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.
and the Lord allows it nay it would be sin and idlenesse in many not to doe it besides that sleep and rest which is to be taken in the night it is in ordine or in reâ—erence to Day-labour and is as a whet thereunto and in this respect the whole weekly night as well as the day is for labour as the sleep we take on Sabbath night is in ordine or with respect to spirituall rest and so that whole naturall day is a day of spirituall rest It is therefore a vain thing for any to make the nights of the six working daies to be no part of the six working daies because they say they are given to man to rest and sleep in for upon the same ground they may make the Artificiall daies no daies of labour neither because there must be ordinarily some time taken out of them to eat drink and refresh our weak bodies in Thesis 17. If Nehemiah shut the gates of the City when it began to be dark least that night time should be prophaned by bearing burdens in it then certainly the time of night was sanctified of God as well as the day to say that this act was but a just preparation for the Sabbath is said without proofe for if God allows men six daies and nights to labour in what equity can there be in forbidding all servile worke a whole night together which God hath allowed man for labour and although we ought to make preparation for the Sabbath yet the time and measure of it is left to each mans Christian liberty but for a civill Magistrate to impose twelve houres preparation for the Sabbath is surely both against Christian liberty and Gods allowance also Again Nehemiah did this lest the men of Tyre should occasion the Jews to break the Sabbath day by bringing in wares upon that night so as if that night therefore had not been part of the Sabbath they could not therâ—â—y provoke the Jews to prophane the Sabbath day by which Nehemiah tels them they had provoked the wrath of God Thesis 18. A whole naturall day is called a day though it take in the night also because the day-light is the chiefest and best part of the day and we know that the denomination of things is usually according to the better part but for Mr. Brabourne to affirm that the word Day in Scripture is never taken but for the Artificiall day or time of Light is utterly â—alse as might appeare from sundry instances it may suffice to â—ee a cluster of of seven daies which comprehended their nights also Exod. 12.15 18 19.41 42. Thesis 19. To affirme that the Sabbath day onely comprehends the Day-light because the fiâ—st Day in Gen. 1 began with morning light is not only a bad consequence supposing the ground of it to be true but the ground and foundation of it is as certainly false as to say that Darknesse is Light for its evident that the first day in Genesis began with that darknesse which God calls Night Psal. 4.5 and to affirme that the first Day in Genesis 1. begins with morning Light is as grossely false as it is apparently true that within six Daies the Lord made Heaven and Earth Ex. 20 11. for before the creating of that Light which God calls Day the Heavens and with them the Angels and the Earth or fiâ—st matter called the Deepe which was overspread with Darknesse were created either therefore the Lord did not create the World in six Dayes or t is untrue that the first day in Genesis began with morning Light and I wonder upon what grounds this notion should enter into any mans head for though God calls the light Day and the darkenesse Night as we shall doe when speake of the artificiall Day yet withall he called the Evening of the morning the first day and what was this Evening and Morning Surely it s all that space of time wherein the Lord did his first dayes work now it s evident that part of the first Daies work was before God created the light and what though evening be oftentimes taken for the latter part of the Daylight yet it s too well known to those who have waded the deepe in this controversy that it is oftentimes taken not only for the bound between light and Darkenesse 1. e. the end of light and beginning of darknesse Ios. 10.26 27. Psal. 104.23 but also for the whole time of darknesse as t is here in this first of Genesis and as we shall prove in due place and therefore to affirm that the Hebrew word used by Moses for evening not to be naturally applyable to the Night because it signifies a mixture of light and darknesse in the Notion of it is a grosse mistake for the Hebrew word Gnereb doth not signifie a mixture of light and darknesse but onely a mixture because it is the beginning of darkenesse wherein all things seeme to be mixed and compounded together and cannot be clearly and distinctly discerned in their kinds and colours if Buxtorfius may be believed as is also evident Is. 29.15 and to affirm that the Day is before the Night even in this first of Genesis because Moseâ— sometimes sets the Day before the Night it may seeme 〈…〉 an Argument as to say that the Evening is before the Morning because Moses here sets the Evening before the Morning but this will not seeme rationall to them who make the Evening to comprehend the latter part of the Day-light and the Morning the first part of it Lastly to make the Light to begin the day because the time of light is a certaine principle of compuâ—ation the space of darknesse before that light was created being unknown is all one as if one should affirme that the time of Day-light was not the beginning of the Day because the space of that is also as much unknown For if we know that darknes was before light though we may not know how long it continued yet we do know certainly that the first Day began with darknesse and that this darknesse and light made up the space of 24 houres or of a naturall day as in al other daies works of creation and which is sufficient to break down this principle viz. that the first Day in Genesis began with Morning Light Thesis 20. Some say the Sabbath is significative of Heaven and therefore it onely comprehends the day light which is fit to signifie the lightsome Day of Heaven which darknesse is not but why may not Night-time signifie Heaven as well as Day-time for Heaven is a place of rest and the night is the fittest time for rest after our weary labours in the day Who teacheth men thus to allegorize how easily a thing is it thus to abuse all the Scripture and yet suppose it should signifie Heaven yet why may not the Sabbath continue the space of a naturall as well as of an artificiall Day considering that the naturall Day of the World or of
by mans Preaching a longer or a shorter time Paul might have continued Preaching longer then the Sabbath or midnight the case being extraordinary in respect of his departure the next day never to see their faces more And he might have continued a shorter time then the Sabbath continued as our Saviour himselfe did before Sun-set Mark 1.22.32 for the bounds of of continuance of the Sabbath are not set according to the beginning and end of any mans Preaching which is so exceeding uncertaine Pauls long Sermon was not continued and ended at Midnight purposely and because so long the Sabbath continued but occasionally in regard of his finall departure from them the next day and hence in respect of this extraordinary cause he continued so long at it which in ordinary course had bin very unseasonable Thesis 32. It is not said in the first of Genesis that the Morning and the Evening were the first day as if the day should begin at Morning Midnight but the Evening and the Morning were the first Day and therefore its strange that any should derive the beginning of the Sabbath from Morning Midnight out of this Text The Graecians because they begin the day at the Evening of Sunset did therefore orderly call their naturall day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and is it probable that Moses would speake disorderly ordine retrogrado here and not rather according to the interpretation of Daniel who calls 2300 daies by name of Ghneâ—eb Boker which signifies Evenings Mornings because the Evening not the morning much lesse Midnight-Morning is to begin the day Dan. 14.26 Thesis 33. It is true that sometimes those things which are first in order of tâ—me are spoken of last in order of story and therefore it s no solid Argument to prove that the Evening is before the Morning meerly because the Evening is set downe first before the Morning unlesse it can be proved that the story sets down such things and so this in particular orderly which I suppâ—se is evident 1 Because the first darknesse is called Night and also comprehends the whole Time of night as light comhends the whole Time of the Day Gen. 1.4 5. Now I doe not find in all the Scripture nor is any man I thinkable to shew that the whole Night is taken for the Morning and therefore the first darknesse could not possibly begin at the Morning or Midnight Morning 2. Because the Scope of Moses in this Chapter is to set down not onely the work of Creation but the exact order of it and consequently of the order of Time which was consecrated with the World first the beginning of it then the succession and vicissitude of it first in the dark night then in the light day and which is all one first in the Evening then in the Morning 3. Because the Evening may be the end of the Artificiall day but I know no proofe from any instance in Scripture to make it the end of the Naturall day of which Moses here speakes and therefore as Evening cannot end the day so Midnight Morning cannot beâ—in it Thesis 34. To affirme that the Evening is never taken in Scripture for the whole Night and that therefore by the Evening we are to understand six houres Day and six houres Night as the consequence is most weake so the assertion is most false as may appear to any who seriously ponders these and such like Scriptures Hab. 1.8 Ps. 92.2 Iob. 7.4 Deut. 28.66 67. Zach 14.7 Isa. 21.12 Thesis 35. Nor can it be proved that the Evening begins at mid-day which is their principall Argument to prove that the Morning begins at midnight Thesis 36. For though it be said Ex. 29.38 39. Ex. 12.6 That the Lambe was to be slaine betweene the two Evenings as t is in the Hebrew yet neither these or any such Scriptures are able to prove that one of those Evenings must necessarily begin at mid-day but onely this that some part of the afternoone when the Sun was in his declining was one of these Evenings and some of the Iewish Rabbins begin it at noone yet it is without warrant from Scripture and they are overwhelmed with crosse Testimonies from most of their fellowes who begin it some about one some about two of the Clock in the afternoone and Iosephus who knew best his Countreymens manners and who is one of most credit in his writings tells us that they began their first Evening about three of the Clock in the afternoone Thesis 37. We read indeed of the shadowes of the Evening Ier. 6.4 but it doth not hence follow that the Evening begins at mid-day but rather some time after it the shadowes of the Evening being the shadowes of the day declining which therefore grow long but mid-day is no time of declining shadowes Thesis 38. Although the Evening may be called by humane custome all that part of the day wherein we wish men good Even from noone till Sun-set yet it s then called the Evening in respect of the Artificiall not Naturall day of which Moses speakes when he divides the day into Morning and Evening part of which afternoone is also called Evening by the Holy Ghost in Scripture because it is either approaching or hastning toward the Evening of the naturall day or contiguous to it even as part of the dark Night is sometime called Morning because it is either contiguous or not far from the Morning light and men are then usually up and preparing for it Thesis 39. And as no Text can be produced to prove that the Evening begins at mid-day so neither can any be alledged to prove the Morning to begin at mid-night The Scripture speaking properly putting an expresse difference betweene Mid-night Cocâ—-crowing and Morning Marke 13.35 Thesis 40. And therefore to Translate the words in Gen. 1 so was the Evening so was the Morning the first day and then and this glosse and interpretation viz. That out of the premisses of Night and Day so was the Evening mixed of them both so was the morning also compounded of both to wit of Night and Light this I say is but words here is no proofe for such an interpretation Iunius Translation is best and most cleare and rationall viz. So was the Evening and the Morning of the first day for as hath bin said the whole time of Night is never called by the name of Morning let any man shew the leaft Tittle in any Scripture it and I will yeeld to them in this cause Thesis 41. To affirme that the division of the naturall day Gen. 1. into Day and Night was for civill use and into Evening and Morning for Religious use in respect of the Evening and Morning sâ—crifice along time after is just such a device as his who would needs thinke that the first day of the weâ—ke was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because God foresaw and ordained the change of the Sabbath unto that first Day for we know God speakâ—s of
THESES SABBATICAE OR THE DOCTRINE OF THE Sabbath WHEREIN The Sabbaths I. Morality II. Change III. Beginning IV. Sanctification are clearly discussed Which were first handled more largely in sundry SERMONS in Cambridg in New-England in opening of the fourth COMMANDMENT In unfolding whereof many Scriptures are cleared divers Cases of Conscience resolved and the Morall Law as a rule of life to a Believer occasionally and distinctly handled By THOMAS SHEPARD Pastor of the Church of Christ at Cambridge in New England What evill thing is this that ye do and prophane the Sabbath day did not your fathers thus and did not our God bring all this evil upon us and upon this City yet ye bring more wrath upon Israel by prophaning the Sabbath Nehem. 13 17 18. If ye hallow the Sabbath to do no work therein then shall there enter into the gates of this City Kings and Princes Jer. 17.24.25 London Printed by T. R. and E. M. for Iohn Rothwell Sun and Fountain in Pauls Church-yard 1650. THE Preface OF THE AUTHOR To the READER THat a seventh part of time hath been religiously and universally observed both under the Law and under the Gospel is without all controversie the great doubt and difficulty which now remaines concerning this Time is the Morality of it whether it was thus universally observed in the Christian Churches by unwritten Tradition or by Divine Commission Whether from the Churches Custome or Christs Command Whether as a Moral Duty or as a Humane Law for although some would make â—he observation of such a portion of time the soure fruit of the Ebionites superstitious Doctrines yet all the Ancient and best Writers in the purest times do give such honour to it that whoever doubts of it must either be utterly ignorant or wilfully blinded in the knowledge of the Histories and Doctrines of those times and must desire a Candle to shew him the Sunne at noone day Clemens onely seemes to cast some staine upon it by making all dayes equall and every day a Sabbath but upon narrow search his meaning may appeare not to deny the observation of the day but onely to blame the froth and vanity of sundry Christians who if they externally observed the day they cared not how they lived every day after nor is it to be wondred at if Origen turne this day sometime into an Allegory and a continuall spirituall Rest-day who miserably transformes many times the plainest Scriptures into such shapes and turnes their substance into such shadowes and beating out the best of the Kernels feeds his guests with such chaffe and husks and although many other Festivals were observed by those times which may make the Sabbath suspected to be borne out of the same womb of humane custome with the rest yet we shall finde the seventh dayes Rest to have another Crowne of glory set upon the had of it by the holy meÌ„n of God in those times then upon those which superstition so soone hatcht and brought forth so that they that reade the Histories of those times in observing two Sabbaths in some places Easter Whitsunday yea divers Ethnick and Heathenish dayes will need no other comment on those texts of Paul wherein he condemnes the observation of Dayes which beginning to flie abroad in the day light of the Apostles might well out-face the succeeding ages and multiply with more authority in darker times yet so as that the seventh dayes rest call it what you will still kept its place and ancient glory as in the sequell shall appear When therefore the good will of him who dwelt in the burning bush of the afflicted Primitive Churches gave Princes and Emperours to be their nursing fathers pious Constantine among other Christian Edicts injoynes the observation of the Lords Day wherein if he was bound by his place to be a nourishing father he went not beyond his Commission in swadling and cherishing this truth and appointment of Christ and not suffering it to dye and perish through the wickednesse of men the power of Princes extending to see Christs Lawes observed though not to impose any humane inventions and Church constitutions of their own It s true indeed that this Princely Edict was mixed with some imperfection and corruption it following too short in some things and extending too far in others but there is no just cause for any to stumble much at this that knowes the sick head and heart by the weak and feeble pulse and crasie temper of those clouted though otherwise triumphing times The Successours of this man-child borne out of the long and weary throwes of the poore travelling Church were inlarged generally in their care and conscience to preserve the religious honour due to this day untill the time of Charles the Great who in the latter end of his reign observing how greatly the Sabbath was profaned especially by the continuance and leaudnesse of Church-men did therefore call five Nationall Councels which I need not here mention in all which the Sabbath is advanced to as strict observation to the full as hath been of late yeers condemned by some in the Sabbatarian Reformers that it is a wonder how any man should cast off all shame and so far forget himselfe as to make the Sabbath a device of Fulco or Peter Bruis Eustachius or the Book at Golgotha and put the Visor of Novelty upon the aged face of it as if it were scarce known to any of the Martyrs in Queen Maries time but receiving strength and growth from Master Perkins was first hatcht and received life from under the wings of a few late Disciplinarian Zelots And it cannot be denied but that the Sabbath like many other precious appointments and truths of God did shake off her dust and put on her comely and beautifull garments and hath been much honoured and magnified since the times of the Reformation the doctrine and darknesse of Popery like that of the Pharisees not only obscuring the Doctrine of Faith but also of the Law and obedience of Faith and so hath obscured this of the Sabbath only herein they did excell their forefathers the Scribes and Pharisees for these added their own superstitious resting from things needfull and lawfull to their meerly externall observation of the day but they unto their eternall observation of the name of the Day added their abominable prophanations to it in May-games and May-poles in sports and pastimes in dancing and revellings and so laid it level and made it equall in a manner to the rest of their Holy dayes that as they came to shuffle out the second Commandment almost out of the Decalogue so in time they came to be blinded with that horrour of darknesse as to translate the words of the Commandment into some of their Catechismes Remember to keep the Holy Festivals and therefore those Worthies of the Reformation who have contended for all that honour which is due to this day are unjustly aspersed for pleading for a jewish and superstitious strictnesse when
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
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
is true that the Sabbath day and that seventh day from the creation are indifferently taken sometimes the one for the other the one being the exegesis or the explication of the other as Gen. 2 2 3. Exod. 16.29 and elsewhere but that it should be only so understood in this commandment Credaâ— Iudaeus Apella non ego as he said in another case I see no convicting argument to clip the wings of the Scripture so short and to make the Sabbath day and that seventh day of equall dimensions Although it cannot be denied but that in some sense the Sabbath day is exegeticall of the seventh day because the commandment hath a speciall eye to that seventh from the creation which is secundarily morall yet not excluding that which is more generally contained in that particular and consequently commanded viz. a seventh day or The Sabbath day Thesis 128. M. Primrose would prove the exegesis That by the Sabbath day is meant that seventh day only from the creation because God actually blessed and sanctified that Sabbath day because God cannot actually blesse a seventh being an unlimited indefinite and uncertain indetermined time The time saith he only wherein he rested he only actually blessed which was not in a seventh day indetermined but in that determined seventh day But all this may be readily acknowledged and yet the truth remain firm for that particular seventh being secundarily morall hence as it was expressely commanded so it was actually and particularly blessed but as in this seventh a generall of a seventh is included so a seventh is also generally blessed and sanctified Otherwise how will M. Primrose maintain the morality of a day of worship out of this commandment for the same objection may be made against a day which himself acknowledgeth as against a seventh day which we maintain for it may be said that That day is here only morall wherein God actually rested but he did not rest in a day indefinitely and therefore a day is not morall let him unloose this knot and his answer in defence of the morality of a day will help him to see the morality of a seventh day also That particular day indeed wherein God actually and particularly rested he particularly blessed but there was a seventh day also more generall which he generally blessed also he generally blest the Sabbath day he particularly blest that Sabbath day and in blessing of that he did virtually and by Analogy blesse our particular Christian Sabbath also which was to come As Moses in his actuall blessing of the tribe of Levi Deut. 23.7 10. he did virtually and by Analogy blesse all the Ministers of the Gospel not then in being And look as when God commanded them to keep holy the Sabbath in ceremoniall duties he did therein virtually command us to keep it holy in Evangelicall duties so when he commanded them to observe that day because it was actually appointed and sanctified and blessed of God he commanded us virtually and analogically therein to observe our seventh day also if ever he should actually appoint and blesse this other Thesis 129. The distribution of equity and justice consists not alway in puncto indivisibili i. in an indivisible point and a set measure so as that if more or lesse be done or given in way of justice that then the rule of justice is thereby broken ex gr it 's just to give alms and pay tribute yet not so just as that if men give more or lesse that then they break a rule of justice so 't is in this point of the Sabbath a seventh part of time is morall because it is just and equall for all men to give unto God who have six for one given them to serve their own turn and do their own work in yet it is not so just but that if God had required the tribute of a third or fourth part of our time but it might have been just also to have given him one day in three or two or four for in this case positive determination doth not so much make as declare only that which is morall And therefore if Mr Primrose thinks that a seventh part of time is not morall upon this ground viz. because it is as equall and just to dedicate more time to God and that a third or fourth day is as equall as a seventh it is doubtlesse an ungrounded assertion for so he affirms That although it be most just to give God one day in seven yet no moâ—e just then to dedâ—cate to him one day in three or six And suppose it be so yet this doth not prove that a seventh day is not morall because it is as equall to give six as seven no more then that it is no morall duty to give an alms because it may be as equall to give twenty pence as thirty pence to a man in want If furthermore he think that it is as equall and just to give God more daies for his service as one in seven out of humane wisdom and by humane consecration not divine dedication then it may be doubted whether one day in two or three or six is as equall as one day in seven for as humane wisdom if lest to it self may readily give too few so it may superstitiously give too many as hath been said But if four or three or six be alike equall in themselves to give to God as one in seven then if he thinks it a morall duty to observe any such day in case it should be imposed and consecrated by humane determination I hope he will not be offended at us if we think it a morall duty also to observe a seventh day which we are certain divine wisdom hath judged most equall and which is imposed on us by divine determination we may be uncertain whether the one is as equall as we are certain that a seventh day is Thesis 130. Actions of worship can no more be imagined to be done without some time then a body be without some place and therefore in the three first Commandments where Gods worship is enjoined some time together with it is necessarily commanded if therefore any time for worship be required in the fourth command which none can deny it must not be such a time as is connaturall which is necessarily tyed to the action but it must be some solemne and speciall time which depends upon some speciall determination not which nature but which Counsel determines Determination therefore by Counsel of that time which is required in this command doth not abolish the morality of it but rather declares and establisheth it God therefore who is Lord of time may justly challenge the determination of this time into his own hand and not infringe the morality of this command considering also that he is more able and fit then men or Angels to see and so cut out the most equall proportion of time between man and himself God therefore hath sequestred a seventh part of
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
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
with 〈◊〉 and 〈◊〉 as it were upon Mount Zion and proclaime by word or writing in so many expresse words That the Iewish Sabbath is abrogated and the first day of the week instituted in its roome to be observed of all Christians to the end of the world For t is not the Lords manner so to speak in many other things which concerne his Kingdome but as it were occasionally or in way of History or Epistle to some particular Church or people and thus he doth concerning the Sabbath and yet Wisdomes mind is plain enough to them that understand Nor do I doubt but that those Scriptures which are sometimes alledged for the Change of the Sabbath although at first blush they may not seeme to heare up the weâ—ght of this cause yet being throughly considered they are not onely sufficent to stablish modest minds but are also such as may 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or stop the mouths even of wranglers themselves Thesis 25. I doe not thinke that the exercise of holy duties on a Day argues that such a Day is the Christian Sabbath Day for the Apostles preached commonly upon the Jewish Sabbath sometime upon the first day of the week also and therefore the bare exercise of holy duâ—ies on a day is no sufficient Argument that either the one or the other is the Christian Sabbath for then there might be two Sabbaths yea many Sabbaths in a week because there may be many holy duties in severall dayes of the week which we know is against the Morality of the fourth Commandment Thesis 26. Yet notwithstanding although holy duties on a Day doe not argue such a Day to be our Sabbath yet that Day which is set apart for Sabbath services rather then any other Day and is honoured above any other Day for that end surely such a day is the Christian Sabbath Now if it may appear that the first Day of the week was thus honoured then certainly it is to be accounted the Christian Sabbath Thesis 27. The Primitive patterne Churches thus honoured the fiâ—st Day of the weeke and what they practised without reproof that the Apostles who planted those Churches enjoyned and preached unto them so to do at least in such weighty matters as the Change of Dayes of preferring one before that other which the Lord had honoured before and what the Apostles preached that the Lord Jesus commanded Matth. 28.20 Go teach all Nations that which I Command you unlesse any shall think that the Apostles sometime went beyond their Commission to teach that to others which Christ never commanded which is blasphemous to imagine for though they might erre in practise as men and as Peter did at Antioch and Paul and Barnabas in their contention yet in in their publike ministry they were infallibly and extraordinarily assisted especially in such things which they hold forth as patterns for after times if therefore the Primitive Churches thus honoured the first day of the week above any other day for Sabbath services then certainly they were instituted and taught thus to do by the Apostles approving of them herein and what the Apostles taught the Churches that the Lord Iesus commanded to the Apostles So that the approved practise of the churches herein shewes what was the Doctrine of the Apostles and the Doctrine of the Apostles shewes what was the command of Christ so that the sanctification of this Fiâ—st Day of the week is no humane tradition but a Divine institution from Christ himselfe Thesis 28. That the Churches honoured this Day above any other shall appeare in its place as also that the Apostles commanded them so to doe Yet Mr. Primrose saith that this latter is doubtful and Mr. Ironside not questioning the matter fals off with another evasion viz. That they acted herein not as Apostles but as ordinary Pastours and consequently as fallible men not only in commanding this Change of the Sabbaâ—h but in all other matters of Church government among which he reckons this of the Sabbath to be one which he thinks were imposed according to their private wisdome as most fit for those times but not by any Apostolicall Commission as concerning all times But to imagine that matters of Church-government in the Apostles dayes wete coats for the Moon in respect of after-times and that the form of it is mutable as he would have it I suppose will be digested by few honest and sober minds in these times unlesse they be byassed for a season by politick ends and therefore herein I will not now contend oneâ—y it may be considered whether any private spirit could abolish that Day which from the beginning of the world God so highly honoured and then honour and advance another Day above it and sanctifie it too as shall be proved for religious services Could any do this justly but by immediate dispensation from the Lord Christ Jesus and if the Apostles did thus receive it immediately from Christ and so teach the observation of it they could not then teach it as fallible men and as private Pastors as he would have it a pernicious conceit enough to undermine the faith of Gods elect in many matters more weighty then this of the Sabbath Thesis 29. To know when and where the Lord Christ instructed his Desciples concerning this Change is needlesse to enquire It is sufficient to beleeve this that what the Primitive Churches exemplarily practised that was taught them by the Apostles who planted them and that whatsoever the Apostles preached the Lord Christ commanded as hath been shewen Yet if the Change of the Sabbath be a matter appertaining to the Kingdome of God why should we doubt but that within the space of his forty dayes abode with them after his Resurrection he then taught it them for 't is expressely said that He then taught them such things Acts 13. Thesis 30. When the Apostles came among the Jewes they preached usually upon the Jewish Sabbaths but this was not because they did thinke or appoint it herein to be the Christian Sabbath but that they might take the fittest opportunity and season of meeting with and so of preaching the Gospel to the Jewes in those times For what power had they to call them together when they saw meet or if they had yet was it meet for them thus to do before they were sufficiently instructed about Gods mind for setting apart some other time and how could they be sufficiently and seasonably instructed herein without watching the advantage of those times which the Jewes yet thought were the only Sabbaths The dayes of Pentecost Passeover and houres of prayer in the Temple are to be observed still as well as the Iewish Sabbath if the Apostles preaching on their Sabbaths argues the continuance of them as Mr. Brabourne argues for we know that they preached also and went up purposely to Ierusalem at such times to preach among them as well as upon the Sabbath dayes look therefore as they laid hold upon the
but not that they brake Bread every day in the Temple or from house to house or if they should yet the bâ—eaking of Bread in this verse is meant of Common not Sacred Bread as it is verse 42. where I think the Bread was no more Common then their continuance in the Apostles Droctrine and Fellowship was Common and therefore in this 46. verse the phrase is altered and the Original word properly signifies ordinary Bread for common nourishment And yet suppose they did receive the Sacrament every day yet here the breaking of Bread is made mention of as the opus diei or the speciall businesse of the day and the day is mentioned as the special time for such a purpose and hence no other day if they break Bread in it is mentioned and therefore it s called in effect the day of meeting to break bread Nor do I finde in all the Scripture a day distinctly mentioned for holy duties as this first day of the week is wherein a whole people or Church meet tâ—gether for such ends but that day was Holy the naming of the particular day for such ends implies the Holinesse of it and the time is purposely mentioned that others in after times might purposely and specially observe that Day 8 Nor is it said that the Disciples met together the night after the first day but it s expressely said to be upon the first day of the week and suppâ—se as Mr. Brabourne saith that their meeting was noâ— together in the morning but onely in the evening time to celebrate the Lords Supper a little before the shutting in of the day yet it s a sufficient ground for conscience to observe this day above any other for holy services although every part of the day be not filled up with publike Church duties for suppose the Levites on the Jewish sabbath should do no holy publike duty on their own Sabbath untill the day was farre â—pent will Mr. Brabourne argue from thence that the Jewish Sabbath was not wholly holy unto God But againe suppose the latter part of the day was spent in breaking of Bread yet will it follow that no other part of the day was spent before either in any private or publique holy duties possibly they might receive the Lords Supper in the evening of this Sabbath for the time of this action is in the general indifferent yet might they not spend the rest of the morning in publike Duties as we know some do now in some Churches who are said to meet together to break Bread the latter part of this day and yet sanctifie the Sabbath the whole day before Suppose it be not expressely said that they did shut up shopwindwes at Troas and forsake the Plough and the Wheele and abstaine from all servile work yet if he beleeves that no more was done this day but what is expressely set downe Mr. Brabourne must needs see a pitiful face of Christ in the Lords Supper and people comming â—ushing upon it without any serious examination or preparation or singing of Psalms because no such Duties as these are mentioned to be upon this Day 9. Lastly Master Primrose like a staggering man knowes not what to fasten on in answer to this place therefore tels us that suppose it was a Sabbath yet that it might be taken up from the Churches Liberty and Custome rather then from any Divine institution But besides that which hath been said to dasht his Dreame Thes. 27. the falsenesse of this common and bold assertion will appeare more fully in the explication of the second text 1 Cor. 16.1 2. which now followes wherein it will appeare to be an Apostolical and therefore a Divine Institution from Jesus Christ. Thesis 36. In the second of the places therefore alledged 1 Cor. 16.1 2. These things are considerable to prove the first day in the week to be the Christian Sabbath and that not so much by the Churches practise as by the Apostles precept For 1. Although it be true that in some cases Collections may be made any day for the poore Saints yet why doth the Apostle here limit them to this day for the performance of this Duty they that translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon one day of the week do miserably mistake the phrase which in Scripture phrase onely signifies the first day of it and beat their forheads against the maine Scope of the Apostle viz. to fixe a certaine day for such a Duty as required such a certaine time For they might by this translation Collect their Benevolences one day in foure or ten yeers for then it should be done one day in a week 2 The Apostle doth not onely limit them to this time but also all the Churches of Galatia verse 1. and consequently all other Churches if that be true 2 Cor. 8.13 14. wherein the Apostle professeth he pressâ—th not one Church that he may ease another Church but that there be an equality and although I see no ground from this Text that the maintenance of the Ministry should be raised every Sabbath day for Christ would not have them reckoned among the poore being labourers worthy of their Hire and although this Collection was for the poore Saints of other Churches yet the proportion strongly holds that if there be ordinary cause of such Collections in every particular Church these Collections should be made the first day of the week much more carefully and religiously for the poore of ones own Church and that in all the Churches of Christ Jesus to the end of the world 3. The Apostle doth not limit them thus with wishes and counsels onely to do it if they thought most meet but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 verse 1. as I have ordained or instituted and therefore bindes their consciences to it and if Paul ordained it certainly he had it from Christ Jesus who first commanded him so to appoint it who professeth that what he had received of the Lord that onely he commanded unto them to do 1. Cor. 11.23 4. If this day had not been more holy and more fit for this work of Love then any other day he durst not have limited them to this Day nor durst he have honoured this Day above any other in the weeke yea above the Iewish seventh Day For we see the very Apostle tender alway of Christian Liberty and not to binde were the Lord leaves his people free for thus doing he should rather make snares then Lawes for Churches 1 Cor. 7.27.35 and go expressely against his own Doctrine Galat. 5.1 who bids them stand fast in their Liberty and that in this very point of the observation of dayes Galat. 4.10 But what fitnesse was there on this Day for such a service Consider therefore 5. That the Apostle doth not in this place immediatly appoint and institute the Sabbath but supposeth it to be so already as Mr. Primrose is forced to acknowledge and we know Duties of Mercy and Charity as
well as of necessity and piety are Sabbath Duties for which end this Day which Beza finds in an ancient Manuscript to be called the Lords Day was more fit for those Collections then any other day partly because they usually met together publikely on this day and so their Collections might be in greater readinesse against Pauls coming partly also that they might give more liberally at least freely it being supposed that upon this Day mens hearts are more weaned from the world and are warmed by the word and other Ordinances with more lively faith and hope of better things to come and therefore having received spirituall things from the Lord more plentifully on this Day every man will be more free to impart of his temporal good things therein for refreshing of the poore Saints and the very bowels of Christ Iesus And what other reason can be given of Limiting this Collection to this Day I confesse I cannot honestly though I could wickedly imagine And certainly if this was the end and withall the Iewish Day was the Christian Sabbath the Apostle would never have thus limited them to this Day nor honoured and exalted this first Dâ—y before that Iewish seventh which if it had been the Christian Sabbath had been more fit for such a work as this then the first Day if a working day could be 6. Suppose therefore that this Apostolical and Divine Institution is to give their Collections but not to institute the Day as Master Primrose pleads suppose also that they were not every Lords Day or first Day but sometime upon the first day Suppose also that they were extraordinary and for the poor of other Churches and to continue for that time onely of their need Suppose also that no man is injoyned to bring into the publike Treasury of the Church but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 privately to lay it by on this Day by himselfe as Mr. Brabourne urgeth against this Text yet still the question remaines unanswered viz. Why should the Apostle limit them to this Day either for extraordinary or private Collections and such special acts of Mercy unlesse the Lord had honoured this day for acts of mercy and much more of Piety above any other ordinary and common day What then could this Day be but the Christian Sabbath imposed by the Apostles and magnified and honoured by all the Churches in those dayes I know there are some other Replies made to this Scripture by Master Brabourne but they are wind-egges as Plutarch calls That Philosophers notions and have but little in them and therefore I passe them by as I do many other things in that book as not worth the time to name them 7. This Lastly I adde this first Day was thus honoured either by Divine or Humane Institution If by Divine we have what we plead for If by Humane custome and tradition then the Apostle assuredly would never have commended the observation of this Day who elsewhere condemnes the observation of dayes though the dayes were formerly by Divine Institution Ye observe saith he Dayes and Times and would he then have commended the observation of these dayes above any other which are onely by humane but never by Divine Institution It s strange that the Churches of Galatia are forbidden the observation of dayes Galat. 4.10 and yet commanded 1 Cor. 16.1.2 a more sacred and solemne observation of the first Daye of the week rather then any other Surly this could not be unlesse we conclude a Divine Institution hereof For we know how Zealous the holy Apostle is every where to strike at Humane customes and therefore could not lay a stumbling block to occasion the grievous fall of Churches to allow and command them to observe a Humane Tradition and to honour this above the seventh Day for such holy services ar are here made mention of But whether this Day was solemnely sanctified as the Sabbath of the Lord our God we come now to inquire Thesis 37. In the third Text Revel 1.10 Mention is made of the Lords Day which was ever accounted the first day of the week It seems therefore to be the Lords Day and consequently the Sabbath of the Lord our God Two things are needfull here to be considered and cleared 1. That this Day being called the Lords Day it is therefore set apart and sanctified by the Lord Christ as holy 2. That this Day thus sanctified is the first day of the week and therefore that first Day is our Holy or Sabbath Day Thesis 38. The first Difficulty here to prove and cleare up is that This Day which is here called the Lords Day is a day instituted and sanctified for the Lords honour and service above any other Day For as the Sacrament of Bread and Wine is called the Lords Supper and the Lords Table for no other reason but because they were instituted by Christ and sanctified for him and his honour so what other reason can be given by any Scripture-light why this is called the Lords Day but because â—t was in the like manner instituted and sanctified as they were Master Brabourne here shifts away from the light of this Text by affirming that it might be called the Lords Day in respect of God the Creator not Christ the Redeemer and therefore may be meant of the Iewish Sabbath which is called the Lords holy Day Isaiah 58 3. But why might he not as well say that its called the Lords Supper Table in respect of God the Creator considering that in the New Testament since Christ is actually exalted to be Lord of all this phrase is onely applyed to the Lord Christ as Redeemer Look therefore as the Jewish Sabbath being called the Lords Sabbath or the Sabbath of Iehovah is by that title and note certainly known to be a Day sanctified by Iehovah as Creator so this Day being called the Lords Day is by this note as certainly known to be a Day sanctified by our Lord Jesus as Redeemer Nor do I finde any one distinct thing in all the Scripture which hath the Lords superscription or name upon it as the Lords Temple the Lords Offerings the Lords people the Lords Priests c. but it is sanctified of God and holy to him why is not this Day then Holy to the Lord if it equally bears the Lords name Master Primrose indeed puts us off with another shift viz. That this Day being called so by the Churches customs John therefore calls it so in respest of that custome which the church then used without Divine institution But why may he not as well say that he calls it the Lords Table in respect of the Churches Custome also the Designation of a Day and of the first time in the Day for Holy publike services is indeed in the power of each particular Church Suppose it be a Lecture and the houres of Sabbath-meetings but the Sanctification of a Day if it be Divine worship to observe it if God command and appoint it then
surely it is wil-worship for any Humane Custome to institute it Now the Lords name being stamped upon this Day and so set apart for the honour of Christ it cannot be that so it should be called in respect of the Churches customes for surely then they should have been condemned for wil-worship by some of the Apostles and therefore it is in respect of the Lords institution hereof Thesis 39. The second Difficulty now lies in clearing up this particular viz. That this Day thus sanctified was the first Day of the week which is therefore the Holy Day of the Lord our God and consequently the Christian Sabbath for this purpose let these ensuing particulars be laid together 1. That this Day of which Iohn speaks is a known Day and was generally known in those dayes by this glorious name of the Lords Day and therefore the Apostle gives no other title to it but the Lords Day as a known day in those times for the Scope of Iohn in this Vision is as in all other Prophetical Visions when they set down the day and time of it to gain the more credit to the certainâ—y of it when every one sees the truth circumstantiated and they heare of the particular time and it may seem most absurd to set down the day and time for such an end and yet the day is not particularly known 2. If it was a known Day what Day can it be either by evidence of Scripture or any Antiquity but the first Day of the week For 1. There is no other Day on which mention is made of any other work or action of Christ which might occasion a Holy Day but onely this of the Resurrection which is exactly noted of all the Evangelists to be upon the first Day of the week and by which work he is expressely said to have all power given him in heaven and earth Matt. 28.18 and to be actually Lord of dead and living Rom. 14.9 and therefore why should any other Lords Day be dreamed of why should Master Brabourne imagine that this day might be some superstitious Easter Day which happens once a yeer the Holy Ghost on the contrary not setting downe the month or day of the yeer but of the week wherein Christ arose and therefore it must be meant of a weekly Holy Day here called the Lords Day 2. We do not read of any other Day besides this first Day of the week which was observed for Holy Sabbath Duties and honoured above any other day for breaking of Bread for preaching the Word which were acts of piety nor for Collections for the poor the most eminent act of mercy why then should any imagine any other day to be the Lords day but that first day 3. There seems to be much in that which Beza observes out of an ancient Greek Manuscript wherein that first Day of the week 1 Cor. 16.2 is expressely called the Lords Day and the Syriack Translation saith that their meeting together to receive the Sacrament 1 Cor. 11.20 was upon the Lords Day nor is there any antiquity but expounds this Lords Day of the first Day of the week as learned Rivet makes good against Gomarus professing that Quotquot Interpretes hactenus fuerunt haec verba de die Resurrectionis Domini intellexerunt solus quod quidem sciam Cl. D. Gomarus contradixit 4. Look as Iehovahs or the Lords Holy Day Isaiah 58.13 was the seventh Day in the week then in use in the Old Testament so why should not this Lords Day be meant of some seventh Day the first of seven in the week which the Lord appointed and the Church observed under the New Testament and therefore called as that was the Lords Day 5. There can be no other Day imagined but this to be the Lords Day indeeed Gomarus affirms that it s called the Lords Day because of the Lord Jesus apparition in Vision to Iohn and therefore he tell us that in Scripture phrase the Day of the Lord is such a Day wherein the Lord manifests himselfe either in wrath or in favour as here to Iohn But there 's a great difference between those phrases The Lords Day and the Day of the Lord which it is not called here For such an interpretation of the Lords Day as if it was an uncertaine time is directly crosse to the Scope of Iohn in setting downe this Vision who to beget more credit to it tels us First of the person that saw it I Iohn ver 10. Secondly the particular place in Paimo Thirdly the particular time the Lords Day These considerations do utterly subvert Mr. Brabournes discourse to prove the Jewish Sabbath to be the Lords Day which we are still to observe and may be sufficient to answer the scruples of modest and humble minds for if we aske the Time of it It is on the first Day of the week Would we know whether this time was spent in holy Duties and Sabbath services this also hath been proved Would we know whether it was sanctified for that end Yes verily because it s called the Lords Day and consequently all servile work was and is to be laid aside in it Would we know whether 't is the Christian Sabbath Day Verily if it be the Day of the Lord our God the Lords Day why is it not the Sabbath of the Lord our God If it be exalted and honoured by the Apostles of Christ above the Jewish Sabbath for Sabbath duties why should we not beleeve but that it was our Sabbath Day And although the word Sabbath Day or seventh day be not expressely mentioned yet if they be for substance in this Day and by just consequence deduced from Scripture it is all one as if the Lord had expressely called them so Thesis 40. Hence therefore it followes that although this particular seventh day which is the first of seven be not particularly made mention of in the fourth Commandment yet the last of seven being abrogated and this being instituted in its roome it is therefore to be perpetuated and observed in its roome For though it be true as Mr. Brabourne urgeth That New Institutions cannot be founded no not by Analogy of proportion meerly upon Old Institutions as because children were Circumcised it will not follow that they are therefore to be baptized and so because the Iewes kept that seventh day that we may therefore keep the first day Yet this is certaine that when New things are instituted not by humane Analogy but by Divine appointment the Application of these may stand by vertue of old precepts and general Rules from whence the Application even of old Institutions formerly arose For we know that the Cultus institutuâ— in the New Testament in Ministry and Sacraments stands at this day by vertue of the second Commandment as well as the instituted worship under the Old And though Baptisme stands not by vertue of the institution of Circumcision yet it being De novo instituted by Christ as the Seale of
both Hemispheres consists onely of light which these men say is significative of Heaven Thesis 21. We may and do sanctifie time by sleeping on the Sabbath night as well as by shewing workes of mercy and doing workes of necessity upon the Sabbath Day or as we may do by eating and drinking for to take moderate sleepe is a worke not only of necessity but also of mercy to our selves and therefore to abolish the Sabbath Night from being any part of the Sabbath because we cannot as some think sanctifie time by sleeping no more then by working is very unsound Thesis 22. Moses indeed tells the people Ex. 16.23 that to morrow is the Lords Sabbath but he doth not say that the day time onely was the only time of the Sabbath or that the Day light begins and ends the Sabbath but he mentions that time because on that Daylight of the seventh Day they were apt and inclined to go out as in other daies to gather manna and so to breake the Sabbath and it is as if we should say to one who was ready to ride out on the Sabbath morning about wordly occasions Do not stir out for to morrow is the Sabbath that so we may hereby prevent the breach of the Sabbath in that thing especially at that time wherein one is most inclined so to do Thesis 23. To imagine that the Sabbath must be contained within the bounds of Daylight because Christ Iesus arose at breake of day Mat. 28.1 is of no more force then as if one should conclude the containment of it within the bounds of some darknesse and twylight for its evident that he arose about that time Thesis 24. There is no more necessity of sanctifying a day and a halfe by beginning the day at Evening then by beginning it at Morning light for thus some argue for what is said of the Evening of both Hemisphers that the second Evening would begin 12 houres after the first if the Sabbath was sanctified to begin at the Evening of both Hemispheres and so there would be a day and halfe sanctified the like I say may be averred of the morning supposing that both Hemispheres should begin their Sabbath at the Morning of both Hemispheres but we know that the Sabbath Day is sanctified to begin and end according to the setting and rising Sun in each Hemisphere and Longitude of places respectively Thesis 25. If Evening Morning light and night made up every day the Creation why shall we think but that the Sabbath day also consisted of the same parts and if the whole world was made in six Daies and these Daies be only such as consist of Day-light when then was the third Heaven and Chaos made which did exist before light those Fathers and Schoolemen who set such narrow bounds to the Day had need consider of it least their answer be like his who hearing a simple Preacher desiring the continuance of the life of the King so long as Sun and Moone endured and being askt if that should be so when should his son raigne he replyed it may be the Preacher thought that he might rule by Candle-light Thesis 26. Suppose therefore that there was no publick worship in the Temple as one objecteth among the Iewes in the Night-time yet it will not follow from hence that the Sabbath was to continue no longer then Day-light for the Sabbath might be sanctified privately in the Night as well as more publickly in the Day and thus the Iewes were wont to sanctifie their Sabbaths and so should we Is. 30.29 Psal. 63.7 Psal. 92.2.3 Thesis 27. T is true that its very good to prepare for and end the Sabbath with holy affections yet if a seventh part of weekly time be due to God as six parts of it are due to us thorow the goodnesse of God then let God be glorified as God and the whole day allowed him as his Day let Caesar have his due and God his Thesis 28. Others allow the Lord his whole time but they thinke that he hath fixed the beginning of it at the gates of midnight which Midnight they call morning or Morning Midnight or midnight Morning and therefore they imagine out of Gen. 1. that the Morning was halfe Night wherein time began and halfe Day six houres Night from midnight to six and six houres day from six to midday and by the same proportion the Evening to begin at midday and so to continue six houres Day from 12 to six and six houres Night from six to midnight and therefore they say that God is said to stretch the North uppon the empty Iob. 26.7 because first beginning of the notion of time began from the North point when darknesse was first upon the face of the deepe and from this North point in the Revolution of the Heavens we do account it midnight as being opposite to the South which in the course of the Sun is at midday and therefore also they say that Evening is never taken in all the Scripture for the whole Night but as Evening begins at Midday so Morning begins at Midnight Thesis 29. But if the first day and consequently the Sabbath day should begin at midnight it were meet to give a demonstration that this first darknesse should continue just six houres or halfe the time of such a night when the Sun is in the AEquinoctiall but although it be certaine that the first time began in darknesse yet it s wholly uncertaine whether this darknesse continued but six houres Zanchius and many others have very good cards to shew that this first darknesse continued a compleat night of 12 houres others on the other hand make it far lesse certaine it is it continued some considerable space of time in that it hath the name of Night put upon it but that it should be just six houres neither can mans reason demonstrate it nor hath God in any Scripture revealed it but it is a meere uncertainty and therefore an ill foundation for setling the beginnning of the Sabbath upon Thesis 30. Some would prove the Sabbath to begin at Midnight because Christ arose at Midnight and he arose at Midnight because Sampson a Type of Christ carried away the gates of Gaza at midnight Iudg. 16 3. but such allegoricall reasonings were fit tooles for blind Monkes in former times to delude the simple people with I suppose men are wiser now then to be fed with wind and chaffe and to build their faith upon cozening allegories of humane wit by which as the blind Monkes of old did feede the people so the Familists now deceive the world both which are the fruits of Gods heavy curse upon their hearts who because they did not love the truth to seed upon it are therefore fed with vanity of mind Thesis 31. T is true Paul Preached till midnight Acts 20.7 but doth it hence follow that the Sabbath was to end at midnight no verily for the beginning and end of the Sabbath is not measured
because these dayes are to be considered relatively in respect of the seventh Day hence the week dayes are so to be begun as that their relation to the seventh be not disturbed so as that the bounds and limits of the Sabbath be not impared or transgressed for there is no religious necessity to begin and end civill time with sacred nor is it so uncomely as it may seem at first blush to give God and Caesar their due civil accompts to the one and sacred to the other for when the Iews were subdued by the Romans they might and did begin their reckonings of civill Time as the Romans did and yet reserve the bounds of sacred Time wholly unto God They did the like in England many years since saith Mr. Fox and that their civil dayes began in the Morning and Religious dayes in the Evening And when they did thus variously begin their days there was no such undecent disproportion of Times as Reverend Mr. Cleaver imagines in the like case if holy Time should not begin with Morning which he pleads for Thesis 50. The principall foundation of this Opinion are the words of the four Evangelists Mat. 28.1 Mark 1â— 1 2. Luke 24.1 Iohn 20.1 Among all which that of Mat. 18.1 hath most weight wherein 't is said In the end of the Sabbath as it began to dawn toward the first day of the week c. from whence it seems to follow that if the Sabbath Day did end at the dawning of the first day of the week that then the dawning of the day-light of the first day must be the beginning of the Sabbath Day or of the Christian Sabbath Thesis 51. The consideration of this Scripture hath caused some very judicious viz. Beza Iunius and others who conceive the Sabbath to begin at even to affirm upon very probable grounds that there was among the Iews at this time under their Roman bondage a double account and reckoning of the dayes of the week 1. Civill 2. Sacred account According to sacred account they say the Church of God began their Sabbath at Evening not Morning which they demonstrate from sundry pregnant Texts in the old and new Testament but according to the civill account of the Romans who gave the precedency to the Morning before the Evening they begun it therefore in the Morning and according to this latter account they suppose the Evangelists to speak Thesis 52. But if the severall Texts be duly examined rightly compared and sincerely interpreted there will not appear a necessity of such an account from this place but rather that these Texts which are ordinarily produced to evince the beginning of the Sabbath at Morning will bring in strong evidence to demonstrate its beginning rather on the Evening before Thesis 53. For this dawning toward the first day of the week is meant of the Artificiall Day or the Light of the first Day of the week as the word dawning implies and the evidence of their fact in comming to the Sepulcher demonstrates as much for it is not the scope of the Evangelist to set down when the first day of the week began but at what time of the first day of the week such and such actions â—ell out any thing done in any Time of the day whether at six or nine or two of the Clock may be said to be done that day but it will not follow that they are therefore done in the beginning of that Day I meete with two Exceptions here 1. Some say that it might be meant of the Artificiall day if the words had run thus viz. at the Dawning of the day or the first Day of the week about the dawning of the day but the dawning toward the first day This phrase they say seems to describe beginning of such a day aâ— stands in Relation to the whole week and all the other dayes of the week which are to be taken for naturall dayes But 1. There is I hope a first Artificiall day of the week as well as a Naturall 2. This Artificiall day doth not in this account exclude the Night before as part of this first Day and consequently the Naturall Day consisting of Night and light therefore it may well stand in relation to the other dayes of the Week which were naturall for although the Evangelist sets down particularly when these things about the Resurrection of Christ happened to be viz. at the dawning towards the first day of the Week yet we that begin the Sabbath at Evening may and do use the same phrase and yet so speake of the Artificial day upon which some event begins as not to exclude the Night before upon which the Naturall Day begins 3. Compare the Evangelists and the dawning in Matthew towards the first day will be found to be all one with this phrase viz. The first day about or at the dawning of it for that which Matthew calls dawning to the first day Marke calls early in the Morning the first day of the Weeke at the rising of the Sunne and Luke calls upon the first day of the Week very early in the Morning whence it is evident that Matthews drawning to the first day is all one with about the rising of the Sun upon the first day so that this difference between dawning toward the first day and dawning upon the first day seemes to be an English Cabalisme and a meere curiosity exhaled and extracted out of the words rather then any solid Truth which the Text holds forth or the Spirit of God aimed at 2. A second exception is that though the word Day in Scripture be taken for the Artificiall day yet never when the word first second or third Day c. are joyned together and they point us to the first of Genesis where when the first or second day is mentioned it s constantly meant of a Naturall and not an Artificiall Day But 1. This is a great mistake for the Day for the Levites Travell which was not in the Night but upon the Artificiall day is called the fourth Day Iudg. 19.5 And the 5th day verse 8. 2. This Artificiall day may be called the first day as that it may involve the Night before where we make the Sabbath to begin as well as the Night after on which they make the Sabbath to end and thus the Naturall day may be here comprehended also which they plead for the same day which Artificially begins at day-light may naturally begin the night before Thesis 54. If we should suppose that this Day is meant of the Artificiall Day yet there is a harder knot to be unloosed in the words of Matthew who affirms that this Day-light or Day-dawn was the End of the Sabbath Whereby it seems that the Sabbath began at the dawning of the day before and therefore it ends at the dawning of the first day following and hence they infer that the day-light of this first day cannot belong to the night of the Jewish Sabbath which immediately
the cause they handle is no other in truth then to vindicate the Sabbath both in the Doctrine and observation of it from Papists prophanesse and therefore all the world may see that under pretence of opposing in others a kinde of Iudaizing upon this day the adversaries of it do nothing else but maintain a grosse point of practicall Popery who are by Law most ignorant and grosse prophaners of this day and therefore when many of Christs servants are branded and condemned for placing so much of Religion in the observation of this day and yet Bishop White and some others of them shall acknowledge as much as they plead for if other Festivals be taken in with it ordained by the Church as that they are the Nursery of Religion and all vertue a meanes of planting Faith and saving knowledge of heavenly and temporall blessings and the prophanation of them hatefull to God and all good men that feare God and to be punished in those which shall offend they do hereby plainly hold forth what market they drive to and what spirit acts them in setting up mans posts by Gods Pillars and in giving equall honour to other Festivals and Holy dayes which those whom they oppose do maintaine as due to the Sabbath alone upon better grounds The Day star from on high visiting the first Reformers in Germany enabled them to see many things and so to scatter much yea most of the Popish and horrible darknesse which generally overspread the face of all Europe at that day but diverse of them did not as well they might not see all things with the like clearnesse whereof this of the Sabbath hath seemed to be one their chiefe difficulty lay here they saw a Morall command for a seventh day and yet withall a Change of that first seventh day and hence thought that something in it was Morall in respect of the Command and yet something Ceremoniall because of the Change and therefore they issued their thoughts here that 〈◊〉 was partly Morall and partly Ceremoniall and hence their observation of the day hath been answerable to their judgments more lax and loose whose arguments to prove the day partly Ceremonial have upon narrow examination made it wholly Ceremoniall it being the usuall unhappinesse of such arguments as are produced in defence of a lesser Errour to grow big with some man-child in them which in time growes up and so serve onely to maintaine a farre greater and hence by that part of the controversie they have laid foundations of much loosnesse upon that day among themselves and have unawares laid the corner stones of some grosse points of Familisme and strengthned hereby the hands of Arminians Malignants and Prelates as to prophane the Sabbath so to make use of their Principles for the introduction of all humane inventions under the name and shadow of the Church which if it hath power to authorize and establish such a day of worship let any man living then name what invention he can but that it may much more easily be ushered in upon the same ground and therefore though posterity hath cause for ever to admire Gods goodnesse for that abundance of light and life poured out by those vessels of glory in the first beginnings of Reformation yet in this narrow of the Sabbath it is no wonder if they stept a littele beside the truth and it is to be charitably hoped and beleeved that had they then foreseen what ill use some in after ages would make of their Principles they would have been no otherwise minded then some of their followers and friends especially in the Churches of Scotland and England who might well see alittle farther as they use to speake when they stood upon such tall mens shoulders It s easie to demonstrate by Scripture and argument as well as by experience that Religion is just as the Sabbath is and decays and growes as the Sabbath is esteemed the immediate honour and worship of God which is brought forth and swadled in the three first Commandments is nurst up and suckled in the bosome of the Sabbath if Popery will have grosse ignorance blind devotion continued among its miserable captives let it then be made like the other Festivals a merry and a sporting Sabbath if any State would reduce the people under it to the Romish Faith and blinde obedience againe let them erect for lawfull pastimes and sports a dancing Sabbath if the God of this world would have all Professours enjoy a totall immunity from the Law of God and all manner of Licentiousnesse allowed them without check of Conscience let him then make an every-day Sabbath if there hath been more of the power of godlinesse appearing in that small inclosure of the British Nation then in those vast continents elsewhere where Reformation and more exact Church-Discipline have taken place it cannot well be imputed to any outward meanes more then their excelling care and conscience of honouring the Sabbath and although Master Rogers in his Preface to the 39. Articles injuriously and wretchedly makes the strict observation of the Sabbath the last refuge of lies by which stratagem the godly Ministers in former times being drivē out of al their other strong holds did hope in time to drive out the Prelacy and bring in againe their Discipline yet thus much may be gathered from the mouth of such an accuser that the worship and government of the Kingdome and Church of Christ Iesus is accordingly set forward as the Sabbath is honoured Prelacy Popery Prophanesse must down and shall down in time if the Sabbath be exactly kept But why the Lord Christ should keep his servants in England and Scotland to cleare up and vindicate this point of the Sabbath and welcome it with more Love then some precious ones in forraigne Churches no man can imagine any other cause then Gods own Free Grace and tender Love whose wind blowes where and when it will Deus nobis haec otia fecit and the times are coming wherein Gods work will better declare the reason of this and some other discoveries by the British Nation which modesty and humility would forbid all sober minds to make mention of now That a seventh dayes rest hath therefore beene of universall observation is without controversie the Morality of it as hath been said is now the controversie in the Primitive times when the Question was propounded Servasti Dominicum hast thou kept the Lords Day their answer was generally this Christianus sum intermittere non possum i. I am a Christian I cannot neglect it the observation of this day was the badge of their Christianity This was their practise but what their judgment was about the Morality of it is not safe to enquire from the tractates of some of our late Writers in this controversie for it is no wonder if they that thrust the Sabbath out of Paradise and banish it out of the world untill Moses time and then make it a meere ceremony all
and standing in the roome of all mankinde Hence as nothing was writ then but what was common to all men so such things thus writ were good for all men and suitable to all men it being most injurious to God to think that any thing evill should be imprinted there if therefore it bee proved that the law of the Sabbath was then writ upon mans heart then it undenyably followes that it is meet and suitable to all men still to observe a Sabbath day and indeed to the right understanding of what is suitable to man as man and consequently morall there is nothing more helpfull than to consider of our primitive estate and what was suitable to our nature then for if that which is morall in marriage is to be searched for in the first and ancient records of our first creation by the appointment of our Saviour I then know no reason whatever others object but morality in all other lawes and duties is there to bee sought also for although our originall perfection is now defaced and lost and in that respect is a merum non ens as some call it yet it had once a being and therefore in this controversie we may lawfully enquire after it considering especially that this being which once it had may be suffiently knowne by the contrary being of universall corruption that is in us now as also by the light of the Scriptures in which the searcher and maker of all hearts declares it unto us and indeed there are many morall duties which will never appeare good and suitable to man but rather hard and unreasonable because impossible untill we see and remember from whence we are fallen and what once we had Thesis 26. If therefore a morall law command that which is suitable to humane nature and good in it selfe then it followes from hence which was toucht before that divine determination of something in a law doth not alway take away morality from a law for divine determination is many times no more but a plain and positive declaration of that which is suitable just and good and equall for man to observe now that which points out and declares unto us the morality of a law cannot possibly abolish and destroy such a law For a morall law commanding that which is suitable and good as hath been shewne it is impossible that the Commandment which determineth and directeth to that which is good that by this determination it should overthrow the being of such a good law nay verily particular determination and positivenesse as some call it is so farre from abolishing as that it rather addes to the being as well as to the clearing up and manifestation of such a law For if it be not sufficient to make a morall law that the thing be good in it selfe but that also it must be commanded then the Commandment which many times onely detemines to that which is good and consequently determination doth adde unto the being of a morall law Thesis 27. There is scarce any thing but it is morally indifferent untill it falls under some divine determination but divine determination of twofold 1. Of such things which are not good fit or needfull for man to observe without a command as Sacrifices and Sacraments and such likes now herein in such lawes positive determination may be very well inconsistent with morality and it may bee safely said that such a law is not morall but rather positive and thus the learned sometimes speak 2. Of such things as are equall good in themselves needfull and suitable for man and here particular determination and morality may kisse each other and are not to be opposed one to another and hence it is that if Gods Commandment positively determines us to observe any part of instituted worship suppose Sacraments or Sacrifices yet such lawes are not morall although it bee morall in generall to worship God after his owne will because the things themselves are not good in themselves nor needfull but if God shall determine us to observe a Sabbath day this determination doth not take away the morality of the command because it being good in it selfe to give God the meetest and fittest proportion of time for holy Rest and the commandment declaring that this seventh part or so is such a time hence it comes to passe that this time is good in it selfe and therefore determination by the commandment in this case doth not abolish the morality hereof It is a morall duty to pay tribute to Caesar to give to Caesar that which is Caesars hence because a man may give too much or too little to him that determination which directs us to that particular which is Caesars due and most meet for him to receive and us to give that is best in it selfe and is therefore morall so prayer is a morall duty but because a man may bee tempted to pray too oft or else too seldome hence determination of the fittest and this fittest season makes this or that morall So 't is here in the Sabbath I doe willingly and freely professe thus farre with our Adversaries of the morality of the Sabbath that it is a morall duty to give God some time and day of holy Rest and worship as 't is morall to give Caesar his due and to pray to God but because we may give God too many dayes or too few hence the determination of the most meet and fittest proportion of time and particularly of this time makes this and that to be also morall If no day at all in generall was good and fit for man to give to God and God should notwithstanding command a seventh day then the commandment of such a day with such positive determination could not bee morall any more then the determination of sacrrifices and such like But every day say some of our Adversaries some day say others of them being acknowledged to be equall just and good and most meet to give to God hence it is that determination of a seventh day doth not abolish but clear up that which is morall because it points out unto man that which is most meet and equall Hence therefore it follows that a seventh day is therefore commanded because it is good and not good meerly because commanded Determination also declaring what is most meet declareth hereby that this commandment is also morall and not meerly positive and ceremoniall which not being well considered by some this fourth commandment having some more positivenesse and determination then divers of the rest hath therefore been the chiefe stumbling stone and rock of offence to many against the morality of it by which they have miserably bruised themselves while they have endeavoured to destroy it upon so grosse a mistake Thesis 28. It is true that God out of his absolute soveraignty and good pleasure of his will might have determined us to observe a fourth a ninth a twentieth part of our time in holy rest more or lesse as well as to
from our consciences as a covenant of life not to see or feare any condemnation for sinne or any sinne able to take away life But will it hence follow that a justified person must see no sinne by the eye of faith nor any law as his rule to walke by to discover sinne and is this the end and fruit of Christs death too Surely this doctrine if it be not blasphemous yet it may be knowne to be very false and pernicious by the old rule of judging false Doctrines viz. if either they tend to extenuate sinne in man or to vilifie the precious grace of Jesus Christ as this Doctrine doth Thesis 83. If sinne be the transgression of the law which is a truth written by the Apostle with the beams of the Sunne 1 Iohn 3.4 then of necessity a Beleever is bound to attend the law as his rule that so he may not sinne or transgresse that rule Psalme 119.11 for whoever makes conscience of sinne cannot but make conscience of observing the rule that so he may not sinne and consequently whoever make no conscience of observing the rule doe openly professe thereby that they make no conscience of committing any sinne which is palpable and downe-right Atheisme and prophanesse nay it is such prophanesse by some mens principles which Christ hath purchased for them by his bloud for they make the death of Christ the foundation of this liberty and freedome from the law as their rule the very thought of which abominable doctrine may smite a heart who hath the least tendernesse with horrour and trembling Porquius therefore a great Libertine and the Beelzebub of those flies in Calvins time shuts his sore eyes against this definition of sinne delivered by the Apostle and makes this onely to be a sinne viz. to see know or feele sinne and that the great sinne of man is to thinke that he doth sinne and that this is to put off the old man viz. Non cernendo amplius peccatum i. by not seeing sinne So that when the Apostle tels us that sinne is the trangression of the law Porquius tels us That sinne is the seeing and taking notice of any such transgression surely if they that confesse sinne shall finde mercy then they that will not so much as see sinne shall finde none at all A Beleever indeed is to dye unto the Law and to see no sinne in himselfe in point of imputation for so he sees the truth there being no condemnation to them in Christ Jesus but thus to dye unto the law so as to see no sinne inherent in himselfe against the law this is impious for so to see no sinne and die unto the law is an untruth if the Apostle may be believed 1 Iohn 1.10 Those that so annihilate a Christian and make him nothing and God all so that a Christian must neither scire velle or sentire any thing of himselfe but he must be melted into God and dye to these for then they say he is out of the flesh and live in God and God must bee himselfe and such like language which in truth is nothing else but the swelling leaven of the devout and proud Monks laid up of late in that little peck of meale of Theologia Germanica out of which some risen up of late have made their cakes for the ordinary food of their deluded hearers I say these men had need take heed how they stand upon this precipice and that they deliver their judgements warlly for although a Christian is to bee nothing by seeing and loathing himselfe for sinne that so Christ may bee all in all to him yet so to bee made nothing as to see know thinke feele will desire nothing in respect of ones selfe doth inevitably lead to see no sinne in ones selfe by seeing which the soule is most of all humbled and so God and Jesus Christ is most of all exalted and yet such a kind of annihilation the old Monks have pleaded for and preached also as I could shew abundantly from out of their own writings insomuch that sometime they counsell men not to pray because they must be so farre annihilated as nihil velle and sometimes they would feigne themselves unable to beare the burthen of the species of their own pitchers in their cels from one end of them unto another because forsooth they were so farre annihilated as neither to velâ—â— so neither to scire or know any thing beside God whom they pretended to be all unto them and themselves nothing when God knowes these things were but braine bubbles and themselves in these things as arrand hypocrites as the earth bore and the most subtle underminers of the grace of Christ and the salvation of mens soules Thesis 84. A true Beleever though he cannot keep the law perfectly as his rule yet he loves it dearely he blames his owne heart when he cannot keep it but doth not find fauâ—l with the law as too hard but cries out with Paul The law is holy and good but I am carnall hee loves this Coppy though hee can but scribble after it when therefore the question is made viz. Whether a Beleever be bound to the law as his rule the meaning is not whether he hath power to keep it exactly as his rule or by what meanes hee is to seek power to keep it but the question is whether it bee in its self a Beleevers rule for to be a rule is one thing but to be able to keep it and by what meanes we should keep it whether by our own strength or no or by power from on high is another Thesis 85. If the Apowle had thought that all Beleevers were free from this directive power of the law he would never have perswaded them to love upon this ground viz. because all the law is fulfilled in love Gal. 5.13 14. for they might then have câ—st off this argument as weak and feeble and have truely said if this principle were true what have wee to with the law Thesis 86. There is the inward law written on the heart called the law of the Spirit of life Rom. 8.2 and there is the outward law revealed and written in the holy Scriptures now the externall and outward law is properly the rule of a Christian life and not the internall and inward law as some conceive for to outward law is perfect in that it perfectly declares what is Gods will and what not but the inward Law as received and writ in our hearts is imperfect in this life and therefore unfit to bee our rule The inward law is our actuall yet imperfect conformity to the rule of the law without it is not therfore the rule it selfe The law within is the thing to bee ruled Psal. 17.4 Psalme 119.4.5 The outward law therefore is the rule The law of the Spirit of life which is the internall law is called a law not in respect of perfect direction which is essentiall to the rule but in
observe New Moons that some time be set apart for his worship and so there was no more necessity of putting Remember to keep the Sabbath holy then to remember to keep holy the new moons And look as the commandment to observe new moons cannot in reason be accounted a morall commandment because there is some generall morality in it viz. for to observe some time of worship so neither should this of the Sabbath be upon the like ground of some generall morality mixed in it and therefore for M Ironside to say that the law of the Sabbath is set among the rest of the morall precepts because it is mixtly ceremoniall having in it something which is morall which other ceremoniall commands he saith have not is palpably untrue for there is no ceremoniall law of observing Jewish moons and festivals but there was something generally morall in them viz. That in respect of the purpose and intention of the Law-giver some time be set apart for God just as he makes this of keeping the Sabbath Thesis 139. To imagine that there are but nine morall precepts indeed and that they are called ten in respect of the greater part according to which things are usually denominated is an invention of M. Primrose which contains a pernicious and poysonfull seed of making way for the razing out of the Decalogue more laws then one for the same answer will serve the turn for cashiering three or four more the greater part suppose six remaining morall according to which the denomination ariseth For although it be true that sometime the denomination is according to the greater part viz. when there is a necessity of mixing divers things together as in a heap of corn with much chaff or a Butt of wine where there be many lees yet there was no necessity of such a mixture and jumbling together of morals and ceremonials here M. Primrose tels us that he doth not reade in Scripture that all the Commandments are without exception called morall and therefore why may there not saith he be one ceremoniall among them But by this reason he may as well exclude all the other nine from being morall also for I reade not in Scripture that any one of them is stiled by that name Morall And although it be true which he saith That covenants among men consist sometime together of divers articles as also that Gods Covenant taken in some sence sometimes did so yet the Covenant of God made with all men as we shall prove the Decalogue is ought not to be so mingled neither could it be so without apparent contradiction viz. That here should be a covenant which bindeth all men in all things to observe it and yet some part of it being ceremoniall should not binde all men in all things it commands nor is there indeed any need of putting in one ceremoniall law considering how easily they are and may be reduced to sundry precepts of the morall law as appendices thereof without such shuffling as is contended for here Thesis 140. If this law be not morall why is it crowned with the same honour that the rest of the morall precepts are if its dignity be not equall with the rest Why hath it been exalted so high in equall glory with them Were the other nine spoken immediatly by the voice of God on mount Sinai with great terrour and majesty before all the people Were they written upon Tables of stone with Gods owne finger twice Were they put into the Arke as most holy and sacred so was this of the Sabbath also Why hath it the same honour if it be not of the same nature with the rest Thesis 141. Our adversaries turn every stone to make answer to this known argument and they tell us that it 's disputable and very questionable whether this law was spoken immediatly by God and not rather by Angels But let it be how it will be yet this law of the Sabbath was spoken and written and laid up as all the rest were and therefore had the same honour as all the rest had which we doubt not to be morall and yet I think it easie to demonstrate that this law was immediatly spoken by God and the reasons against it are long since answered by Iunius on Heb. 2.2 3. but it's uselesse here to enter into this controversie Thesis 142. Nor do I say that because the law was spoken by God immediatly that therefore it is morall for he spake with Abraham Iob Moses in the mount immediatly about other matters then morall laws but because he thus spake and in such a manner openly and to all people young and old Jews and Proselyte Gentiles then present with such great glory and terrour and majesty Surely it stands not saith holy Brighâ—man with the majesty of the universall Lord who is God not only of the Jews but also of the Gentiles speaking thus openly not privately and gloriously and most immediatly to prescribe laws to one people only which were small in number but wherewith all nations alike should be governed Mr Ironside indeed thinks that the Lord had gone on to have delivered all the other ceremonials in the like manner of speech from the mount but that the fear and cry of the people that he would speak no more to them stopt him but the contrary is most evident viz. that before the people cried out the Lord made a stop of himself and therefore is said to adde no more Deut. 5.22 It was a glory of the Gospel above all other messages in that it was immediatly spoken by Christ Heb. 1.2 2.3 and so Gods immediate publication of the morall law puts a glory and honour upon it above any other laws and therefore while Mr Ironside goes about to put the same honour upon ceremoniall laws he doth not a little obscure and cast dishonour upon those that are morall by making this honour to be common with ceremoniall and not proper only to morall laws Thesis 143. Nor do I say that the writing of the law on stone argues it to be morall for some laws not morall were mediatly writ on stone by Ioshuah Josh. 8.32 but because it was writ immediatly by the finger of God on such Tables of stone and that not once but twice not on paper or parchment but on stone which argues their continuance and not on stone in open fields but on such stone as was laid up in the Ark a place of most safety being most sacred and a type of Christ who kept this law and upon whose heart it was writ Psal. 40.6 7. to satisfie justice and to make just and righteous before God all that shall be saved of all whom the righteousnesse of this Law according to justice was to be exacted what doe these things argue but at least thus much that if any Law was to be perpetuated this surely ought so to be Mr. Primrose tels us that the writing upon stone did not signifie continuance of
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
because it was impassible say some nor subject to wearinesse in its work say others truly to what purpose then should any Sabbath be appointed unto him in that estate But we must know that the Hebrew word for Sabbath signifies holy rest and therefore as Rivet well shews it 's called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Menuchah which signifies common rest from wearinesse hence it follows that the Sabbath being originally sanctified for holy rest not for common rest or rest from naturall wearinesse in labour Adam might therefore stand in need of a Sabbath though his body was not subject to any wearinesse in or after his labour Hence also although he was to live holily every day yet this hinders not but that his soul might then have need of the holy rest of a Sabbath For 1. Adam was to serve God in a particular calling then as is manifest from Gen 2.15 for he was then to keep and dresse the garden and to act with and under God in the government of many inferiour creatures Gen. 1.26 And thus his time being filled in serving God with all holinesse in his calling he might need a Sabbath nor was it lawfull for him to turn daies of work in his calling into daies of rest and so to keep a Sabbath every day no not in that innocent and happy estate for if it was contrary to Adams holy estate to work six daies how could it be agreeable or sutable to the holinesse of God to work six daies If God did labour six daies and rested a seventh without any need of a rest in respect of any wearinesse in his work why might not nay why should not man imitate and be like to his God in labour and rest although he was not subject to any wearinesse in his holy work 2. Though every day was to be spent in holinesse mediatly both in seeing God in the creatures and meeting with God in his labour and calling yet it was not unsutable nay it was very needfull in that estate to have one day in the week for more immediate and speciall converse with God and for God more immediatly and specially to converse with him Nor indeed was it suitable to Gods wisdom to confine mans holinesse either then or now either to holy labour only or to holy rest only for then he should not have been so like unto God who was exemplary holy unto man in both Speciall time for action wherein he closed with God more mediatly throughout the six daies labour might well stand with speciall time for contemplation of God upon the Sabbath wherein he was to enjoy God more immediatly Adam did not need a Sabbath upon the same ground of weaknesse that we do viz. because we cannot be earnest enough as M. Primrose objects in holy services to God upon the week daies but we see it did not sute Gods wisdom nor mans holy estate then to be intent and earnest only in the enjoyment of his rest to which his intention on his calling and labour then could not be any hinderance when the Sabbath came being free from such clogs of sin then as we are now prest down withall and therefore it is an unworthy expression but oft used by the same author and others viz. That it did derogate from the excellency of Adams condition to observe a seventh daies Sabbath and that the determination of a time then did argue Adams inability or want of inclination and affection to serve God ordinarily and that the observance of a Sabbath is a mark of a servile condition as of other holy daies under the law and that if Adam was able to serve God continually that it was then needlesse to limit him to a particular day and that if a day were needfull God would have left the choice thereof to his own freedom considering the wisdom and godlinesse wherewith God had endowed him These and such like expressions are but hay and stubble which the light of the truth delivered may easily consume Thesis 176. 'T is true the Saints and Angels in heaven have no set Sabbath but doth it therefore follow that the state of innocency on earth should have been in all things like and particularly in this to the staâ—e of glory in heaven No such matter For should there have been no marriage no dressing of the garden no day nor night c. in Paradise because there is no marriage nor dressing of gardens nor weeks nor reckonings of day and night in heaven If God hath work for Adam to do not only upon the Sabbath but upon the week daies also why might he not be said to glorifie God without stint or ceasing as the Angels do in heaven unlesse M. Primrose will say that Adams marriage and dressing the garden was a stinting and ceasing from glorifying God which either he must affirm or else his argument fals flat upon all four who thinks that Adam could not have any set day for a Sabbath because then he should not be like the Saints and Angels in heaven who glorifie God continually without stint or ceasing Thesis 177. They that think that the Sabbath was not given to Adam because it was given as a peculiar perogative and priviledge to the Jews and they that think that it was the Jews prerogative and priviledge because of such Scriptures as affirm that God gave unto them his Sabbaths Exod. 16.29 Nehem. 9.14 Ezek. 20.12 and such like they may as well imagine that neither the whole Decalogue or any part of it did belong to Adam because the very same thing is affirmed of it viz. That he gave his laws to Iacob his statutes and judgements to Israel Psal. 147.19 to them also it 's said were committed the Oracles of God Rom. 3.2 The Sabbath therefore is not said to be given to them as a peculiar propriety to the Jews no more then other parts of the Decalogue but as a speciall mercy yea as a sweeter mercy in some respect then the giving of any other laws it being the sweetest mercy upon earth to rest in the bosom of God which the law of the Sabbath cals to and to know that it is our heavenly Fathers minde that we should do so upon every Sabbath day in a speciall manner without the knowledge of which law we have lesse light of nature to hold the candle to us to the observance of it then from any other laws to direct us to the obedience of them Thesis 178. It is affirmed but unwarily by some that the tree of life in Paradise was a type of Christ and thence some would infer that it was not unsutable to Adams estate and condition in innocency to be taught by types and that the Sabbath might therefore be ceremoniall supposing that it was observed by Adam in his innocent estate but although the tree of life and sundry other things in Paradise are made Similitudes to set forth Christ Jesus in his Church by the
holy Ghost Rev. 22. yet it 's a grosse mistake and most absurd to make every metaphor or similitude and allusion to be a type for the husbandman sowing of the seed is a similitede of preaching of the word Mat. 13. and yet it 's no type of it an effectionate lover and husband is in sundry Scriptures a similitude and resemblance of Christs affection and love to his Church and spouse the head and members of mans body are similitudes of Christ the head and the Church his members but will any affirm that these are also types of Christ and just thus was Paradise and the Tree of life in it they were similitudes to which the holy Ghost alludes in making mention of Christ and his Church but they were no types of them there was typus fictus in them or arbitrarius which is all one with a similitude but there was no Typus destinatus therein being never purposely ordained to shadow out Christ for the Covenant of works by which Adam was to live is directly contrary to the Covenant of grace by faith in Christ Rom. 11.6 by which we are to live Christ is revealed only in the Covenant of grace and therefore could not be so revealed in the Covenant of works directly contrary thereunto Adam therfore was not capable of any types then to reveal Christ to him of whom the first Covenant cannot speak and of whom Adam stood in no need no not so much as to confirm him in that estate for with leave I think that look as Adam breaking the first Covenant by sinne he is become immutably evill and miserable in himself according to the rule of justice in that Covenant so suppose him to have kept that Covenant all his posterity had been immutably happy and holy not meerly by grace but by the same equity and justice of that first Covenant and hence it follows that he stood in no need of Christ or any Revelation of him by types no not to confirm him in that Covenant I know in some sence whatever God communicates to his creature in way of justice may be saîd to be conveyed in a way of grace if grace be taken largly for that which is conveyed out of Gods free will and good pleasure as all things in the world are even to the acceptance of that wherein there is most merit and that is Christs death and satisfaction for sinne but this is but to play with words for it 's clear enough by the Apostles verdict that grace strictly taken is opposite to works Rom. 11.6 the law of works which only reveals doing and life to the law of faith which only reveals Christ and life under which Covenant of grace Adam was not and therefore had no types then to shadow out Christ to say that Paradise and the Tree of life were types by way of anticipation as some lately affirm is as much as to say that they were not types then and therefore neither these nor the Sabbath were Ceremoniall then and that is sufficient for what we aim at only 't is observable that this unsound expression leads into more palpable errours for as they make the Tree of life Typicall by Anticipation so they make the marriage of Adam and Eve and consequently the marriage of all mankinde typicall and then why should not all marriages cease when Christ the Antitype is come nay they make the rivers and precious stones and gold in Paradise thus Typicall of Christ and his Church Rev. 21. and then why may they not make the Angels in heaven Typicall because men on earth who pour out the Vials are resembled to them and why may not men riding upon white Horses be typicall because Christ is so resembled Rev. 19.11 Pererius who collects out of Hugo de vict a type of the whole new Creation in all the works of six daies first Creation may please himself as other Popish Proctors do with such like shady speculations and Phantasmes and so bring in the Seventh day for company to be Typicall also but a good and healthfull stomack should be exceeding fearfull of a little feeding on such windy meat nor do I think that Hugo's new creation is any more Antitypicall to the first six daies Creation then Damascenes types in the fourth Commandment who makes Thou thy son thy daughter thy servant the stranger to be types of our sinfull affections of spirit and the oxe and the asse figures of the flesh and sensuall partâ— both which he saith must rest upon the Sabbath day Thesis 179. If therefore the Sabbath was given to Adam in innocency before all types nay before the least promise of Christ whom such types must shadow forth then it cannot be in its first and native institution typicall and ceremoniall but morall and therefore in it's first and originall institution of which we speak it did not typifie either our rest in Christ from sinne in this life or our rest with God in heaven in another life or any other imagined rest which mans wit can easily invent and invest the Sabbath with but look as our Saviour in reforming the abuses in marriage câ—ls us to the first institution so to know what is perpetuall in the Sabbath it 's most safe to have recourse hither which when it was first observed we see was no way typicall but morall and if man no way clogg'd with sin and earth had then need of a Sabbath have not we much more Thesis 180. As before the Fall the Sabbath was originally and essentially morall so after the fall it became accidentally typicall i. it had a type affixed to it though of it's own nature it neither was nor is any type at all God affixed a farther end unto it after the Fall to be of farther use to type out somewhat to Gods people while in the substance of it it remaineth morall and hence it is that a Seventh day remains morall and to be observed but not that Seventh day which was formerly kept nor have we that end of resting which was under the Law but this end only that we might more immediatly and specially converse with God which was the main end of the Sabbaths rest before mans fall for if the Sabbath had been essentially typicall then it should be abolished wholly and no more remembrance of it then of new moones and Jubilees but because it was for substance morall being extant before the fall and yet had a type affixed to it after the fall hence a Seventh day is still preserved but that Seventh day is now abolished and hence new moons and other Jewish Festivals as they are wholly Ceremoniall in their birth so they are wholly abolished without any change of them into other daies as this of the Sabbath is in their very being Thesis 181. There are sundry Scriptures alledged to prove the Sabbath to be typicall and ceremoniall out of the old and new Testament as Isa. 66.23 Gal 4.10 Rom. 14.4 5. Col. 2.16 but if
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
pray that their flight may not be in the winter or Sabbath-day as it were easie to open these places against all Cavils and therefore it is for substance Moral Yet the word Sabbatisme Heb. 4.9 and the Apostles gradation from yeerely Holy-dayes to monthly new-moons and from them to weekly Sabbaths which are called shadowes of things to come Colos. 2.16 seemes strongly to argue some type affixed to those individual Sabbaths or Jewish seventh dayes and hence it is perhaps that the Sabbath is set among Moral Lawes in the Decalogue being originally and essentially Moral and yet is set among ceremonial Feast-dayes Levit. 23.2 3. because it is accidentally typical And therefore Mr. Brabourne need not raise such a dust and cry out Oh monstrous very strange what a mingle-mangle what a hâ—tch-potch have we here what a confusion and jumbling of things so farre distant as when Morals and Ceremonials are here mingled together No verily we do not make the fourth Commandment essentially Ceremonial but being acidentally so why may it notwithstanding this be mingled among the rest of the Morals Let one solid reason be given but away with words Thesis 21. If the question be what Type is affixed and annexed to the Sabbath I think it difficult to find out although mans wanton wit can easily allegorize and readily frame imaginations enough in this point Some thing it typified Christs Rest in the grave but I feare this will not hold no more then many other Popish conjectures wherein their allegorizing Postillers abound Bullinger and some others think that it was Typical in respect of the peculiar Sacrifices annexed to it which Sacrifices were Types of Christ Numb 28.9 And although much might be said for this against that which Mr. Brabourne replies yet I see nothing cogent in this for the multiplying of Sacrifice which were 〈…〉 on this Day proves rather a specialty of worshipping God more aboundantly on this Day then any Ceremonialnesse in it for if the offering of Sacrifices meerly should make a day Ceremonial why did it not make every Day Ceremonial in respect of every dayes offering of the Morning and Evening Sacrifice Some think that our Rest upon the Sabbath not God the Fathers Rest as Mr. Brabourne turnes it was made not onely a resemblance but also a Type of our Rest in Christ of which the Apostle speaks Heb. 4.3 which is therefore called a Sabbatisme vâ—r 9. or a keeping of a Sabbath at the word signifies What others would inferre from this place to make the Sabbath to be meerly Cermonial and what Mr. Brabourne would answer from hence that it is not at all Ceremonial may both of them be easily answered here again as already they have been in some of the former Theses Some scruples I see not yet through about this text inforce me herein to be silent and therefore to leave it to such as think they may defend it as one ground of some affixed Type unto the Jewish Sabbath Thesis 22. Learned Iunius goes before us herein and points out the Type affixed to that Sabbath For besides the first institution of it in Paradise he makes two other causes which he calls Accessory or affixed and added to it 1. One was Civill or Civil that men and beasts might rest from their toilsome labour every week 2. Ceremoniall or Ceremonial for their solemne Commemoration of their deliverance out of Egypt which we know typified our deliverance by Christ Deut. 5.15 Some think indeed that their deliverance out of Egypt was upon the Sabbath day but this I do not urge because though it be very probable yet it is not certaine onely this is certaine that they were to Sanctifie this Day because of this their Deliverance and 't is certaine this Deliverance was Typical of our deliverance by Christ and hence 't is certaine that there was a Type affixed to this Sabbath and because the Scripture is so plain and expresse in it I 〈◊〉 inclined to think the same which Iunius doth that this is the Type rather then any other I have yet heard of against which I know many things may be objected onely it may be sufficient to clear up the place against that which Mr. Brabourne answerâ— to it Thesis 23. The Deliverance 〈◊〉 of Egypt saith he is not 〈…〉 as the ground of the Institution of the Sabbath but onely as a motive to the observation thereof as it was more generall in the Preface to the Decalogue to the obedience of every other command which notwithstanding are not Ceremonial for God saith I am the Lord who brought thee out of Egypt therefore keepe thou the first the second the third the fifth the sixth as well as the fourth Commandment and therefore saith he we may make every Commandment Ceremonial as well as the Sabbath if the motive of deliverance out of Egypt makes the Sabbath to be so This is the substance and sinewes of his discourse herein and I confesse its true their Deliverance out of Egypt was not the first ground of the institution of it but Gods Rest after his six dayes labour yet it was such a ground as we contend for viz. a secondary and an annexed or affixed ground And that it was not a Motive only to observe that day as it is in the Preface to the Decalogue but a superadded ground of it may appear from this one consideration viz. because that very ground on which the Lord urgeth the observation of the Sabbath in Exod. 20.11 it is wholly left out in the repetition of the Law Deut. 5.15 and their deliverance out of Egypt put into the rome thereof for the ground in Exod. 20.11 is this Six daies God made Heaven and Earth and rested the seventh day and sanctified it but instead of these words and of this ground we finde other words put into their roome Deut. 5.15 Remember thou wast a servant in the Land of Egypt and that the Lord brought thee out thence with a mighty hand therefore the Lord thy God commandeth thee to Keepe the Sabbath Which seems to argue strongly that these words are not a meer Motive but another ground of the observation of the Sabbath And why might not the generall Motive in the Preface of the Decalogue serve as a sufficient Motive to the obedience of this Commandment if there was no more but a Motive in these words of Deutr. and therefore I suppose this was also the ground and affixed Type unto the Jewish Sabbath Thesis 24. But still the difficulty remains for Master Brabourne will say that those were but humane reasons but what ground is there from Scripture for the institution of another Sabbath as well as of the abrogation of the old which if it be not cleared I confesse this cause sinks here therefore let it be again observed that we are not to expect such evidence from Scripture concerning this Change as fond and humorous wit sometimes pleads for In this controversie namely That Christ should 〈◊〉
the more clear and distinct knowledge of it it being the priviledge of truth to be more purified and shine the brighter by passing thorough the heats and fires of mens contentions and disputations Thesis 2. There being therefore Five severall opinions concerning this particular it may not be unusefull to bring them all to the Balance and Touchstone that so by snuffing the Candle and rejecting that which is false the light of truth may shine the brighter at last Thesis 3. Some there be who make the Time mutable and various affirming that God hath not fixed any set time or that he stands upon or would have his people troubled with such Niceties so long as the day be observed say they it is no matter when it be begun nor do they make this variation to be according to that which God allows suppose from Sun to Sun sooner or later as the time of the yeere is but according to the civill customs of severall Nations as they variously begin or end their daies among whom they live as suppose they live among Romans they think they may begin it at midnight if with Babylonians at Sun-rising if among Grecians at Sun-set if among Umbrians and Arabians at mid-day Thesis 4. If the Scripture had left us such a liberty as this viz to measure the beginning of the day according to humane custome a scrupulous conscience I think might have a most and ready quieting answer here but it will be found too true that though Civill and common Time may admit of such variations as may best suit with their manner and occasions yet sacred and holy time is not dependent upon humane customs but upon divine institutions for which purpose God hath made the lights of Heaven to be for seasons Gen. 1.14 to be guides and helps to begin and end the seasons and daies which he shall appoint Thesis 5. T is true that it suits not with Gods wisdome to determine all particular circumstances of things which are almost innumerable and infinite by the expresse letter of the Scripture and therefore he hath left us a few generall Rules to direct us therein yet for the Lord to leave the determination of some circumstances to humane liberty would be very perilous The Temple was but a circumstance of place and King Vzziah in in offering Incense varied onely in a circumstance of person yet we know that the ten Tribes were carried away captive for not sacrificing at the Temple and Vzziah smitten with Leprosie till his death so the Lord having determined the Seventh day to be his what now should hinder but that he should determine the Beginning also thereof Thesis 6. If God hath been accurately carefull to fix the beginning of other Feasts and Holy daies far inferior unto this as appeareth Levit. 23.23 Exod. 12.6 why should we think that the Lord is lesse carefull about the beginning of his Sabbath Thesis 7. If the Lord hath not left it to humane wisdome to set down the bounds and limits of holy places as appears in the Temple Tabernacle and all their appurtenances why should we think that he hath left it to mans wisdome to limit and determine holy Time Thesis 8. If the Lord will have a speciall Time of worship once within the circle of Seven daies and not appoint the Time for the beginning and end of it might he not lose much of the beauty of the holinesse of the day every thing being beautifull in its season may not man begin the day at such a season as may not be beautifull Thesis 9. The Deputation of Time for holy uses upon occasion is allowed to man yet sanctification of Time and to set the bounds and limits of it is left to no man Sanctification not only positive but relative as here in the Sabbath being as proper to the Holy Ghost as Creation to the Father and Redemption to the Son Thesis 10. Application of holy Time to the performance of holy duties on the Sabbath as to fix what houres to meet in upon that day is left to humane prudence from generall rules of Conveniency Order Comelinesse but Consecration of constant and fixed Time is the Lords propriety not onely of the middle but of the beginning and end thereof Thesis 11. The Scriptures have left the determination of the Beginning of the Sabbath no more to civill Nations and their customs then to particular Churches and each particular person for they may all equally plead against the the Lordâ— strictnesse to any exact begining of time but if such a loose liberty were granted a world of confusion scandall and division would soon appeare for some persons might then begin it at midnight some at mid-day some might mâ—asure the beginning of the Sabbath according to their sleeping sooner or latter on the Sabbath day morning some might be Plowing or dancing and drinking when others are praying and hearing of the word and who could restraine them herein for they might plead the Sabbath is not yet begun to them Thesis 12. If therefore God hath sanctified a set Time he hath set and sanctified the bounds and limits of that Time and to begin the time when we lift it may sometime arise from weaknesse but usually t is a fruit of loosnesse of heart which secretly loves to live as it lists which would not conform to Gods rule and therefore will crook and bend the rule to its humour which will not come up to Gods time and therefore make God to come downe to theirs Thesis 13. O here there be who give god the honour of determining the beginning and end of the day but they cut him short of one halfe of it in that they make the Artificiall day or the Day-Light from Sun-rising to Sun-setting to be the day of his Sabbath Thus some affirm downright Others more modestly say hâ—t mans conscience ought not to be scrupulous nor trouble it selfe if conscienciously give God the honour of the Sabbath day-light having some generall preparations for it the night before and good affections the night after Thesis 14. But if the Day-light be the measure of the Sabbath those that live in some paâ—ts of the Russia and East-land must have once a yeere a very long Sabbath for there are some times of the yeeâ—e wherein they have day-light a moneth together Thesis 15. If God give us six naturall daies to labour in is it not fit that the seventh day should beare an equall proportion with every working day and therefore it is not an Artificiall but a Naturall day consisting of twenty four houres which we must in conscience allow unto God to be the Sabbath day Thesis 16. It is true that the night is given to man to rest in it being most fit for that end but it is not necessary that all the weekâ—ly nights be spent in sleep for we then do labour and Gods providence puts men generally upon it to labour in their callings earely and laâ—e those nights
went before And I confesse the argument is strong and undeniable as the words lie under the glosse We must therefore enquire more narrowly into the true translation of the words and their meaning Thesis 55. That therefore which we translate the end of the Sabbath is in the Original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which words are variously translated we shall onely observe that the Gr. word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath a double signification in frequent use among Greek writers 1. Sâ—mewhile it signifies Late Time or the extream and last time of the continuance of any thing as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. the late time or latter time of the Day 2. Sometime it signifies a long Time after as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. a long time after the Trojan war Now in this place it is to be translated and in this latter sence thus A long time or a good while after the Sabbath was ended as it began to dawn to â—hâ— first day of the week c. which interpretation if it be made good will clear up this difficulty viz. that the Jewish Sabbath did not end at the dawning of the First day of the week but long before nor indeed durst I incline to this interpretation if I did not see the Evangelists the best interpreters one of another making the same to my hand Thesis 56. For first Mark who writ after Matthew and is best able to interpret his words expresly saith that the Sabbath was past when the women came to the Sepulchre his words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Sabbath being past Mar. 16. 1. Hence therefore if Matthews words should be translated Late on the Sabbath or towards the end of the Sabbath then the Sabbath was not already past as Mark affirms but drawing toward an end Mark therefore telling us that the Sabbath was ended and yet not telling us when it ended why should we not Harmonize the Evangelists by Mathews words which tels us that it was long before 2. The time of the coming of some of the women to the Sepulchre as it was upon the first day of the week so it was some time within the night and hence Mark tels us it was very early Mark 16.2 which cannot be at the rising of the Sun onely when t is said also that they came to the Sepulchre for that is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 valde mane or very early Again Luke tels us that it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 very early or in the depth of the night for so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 frequently signifies the time of the night when Cocks crow I forbear to instance in Greek Writers because the Evangelist Iohn clears up this most fully who expresly saith that it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it being yet dark and though it be said Mark 16.2 that the women came to the Sepulchre about rising of the Sun yet Piscator and others interpret that of their last actuall coming to it their preparation for it being very early while it was yet dark night and it seems there was two comings by several of them to the Sepulchre for its evident that Mary who had most affection came to the Sepulchre while it was yet dark the rest of them possibly preparing thereunto However the Evangelists be reconciled this is evident that the first stirring of the women about that work from which they abstained upon the Sabbath day was very early in the depth of the morning Darknesse before the Day-light when some would begin the Christian Sabbath and from hence it follows 1. That if the Sabbath was not past even before this dark time of the night began but rather ended when the first day of the week began to dawn then it will follow that these holy women did not rest the Sabbath according to the Commandment for we see they are this night busie about those things which they did forbear to do because of the Sabbath Luke 23.52 2. Hence it will also follow that if the Sabbath was not ended before this dark time of the night but onely at the dawning of the Day-light then our Saviour could not arise from the dead the First day of the week but within the dark night of the Jewish Sabbath for Mary came when it was dark and the Lord Christ was risen before she came and how long before no man can tell but its evident that Christ arose the first day of the week Mark 16.9 and therefore the Sabbath was ended long before 3. If therefore the Sabbath was past at the dark time of the night how then can the Sabbath begin at morning Light and if it was past when it was thus dark when then could the Sabbath end but when this night did first begin and if this was so it was then truly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a good while after the Sabbath was ended when this dawning toward the first day began according to the interpretation given Thesis 57. It is true indeed that this time of darknesse is called morning and hence some would infer that the Sabbath begins in the morning but suppose it be so called yet it is not called morning Light at which time they plead the Sabbath should begin and it is improperly called Morning because as hath been formerly shewn it is preparatively so men usually preparing them for the work of the Day-light following Morning is also frequently taken in Scripture for any early time Eph. 3.5 and so this night of the first day of the week wherein the women arose to their work was an early time and therefore called morning Again suppose a double morning be acknowledged as there was a double evening yet it will not follow that this morning belongs onely to the day following for it may belong to the night before for as where there are two evenings spoken of the former belongs to the day the latter to the night so if we grant two mornings the latter morning may belong to the day ensuing and the former to the Night preceding if therefore any plead for the beginning of the Sabbath at the morning light these places of the Evangelist will not bear them out in it it being dark morning when Christ arose if they say it begins in the dark morning then let them set exactly the time of that dark morning wherein Christ arose and when they would begin it but no wit of man I feare is able to demonstrate this Thesis 58. And surely its of deepe consideration to all those who would have the beginning of the Sabbath to be just at the time of the Resurrection of Christ on the morning That not any one of the Evangelists do set forth or ayme to set forth the exact time of Christs Resurrection they tell us indeed the exact time of the womens preparation and comming to the Sepulchre and of the Earthquake and feare of the Souldiers and that these things were done in the morning but none of them
in the Morning because we read not expressely after Christs Resurrection that the Night should belong to the day following nor is there any instance thereof as in the Old Testament and before Christs Resurrection it may be they confesse undeniably so found I say to thinke the Sabbath must begin in the Morning upon this ground is somewhat like to his conceit who finding in the Old Testament that the seventh day is to be sanctified but not finding this expression after Christs Resurrection hence he thought there was now no seventh Day to be sanctified Those who can answer this Objection may know how to answer thereby their own argument for the beginning of it at Morning which is just like unto it if indeed there were cleare Scriptures for the beginning of it at Morning in the new Testament and none to shew the beginning of it at Evening the Argument had much weight but this hath not yet appeared old Testament evidences are not Apocrypha proofes in morall matters in these mens consciences who thus argue for the Morning Thesis 75. To argue the beginning of the Sabbath at Morning from the congruity and fitnesse of the season for holy Time rather then Evening is no way faire nor rationall for 1. There may be as much said perhaps more for the fitnesse and congruity of the Evening if this arguing were evicting but we know the ground of all superstition hath bin humane wisdome which puts out the Eagles eyes when it goes about to mend them and when it would better Gods worship by â—oodly seemingâ— and trapings it then destroyes it at least corrupts it this only may be said that just as we lie downe with our hearts over night so we finde them commonly in the Morning the beginning of the Sabbath at Evening will force us in conscience â—o lie down over nigh with Sabbath hearts which marvellously prepares for the receiving of Sabbath blessingâ— the day ensuing Thesis 76. If therefore the Sabbath doth not begin neither according to the custome of civill nations nor at midnight nor Morning what Time then must it begin at from any colour of Scripture but onely in the Evening at Evening therefore after the setting of the Light of the body of the Sun wherein darknesse begins to be predominant over the Light the Sabbath begins now as the Iewish Sabbath began in former Times and here let me say that old Testament proofes may be in this as in many other things New Testament rules Thesis 77. If the Jewish Sabbath did begin and end at Evening which was the last day of the Weeke then the Christian Sabbath the First day of the weeke which immediately succeeds the last is to begin at Evening also â—f the Sabbath in the fiâ—st Institution began at Evening why should not the Christian Sabbath be conformed as neere as may be to the first institution but we see out of Gen. 1. That as all other daies began at the Evening or darke night so it was not orderly or possible according to the morall rule God acted by that the Sabbath should begin upon any other Time then the Evening nor is it improbable but that Ezekiel fortells this that in the Christian Church as the Gate for the Sabbath should not be shut untill the Evening Ezek. 46.1 2. so by just proportion the time for opening of it was the Evening before when the Sabbath began Thesis 78. Now although some deny the beginning of the Sabbath in Gen. 1. to be in the Evening deceiving themselves and their readers with the ambiguity and various acceptation of the words Evening and Morning yet this is most evident That the First day began with Night or darkenesse which is called Night Gen. 1.4 5. and consequently ended with day-light let Evening and Morning therefore be taken how they will yet its sufficient to prove that which we aime at viz. that as the first day began with Night and ended at the end of Day light so by just consequence every other day did even the Sabbath it selfe which still begins the beginning of Night which is all that which we meane by Evening when we say that it begins then which also the holy Ghost calls darkenesse which darkenesse Gen. 1.2 he calls Night vers 5. and which Night is all one with Evening Thesis 79. And if the Naturall which some call civill others the compound day began first in the Evening then surely it continued so or if not then this disorderly practise should have bin regulated againe according to the first patterne as the abuses crept into the Lords Supper were by Paul 1 Cor. 11.23 and as errors about Marriage wereby our Saviour telling them that aâ— initio non suit sic Thesis 80. Nor should it be a wonder why the wise Creator should begin Time with darkenesse or the lesse noble part of the Day no more then why the Lord should begin the World with a rude and confused Chaos before a glorious World the progresse of his wisdome in making the whole World being for the most part from more imperfect things to perfect from the Chaos to beauty from the servants and furniture to man the Lord and Master of this great house and so here from darknesse to light the Sabbath also being a day of Rest was it not most proper to begin it then when man begins his rest which is the Night when also God began Rest from his work in the first Creation Thesis 81. Some convinced by the evidence of the Text that darkenesse was before light yet wrastle with their wits to make it neither part of the night nor part of time but only punctum temporis and by this shift would make the first day to begin in the morning-light Thesis 82. But was ever any punctum temporis which is thought to be no part of time called by the name of Night as this darkenesse is Gen. 1.4 5. with 2. Was the World made in six dayes and is there a Heaven and Earth made within the time of this darkenesse and yet this time of darkenesse to be no part of time but onely a Mathematicall point but no reall part of succeeding Time Zanchy long since hath largely confuted and crusht this Egge-shell where the Reader may looke there was not indeed any Celestiall motion of the Heavens to measure this Time by for Master Weemes objects tempus est mensura motus but by this Argument there was no Time till the fourth day when the Sun and Starrs were created nor is Time properly mensura moâ—us but as Eternity is the indeterminate duration of a thing together so Time is the determinate duration of things by succession which was evidently since Time began on the first moment of creation Thesis 83. Others who acknowledge this first darkenesse to be part of Time yet will not have it to be part of the Night-time because light the habit they say must go before Darkenesse the privation because also this first
the temper of the Times is loose and luke-warme Thesis 9. Considering therefore that some vvorke may be done upon the Sabbath and some not and that mans heart is apt to run to extreames either to grosse prophanesse or Pharisaicall strictnesse vve are therefore to enquire what workes we must rest from and what not from upon the Sabbath Day Thesis 10. If the Scriptures may be judge herein we shall finde that vvhen they forbid all manner of worke they interpret this of Servile Worke. The vvorke forbidden in the annuall Sabbaths vvhich did but shaddow out the rest on this Sabbath it is servile vvorke Levit. 23.7 8. and hence the rest on the Sabbath in this fourth command is opposed to the labour on the weeke daies vvhich is properly servile lawfull to be done then but unlawfull upon the Sabbath Day Thesis 11. The Schoolmen and some of their late Idolizers like the Pharises of old over blind in interpreting the spiritualnesse of the Law of God describe a servile worke in that manner so as that the grinding of water-mills and wind-mills as also the counsells of Lawyers to their Clients the Herring Trade of Fishermen are with them no servile works on this day and indeed they scarce make any worke servile but what is slavish and externall bondage and burden Thesis 12. But if we consult with Scriptures and the very words of this fourth Commandement we shall finde two things concurring to make up a servile worke 1. If any worke be done for any worldly gaine profit or livelyhood to acquire and purchase the things of this life by which is the principall end of weeke day labour Eph. 4.28 1 Thes. 4.12 this is a servile worke all one with what the Commandement calls Thy work Hence buying selling sowing reaping which are done for worldly gaine are unlawfull on this day being therefore servile works hence also worldly sports and pastimes which are ordained of God to whet on worldly labour not necessary every day but onely at some seasons are therefore most proper appurtenances unto daies of labour and are therefore unlawfull upon this day holy Times are no more to be sported on then holy places hence also on the other side to rub the eares of Corne to dresse meat for comfortable nourishment of man because they respect not worldly gaine are no servile workes nor yet unlawfull but may be more lawfully done for the comfort of man then to lead his horse to the water this day Luke 6.2 13.15 14.5 hence also such works as are done onely for the preservation of the Creatures as to pull a sheepe out of a ditch to quench fire in a Towne to save Corne and Hay from the sudden inundation of Water to keepe Fire in the Iron mills to sit at sterne and guide the ship and a thousand such like actions being not done properly for worldly gaine are not unlawfull God himselfe not ceasing from workes of preservation when he did from those of creation hence also such works as are not works of immediate worship but onely required necessarily thereto as killing the Sacrifices in the Temple travelling a Sabbath daies journey to the publique assemblies being no servile workes for outward gaine are not unlawfull upon this day 2. Such worldly works which though they be not done for worldly gaine or profit yet if by a provident care and foresight they might be done as well the weeke before or may as well be done a week after the Sabbath these also are servile works for thus the Commandment expresseth it Six daies thou mayst doe all thy work meaning which can be done as well the week before and if all cannot be done it may therefore be as well done the week after Hence the building of the Tabernacle which was not so much for mans profit as Gods honour because it might be done upon the six daies seasonably enough hence it is prohibited upon the Sabbath day Exod. 31. If a man hath Corn in the field though he may pretend that the weather is uncertain and it is ready to be brought into the Barn yet he is not to fetch it in upon the Sabbath day because there is no eminent danger of spoyle the Munday after and then he may fetch it in as well as upon that day the like may be said concerning Sea mens setting sayle upon the Sabbath day though they be uncertaine of a faire gale upon the day after Yet we must trust Gods providence who almost in all such matters keeps us at uncertainties hence also the sweeping of the house ought not to be done now if it may as well be done the day before so also to buy any things at shops or to wash clothes if they may be done the week before or after they must not be done upon this day hence on the other side works of necessity which cannot be so conveniently donâ— the day before or after are not unlawfull upon this day as to flie in persecution to watch the City to fight with the Enemy Math. 24.24 2 Kings 1.2 Hence also works of necessity not onely for preservation of life but also for comfort and comelinesse of life are not unlawfull for t is a grosse mistake to thinke that works onely of absolute necessity are allowed onely upon this day for to lead an Ox to water which in the strictest times was not disallowed of is not of absolute necessity for it may live more then a day without it onely its necessary for the comfort of the life of the beast how much more is allowed to the comfort of the life of man the Disciples possibly might have lived longer then the Sabbath without rubbing Corn eares and men may live on Sabbath daies generally without warm meat yea â—hey may fast perhaps all that day yet it is not unlawfull to eate such meat because its necessary for the comfort of life Hence also to put on comely garments to wash hands and face and many such things as are necessary for the comelinesse as well as the comfort of life are not unlawfull now there is sometime an inevitable necessity by Gods providence and sometime a contracted necessity through want of care and foresight in this case the work may sometime be done provided that our neglect beforehand be repented of in a word he that shall conscientiously endeavour that no more work be done on the Sabbath then what must be done for the ends mentioned that so he may have nothing else to doe but to be with God that day shall have much peace to his own conscience herein against Satans clamours hence lastly not onely outward servile work but servile thoughts affections and cares are to be cast off this day from the sight of God as others are from the eyes of men servile thoughts and affections being as much against the fourth Commandement as unchaste and filthy thoughts against the seventh Thesis 13. That we are to abstaine from all servile work not so much
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