The Doctrine of the Sabbath, Thesis 98 – Thesis 11
Thesis 98.
Now that they began to rest in the evening is evident from these considerations:
1. That our saviour dyed the Ninth hour. Luke 23.44, 46. which was about three of the clock in the afternoon. A little after, this Ioseph begs his body and takes it down because it was foreign or preparation for the Sabbath Mark 15.42. in which preparation its said that the Sabbath did foreign, draw on, shine forth Luke 23.54. now this shining or breaking forth of the Sabbath cannot be meant of the day light morning shining forth; for its a meare dream to think, that Ioseph should be so long a time in doing so little work, from Saturday in the afternoon untill the next morning light, onelyonly in taking of Christ from the Crosse, wrapping him in Linnen, and laying him in his own Sepulchre, which was not far off, but neer at hand also. Iohn 19.42. The shining forth of the Sabbath also stop… the women from proceeding to annoint Christs Body, after they had brought their Spices; and therefore if the shining forth of the Sabbath had been the morning after, they might certainly have had sufficient time to do that work in; the shining forth therefore of this Sabbath was in the latter evening in which the Sabbath began; and its said to shine forth by a metaphor, because it did then first appear, or draw on; or, as Piscator and sundry others think, because about that time the stars in Heaven, and the Lamps and Candles in houses began to shine forth; which is just then when darknesse is predominant, which is the beginning of the Sabbath at evening time.
2. If that evening had not begun the Sabbath, why did not the women (who wanted neither conscience nor affection, nor opportunity) annoint his body that evening, but defer it untill the night after? what could stop them herein, but onelyonly the conscience of the Commandment, which began the Sabbath that evening?
3. Either the Sabbath must begin this evening, or they did not rest the Sabbath according to the Commandment; for if they began to keep the Sabbath at morning light, then if they rested according to the Commandement, they must keepe it untill the next morning light after; but its manifest that they were stirring, and in preparing their Oyntments long before that, even in the dark night before the light did appeare, as hath been formerly shewn.
Thesis 99.
Why the women did not goe about to embalme Christs body the beginning of the dark evening after the Sabbath was past, but staid so long a time after till the dark morning, cannot be certainly determined; perhaps they thought it not suitable to a rule of God and prudence, to take some rest and sleep first, before they went about that sad work; and might think …he morning more fit for it then the dark evening before, when their sorrowfull hearts and spent spirits might need mercy to be shewn them, by taking their rest awhile first. They might also possibly think it offensive to others presently to run to the embalming of the dead, as soon as ever the Sabbath was ended, and therefore stayed till the dark morning, when usually every one was preparing and stirring toward their weekly work.
Thesis 100.
The Lord Christ could not lie three daies in the grave, if the Sabbath did not begin at evening; and for any to affirm, that the dark morning wherein he arose was part of this first day and did belong thereunto, is not onelyonly to overthrow their own principles, who begin the Sabbath at the beginning of day light morning, but they also make the beginning of the Sabbath to be wholly uncertain; for who can tell at what time of this dark morning our Saviour arose?
Thesis 101.
Tis true, there are some parts of the habitable world, in Russia, and those Northern Countries, wherein for about a moneths time the Sun is never out of sight; now although they have no dark evening at this time, yet doubtlesse they know how to measure their naturall daies by the motion of the Sun; if therefore they observe that time which is equivalent to our dark evenings, and sanctifie to God the space of a day, as tis measured by the circling Sun round about them, they may then be said to sanctifie the Sabbath from even to even, if they do that which is equivalent thereunto; they that know the East, West, South, North points, do certainly know when that which is equivalent to evening begins, which if they could not do, yet doubtlesse God would accept their will for the deed in such a case.
Thesis 102.
If therefore the Sabbath began at evening from Adams time in innocency till Nehemiahs time, and from Nehemiahs time till Christs time, why should any think but that where the Jewish Sabbath the last day of the week doth end, there the Christian Sabbath the first day of the week begins? unlesse any can imagine some Type in the beginning of the Sabbath at evening; which must change the begining of the day, as the Type affixed did change the day: or can give demonstrative reasons that the time of Christs Resurrection must of necessity begin the Christian Sabbath, which for ought I see cannot be done. And therfore it is a groundlesse assertion, that the reasons of the change of the day are the same for the change of the beginning of it; and that the chiefe of the reasons for the evening, may be as well applyed against the change of the day it selfe, as of the time of it: But sufficient hath been said of this. I shall onelyonly adde this, that there is no truth of Christs, but upon narrow search into it, hath some secret knots and difficulties, and so hath this about the beginning of the Sabbath; tis therefore humility and self-deniall to follow our clearest light in the simplicity of our hearts, and to wait upon the Throne of grace with many tears for more cleare discoveries untill all knots be unloosed.
FINIS.
THE SANCTIFICATION OF THE SABBATH.
WHEREIN The true Rest of the Day, together with the right manner of Sanctifying of the Day, are briefly opened.
BY THOMAS SHEPARD, Pastor of the Church of Christ at Cambridge in New-England.
The fourth Part.
LONDON, Printed for Iohn Rothwell. 1650.
The generall Contents upon the Sanctification of the Sabbath.
1. THe word Sabbath what it signifies, Thesis 1.
2. All weekly labour for the Rest of the Sabbath, Thesis 2.
3. The Rest of the Sabbath, the meanes for a higher end, Thesis 3.
4. As strict a Rest now required as was formerly among the Iewes, and those places cleared which seeme contrary, Thesis 4, 5.
5. What worke forbidden on the Sabbath Day, Thesis 10.
6. Servile worke forbidden, and what is a servile worke, Thesis. 11, 12.
7. The holinesse required upon the Sabbath in five things, Thesis 14.
8. A lamentation for prophanation of the Sabbath.
The Sanctification of the Sabbath.
Thesis 1.
THe word Sabbath properly signifies, not common, but sacred or holy Rest. The Lord therefore enjoyns this Rest from labour upon this day, not so much for the Rest sake, but because it is a Medium or means of that holinesse which the Lord requires upon this day; otherwise the Sabbath is a day of idlenesse, not of holinesse; our cattell can rest but a common rest from labour as well as we; and therefore its mans sin and shame, if he improve the day no better then the beasts that perish.
Thesis 2.
And as the rest of the Day is for the holinesse of it, so is all the labour of the Week for this holy rest; that as the end of all the labour of our lives is for our rest with Christ in Heaven, so also of the six daies of every weeke for the holy Rest of the Sabbath, the twilight and dawning of Heaven. For the eighth Commandement which would not have us steale, commands us therefore to labour for our Families and comforts in all the seasons of labour. This fourth command therefore which not onelyonly permits but commands us to labour six daies, must have another respect in commanding us to labour, and a higher end, which cannot be any thing else but with respect to the Sabbath; that as we are to watch unto prayer, so we are to worke unto the Sabbath, or so worke all the Weeke day that we may meet with God, and sanctifie the Sabbath day.
Thesis 3.
As therefore the holinesse of the Sabbath is morall, because it is the end of the day; so is the Rest of the Sabbath (the immediate means to that end) morall also. Looke therefore what ever holy duties the Lord required of the Iewes, which were not ceremoniall, the same duties he requires of us upon this day; so what every Rest he required of them for this end, he exacts of all Christians also.
Thesis 4.
Those that make the Sabbath ceremoniall, imagine a stricter Rest imposed upon the Iewes then Christians are now bound unto; because they place the ceremonialnesse of the Sabbath in the strict Rest of it; but we are bound to the same Rest for substance of it; and the ground for a stricter rest then we are bound unto, will be found too light if well pondered.
Thesis 5.
For though it be sayd that the Iewes might not bake, nor seeth meat upon this day, Exod. 16.23. no nor make a fire upon it, Ex. 35.3. no nor gather sticks upon it without Death. Numb. 6.15.30. (all which things Christians now, may lawfully do) yet none of these places will evince that for which they are alledged.
Thesis 6.
For first it is not said, Exod. 16.23. bake and seeth that to day which may serve you next day: but, that which remains (viz. which is not sod nor baked) lay it up untill the Morning, and consequently for the morrow of the next day, which being thus laid up, I doe not finde that they are forbidden to bake, or seeth that which remaines upon the next day; but rather if they must use it the next day, they might then bake it or seeth it that day also, as they did that of the sixt day, and without which they could not have the comfortable use of it upon the Sabbath day: indeed it was as unlawfull to grind and beate the Manna in Mills and Morters, mentioned Numb. 11:8. upon this day, as now to thrash and grind Corne this day; the meale therefore which did remaine, is not forbidden to be baked or sod upon this day; nor would Gods speciall and miraculous providence appeare in preserving it from wormes and stinking, if there had been any b…king of it the day before, and not rather upon the Sabbath Day.
Thesis 7.
Although also they were forbidden to kindle fire upon this lay, Exod. 35.3. in respect of some use, yet they are not forbidden so to do in respect of any use whatsoever. For there was fire kindled for the Sabbath sacrifices, and it would have bin a breach of the rule of mercy, not to kindle a fire for the sick and weake in the wildernesse. Nehemiah also a man most strict and zealous for the Sabbath, yet had such provision made every day as could not be drest nor eaten without some fire upon the Sabbath day, Neh. 5.18. and the Sabbath not being a fast but a feast in those times as well as those, hence its not unsutable to the time to have comfortable provisions made ready, provided that the dressing of mea… be not an ordinary hindrance to publike or private duties of holinesse upon this day, Exod. 12.16. this kindling of the fire here forbidden must therefore be understood in respect of the scope of the place, viz. not to kindle a fire for any servile work, no not in respect of this particular use of it, viz. to further the building of the Sanctuary and Tabernacle, made mention of in this Chapter: for its said whosoever shall do any worke therein, (1. any servile worke which is more proper for the weeke time) shall be put to death, verse 2. there is therefore either no dependance of these words in the third verse with those in the second, or else we must understand it of kindling fires restrictively, for any servile worke which is there forbidden not only the Iewes but us Christians also:
Thesis 8.
The man that gathered sticks on the Sabbath, Numb. 15.30. was put to death; what for gathering of sticks onelyonly? why then did not the just God put them to death who were the first offenders (and therefore most fit to be made examples) who went out to gather Manna upon this day? Exod. 1…. This gathering of sticks therefore, though little in it selfe, yet seemes to be aggravated by presumption; and that the man did presumptuously breake the Sabbath, and therefore its generally observed that this very example followes the Law of punishing a presumptuous transgressor with death in this very Chapter: and though it be said that they found a man gathering sticks, as if it were done secretly, and not presumptuously, yet we know that presumptuous sins may be committed secretly as well as openly, though they are not in so high a degree presumptuous as when they are done more openly: the feare of the Law against Sabbath breakers, might restrain the man from doing that openly, which before God was done proudly, and presumptuously; and though Moses doubted what to do with the man, who had that capitall Law given him before against Sabbath breakers, yet they might be ignorant for a time of the full and true meaning of it, which the Lord here seemes to expound, viz. that a Sabbath breaker sinning presumptuously is to be put to death: and although it be doubted whether such a Law is not too rigorous in these Times, yet we do see that where the Magistrate neglects to restraine from this sinne, the Lord takes the Magistrates work into his own hand, and many times cuts them off suddenly who prophane his Sabbath presumptuously: and tis worth enquiring into whether presumptuous Sabbath breakers are not still to be put to Death: which I doubt not but that the Lord will either one day cleare up, or else discover some specialty in the application of this judiciall Law to that Polity of the Iewes, as most fit for them, and not so universally fit for all others in Christian Common-vvealths: but this latter I yet see no proofe for: nor doe I expect the clearing up of the other while the temper of the Times is loose and lukewarme.
Thesis 9.
Considering therefore that some vvorke may be done upon the Sabbath, and some not, and that mans heart is apt to run to extreames, either to grosse prophanesse or Pharisaicall strictnesse; vve are therefore to enquire, what workes we must rest from, and what not from, upon the Sabbath Day.
Thesis 10.
If the Scriptures may be judge herein, we shall finde that vvhen they forbid all manner of worke, they interpret this of Servile Worke. The vvorke forbidden in the annuall Sabbaths, (vvhichwhich did but shaddow out the rest on this Sabbath) it is servile vvorke, Levit. 23.7, 8. and hence the rest on the Sabbath (in this fourth command) is opposed to the labour on the weeke daies vvhichwhich is properly servile, lawfull to be done then, but unlawfull upon the Sabbath Day.
Thesis 11.
The Schoolmen, and some of their late Idolizers (like the Pharises of old) over blind in interpreting the spiritualnesse of the Law of God, describe a servile worke in that manner, so as that the grinding of water-mills and wind-mills, as also the counsells of Lawyers to their Clients, the Herring Trade of Fishermen, are with them no servile works on this day; and indeed they scarce make any worke servile, but what is slavish and externall bondage and burden.