The Doctrine of the Sabbath, Thesis 44 – Thesis 57
Thesis 44.
For clearing up whereof, it may not be amisse to take notice of the agreement (at least in words) herein, on all hands, even by those who oppose that morality of the Sabbath which we plead for. All sides agree in this, viz. That the law of this fourth Commandment concerning the Sabbath, is morall. But as the differences about the meaning of Tu es Petrus are many, so here the difficulty lies to know, how, and in what sense and respect it may bee called morall; for Master Ironside expressely consents in this,Irons. quast. 2. cap. 9. viz. That all the Commandments of the Decalogue are morall, but every one in his proportion and degree, and so (saith he) is that of the Sabbath, it is morall for substance, but not for circumstance.
Prim. par. 2. cap. 6. Sect. 15, 19.Master Primrose also (when he is awake) expressely confesseth thus much, viz. That the Sabbath is morall in its foundation, end, marrow and principall substance; and that a stinted time is morall, and grounded on the principles of nature; and therefore the Gentiles (saith he) had their set dayes of religion: and this (he tels us) is ratified by the Gospel, which commendeth to the faithfull the Assembling of themselves together for Word and Sacraments, and consequently that they have appointed times to attend upon them, wherein the word of God be read and preached as under the old Testament every Sabbath day: nay he yields yet more, viz. That not onelyonly stinted times, but that also there should be a convenient proportion and suitable frequency of time for Gods service, now under the Gospell, as under the Law; and therefore affirmes, that the Jewish annuall Feasts, and new Moons, being but once a yeare or once a monethmonth, and so being rare and seldome, could not teach us the convenient and most suitable frequency of Gods publick service, as the Sabbath did, which returned weekly, and therefore he saith that the Commandment runs not thus, viz. Remember to keep the new Moons, but Remember to keep holy the Sabbath day. So that by Mr. Primrose concession, not onelyonly a time, but a stinted time, not onelyonly a stinted, but also such a convenient proportion and suitable frequency of time, as is once in seven dayes, is morally holy by vertue of the fourth Commandment.
Gomarus also concludes that the publick worship of God required in the fourth Commandment,Gom. Invest. Orig. Sab. ca 5 cals for observation, not onelyonly of certain, but also of sufficient dayes for worship; and what these sufficient dayes bee, is to bee gathered from the fourth Commandment, viz. that they bee not more rare and lesse frequent, then the weekly Sabbaths of the Israelites, because, if God (as he shewes) challenged a weekly Sabbath of a stiffe-necked people laden with the burden of many other Festivals and Ceremonies, how then should Christians, freed from their yoaks and burdens, have them lesse frequent?
Master Breerwood also to the like purpose professeth,Breer. p. 47, 48 That Christians should no… bee lesse devout and religious in celebrating the Lords day, then the Jews were in celebrating their Sabbath, and his reason (labouring with some spice of a contradiction) is this, viz. because the obligation of our thankfulnesse to God is more then theirs, although the obligation of his Commandment to us in that behalfe is lesse: for I confesse its beyond my shallownesse to conceive, how the thankfulnesse should bee more and the Commandment lesse; unlesse he will imagine some such popish work, as exceeds the command.
Wallaeus comes almost quite over the threshold unto us, and maintains upon solid arguments,Wal. dissers. de pr…c. 4. c 4. that by the force and analogy of this fourth Commandment, all the true worshippers of God, are bound to the exact observation of one day in the circle and compasse of seven; and then he produceth a cloud of witnesses, both ancient Fathers, and the chief of our late reformers, testifying to th… same morality of one day in seven, which himself maintaines; that whoever shall read him herein, would wonder how it should ever enter into the hearts of learned men (as White, Rogers, Dow, the *Heylin.Historian, and many others) to imagine and go about to befoole the world, as if the morality of a seventh day was the late and soure fruit growing out of the crabbed and rigid stock of some English Puritans and reformers, wherein they are forsaken of all their fellowes, whom in all other things they so much admire in other Reformed Churches. It being therefore confessed on all hands that the Sabbath is morall (though I confesse at other times our Adversaries unsay this at least in their Arguments;) the Controversie therefore onelyonly lies in this, viz. How and in what respect it should be so?
Thesis 45.
The generall consent herein also is this, to wit, That the morality of the Sabbath chiefly is in respect of some generality, or in respect of something which is more generall in this Commandment, rather then in respect of that particular day which the Commandment doth also point at: for if the morality of it did lie in observing that particular day only, how could there bee a change of that day to another? For if the morality of a Sabbath was limited unto a particularity, or to that one particular day, it is then impossible that any other day to which that first is changed, should be morall by vertue of the same Commandment: but wee shall shew in fit place, that the day is lawfully changed and morally observed, and therfore that which is in this Commandment firstly morall, must of necessity be somewhat more generall.
Thesis 46.
The generall which we acknowledge to be morall in this command (rightly understood) is a seventh day. Our adversaries would make it more generall, and resolve it into a day or some day for solemne worship, yet when they are forced to see and acknowledge by the dint of argument, that this is too generall, because thus the Commandment may be observed, if one day in a thousand, or once in ones life it be sanctified; they doe therefore many times come nearer to us, to somewhat lesse generall then a day, viz. to a stinted, fixed and appointed day, and to such an appointed day as containes a sufficient proportion of time for God, with convenient frequency, no lesse frequent then theirs in the old Testament, which was every seventh day, as may be seen Thesis 44. and truly thus much being acknowledged by them, one would think that the controversie (with this sort of men) was brought unto a comfortable and quiet issue and full agreement, but it is strange to see how contrary the language is of these men sleeping, from what it is when they are awake: They strike fiercely at a seventh day, and a determined time, as impossible to be morall, when they meet with them in the darke, and yet we see, acknowledge them (in effect) to be morall, when they meet with them sometimes in the light.
Thesis 47.
But because a seventh day may be accounted convenient by some, and morall by others, and because the determination of it may bee made by some, either more lax or narrow, viz. either to any day in seven, which man or the Church may appoint; or to such a seventh day as God shall determine, It is therefore needfull for the clearing up of this controversie, to seek out with an impartiall and sober mind, the true meaning of the fourth Commandment, and to enquire more particularly and exactly what is required it it, and what is commanded by vertue of it, which some able men not taking a right observation of in the dark and tempestuous times of controversie, have therefore made miserable shipwrack, not onelyonly of the truth, but also of themselves, and souls of others.
Thesis 48.
The things which are morally enjoyned in this Commandment, are these two,
1. Some things are Primariò; i. Primarily, firstly and more generally morall.
2. Some things are secundariò; i. Secondarily, derivatively and consequently morall.
A time, a day, a seventh day of rest are in the first respect moral, but in the other respect this or that particular seventh day may be said to be morall: Things primarily morall are perpetuall; things secondarily morall are not necessarily so: As for example, To honour superiors and fathers, whether of Common-wealth or family, is primarily morall, but to honour these or those particular superiors is secondarily morall, because our honouring of them ariseth from that primary and generall law of morall equity, viz. that if our fathers are to be honoured, then in the second place it followes, that these and those particular persons being our lawfull fathers, are to be honoured also: To honor our fathers whom God hath set over us, is perpetuall; to honour these or those particular fathers, is not perpetuall, because themselves are not perpetuall but changeable. It was a morall duty to honour this particular King David, but it was not perpetuall, for when David was taken away, they were not bound to honour King David any more, when King Solomon his sonne became his successor: nor was it a ceremoniall duty to honour this or that particular King, because it was changeable from one to another, but it was a morall duty so to doe; wherein the law and rule is not changed (it being primarily morall) but onelyonly the object, which wee are bound to honour secondarily in respect of the generall rule: So 'tis in this law of the Sabbath; To keep a day, a seventh dayes Sabbath, is perpetual, it being primarily morall, but to observe this or that particular day, is of it selfe changeable being secondarily morall: For if it bee a morall duty to sanctifie a seventh day which God shall appoint, then it's morall (as it were) in the second place to sanctifie this or that seventh interchangeably which God doth appoint, and yet it doth not follow that this or that particular seventh is in it selfe ceremoniall, because it is changeable… for in such a change the morall rule is not changed, but the morall object onelyonly to which it is morally applyed; the duty is not changed, but onelyonly the day: and in this respect it should not seem hard to make somethings morall which are not perpetuall; for lawes primarily morall are properly perpetuall, but lawes secondarily morall, not necessarily so, but changeable, because, as hath been said, herein there is no change of the rule, but onelyonly of the object or application of the rule, which may be variously and yet morally observed.
Thesis 49.
This distinction of things primarily and secondarily morall is taken from the truth of things, and which those who study this controversie will see themselves forced unto by the shifts and fallacies of the adversaries of the truth herein; the Commandments of God are exceeding broad according to Davids measure, Psalme 119 96. and very comprehensive, and hence the generals include many particulars, and sometime the particulars have a speciall respect to things more general, as is evident in the second and fifth Commandment,Broad. Tract. de Sob. cap. 4. which Synechdoche, Master Broad acknowledgeth to bee in all other commands except the Sabbath, wherein he wil have no generall understood, but onelyonly a commandment to observe that particular day onelyonly, that so he may go one step further then some of his betters, and utterly abolish the morality of this command: but whether this Commandment is so narrowly restrained, will appeare more fully in shewing the truth of this distinction out of the Cōmandment, more particularly.
Thesis 50.
Those things first which are primarily and more generally morall, and morally commanded, are these three,
1. That there be some solemne convenient time set apa…t for Gods worship.
2. That this time be not any small pittance of time, but a solemne day of worship, bearing the most meet proportion to those dayes man hath for himselfe.
3. That this day be not any day indefinitely which man sees meet, but (as 'tis in the Commandment) the Sabbath or Rest day, which God himself interprets and determines to a seventh day.
Some of our Adversaries in this Controversie, will not acknowledge any set time or day to be morall by vertue of this Commandment, because they think that That particular seventh day from the creation is onelyonly commanded but now abolished under the Gospel; and it onelyonly is commanded (they say) because it is onelyonly expressed and made mention of in the Commandment; I confesse that That particular seventh is expressed and pointed at, but not onelyonly expressed (as wee shall shew in fit place) but suppose it were granted, that That seventh onelyonly is expressed, yet it will not follow that therefore a seventh day, and consequently a day, and consequently a time of worship is excluded: for look as 'tis in the second Commandment, we see the worship of a graven Image is particularly forbidden, and yet that which is more generall, is also herein forbidden, viz. the worship of God by humane inventions: and why may not the like generall bee enjoyned by commanding that particular seventh in the fourth Commandment? Others of our adversaries, on the contrary, acknowledge therefore, that in this particular seventh (which they make ceremoniall) something more generall and morall is herein required, but this generall they limit to a time or some day of worship, but a seventh day which is more generall then that particular seventh, yet lesse generall then a day or time, they fly from this as from some serpent or bugbear, and will not admit it as any thing generally morall in this Commandment: But it is very observeable in this Controversie, that upon the same grounds on which they would exclude this generall of a seventh from being morall, they may as well exclude their owne generals, viz. a time or a day from being morall: for if they thinke it irrationall, that because a particular seventh day is required, that therefore a seventh day more generall cannot be commanded; why is it not as irrationall upon the same ground to exclude a time, a day also? Surely a seventh day lyes nearer the bosome of a particular seventh, and is of nearer kin to it then a day. And I marvaile that they should gather a solemne time and day of worship, which is more generall, rather then a seventh out of that particular day, as not possibly to be intended, although in a manner expressed in the Commandment it selfe. I know there are some who thinke that there is nothing generally morall in this Commandment, but a seventh day; which unlesse it bee well and warily explicated, I then crave leave to concur thus farre with our adversaries, viz. That a solemne time, and a day of worship are generally morall in this command, but not onelyonly morall, but that a seventh day also which God shall determine is generally, yea principally morall also in this Commandment.
Thesis 51.
First therefore, That which is most generally morall in this command, is that which is called Tempus cultus or the time of worship; now this time must either be indeterminate time, which necessarily attends all acts of worship, and duties of piety, or else determinate and solemne time. Indeterminate time is not required here, because to make a speciall commandment about such a time, would be both needlesse and ridiculous, for if it bee impossible that any duty should bee performed without such time, then whereever that duty is required, the time which necessarily attends it must bee supposed and enjoyned in the same commandment: Some determinate and solemne time is therefore herein generally, though not onelyonly commanded.
Thesis 52.
Tis a scruple to some to know to what commandment solemne time should be referred; to which the answer is easie; that the same things may bee referred in severall respects unto severall commandments, and so may this: Solemne time may be referred to the second Commandment, where solemne worship (in respect of the meanes of worship) is required, in some respect to the first Commandment, which requiring us to acknowledge God as our soveraigne Lord and happinesse, he would have us therefore to have some full scope of time to be serlous and solemnly taken up in the worship of him: But it's referred to this fourth Cōmandment as it stands in a generall reference and relation to a seventh dayes Sabbath, wherein this generall of solemne time is swallowed up and preserved; and verily if the six days labour be required in the fourth Commandment, in case it be done in reference to the seventh days rest, much more all solemne time of worship, as it stands in reference to a Sabbath day.
Thesis 53.
The worship it selfe therefore is not required in this Commandment, if only the time of worship be enjoyned: and if ignorance or prejudice did not by asse and sway mens judgements from the naked and genuine meaning of each Commandment, it would soon appear that the whole worship of God it selfe, is contained in the three first Commandments, and therefore nothing left that could possibly be enjoyned by the fourth, but onelyonly the time: I know a time of worship may in some respect be called worship, but the worship it selfe in all other respects is not required in this but in other Commandments; for in the first Commandment we are to have God to be our God, by love of him, trust to him, delight in him, &c. (which nature, as it were, cals for, if God be our God) then all that which we call naturall worship, is required here: and if devised formes of worship bee forbidden in the second Commandment, which are of humane invention and institution, then all Gods instituted worship must bee commanded herein: and if vaine and irreverent manner of worship be forbidden in the third Commandment, then all common worship as some call it, or rather all that holy and reverend manner of worship which we owe to God is required in the same command; and if all naturall, instituted and common worship or holy manner of worship be required in the three first commands, I marvaile then how any worship (any further then as a time of worship, may be called worship,) can be required in this fourth command, The time therefore, and not the worship it selfe is required herein: for if any worship be required, it's either the whole worship of God, or some speciall kinde of worship; if the whole worship, then there should be no worship of God required directly in the three first Commandments, but the very same which is commanded in the fourth also, which grosse Tautology is most absurd to imagine in the short summe of these ten words; but if any speciall kinde of worship should be required and not the whole, then the Sabbath day is sanctified to some one kind of worship, rather then to the exercise of all kind of worship, which is most false and prophane: for who will affirme that the Sabbath is to bee sanctified, suppose by that kinde of worship which is publick, and not private also, by externall, and not by internall worship also; by naturall worship in love and fear God, &c. and not with instituted in the use of all Gods Ordinances, and that with all holy preparation and reverence also?
Thesis 54.
The exercise of worship is one thing, the worship it selfe is another; 'tis most true that the holy exercise of all worship is here required, but most false that the worship it selfe is so: The worship it self is required in the three first commands, but the speciall exercise of all this worship at such a time, is required in the fourth Command: the exercise of holinesse and holy duties is here required as the end, and a holy rest as a meanes thereunto, and in this respect it is true which Wallaeus observes,Wal. diss. de 4 pr…. cap. 5. viz. That it is not a bare and naked circumstance of time, but the rest it self from labour, and the application of the day to holy uses which is here enjoyned; but doth it therefore follow that the worship it self, and the holy duties themselves are here directly commanded? which he seemes to maintain: no verily, no more then that works of mercy in the second Table, are required in this fourth Command of the first Table, because the exercise of mercy and love as well as of piety and necessity is required also in this Command.
Thesis 55.
It is generally and frequently affirmed by those who seek to support the morality of the Sabbath, to wit, that the exercise of worship and holy duties at this time, is required for the duties sake, as at other times, the time is required for the times sake; by which words they seem to make the bare circumstance of time to bee required here; but this assertion had need be understood with much candor, and the true explication of it; for in some sense its most true which our Saviour affirms, that man is not made for the Sabbath or the time of it, Mark 2.27.
Thesis 56.
This time therefore may be considered two wayes, 1. Abstractly. 2. Concretely. 1. Abstractly, for the bare circumwance of time, abstracted and stript from all other considerations, and so it is very absurd to imagine all the holy duties of the Sabbath to be for the time, as if God and all his holy worship should give homage unto, and attend upon a naked empty circumstance: Time in this respect is rather for the worships sake. 2. Concretely, as it is wholly sanctified and set apart for God, or as it is a holy time; set a part for holy rest, that so man might attend upon God: and in this respect all holy duties are for this time, because in this respect they are for God who is all in all in holy time: And therefore Wallaeus need not put us upon search to see whether the holy rest of the day be required in the second or any other Command,Wal. ibid. for 'tis not affirmed by any, that the naked circumstance of time is here onelyonly required, without any holy rest; but that a holy time of rest is herein commanded, and therefore to bee referred to this command: hence also it is most false which some affirme,Do…. viz. That the rest from ordinary labours on this day, as it is connected with holy duties of worship without which they cannot be performed, is as necessary now, as when the Jewish Sabbath was in being; but otherwise out of these duties there is no holy time of rest commanded. For such a restraint of time to holy duties as makes the time holy for the duties sake, so that no time is holy but in the performance of holy duties, and these duties (upon narrow examination) onelyonly publick duties, doth but open a gap for licentiousnesse, voluptuousnesse, sports, May-poles and Dog-markets, and such like prophanesse, out of the time of holy publick worship; or what private worship each man shall think most meet. For in this sense holy duties are for the time, because the whole day being sanctified, holy duties are therefore to attend, and in this respect are for this time; and not the time for them, viz. That when the time of the exercise of some holy duties doth cease, the time of holy rest or holy time must then cease also.
Thesis 57.
Nor should it seeme strange that holy duties should attend holy time, and be for the sake of such time; because, although it bee true that this time is sanctified, that man may performe holy duties, yet man is now called to the performance of all holy duties, that he may lastly honour God in all holinesse in such a speciall time: Which time if any humane power onelyonly should put any holinesse in, and it therefore should be attended on, what would it bee else but an observing of dayes and times, condemned by the Apostle, Romans 14. Gal. 4. which dirty ditch of observing times, they unawares fall into who plead against a determined Sabbath, sanctified of God, and yet would have some time and day observed by the appointment of men: For the observation of such dayes which God shall appoint, cannot be condemned as an observing of times: but the observation of dayes which humane wisedome shall think fit may be quickly reduced to such a transgression.