The Doctrine of the Sabbath, Thesis 132 – Thesis 146
Thesis 132.
There is a double reason of proposing Gods example in the fourth Command, as is evident from the Commandment it self: the first was to perswade, the second was to direct. 1. To perswade man so to labour six daies together, as to give the seventh, or a seventh appointed for holy rest unto God; for so the example speaks, God laboured six daies, and rested the seventh, therefore do you do the like. 2. To direct the people of God to That particular Seventh, which for that time when the Law was given God would have them then to observe, and that was that Seventh which did succeed the six daies labour: and therefore for any to make Gods example of rest on That Seventh day, an argument that God commanded the observation of that Seventh day only, is a groundlesse assertion, for there was something more generally aimed at by setting forth this example, viz. to perswade men hereby to labour six daies, and give God the seventh, which he should appoint, as well as to direct to that particular day which for that time (it's granted) it also pointed unto; and therefore let the words in the Commandment be obse… ved, and we shall finde mans duty 1. More generally set down, viz. to labour six daies, and dedicate the seventh unto God, and then follows Gods perswasion hereunto from his own example, who when he had a world to make, and worke to doe, he did labour six daies together, and rested the seventh; and thus a man is bound to do still: but it doth not follow, that he must rest that particular seventh only, on which God then rested; or that that seventh (though we grant it was pointed unto) was only aimed at in this example: the binding power of all examples whatsoever (and therefore of this) being ad speciem actus (as they call it) to that kind of act, and not to the individuum actionis only, or to every particular accidentall circumstance therein; If indeed man was to labour six daies in memoriall only of the six daies of creation, and to rest a Seventh day in memoriall only of Gods rest and cessation from creation, it might then carry a faire face, as if this example pointed at the observation of that particular seventh onelyonly; but look as our six daies labour is appointed for other and higher ends, then to remember the six daies worke of God, it being a morall duty to attend our callings therein; so the Seventh day of rest, is appointed for higher and larger ends (as Didoclavius observes) then onelyonly to remember that notable rest of God from all his works, it being a morall duty to rest the Seventh day in all holinesse.
Thesis 133.
It was but accidentall, and not of the essence of the Sabbath day, that that particular Seventh from the creation should be the Sabbath; for the Seventh day Sabbath being to be mans rest day, it was therefore suitable to Gods wisdom to give man an example of rest from himselfe, to encourage him thereunto (for we know how strongly examples perswade) now rest b…ing a cessation from labour, it therefore supposes labour to goe before; hence God could not appoint the first day of the creation to be the Sabbath, because he did then but begin his labour; nor could he take any the other daies, because in them he had not finished his work, nor rested from his labour, therefore Gods rest fell out upon the last of seven succeeding six of labour before; so that if there could have been any other day as fit then for exemplary rest as this; and as afterward it sell out in the finishing of the work of redemption, it might have been as well upon such a day as this, but it was not then so: and hence the rest day fell as it were accidentally upon this: and hence it is that Gods example of rest on that particular day doth not necessarily binde us to observe the same seventh day: morall examples not alway binding in their accidentals (as the case is here) although it be true that in their essentials they alway do.
Thesis 134.
There is no strength in that reason, that because one day in seven is to be consecrated unto God,Wal. dis…ert. cap. 1. Jun. Annal. Explic. in Lev. 25. that therefore one yeere in seven is to be so also, as of old it was among the Jew… for beside what hath been said formerly, viz. that one yeere in seven was meerly ceremoniall, one day in seven is not so (saith Wallaeus) but morall; God gave no example (whose example is onelyonly in morall things) of resting one yeere in seven, but he did of resting one day in seven. I say, beside all this, it is observable what Iunius notes herein, The Lord (saith he) challengeth one day in seven jure creationis, by right of creation; and hence requires it of all men created: but he challenged one yeere in seven, jure peculiaris possessionis, i. by right of peculiar possession, the Land of Canaan being the Lords land in a peculiar manner, even a type of Heaven, which every other Country is not; and therefore there is no reason that all men should give God one seventh yeer, as they are to give him one seventh day: By the observation of one day in seven (saith he) men professe themselves to be the Lords, and to belong unto him, who created and made them; and this profession all men are bound unto: but by observation of one yeere in seven, they professed thereby that their Countrey was the Lords, and themselves the Lords Tenants therein, which all Countreys (not being types of Heaven) cannot nor ought to doe; and therefore there is not the like reason urged to the observation of a seventh yeere, as of a seventh day.
Thesis 135.
Look therefore as 'tis in the second Commandement, although the particular instituted worship is changed under the Gospel, from what it was under the Law, yet the generall duty required therein of observing Gods own instituted worship is morall and unchangeable: so tis in the fourth Commandement, where though the particular day be changed, yet the duty remains morall and unchangeable in observing a seventh day; there is therefore no reason to imagine that the generall duty contained in this precept is not morall, because the observance of the particular day is mutable; and yet this is the fairest colour, but the strongest refuge of lies which their cause hath, who hold a seventh day to be meerly ceremoniall.
Thesis 136.
If it be a morall duty to observe one day in seven, then the observation of such a day, no more infringeth Christian liberty, then obedience to any other morall Law, one part of our Christian liberty consisting in our conformity to it, as our …ondage consists in being left to sinne against it; and therefore that argument against the morality of one day in seven is very feeble, as if Christian liberty was hereby infringed.
Thesis 137.
It was meet that God should have speciall service from man, and therefore meet for himselfe to appoint a speciall time for it: which time though it be a circumstance, yet its such a circumstance as hath a speciall influence into any businesse, not onelyonly humane, but also divine, and therefore if it be naturally, it may be also ethically and morally good, contributing much also to what is morally good; and therefore the determination of such a time for length, frequency, and holinesse, may be justly taken in among the morall Laws: he that shall doubt of such a powerfull influence of speciall time for the furthering of what is specially good, may look upon the art, skill, trade, learning, nay grace it self perhaps, which he hath got by the help of the improvement of time: a prophane, and religious heart, are seen and accounted of according to their improvements of time, more or lesse, in holy things: Time is not therefore such a circumstance as is good only because commanded (as the place of the Temple was) but it is commanded because it is good, because time, nay much time, reiterated in a weekly seventh part of time, doth much advance and set forward that which is good.
Thesis. 138.
That Law which is an homogeneall part of the morall Law, is morall: but the fourth Commandment is such a part of the morall Law, and therefore it is morall; I do not say that that Law which is set and placed among the morall Laws in order of writing (as our adversaries too frequently mistake us in) that it is therefore morall, for then it might be said as wel that the Sabbath is ceremoniall, because it it is placed in order of writing among things ceremoniall, Lev. 23. but if it be one link of the chain, and an essentiall part of the morall Law, then its undoubtedly morall; but so it is, for its part of the Decalogue, nine parts whereof all our adversaries we now contend with confesse to be morall; and to make this fourth ceremoniall, which God hath set in the heart of the Decalogue, and commanded us to remember to keep it above any other Law, seems very unlike to truth, to a serene and sober minde, not disturbed with such mud, which usually lies at the bottome of the heart, and turns light into darknesse: and why one ceremoniall precept should be shuffled in among the rest which are of another tribe, lineage and language, hath been by many attempted, but never soundly cleared unto this day: surely if this Commandment be not morall, then there are but nine Commandments left to us of the morall Law, which is expresly contrary to Gods account, Deut. 4.
To affirm that all the commands of the Decalogue are morall, yet every one in his proportion and degree, and that this of the Sabbath is thus morall, viz. in respect of the purpose and intent of the Lawgiver, viz. That some time he set apart, but not morall in respect of the letter in which it is exprest: it is in some sence formerly explained, true, but in his sence who endeavours to prove the Sabbath ceremoniall, while he saith it is morall, is both dark and false: for if it be said to be morall only in respect of some time to be set apart, and this time an individuum vagum, an indeterminate time, beyond the verges of a seventh part of time; then there is no more morality granted to the fourth Commandment, then to the Commandment of building the temple and observing the new moons, because in Gods command to build the Temple: the generall purpose and intention of the Lawgiver was that some place be appointed for his publike worship, and in commanding to 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.
Prim. part. 2. cap. 6.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,Jun. Paral. 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.B. Manus…: of Sab. Surely it stands not (saith holy Brigh…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 the Law, but the hardnesse of their stony hearts, which the Law writ upon them was not able to overcome; and tis true that the stony Tables did signifie stony hearts, but its false that the writing on stone did not signifie continuance also, according to Scripture phrase: For all the children of God have stony hearts by nature; now God hath promised to write his Law upon such hearts as are by nature stony, and his writing of them there implies the continuance of them there; so that both these may stand together, and the similitude is fully thus, viz. The whole Law of God was writ on Tables of stone, to continue there: so the whole Law of God is writ on stony hearts by nature to continue thereon.
Thesis 144.
Only morall Laws, and all morall Laws, are thus summarily and generally honoured by God; the ten Commandements being Christian pandects and common heads of all morall duties toward God and men: Under which generals, all the particular morall duties in the Commentaries of the Prophets and Apostles, are virtually comprehended and contained; and therefore Mr. Primrose's argument is weake, who thinks that this honour put upon the Decalogue doth not argue it to be morall, Because then many other particular morall Laws set down in Scripture, not in Tables of stone, but in parchments of the Prophets and Apostles, should not be morall: For we doe not say that all morall Laws particularly were thus specially honoured, but that all and only morall Laws summarily were thus honoured; in which summaries, all the particulars are contained, and in that respect equally honoured: It may affect ones heart with great mourning, to see the many inventions of mens hearts to blot out this remembrance of the Sabbath day; they first cast it out of Paradise, and shut it out of the world untill Moses time; when in Moses time its published as a Law, and crowned with the same honour as all other morall Laws, yet then they make it to be but a ceremoniall Law, continuing onelyonly until the comming of Christ; after which time it ceaseth to be any Law at all, unlesse the Churches constitution shall please to make it so, which is worst of all.
Thesis 145.
Every thing indeed which was published by Gods immediate voyce in promulgating of the Law, is not morall and common to all; but some things so spoken may be peculiar and proper to the Jews, because some things thus spoken were promises or motives only, annexed to the Law to perswade to the obedience thereof; but they were not Laws; for the question is whether all Laws spoken and writ thus immediately were not morall; but the argument which some produce against this is, From the promise annexed to the fifth Command, concerning long life, and from the motive of redemption out of the house of bondage, in the preface to the Commandments, both which (they say) were spoken immediatly, but yet were both of them proper unto the Iews: But suppose the promise annexed to the fifth Commandement be proper to the Jews, and ceremoniall, as Master Primrose pleads (which yet many strong reasons from Eph. 6.2. may induce one to deny) what is this to the question, which is not concerning Promises, but Commandements and Laws: Suppose also that the motive in the Preface of the Commandments literally understood is proper to the Jews; yet this is also evident, that such reasons and motives as are proper to some, and perhaps ceremoniall, may be annexed to morall laws which are common to all; nor wil it follow, that laws are therefore not common, because the motives thereto are proper: We that dwel in America may be perswaded to love and feare God (which are morall duties) in regard of our redemption and deliverances from out of the vast sea storms we once had, and the tumults in Europe which now are, which motives are proper to our selves. Promises and motives annexed to the Commandements, come in as means to a higher end, viz. obedience to the Laws themselves; and hence the Laws themselves may be morall,Wal. di…. de 4. prae…. cap. 3. and these not so, though immediatly spoken, because they be not chiefly nor lastly intended herein. I know Wallaeus makes the preface to the Commandments a part of the first Commandment, and therefore he would hence infer, that some part (at least) of a Commandment is proper to the Jews; but if these words contain a motive pressing to the obedience of the whole, how is it possible that they should be a part of the law or of any one law? For what force of a law can there be in that which only declares unto us who it is that redeemed them out of Egypts bondage? For it cannot be true (which the same Author affirms) that in these words is set forth only who that God is whom we are to have to be our God in the first Commandement; but they are of larger extent, shewing us who that God is whom we are to worship, according to the first Commandement, and that with his own worship according to the second, and that reverently according to the third, and whose day we are to sanctifie according to the fourth, and whose wil we are to doe in all duties of love toward man, according to the severall duties of the second Table; and therefore this declaration of God is no more a part of the first then of any other Commandment, and every other Commandement may challenge it as a part of themselves as well as the first.
Thesis 146.
It is a truth as immovable as the pillars of Heaven, That God hath given to all men universally a rule of life to conduct them to their end: Now if the whole Decalogue be not it, what shall? The Gospel is the rule of our faith, but not of our spirituall life, which flows from faith, Gal. 2.20. Ioh. 5.24. The law therefore is the rule of our life; now if nine of these be a compleat rule without a tenth, exclude that one, and then who sees not an open gap made for all the rest to goe out at also? For where wil any man stop, if once this principle be laid, viz. That the whole law is not the rule of life? May not Papists blot out the second also, as some of Cassanders followers have done all but two; and as the Antinomians at this day do all? and have they not a good ground laid for it, who may hence safely say that the Decalogue is not a rule of life for all? Mr. Primrose, that he might keep himselfe from a broken head here, sends us for salve to the light of nature and the testimony of tbe Gospel, both which (saith he) maintain and confirm the morality of all the other Commandements, except this one of the Sabbath. But as it shall appeare that the Law of the Sabbath hath confirmation from both (if this direction was sufficient and good) so it may be in the mean time considered why the Gentiles who were universall Idolaters, and therefore blotted out the light of nature (as Mr. Primrose confesseth) against the second Commandment, might not as wel blot out much of that light of nature about the Sabbath also; and then how shall the light of nature be any sufficient discovery unto us of that which is morall and of that which is not?