The Doctrine of the Sabbath, Thesis 178 – Thesis 195
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 'tis 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,Damas. …4 …id. Orth. cap. 24. 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 part… 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 c…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 we suppose that these places be meant of the weekly Sabbath (which some deny) and rigidly urge them, we may quickly presse blood instead of milke out of them, and wholy abol…sh (as Wallaeus well observes) the observation of any Christian Sabbath: but this one consideration of a type affixed to it to make it so far forth ceremoniall, and therefore alte…ble, which for substance is morall, may be as a right th…ed to lead us into a way of truth in this great contoversie, and to untie many knots, which I see not how possibly they can be otherwise unloosed, and therefore we may safely say, that that Seventh day is abolished, because it hath a type affixed to it; but that a Seventh daies Sabbath is still continued wherein there is no type at all.
Thesis 182.
If any say, why was now the ceremony affixed, washt off and removed after Christs comming, and so that Seventh day still continued: as we see publique prayer is still used, but the type of incense removed, and the first-borne still retaine that which is morall, the type affixed to them being now abolished? The reason of this is, because there is a necessity of the being of both, both prayer and first-born; for publique prayer must be, and first-born must be, and they cannot be changed into any other; but there was no necessity of the continuance of that first Seventh day to be the Sabbath▪ nay there was some cause to change it, and another day might be our Sabbath as wel as that first: look therefore as the Lord could have kept the Temple at Ierusalem, meerly as a place of worship, which at this day in the generall is necessary, and have washed and wiped off the typicall use of it in respect of Christ; yet the wisdom of the Lord abolished the very being of the Temple, because that place might be as well changed into another; and least through the typicalnesse of it mans corrupt heart should abuse it, so I may say concerning the Sabbath, it did not sute with the wisdom of God to wipe off the ceremony affixed to that Seventh day, when it might well be changed, and so keep that day, considering how apt mens ceremonious and superstitious hearts are to abuse such times or places, unlesse the very types be abolished with the things themselves.
Thesis 183.
'Tis true, the Sabbath is called a sign between God and us, Exod. 31.13. Ezek. 20.20. but it doth not follow that therefore it is originally significative and typicall; for it may be only accidentall …o, by reason of a type and signe affixed; yet upon narrow search of this place so much stood upon, no type at all can hence be proved, because a signe is mentioned: for it is not necessary to think that that it is a typicall and sacramentall signe, as circumcision and the Passeover were; for it might be only an indicant sign and declarative, as Num. 16.38. & 17.10. and as the fruits of Gods regenerating Spirit are signs of our translation from death to life, 1 Ioh. 3, 14. which signes still continue: and if it be such a signe, it is rather a strong argument for the continuance of the Sabbath, then for any abolition or change thereof.
Thesis 184.
The Sabbath being no visible signe of invisible grace, it cannot therefore be any Sacramentall sign or typicall, tis therefore an indicant and declarative signe of our communion with God, and God with us, of our interest in him, and of his in us: and therefore in those places, Exod. 13.31. and Ezek. 20.20. where tis called a sign, it is not made a signe simply and nakedly considered in it selfe (as all Sacramentall and typicall signes be) but it is so called in respect of our keeping of it, or as it is observed and kept; and therefore it runs in way of promise, Ezek. 20.20. If ye hallow my Sabbaths they shall then be a signe between me and you, and you shall know (hereby) that I am the Lord your God; and although the Sabbath it selfe be called a signe, Exod 31. yet it is explained vers. 13. to be such a signe as to know hereby that the Lord our God sanctifies us; and in Ezek. 20.20. that we may know hereby that he is the Lord our God: for we know he is the Lord our God if he sanctifies us; and that we are his people, if we sanctifie, or be sanctified of him; and in this respect it becomes not onelyonly a signe, but a mutuall signe between God and us, and in no other respect (as Wallaeus would stretch it) and hence it is that whoever makes a conscience of sanctifying the Sabbath aright, shall not long want assurance of Gods love, by this blessed signe.
Thesis 185.
What type should be affixed to the Sabbath, and of what it is thus typicall and significative, is not a little difficult to finde out, and being found out to prove it so to be; in handling the Change of the Sabbath I shall positively set down what I apprehend; only at the present it … not be amisse to cast in a few negatives of what it is not; for mens wits in imagining types and allegories are very sinfully luxurant, unlesse God check them in such kinde of divinity.
Thesis 186.
The type lies not in the day of worship; for the greatest adversaries of the Sabbath place a morality therein; nor doth it lie in a seventh day; for though seven be made a number of perfection; yet what sober minde ever made a type of seven, more then of six or ten? Some have made the week a short summary and epitome and resemblance of that old prophesie of the worlds continuance for 6000. yeares (a thousand years being with God but as one day) and the seventh thousand the great day of rest and peace to the weary world; but this is a doubtfull assertion at best, or if true, yet it is not therefore properly a type, or if it be, yet not such a type as was to cease at the comming of Christ (as our adversaries would have the Sabbath) but when the Antitype is come of that seven thousand years: If therefore it lies any where, it is in it as in a rest day, or a day of rest.
Thesis 187.
Some make the rest of the Sabbath, a type of Christs rest in the grave, and if it could be proved, I durst not oppose it; but it is but gratis dictum, affirmed by some godly learned, who herein symbolize with Popish postillers, who please themselves much in this and such like allegoricall significations of the Sabbaths rest: For if Christ did neither enter into the state of rest till his resurrection, nor into the place of rest untill his ascension, how then could the rest of the Sabbath type out his rest in the grave, which was part of his most heavy labour of humiliation, Act. 2.24. and no part of his rest, unlesse it was in respect of cessation therein from actions of naturall life? but the rest of one day is very unfit to resemble and type out the rest of three daies in the grave; and why may not Christs rest from labour in his sleep be as well the antitype, as Christs rest from the actions of this life in his grave?
Thesis 188.
Why may not our labour in the six daies be made a type of our labou…ing in sin, as well as the Sabbath a type of our sanctification and rest from sin? as some would have it; Why may not our Libertines make abstinence from adultery forbidden in the seventh Command, a type of our spirituall chastity (as the Gnosticks did of old) as well as the rest from labour on the Sabbath a type of our rest from sin? And by this liberty how easie is it for f…othy allegorizing wits, which my heart abhors, to typifie (as it were) and allegorize all the commandments out of the world.
The… 189.
The rest on the Sabbath may be considered either in respect of Gods example in himself, or his command to man out of himself: Now the rest of the Sabbath as it is exemplary in God cannot be a type of any thing, because God never made himself an example of any ceremoniall thing; Gods own immediate acts cannot without much injury to God be made types and ceremonies; if therefore there be any thing of the rest of the Sabbath typicall, it is so in respect of mans rest on it commanded unto him of God: but whether and what it doth typifie, we shall speak to in its *Change of Sabbathproper place.
Thesis 190.
There wants not sufficient proof that the Gentiles generally practised and approved a seventh daies Sabbath, and that it was highly honoured among them as very sacred: This truth both Tertullian, Eusebius, Iosephus and Philo have formerly affirmed; Aretus also, especially learned Rivet, have lately vindicated and made good against all the exceptions of Gomarus and others;Aret. loc. Com. de Sab. Rivet. in Com. 4 & dissert. de orig. Sab. Prim. part. 1. cap. 3. s. 9. insomuch as that the last refuge both of Gomarus and Primrose is this, viz. That all those Heathens who writ about the Sabbath and in honour of it, received not their light from nature, but from the writings of the Iewish Commonwealth, all those heathenish testimonies about the Sabbath, being published and writ long after the delivering of the law upon mount Sinai: And therefore they think this no argument to prove that this law was practised ever since the world began, or that it was known by the light of nature, by which it might be evinced to be morall: but by this answer we shall scarce know any thing to be according to the light of nature by the writings of the Heathens, for all their writings are since Moses time, if they be of any credit; but suppose they did not know it by the working power of the light of nature, yet if they approved of, and honoured this day when it was made known by other means, so that rhey knew it by the approving light of nature, as the authors alleaged make good, its then sufficient to prove the seventh day morall, even by the light of nature: And although Seneca and some others scoft at the Jewish Sabbaths, as if they lost the seventh part of their time thereby; yet we know that mens lusts wil give them leave to scoffe at that which yet their consciences chastise them for; beside I think those scoffs were not so much at the seventh day as at their …ict and ceremonious observance thereof, as also of their seventh yeeres, wherein its no wonder if that the light of nature should not so clearly see.
Thesis 191.
The light of nature in the Gentiles, especially in matters of the first Table, was very imperfect, dim, and corrupt; Hence it is that we cannot expect to …inde any perfect light of nature in matters of the Sabbath; some glimmerings and dark practices herein are sufficient to prove that this Law is naturall, although the exact proportion of time for rest should not or could not by any reasoning of corrupt nature be perfectly found out; their observation of holy daies and festivals did argue some imperfect light of nature left, concerning the Sabbath, which once nature had more perfectly, as old walls and rubbish doe argue old and great buildings in former times; but suppose they could not finde out exactly the seventh part of time, and so dedicate it to God for his Sabbath; yet the want of such light argues only the want of perfection of the light of nature, which we should not expect to finde in the present light of nature in matters of the first Table, and in this of the Sabbath; and therefore tis no argument to prove the Sabbath not to be of the Law of nature, because the perfect knowled of the exact time thereof is not left in corrupt nature now.
Thesis 192.
Suppose the Gentiles did neither know, nor were ever reproved particularly by any of the Prophets for breaking the Sabbath; yet this doth not argue that they were not bound to sanctifie a Sabbath, and that it was no sin for them to neglect the Sabbath: for it was a priviledge of the Jews to have Gods Oracles revealed to them, and especially this of the Sabbath, Nehem. 9.14. Rom. 3.2. so it was a curse upon the Gentiles to live without Christ, and so also without Sabbaths, Ephes. 2.12. The times of which ignorance God is said to wink at, Acts 17.30. not by excusing them for the breach of Sabbath or other sins, but by not reproving them for it, as neither he did for many other morall transgressions, which notwithstanding were sins. The Patriarchs were not condemned expressely till Moses time (by Mr. Primrose account) for their Polygamie, that we read of, and yet it was a sin all that time against the very first institution of marriage; and why might not the breach of the Sabbath be a sin much more longer among the Gentiles, and yet none of the Prophets reprove them particularly for the same? And therefore M. Primrose hath no cause to mark this argument with chalke, and with all attention, as he cals it; viz. That the breach of the Sabbath among the Gentiles was no sin, because it was not any where particularly reproved by the Prophets of God: for we see by what hath been said upon what weake crutches it stands.
Thesis 193.
The Gentiles shall not be condemned only for what they did actually know, and did not practice; but also for what they did not actually know, yet might and should have known: The Gentiles did know that that some daies were to be kept holy to God (saith M. Primrose) and they should have known the fittest proportion and most suitable frequency of such daies, which the same author acknowledgeth to be morall; therefore they should have known the seventh daies Sabbath, and possibly might have known it if they had not held truth in righteousnesse, but made improvement thereof; for in this sense habenti dabitur, to him that hath shall be given, to wit, more of the same kind of l…ght, whether naturall, morall, or Evangelicall; if common light in all these, more common light; if speciall light in them, they shall then have more speciall and saving light.
Thesis 194.
As it is no argument that that Law is according to the light of nature, which the Gentiles generally practised (for then Polytheisme and Sacrificing of beasts, yea wil-worship should be according to the light of nature, because these sins were generally practised) so it is no argument that that Law is not according to the light of nature which they generally neglected; and therefore suppose the Gentiles never observed a Sabbath, yet this is no argument that it is therefore no morall Law.Prim part. 1. cap. 3. S. 3. I know M. Primrose thinks that the Sacrifices were by an instinct of nature, Because it dictates that all sinnes whereof mortall men are guilty, are to be expiated by Sacrifice and Offerings to God offended: Which assertion hath some truth in it, if those words By Sacrifices and Offerings be left out; for what light of nature could make men think that an infinite Deity offended could be pacified by such carnall observances as the Sacrifices of brute beasts, and their blood, which never offended? This custome the Gentiles might retain as a Relique of former instruction and institution, by their first Fathers after the flood: which being matters meerly ceremonious, might be retained more firmly then other morall duties of great consequence; however we see that the practice of the Gentiles is no fit guide to direct that which is according to the law and light of nature.
Thesis 195.
If more narrow enquiry be made, what the Law of nature is? these distinctions must be observed.
1. The Law of nature is either of
pure,
or corrupt
nature.
The Law of pure nature was the Law of God writ on Adams heart in innocency, which was nothing else but that holy bent and inclination of the heart within, to act according to the holy Law of God revealed, or Covenant made with him without,Aqu… 1…, 2…. Q. 91. art. 1. and thus Aquinas places the law of nature in this inclination.
The Law of corrupt nature is that dimme light left in the minde, and morall inclination left in the will in respect of some things contained in the Law of God, which the Apostle cals Conscience, Rom. 2.15. which naturall conscience is nothing but the remnants and generall principles of the law of pure nature, left in all men since the fall, which may be increased by more knowledge of the Law of God, or more diminished and defaced by the wickednesse of man, Titus 1.15.
2. The Law of corrupt nature is taken either more
largely,
or strictly.
As it is taken more largely, so it comprehends all that which is agreeable and sutable to naturall reason, and that from a naturall innate equity in the thing, when it is made known, either by divine instruction or humane wisdom, although it be not immediatly known by the light of nature, and thus many judiciall laws are naturall and morall (though positive) and of binding nature unto this day.
As it is taken strictly, so it comprehends no more but what nature immediatly knows, or may know without externall instruction, as parents to be honoured, mans life to be preserved.
3. The Law of nature strictly taken, are either
principles of nature,
or conclusions from such principles.
The principles of the law of nature are in some respect many, yet may be reduced to this one head, viz. That good is to be followed, evill to be avoided.
Conclusions are deductions from those principles, like severall streames from the same spring, which though lesse evident then the principles, yet may be readily found out by discourse and sad search.
4. Conclusions arising from these principles, are more
immediate,
or mediate.
Immediate are made (by Aquinas) to be two. 1. Love God with all thy heart. 2. Love thy neighbour as thy selfe.
Mediate are such as arise from the former principles, by means of those two more immediate conclusions: and of this kinde are some (as he thinks▪) yea, all the laws of the Decalogue, if right reason may be judge. Now to apply these.