The Doctrine of the Sabbath, Thesis 74 – Thesis 79
Thesis 74.
To both these places therefore, a threefold Answer may bee given: First, Admit the gradation in them both, yet by dayes, Gal. 4.10. is not necessarily meant, all weekly Sabbath dayes, for there were other dayes Ceremoniall which the Iewes observed, and which the Iewish teachers urged, besides the Sabbath; to instance onelyonly in Circumcision which they zealously prest, Gal. 5.3. which we know was limited unto the eighth day, and which they might urge as well as Circumcision it selfe. However, look as the Apostle when he condemnes them for observing times, foreign which signifies Fit seasons, he doth not therin condemn them for observing all fit seasons (for then wee must not pray nor heare the word in fit seasons) but hee condemnes the Iewish Ceremoniall times and seasons; so when he condemnes the observation of dayes, the Apostle doth not condemne the observation of all dayes (for then dayes of fasting and feasting must be condemned, as well as dayes of resting, under the new Testament) but the observation of Ceremoniall dayes, which the Iewes observed, and false teachers urged: and indeed the Apostle speaks of such dayes as were beggerly elements and rudiments: now Iames speaking of the morall law, which comprehends Sabbath dayes, hee doth not call it a beggerly law, 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.Daven in Col. 3. Wall. in 4. praec. 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 *Iohn 16.….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 'tis in respect of the Sabbath, no Sabbath day under the Gospel is to bee observed with ceremoniall or pharisa…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 i… 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, onelyonly 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 not meant the weekly Sabbath (for then, say some, what will you understand by new moons which are conjoyned with them?) yet these two things are evident, 1. That Sabbaths and new moons were set times of worshipping God under the old Testament. 2. That it is usuall with the Prophets to vaile, (and not alway to type out) the worship, and so the times of worship which were to be under the new Testament, under the Ordinances of God observed in the old, as may appeare Isa. 19.19. Mal. 1.11. as also by Ezekiels Temple, and such like: hence then it followes, that although this place should not evict a seventh dayes Sabbath, yet it demonstrates at least thus much, that some let times and dayes shadowed out under the name of new moons and Sabbaths, are to be observed under the new Testament, and this is sufficient to prove the point in hand, That all daies are not equall under the Gospell.
Thesis 78.
The Kindome of heaven indeed doth not consist in meat and drink, as the Apostle saith, Rom. 14.17. i. in the use of externall indifferent things, as those meats and drinks, and some kind of dayes were, or if in some sense it did, yet not chiefely in them, as if almost all religion did chiefely consist in them: but doth it from hence follow, that it consists not in things commanded, nor in any set dayes of worship which are commanded? If because the kingdom of God consists in internall peace and righteousnesse, and joy of the holy Ghost, that therefore all externall observances of times and duties of worship are not necessary to be attended by Gospel-worshippers (as some secretly imagine) then farewel all externall Preaching, Sacraments, Profession and Confession of the Name of Christ, as well as Sabbaths: and let such artists of licentiousnesse bring in all prophanesse into the world again, by a law from heaven, not condemning the acts of the outward man, though never so abominable, in abstinence from which (by this rule) the kingdome of heaven doth not consist. Is it no honour to the King of glory (as it is to earthly Princes) to be served sometimes upon speciall Festivals, in speciall state, with speciall and glorious attendance by his people, as well as after a common and usuall manner every day? We have seen some who have at first held community of dayes onelyonly, to fall at last (through the righteous judgment of God blinding their hearts) to maintaine community of wives; and that because the kingdome of God hath (as they have thought) consisted no more in outward relations (as that is between Husbands and Wives) than in the observation of externall circumstances and dayes.
Thesis 79.
But this is not the ordinary principle by which many are led to maintaine an equality of dayes under the Gospel: but this chiefely, viz. that the morall law is not to bee a Christians rule of life; for we aknowledge it to be no Covenant of life to a Beleever, that either by the keeping of it he should be justified, or that for the breach of it he should be condemned; but they say that when a Believer hath life by the Covenant of grace, the law is now not so much as a rule of life to such a one; and then 'tis no wonder if they who blow out the light of the whole morall law from being a light to their feet and a lamp to their paths, if they hereby utterly extinguish this part of it, viz. the Commandment of the Sabbath: This dashing against the whole law, is the very mystery of this iniquity, why some doe cashier this law of the Sabbath: and they doe but hide themselves behinde a thread, when they oppose it by their weapons, who therefore abandon it, because it alone is ceremoniall, above any other law.