowledgeth that out of it may be gathered the morality of a day and why not of a seventh day also as well as of a day He saith that it is a bold assertion to say that this genus of a seventh is herein commanded But why is it not as bold to affirm the same of a day for out of that particular seventh whence he would raise the genus of a day we may as easily and far more rationally collect the genus of a seventh day Thesis 126. Nor will it follow that because a seventh is morall that therefore any one of the seven daies in a week may be made a Christian Sabbath For 1. We do not say that it is any seventh but A seventh determined and appointed of God for holy rest which is herein commanded 2. The Lord hath in wisdom appointed such a seventh as that man may have six whole daies together to labour in and hence it follows that divine determination without crossing that wisdom could not possibly fall upon any other daies in the Cycle of seven but either upon the last of seven which was the Jewish or the first of seven which now is as shall be shewn the Christian Sabbath 3. As God hath appointed one day in seven for mans rest so in his wisdom he so orders it as that it shall be also a day of Gods rest and that is not to be found in any day of the week but either in the last of seven wherein the Father rested or in the first of seven wherein the Son rested from his work also Thesis 127. 'T
time to be sanctified rather then a fifth a fourth or a ninth not simply because it was this seventh or a seventh but because in his wise determination thereof he knew it to be the most just and equall division of time between man and himself and therefore I know no incongruity to affirm that if God had seen one day in three or four or nine to be as equall a proportion of time as one day in seven that he would then have left it free to man to take and consecrate either the one or the other the Spirit of God not usually restraining where there is a liberty and on the other side if he had seen a third or fifth or ninth or twentieth part of time more equal then a seventh he would have fixed the bounds of labour and rest out of a seventh but having now fixed them to a seventh a seventh day is therefore morall rather then a fourth or sixt or ninth day because it is the most equall and fittest proportion of time all things considered between God and man the appointment therefore of a seventh rather then a sixt or fourth is not an act of Gods meer will only as our adversaries affirm and therefore they think it not morall but it was and is an act of his wisdom also according to a morall rule of justice viz. to give unto God that which is most fit most just and most equall and therefore although there is no naturall justice as Mr Primrose cals it in a seventh simply and abstractly considered rather then in a sixth or tenth yet if the most equall proportion of time for God be lotted out in a seventh there is then something naturall and morall in it rather then in any other partition of time viz. to give God that proportion of time which is most just and most equall and in this respect a seventh part of time is commanded because it is good according to the description of a morall law and not only good because it is commanded Thesis 131. 'T is true that in private duties of worship as to reade the Scriptures meditate pray c. the time for these and the like duties is left to the will and determination of man according to generall rules of conveniency and seasonablenesse set down in the word mans will in this sence is the measure of such times of worship but there is not the like reason here in determining time for a Sabbath as if that should be left to mans liberty also because those private duties are to be done in that time which is necessarily annexed to the duties themselves which time is therefore there commanded where and when the duty is commanded but the time for a Sabbath is not such a time as naturally will and must attend the action but it 's such a time as Counsell not nature sees most meet and especially That counsell which is most able to make the most equall proportions of time which we know is not in the liberty or ability of men or Angels but of God himself for do but once imagine a time required out of the limits of what naturally attends the action and it will be found necessarily to be a time determined by counsell and therefore our adversaries should not think it as free for man to change the Sabbath seasons from the seventh to the fifth or fourth or tenth day c. as to alter and pick our times for pâ—ivate duties Thesis 132. There is a double reason of proposing Gods example in the fourth Command as is evident from the Commandment it self the first was to perswade the second was to direct 1. To perswade man so to labour six daies together as to give the seventh or a seventh appointed for holy rest unto God for so the example speaks God laboured six daies and rested the seventh therefore do you do the like 2. To direct the people of God to That particular Seventh which for that time when the Law was given God would have them then to observe and that was that Seventh which did succeed the six daies labour and therefore for any to make Gods example of rest on That Seventh day an argument that God commanded the observation of that Seventh day only is a groundlesse assertion for there was something more generally aimed at by setting forth this example viz. to perswade men hereby to labour six daies and give God the seventh which he should appoint as well as to direct to that particular day which for that time it 's granted it also pointed unto and therefore let the words in the Commandment be obseâ—ved and we shall finde mans duty 1. More generally set down viz. to labour six daies and dedicate the seventh unto God and then follows Gods perswasion hereunto from his own example who when he had a world to make and worke to doe he did labour six daies together and rested the seventh and thus a man is bound to do still but it doth not follow that he must rest that particular seventh only on which God then rested or that that seventh though we grant it was pointed unto was only aimed at in this example the binding power of all examples whatsoever and therefore of this being ad speciem actus as they call it to that kind of act and not to the individuum actionis only or to every particular accidentall circumstance therein If indeed man was to labour six daies in memoriall only of the six daies of creation and to rest a Seventh day in memoriall only of Gods rest and cessation from creation it might then carry a faire face as if this example pointed at the observation of that particular seventh onely but look as our six daies labour is appointed for other and higher ends then to remember the six daies worke of God it being a morall duty to attend our callings therein so the Seventh day of rest is appointed for higher and larger ends as Didoclavius observes then onely to remember that notable rest of God from all his works it being a morall duty to rest the Seventh day in all holinesse Thesis 133. It was but accidentall and not of the essence of the Sabbath day that that particular Seventh from the creation should be the Sabbath for the Seventh day Sabbath being to be mans rest day it was therefore suitable to Gods wisdom to give man an example of rest from himselfe to encourage him thereunto for we know how strongly examples perswade now rest bâ—ing a cessation from labour it therefore supposes labour to goe before hence God could not appoint the first day of the creation to be the Sabbath because he did then but begin his labour nor could he take any the other daies because in them he had not finished his work nor rested from his labour therefore Gods rest fell out upon the last of seven succeeding six of labour before so that if there could have been any other day as fit then for exemplary
168. If God sanctified and commanded Adam to sanctifie the Sabbath it was either that he himselfe should observe it personally or successively in his posterity also now there is no reason to thinke that this is a command peculiarly binding Adam himselfe only there being the same cause for his posterity to observe a Sabbath as himselfe had which was Gods example of labour and rest and if this was given to his posterity also then it was a morall duty and not a point of meer order proper to Adam to attend unto yet Mr. Primrose for feare lest he should shoot short in one of his answers wherein he tels us that it did derogate much from the excellency of Adams condition to have any one day for God appointed unto him yet here notwithstanding hee tels us that if God had appointed such a day it was no morall thing nor yet a ceremony directing to Christ but only as a point of order which God was pleased then to subject him unto and that a man may as well conclude that it was a morall thing to serve God in Eden because it was a place which God had appointed Adam to serve him in as the seventh day to be morall because it was the time thereof but this assertion is but a meer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the text tels us expresly that God did both blesse and sanctifie the Seventh day in a speciall manner as a thing of common concernment but is never said to blesse and sanctifie the place of Eden All men in Adam were made in the image of God and was there but one thing in innocency wherein God made himself eminenâ—ly exemplary in labour and rest shal we think that that one thing was rather a point of order proper to Adam then a part of Gods image common to all the appointment of that royall seat of Eden was an act of heavenly bounty and therfore might well be proper to him in that estate but the appointment of the time for Gods speciall honour was an act of justice made and built upon a rule of common equity as may appear out of the second edition of this Law in the fourth Commandment and therefore might well be morally binding unto all and not a point of meer order only for Adam to observe Thesis 169. If Adam had stood all mankinde might and perhaps should have observed that particular seventh day for ever on earth but look as Adam observed it not meerly because it was That Seventh as hath been shewn which was but secundarily and as it were accidentally morall but because it was the Seventh day appointed of God which is firstly and primarily morall so although we now do not observe that Seventh day which Adam did yet the substance of the morality of this command given unto him is observed still by us in observing the Seventh day which God hath appointed to which the equity of this command bindes generally all mankinde hence therefore it is of little force which some object that if the Commandment to man in innocency be morall that then we are bound to observe the same Seventh day which Adam in innocency did this is oft laid in our dish but the answer is easie from what hath been said Thesis 170. If because we reade not any expresse mention that the Patriarchs before Moses time did sanctifie a Sabbath that therefore the Sabbath was not sanctified at that time we may as well argue that it was not observed all the time of the Judges nor of the books of Samuel because no express mention is made in those books of any such thing for if it be said that there is no doubt but that they observed it because it was published on Mount Sinai the like we may say concerning the Patriarchall times who had such a famâ—us manifestation of Gods minde herein from the known story Commandment and example of God in the first creation Gen. 2.2 it is not â—aid expresly that Abram kept the Sabbath but he is commended for keeping Gods Commandments Gen. 26.5 and is not the Sabbath one of those Commandments the breach of which is accounted the breaking of all Exod. 16.27 28. and may we lawfully and charitably think that Abram neglected other morall duties because they are not expâ—esly mentioned again it may be as well doubted of whether the Patriarchs observed any day at all which our adversaries confesse to be morall because it nâ—ither is expâ—esly mentionedâ— again it may be said with as good reason thâ—â— the sacrifices which they offered were without warrant from God because the Commandment for them is not expresly mentioned but we know that Abel by faith offered and faith must arise from a precedent word so that as the approved practise of holy men doth necessarily imply a command so the command given as hath been shewn to Adam doth as necessarily inferre a practise again if no duties to God were performed by the Patriarchs but such as are expresly mentioned and held forth in their examples we should then behold a strange face of a Church for many hundred years together and necessarily condemn the generatioâ— of the just for living in grosse neglects and impieties tâ—ere being many singular and speciall duties which doubtlesse were done that were not meet particularly to be mentioned in that short epitome of above 2000 years together in the book â—f Genesis and therefore for M. Ironside and Primrose to conclude that the keeping of the Sabbath had certainly been mentioned if it had been observed is very unsound M. Primrose thinks that if the Sabbath had been observed it had been then mentioned because lesser things then the Sabbath are made mention of there being also frequent occasion to speak of the Sabbath and that Moses and the Prophets would have pressed the observation of it from the Patriarchs example if they had so practised But what is this kinde of arguing but to teach the holy Ghost what and when and how to speak for there be many lesser matters exprest in many other historicall parts of the Scripture and good occasion as man may fancy to speake of the Sabbath and yet we see it is past by in â—â—ence but it is no wonder if he who questions whether there were any daies of fasting and prayer for 2000 yeeres together because they are not expresly mentioned if that he doubts also whether there were any Sabbath all that time upon the same ground but can any question that considers the sorrows of those times which all ages have put men to seek God in such duties but that they had such daies of fasting as well as their betters in Evangelicall times when the Bridegroom was gone Thesis 171. It is not improbable but that the Sacrifices of Cain and Abel Gen. 4.3 were upon the Sabbath day the usuall stated time then for such services for that which our Translation renders In processe of time the Hebrew cals it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i.
The end of daies and why may not this be the end of the daies of the week a known division of time and most famous from the beginning of the world as Râ—vet demonstrates out of the best Antiquaries rather then at the end of the moneths of the yeere But 't is not good to wrastle with probabilities of which many are given which do rather darken then clear up this cause This only may be added that suppose the Patriarks observed no Sabbath from mans fall to Moses time yet it will not follow that man in innocency was a stranger to it because man in his apostacy forgot or did not regard to keep it Thesis 172. If therefore it was a duty which Adam and his posterity were bound to keepe by a Law given them in innocency Then it undeniably follows that the observance of a Sabbath doth not depend upon great numbers of people to sanctifie it for at first creation the number was but two and yet they both were bound to observe it then nor yet is it to be cast aside through any mans freedom from worldly imcumbrances whereby he hath liberty to serve God more frequently every day for thus it was also in the state of innocency and yet the Sabbath to be observed then It is therefore unsound which M. Primrose affirms herein viz. That the consecration of a certain day for Gods service is not necessary but then only when many troop together and make up the body of a great Assembly and that therefore it may be doubted whether the Patriarks having but small families and little cumber observed any Sabbath but rather served God alike every day with great ease and assiduity and that therefore there was no need nor cause of a Sabbath till they became a numerous people at mount Sinai But beside what hath been said how will it appeare that the posterity of Seth called the sons of God Gen. 6.1 2. were not a numerous people Or that Abrahams family was so small out of which he could gather three hundred fighting men to pursue five mighty Princes in battell But suppose they were few yet have not small companies and particular persons as much need of the blessing of a Sabbath and speciall communion with God therein as great numbers and troops of people Is not the observation of the Sabbath built upon better and surer grounds mentioned in Scripture then bignesse of number and freedom from cumbers not mentioned at all Thesis 173. If Adams fall was before the Sabbath as Mr. Broad and some others otherwise orthodox in this point of the Sabbath conceive by too much inconsiderate wresting of Psal. 49.12 Iohn 8.44 yet it will not hence follow that he had no such command in innocency to observe the Sabbath before his fall For whether man had fallen or no yet the thing it selfe speaks that God was determined to work six dayes in making the world and to rest and so to sanctifie the seventh that hee might therein be exemplary to man and consequently God would have given this law and it should have been a rule to him whether he fell or no and indeed the seventh daies rest depends no more upon mans fall then the six daies worke of creation which we see were all finished before the fall the seventh daies holinesse being more sutable to that state then the six daies labour to which we see he was appointed if Gods example had any force to direct and lead him thereunto Againe if the law of labour was writ upon his heart before he was actually called forth to labour viz. To dresse and keep the garden Gen. 2.15 why might not also the law of holy rest be revealed unto him by God and so answerably writ upon his heart before he fell or came actually to rest upon the Sabbath Little of Adams universall obedience to the Law of workes was as yet actuall while he remained innocent and yet all his obedience in time to come was writ upon his heart the first moment of his creation in the Image of God as it were aforehand and why might not thiâ— Law of the Sabbath be writ so aforehand And therefore M. Broad need not trouble himself or others in enquiring whether God sanctified the Sabbath before or after the first seventh day wherein God rested and if before it how Adam could know of the Sabbath before Gods compleat rest upon the first seventh day the cause of it for God was as well able to make Adam privy to his counsell aforehand concerning that day before Gods rest on it which was a motive to the observance of it as he was to acquaint his people with his purpose for a holy Passeover before the occasion of it fell out Mr. Broad indeed tels us that its most probable that God did not blesse and sanctifie the first Sabbath or seventh day of rest because it is not said that God blessed the Sabbath because he would but because he had rested in it but by his leave it is most proper to say that God at the end of the six daies worke had then rested from all his works and thence God is said to sanctifie and rest the seventh day his cessation from worke which is the naturall rest being the cause of resting the seventh day with a holy rest as we have shewn and therefore there is no reason to stay till the seventh day was past and then to sanctifie it against the next seventh day the first seventh day upon the ground mentioned being first sanctified and which Adam might be well enought acquainted with aforehand as hath been shewn Thesis 174. If the Scriptures may be judge of the time of mans fall which yet is not momentous to cast the balance either way in this controversie it will be found that neither Angels nor men did fall the sixt day before the Sabbath for then God looked upon all his works and they were very good Gen. 1.31 and therefore could not as yet be bad and evill by any sin or fall and now because it 's more then probable that if Adam had compleatly sanctified and stood one Sabbath he had stood immutably as I think might be demonstrated he therefoâ—e not standing a whole seventh day for then he could not have fallen and yet not being fallen the sixt day he therefore fell upon the Sabbath day that as the breach of every other command was wrapt up in that first sin so this of the Sabbath The objections against this from Iohn 8.44 that Satan was a murderer from the beginning and from Psal. 49.12 that man in honour did not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or abide one night in that estate with some other conjecturall reasons taken from some of the Schoolmens Obs and Sols are easily answered by a serious and sober minde and therefore I leave them Thesis 175. Adams soul say some did not need a Sabbath because every day was a Sabbath to him nor did his body need it
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
those his messengers as preach peace yet me thinks it argues great blindnesse in those men who plead for a morality in a tenth pigge or sheaf of corn and yet will acknowledge no morality in a Seventh day Thesis 207. I shall therefore conclude and shut up these things with answer to M. Carpenters and Heylins 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an argument against the Sabbath which they have gone compassing the whole earth and heavens about to finde out never heard of till their daies and now it 's brought to light I would not make mirth with it as some have done and left the scruple untoucht but in words of sobriety and seriousnesse and plainnesse If the Sabbath or Lords day say they be morall then the morall Law is subject to manifold mutation because the nations issuing out of Noahs ark spread themelves from thence over the face of the whole earth some farther some at a shorter distance whereby changing the longitude with their habitation they must of necessity alter the differences of times neither can any exactly and precisely observe any one day either as it was appointed by Moses or as it was instituted by Christs Apostles afterwards by reason of the manifold transportation of Colonies and transmigration of nations from one region into another whereby the times must necessarily be supposed to vary The answer is ready and easie viz. Although the nations issued out of Noahs ark and spread themselves over the face of the whole earth some farther some at a shorter distance and thereby changing their longitude altered the differences of time some beginning the day sooner some later yet they might observe the same day for the day is regulated and measured by the Sun and the Sun comes to one meridian sooner or later then to another and hence the day begins in one place sooner or later then in another and so the beginning of the day is respectively varied but yet the day it self remains unchangeably the same what though our countreymen in old England begin their Sabbath above 4. hours before us in new they beginning at their evening we at our evening yet both may and do observe the same day all nations are bound to keep holy a Seventh part of time but that time must be regulated by the Sun neither is it necessary that the same individuall 24. hours should be observed by all but the same day as it is measured by the Sun in this or that place which may begin in places more easterly many hours sooner then in other places more westerly a day is not properly time but a measure of time and therefore the manifold transportation of Colonies and transmigration of nations from one region unto another hinder not at all but that they may exactly and precisely observe the same day which was instituted and appointed for although the time of the beginning of the day be varied yet the day it self is not cannot be varied or changed Now whereas they say that if any man should travell the world about a whole day must needs be varied and if two men from the same place travell the one Eastward the other Westward round about the earth and meet in the same place again they shall finde that he who hath gone Eastward hath gotten and the other going Westward hath lost a day in their account yea the Hollanders after their discovery of Fretum de Mayre comming home to their countrey found by comparing their accounts with thtir countreymen at home that they had lost a day having gone Westward and so compassed the earth round I answet what though a traveller varying perpetually the quantity of the day by reason of his continuall moving with or against the Suns motion in time get or loose a day in his account is the day therefore of it's own nature variable or changeable God hath placed the Sun in the Firmament and appointed it for times and seasons and in speciall for the regulating of the day and as the motion of the Sun is constant so there is an ordinary and constant succession of daies without variation for unlesse the Suns course be changed the day which is regulated by it is not changed Now if any shall travell round about the world and so anticipate or second the diurnall motion of the Sun and thereby varying continually the quantity of the day at length gain or loose a day according to their reckoning they may and ought then to correct their accounts Gregory the 13. having found the Julian year to be too great for the Motion of the Sun cut off ten daies by which the AEquinoxes and Solstices had anticipated their proper places that so the year might be kept at it's right periods and is it not as good reason that a traveller who opposing the Suns diurnall course continually shortens somewhat of his day till at last in compassing the earth round he gains a whole day should cut off in his accounts that day which he hath gained by anticipating the Suns course and so rectifie his account of the day For in every region and countrey whatsoever and howsoever situate as men are to begin the day at that time when the day naturally begins in that place so likewise they are to reckon and count the daies as they are there regulated and ordered by the Sun and that should be the first or second day of the week to them which is naturally the first or second day of the week to that place where they are and thus their doubts are easily satisfied when they return to the place from whence they first came But if any shall say it 's very difficult for men thus to rectifie their accounts and to observe that time in every place which was at first instituted and it 's probable that the nations in their severall transmigrations and transportations never used any such course The answer is obvious mens weaknesse or neglect and carelessenesse to do what they ought is not a sufficient argument to prove that not to be their duty besides 't is not probable that any nations were thus put to it to travell round about the whole earth although some particular persons in this later age have sailed round about it and therefore could not vary a whole day possibly but going some Eastward some Westward some Southward some Northward they spread themselves over the face of the whole earth some at a shorter some at a farther distance and so some began the day sooner some later and yet all as hath been shewn might observe the same day the morality of the Sabhath is not built upon Astronomicall or Geometricall principles and therefore it cannot fall by any shady speculations so far fetcht Here ends the Morality of the fourth Commandment The Change of the Sabbath follows THE CHANGE OF THE SABBATH Wherein the true Grounds of the Change of the Day are plainly opened Sundry Scriptures also usually alledged for this Change are more fully cleared and vindicated from
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
the Westerne and more remote parts and therefore they might more powerfully infect those in the East and they to gaine or keep them might more readily comply with them Let us therfore see into the reasonâ— of this change from one seventh unto another Thesis 10. The good will of him who is Lord of the Sabbath is the first efficient and primary cause of the institution of a new Sabbath but the Resurrection of Christ being upon the first day of the week Mark 16.9 is the secondary morall or moving cause hereof the day of Christs resurrection being Christs joyfull day for his Peoples deliverance and the worlds restitution and new Creation it is no wonder if the Lord Christ appoint it and the Apostles preach and publish it and the primitive Christians observe it as their holy and joyfull day of rest and consolation For some notable work of God upon a day being ever the morall cause of sanctifying the day hence the work of redemption being finished upon the day of Christs Resurrection and it being the most glorious work that ever was and wherein Christ was fiâ—st most gloriously manifested to have rested from it Rom. 1.4 hence thâ— Lord Christ might have good cause to honour this day above all others and what other cause there should be of the publike solemne Assemblies in the primitive Churches upâ—n the first day of the week then this glorious work of Christs Resurrection upon the same day which began their great joy for the rising of the Sun of righteousness is scarce imaginable Thesis 11. No action of Christ doth of it selfe sanctifie any time for if it did why should we not then keepe as many Holy dayes every year as we find holy actions of Christ recorded in Scripture as the superstitious Crew of blind Papists do at this day But if God who is the Lord of time shall sanctifie any such day or time wherein any such action is done such a day then is to be kept holy and therefore if the will of God hath sanctified the day of Christs Resurrection we may lawfully sanctify the same day and therefore Mr. Brabourne doth us wrong as if we made the Resurrection of Christ meerly to be the cause of the change of this day Thesis 12. Why the Will of God should honour the day of Christs Resurrection as holy rather then any other day of his Incarnation Birth Passion Ascension It is this because Christs rising day was his resting or Sabbath day wherein he first entred into his rest and whereon his rest began For the Sabbath or Rest-day of the Lord our God only can be our Rest-day according to the fourth Commandement Hence the day of Gods rest from the work of Gods Rest from the work of Creation and the day of Christs Rest from the work of Redemption are only fit and capable of being our Sabbaths Now the Lord Christ in the day of his incarnation and birth did not enter into his rest but rather made entrance into his labour and sorrow who then began the woâ—k of Humiliation Gal. 4.4 5. and in the day of his passion he was then under the soâ—est part and feeling of his labour â—n bitter Agonies upon the Crosse and in the Garden And hence it is that none of those days were consecrated to be ouâ— Sabbath or rest-dayes which were days of Christs labour and sorrow nor could the day of his Ascension be fit to be made out Sabbath because although Christ then and thereby entred into his place of Rest the third Heavens yet he did not then make his first entrance into his estate of rest which was in the day of his Resurrection the wisedome and will of God did therefore choose this day above any other to be the Sabbath day Thesis 13. Those that goe about as some of late have done to make Christs Ascension-day the ground of our Sabbath-day had need be fearefull left they lose the truth and goe beyond it while they affect some new discoveries of it which seems to be the case here For through Christ at his Ascension entred into his place of Rest yet the place is but an Accidental thing to Christs Rest it selfe the State of which was begun in the day of his Resurrection and therefore there is no reason to prefer that which is but accidental above that which is most substantiall or the day of entrance into the place of his Rest in his Ascension before the day of Rest in his Resurrection beside it s very uncertain whether Christ ascended upon the first day of the week we are certain that he arose then and why we should build such a vast change upon an uncertainty I know not And yet suppose that by deduction and strength of wit â—t might be found out yet wee see not the Holy Ghost expressely setting it down viz. That Christ ascended upon the first day of the week which if he had intended to have made the ground of our Christian Sabbath he would surely have done the first day in the week being ever accounted the Lords day in Holy Scriptures and no other first day do we find mentioned on which he ascended but only on that day wherein he arose from the dead Thesis 14. And looke as Christ was a Lambe slaine from the foundation of the World meritoriously but not actually So he was also risen againe in the like manner from the foundation of the world meritoriously but not actually Hence it is that look as God the father actually instituted no Sabbath day untill he had actually finished his work of Creation so neither was it meet that this day should be changed untill Christ Jesus had actually finished and not meritoriously only the work of Redemption or Restoration And hence it is that the Church before Christs coming might have good reason to sanctifie that day which was instituted upon the actuall finishing of the work of Creation and yet might have no reason to observe our Christian Sabbath the work of Restoration and new Creation and rest from it not being then so much as actually begun Thesis 15. Whether our Saviour appointed that first individuall day of his resurrection to be the first Christian Sabbath is somewhat difficult to determine and I would not tie knots and leave them for others to unloose This only I aime at that although the first individuall day of Christs Resurrection should not possibly be the first individuall Sabbath yet still the Resurrection of Christ is the ground of the institution of the Sabbath which one consideration dasheth all those devices of some mens Heads who puzzle their Readers with many intricacies and difficulties in shewing that the first day of Christs Resurrection could not be the first Sabbath and thence would inferre that the day of his Resurrection was not the ground of the institution of the Sabbath which inferâ—nce is most false for it was easie with Christ to make that great worke on this day to be the ground
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.
points out the time of Christs rising nor is it their scope to shew exactly when he rose but only to shew that he was risen and that he appeared to many being risen who came to seek for him Now assuredly if it had been the mind of God that his people should begin the Sabbath when Christ began his resurrection he would have pointed out the exact time when he did arise that so they might exactly begin the Sabbath but none of the Evangelists point out the time nor is it their scope exactly so to doe nay they do exactly point out when other matters hapned about the womens comming to the Sepulchre but this is not made mention of onely we may gather by laying many things together about what time it should be therefore I marvell at them who would prove the beginning of the Sabbath at the time of Christs Resurrection from the four Evangelists speaking exactly to the time of the womens rising in the morning to visit Christs Sepulchre but not a word of the main thing this drives at which is the exact time of Christs rising Thesis 59. Those that would have the Sabbath begin at morning alledge Iohn 20.19 where t is said That the same day at even which was the First day of the weeke Iesus came among his Disciples when the doors were shut which say they was within night and therefore the night following belongs to the day before which was the Christian Sabbath which place compared with Luke 24.33 does further cleare up as they say this truth for the two Disciples who went to Emaus and met Christ are said to return to the Disciples when they are thus met together which evening cannot say they be possibly meant of the First evening before Sun-light was set because the day being far spent ver 29. and they constrained him to abide with them which argues that it was late and the distance of Emaus from Ierusalem being sixty furlongs or eight miles excepting a half so that it was impossible for them to travell so long a journey in so short a time within the compasse of the first Evening Hence therefore it s meant of the second evening which was within night which yet we see belongs to the day before But there are many things considerable to evacuate the strength of these reasonings Thesis 60. For first this invitation our Saviour had to stay by the two Disciples was probably to some repast some time after high noon possibly to a late Dinner rather then a late Supper toward the latter evening and if so then the Disciples might easily come from Emaus to Ierusalem before Sun-set within the former evening for the word toward evening 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be as well understood of the first evening toward two or three of the clock as of the second and if it be objected that before the first evening the day could not be said to be Far spent yet if the words be well observed no such translation can be forced from them for the words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. the day hath declined which is truely said of any time after high-noon and therefore might be a fit season to presse our Saviour to eat as may appeare by comparing this with a parallel Scripture Iudges 19.8 9. which is almost word for word with this place of Luke for the Levites father invites him to eat something after his early rising vers 8. which was too soon for supper and therefore seems to be rather to a Dinner which they tarried for untill after high-noon or as 't is in the Originall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. untill the day declined just as it is here in Luke and then when dinner was ended he perswades him to stay still because the day was weake and as we translate it toward evening as here the Disciples tell our Saviour and yet after these perswasions to tarry as late as it was he departed and came to Ierusalem before night and from thence to Gibeah without any Miracle too before Sun was set or the latter evening and verily if we may give credit to Topographers Gibeah was almost as far from Bethlem from whence the Levite came as Ierusalem was from Emaus and therefore if the Levite came with his cumber and concubine so many miles before the second evening notwithstanding all the Arguments used from the day declining and that it was toward evening why may we not imagine the like of these Disciples at Emaus much more who had no cumber and whose joy could not but adde wings to a very swift returne to the eleven before the second Evening notwithstanding the like arguments here used in Luke 24.29 And yet secondly suppose that they invited our Saviour to Supper yet the former Evening beginning about two or three of the Clock in the after noon our Saviour might stay some time to eat with them and yet they be timely enough at Ierusalem before the second Evening for suppose our Saviour stayd an houre with them or more after two or three of the Clock yet if a strong man may walke ordinarily three mile an houre why might not the tydings of this joyfull news make them double their pace whether on foot or horseback no mention is made of either and so be there within an houre and half or thereabout before the second Evening could come Thesis 61. And although our Saviour appeared to them when the dores were shut yet it is not said that the dores were shut because it was Night but for feare of the Iewes and their Pursevants that they might not rush in suddenly upon them which they might doe in the Day as well as in the Night and though this was a poore safeguard from their enemies yet it was some and the best which they had or at least could thinke of at such a time and if our Saviour came to them when they were at Supper Mark 16.14 and if the ordinary time of the Iewes supper was a little after or about Sunset as might be demonstrated then the second Evening was not as yet begun no not when Christ came much lesse before the other two came who were there from Emaus before Thesis 62. It is said by some that if it was not very late then the Arguments of the Disciples to perswade Christ to stay were weake but it seemes say they they were strong because it s said they constrained him but we know that much affection will some time urge a weake argument very far for stay of some speciall friend and when arguments will not prevaile it will hold them and constraine them by force and thus it seemes the Disciples dealt with our Saviour their constraining him was not so much by force of Argument as violence and force of love for so the words in the Originall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly signifies and hence it seemes that there was day enough above head to travaile farther in otherwise what
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
before or after but say it was lost alas poor forlorn Night that art thus strangely forsaken what a strange kind of night is this which belongs to no day what a mishapen lump of time art thou and yet how canst thou be part of time that art part of no day but onely as they say of Time flowing and running on without head or foot week or day Thesis 71. They tell us That in Joshua's time when the Sunne stood still and in Hezekiah's time when the Sunne went back that there was as great a perverting of the order of Time as this comes to and that there is as good reason to alter the time upon such a special and wonderfull occasion as Christs Resurrection as there was to disorder the course of time then but the weaknesse of this answer may appear from these things 1. That in the dayes of Ioshuah and Hezekiah there was no such monstrous mishapen piece of time cut out as here is imagined for though the Sunne stood still suppose about twelve hours in Ioshuas time and so made a day of 36 hours yeâ— these twelve hours were part of that day and of that which ordinarily makes the day viz. the motion of the Sun aboue the Earth which is ordinarily once in 24 houres onely the Lord stopt it a while and so made it a longer day and yet measured by the ordinary measure of a day viz. the Sunne compassing the earth which this night is not 2. Though some part of the weekly time was changed in some respect yet no part of sacred and Sabbath time was perverted by either the Sunnes standing still or its going back because though these things were longer then ordinary yet they were but ordinary daies in this sence viz. because there was no more to either day then that which ordinarily makes a day to wit that space of time wherein the Sun circularly compasseth the whole earth For though a seventh part of time be morally due to God man having six daies for himselfe yet this is to be understood as each day is measured by and made up of the whole compleat motion of the Sunne circling the earth now though these daies were longer then usuall in those famous times yet they were onely such daies as were made by this motion and hence there was no change or perverting of the time of the Sabbath but God hath his due then orderly But here we must make a new and strange beginning of time by leaving out a whole night and denying God a seventh day according to ordinary account and reckoning and must fall to a disorderly beginning upon pretence of a more then ordinary occasion which yet we see was not so in those extraordinary times of Hezekiah and Iosuah 3. In the daies of Iosuah and Hezekiah there was some necessity of prolonging those daies and that in a course of providence supposing that God would worke wonders by his providence but what necessity is there to begin the day when Christ did first arise for this action falling out upon the first day might sanctifie the whole day which in ordinary course should have begun at Evening we see the whole fifth of November is sanctified upon an occasion which hapned about nine or ten of the Clock and the Evening of the Passeover was sanctified before the Angel passed over the Israelites at midnight which was the occasion of the sanctification of that day what need or necessity was there to leave a whol night out of weekly account and lose such a part of precious Treasure 4. It was for the manifestation of the marvellous glory of God in the eyes of all the World good and bad to make that violation as it were of the course of Time in 〈…〉 of Iosuah and Hezekiah but what glory doth Christ gaâ—â— in the eyes of others by making the Day to begin at the Time of his Resurrection by the losse of the whole Evening before out of the account of weekely Time or what glory doth Christ loose if he should begin the day at Evening when the Iewish Sabbath ended when as the whole day thuâ— iâ— celebrated and sanctified for his glory in respect of his Resurrection upon this Day and therefore 't is a great mistake to imagine as much reason for the violation of the course of Time in respect of Christ Resurrection which makes so little for the glory of Christ as there was for the variation of Time in the daies of Iosuah and Hezekiah which made so apparently and evidently and exceedingly for the glory of God and the honour of those who were Types of Christ Thesis 72. To say that there is a necessity of beginning the Christian Sabbath when Christ first entered into his Rest the first moment of his Resurrection because the Father began the Jewish Sabbath the first moment of his Rest after his six daies Labour is not solid nor sound For there was a necessity for God the Father to begin his Rest at the end of his workâ— otherwise a morall rule had not bin observed viz. That a seventh pâ—â—t of Time be sanctified for six dayes being finished in creating the World there was now a necessity of sanctifâ—ing the seventh Day wherein his rest began least a morall rule should be exemplarily broken but there was no such necessity here for the whole Evening of the first day may be sanctified upon occasion of Christs Rest on some part of that day and no morall rule broken hereby nay there had bin a morall rule broken if the Christian Sabbath had not begun upon this Evening because hereby God should have lost a Sabbath Day within the compasse of seven dayes as they are measured by the Sun and this is directly crosse to the morality of the fourth command for if a whole night be lost as these men reckon only Time flowes on they say then it must be full seven daies and a halfe before God have a Sabbath to begin and this absurdity in the course of Time I believe will not be found in Iosuahs time nor in altering the beginning of the yeere in Moses time Exod. 12. for â—o morall rule was 〈◊〉 upon by these and such like alterations Thesis 73. It is an ungrounded assertion to say that the Reasons of the change of the Day are the same for the change of the beginning of the Day 〈◊〉 There was a Type affixed as hath bin shewen to that It 〈◊〉 Sabbath but I never yet heard of any Type in respect of the beginning of the Sabbath 2. Divine will and 〈◊〉 on changed 〈…〉 viz. That God hath one day in seven given him but God could not begin the Sabbath with excluding the Evening before Christ arose without breach of this Rule as hath bin shewenâ— the day might be kept and changed without breach of that rule but the beginning could not be changed but there would necessarily follow some breach thereof Thesis 74. To thinke that the Sabbath must needs begin
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
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
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