The Doctrine of the Sabbath, Thesis 1 – Thesis 19
THESIS 1.
THe change of this day from the last to the first of the week, although it be confirmed by an ancient custome, yet the true reason and grounds of so great a change are not so fully known: Sacred writings not so expresly setting down (as it doth in some things of lesse concernment) the causes hereof.Vide Spri… on Sabb. Ironsides answer to 30 Argum. Qu. 5. c. 17. And many of the Arguments heaped up, and multiplyed by some for the change of it, which may seem of great weight, while they want an adversary at the other end of the Scale to ballance them: Yet upon sad examination and search into them they prove too light, and consequently occasion the temptation of scrupling the truth and validity of others more cleare. We are therefore with more warinesse and humility of mind to search into this Controversie, and with much thankfulnesse and modesty to accept that little light which God gives us in greater, as well as of much light which he is pleased to lend us in smaller matters.Austin. Pascimur apertis, exercemur obscuris, was his speech long since concerning the Scriptures. There is no truth so clear, but mans loose wit can invent and mint many pernicious Cavils against it; and therefore in those things which shine forth with lesse evidence, it is no wonder if it casts such blots and staines upon them as that they can fear … discerned, Nil magis inimicum veritati, acumine … therfore be wise with sobriety, & remember that in this and such like Controversies, the Scriptures were not written to answer all the scruples and objections of Cavillers, but to satisfie and stablish the consciences of poor beleevers. And verily when I meet with such like speeches and objections as these, viz. Where is it expressely said that the old Sabbath is abrogated? and what one Scripture is there in the N. Testament declaring expressely that the Lords day is substituted and put in its roome? I cannot from such expressions but think and fear that the ignorance of this change in some doth not spring so much from deficiency and want of light on Gods part, but rather from perversnes on mans part, which will not see nor own the t…uth, because it is not revealed and dispensed after that manner and fashion of expression as mans wit and phantasie would have it: Like Naaman, who, because the Prophet went not about the cure of his Leprosie in that way and fashion which he would have him, did not therefore (for a time) see that way of cure which God had revealed to him. For the Holy Ghost is not bound to write all the principles of Religion under Common-place heads, nor to say expressely, In this place of Scripture you may see the old Sabbath abrogated, and the new instituted; for we find no such kind of expressions concerning Pauls Epistles and many books of Scripture, that this or that Epistle or book is Canonical; which yet we know to be so by other evidences. We know also that the Holy Ghost by brief hints of Truth, gives occasion of large Comments; and by writing about other matters tanquam aliud agens, it brings forth to light by the By revelations of great concernment, which it saw meet purposely in that manner to make known. And as in many other things it hath thus done, so especially in this of the Sabbath. So that if our hearts like Locks were fitted to Gods Key, they would be soon opened to see thorough the difficulties of this point; which I confesse of all practicall points hath been most fu…l of knots and difficulties to my own weaknesse.
Thesis 2.
To make Apostolicall unwritten inspirations notified and made known in their dayes to the Churches, to be the cause of the change of the Day, is to plough with a Popish Heifer, and to cast that Anchor on which deceivers rely, and by which they hope to save themselves when they know not how otherwise to defend their falshoods.
Thesis 3.
To make Ecclesiasticall Custome, established … by the Imperiall Law of Constantine, to be the … of the change, Prim. part- cap. …. Hey. lin. Hist. l. 2.is to make a prop for Prelacy, and a step to Popery, and to open a gap to all humane inventions. For if it be in the Churches power to appoint the greatest Holy day; why may not any other Rite and Ceremony be imposed also? and if it be free to observe this day or not in respect of it selfe, because it wants a divine institution, and yet necessary to observe it in respect of the Churches Custome and constitution (as some pretend) why may not the Chu…ches Commandment be a rule of obedience in a thousand things else as well as in this? and so introduce Will-Worship, and to serve God after the tradition of men which God abhors?
Thesis 4.
The observation of the first day of the weeke for the Christian Sabbath ariseth from the force of the fourth Commandment, as strongly as the observation of the media cultus, or means of worship now under the New Testament, doth from the force of the second Commandment; only let this be supposed, that the day is now changed (as we shall hereafter prove) as also that the worship it self is changed by divine institution; for Gospel-institutions when they be appointed by divine and soveraign Authority, yet they may then be observed and practised by vertue of some morall Law. The Gospel appointed new Sacraments, but we are to use them by vertue of the second Commandment: so here the Gospel appoints a new seventh day for the Sabbath, but it stands by vertue of the fourth Commandment: and therefore the observation of it is not an Act of Christian Liberty, but of Christian duty imposed by divine Auth…rity and by vertue of the moral Law.
Thesis 5.
For the morality of the fourth Commandment (as hath been proved) being preserved in observing not that Sabbath only, nor yet a Sabbath meerly when man sees meet: but in observing the Sabbath, i. e. such a Sabbath as is determined and appointed of God, (which may therefore be either the first or last of the seven dayes) Hence it is that the first of the seven, if it be determined and instituted of God under the New Testament, ariseth equally from the fourth Commandment, as the last seventh day did under the old Testament; and therefore it is no such piaculum nor delusion of the common People, as Mr. Brabourne would make it, to put the Title of the Lords Sabbath upon the Lords day, and to call it the Sabbath day; for if it be borne out of the same wombe the first seventh was, if it arise (I mean) from the same Commandment, Remember to keep holy the Sabbath day; why may it not bear the name of the Sabbath n…w, as the first-born did in former times?
Thesis 6.
If the Lord would have man to worke six dayes together, according to his own example, and the morality of the fourth Commandement, that so a seventh day determined by himselfe might be observed; Hence it is that neither two Sabbaths in a week can stand with the morality of the fourth Commandement, nor yet could the former Sabbath be justly changed into any other day then into the first day of the week; the first day could not belong to the week before; for then there should be eight days in a week; and if it did belong to the week following, then (if we suppose that the second day had been the Sabbath) there must be one working day, viz. the first day to go before it, and five working dayes after it, and so there should not nor could not be six working dayes continued together, that the seventh might be the Lords according to the morality of the fourth Commandement. And hence it is that no Humane or Ecclesiasticall power can change the Sabbath to what day of the week they please, from the first, which now is.
Thesis 7.
It should not seem an uncouth Phrase, or a hard saying, to call the first day of the weeke a seventh or the seventh day: for though it be the first absolutely in order of existence from the Creation, yet relatively in way of relation, and in respect of the number of seven in a week, it may be invested with the name and title of a seventh, even of such a seventh as may lawfully be c…owned and annointed to be the Sabbath day; for look as Noah, though he was the first in order of yeares and dignity of entrance into the Ark, yet he is called the eight, 2 Pet. 2.5. in that he was one of them (as the learned observe) qui octonarium numerum perficiebant, or who made up the number of eight: so it is in respect of the first day, which in divers respects may be called the first, and yet the seventh also. Mr. Brabournes Argument therefore is of no solidity, who goes about to prove the Christian Sabbath to be no Sabbath▪ Because, That Sabbath which the fourth Commandement injoynes is called the seventh day; but all the Evangelists cal the Lords day the first day of the week, not the seventh day. For he should remember that the same day in divers respects may be called the first day, and yet the seventh day; for in respect of its naturall existence and being, it may be and is called the first day, and yet in respect of divine use and application, it may be and is called the seventh day, even by vertue of the fourth Commandement, which is the Lords day, which is confessed to be the first day.
Thesis 8.
For although in numero numerante (as they call it,) i. e. in number num…ing there can be but one seventh, which immediately follows the number six: yet in numero numerato. i. e. in number numbred, or things which are numbred, (as are the dayes of the week) any of the seven may be so in way of relation and proportion. As suppose seven men stand together, take the last man in order from the other six, who stand about him, and he is the seventh: so againe take the first in order, and set him apart from the six who stand below him, and if the number of them who are taken from him make up the number of six, he then may and must necessarily be called the seventh. Just thus it is in the dayes of the week; the first Sabbath from the Creation might be called the seventh day in respect of the six dayes before it; and this first day of the week may be called the seventh day also, in respect of the six working dayes together after it. That may be called the last seventh; this the first seventh, without any absurdity of account which some would imagine: and if this first day of the week is called the eight day according to Ezekiels Prophesie of Evangelicall times, and his reckoning onward from the Creation, Ezek. 43.27. why may it not then in other respects put on the name of a seventh day also?
Thesis 9.
The reason why the Lord should depose the last seventh, and exalt and crowne the first of seven to be the day of the Christian Sabbath, is not so well considered, and therefore to be here narrowly examined. For as for those Easterne Christians, who in the primitive times observed two Sabbaths in a week, the Jewish and the Christian, doubtlesse their milke sod over, and their zeale went beyond the Rule. The number of Jewes who were beleevers, and yet too too zealous of their old customes, we know, did fill those places in their dispersion and before more then the Westerne and more remote parts, and therefore they might more powerfully infect those in the East; and they to gaine or keep them, might more readily comply with them. Let us therfore see into the reason… of this change from one seventh unto another.
Thesis 10.
The good will of him who is Lord of the Sabbath, is the first efficient and primary cause of the institution of a new Sabbath; but the Resurrection of Christ being upon the first day of the week, Mark 16.9. is the secondary, morall or moving cause hereof: the day of Christs resurrection being Christs joyfull day for his Peoples deliverance, and the worlds restitution and new Creation, it is no wonder if the Lord Christ appoint it, and the Apostles preach and publish it, and the primitive Christians observe it as their holy and joyfull day of rest and consolation. For some notable work of God upon a day, being ever the morall cause of sanctifying the day: hence the work of redemption being finished upon the day of Christs Resurrection, and it being the most glorious work that ever was, and wherein Christ was fi…st most gloriously manifested to have rested from it, Rom. 1.4, hence th… Lord Christ might have good cause to honour this day above all others: and what other cause there should be of the publike solemne Assemblies in the primitive Churches, up…n the first day of the week, then this glorious work of Christs Resurrection, upon the same day which began their great joy for the rising of the Sun of righteousness, is scarce imaginable.
Thesis 11.
No action of Christ doth of it selfe sanctifie any time; for if it did, why should we not then keepe as many Holy dayes every year as we find holy actions of Christ recorded in Scripture, as the superstitious Crew of blind Papists do at this day? But if God who is the Lord of time shall sanctifie any such day or time wherein any such action is done, such a day then is to be kept holy; and therefore if the will of God hath sanctified the day of Christs Resurrection, we may lawfully sanctify the same day; and therefore Mr. Brabourne doth us wrong, as if we made the Resurrection of Christ, meerly to be the cause of the change of this day.
Thesis 12.
Why the Will of God should honour the day of Christs Resurrection as holy, rather then any other day of his Incarnation, Birth, Passion, Ascension: It is this; because Christs rising day was his resting or Sabbath day, wherein he first entred into his rest, and whereon his rest began. For the Sabbath or Rest-day of the Lord our God, only can be our Rest-day according to the fourth Commandement. Hence the day of Gods rest from the work of Gods Rest from the work of Creation, and the day of Christs Rest from the work of Redemption, are only fit and capable of being our Sabbaths. Now the Lord Christ in the day of his incarnation and birth did not enter into his rest, but rather made entrance into his labour and sorrow, who then began the wo…k of Humiliation, Gal. 4.4, 5. and in the day of his passion, he was then under the so…est part and feeling of his labour, …n bitter Agonies upon the Crosse and in the Garden. And hence it is that none of those days were consecrated to be ou… Sabbath or rest-dayes, which were days of Christs labour and sorrow; nor could the day of his Ascension be fit to be made out Sabbath, because although Christ then and thereby entred into his place of Rest (the third Heavens) yet he did not then make his first entrance into his estate of rest, which was in the day of his Resurrection; the wisedome and will of God did therefore choose this day above any other to be the Sabbath day.
Thesis 13.
Those that goe about (as some of late have done) to make Christs Ascension-day the ground of our Sabbath-day, had need be fearefull left they lose the truth and goe beyond it, while they affect some new discoveries of it, which seems to be the case here. For through Christ at his Ascension entred into his place of Rest, yet the place is but an Accidental thing to Christs Rest it selfe, the State of which was begun in the day of his Resurrection; and therefore there is no reason to prefer that which is but accidental above that which is most substantiall; or the day of entrance into the place of his Rest in his Ascension, before the day of Rest in his Resurrection: beside, its very uncertain whether Christ ascended upon the first day of the week; we are certain that he arose then; and why we should build such a vast change upon an uncertainty, I know not. And yet suppose that by deduction and strength of wit …t might be found out, yet wee see not the Holy Ghost expressely setting it down, viz. That Christ ascended upon the first day of the week, which if he had intended to have made the ground of our Christian Sabbath, he would surely have done: the first day in the week being ever accounted the Lords day in Holy Scriptures; and no other first day do we find mentioned on which he ascended, but only on that day wherein he arose from the dead.
Thesis 14.
And looke as Christ was a Lambe slaine from the foundation of the World meritoriously, but not actually: So he was also risen againe in the like manner from the foundation of the world meritoriously, but not actually. Hence it is that look as God the father actually instituted no Sabbath day, untill he had actually finished his work of Creation, so neither was it meet that this day should be changed, untill Christ Jesus had actually finished (and not meritoriously only) the work of Redemption or Restoration: And hence it is that the Church before Christs coming might have good reason to sanctifie that day, which was instituted upon the actuall finishing of the work of Creation, and yet might have no reason to observe our Christian Sabbath; the work of Restoration and new Creation, and rest from it, not being then so much as actually begun.
Thesis 15.
Whether our Saviour appointed that first individuall day of his resurrection to be the first Christian Sabbath, is somewhat difficult to determine; and I would not tie knots and leave them for others to unloose; This only I aime at, that although the first individuall day of Christs Resurrection should not possibly be the first individuall Sabbath, yet still the Resurrection of Christ is the ground of the institution of the Sabbath, which one consideration dasheth all those devices of some mens Heads, who puzzle their Readers with many intricacies and difficulties, in shewing that the first day of Christs Resurrection could not be the first Sabbath, and thence would inferre that the day of his Resurrection, was not the ground of the institution of the Sabbath, which infer…nce is most false; for it was easie with Christ to make that great worke on this day to be the ground of the institution of it, some time after that work was Past.
Thesis 16.
The sinne and fall of man having defaced and spoyled (de jure though not de facto) the whole worke of Creation, as that learned *Lake Theses.Bishop well observes; It was not so meet therefore that the Sabbath should be ever kept in respect of that work, but rather in respect of this new Creation or Restoration of all things by Christ, after the actuall Accomplishment thereof in the day of his Resurrection. But look as God the father having created the world in six dayes, he rested therefore and sanctified the seventh: So this work being spoiled and marred by mans sin, and the new Creation being finished and ended, the Lord therefore rested the first day of the week, and therefore sanctified it.
Thesis 17.
The fourth commandment gives in the reason why God sanctified the seventh day from the Creation, viz. because God rested on that day, and as it is in Exod. 31.17. was refreshed in it, that is, took a complacency and delight in his … so done and so finished. But the sin of man in falling from his first Creation, made God repent that ever he made man, Gen. 6. and consequently the world for man, and therefore it tooke off that complacency or rest and refreshing in this his work; if therefore the Lord betake himselfe to work a new work, new Creation or Renovation of all things in and by his Son, in which he will for ever Rest, may not the day of his rest be then justly changed into the first of seven, on which day his rest in his new work began, whereof he will never repent? If the Lord vary his rest, may not be vary the time and day of it,? nay must not the time and day of our rest be varied, because the ground of Gods rest in a new work is changed?
Thesis 18.
As it was no necessary duty therefore, perpetually to observe that seventh day wherein God first rested, because his rest on that day is now changed; so also it is not necessary orderly to observe those six dayes of labour, wherein He first laboured and built the world, of which for the sin of man he is said to have repented; yet notwithstanding, though it be no necessary duty to observe those particular six dayes of labour, and that seventh of Rest, yet it is a morall duty (as hath been proved) to observe six dayes for labour, and a seventh for Rest; and hence it follows that although the Lord Christs Rest on the Day of his Resurrection (the first day of the week) might and may justly be taken as a ground of our rest on the same day; yet his labour in the work of Redemption three and thirty yeers and upward, all the dayes of his life and humiliation, could not nor cannot justly be made the ground or example of our labour, so as we must labour and worke thirty three yeeres together before we keep a Sabbath the Day of Christs Rest. Because although God could alter and change the Day of Rest without infringment of the Morality of the fourth Commandment; Yet he could not make the example of Christs labour thirty three yeers together, the ground or example of our continuance in our work, without manifest breach of that Morall Rule, viz. That man shal have six dayes together for labour, & the seventh for Rest. For man may rest the first day of the week, and withall observe six dayes for labour, and so keep the fourth Commandment; but he cannot labour 33. yeers together, and then keep a Sabbath without apparent breach of the same Commandment: and therefore that Argument of Master Brabourne against … Christian Sabbath melt… into Vanity, wherein he urgeth an equity of the Change of the Dayes of our …, either three Dayes onelyonly together (as Christ did lie in the grave) or 33. yeers together (as he did all the dayes of his Humiliation) in case we will make a Change of the Sabbath, from the Change of the Day of Christs Rest. And yet I confesse ingenuously with him, that if the Lord had not instituted the first Day of the week to be our Christian Sabbath, all these, and such like arguings and reasonings were invalid to prove a Change; for mans reason hath nothing to do to Change dayes without Divine appointment and institution: these things onelyonly I mention why the wisdome of God might well alter the Day. The proofs that he hath changed it, shall follow in due place.
Thesis 19.
The Resurrection of Christ may therefore be one ground, not onelyonly of the Sanctification of the Christian Sabbath, but also a sufficient ground of the abrogation of the Jewish Sabbath. For, first, the greater light may darken the lesse, and a greater work (as the Restoration of the World above the Creation of it) may overshadow the lesse, Ierem 23.7, 8. Exod. 12.2. Secondly, Mans sinne spoyled the first Rest, and therefore the day of it might be justly ab…ogated. For the horrible wrath of God had been immediatly poured out upon man (as might be proved, and as it was upon the lapsed Angels) and consequently upon all Creatures for mans sake, if Christ had not given the Father Rest, for whose sake the world was made, Revel. 4.11. and by whose meanes and mediation the World continues as now it doth, Ioh. 5.22.