The Doctrine of the Sabbath, Thesis 20 – Thesis 32
Thesis 20.
Yet although Christs Resurrection be one ground not onelyonly of the Institution of the new Sabbath, but also of the abrogation of the Old, yet it is not the onelyonly ground why the Old was abrogated; For, (as hath been shewen) there was some type affixed to the Jewish Sabbath, by reason of which there was just cause to abrogate, or rather (as Calvin calls it) to translate the Sabbath to another Day. And therefore this dasheth another of Mr. Brabournes dreames, who argues the continuance of the Jewish Sabbath, because there is a possibility for all Nations still to observe it. For (saith he) cannot we in England as well as they at Jerusalem remember that Sabbath? Secondly rest in it. Thirdly, Keep it holy. Fourthly, keep the whole day holy. Fifthly, the last of seven. Sixthly, and all this in imitation of God. Could no Nation (saith he) besides the Iewes observe these six things? Yes verily that they could in respect of naturall ability; but the question is not what men may or might do, but what they ought to do, and should do. For besides the change of Gods Rest through the work of the Sonne, there was a Type affixed to that Jewish Sabbath, for which cause it may justly vanish at Christs death, as well as other types, in respect of the affixed Type, which was but accidentall; and yet be continued and preserved in another Day, being originally, and essentially Moral: A Sabbath was instituted in Paradise, equally honoured by God in the Decalogue with all other Moral Lawes, foretold to continue in the dayes of the Gospel by Ezekiel and Isaiah, Ezek. 43. ult. Isa. 56.4.6. and commended by Christ, who bids his people pray, that their flight may not be in the winter or Sabbath-day, as it were easie to open these places against all Cavils; and therefore it is for substance Moral. Yet the word Sabbatisme, Heb. 4.9. and the Apostles gradation from yeerely Holy-dayes to monthly new-moons, and from them to weekly Sabbaths, which are called shadowes of things to come, Colos. 2.16. seemes strongly to argue some type affixed to those individual Sabbaths, or Jewish seventh dayes; and hence it is perhaps that the Sabbath is set among Moral Lawes in the Decalogue, being originally and essentially Moral, and yet is set among ceremonial Feast-dayes, Levit. 23.2, 3. because it is accidentally typical. And therefore Mr. Brabourne need not raise such a dust, and cry out, Oh monstrous! very strange! what a mingle-mangle! what a h…tch-potch have we here! what a confusion and jumbling of things so farre distant, as when Morals and Ceremonials are here mingled together! No verily, we do not make the fourth Commandment essentially Ceremonial; but being acidentally so, why may it notwithstanding this be mingled among the rest of the Morals? Let one solid reason be given, but away with words.
Thesis 21.
If the question be, what Type is affixed and annexed to the Sabbath? I think it difficult to find out, although mans wanton wit can easily allegorize and readily frame imaginations enough in this point. Some thing it typified Christs Rest in the grave; but I feare this will not hold, no more then many other Popish conjectures, wherein their allegorizing Postillers abound. Bullinger and some others think that it was Typical in respect of the peculiar Sacrifices annexed to it, which Sacrifices were Types of Christ, Numb, 28.9. And although much might be said for this against that which Mr. Brabourne replies, yet I see nothing cogent in this; for the multiplying of Sacrifice (which were …) on this Day proves rather a specialty of worshipping God more aboundantly on this Day, then any Ceremonialnesse in it; for if the offering of Sacrifices meerly, should make a day Ceremonial, why did it not make every Day Ceremonial in respect of every dayes offering of the Morning and Evening Sacrifice? Some think that our Rest upon the Sabbath (not God the Fathers Rest, as Mr. Brabourne turnes it) was made not onelyonly a resemblance, but also a Type of our Rest in Christ, of which the Apostle speaks, Heb. 4.3. which is therefore called a Sabbatisme, v…r. 9. or a keeping of a Sabbath at the word signifies. What others would inferre from this place to make the Sabbath to be meerly Cermonial: and what Mr. Brabourne would answer from hence, that it is not at all Ceremonial, may both of them be easily answered here again as already they have been in some of the former Theses. Some scruples I see not yet through about this text, inforce me herein to be silent, and therefore to leave it to such as think they may defend it, as one ground of some affixed Type unto the Jewish Sabbath.
Thesis 22.
Learned Iunius goes before us herein, and points out the Type affixed to that Sabbath; For, besides the first institution of it in Paradise, he makes two other causes which he calls Accessory, or affixed and added to it. 1. One was Civill or Civil;Jun. Ann. in Gen. 2.3. that men and beasts might rest from their toilsome labour every week. 2. Ceremoniall or Ceremonial; for their solemne Commemoration of their deliverance out of Egypt, which we know typified our deliverance by Christ, Deut. 5.15. Some think indeed that their deliverance out of Egypt was upon the Sabbath day; but this I do not urge; because though it be very probable, yet it is not certaine; onelyonly this is certaine, that they were to Sanctifie this Day because of this their Deliverance; and 'tis certaine this Deliverance was Typical of our deliverance by Christ: and hence 'tis certaine that there was a Type affixed to this Sabbath; and because the Scripture is so plain and expresse in it, I … inclined to think the same which Iunius doth, that this is the Type rather then any other I have yet heard of: against which I know many things may be objected; onelyonly it may be sufficient to clear up the place against that which Mr. Brabourne answer… to it.
Thesis 23.
The Deliverance … of Egypt, saith he, is not … as the ground of the Institution of the Sabbath, but onelyonly as a motive to the observation thereof; as it was more generall in the Preface to the Decalogue to the obedience of every other command which notwithstanding are not Ceremonial; for God saith, I am the Lord who brought thee out of Egypt, therefore keepe thou the first, the second, the third, the fifth, the sixth, as well as the fourth Commandment; and therefore (saith he) we may make every Commandment Ceremonial as well as the Sabbath, if the motive of deliverance out of Egypt makes the Sabbath to be so. This is the substance and sinewes of his discourse herein; and I confesse its true, their Deliverance out of Egypt was not the first ground of the institution of it, but Gods Rest after his six dayes labour; yet it was such a ground as we contend for, viz. a secondary and an annexed or affixed ground. And that it was not a Motive only to observe that day (as it is in the Preface to the Decalogue) but a superadded ground of it, may appear from this one consideration, viz. because that very ground on which the Lord urgeth the observation of the Sabbath in Exod. 20.11, it is wholly left out in the repetition of the Law, Deut. 5.15. and their deliverance out of Egypt put into the rome thereof: for the ground in Exod. 20.11. is this, Six daies God made Heaven and Earth, and rested the seventh day and sanctified it; but instead of these words, and of this ground, we finde other words put into their roome, Deut. 5.15. Remember thou wast a servant in the Land of Egypt, and that the Lord brought thee out thence with a mighty hand, therefore the Lord thy God commandeth thee to Keepe the Sabbath. Which seems to argue strongly that these words are not a meer Motive but another ground of the observation of the Sabbath. And why might not the generall Motive in the Preface of the Decalogue, serve as a sufficient Motive to the obedience of this Commandment, if there was no more but a Motive in these words of Deutr. and therefore I suppose this was also the ground and affixed Type unto the Jewish Sabbath.
Thesis 24.
But still the difficulty remains; for Master Brabourne will say that those were but humane reasons; but what ground is there from Scripture for the institution of another Sabbath, as well as of the abrogation of the old? which if it be not cleared. I confesse this cause sinks; here therefore let it be again observed, that we are not to expect such evidence from Scripture concerning this Change, (as fond and humorous wit sometimes pleads for) In this controversie, namely, That Christ should … with … and …, as it were upon Mount Zion, and proclaime by word or writing in so many expresse words, That the Iewish Sabbath is abrogated, and the first day of the week instituted in its roome to be observed of all Christians to the end of the world. For tis not the Lords manner so to speak in many other things which concerne his Kingdome, but as it were occasionally, or in way of History, or Epistle to some particular Church or people; and thus he doth concerning the Sabbath: and yet Wisdomes mind is plain enough to them that understand. Nor do I doubt but that those Scriptures which are sometimes alledged for the Change of the Sabbath, although at first blush they may not seeme to heare up the we…ght of this cause, yet being throughly considered, they are not onelyonly sufficent to stablish modest minds, but are also such as may foreign or stop the mouths even of wranglers themselves.
Thesis 25.
I doe not thinke that the exercise of holy duties on a Day argues that such a Day is the Christian Sabbath Day; for the Apostles preached commonly upon the Jewish Sabbath, sometime upon the first day of the week also: and therefore the bare exercise of holy du…ies on a day is no sufficient Argument that either the one or the other is the Christian Sabbath; for then there might be two Sabbaths, yea many Sabbaths in a week, because there may be many holy duties in severall dayes of the week, which we know is against the Morality of the fourth Commandment.
Thesis 26.
Yet notwithstanding although holy duties on a Day doe not argue such a Day to be our Sabbath ▪ yet that Day which is set apart for Sabbath services rather then any other Day, and is honoured above any other Day for that end, surely such a day is the Christian Sabbath. Now, if it may appear that the first Day of the week was thus honoured, then certainly it is to be accounted the Christian Sabbath.
Thesis 27.
The Primitive patterne Churches thus honoured the fi…st Day of the weeke; and what they practised without reproof, that the Apostles (who planted those Churches) enjoyned and preached unto them so to do; at least in such weighty matters as the Change of Dayes, of preferring one before that other which the Lord had honoured before; and what the Apostles preached, that the Lord Jesus commanded Matth. 28.20. Go teach all Nations that which I Command you: unlesse any shall think that the Apostles sometime went beyond their Commission to teach that to others which Christ never commanded, which is blasphemous to imagine; for though they might erre in practise as men, and as Peter did at Antioch, and Paul and Barnabas in their contention; yet in in their publike ministry they were infallibly and extraordinarily assisted, especially in such things which they hold forth as patterns for after times: if therefore the Primitive Churches thus honoured the first day of the week above any other day for Sabbath services, then certainly they were instituted and taught thus to do by the Apostles approving of them herein; and what the Apostles taught the Churches, that, the Lord Iesus commanded to the Apostles. So that the approved practise of the churches herein shewes what was the Doctrine of the Apostles; and the Doctrine of the Apostles shewes what was the command of Christ: so that the sanctification of this Fi…st Day of the week is no humane tradition but a Divine institution from Christ himselfe.
Thesis 28.
That the Churches honoured this Day above any other, shall appeare in its place, as also that the Apostles commanded them so to doe. Yet Mr. Primrose saith that this latter is doubtful: and Mr. Ironside (not questioning the matter) fals off with another evasion, viz. That they acted herein not as Apostles, but as ordinary Pastours, and consequently as fallible men, Iron. Qu. 5. cap. 89.not only in commanding this Change of the Sabba…h, but in all other matters of Church government (among which he reckons this of the Sabbath to be one) which he thinks were imposed according to their private wisdome as most fit for those times, but not by any Apostolicall Commission as concerning all times. But to imagine that matters of Church-government in the Apostles dayes wete coats for the Moon in respect of aftertimes, and that the form of it is mutable (as he would have it) I suppose will be digested by few honest and sober minds in these times, unlesse they be byassed for a season by politick ends, and therefore herein I will not now contend; one…y it may be considered whether any private spirit could abolish that Day, which from the beginning of the world God so highly honoured, and then honour and advance another Day above it, and sanctifie it too (as shall be proved) for religious services. Could any do this justly but by immediate dispensation from the Lord Christ Jesus? and if the Apostles did thus receive it immediately from Christ, and so teach the observation of it, they could not then teach it as fallible men, and as private Pastors, as he would have it; a pernicious conceit, enough to undermine the faith of Gods elect in many matters more weighty then this of the Sabbath.
Thesis 29.
To know when and where the Lord Christ instructed his Desciples concerning this Change, is needlesse to enquire. It is sufficient to beleeve this, that what the Primitive Churches exemplarily practised, that was taught them by the Apostles who planted them; and that whatsoever the Apostles preached, the Lord Christ commanded, as hath been shewen. Yet▪ if the Change of the Sabbath be a matter appertaining to the Kingdome of God, why should we doubt but that within the space of his forty dayes abode with them after his Resurrection, he then taught it them, for 'tis expressely said that He then taught them such things, Acts 13.
Thesis 30.
When the Apostles came among the Jewes, they preached usually upon the Jewish Sabbaths, but this was not because they did thinke or appoint it herein to be the Christian Sabbath, but that they might take the fittest opportunity and season of meeting with, and so of preaching the Gospel to the Jewes in those times. For, what power had they to call them together when they saw meet? or if they had, yet was it meet for them thus to do, before they were sufficiently instructed about Gods mind for setting apart some other time? and how could they be sufficiently and seasonably instructed herein without watching the advantage of those times which the Jewes yet thought were the only Sabbaths? The dayes of Pentecost, Passeover and houres of prayer in the Temple, are to be observed still as well as the Iewish Sabbath, if the Apostles preaching on their Sabbaths argues the continuance of them, as Mr. Brabourne argues, for we know that they preached also and went up purposely to Ierusalem at such times to preach among them as well as upon the Sabbath dayes: look therefore as they laid hold upon the dayes of Pentecost and Passeover as the fittest seasons to preach to the Jewes, but not thinking that such Feasts should still be continued, so it is in their preaching upon the Jewish Sabbaths.
Thesis 31.
Nor did the Apostles sinfully Iudaize by preaching to the Iewes upon their Sabbaths (as Mr. Brabourne would inferre); supposing that their Sabbaths should not be still observed, they should then Iudaiz and after Ceremonies, saith he, and so build up those things which they laboured to destroy: For, suppose they did observe such Dayes and Sabbaths as were Ceremonial for a time, yet it being done not in conscience of the Day, but in conscience of taking so fit a season to preach the Gospel in, it could not nor cannot be any sinful Iudaizing, especially while then, the Iews were not sufficiently instructed about the abolishing of those things. For Mr. Brabourne could not but know that all the Iewish Ceremonies being once the appointment of God, were to have an honourable burial, and that therefore they might be lawfully observed for a time among the Iewes, untill they were more fully instructed about them; and hence Paul Circumcised Timothy because of the Iewes, Acts. 16.3. and did otherwise conforme to them, that so he might winne and gaine the more upon them: and if Paul observed purposely a Iewish Ceremony of Circumcision, which was not necessary, nay which was not lawfull to be observed among the Gentiles, Galat. 5.2. and yet he observed it to gaine the Iewes: why might not Paul much more preach the Gospel, which is in it selfe a necessary Duty, upon a Iewish Sabbath which fell out occasionally to him, and therefore might lawfully be observed for such an end among the Iewes, which among the Gentiles might be unlawful? Suppose therefore that the Apostles might have taught the Iewes from house to house (as Mr. Brabourne argues against the necessity put upon the Apostles to preach upon the Iewish Sabbath) yet what Reason or Conscience was there to lose the opportunity of publike preaching for the more plentiful gathering in of soules, when many are met together, and which may lawfully be done, and be contented onelyonly to seek their good in such private waies? and what although Paul did assemble the chiefe of the Iewes together at Rome when he was a prisoner, to acquant them with Civill matters about his imprisonment, Acts. 28.17. yet had he power to do thus in all places where he came? or was it meet for him so to do? Did not he submit the appointment of a sacred Assembly to heare the word rather unto them, then assume it to himself, Acts 28 23. It is therefore false and unsound which Master Brabourne affirmes, viz. That Paul did preach on the Iewish Sabbath in conscience of the Day, not merely with respect of the opportunity he then tooke from their owne publike meetings then to preach to them; For (saith he) Paul had power to assemble them together upon other dayes: This, I say, is both false: for he that was so much spoken against among them, might not in all places be able to put forth such a power; as also 'tis unsound; for, suppose he had such a power, yet whether it was so mee… for him to pu…t forth in appointing other times, may be easily judged of by what hath been said.
Thesis 32.
Nor is there a foundation here laid of making all other actions of the Apostles unwarrantable or unimitable (as Mr. Brabourne saith) because we are not to imitate the Apostles herein in preaching upon the Iewish Sabbaths. For no actions either of Christ or the Apostles which were done meerly in respect of some speciall occasion, or speciall reason, are, eatenus, or in that respect binding to others: For, the example of Christ eating the Lords supper onelyonly with men, not women, in an upper chamber, and towards the dark evening, doth not bind us to exclude women, or not to celebrate it in other places and times; because we know that these actions were meerly occasioned in respect of speciall reasons (as the eating of the Passeover with ones own family, Christs family not consisting of women) so it is here in respect of the Sabbath; The Apostles preaching upon the Iewish Sabbaths was meerely occasionall, by occasion of the publique meetings (their fittest time to doe good in) which were upon this and any other day.