The Doctrine of the Sabbath, Thesis 207 – Table of contents 2
Thesis 207.
I shall therefore conclude and shut up these things with answer to M. Carpenters and Heylins foreign 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 'tis 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 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 Asce…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.