The Doctrine of the Sabbath, Thesis 39 – Thesis 18

The Doctrine of the Sabbath · Thesis 39 – Thesis 18

p. 27Thesis 39.

The second Difficulty now lies in clearing up this particular, 39viz. That this Day thus sanctified was the first Day of the week, which is therefore the Holy Day of the Lord our God, and consequently, the Christian Sabbath: for this purpose let these ensuing particulars be laid together.

1. That this Day of which Iohn speaks, is a known Day, p. 28and was generally known in those dayes by this glorious name of the Lords Day, and therefore the Apostle gives no other title to it but the Lords Day, as a known day in those times; for the Scope of Iohn in this Vision is as in all other Prophetical Visions when they set down the day and time of it, to gain the more credit to the certain…y of it, when every one sees the truth circumstantiated, and they heare of the particular time; and it may seem most absurd to set down the day and time for such an end, and yet the day is not particularly known.

2. If it was a known Day, what Day can it be either by evidence of Scripture or any Antiquity but the first Day of the week? For,

1. There is no other Day on which mention is made of any other work or action of Christ which might occasion a Holy Day, but onelyonly this of the Resurrection, which is exactly noted of all the Evangelists to be upon the first Day of the week, and by which work he is expressely said to have all power given him in heaven and earth, Matt. 28.18. and to be actually Lord of dead and living, Rom. 14.9. and therefore why should any other Lords Day be dreamed of? why should Master Brabourne imagine that this day might be some superstitious Easter Day, which happens once a yeer? the Holy Ghost on the contrary, not setting downe the month or day of the yeer, but of the week wherein Christ arose, and therefore it must be meant of a weekly Holy Day here called the Lords Day.

2. We do not read of any other Day (besides this first Day of the week) which was observed for Holy Sabbath Duties and honoured above any other day for breaking of Bread, for preaching the Word (which were acts of piety) nor for Collections for the poor (the most eminent act of mercy) why then should any imagine any other day to be the Lords day, but that first day?

3. There seems to be much in that which Beza observes out of an ancient Greek Manuscript wherein that first Day of the week, 1 Cor. 16.2. is expressely called the Lords Day, and the Syriack Translation saith that their meeting together to receive the Sacrament, 1 Cor. 11.20. was upon the Lords Day; nor is there any antiquity but expounds this Lords Day of the first Day of the week, as learned Rivet makes good against Gomarus, Rivet Dissert. De orig. Sab. cap. 10.professing, that Quotquot Interpretes hactenus fuerunt, haec verba de die Resurrectionis Domini intellexerunt; solus quod quidem sciam, Cl. D. Gomarus contradixit.

p. 294. Look as Iehovahs, or the Lords Holy Day, Isaiah 58.13. was the seventh Day in the week then in use in the Old Testament, so why should not this Lords Day be meant of some seventh Day (the first of seven in the week which the Lord appointed, and the Church observed under the New Testament, and therefore called (as that was) the Lords Day?

5. There can be no other Day imagined but this to be the Lords Day; indeeed Gomarus affirms that its called the Lords Day, because of the Lord Jesus apparition in Vision to Iohn, and therefore he tell us that in Scripture phrase, the Day of the Lord is such a Day wherein the Lord manifests himselfe either in wrath or in favour, as here to Iohn. But there's a great difference between those phrases, The Lords Day, and the Day of the Lord, which it is not called here. For such an interpretation of the Lords Day, as if it was an uncertaine time, is directly crosse to the Scope of Iohn in setting downe this Vision, who to beget more credit to it, tels us, First, of the person that saw it, I Iohn ver. 10. Secondly, the particular place, in Paimo. Thirdly, the particular time, the Lords Day.

These considerations do utterly subvert Mr. Brabournes discourse to prove the Jewish Sabbath to be the Lords Day, which we are still to observe, and may be sufficient to answer the scruples of modest and humble minds; for if we aske the Time of it? It is on the first Day of the week. Would we know whether this time was spent in holy Duties and Sabbath services? this also hath been proved. Would we know whether it was sanctified for that end? Yes verily, because its called the Lords Day, and consequently all servile work was and is to be laid aside in it. Would we know whether 'tis the Christian Sabbath Day? Verily if it be the Day of the Lord our God (the Lords Day) why is it not the Sabbath of the Lord our God? If it be exalted and honoured by the Apostles of Christ above the Jewish Sabbath for Sabbath duties, why should we not beleeve but that it was our Sabbath Day? And although the word Sabbath Day, or seventh day be not expressely mentioned, yet if they be for substance in this Day, and by just consequence deduced from Scripture, it is all one as if the Lord had expressely called them so.

Thesis 40.

Hence therefore it followes, that although this particular 40seventh day, which is the first of seven, be not particularly made mention of in the fourth Commandment; yet the last p. 30of seven being abrogated, and this being instituted in its roome, it is therefore to be perpetuated and observed in its roome. For though it be true (as Mr. Brabourne urgeth) That New Institutions cannot be founded, no not by Analogy of proportion, meerly upon Old Institutions; as because children were Circumcised, it will not follow that they are therefore to be baptized: and so because the Iewes kept that seventh day, that we may therefore keep the first day. Yet this is certaine, that when New things are instituted not by humane Analogy, but by Divine appointment, the Application of these may stand by vertue of old precepts and general Rules, from whence the Application even of old Institutions formerly arose. For we know that the Cultus institutu… in the New Testament in Ministry and Sacraments, stands at this day by vertue of the second Commandment, as well as the instituted worship under the Old. And though Baptisme stands not by vertue of the institution of Circumcision, yet it being De novo instituted by Christ as the Seale of Initiation into Christs mystical Body, 1 Cor. 12.12. it now stands by vertue of that general Rule by which Circumcision it selfe was administred, viz That the Seale of initiation into Christs Body be applyed to all the visible members of that Body: and hence children are to be now Baptized, as once they were Circumcised, being members of Christs Body. So the first day of the week being instituted to be the Lords Day or Lords Sabbath, hence it followes that if the first seventh which is now abrogated, was once observed, because it was the Lords Sabbath or the Sabbath Day which God appointed; by the very same Rule, and on the very same ground we also are bound to keep this first day being also the Sabbath of the Lord our God, which he hath now appointed anew under the New Testament.

Thesis 41.

40It is true, that some of the Primitive Churches in the Eastern parts, did for some hundred of yeers observe both Sabbaths, both Iewish and Christian. But they did this without warrant from God (who allowes but one Sabbath in a week) and also against the Rule of the apostles; for I think that Paul foreseeing this observation of dayes and Iewish Sabbaths to be stirring and ready to creep into the Church, that he did therefore condemne the same in his Epistles to the Galatians and Colosians; and that therefore Christian Emperours and Councels in after-times did well and wisely both to condemn the observations of the one and withal honour the other.

p. 18Thesis 42.

Although the work of redemption be applyed unto few in 42respect of the special benefits of it; yet Christ by his death is made Heire and Lord of all things, bring now set down at the right hand of God, and there is some benefit which befalls al the world by Christs Redemption; and the Government of all things is not now in the hand of God as Creator, but in the hand of a Mediator, Heb. 1.1, 2. Heb. 2.8.9. Iohn. 5.22. Colos. 1.16.17. 1 Tim. 4.10. Iohn. 3.35. and hence it is no wonder if all men as well as a few elected, selected and called, be commanded to sanctifie the Lords Day, as once they were the Jewish seventh day; the work of Christ being in some respect of as great extent through all the worke of Creation as the work of the Father. And therefore it is a great feeblenesse in Master Brabourne to go about to vilifie the worke of Redemption, and extoll that of Creation above it; and that therefore the Sabbath ought still to be kept in reference to the work of Creation which concernes all men, rather then in respect of Redemption, which he imagines concerneth onelyonly some few.

Thesis 43.

The Lord Christ rested from the work of redemption by price, upon the day of his Resurrection; but he is not yet at rest from the work of Redemption by power, untill the day of our Resurrection and Glory be perfected. But it doth not hence fellow (as Master Primrose imagines) that there is no Lords day Instituted in respect of Christs Resurrection because he hath not, nor did not then …est from Redemption by power; for look as the Father having rested from the works of Creation might therefore appoint a Day of Rest, al…hough he did not, nor doth not yet rest from Providence, John 5.17. So the Lord Christ having finished the great worke of Redemption, he might justly appoint a day of Rest, although his redeeming workly by power was yet behind.

Thesis 44.

The heavie and visible judgements of God revealed from heaven against prophaners of this our Lords day Sabbath will one day be a convincing Argument of the Holinesse of this Day, when the Lord himselfe shall have the immediate handling and pressing of it. Mean while I confesse my weaknesse to convince an adversary by it; nor will I contend with any other Arguments from Antiquity for the observation of this Day; but these may suffice, which are alledged from the Holy Word.

THE BEGINNING OF THE SABBATH Wherein five severall Opinions about the beginning of the Sabbath are set down; the Arguments commonly used for the four first of them are answered; and the truth of the fifth, for its beginning in the Evening, confirmed.

BY THOMAS SHEPARD, Pastor of the Church of Christ at Cambridge in New-England.

The third Part.

LONDON, Printed for Iohn Rothwell. 1650.

The generall Contents concerning the Beginning of the Sabbath.

1. FIve severall Opinions concerning the beginning of the Sabbath, Thesis 2.

2. The time for beginning of the Sabbath not according to the various customs of divers Nations, Thesis 3.

3. The time of the Artificiall day not the beginning and end of the Sabbath as it begins and ends, Thesis 13.

4. The beginning of the Sabbath not midnight, Thesis 28.

5. The morning doth not begin the Sabbath, Thesis 48.

6. That place of Mat. 28.1. usually alledged for the beginning of it in the morning, cleared, Thesis 50.

7. The Resurrection of Christ not aymed at by the Evangelists to be made the beginning of the day, although it be of the change of it, Thesis 58.

8. John 20 19. cleared, Thesis 59.

9. Pauls preaching till midnight no argument of the beginning of the Sabbath in the morning, Thesis 64.

10. The various acception of the word Day and Morrow, to answer many proofs alledged for beginning the Sabbath in the morning, Thesis 68.

11. Some that hold in the beginning of the Sabbath was from Even to Even untill Christs Resurrection, and then the time was changed, confuted, Thesis 69, 70.

12. There is not the like reason for the Sabbath to begin at the first moment of Christs entrance into his rest, as for the first Sabbath at the beginning of Fathers rest, Thesis 71.

13 The reasons for the Change of the day are not the same for the change of the beginning of the day, Thesis 73.

14. The conceived fitnesse for the beginning of the Sabbath in the morning rather then in the evening is a vanity, Thesis 75.

15. The Evening begins the Christian Sabbath, Thesis 76.

16. The place Gen. 1.2 cleared, Thesis 78.

17. The Darkenesse mentioned Gen. 1.2. was not punctum temporis, Thesis 81 81.

18. The separation of Light and darkenesse, Gen. 1, 2. cleared Thesis 86.87.

19. Levit. 23.32. prov…s the beginning of the Sabbath at Evening Thesis 90.

p. 3520. Nehemiah an exemplary pattern beginning the Sabbath at Evening, Thesis 94.

21. Those that prepared for the buriall of Chri…t began their Sabbath in the Evening, Thesis 97.98.

22. Christs lying three dayes in the grave, Thesis 100.

23. Those Nothern Countries who have the Sun in view divers weeks together in a yeer yet know when to begin the day, Thesis 101.

The Beginning of the SABBATH.

THESIS 1.

ITS a holy labour (saith one) to enquire 1after the Beginning of holy Rest. The Sabbath cannot be so sweetly sanctified unlesse we know the time when to begin and end it the different apprehensions of such as have inquired after the Truth in this particular, have mad way for the more clear and distinct knowledge of it; it being the priviledge of truth to be more purified and shine the brighter by passing thorough the heats and fires of mens contentions and disputations.

Thesis 2.

There being therefore Five severall opinions concerning this 2particular, it may not be unusefull to bring them all to the Balance and Touchstone, that so by snuffing the Candle, and rejecting that which is false, the light of truth may shine the brighter at last.

Thesis 3.

Some there be who make the Time mutable and various; 3affirming,Opin. 1. that God hath not fixed any set time, or that he stands upon, or would have his people troubled with such Niceties; so long as the day be observed (say they) it is no matter when it be begun: nor do they make this variation to be according to that which God allows (suppose from Sun to p. 36Sun, sooner or later as the time of the yeere is) but according to the civill customs of severall Nations, as they variously begin or end their daies among whom they live; as suppose they live among Romans, (they think) they may begin it at midnight; if with Babylonians, at Sun-rising; if among Grecians, at Sun-set; if among Umbrians and Arabians, at mid-day.

Thesis 4.

4If the Scripture had left us such a liberty as this, viz to measure the beginning of the day according to humane custome; a scrupulous conscience (I think) might have a most and ready quieting answer here: but it will be found too true, that though Civill and common Time may admit of such variations as may best suit with their manner and occasions, yet sacred and holy time is not dependent upon humane customs, but upon divine institutions: for which purpose God hath made the lights of Heaven to be for seasons, Gen. 1.14. to be guides and helps to begin and end the seasons and daies which he shall appoint.

Thesis 5.

5Tis true, that it suits not with Gods wisdome to determine all particular circumstances of things (which are almost innumerable and infinite) by the expresse letter of the Scripture; and therefore he hath left us a few generall Rules to direct us therein; yet for the Lord to leave the determination of some circumstances to humane liberty, would be very perilous. The Temple was but a circumstance of place, and King Vzziah in in offering Incense, varied onelyonly in a circumstance of person, yet we know that the ten Tribes were carried away captive for not sacrificing at the Temple, and Vzziah smitten with Leprosie till his death: so the Lord having determined the Seventh day to be his, what now should hinder but that he should determine the Beginning also thereof?

Thesis 6.

6If God hath been accurately carefull to fix the beginning of other Feasts and Holy daies, far inferior unto this, as appeareth Levit. 23.23. Exod. 12.6. why should we think that the Lord is lesse carefull about the beginning of his Sabbath?

Thesis 7.

7If the Lord hath not left it to humane wisdome to set down the bounds, and limits of holy places (as appears in the Temple, Tabernacle, and all their appurtenances) why should we think that he hath left it to mans wisdome to limit and determine holy Time?

Thesis 8.

8If the Lord will have a speciall Time of worship once p. 37within the circle of Seven daies, and not appoint the Time for the beginning and end of it, might he not lose much of the beauty of the holinesse of the day, every thing being beautifull in its season? may not man begin the day at such a season as may not be beautifull?

Thesis 9.

The Deputation of Time for holy uses upon occasion is allowed 9to man; yet sanctification of Time, and to set the bounds and limits of it, is left to no man: Sanctification not only positive, but relative (as here in the Sabbath) being as proper to the Holy Ghost, as Creation to the Father, and Redemption to the Son.

Thesis 10.

Application of holy Time to the performance of holy duties 10on the Sabbath, (as to fix what houres to meet in upon that day) is left to humane prudence from generall rules of Conveniency, Order, Comelinesse: but Consecration of constant and fixed Time is the Lords propriety, not onelyonly of the middle, but of the beginning and end thereof.

Thesis 11.

The Scriptures have left the determination of the Beginning 11of the Sabbath no more to civill Nations and their customs, then to particular Churches, and each particular person; for they may all equally plead against the the Lord… strictnesse to any exact begining of time▪ but if such a loose liberty were granted, a world of confusion, scandall, and division would soon appeare; for some persons might then begin it at midnight, some at mid-day; some might m…asure the beginning of the Sabbath according to their sleeping sooner or latter on the Sabbath day morning; some might be Plowing or dancing and drinking, when others are praying and hearing of the word; and who could restraine them herein? for they might plead the Sabbath is not yet begun to them.

Thesis 12.

If therefore God hath sanctified a set Time, he hath set and 12sanctified the bounds and limits of that Time: and to begin the time when we lift, it may sometime arise from weaknesse, but usually tis a fruit of loosnesse of heart, which secretly loves to live as it lists, which would not conform to Gods rule, and therefore will crook and bend the rule to its humour; which will not come up to Gods time, and therefore make God to come downe to theirs.

Thesis 13.

O here there be who give god the honour of determining p. 381313the beginning and end of the day, but they cut him short of one halfe of it, in that they make the Artificiall day, or the Day-Light,Opin. 2. T. Brabourne. I.N. from Sun-rising to Sun-setting, to be the day of his Sabbath. Thus some affirm downright. Others more modestly say, h…t mans conscience ought not to be scrupulous nor trouble it selfe, if conscienciously give God the honour of the Sabbath day-light, having some generall preparations for it the night before, and good affections the night after.

Thesis 14.

14But if the Day-light be the measure of the Sabbath, those that live in some pa…ts of the Russia and East-land must have once a yeere a very long Sabbath: for there are some times of the yee…e wherein they have day-light a monethmonth together.

Thesis 15.

15If God give us six naturall daies to labour in, is it not fit that the seventh day should beare an equall proportion with every working day? and therefore it is not an Artificiall, but a Naturall day, consisting of twenty four houres, which we must in conscience allow unto God to be the Sabbath day.

Thesis 16.

16It is true that the night is given to man to rest in, it being most fit for that end; but it is not necessary that all the week…ly nights be spent in sleep, for we then do labour, and Gods providence puts men generally upon it to labour in their callings earely and la…e those nights, and the Lord allows it; nay it would be sin and idlenesse in many not to doe it; besides, that sleep and rest which is to be taken in the night, it is in ordine ▪ or in re…erence to Day-labour, and is as a whet thereunto and in this respect the whole weekly night as well as the day is for labour; as the sleep we take on Sabbath night is in ordine, or with respect to spirituall rest, and so that whole naturall day is a day of spirituall rest. It is therefore a vain thing for any to make the nights of the six working daies to be no part of the six working daies, because (they say) they are given to man to rest and sleep in; for upon the same ground they may make the Artificiall daies no daies of labour neither, because there must be ordinarily some time taken out of them to eat, drink, and refresh our weak bodies in.

Thesis 17.

17If Nehemiah shut the gates of the City when it began to be dark least that night time should be prophaned by bearing burdens in it,Nehem, 13.19. then certainly the time of night was sanctified of God as well as the day; to say that this act was but a just preparation for the Sabbath, is said without proofe: for, if God p. 39allows men six daies and nights to labour in, what equity can there be in forbidding all servile worke a whole night together which God hath allowed man for labour? and although we ought to make preparation for the Sabbath, yet the time and measure of it is left to each mans Christian liberty; but for a civill Magistrate to impose twelve houres preparation for the Sabbath, is surely both against Christian liberty, and Gods allowance also: Again, Nehemiah did this, lest the men of Tyre should occasion the Jews to break the Sabbath day by bringing in wares upon that night; so as if that night therefore had not been part of the Sabbath, they could not ther…y provoke the Jews to prophane the Sabbath day, by which Nehemiah tels them they had provoked the wrath of God.

Thesis 18.

A whole naturall day is called a day though it take in the 18night also, because the day-light is the chiefest and best part of the day, and we know that the denomination of things is usually according to the better part; but for Mr. Brabourne to affirm, that the word Day, in Scripture, is never taken but for the Artificiall day or time of Light, is utterly …alse, as might appeare from sundry instances; it may suffice to …ee a cluster of of seven daies which comprehended their nights also, Exod. 12.15, 18, 19.41, 42.