a sevenâ—h yet let us consider of God as acting by counsell and weighing and considering with himselfe what is most meet and equall and what proportion of time is most fit for himselfe and then with leave of better thoughts when I see better reason I suppose no man can prove unlesse hee bee made privy to the unknowne secrets of the wisdome of God that any other proportion had been as meet as this now made by the actuall determination of God there was not therefore the meer and soveraigne will of God which thus determined of this seventh part of time but also the wisedome of God which considering all things saw it most meeâ— and suitable for man to give and God to receive from man and therefore being commanded and thus particularly determined becomes morall Thesis 29. If that commandment be morall which is therefore commanded because it is good then hence it followes in the second place that such lawes onely are not morall lawes which are known to all men by the light of corrupt nature For as hath been already said a law may bee holy just good suitable and meet for all men to observe whether the light of corrupt nature by awakening or sleeping principles as some call them know it or no and such a comelinesse and suitablenesse in such a law is sufficient to make it morall There were many secret morall sinnes in Paul which he never saw nor could have seene by the light of corrupt nature untill the law fell upon him with mighty efficacy and power Romans 7. for God is not bound to crook his morall lawes to what our corrupt mindes are actually able of themselves to see any more than to what our corrupt wils are actually able to doe If the light of nature be imperfect in us since the fall which no wise man doubts of then there may be many things truely morall which the light of nature now sees not because 't is imperfect which in its perfection it did see and this consideration of the great imperfection of the light of nature is alone sufficient for ever to stop their mouthes and silence their hearts who goe about to make an imperfect light and law of nature the perfect rule and onely measure of morall duties and who make so narrow a limitation of that which is morall to that which is thus imperfectly naturall 't is not now lex nata but lex data which is the rule of morall duties The holy Scriptures containe the perfect rule of all morall actions whether mans corrupted and imperfect light of nature see them or no. It is a common but a most perilous and almost groundlesse mistake of many in this controversie who when they would know what is morall and what is not so of such things as are set downe in the Scriptures they then â—lye to the light of corrupt nature making it to bee the supream Judge hereof and there fall to examining of them whether they are seen by the light of nature or no which is no lesse folly than to set up a corrupt and blinde Judge to determine and declare that which is morall to make the perfect rule of morality in Scripture to bow downe its back to the imperfection and weaknesse of nature to pull out the Sunne in heaven from giving light and to walke by the light of a dim candle and a stinking snuffe in the socket almost gone out to make the horne-book of naturall light the perfection of learning of the deepest matters in morall duties to make Aristotles Ethicks as compleat a teacher of true morality as Adams heart in innocency and in a word to make man fallen and in a manner perfectly corrupt and miserable to bee as sufficiently furnished with knowledge of morall duties as man standing when he was perfectly holy and happy Imagine therefore that the light of nature could never have found out one day in seven to bee comely and most meet for man to give unto God yet if such a proportion of time be most meet for man to give to God and it appeares so to be when God reveales it it may and should then be accounted a morall law although the light of nature left in all men could never discerne it The Schoolmen and most of the popish generation not considering these things which notwithstanding are some of their owne principles have digged pits for themselves and made snares for some of their followers in abolishing the fourth Commandment from being in the true sense of it morall because they could not see how such a speciall part of time viz. a seventh part could be naturall or by the light of corrupt nature discernable which things so discernable they sometimes conclude to be onely morall But how farre the light of corrupt nature may discerne this proportion shall be spoken to in its proper place Thesis 30. If lastly those things which are thus commanded because they are good be morall then the whole Decalogue may hence appeare to be the morall law of God because there is no one law in it which is therefore good onely because 't is commanded but is therefore commanded because it is good and suitable to humane nature When I say suitable to humane nature I doe not meane humane nature considered absolutely but relatively either in relation to God or relation unto man for not onely the light of nature but of common sense also beare witnesse that every precept of the second Table wherein man is considered in relation to man is thus farre good for how comely and good is it to honour Parents to be tender of other mens lives and comforts to preserve ones selfe and others from filthy pollutions to doe no wrong but all the good we can to other mens estates c. Nor doe I thinke that any will question any one Commandment of this Table to bee good and suitable to humane nature unlesse it be some Nimrod or Brennus that professed he knew no greater justice than for the stronger like the bigger fishes of the Sea to swallow up the lesser in case they bee hungry or some Turkish Tartar or Caniball or some surfetted Professor transformed into some licentious opinionist and so growne Master of his owne Conscience and that can audaciously out-face the very light of nature and common sense through the righteous judgement of God blinding and hardning his heart And if the Commandments of the second Table be thus farre good in themselves are not those of the first Table much more Is love to man when drawne out into all the six streames of the second Table good in it selfe and shall not love to God drawn out in the foure precepts of the first Table as the Spring from whence all our love to man should flow much more Are the streams morally sweet and is not the spring it self of the same nature Love to God and love to man are the common principles saith Aquinas truely of the law of nature and all
Sabbath strictly till they were better instructed as they did all other Jewish ceremonies also For Lydia is expressely said to be one who worshipped God befoâ—e Paul came Master Brabourne tels us they were no Iewish Proselytes because they had no Iewish Synagogue and therefore they were faine to goe out of the City into the Fields beside a River to pray I confesse the Text saith that they went out to a River side where prayer was wont to be made but that this was the open Fields and that there was no Oratory house or place of shelter to meet and pray in this is not in the Text but its Master Brabournes comment and glosse on it But suppose it was in the open Fields and that they had no Synagogue yet will it follow that these were not Iewes might not the Iewes be in a Gentile City for a time without any Synagogue especially if their number be but small and this small number consist chiefly of women as it seemes this did whose hearts God touched leaving their husbands to their owne waies If they were not Iewes or rather Iewish Proselyâ—es why did they choose the Sabbath day which the Iewes so much set by rather then any other to pray and worship God together in But verily such answers as these wherewith the poor man abounds in his Treatise make me extreamly fear that he rather stretcht his Conscience then was acted by a plaine deluded Conscience in this point of the Sabbath Thesis 34. It remains therefore to prove that the first Day of the week is the Christian Sabbath by Divine institution and this may appeare from those three texts of Scripture ordinarily alledged for this end I. Acts 20.7 II. 1 Cor. 16.2 III. Revel 1.10 Which being taken joyntly together hold these three things 1. That the first Day of the week was honoured above any other day for Sabbath services in the Primitive Churches practise as is evident Acts 20.7 2. That the Apostles commanded the observation of this Day rather then any other for Sabbath-services as is evident 1 Cor. 16.1 2. 3. That this day is holy and sanctified to be holy to the Lord above any other day and therefore it hath the Lords name upon it an usual signe of things Holy to him and therefore called the Lords Day as is evident Revel 1.10 but these things need more particular explication Thesis 35. In the first of these places Acts 10.7 these particulars are manifest 1. That the Church of Troas called Disciples publikely and generally now met together so that it was no private Church-meeting as some say but generall and open according as those times would give leave 2 That this meeting was upon the first day of the week called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which phrase although Gomarus Primrose Heylin and many others go about to translate thus viz. upon one of the dayes of the week Yet this is sufficient to dash that Dream besides what else might be said viz That this phrase is expounded in other Scriptures to be the first day of the week Luke 24 1. Iohn 20 1. but never to be found throughout all the Scriptures expounded of one day in the week Gomarus indeed tels us of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luke 5.17 8.22 20.1 which is translated quodam die or a certain day but this will not help him for this is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as 't is in this place 3. That the end of this meeting was Holy Duties viz. to break bread or to receive the Lords Supper as the phrase is expounded Acts 2.43 which was therefore accompanied with preaching the word and prayer Holy preparation and serious meditation about those great mysteries Nor can this breaking of Bread be interpreted of their Love-feasts or common Suppers as Gomarus suspects For their Love-feasts and common Suppers were not of the whole Church together as this was but in several houses as Mr. Cartwright proves from Acts 2.46 And although the Corinthians used their Love-Feasts in publike yet they are sadly reproved for it by the Apostle 1 Cor. 11.12 and therefore he would not allow it here 4. 'T is not said that Paul called them together because he was to depart the next day or that they purposely declined the Lords Supper till that day because then Paul was to depart as Master Primrose urgeth but the text speaks of it as of a time and Day usually observed of them before and therefore it is said that when they came together to break bread and Paul therefore took his opportunity of preaching to them and seemes to stay purposely and wait seven dayes among them that he might communicate with them and preach unto them in this ordinary time of publike meeting and therefore though he might privately instruct and preach to them the other seven dayes yet his preaching now is mentioned in regard of some speciall solemnity of meeting on this Day 5. The first Day was honoured above any other Day for these Holy Duties or else why did they not meet upon the last Day of the week the Iewish Sabbath for these ends For if the Christian Churches were bound to observe the Iewish Sabbath why did they not meet then and honour the seventh Day above the first day considering that it was but the day before and therefore might easily have done it more fitly too had that seventh day been the Christian Sabbath 6. Why is the first Day of the week mentioned which is attributed onely in the New Testament to the Day of Christs resurrection unlesse this day was then usually honoured and sanctified for Holy Duties called here breaking of bread by a Synecdoche of a part for the whole and therefore comprehends all other Sabbath Duties For there is no more reason to exclude prayer preaching singing of Psalmes c. because these are not mentioned then to exclude drinking of Wine in the Sacrament as the blinde Papists do because this neither is here made mention of Master Primrose indeed tels us that it may be the first Day of the week is named in respect of the Miracle done in it upon Euâ—ichus But the Text it plaine the time of the meeting is mentioned and the end of it to break Bread and the Miracle is but brought in as a particularly event which happened on this day which was set apart first for higher ends 7. Nor is it said in the Text that the Church of Troas meâ— every day together to receive the Sacrament as Master Prâ—mrose suggests and that therefore this action of breaking Bread was done without respâ—ct to any particular or special Day it being performed every Day For I do not finde that the Primitive Church received the Lords Supper every day for though it be said Actsâ— â—2 That the Church continued in the Apostles Fellowship and breaking of Bread yet it is not said that they broke Bread every day they are indeed said to be daily in the Temple verse 46.
and standing in the roome of all mankinde Hence as nothing was writ then but what was common to all men so such things thus writ were good for all men and suitable to all men it being most injurious to God to think that any thing evill should be imprinted there if therefore it bee proved that the law of the Sabbath was then writ upon mans heart then it undenyably followes that it is meet and suitable to all men still to observe a Sabbath day and indeed to the right understanding of what is suitable to man as man and consequently morall there is nothing more helpfull than to consider of our primitive estate and what was suitable to our nature then for if that which is morall in marriage is to be searched for in the first and ancient records of our first creation by the appointment of our Saviour I then know no reason whatever others object but morality in all other lawes and duties is there to bee sought also for although our originall perfection is now defaced and lost and in that respect is a merum non ens as some call it yet it had once a being and therefore in this controversie we may lawfully enquire after it considering especially that this being which once it had may be suffiently knowne by the contrary being of universall corruption that is in us now as also by the light of the Scriptures in which the searcher and maker of all hearts declares it unto us and indeed there are many morall duties which will never appeare good and suitable to man but rather hard and unreasonable because impossible untill we see and remember from whence we are fallen and what once we had Thesis 26. If therefore a morall law command that which is suitable to humane nature and good in it selfe then it followes from hence which was toucht before that divine determination of something in a law doth not alway take away morality from a law for divine determination is many times no more but a plain and positive declaration of that which is suitable just and good and equall for man to observe now that which points out and declares unto us the morality of a law cannot possibly abolish and destroy such a law For a morall law commanding that which is suitable and good as hath been shewne it is impossible that the Commandment which determineth and directeth to that which is good that by this determination it should overthrow the being of such a good law nay verily particular determination and positivenesse as some call it is so farre from abolishing as that it rather addes to the being as well as to the clearing up and manifestation of such a law For if it be not sufficient to make a morall law that the thing be good in it selfe but that also it must be commanded then the Commandment which many times onely detemines to that which is good and consequently determination doth adde unto the being of a morall law Thesis 27. There is scarce any thing but it is morally indifferent untill it falls under some divine determination but divine determination of twofold 1. Of such things which are not good fit or needfull for man to observe without a command as Sacrifices and Sacraments and such likes now herein in such lawes positive determination may be very well inconsistent with morality and it may bee safely said that such a law is not morall but rather positive and thus the learned sometimes speak 2. Of such things as are equall good in themselves needfull and suitable for man and here particular determination and morality may kisse each other and are not to be opposed one to another and hence it is that if Gods Commandment positively determines us to observe any part of instituted worship suppose Sacraments or Sacrifices yet such lawes are not morall although it bee morall in generall to worship God after his owne will because the things themselves are not good in themselves nor needfull but if God shall determine us to observe a Sabbath day this determination doth not take away the morality of the command because it being good in it selfe to give God the meetest and fittest proportion of time for holy Rest and the commandment declaring that this seventh part or so is such a time hence it comes to passe that this time is good in it selfe and therefore determination by the commandment in this case doth not abolish the morality hereof It is a morall duty to pay tribute to Caesar to give to Caesar that which is Caesars hence because a man may give too much or too little to him that determination which directs us to that particular which is Caesars due and most meet for him to receive and us to give that is best in it selfe and is therefore morall so prayer is a morall duty but because a man may bee tempted to pray too oft or else too seldome hence determination of the fittest and this fittest season makes this or that morall So 't is here in the Sabbath I doe willingly and freely professe thus farre with our Adversaries of the morality of the Sabbath that it is a morall duty to give God some time and day of holy Rest and worship as 't is morall to give Caesar his due and to pray to God but because we may give God too many dayes or too few hence the determination of the most meet and fittest proportion of time and particularly of this time makes this and that to be also morall If no day at all in generall was good and fit for man to give to God and God should notwithstanding command a seventh day then the commandment of such a day with such positive determination could not bee morall any more then the determination of sacrrifices and such like But every day say some of our Adversaries some day say others of them being acknowledged to be equall just and good and most meet to give to God hence it is that determination of a seventh day doth not abolish but clear up that which is morall because it points out unto man that which is most meet and equall Hence therefore it follows that a seventh day is therefore commanded because it is good and not good meerly because commanded Determination also declaring what is most meet declareth hereby that this commandment is also morall and not meerly positive and ceremoniall which not being well considered by some this fourth commandment having some more positivenesse and determination then divers of the rest hath therefore been the chiefe stumbling stone and rock of offence to many against the morality of it by which they have miserably bruised themselves while they have endeavoured to destroy it upon so grosse a mistake Thesis 28. It is true that God out of his absolute soveraignty and good pleasure of his will might have determined us to observe a fourth a ninth a twentieth part of our time in holy rest more or lesse as well as to
in the third Commandment then all common worship as some call it or rather all that holy and reverend manner of worship which we owe to God is required in the same command and if all naturall instituted and common worship or holy manner of worship be required in the three first commands I marvaile then how any worship any further then as a time of worship may be called worship can be required in this fourth command The time therefore and not the worship it selfe is required herein for if any worship be required it 's either the whole worship of God or some speciall kinde of worship if the whole worship then there should be no worship of God required directly in the three first Commandments but the very same which is commanded in the fourth also which grosse Tautology is most absurd to imagine in the short summe of these ten words but if any speciall kinde of worship should be required and not the whole then the Sabbath day is sanctified to some one kind of worship rather then to the exercise of all kind of worship which is most false and prophane for who will affirme that the Sabbath is to bee sanctified suppose by that kinde of worship which is publick and not private also by externall and not by internall worship also by naturall worship in love and fear God c. and not with instituted in the use of all Gods Ordinances and that with all holy preparation and reverence also Thesis 54. The exercise of worship is one thing the worship it selfe is another 't is most true that the holy exercise of all worship is here required but most false that the worship it selfe is so The worship it self is required in the three first commands but the speciall exercise of all this worship at such a time is required in the fourth Command the exercise of holinesse and holy duties is here required as the end and a holy rest as a meanes thereunto and in this respect it is true which Wallaeus observes viz. That it is not a bare and naked circumstance of time but the rest it self from labour and the application of the day to holy uses which is here enjoyned but doth it therefore follow that the worship it self and the holy duties themselves are here directly commanded which he seemes to maintain no verily no more then that works of mercy in the second Table are required in this fourth Command of the first Table because the exercise of mercy and love as well as of piety and necessity is required also in this Command Thesis 55. It is generally and frequently affirmed by those who seek to support the morality of the Sabbath to wit that the exercise of worship and holy duties at this time is required for the duties sake as at other times the time is required for the times sake by which words they seem to make the bare circumstance of time to bee required here but this assertion had need be understood with much candor and the true explication of it for in some sense its most true which our Saviour affirms that man is not made for the Sabbath or the time of it Mark 2.27 Thesis 56. This time therefore may be considered two wayes 1. Abstractly 2. Concretely 1. Abstractly for the bare circumwance of time abstracted and stript from all other considerations and so it is very absurd to imagine all the holy duties of the Sabbath to be for the time as if God and all his holy worship should give homage unto and attend upon a naked empty circumstance Time in this respect is rather for the worships sake 2. Concretely as it is wholly sanctified and set apart for God or as it is a holy time set a part for holy rest that so man might attend upon God and in this respect all holy duties are for this time because in this respect they are for God who is all in all in holy time And therefore Wallaeus need not put us upon search to see whether the holy rest of the day be required in the second or any other Command for 't is not affirmed by any that the naked circumstance of time is here onely required without any holy rest but that a holy time of rest is herein commanded and therefore to bee referred to this command hence also it is most false which some affirme viz. That the rest from ordinary labours on this day as it is connected with holy duties of worship without which they cannot be performed is as necessary now as when the Jewish Sabbath was in being but otherwise out of these duties there is no holy time of rest commanded For such a restraint of time to holy duties as makes the time holy for the duties sake so that no time is holy but in the performance of holy duties and these duties upon narrow examination onely publick duties doth but open a gap for licentiousnesse voluptuousnesse sports May-poles and Dog-markets and such like prophanesse out of the time of holy publick worship or what private worship each man shall think most meet For in this sense holy duties are for the time because the whole day being sanctified holy duties are therefore to attend and in this respect are for this time and not the time for them viz. That when the time of the exercise of some holy duties doth cease the time of holy rest or holy time must then cease also Thesis 57. Nor should it seeme strange that holy duties should attend holy time and be for the sake of such time because although it bee true that this time is sanctified that man may performe holy duties yet man is now called to the performance of all holy duties that he may lastly honour God in all holinesse in such a speciall time Which time if any humane power onely should put any holinesse in and it therefore should be attended on what would it bee else but an observing of dayes and times condemned by the Apostle Romans 14. Gal. 4. which dirty ditch of observing times they unawares fall into who plead against a determined Sabbath sanctified of God and yet would have some time and day observed by the appointment of men For the observation of such dayes which God shall appoint cannot be condemned as an observing of times but the observation of dayes which humane wisedome shall think fit may be quickly reduced to such a transgression Thesis 58. If any think that there is a peculiar manner of holinesse and of worshipping God herein required which is not required in any other Commandment it may bee readily granted if by peculiar manner of sanctification be meant a more speciall degree and manner of exercising the whole worship of God in respect of such a time but it doth not therefore follow that any new kinde of worship which Wallaeus hence pleads for is required herein for this higher degree and speciall manner of worship is not the substance of any new worship
inventions of man to further the worship of God are condemned directly in the second Command 〈◊〉 all such Churches as are framed into a spituall policy after the fashion and patterne of the Word and primitive institution are with leave of Erastus and his disciples enjoyned in the same Commandment and therefore not in the fourth Gomarus and Master Primrose therefore do much mistake the mark and scope of the fourth Commandment who affirme That as in the three first Commandments God ordained the inward and outward service which hee will have every particular man to yeeld to him in private and severally from the society of men every day so in the fourth Commandment he enjoyneth a service common and publick which all must yeeld together unto him forbearing in the mean while all other businesse But why should they think that publick worship is more required here than private Will they say that the Sabbath is not to bee sanctified by private and inward worship as well as by publick and externall worship Is not private preparation meditation secret prayer and converse with God required upon this day as well as publick praying and hearing the Word If they say that these are required indeed but 't is in reference to the publick and for the publick worship sake it may be then as easily replyed that the publick worship is also for the sake of the private that each man secretly and privately might muse and feed upon the good of publick helps they are mutually helpfull one to another and therefore are appointed one for another unlesse any will thinke that no more holinesse is required upon this day than while publick worship continues which we hope shall appeare to bee a piece of professed prophanesse In the meane while looke as they have no reason to thinke that private worship is required in this command because the exercise of private worship is at this time required so they have as little reason to thinke that the publick worship it selfe is herein enjoyned because the exercise of it is to be also at such a time It is therefore the time not the worship it self either publick or private which is here directly commanded although it be true that both of them are herein indirectly required viz. in relation to the Time Thesis 63. If therefore the morall worship it self whether publick externall or private be not directly required in this fourth Command much lesse is the whole Ceremoniall worship here enjoyned as Master Primrose maintaines for the whole Ceremoniall worship both in Sacrifices Ceremonies Typeâ— c. was significant and were as I may so say Gods Images or media cultus meanes of worship by carrying the minde and heart to God by their speciall significations and therefore were instituted worship and therefore directly contained under the second and therefore not under the fourth Command And if there bee but nine Commandments which are morall and this one by his reckoning is to bee ceremoniall and the head of all ceremonials and that therefore unto it all ceremoniall worship is to appertaine then the observation of a Sabbath is the greatest Ceremony according as wee see in all other Commandments the lesser sinnes are condemned under the grosser as anger under murder and lust under adultery and inferiour duties under the chief and principall as honouring the aged and Masters c. under honouring of parents and so if all Ceremonialls are referred to this then the Sabbath is the grossest and greatest ceremony one of them and if so then 't is a greater sinne to sanctifie a Sabbath at any time than to observe new moones and other festivals which are lesse Ceremoniall and are therefore wholly cashiered because ceremoniall and if so why then doth Master Primrose tell us That the Sabbath is morall for substance principall scope and end and that its unmeet for us to observe fewer dayes than the Iewes in respect of weekly Sabbaths Why is not the name and memoriall of the Sabbath abandoned wholly and utterly accursed from off the face of the earth as well as new moones and other Jewish festivals which upon his principles are lesse ceremoniall than the weekly Sabbath It may be an audacious Familist whose Conscience is growne Iron and whose brow is brasse through a conceit of his immunity from and Christian liberty in respect of any thing which hath the superscription of law or works upon it may abandon all Sabbaths together with new Moones equally but those I now aime at I suppose dare not nor I hope any pious minde else who considers but this one thing viz. that when the Lord commands us to Remember to keep the Sabbath holy hee must then according to this interpretation command us that above all other Commandments wee observe his Ceremoniall worship which they say is here enjoyned rather than his morall worship which they acknowledge to be enjoyned in all the other nine Commands at the gate of none of which Commands is written this word Remember which undoubtedly implyes a speciall attendance to bee shewne unto this above any other for as wee shall shew keepe this keep all break this slight this slight all and therefore no wonder if no other Command hath this word Remember writ upon the portall of â—t which word of fence denotes speciall affection and action in the Hebrew Language but I suppose it may strike the hardest brow and heart with terrour and horrour to go about to affix and impute such a meaning to this Commandment viz. That principally above all other duties we remember to observe those things which are ceremoniall for although the observation of Ceremonies bee urged and required of God as Master Primrose truely observes from Psalme 118.27 Ieremiah 17.26 Ioell 19.13 Malachy 1.7 8 10 13 14. yet that God should require and urge the observation of these above any other worship is evidently crosse to reason and expresly crosse to Scripture Isaiah 1.11 12 13 14 15. Isaiah 66.3 Psalme 50.13 Ieremiah 6.20 Amos 3.21 Micah 6.7 To remember therefore to keepe the Sabbath is not to remember to observe Ceremoniall duties Thesis 64. Nor should it seem strange that Jewish holy dayes are not here enjoyned where a holy time a Sabbath day is commanded for those Jewish holy dayes were principally instituted as Wallaeus well observes for signification of Christ and his benefits as may appeare from â— Cor. 5.7 Luke 4.19 Hebrewes 10.5 and therefore being significant were parts of instituted worship belonging to the second not fourth Command but the Sabbath day as shall be shewn is in its originall institution and consecration of another nature and not significant yet this may bee granted that ceremoniall holy dayes may be referred to the fourth Command as appendices of it and if Calvin Vrsin Danaeus and others aimâ— at no more it may bee granted but it will not follow from hence that they therefore belong to the second command indirectly and directly to the fourth
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 onely 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 't is 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 Thesis 80. The Sabbath saith one is perpetuall and morall but not the Sabbath day the Sabbath which some make continuall and inward onely is perpetually to be observed but not the Sabbath day a Sabbath is by Divine ordination but a Sabbath day is to be observed onely as a humane constitution But they should doe well to consider whether that which they call an inward continuall Sabbath be inconsistent with a speciall day for I am sure that they under the old Testament were bound equally with us to observe a continuall Sabbath in resting from all sinne and resting in God by Iesus Christ Heb. 4.1 2. yet this did not exempt them from observing a speciall day A speciall day is a most powerfull meanes to Sabbatize every day Why then may not a Sabbath and a Sabbath day consist together An every day Sabbath is equally opposite to a time occasionally set as to a set day which the Commandment enjoyns and therefore if it exempts a Christian from observing a set day it sets him free also from all observation of any such set time for if because a Christian Sabbath ought to bee continuall and that therefore there ought to bee no set dayes then there should not bee any occasionally set times for the worship of God because these neither can be continuall and if there ought to be no such set times we may then bid good night to all the publick worship and glory of God in the world like the men with one eye to him who put his other eye quite out And if any here reply that there is not the like reason because holy time and days are not necessary but holy duties are necessary and therefore require some occasionall set time for them I answer That let the difference be granted yet that which I now dispute on is this ground and supposition onely viz. That if all set dayes are to bee abandoned because a Christians Sabbath ought to bee continuall and inward then all occasionall set times also are to bee abandoned upon the same ground because these cannot bee continuall and inward no more than the other as for them who think no holy day necessary but holy duties lawfull every day we have already and shall hereafter cleare up more fully in its proper place Mean while it is yet doubtfull to me whether those who follow Master Saltmarsh and some others will acknowledge the lawfulnesse of any occasionall set times for publick worship of hearing the word and prayer c. For he makes the bosome of the Father to bee the Christian Sabbath typified in the seventh day of the first Creation and he makes the six dayes of worke to be a type not onely of the Lord Iesus in his active and fulfilling administrations while he was in the flesh but also to be a figure of the Christian in bondage or to use his own words of a Christian under active and working administrations as those of the law and Gospel are as all formes of worship Duties Graces Prayer Ordinances c. From whence it will follow from his principles for I know not his practice that all formes of worship Duties Graces Prayer Ordinances are then to cease as types
and shadowes and figures when once the substance is come to wit when they come in this life to the highest attainment which is the bosome of the Father which bosome is the true Sabbath of a Christian man Now I confesse that the bosome of God in Christ is our rest and our All in All in heaven and our sweet consolation and rest on earth and that we are not to rest in any meanes Ordinances Graces Duties but to look beyond them all and to be carried by them above them all to him that is better than all to God in Christ Jesus but to make this bosome of God a kinde of canker-worme to fret and eat out the heart and being not only of all Sabbaths and Ordinances of worship but also of all duties and graces of Gods Spirit nay of Christ Jesus himself as he is manifested in the flesh and is an externall Mediator whom some lately have also cast into same box with the rest Being sent onely as they think to reveale but not to procure the Fathers love of delight and therefore is little else than a meere forme and so to cease when the Father comes in the room of all formes and so is All in All This I dare say is such a high affront to the precious bloud of Christ and his glorious Name and blessed Spirit of grace that he who hath his Furnace in Zion and his fire in Ierusalem will not beare it long without making their judgements and plagues at least spirituall exemplary and wonderfull and leading them forth in such crooked wayes with the workers of iniquity when peace shall be upon Israel Are these abstracted notions of a Deity into the vision and contemplation of whose amazing glory without seeing him as he is in Christ a Christian they say must be plunged lost and swallowed up and up to which hee must ascend even to the unaproachable light the true and onely Sabbath Are these I say the new and glorious light breaking out in these dayes which this age must wait for which are nothing else upon narrow search than Monkish imaginations the goodly cob-webs of the brain-imagery of those idolatrous and superstitious hypocrites the Anchorites Monks and Fryers who to make the blinde and simple world admire and gaze upon them gave it out hereby like Simon Magus that they were some great ones even the very power and familiars of God Surely in these times of distraction warre and bloud if ever the Lord called for sackcloth humiliation repentance faith graces holinesse precious esteem of Gods Ordinances and of that Gospel which hath been the power of God to the salvation of thousands now is the time and must Gods people reject these things as their A. B. C and must the new light of these times be the dreames and visions and slaverings of doting and deluded old Monks Shall the simplicity of Gospel-ministery bee rejected as a common thing and shall Harphius his Theologia Mystica Augustinus Elutherius Iacob Behmen Cusanus Raimundus Sebund Theologia Germanica and such like Monk-admirers be set up as the new lights and beacons on the mountaine of these elevated times Surely if so God hath his time and wayes of putting a better relish to his precious Gospel and the crosse of Christ which was wont in Pauls time to be plainly preached without such popish paintings and wherein Gods people knew how to reconcile their sweâ—â— rest in the bosome of the Father and their Sabbath day Thesis 81. If sinne which is the transgression of the law bee the greatest evill then holines which is our conformity to the law is our greatest good If sin be mans greatest misery then holinesse is mans greatest happinesse It is therefore no bondage for a Christian to be bound to the observance of the law as his rule because it onely binds him fast to his greatest happinesse and thereby directs and keeps him safe from falling into the greatest misery and woe and if the great designe of Christ in comming into the world was not so much as to save man from affliction and sorrow which are lesser evils but chiefely from sinne which is the greatest evill then the chiefe end of his comming was not as some imagine to lift his people up into the love and abstracted speculation of the Father above the law of God but into his owne bosome onely where only wee have fellowship with the Father above the Law of sinne Thesis 82. The bloud of Christ was never shed to destroy all sense of sin and sight of sinne in Beleevers and consequently all attendance to any rule of the law by which means chiefely sinne comes to be seen but he dyed rather to make them sensible of sinne for if he dyed to save men from sin as is evident 1 Iohn 3.5 Tit. 3.14 then hee dyed to make his people sensible of sinne because hereby his peoples hearts are chiefely weaned and sever'd from it and saved out of it as by hardnesse and unsensiblenesse of heart under it they chiefely cleave to it and it to them and therefore we know that godly sorrow workes repentance never to be repented of 2 Cor. 7.10 And that Pharaoh's hardnesse of heart strengthened him in his sin against God unto the last gasp and hence it is also that the deepest and greatest spirit of mourning for sin is poured out upon Beleevers after God hath poured out upon them the spirit of grace as is evident Zach. 12.10 11. because the bloud of Christ which was shed for the killing of their sinne now makes them sensible of their sinne because it 's now sprinkled and applyed to them which it was not before for they now see all their sins aggravated being now not onely sinnes against the law of God but against the bloud and love of the Son of God It is therefore a most accursed doctrine of some Libertines who imagining that through the bloudshed and righteousnes of Christ in their free justification God sees no sinne in his justified people that therefore themselves are to see no sinne because now they are justified and washed with Christs bloud and therefore lest they should be found out to bee grosse liars they mince the matteâ— they confesse that they may see sinne by the eye of sense and reason but faith being crosse to reason they are therefore to see the quite contrary and so to see no sinne in themselves by the eye of faith from whence it followes that Christ shed his bloud to destroy all sight and sense of sin to the eye of faith though not to the eye of reason and thus as by the eye of faith they should see no sin so it will follow that by the same bloud they are bound to see no law no not so much as their rule which as a rule is index sui obliqui and in revealing mans duty declares his sinne I know that in beholding our free justification by the bloud of Christ we are to exclude all law
here only commanded the first seems in Mr. Primrose apprehension to writhe and wrack the words of the Commandment the second if granted abolisheth our Christian Sabbaths Thesis 122. For clearing up of this difficulty therefore and leaving the dispute of the change of the Sabbath to it 's pâ—â—per place it may be made good that not that seventh day from the creation so much as a seventh day which God shall determine and therefore called the seventh day is primarily morall and therefore enjoyned in this Commandment for which end let these things be considered and laid together 1. Because the expresse words of the Commandment do not run thus viz. Remember to keep holy That seventh day but more generally the Sabbath day 't is in the beginning and so 't is in the end of this Commandment where it is not said that God blessed That Seventh day but The Sabbath day by which expression the wisdom of God as it points to that particular seventh day that it should be sanctified so it also opens a door of liberty for change if God shall see meet because the substance of the Commandment doth not only contain That seventh day but The Sabbath day which may be upon another seventh as well as upon that which God appointed first and that the substance of the command is contained in those first words Remember the Sabbath day to keep it holy may appeare from the repetition of the same Commandment Deut. 5.12 where these words As the Lord thy God commanded thee are immediately inserted before the rest of the words of the Commandement be set down to shew thus much that therein is contained the substance of the fourth command the words following being added only to presse to the duty and to point out the particular day which at that time God would have them to observe 2. Because in the explication of those words the Sabbath it is not called That seventh but The seventh for so the words runne Six daies shalt thou labour but the seventh day is the Sabbath of the Lord thy God the meaning of which is thus much to wit that man taking six daies to himself for labour that he leave the seventh to be the Lords now unlesse any can shew that no other day but that Seventh could be the seventh for rest nor no other six daies but those six daies going before thaâ— seventh could be the six daies for labour they can never prove that this fourth Commandment hath only a respect to That particular Seventh and it is no small boldnesse necessarily to limit where God hath left free for we know that if God will man may take other six daies for labour and leave another Seventh for God then those six daies and that Seventh day only 3. The change of the Sabbath undeniably proves thus much if it can be proved that the morality of this command did not lie in that particular day only for if that only was morall how could it be changed and if it did not lie only in that Seventh wherein then did it more generally lie was it in a day more largely or in a Seventh day more narrowly now let any indifferent conscience be herein judge who they be that come nearest to the truth whether they that fly so far from the name Seventh which is expresly mentioned in the Commandment or they that come as near it as may be whether they that plead for a Seventh of Gods appointing or they that plead for a day but God knowes when of humane institution and it 's worth considering why any should be offended at the placing of the morality of the command in a Seventh more then at their own placing of it in a day for in urging the letter of the Commandment to that particular Seventh to abolish thereby the morality of a Seventh day they do withall therein utterly abandon the morality of a day for if That Seventh only be enjoyned in the letter of the Commandment and they will thence inferre that a Seventh therefore cannot be required how can they upon this ground draw out the morality of a day 4. Because we know that ratio legis est anima legis i. the reason of a law is the soul and life of the law now let it be considered why God should appoint the Seventh rather then the ninth or tenth or twentieth-day for spirituall rest and the reason will appear not to be Gods absolute will meerly but because divine wisdom having just measures and ballances in its hand in proportioning time between God and man it saw a seventh part of time rather then a tenth of twentieth to be most equall for himself to take and for man to give and thus much the words of the Commandment imply viz. that it is most equall if man hath six that God should have the seventh now if this be the reason of the law this must needs be the soul and substance of the morality of the law viz. That a Seventh day be given to God man having six and therefore it consists not in That Seventh day only for the primary reason why God appointed this or that Seventh was not because it was that seventh but because a Seventh was now equall in the eye of God for God to take to himself man having the full and fittest proportion of six daies together for himself and because a seventh was the fittest proportion of time for God hence this or that individual and particular seventh in the second place fall out to be morall because they contain the most equall and fittest proportion of a Seventh day in them there was also another reason why That Seventh was sanctified viz. Gods rest in it but this reason is not primary as hath been said and of which now we speak 5. Because if no other Commandment be in the Decalogue but it is comprehensive and looking many waies at once why should we then pinion and gird up this only to the narrow compasse of that Seventh day only 6. Because our adversaries in this point are forced sometime to acknowledge this morality of a Seventh with us we have heard the judgement of Gomaras herein Thesis 44. and M. Primrose who speaks with most weight and spirit in this controversie professeth plainly That if God give us six daies for our own affairs there is then good reason to consecrate a Seventh to his service and that in this reason there is manifest justice and equity which abideth for ever to dedicate to God precisely a seventh day after we have bestowed six daies upon our selves it cannot be denied saith he but that it is most just Now if it be by his confession 1. just 2. most just 3. manifestly just 4. perpetually just to give God precisely one day in seven the cause is then yeelded the only evasion he makes is this viz. that though it be most just to give God one day in seven yet it 's not more just then to give God one in six
time to be sanctified rather then a fifth a fourth or a ninth not simply because it was this seventh or a seventh but because in his wise determination thereof he knew it to be the most just and equall division of time between man and himself and therefore I know no incongruity to affirm that if God had seen one day in three or four or nine to be as equall a proportion of time as one day in seven that he would then have left it free to man to take and consecrate either the one or the other the Spirit of God not usually restraining where there is a liberty and on the other side if he had seen a third or fifth or ninth or twentieth part of time more equal then a seventh he would have fixed the bounds of labour and rest out of a seventh but having now fixed them to a seventh a seventh day is therefore morall rather then a fourth or sixt or ninth day because it is the most equall and fittest proportion of time all things considered between God and man the appointment therefore of a seventh rather then a sixt or fourth is not an act of Gods meer will only as our adversaries affirm and therefore they think it not morall but it was and is an act of his wisdom also according to a morall rule of justice viz. to give unto God that which is most fit most just and most equall and therefore although there is no naturall justice as Mr Primrose cals it in a seventh simply and abstractly considered rather then in a sixth or tenth yet if the most equall proportion of time for God be lotted out in a seventh there is then something naturall and morall in it rather then in any other partition of time viz. to give God that proportion of time which is most just and most equall and in this respect a seventh part of time is commanded because it is good according to the description of a morall law and not only good because it is commanded Thesis 131. 'T is true that in private duties of worship as to reade the Scriptures meditate pray c. the time for these and the like duties is left to the will and determination of man according to generall rules of conveniency and seasonablenesse set down in the word mans will in this sence is the measure of such times of worship but there is not the like reason here in determining time for a Sabbath as if that should be left to mans liberty also because those private duties are to be done in that time which is necessarily annexed to the duties themselves which time is therefore there commanded where and when the duty is commanded but the time for a Sabbath is not such a time as naturally will and must attend the action but it 's such a time as Counsell not nature sees most meet and especially That counsell which is most able to make the most equall proportions of time which we know is not in the liberty or ability of men or Angels but of God himself for do but once imagine a time required out of the limits of what naturally attends the action and it will be found necessarily to be a time determined by counsell and therefore our adversaries should not think it as free for man to change the Sabbath seasons from the seventh to the fifth or fourth or tenth day c. as to alter and pick our times for pâ—ivate duties Thesis 132. There is a double reason of proposing Gods example in the fourth Command as is evident from the Commandment it self the first was to perswade the second was to direct 1. To perswade man so to labour six daies together as to give the seventh or a seventh appointed for holy rest unto God for so the example speaks God laboured six daies and rested the seventh therefore do you do the like 2. To direct the people of God to That particular Seventh which for that time when the Law was given God would have them then to observe and that was that Seventh which did succeed the six daies labour and therefore for any to make Gods example of rest on That Seventh day an argument that God commanded the observation of that Seventh day only is a groundlesse assertion for there was something more generally aimed at by setting forth this example viz. to perswade men hereby to labour six daies and give God the seventh which he should appoint as well as to direct to that particular day which for that time it 's granted it also pointed unto and therefore let the words in the Commandment be obseâ—ved and we shall finde mans duty 1. More generally set down viz. to labour six daies and dedicate the seventh unto God and then follows Gods perswasion hereunto from his own example who when he had a world to make and worke to doe he did labour six daies together and rested the seventh and thus a man is bound to do still but it doth not follow that he must rest that particular seventh only on which God then rested or that that seventh though we grant it was pointed unto was only aimed at in this example the binding power of all examples whatsoever and therefore of this being ad speciem actus as they call it to that kind of act and not to the individuum actionis only or to every particular accidentall circumstance therein If indeed man was to labour six daies in memoriall only of the six daies of creation and to rest a Seventh day in memoriall only of Gods rest and cessation from creation it might then carry a faire face as if this example pointed at the observation of that particular seventh onely but look as our six daies labour is appointed for other and higher ends then to remember the six daies worke of God it being a morall duty to attend our callings therein so the Seventh day of rest is appointed for higher and larger ends as Didoclavius observes then onely to remember that notable rest of God from all his works it being a morall duty to rest the Seventh day in all holinesse Thesis 133. It was but accidentall and not of the essence of the Sabbath day that that particular Seventh from the creation should be the Sabbath for the Seventh day Sabbath being to be mans rest day it was therefore suitable to Gods wisdom to give man an example of rest from himselfe to encourage him thereunto for we know how strongly examples perswade now rest bâ—ing a cessation from labour it therefore supposes labour to goe before hence God could not appoint the first day of the creation to be the Sabbath because he did then but begin his labour nor could he take any the other daies because in them he had not finished his work nor rested from his labour therefore Gods rest fell out upon the last of seven succeeding six of labour before so that if there could have been any other day as fit then for exemplary
the Law but the hardnesse of their stony hearts which the Law writ upon them was not able to overcome and t is true that the stony Tables did signifie stony hearts but its false that the writing on stone did not signifie continuance also according to Scripture phrase For all the children of God have stony hearts by nature now God hath promised to write his Law upon such hearts as are by nature stony and his writing of them there implies the continuance of them there so that both these may stand together and the similitude is fully thus viz. The whole Law of God was writ on Tables of stone to continue there so the whole Law of God is writ on stony hearts by nature to continue thereon Thesis 144. Only morall Laws and all morall Laws are thus summarily and generally honoured by God the ten Commandements being Christian pandects and common heads of all morall duties toward God and men Under which generals all the particular morall duties in the Commentaries of the Prophets and Apostles are virtually comprehended and contained and therefore Mr. Primrose's argument is weake who thinks that this honour put upon the Decalogue doth not argue it to be morall Because then many other particular morall Laws set down in Scripture not in Tables of stone but in parchments of the Prophets and Apostles should not be morall For we doe not say that all morall Laws particularly were thus specially honoured but that all and only morall Laws summarily were thus honoured in which summaries all the particulars are contained and in that respect equally honoured It may affect ones heart with great mourning to see the many inventions of mens hearts to blot out this remembrance of the Sabbath day they first cast it out of Paradise and shut it out of the world untill Moses time when in Moses time it s published as a Law and crowned with the same honour as all other morall Laws yet then they make it to be but a ceremoniall Law continuing onely until the comming of Christ after which time it ceaseth to be any Law at all unlesse the Churches constitution shall please to make it so which is worst of all Thesis 145. Every thing indeed which was published by Gods immediate voyce in promulgating of the Law is not morall and common to all but some things so spoken may be peculiar and proper to the Jews because some things thus spoken were promises or motives only annexed to the Law to perswade to the obedience thereof but they were not Laws for the question is whether all Laws spoken and writ thus immediately were not morall but the argument which some produce against this is From the promise annexed to the fifth Command concerning long life and from the motive of redemption out of the house of bondage in the preface to the Commandments both which they say were spoken immediatly but yet were both of them proper unto the Iews But suppose the promise annexed to the fifth Commandement be proper to the Jews and ceremoniall as Master Primrose pleads which yet many strong reasons from Eph. 6.2 may induce one to deny what is this to the question which is not concerning Promises but Commandements and Laws Suppose also that the motive in the Preface of the Commandments literally understood is proper to the Jews yet this is also evident that such reasons and motives as are proper to some and perhaps ceremoniall may be annexed to morall laws which are common to all nor wil it follow that laws are therefore not common because the motives thereto are proper We that dwel in America may be perswaded to love and feare God which are morall duties in regard of our redemption and deliverances from out of the vast sea storms we once had and the tumults in Europe which now are which motives are proper to our selves Promises and motives annexed to the Commandements come in as means to a higher end viz. obedience to the Laws themselves and hence the Laws themselves may be morall and these not so though immediatly spoken because they be not chiefly nor lastly intended herein I know Wallaeus makes the preface to the Commandments a part of the first Commandment and therefore he would hence infer that some part at least of a Commandment is proper to the Jews but if these words contain a motive pressing to the obedience of the whole how is it possible that they should be a part of the law or of any one law For what force of a law can there be in that which only declares unto us who it is that redeemed them out of Egypts bondage For it cannot be true which the same Author affirms that in these words is set forth only who that God is whom we are to have to be our God in the first Commandement but they are of larger extent shewing us who that God is whom we are to worship according to the first Commandement and that with his own worship according to the second and that reverently according to the third and whose day we are to sanctifie according to the fourth and whose wil we are to doe in all duties of love toward man according to the severall duties of the second Table and therefore this declaration of God is no more a part of the first then of any other Commandment and every other Commandement may challenge it as a part of themselves as well as the first Thesis 146. It is a truth as immovable as the pillars of Heaven That God hath given to all men universally a rule of life to conduct them to their end Now if the whole Decalogue be not it what shall The Gospel is the rule of our faith but not of our spirituall life which flows from faith Gal. 2.20 Ioh. 5.24 The law therefore is the rule of our life now if nine of these be a compleat rule without a tenth exclude that one and then who sees not an open gap made for all the rest to goe out at also For where wil any man stop if once this principle be laid viz. That the whole law is not the rule of life May not Papists blot out the second also as some of Cassanders followers have done all but two and as the Antinomians at this day do all and have they not a good ground laid for it who may hence safely say that the Decalogue is not a rule of life for all Mr. Primrose that he might keep himselfe from a broken head here sends us for salve to the light of nature and the testimony of tbe Gospel both which saith he maintain and confirm the morality of all the other Commandements except this one of the Sabbath But as it shall appeare that the Law of the Sabbath hath confirmation from both if this direction was sufficient and good so it may be in the mean time considered why the Gentiles who were universall Idolaters and therefore blotted out the light of nature as Mr. Primrose confesseth
if speciall light in them they shall then have more speciall and saving light Thesis 194. As it is no argument that that Law is according to the light of nature which the Gentiles generally practised for then Polytheisme and Sacrificing of beasts yea wil-worship should be according to the light of nature because these sins were generally practised so it is no argument that that Law is not according to the light of nature which they generally neglected and therefore suppose the Gentiles never observed a Sabbath yet this is no argument that it is therefore no morall Law I know M. Primrose thinks that the Sacrifices were by an instinct of nature Because it dictates that all sinnes whereof mortall men are guilty are to be expiated by Sacrifice and Offerings to God offended Which assertion hath some truth in it if those words By Sacrifices and Offerings be left out for what light of nature could make men think that an infinite Deity offended could be pacified by such carnall observances as the Sacrifices of brute beasts and their blood which never offended This custome the Gentiles might retain as a Relique of former instruction and institution by their first Fathers after the flood which being matters meerly ceremonious might be retained more firmly then other morall duties of great consequence however we see that the practice of the Gentiles is no fit guide to direct that which is according to the law and light of nature Thesis 195. If more narrow enquiry be made what the Law of nature is these distinctions must be observed 1. The Law of nature is either of pure or corrupt nature The Law of pure nature was the Law of God writ on Adams heart in innocency which was nothing else but that holy bent and inclination of the heart within to act according to the holy Law of God revealed or Covenant made with him without and thus Aquinas places the law of nature in this inclination The Law of corrupt nature is that dimme light left in the minde and morall inclination left in the will in respect of some things contained in the Law of God which the Apostle cals Conscience Rom. 2.15 which naturall conscience is nothing but the remnants and generall principles of the law of pure nature left in all men since the fall which may be increased by more knowledge of the Law of God or more diminished and defaced by the wickednesse of man Titus 1.15 2. The Law of corrupt nature is taken either more largely or strictly As it is taken more largely so it comprehends all that which is agreeable and sutable to naturall reason and that from a naturall innate equity in the thing when it is made known either by divine instruction or humane wisdom although it be not immediatly known by the light of nature and thus many judiciall laws are naturall and morall though positive and of binding nature unto this day As it is taken strictly so it comprehends no more but what nature immediatly knows or may know without externall instruction as parents to be honoured mans life to be preserved 3. The Law of nature strictly taken are either principles of nature or conclusions from such principles The principles of the law of nature are in some respect many yet may be reduced to this one head viz. That good is to be followed evill to be avoided Conclusions are deductions from those principles like severall streames from the same spring which though lesse evident then the principles yet may be readily found out by discourse and sad search 4. Conclusions arising from these principles are more immediate or mediate Immediate are made by Aquinas to be two 1. Love God with all thy heart 2. Love thy neighbour as thy selfe Mediate are such as arise from the former principles by means of those two more immediate conclusions and of this kinde are some as he thinks yea all the laws of the Decalogue if right reason may be judge Now to apply these Thesis 196. If the question be whether the Sabbath be known by the light of pure nature the answer is yea for Adams minde knew of it and his heart was inclined and bent to the keeping of it although it be true that now this light in corrupt nature as in many other morall duties is almost wholly extinct and worn out as hath been formerly shewn And to speak plainly this great and first impression left on mans heart in pure nature is the first rule according to which we are now to judge of what is the law of nature and it serves to dash to peeces and grinde to powder and dust most effectually and strongly the dreams and devices of such as would make the Sabbath not morall because not naturall or not easily known by the present light of corrupt nature when as corrupt nature is no perfect copy but a blotted discovery of some part of the light of nature which was fully imprinted at large in pure nature and therefore it is no wonder if our adversaries so much oppose the Commandment of the Sabbath in the state of innocency such therefore as are otherwise Orthodox in this point and yet make this description of the Law of nature viz. which was written on mans heart in his first first Creation to be both uncertain and impertinent doe unwarily pull down one of the strongest bulwarks and the first that ever God made to defend the morality of the Sabbath there is indeed no expresse Scripture which makes this description of the Law of nature as they object and so it is of many other things which are virtually and for substance contained in the Scripture although there be no formall description set down of the same and the like I say of this description here Thesis 197. If we speak of the Law of nature strictly taken for that which is immediatly and readily known by the common light of nature in all men then it may be safely affirmed that although the Sabbath should not be in this sence naturall yet it will not follow that it is not therefore morall for the moral law once writ on mans heart in pure nature is almost blotted out only some rudera and old rubbish is left of it in a perverse minde and a corrupt heart Eph. 4.18 we see the wisest of the heathens making those things to be morall vertues Iunius instanceth in the Law of private revenge and we know they magnified will-worship which the Scripture condemns as morall vices and sins God would have common-wealths preserved in all places of the world from the inundation and deluge of mans wickednesse and therefore he hath generally printed the notions of the second Table upon mens hearts to set bounds as by sea-banks unto the overflowings thereof and hence it is that they are generally known but he would not have Churches every where and therefore there is but little known concerning matters of the first Table and consequently about this Law of the Sabbath
which notwithstanding may be morall although it be not so immediatly known Thesis 198. If we speak of the law of corrupt nature largely taken for that law which when 't is made known by divine determination and declaration is both sutable and congruous to naturall reason and equity we may then say that the Law of the Sabbath is according to the light of nature even of corrupt nature it self for do but suppose that God is to be worshipped and then these three things appear to be most equall 1. That he is not only to have a time but a speciall time and a fit proportion of time for worship 2. That it 's most meet that he should make this proportion 3. The Lord having given man six daies and taken a Seventh to himself mans reason cannot but confesse that it is most just to dedicate that time to God and for my own part I think that in this respect the law of the Sabbath was as fairly writ on mans heaâ—â— in innocency as many other morall laws which none question the morality of at this day but disputes about this are herein perhaps uselesse Thesis 199. The Sacrament of the Lords Supper may be administred meet circumstances concurring every Lords day nay upon the week daies often as they did in the primitive persecutions and hence our Saviour limits no time for it in the first institution thereof as he did for the Passeover of old but only this As oft as you doe it doe it in remembrance of me Hence it will follow that now under the Gospel there is no set Sabbath as M. Primrose would because our Saviour at the first institution of the Lords Supper limits no particular day for the celebration thereof as once he did for the Passeover for though there is an appointed speciall time as shall hereafter appeare for the publique exercise of all holy duties not being limited to those times but enlarged to other times also hence there is no reason why our Saviour should institute a set Sabbath when he instituted the Lords Supper as the proper time of the celebration thereof as it was in case of the Passeover Thesis 200. It is no argument to prove the Sabbath to be ceremoniall because it is reckoned among ceremonials viz. shew-bread and sacrifices as M. Primrose and Wallaeus urge it out of Mat. 12.1 2 3. for 1. upon the same ground fornication and eating of idolothytes are ceremoniall because they are ranked among ceremonials viz. bloud and things strangled Act. 15.29.2 upon this ground the Sabbath hath no morality at all in it no more then shew-bread and sacrifices which were wholly ceremoniall 3. The Sabbath is in the same place reckoned among things which are morall as pulling a sheep out of a pit upon the Sabbath day an act of humanity why may it not then be as well accounted morall 4. One may as well argue that the not keeping company with Publicanes and sinners was a ceremoniall thing because the Lord Jesus useth the same Proverbiall speech I will have mercy not sacrifice Mat. 9.13 upon which he defends the lawfullnesse of pulling the ears of corn upon the Sabbath day in this Mat. 12.15 the scope therefore of this place is not to shew the nature of the Sabbath day whether it be ceremoniall or morall but the lawfullnesse and morality of his act in eating the ears of corn upon this day and thus the arguments of our Saviour are very strong and convicting to prove the morality of such an act but no way to prove the ceremoniality of the Sabbath for that is the scope of our Saviour that mercy to the hungry is to be preferred before the Sacrifice of bodily resting upon the Sabbath M. Primrose indeed replies hereto and tels us that mercy is to be preferred before sacrifice or ceremoniall duties but not before morall duties and therefore Christ preferring it before the rest on the Sabbath the Sabbath could not be morall but we know that mercy in the second table is sometimes to be preferred before morall duties in the first table a man is bound to neglect solemn praier sometime to attend upon the sick it 's a morall duty to sanctifie some day for a Sabbath saith M. Primrose and yet suppose a fire be kindled in a town upon that day or any sick to be helped must not mercy be prefer'd before hearing the word which himself will acknowledge to be then a morall duty Thesis 201. When Christ is said to be Lord of the Sabbath Mat. 12.8 the meaning is not as if he was such a Lord as had power to break it but rather such a Lord as had power to appoint it and consequently to order the work of it for his own service M. Primrose thinks That he is said to be Lord of it because he had power to dispense with the keeping of it by whom when he would and that Christ did chuse to do such works upon the Sabbath day which were neither works of mercy or necessity nay which were servile which the Law forbade for Christ saith he as mediatour had no power to dispense with things morall but he might with matters ceremoniall and therefore with the Sabbath How far Christ Jesus might and may dispence with morall laws I dispute not now I think Biell comes nearest the truth in this controversie only this is considerable suppose the Sabbath was ceremoniall yet it 's doubtfull whether Christ Jesus who came in the daies of his flesh to fulfill all righteousnesse could abolish or break the law ceremoniall untill his death was past by which this hand-writing of Ordinances was blotted out Colos. 2.14 and this middle wall of partition was broken down Ephes. 2.14 15 16. But let it be yeelded that Christ had power to break ceremoniall laws then before his death yet in this place there is no such matter for the words contain a clear proof for the right observance of the Sabbath against the over-rigid conceptions of the superstitious and proud Pharisees who as they thought it unlawfull for Christ to heal the sick upon the Sabbath so to rub out and eat a few corn ears upon it although hunger and want and perhaps more then ordinary in the Disciples here should force men hereunto which was no servile work as Mr Primrose would but a work of necessity and mercy in this case and our Saviour proves the morality of it from the example of David eating the Shew-bread and those that were with him preferring that act of mercy before sacrifice and abstinence from Shew-bread and hence our Saviour argues That if they attending upon David might eat the Shew-bread much more his hungry Disciples might eat the corn while they attended upon him that day who was Lord of the Sabbath and that they might be the better strengthened hereby to do him service These things being thus where now is there to be found any reall breach of the Sabbath or doing of any
surely it is wil-worship for any Humane Custome to institute it Now the Lords name being stamped upon this Day and so set apart for the honour of Christ it cannot be that so it should be called in respect of the Churches customes for surely then they should have been condemned for wil-worship by some of the Apostles and therefore it is in respect of the Lords institution hereof Thesis 39. The second Difficulty now lies in clearing up this particular viz. 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 and 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 certainâ—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 onely 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 professing that Quotquot Interpretes hactenus fuerunt haec verba de die Resurrectionis Domini intellexerunt solus quod quidem sciam Cl. D. Gomarus contradixit 4. 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 it s 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 it s called the Lords Day and consequently all servile work was and is to be laid aside in it Would we know whether 't is 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 seventh day which is the first of seven be not particularly made mention of in the fourth Commandment yet the last of 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 institutuâ— 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
need such violent perswasions to stay with them and for any to say that the Paralell of the Levites Fathers perswasions to stay upon weake grounds is not the same with this because his Arguments might sure well not to begin a long journey when it was past noone which was the case there but it s a reason of no force to perswade to go farther when a man is in a journey already which is the case here I say this answer is against the Practise of love in common experience men weary in their journey may stand in more need of perswasions to stay then they that have not begun to travaile at all nor was the Levites journey long from Bethlem to Gibeah Thesis 63. Nor is it an Argument of any weight from Iohn 39.1 because the two Disciples are said to abide with Christ that Day that therefore the night following did belong to that day they staying as it is supposed all night and consequently that the Day begins in the Morning for these Disciples comming to Christ at the tenth houre or foure of the Clock in the afternoone there were then two houres remaining untill Night the Iewes artificiall Day continuing from six to six within which time our Saviour who can do much worke in a small time might sufficiently instruct them for that time within the space of two houres and why might they not depart before the night came and so stay with him onely so short a time And yet if they did stay that Night they might notwithstanding be said to stay that artificiall day onely without reference to any Night before or after or to any part of the Morning following that Night when 't is probable they departed if they did stay with him all that Night Thesis 64. Those who think that Paul would never have Preached till midnight Acts 20.7 if that night had not been part of the Sabbath which began the Morning before much lesse would he after this long Sermon have communicated with them in the Sacrament ver 11. unlesse it had been the Sabbath Day may do well to consider these things 1. That the cause of taking in so much of the Night following for Preaching till midnight was extraordinary viz. Pauls early departure never to see their faces more and to say that if this Night was no part of the Sabbath it was then unreasonable to hold them so long at it is an assertion which wants reason if we do but consider the shortnesse of his time the largenesse of Pauls heart speaking now for his last and the sweetnesse of their affections as might easily enable them to continue till midnight and upward with cheerfulnesse and without thinking the duty tedious and unreasonable long Paul therefore might begin his Sermon some part of the Day-light which was part of the Sabbath Day and continue it till midnight following and yet this night be no part of the Christian Sabbath because it was an extraordinary cause which prest him hereunto 2. That there is nothing in the Words which will evince the Sabbath to continue so long as Pauls Sermon did for suppose those who begin the Sabbath at Evening that it should be said of such that being met together the first day of the Week to break Bread their Teacher being to depart on the morrow Preached unto them and continued his speech till midnight will this argue a continuance of the same day No verily and the like reason is here 3. That the Lords Supper might be and was administred before Pauls Sermon for there is a double breaking of bread in the Text the one is of common bread Verse 11. after Paul had Preached the other is of holy bread in the Eucharist verse 7. for the Syriak calls Thaâ— breaking of the bread which is mentioned verse 7. the Eucharist or Lords Supper but that which is mentioned verse 11. Common bread and the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 implies as much and hence also it s spoken of one man principally viz. That when he had broken bread and eaten and talked a long time till breake of the day he then departed it being some ordinary repast for Paul after his long Preaching and before his long journey and is not therefore any Sacramentall eatâ—ng the manner of which is wont to be exprest in other words then as they are here set down if therefore Pauls eating verse 11. was common Bread it cannot be then affirmed that the Eucharist was then administred after Sermon at midnight and yet they pertaking of the Sacrament this day verse 7. it seems therefore that it was administred some time before this extraordinary course of Preaching began Thesis 65. Nor will it follow that the Sabbath begins in the Morning because the Morning is set before the Night in the Psalm for the Sabbath Psal. 92.1 2. for 1. The scope of the Psalmist is not to set forth when the Sabbath begins but how it is to be sanctified and that is not onely by shewing forth the loving kindnesse of God every Morning or day time for that perhaps many will readily do but also in the Night when men may think it too unseasonable or too late and therefore in a holy gradation from the lesse to the greater he first makes mention of the Morning 2. The Hebrew word for every Night is in the Nights and therefore suppose that this Psalm is specially applyable to the Sabbath which we know some question yet this place will as soon evince the Sabbath to begin in the Night before the Morning and to be continued in sweet affections the night after as that it should begin in the Morning and be continued the night after so that this place will not clear this cause nor is there any weight in such kind of reasoningâ— Thesis 66. Nor will it follow from Levit. 7.15 with 22.29 30. and Ex. 12 10. that because the â—â—esh of the peace Offrings was to be eaten the same day and nothing to be left untill the Morning something like this being spoken also of the Passeover that the day therefore begun in the Morning for in Leviticus there is a double Commandment 1. To eat the flesh of their peace offerings the same day but yet because when they have eaten some bones and oâ—fals might remain hence 2. They are commanded to leave nothing till the Morning which doth not argue that they had liberty to eat it as long as they might keep it but that as they had liberty no longer then the same day to eat it so nor liberty any longer then the next Morning so much as to keep any of the relicks of it And as for the Passeover a place much urged by some they were to kill it on the fourteenth day Exod. 12.6 which they might eat the night following verse 8. yet so as to leave nothing of it till the Morning verse 10. This night following iâ— not therefore any part of the fourteenth but of the 15th day for at
it is to be spent in duties of humiliation as the other Sabbath in duties suitable to the nature of it and hence the Lords care is greatly exact herein 1. That no servile work be done because it is a Sabbath verse 31 32. 2. That it be spent and sanctified from Even to Even meaning like as you do your weekly Sabbaths And hence the Lord saith not You shall celebrate your day of Atonement from even to even but the Lord usually wrapping up arguments in his words Your Sabbath as if he should say You would account it a prophane thing not to celebrate your ordinary weekly Sabbath from even to even or to do any servile work on that day this day is a Sabbath and therefore you must sanctifie it from even to even and therefore do no servile work herein Thesis 91. To imagine as some do That the ordinary Sabbath began at another time because here God makes a new command that it be from even to even in opposition to the other Sabbaths beginning and that otherwise it had been enough to say You shall celebrate this day as a Sabbath one may from the same ground imagine that in other Sabbaths they might do any servile work because here also 〈◊〉 are forbidden it for it may be as well said that other 〈◊〉 had been enough to say You shall sanctifie this day as you do other Sabbaths here therefore is no new institution of time from the beginning of the Sabbath but of a new Ordinance together with the application of time according to common and ordinary account and the Lord expresseth from even to even which makes up a naturall day left mans heart which is soon weary of duties of Humiliation should interpret it of an artificiall day to prevent which mistake the Lord had good reason to set the distinct bounds of it from even to even Thesis 92. Nor can this Evening be fairly interpreted of the former even before Sun set as taking in that also for this evening is to begin at the evening of the ninth day verse 32. which evening of the ninth day is not the evening of that day about two or three of the clock for the tenth day onely is called the day of Atonement verse 27. and therefore part of the ninth day is no part of the Atonement day but as Iunius well expounds it at the evening of the ninth day puta qua nonus dies definit at that nick of time which is the communis terminus of the end of the ninth day and beginning of the tenth you shall then celebrate your Sabbath which curious exactnesse of the Lord is partly to expresse his zeal for the full and plenary observation of the day that he may not lose a moments time of honour as also to shew what care they should have of holding out from the first point to the last period of that Sabbath Thesis 93. And therefore it is a groundlesse deduction from the Text to make this day to be of extraordinary length and so an unfit measure for our ordinary Sabbath And to say that there was a ceremony in beginning this day at even is but gratis dictum and can never be made good unlesse it be by such fetches of wit which can mould the plainest History into the Image of a goodly Allegory a most impudent course of arguing in Austins judgement and in his time Thesis 94. If the Sabbath do not begin at evening why did Nehemiah an exemplary Magistrate command the Gates to be shut when the Gates of Ierusalem began to be dark before the Sabbath Nehem. 13.19 was it not left the Sabbath should be prophaned that night by bringing in of wares and burdens thorow the Gates as well as in the ensuing day is it not expresly said that he set his servants at these Gates that there might be no burden brought in upon the Sabbath day is it not expresly said that he set the Levites to keep the Gates to sanctifie the Sabbath day verse 19 22. Now if this 〈◊〉 was no part of the Sabbath how could they then be said to sanctifie the Sabbath thereby Thesis 95. To imagine that Nehemiah did this to prevent the prophaning of the Sabbath day after is as if a man should shut his doors at noon against such Thieves as he knows will not come to hurt him untill mid-night be past It would be weaknesse in a Magistrate to take away any considerable part of the week which God allows for labour to prevent that evil on the Sabbath which he knows he is sufficiently able to prevent at the approach of the day it self for Nehemiah might easily have shut the Gates in the morning if the Sabbath had not begun before and might have better done it then to cut so large a Thong out of the week time to prevent such defilement of the Sabbath day Thesis 96. When therefore the Gates of Ierusalem began to be dark or as Iunius renders the words quum abumbrarentur portae i. when they were shaddowed by the descent of the Sun behind the mountains which compassed Ierusalem and so did cast a shadow of darknesse upon the Gates of the City somewhat sooner then in other places lesse mountainous this shadow being no part of the dark night is truly said to be before or as the Hebrew is before the face or looking out of the Sabbath for although the Sabbath be said to begin at Sun-set yet t is to be understood not of the setting of the body of the Sun visibly but of the light of the Sun when darknesse begins to be predominant over the light and men are forced to forsake their work now just before this Nehemiah shut the gates at the common term and end of the six daies labour and the Seventh dayes rest and therefore t is a weak objection which some make to say that this evening was not part of the Sabbath because the Gates are said to be shut before the Sabbath Thesis 97. It s said the women who prepared spices for our Savioâ—â—â— body that they rested the Sabbath which is evident to be in the evening and this they did not superstitiously as some say but according to the Commandment Luk. 23.53 54 55 56. if therefore these women began to rest according to the commandment of God upon the evening then the evening by the same Commandment is the beginning of the holy Rest of the Sabbath It is not onely the commandment of God that one day in Seven be sanctified but also that it be sanctified from even to even 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or preparation for the Sabbath Mark 15.42 in which preparation it s said that the