what Mr. Brabourne and Mr. Primrose have alledged against the same The second Part. LONDON Printed for Iohn Rothwell 1650. The generall Contents about the change of the Sabbath 1. SVfficient Light in the Scriptures for the change of the Sabbath Thes. 1. 2. Apostolicall unwritten-traditions no ground for the change of it Thes. 2. 3. Neither Churches custome or any Imperiall Law ground of the change of it Thes. 3. 4. How the observation of the Christian Sabbath ariseth from the fourth Commandement Thes. 4. 5. How 〈◊〉 day in the week may be called the seventh day Thes. 7 8. 6. The will of God the Efficient cause the Resurrection of Christ the morall cause of the change of the Sabbath Thes. 10. 7. The Asceâ—tion no ground of the change of the Sabbath Thes. 13. 8. The 〈…〉 spoyled in his first Creation by the sin of man hence the Day of Rest may be well changed Thes. 16. 9. Neither the three dayes resting of Christ in the grave nor the 33. yeers of Christs labour the ground of our labour and rest now Thes 18. 10. Not only Christs Resurrection but an affixed Type to the first Sabbath is the ground of the abrogation of it Thes. 20. 11. What the affixed Type to the Sabbath is Thes. 21. 12. The meer exercises of holy duties upon a day are not any true ground to make such a day the Christian Sabbath Thes. 25. 13. How holy duties on a day may evince a Sabbath day Thes. 26. 14. The first day of the week honour'd by the Primitive Churches from the Commandment of the Lord Iesus Thes. 27. 15. The Apostles preaching on the Iewish Sabbath doth not argue it to be the Christian Sabbath Thes. 30. 16. The first day of the week proved to be the Christian Sabbath by Divine Institution Thes. 34. 17. The first place alledged for the Christian Sabbath Acts 20.7 cleared by nine considerations Thes. 35. 18. The second place from 1 Cor. 16.1 2. cleared from seven considerations Thes. 36. 19. The third Scripture Rev. 1.10 cleared by two 〈◊〉 branches Thes. 37. 20. How the Christian Sabbath ariseth from the fourth Commandment although it be not particularly named in it Thes. 40. 21. The error of those especially in the Eastern Churches who observed two Sabbaths Thes. 41. 22. How the work of Redemption may be a ground for all men to observe the Sabbath Thes. 42. 23. How far the Iudgement of God upon prophaners of the Lords Day is of force to evince the holinesse of the Sabbath Thes. 44. The Change of the Sabbath THESIS 1. THe change of this day from the last to the first of the week although it be confirmed by an ancient custome yet the true reason and grounds of so great a change are not so fully known Sacred writings not so expresly setting down as it doth in some things of lesse concernment the causes hereof And many of the Arguments heaped up and multiplyed by some for the change of it which may seem of great weight while they want an adversary at the other end of the Scale to ballance them Yet upon sad examination and search into them they prove too light and consequently occasion the temptation of scrupling the truth and validity of others more cleare We are therefore with more warinesse and humility of mind to search into this Controversie and with much thankfulnesse and modesty to accept that little light which God gives us in greater as well as of much light which he is pleased to lend us in smaller matters Pascimur apertis exercemur obscuris was his speech long since concerning the Scriptures There is no truth so clear but mans loose wit can invent and mint many pernicious Cavils against it and therefore in those things which shine forth with lesse evidence it is no wonder if it casts such blots and staines upon them as that they can fear 〈…〉 discerned Nil magis inimicum veritati acumine 〈…〉 therfore be wise with sobriety remember that in this and such like Controversies the Scriptures were not written to answer all the scruples and objections of Cavillers but to satisfie and stablish the consciences of poor beleevers And verily when I meet with such like speeches and objections as these viz. Where is it expressely said that the old Sabbath is abrogated and what one Scripture is there in the N. Testament declaring expressely that the Lords day is substituted and put in its roome I cannot from such expressions but think and fear that the ignorance of this change in some doth not spring so much from deficiency and want of light on Gods part but rather from perversnes on mans part which will not see nor own the tâ—uth because it is not revealed and dispensed after that manner and fashion of expression as mans wit and phantasie would have it Like Naaman who because the Prophet went not about the cure of his Leprosie in that way and fashion which he would have him did not therefore for a time see that way of cure which God had revealed to him For the Holy Ghost is not bound to write all the principles of Religion under Common-place heads nor to say expressely In this place of Scripture you may see the old Sabbath abrogated and the new instituted for we find no such kind of expressions concerning Pauls Epistles and many books of Scripture that this or that Epistle or book is Canonical which yet we know to be so by other evidences We know also that the Holy Ghost by brief hints of Truth gives occasion of large Comments and by writing about other matters tanquam aliud agens it brings forth to light by the By revelations of great concernment which it saw meet purposely in that manner to make known And as in many other things it hath thus done so especially in this of the Sabbath So that if our hearts like Locks were fitted to Gods Key they would be soon opened to see thorough the difficulties of this point which I confesse of all practicall points hath been most fuâ—l of knots and difficulties to my own weaknesse Thesis 2. To make Apostolicall unwritten inspirations notified and made known in their dayes to the Churches to be the cause of the change of the Day is to plough with a Popish Heifer and to cast that Anchor on which deceivers rely and by which they hope to save themselves when they know not how otherwise to defend their falshoods Thesis 3. To make Ecclesiasticall Custome established 〈◊〉 by the Imperiall Law of Constantine to be the 〈◊〉 of the change is to make a prop for Prelacy and a step to Popery and to open a gap to all humane inventions For if it be in the Churches power to appoint the greatest Holy day why may not any other Rite and Ceremony be imposed also and if it be free to observe this day or not in respect of it selfe because it wants a divine institution and yet necessary to
the Westerne and more remote parts and therefore they might more powerfully infect those in the East and they to gaine or keep them might more readily comply with them Let us therfore see into the reasonâ— of this change from one seventh unto another Thesis 10. The good will of him who is Lord of the Sabbath is the first efficient and primary cause of the institution of a new Sabbath but the Resurrection of Christ being upon the first day of the week Mark 16.9 is the secondary morall or moving cause hereof the day of Christs resurrection being Christs joyfull day for his Peoples deliverance and the worlds restitution and new Creation it is no wonder if the Lord Christ appoint it and the Apostles preach and publish it and the primitive Christians observe it as their holy and joyfull day of rest and consolation For some notable work of God upon a day being ever the morall cause of sanctifying the day hence the work of redemption being finished upon the day of Christs Resurrection and it being the most glorious work that ever was and wherein Christ was fiâ—st most gloriously manifested to have rested from it Rom. 1.4 hence thâ— Lord Christ might have good cause to honour this day above all others and what other cause there should be of the publike solemne Assemblies in the primitive Churches upâ—n the first day of the week then this glorious work of Christs Resurrection upon the same day which began their great joy for the rising of the Sun of righteousness is scarce imaginable Thesis 11. No action of Christ doth of it selfe sanctifie any time for if it did why should we not then keepe as many Holy dayes every year as we find holy actions of Christ recorded in Scripture as the superstitious Crew of blind Papists do at this day But if God who is the Lord of time shall sanctifie any such day or time wherein any such action is done such a day then is to be kept holy and therefore if the will of God hath sanctified the day of Christs Resurrection we may lawfully sanctify the same day and therefore Mr. Brabourne doth us wrong as if we made the Resurrection of Christ meerly to be the cause of the change of this day Thesis 12. Why the Will of God should honour the day of Christs Resurrection as holy rather then any other day of his Incarnation Birth Passion Ascension It is this because Christs rising day was his resting or Sabbath day wherein he first entred into his rest and whereon his rest began For the Sabbath or Rest-day of the Lord our God only can be our Rest-day according to the fourth Commandement Hence the day of Gods rest from the work of Gods Rest from the work of Creation and the day of Christs Rest from the work of Redemption are only fit and capable of being our Sabbaths Now the Lord Christ in the day of his incarnation and birth did not enter into his rest but rather made entrance into his labour and sorrow who then began the woâ—k of Humiliation Gal. 4.4 5. and in the day of his passion he was then under the soâ—est part and feeling of his labour â—n bitter Agonies upon the Crosse and in the Garden And hence it is that none of those days were consecrated to be ouâ— Sabbath or rest-dayes which were days of Christs labour and sorrow nor could the day of his Ascension be fit to be made out Sabbath because although Christ then and thereby entred into his place of Rest the third Heavens yet he did not then make his first entrance into his estate of rest which was in the day of his Resurrection the wisedome and will of God did therefore choose this day above any other to be the Sabbath day Thesis 13. Those that goe about as some of late have done to make Christs Ascension-day the ground of our Sabbath-day had need be fearefull left they lose the truth and goe beyond it while they affect some new discoveries of it which seems to be the case here For through Christ at his Ascension entred into his place of Rest yet the place is but an Accidental thing to Christs Rest it selfe the State of which was begun in the day of his Resurrection and therefore there is no reason to prefer that which is but accidental above that which is most substantiall or the day of entrance into the place of his Rest in his Ascension before the day of Rest in his Resurrection beside it s very uncertain whether Christ ascended upon the first day of the week we are certain that he arose then and why we should build such a vast change upon an uncertainty I know not And yet suppose that by deduction and strength of wit â—t might be found out yet wee see not the Holy Ghost expressely setting it down viz. That Christ ascended upon the first day of the week which if he had intended to have made the ground of our Christian Sabbath he would surely have done the first day in the week being ever accounted the Lords day in Holy Scriptures and no other first day do we find mentioned on which he ascended but only on that day wherein he arose from the dead Thesis 14. And looke as Christ was a Lambe slaine from the foundation of the World meritoriously but not actually So he was also risen againe in the like manner from the foundation of the world meritoriously but not actually Hence it is that look as God the father actually instituted no Sabbath day untill he had actually finished his work of Creation so neither was it meet that this day should be changed untill Christ Jesus had actually finished and not meritoriously only the work of Redemption or Restoration And hence it is that the Church before Christs coming might have good reason to sanctifie that day which was instituted upon the actuall finishing of the work of Creation and yet might have no reason to observe our Christian Sabbath the work of Restoration and new Creation and rest from it not being then so much as actually begun Thesis 15. Whether our Saviour appointed that first individuall day of his resurrection to be the first Christian Sabbath is somewhat difficult to determine and I would not tie knots and leave them for others to unloose This only I aime at that although the first individuall day of Christs Resurrection should not possibly be the first individuall Sabbath yet still the Resurrection of Christ is the ground of the institution of the Sabbath which one consideration dasheth all those devices of some mens Heads who puzzle their Readers with many intricacies and difficulties in shewing that the first day of Christs Resurrection could not be the first Sabbath and thence would inferre that the day of his Resurrection was not the ground of the institution of the Sabbath which inferâ—nce is most false for it was easie with Christ to make that great worke on this day to be the ground
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
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
but a roiall law Iam. 2.8.12 nor doth hee make subjection thereunto to be the bondage of servants as that was Gal. 4.9 but the liberty of children and therefore called a royall law of liberty Secondly Suppose the weekly Sabbath bee here comprehended under dayes as also that by Sabbaths is meant weekly Sabbaths Col. 2.16 yet hereby cannot be meant the Christian Sabbath but the Iewish Sabbath for the Apostle condemnes that Sabbath and those Sabbath dayes which the Iewish teachers pleaded for among the Colossians now they never pleaded for the observation of the Christian Sabbath but were zealous and strong procters for that particular seventh day from the creation which the Iewes their fore-fathers for many yeares before observed and for the observation of which some among us of late begin to struggle at this day Now as was said admit the gradation we doe not observe the Iewish Sabbath nor judge others in respect of that Sabbath no more than for observing new moones or holy dayes we do utterly condemne the observation of that Sabbath If it bee said why doe we not observe new moones and holy dayes as well by substituting other dayes in their roome as we doe a Christian Sabbath in the room of that Iewish Sabbath wee shall give the reason of it in its proper place which I mention not here lest I should bis coctam apponere These places therefore are strong arguments for not observing that seventh day which was Iewish and ceremoniall but they give no sufficient ground for abandoning all Christian Sabbaths under the Gospel Thirdly there is a double observation of dayes as Wallaeus and Davenant well observe 1. Morall 2. Ceremoniall Now the Apostle in the places alledged speakes against the Ceremoniall and Pharisaicall observation of dayes but not morall For dayes of fasting are to be observed under the Gospel the Lord Christ our Bridegroom being now taken from us when our Saviour expressely tels us that then his Disciples even when they had the greatest measures of Christs spirituall presence should fast Matth. 9.15 16. But wee are to observe these dayes with morall not ceremoniall observation such as the Iewes had in sackcloth ashes tearing haire rending Garments and many other Ceremoniall trappings we are to rend our hearts and cry mightily unto God upon those dayes which is the morall observance of them So 't is in respect of the Sabbath no Sabbath day under the Gospel is to bee observed with ceremoniall or pharisaâ—call observation with Jewish preparations Sacrifices needlesse abstinence from lawfull worke and such like formalities but doth it hence follow that no dayes are to bee observed under the Gospel with morall observation in hearing the Word receiving the Sacraments singing of Psalms c. There was no morality in the new moons by vertue of any speciall commandment and therefore it is in vaine to aske why new moons may not be observed still as well as Sabbaths provided that it be observatione morali for there is a morality in observing the Sabbath and that by a speciall command which is not in new moons and holy dayes and therefore as we utterly abandon all that which was in the Sabbath ceremoniall so we doe and should heartily retaine and observe that which is morall herein with morall observance hereof Thesis 75. There were among the Jews dayes ceremonially holy as well as meats ceremonially uncleane now in that other place which they urge against the observation of any dayes under the Gospel Rom. 14.5 therein dayes ceremoniall are compared with meats ceremoniall and not morall days with ceremoniall meats It is therefore readily acknowledged that it was an errour and weaknesse in some to think themselves bound to certaine ceremoniall dayes as well as it was to abstain from certain ceremoniall meats but will iâ— hence follow that it is a part of Christian liberty strength to abandon all dayes as ceremoniall and that it is a part of Christian weaknes to observe any day under the Gospel this verily hath not the face of any reason for it from this Scripture wherein the Apostle doubtlesse speaks of ceremoniall not morall dayes as shall appear our Christian Sabbaths be And look as it is duty not weaknesse sometime to abstaine from some meats as in the case of extraordinary humiliation as wee see in Daniel Dan 9. and 11. so it may be duty not weaknesse still to observe some dayes I say not the seventh day for that is not now the question but some dayes are or may be necessary to bee observed now Thesis 76. If any man shall put any holinesse in a day which God doth not and so think one day more holy than another this is most abominable superstition and this is indeed to observe dayes and of this the Apostle seems to speak when he saith Ye observe dayes But when the Lord shall put holines upon one day more then upon another we do not then put any holines in the day but God doth it nor doe we place any holines in one day more then in another but God placeth it first and this is no observation of dayes which the Apostle condemns in those that were weak but of the will of God which he every where commands Thesis 77. There is as some call it Sabbathum internum externum i. an internall and externall Sabbath the first if I may lawfully call it a Sabbath is to be kept every day in a speciall rest from sin the second is to bee observed at certaine times and on speciall days now if that other place Isa. 66.23 which is much urged for the equality of all days be meant of a continuall Sabbath so that those words from Sabbath to Sabbath if they signifie a constant continuall worship of God indefinently then the Prophet speaks of an internall Sabbath which shall in speciall be observed under the Gospel but this doth not abolish the observation of an externall Sabbath also no more then in the times before the Gospel when the people of God were bound to observe a continuall Sabbath and rest from sin and yet were not exempted hereby from externall Sabbaths onely because more grace is poured out upon the people of God under the new Testament then under the old and under some times and seasons of the new Testament and some people more then at and upon others hence this prophesie points at the times of the Gospell wherein Gods people shall worship God more spiritually and continually then in former times But if by this phrase From Sabbath to Sabbath be meant succession i. one Sabbath after another successively wherein Gods people shall enjoy blessed fellowship with God from Sabbath to Sabbath successively in the worship of him one Sabbath after another then this place is such a weapon in their owne hands against themselves as that it wounds to the heart that accursed conceit that all dayes should be abandoned by those under the new Testament But suppose that by Sabbath
Gospel makes an offer of Christ and salvation and remission of sins to all sinners where it comes yea to all sinners as sinners and as miserable yea though they have sinned long by unbeleef as is evident Hos. 14.1 Rev. 3.17 Ier. 3 2â— Isa. 55.1 all are invited to come unto these waters freely without money or price these things no man doubts of that knows the Gospel but the question is not whether Remission of sins and reconciliation in the Gospel belong to sinners but whether they belong to sinners immediately as sinners not whether they are merited by Christs death and offered out of his rich grace immediately to sinners but whether they are actually and immediately their own so as they may challenge them thus as their own from this as from a full and sufficient evidence viz. because they are sinners and because they see themselves sinners for we grant that Jesus Christ came into the world actually to save sinners yet mediatly by faith and then they may see salvation that he justifieth also the ungodly but how immediatly no but mediatly by faith Rom. 3.5 and that where sin abounds grace abounds to whom â—o all sinners no but mediatly to all those only who by â—aith receive this grace Rom. 5.17 so that the Gospel reveals no actuall love and reconciliation immediatly to a sinner as a sinner but mediatly to a sinner as a beleeving and broken-hearted sinner and the Scripture is so cleare in this point that whoever doubts of it must caecutire cum sole and we may say to them as Paul to the Galathians O foolish men who hath bewitched you that you should not see this truth For though Christ came to â—ave sinners yet he pâ—ofesseth that he came not to call the righteous but the sick sinners Mat. 9.13 though God justifieth the ungodly yet 't is such an ungodly man as beleeveth in him whose faith is imputed unto righteousnesse Rom 3.5 though grace abounds where sin abounds yet 't is not to all sinners for then all should be saved but to such as receive abundance of grace by faith Rom. 5.17 although God holds forth Christ to be a propitiation for sinners yet it 's expresly said to be mediatly through faith in his bloud Rom. 3.24.25 although the Scripture hath concluded all under sin that the promise might be given yet it is not said to be immediatly given to sinners as sinners but mediatly to all that beleeve and in one word though it be true that Christ died for sinners and enemies that they might have remission of sins then procured and merited for them yet we never actually have nor receive â—his remission and consequently cannot see it as our own untill we doe beleeve for unto this truth saith Peter do all the Prophets witnesse that whosoever beleeveth in him shall receive remission of sins Act. 10.43 and hence it is that as all the Prophets preached the actual favour of God only to sinners as beleevers so the Apostles never preached it in New Testament times otherwise and hence Peter Act. 2.38 doth not tell the sorrowfull Jews that they were sinners and that God loved them and that Christ had died for them and that their sins were pardoned because they were sinners but he first exhorts them to repent that so they might receive remission of sins nor doth Paul tell any man that salvation belonged to him because he is a sinner but if thou beleeve with all thy heart thou shalt be saved Rom. 10.5 6 7. if the love of God be revealed to a sinner as a sinner this must be either 1. by the witnesse of the Law but this is impossible for if the curse of God be herein revealed only to a sinner as a sinner then the love of God cannot but the Law curseth every sinner Gal 3.10 Or 2. by the Light and witnesse of the Gospel but this cannot be for it reveals life and salvation only to a beleever and confirms the sentence of the Law against such a sinner as beleeves not Ioh. 3.17 36. he that beleeves not is condemned already not only for unbeleef as some say for this doth but aggravate condemnation but also for sin by which man is first condemned before he beleeves if the Apostle may be beleeved Rom. 3.19 and if a man be not condemned for sin before he beleeve then he is not a sinner before he beleeve for look as Christ hath taken away any mans condemnation in his death just so hath he taken away his sin 3. Or else by the witnesse and testimony of Gods spirit but this is flat contrary to what the Apostle speaks Gal. 3.26 with 4 6. ye are all the sons of God by faith in Christ Iesus and because ye are sons not sinners he hath sent the spirit of his son crying Abba Father Gal. 4.4 5 6 and verily if the love of God belong to sinners as sinners then all sinners shall certainly be saved for a quatenus ad omne valâ—â— consequentia so that by this principle as sinne hath abounded actually to condemn all so grace hath abounded actually to save all which is most pernicious nor do I know what should make men embrace this principle unlesse that they either secretly think that the strait gate and narrow way to life is now so wide and broad that all men shall in Gospel times enter in thereat which is prodigious or else they must imagine some Arminian universall Redemption and reconciliation and so put all men in a salvable and reconciled estate such as it is before faith and then the evidence and ground of their assurance must be built on this false and crazy foundation viz. Iesus Christ had died to reconcile and so hath reconciled all sinners But I am a sinner And therefore I am reconciled If this be the bottome of this Gospel-Ministry and preaching free grace as doubtlesse 't is in some then I would say these things only 1. That this doctrine under a colour of free-grace doth as much vilifie and take off the price of free grace in Christs death as any I know for what can vilifie this grace of Christ more then for Christ so to shed his bloud as that Peter and Abraham in heaven shall have no more cause to thank Iesus Christ for his love therein then Iudas and Cain in hell it being equally shed for one as much as for the other 2. That this is a false bottom for faith to rest upon and gather evidence from for 1. if Christ hath died for aâ—l he will then certainly save all for so Paul reasons Rom. 8.32 and 6.10 he hath given his Sonne to death for us how shall â—e not but with him give us all other things and therefore he will give faith and give repentance and give perseverance and give eternall life also which is most false 2. If he did not pray for all then he hath not died for all Ioh. 17.9 which Scripture never yet received scarce
168. If God sanctified and commanded Adam to sanctifie the Sabbath it was either that he himselfe should observe it personally or successively in his posterity also now there is no reason to thinke that this is a command peculiarly binding Adam himselfe only there being the same cause for his posterity to observe a Sabbath as himselfe had which was Gods example of labour and rest and if this was given to his posterity also then it was a morall duty and not a point of meer order proper to Adam to attend unto yet Mr. Primrose for feare lest he should shoot short in one of his answers wherein he tels us that it did derogate much from the excellency of Adams condition to have any one day for God appointed unto him yet here notwithstanding hee tels us that if God had appointed such a day it was no morall thing nor yet a ceremony directing to Christ but only as a point of order which God was pleased then to subject him unto and that a man may as well conclude that it was a morall thing to serve God in Eden because it was a place which God had appointed Adam to serve him in as the seventh day to be morall because it was the time thereof but this assertion is but a meer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the text tels us expresly that God did both blesse and sanctifie the Seventh day in a speciall manner as a thing of common concernment but is never said to blesse and sanctifie the place of Eden All men in Adam were made in the image of God and was there but one thing in innocency wherein God made himself eminenâ—ly exemplary in labour and rest shal we think that that one thing was rather a point of order proper to Adam then a part of Gods image common to all the appointment of that royall seat of Eden was an act of heavenly bounty and therfore might well be proper to him in that estate but the appointment of the time for Gods speciall honour was an act of justice made and built upon a rule of common equity as may appear out of the second edition of this Law in the fourth Commandment and therefore might well be morally binding unto all and not a point of meer order only for Adam to observe Thesis 169. If Adam had stood all mankinde might and perhaps should have observed that particular seventh day for ever on earth but look as Adam observed it not meerly because it was That Seventh as hath been shewn which was but secundarily and as it were accidentally morall but because it was the Seventh day appointed of God which is firstly and primarily morall so although we now do not observe that Seventh day which Adam did yet the substance of the morality of this command given unto him is observed still by us in observing the Seventh day which God hath appointed to which the equity of this command bindes generally all mankinde hence therefore it is of little force which some object that if the Commandment to man in innocency be morall that then we are bound to observe the same Seventh day which Adam in innocency did this is oft laid in our dish but the answer is easie from what hath been said Thesis 170. If because we reade not any expresse mention that the Patriarchs before Moses time did sanctifie a Sabbath that therefore the Sabbath was not sanctified at that time we may as well argue that it was not observed all the time of the Judges nor of the books of Samuel because no express mention is made in those books of any such thing for if it be said that there is no doubt but that they observed it because it was published on Mount Sinai the like we may say concerning the Patriarchall times who had such a famâ—us manifestation of Gods minde herein from the known story Commandment and example of God in the first creation Gen. 2.2 it is not â—aid expresly that Abram kept the Sabbath but he is commended for keeping Gods Commandments Gen. 26.5 and is not the Sabbath one of those Commandments the breach of which is accounted the breaking of all Exod. 16.27 28. and may we lawfully and charitably think that Abram neglected other morall duties because they are not expâ—esly mentioned again it may be as well doubted of whether the Patriarchs observed any day at all which our adversaries confesse to be morall because it nâ—ither is expâ—esly mentionedâ— again it may be said with as good reason thâ—â— the sacrifices which they offered were without warrant from God because the Commandment for them is not expresly mentioned but we know that Abel by faith offered and faith must arise from a precedent word so that as the approved practise of holy men doth necessarily imply a command so the command given as hath been shewn to Adam doth as necessarily inferre a practise again if no duties to God were performed by the Patriarchs but such as are expresly mentioned and held forth in their examples we should then behold a strange face of a Church for many hundred years together and necessarily condemn the generatioâ— of the just for living in grosse neglects and impieties tâ—ere being many singular and speciall duties which doubtlesse were done that were not meet particularly to be mentioned in that short epitome of above 2000 years together in the book â—f Genesis and therefore for M. Ironside and Primrose to conclude that the keeping of the Sabbath had certainly been mentioned if it had been observed is very unsound M. Primrose thinks that if the Sabbath had been observed it had been then mentioned because lesser things then the Sabbath are made mention of there being also frequent occasion to speak of the Sabbath and that Moses and the Prophets would have pressed the observation of it from the Patriarchs example if they had so practised But what is this kinde of arguing but to teach the holy Ghost what and when and how to speak for there be many lesser matters exprest in many other historicall parts of the Scripture and good occasion as man may fancy to speake of the Sabbath and yet we see it is past by in â—â—ence but it is no wonder if he who questions whether there were any daies of fasting and prayer for 2000 yeeres together because they are not expresly mentioned if that he doubts also whether there were any Sabbath all that time upon the same ground but can any question that considers the sorrows of those times which all ages have put men to seek God in such duties but that they had such daies of fasting as well as their betters in Evangelicall times when the Bridegroom was gone Thesis 171. It is not improbable but that the Sacrifices of Cain and Abel Gen. 4.3 were upon the Sabbath day the usuall stated time then for such services for that which our Translation renders In processe of time the Hebrew cals it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i.
The end of daies and why may not this be the end of the daies of the week a known division of time and most famous from the beginning of the world as Râ—vet demonstrates out of the best Antiquaries rather then at the end of the moneths of the yeere But 't is not good to wrastle with probabilities of which many are given which do rather darken then clear up this cause This only may be added that suppose the Patriarks observed no Sabbath from mans fall to Moses time yet it will not follow that man in innocency was a stranger to it because man in his apostacy forgot or did not regard to keep it Thesis 172. If therefore it was a duty which Adam and his posterity were bound to keepe by a Law given them in innocency Then it undeniably follows that the observance of a Sabbath doth not depend upon great numbers of people to sanctifie it for at first creation the number was but two and yet they both were bound to observe it then nor yet is it to be cast aside through any mans freedom from worldly imcumbrances whereby he hath liberty to serve God more frequently every day for thus it was also in the state of innocency and yet the Sabbath to be observed then It is therefore unsound which M. Primrose affirms herein viz. That the consecration of a certain day for Gods service is not necessary but then only when many troop together and make up the body of a great Assembly and that therefore it may be doubted whether the Patriarks having but small families and little cumber observed any Sabbath but rather served God alike every day with great ease and assiduity and that therefore there was no need nor cause of a Sabbath till they became a numerous people at mount Sinai But beside what hath been said how will it appeare that the posterity of Seth called the sons of God Gen. 6.1 2. were not a numerous people Or that Abrahams family was so small out of which he could gather three hundred fighting men to pursue five mighty Princes in battell But suppose they were few yet have not small companies and particular persons as much need of the blessing of a Sabbath and speciall communion with God therein as great numbers and troops of people Is not the observation of the Sabbath built upon better and surer grounds mentioned in Scripture then bignesse of number and freedom from cumbers not mentioned at all Thesis 173. If Adams fall was before the Sabbath as Mr. Broad and some others otherwise orthodox in this point of the Sabbath conceive by too much inconsiderate wresting of Psal. 49.12 Iohn 8.44 yet it will not hence follow that he had no such command in innocency to observe the Sabbath before his fall For whether man had fallen or no yet the thing it selfe speaks that God was determined to work six dayes in making the world and to rest and so to sanctifie the seventh that hee might therein be exemplary to man and consequently God would have given this law and it should have been a rule to him whether he fell or no and indeed the seventh daies rest depends no more upon mans fall then the six daies worke of creation which we see were all finished before the fall the seventh daies holinesse being more sutable to that state then the six daies labour to which we see he was appointed if Gods example had any force to direct and lead him thereunto Againe if the law of labour was writ upon his heart before he was actually called forth to labour viz. To dresse and keep the garden Gen. 2.15 why might not also the law of holy rest be revealed unto him by God and so answerably writ upon his heart before he fell or came actually to rest upon the Sabbath Little of Adams universall obedience to the Law of workes was as yet actuall while he remained innocent and yet all his obedience in time to come was writ upon his heart the first moment of his creation in the Image of God as it were aforehand and why might not thiâ— Law of the Sabbath be writ so aforehand And therefore M. Broad need not trouble himself or others in enquiring whether God sanctified the Sabbath before or after the first seventh day wherein God rested and if before it how Adam could know of the Sabbath before Gods compleat rest upon the first seventh day the cause of it for God was as well able to make Adam privy to his counsell aforehand concerning that day before Gods rest on it which was a motive to the observance of it as he was to acquaint his people with his purpose for a holy Passeover before the occasion of it fell out Mr. Broad indeed tels us that its most probable that God did not blesse and sanctifie the first Sabbath or seventh day of rest because it is not said that God blessed the Sabbath because he would but because he had rested in it but by his leave it is most proper to say that God at the end of the six daies worke had then rested from all his works and thence God is said to sanctifie and rest the seventh day his cessation from worke which is the naturall rest being the cause of resting the seventh day with a holy rest as we have shewn and therefore there is no reason to stay till the seventh day was past and then to sanctifie it against the next seventh day the first seventh day upon the ground mentioned being first sanctified and which Adam might be well enought acquainted with aforehand as hath been shewn Thesis 174. If the Scriptures may be judge of the time of mans fall which yet is not momentous to cast the balance either way in this controversie it will be found that neither Angels nor men did fall the sixt day before the Sabbath for then God looked upon all his works and they were very good Gen. 1.31 and therefore could not as yet be bad and evill by any sin or fall and now because it 's more then probable that if Adam had compleatly sanctified and stood one Sabbath he had stood immutably as I think might be demonstrated he therefoâ—e not standing a whole seventh day for then he could not have fallen and yet not being fallen the sixt day he therefore fell upon the Sabbath day that as the breach of every other command was wrapt up in that first sin so this of the Sabbath The objections against this from Iohn 8.44 that Satan was a murderer from the beginning and from Psal. 49.12 that man in honour did not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or abide one night in that estate with some other conjecturall reasons taken from some of the Schoolmens Obs and Sols are easily answered by a serious and sober minde and therefore I leave them Thesis 175. Adams soul say some did not need a Sabbath because every day was a Sabbath to him nor did his body need it