good cause hath not at all times good successe I haue laboured in vaine I haue spent my strength for naught but my iudgment is with the Lord and my worke with my God saith the Prophete Isai 49.4 A Minister therfore must goe on with courage ☜ though he seeth no fruite of his labours for his reward is with God Some mislike the vnceasonablesse of this motion they could wish in their hearts they say I had tarried longer waited for some more ceasonable opportunity for the diuulging of these points To whom I answer Gods truethes may not waite attendance till men be at leisure to receiue them and why not now as well as hereafter vnlesse these men thinke these times so desperatly euill as ther 's no hope left that they will giue eare vnto wholesome Doctrine But my feare is that their season is whē I am out of season after my death and so they hope the point should dye with mee but I haue peuented them I am by the mercy of God neither so afraid nor so ashamed of Gods cause as to deny it my best furtherance countenance in my life time were I ashamed of God this Trueth before men I might iustly susspect that God wold be ashamed of such a seruāt before his Angels in heauē Some say that there are others in the Church in many regards more fit then I for a matter of this weight and therefore they could wish that I had neuer stirred in it for now I haue marred the cause quite and cleane by my meannesse c. T is true indeede I freely confesse it there are many much more fit then I and I hartely wish it that any of them had taken my place labour but this wee know that the most fit and able men to doe God seruice they are not euer the most redy and willing to doe it had it bene a point the reuealing whereof might haue wone credit applause preferment and the like I beleeue you had heard of it long err now but it being a point of much and hard laboures the reward like to be nothing but danger reproch and heard censures and like to meete with greate enemies many in such a point wise men will take leisure and giue any body leaue to goe before them What hope could I haue that others of better worth would vndertake this taske when as before I published my former booke many men of greate lerning conscience to whom I communicated my Notes for confirmation or confutation they did neither but rather turned my vtter enemies for this cause sake wherefore I was not rash as some men count rashlinesse but after I had waited as Elihu did vpon the auncient and more lerned found no courage in their heartes nor word in their mouthes to speake for God then I spake in my turne shewed myne opinion let no man blame my zeale it was for God T is true the meannesse of my person will be a greate blocke in the way to the progresse of this cause especially in these clyming dayes wherein the word of God is so much receiued with respect of persons for men esteeme of the cause iust as they doe of the person hence it is that before many will giue audience to the matter they will first know of the man as whither he be one of their side or no approued of by them and whither learned witty eloquent and well red or no or whither honoured with Titles eminency and preferment or no in so much as if the Prophet Amos were now liuing and teaching Gods trueth it is to be feared his booke of prophecy would not be regarded being he was a Neat-heard and if S. Paul were now to preach the new doctrine of the gospell it may be thought it would not be entertained he being a Tayler or Tentmaker But where are those Noble Bereanes who serched the Scriptures and examined the cause without regard had to Pauls person where is that Eloquent and lerned Apollos that gaue heed vnto the instructions and matter which Aquilla and Priscilla his wife taught him of whom he lerned the way of God more perfectly without respect vnto their persones for the one was a woman that taught him and both were Taylers of Tentmakers If therefore A Trueth fareth the worse for the meannesse of the Author it shall be so but at the hands onely of such persons as doe not vnfeinedly desire the sincere milke of the word that they may growe thereby as did those Noble Bereanes and it shall be so but at the hands onely of such whose lerning is not sanctified and seasoned with Humility as Apollos his was Some obiect that the broching of this point will breed stirres and distractions in the Church c. To whom I answer t is a trueth they say when euer entred any new Trueth or was any old Trueth receiued but it came in with stirres and distractions at the first It fareth in these cases as it doth with phisicke which a sikly man takes to recouer his health at first it makes him sicker then he was before it causeth him pains in his belly head heart c and albeit the pacient know all this before hand yet will he take this potion in hope of a more perfect health afterwards and so I trust will it be in this case though for the present it occationeth stirres distractions distempers yet it will be so onely in the minds of some such as doe abound with euill humores neuerthelesse the conclusion will be good by the mercy of God a more perfect health will be obtained When Luther first stirred to reforme the second Commandement there was then greate stirres and distractions in the Church but by this time and long agone there hath bene a sweete accorde that vpon better conditions then formerly and why may wee not hope for like successe I mary say some scoffingly and we shall haue an other Luther now shall we what will you proue an other Luther now such a disdainfull enuiouse scoffing age we now liue in that that which shold be a mans greatest honour as to imitate the most virtuouse it is wrested as a matter of his reproch derision in other cases we desire to iustifie our actions by the like actions of the godly and wise that haue gone before vs and to make vse of them for our incouragement and why should I onely be denied this benefit I pray tell me is it not a laudable thing for any to become followers of Luther Caluîne Zwinglius of Paul Peter Christ When euer I propound examples to my selfe they shall euer be the best and most eminent let these scoffers imitate the worst for so they doe they are the sonnes of scoffing Ishmael Were it an infallible note of pride to imitate the most excellent Paul would neuer haue exhorted vs to become followers of him as he was of Christ Neither could Christians
albeit the Court knovveth not hovv he is able to make good proue his information yet it being a matter probable seeing it is the Kings cause both the Iudge and all the Iustices euen the whole Court doe countenance the cause yea so farre forth take in vvith it as that if it be possible so as no iniustice be done nor any Lavv of the Realme thereby violated he that informeth for the King shall haue the day rather then a priuate subiect and good reason for it Well in the case of the Lords Sabbaths I informe for the King of kings the King of heauen earth it is novv the parte of all Gods Ministers both superiour as Bishops inferiour as common Preachers to take in with this cause of Gods Sabbaths as Gods cause their Lord King to countenance it to their vtmost yea so farre forth to backe it take part vvith it as Gods Sabbaths may haue the day if no law of God nor text in Scripture be thereby violated as I dare pawne my life for it there shall not If Ministers in the Church both superiours and inferiours doe not thus honour God before the people by giuing his cause the preeminence the Magistrates of the common weale shall rise vp in iudgement against them condemne them I come now to the last vse of the point Is it so that thou louest the lavv of God then take vp a daily lamentation for the lamenesse imperfection of Gods lavv for the vveekly violation of Gods 4th com and for the profanation of Gods Sabbaths if we haue not Gods Law in its integrity and perfection as we haue not if vve vvant his Sabbath therein commanded then haue vve but a lame imperfect lavv and if the Saturday be Gods Sabbath as I haue shovvne it is and shall further proue hereafter then is the 4th com vveekly broken and Gods Sabbaths weekly profaned As Dauid hath bene our President shevving vs hovv vve should loue Gods law so let him be our President to shevv vs hovv vve should mourne for the violation transgression of Gods Lavv Mine eyes gush out saieth he with riuers of waters because they keepe not thy Law Psal 119.136 And againe I saw the transgressours was grieued because they kept not thy word Psal 119.158 It is a property then of a Godly man to mourne and to grieue to see Gods Lavvs transgressed and the reason of that his sorrow griefe is because he loueth Gods Law as Dauid did Oh then that all sorts of people would bevvray their loue to Gods Lavv by their sorrow of heart to see it transgressed weekly in the profanation of Gods Sabbaths Againe doest thou indeed loue the Lavv of God how canst thou but take it to heart to see this holy and Diuine Lavv of thy God so mangled defaced so lame imperfect as in these dayes it is in all Christian Churches It is and euer hath bene a speciall fauour of God to betrust any Nation or people vvith his word and Oracles as we may see it in Rom. 3.1.2 What is the preferment of the Iew c. much enery way for chiefly because vnto them were of credit committed the Oracles of God Where the Apostle counteth it a preferment of the Iew and the chiefe preferment to haue the word of God committed vnto their custodie and it is reported of them that they haue bene euer very faithfull in keeping the letter of the text vncorrupted Among all Nations and people it hath pleased Almightie God to preferr this our English Nation with this chiefe preferment and to be trust vs with the custodie of his word and Oracles those 10 Commandements wrote with his owne finger our Church is now become the receptacle and House of God wherin he hath laid vp his word for its conseruation it is the grownd and pillar to supporte and beare vp this trueth as Paul caleth it 1. Tim. 3.15 hath God thus in speciall fauour to our Nation preferred vs aboue many Nations and that vvith his chiefe preferment to betrust vs vvith the custody of his Law and Oracles and shall we proue so vnfaithfull to him as to take care but of some peeces of these Oracles onely What Nation saith Moses is so greate that hath ordinances Lawes so righteouse as all this Law which I set before you this day Deut. 4.8 hath God betrusted vs with a righteouse Law and with a Law so righteouse as no Nation vnder heauen but such as know God and such as haue the very same hath the like to it Yea not onely are some peeces of this Law so righteouse but all the whole Law is of the same nature so saith Moses so righteouse as all this Law is which I set before you this day and shall not we preserue then all this Law the whole Law intirly in its perfection we should blush for shame to doe otherwise we should lament mourne to see it otherwise T is true we keepe these Oracles intirly in the letter so doe Papistes but vvhat 's the letter when we weaken diminish and abolish the binding force of it for vve say this parte of Gods Oracles But the 7th day is the Sabbath of the Lord thy God in it thou shalt not doe any worke doth not bind vs Christians In it that is in it 7th day thou shalt not vvorke saith God I but this prohibition bindeth not novv say some Ministers no vvhat doe vve vvith Lavves if they bind vs not as good take avvay the sense of the vvords of the Lavv and so it shall be senslesse as to take away the binding of the Law wherby it is made forcelesse the binding povver of a Lavv is the life and soule of the Law take avvay then its binding povver it is but a deadlieflesse Lavv it is but a Cipher or a blanke and so the Church shall be but like the Lottery pot vvhich houldeth some blankes among the prises suppose vve should say of the other 9 Oracles that vve preserue the letter of them intirly but herevnto vve should add this that they binde not vs Christians now vvhat bauocke should we thus make of the Morall Lavv it is all one therfore to reiect the Lavv as to reiect its binding power vvherby it bindeth vs. We haue alredy shovvne hovv this Lavv of God is mangled and defaced oh that all people vvould bevvaile this oh that the King vvould take it to heart so did the good King Josiah vvhen the Lavv had bene lost for a time he rent his cloathes 2. King 22.11 oh that the Bishops of the Land would take it to heart so did Elie the Priest vvhen he heard that the Arke of God vvas taken from them 1. Sam. 4.17.18 he died for grief of heart vvhy the Lords Sabbaths vvere his hallovved times as the Arke his holy place Oh that the people of the land vvould take it to heart so did the people in Nehemiahs time for saith
lighted vpon men on the Lords day vnto their contempt of Gods ordinances of preaching and prayers performed in that day it is rather to be thought that God punisheth the contempt of his ordinances then the neglect of the day for such as profane the Lords day come not at Church then to serue God vvhen euery body doth serue God it is a signe that they be ordenary contemners of Gods worship seruice most iustly therefore may God plague them for contempt of his ordinances when they are growne to that height of impiety that they dare ordenarily neglect Gods worship yea and vpon solemne times also appointed by the Church and vvhen all men meete together to vvorship God then to shew a contempt is a greater sinne then otherwise so it is rather the contempt of Gods ordinances then the neglect of the day that God punisheth 3. Well nigh all men are perswaded in their consciences that the Lords day is the Sabbath day inioyned by the 4th Comm. albeit in trueth Saturday is the Sabbath day by the 4th Com. now if men doe neither giue God the right day through their ignorance nor yet will giue God a wrong day whereof they are notvvithstanding well persvvaded in their consciences that it is the right day then they sinne against conscience whatsoeuer is not of faith is sinne Rom. 14.23 now it is iust with God to plague men if they will neither giue him the 7th day for a Sabbath nor the 8th day neither for so they are guilty of the breach of the 4th Com. in that they giue God no day no Sabbath no not that day vvhich their consciences tell them is Sabbath day thus God may punish them for a sinne against conscience though not for the day sake and hereby it appeareth that their arguing is amisse when they say that God punisheth men for breach of the Lords day for it is rather to be thought that God punisheth for other causes SECT XIX Their second argument fetched from Testimony is from the practise of the primitiue Churches after the Apostles for the Histories of the Church say they make mention that they kept the Lords day constantly Herevnto I answer 1. that it seemeth this practise was not vniuersall in all Churches but onely in some places or not in all times but at some time onely for Mr. Perkins vpon the 4th Com. affirmeth out of the Histories of the Church that the Sabbath meaning it of the Lords day Sabbath was neglected of those Churches which succeeded the Apostles but afterwards it was reuiued established by Christian Emperours And for confirmation hereof he alleageth his Author Leo and Anton. Edict of Holy dayes Whereby it appeareth by the History of the Church also by confession of M. Perkins that this Lords day vvas not kept in the primitiue Churches constantly as now we keepe it in our Churches for it was not kept vntill Christian Emperours established it now the first Christian Emperour that enacted a Law for the Lords day as farr as I can find was Constantine this was about 300 yeeres after Christ so that this Lords day was not onely not kept by the primitiue Churches but also it was not kept in all probability not of 300 yeeres after Christ so that they haue no greate cause to alleage the practise of the primitiue Church for their Lords day 2. I ansvver but admit the primitiue Churches had kept it constātly in all places at all times alwaies yet there is a tvvofould keeping or solemnizing of a day the one is the keeping it a Sabbath day the other is the keeping of it for an Holy day now I deny that they kept it for a Sabbath day for it is most likly that they kept it for an holy day vvhich is more remise and slenderly kept then a Sabbath day and this appeareth 1. by Ignatius in his Epistle to the Magnesians where he exhorteth both to the keeping of the Sabbath day also to the keeping of the Lords day both in one the same page novv it is not likely that Ignatius did exhorte his people to keepe two Sabbath dayes in a vveeke the Saturday Sunday and therfore it is likely that the Lords day they kept it slenderly as an holy day Againe hee cales the Lords day there the Quene Princesse of dayes where you see he left an higher roome for the Sabbath day accounting it as the King prince of dayes therfore it is likly kept not the Lords day as they did the Sabbath day Yet furher it is to be noted that Ignatius exhorting his people to the keeping of both the Sabbath day the Lords day he refuseth to giue that word vnto the Lords day vvhich he giueth to the Sabbath day vvhich is most proper for a Sabbath day for in exhorting to the Sabbath day he vseth this vvord Sabbatizet but in exhorting to the Lords day he changeth the vvord and vseth this vvord celebret 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which in liklihood noteth a difference in the vse of these two dayes the one being kept as a Sabbath the other as a Festiuall day 2. It appeareth by a law made by Constantine as any may reade it reported by M. Fox in his booke of Martyres the new Edition pag. 93. thus The Sunday hee commanded to be kept holy of all men and free from all Iudiciary causes from markets Martes fayers all other manuall laboures onely hushandry excepted Where you see the workes of husbandry as plowing the like excepted this might be done in those dayes and in that Church on the Lords day Now Constantine was the most famouse defender of the Lords day of any Emperour would he thinke you haue giuen men leaue to goe to plough carte on the Lords day if hee had esteemed it as a Sabbath day no surely for this is plaine contrary to the very letter of the 4th com In it thou shalt doe no manner of worke no not in earing time nor in haruest Exod. 34.21 wherefore since Constantine gaue leaue to plough sowe the like workes of husbandry on the Lords day it is a manifest thing that in his time the Lords day was not kept for a Sabbath day but rather as a light holy day hereby it appeareth that the patrones of the Lords day haue little cause to glorie so much in the law that Constantine made for the keeping of the Lords day holy 3. It appeareth by this that Constantine made a law for the keeping holy of Friday of Sunday both the Friday because of Christ his passion the Sunday or Lords day because of Christs resurrection For this see Euseb de vita Constant lib. 4. Cap 18. and see Sozom. lib. 1. Cap. 8. these ij dayes were inacted in one the same law in one the same manner whereby you see that the Lords day vvas accounted in the primitiue Churches no more an holy
myracle for this purpose ij things are to be considered the one is that it is a duety which God requireth of vs to magnify praise the name of God and how shall we performe this better then by keeping of a thankfull remembrance of Gods workes of wonder The other is that this myracle of the Creation it is not like vnto many other myracles for that of the diuiding of the Sea it concerned the Isralites onely and that of the Sunne its standing still it concerned these times onely but as for this of the Creation it concerneth vs our times euery way as much as it did the Isralites for ther 's not a man woman or child amongst vs but hath its share benefite from the Creation as well as those Iewes had and therefore we in these daies all people to this worlds end haue and shall haue as good cause to keepe a thankfull remembrance of the Creation as euer any nation or people had But if we ioyne both these together as first that it is a duty lying vpon vs to magnify the name of God in this his so greate a worke of wonder secondly that this so greate a worke it doth redownd to the proffit and good of euery one amongst vs then what greate cause and what iust cause is there that euery one of vs should at this day celebrate a thank full remembrance of the worke of Creation Neither can I thinke ther 's any man so vngratefull as to deny vnto God a thankfull remembrance of this so greate worke by meanes whereof we liue and haue a being and all the creatures seruicable vnto vs euen the Sunne it selfe to serue vs with hir light heate whence I thus argue If it be our duety also such duety as we freely doe acknowledge vnto God to keepe a thankfull remembrance of his Myraculouse worke of Creation why then should any man deny vs the speciall helpes and needefull meanes appointed of God to keepe the memory of the Creation in his Church there is nothing more absurd then to grant the performance of an holy action to be due vnto God yet to deny such needfull and proffitable meanes as God hath ordeined to that end this were all one as if we should grante indede that it is a duty to keepe an holy remembrance of the death of our Lord Iesus and yet to deny the vse of the Sacramētes in the Church which serue to put vs in minde thereof in a word it were to eparate the meanes from the end then the which nothing is more absurde wherefore as we will approue testify our thankfulnesse to God for so greate a blessing as the Creation is vnto vs and as we desire to giue God the glorie of his maruailouse workes so let vs be zealouse to maintaine in the Church all the meanes needfull helpes thereof Furthermore it will appeare that we in our times haue as greate vse neede of meanes helpes to keepe in memory this greate worke of Gods Creation as euer had the Iewes people of God if not greater neede for by nature wee are as vngratfull vnthankfull and vnmindfull of Gods blessings and mercies receiued as euer they were we stand in as much neede as euer they did to be stirred vp by all helpes meanes to giue vnto God the glorie due vnto his name for his workes of wonder which he hath wrought nay we stand in more neede now then they did then by how much we liue in times longer and further off from the Creation then they did for we are in more danger of sleiting forgetting this greate benefit of the Creation then were the Israel of God because they liued nere vnto it and hard by it as it vvere in comparison of vs vvho liue thowsands of yeeres after them and vvho knovveth not hovv soone things done long agone slip out of memory or if they slipp not quite out of memory yet they lay there like the ingrauings vvritten vpon graue stons vvhich by continuall trampling vpon are vvell nigh worne out it is needfull therefore that vve should haue all meanes helpes that may as it vvere daily new write ingraue vpon out memories the honourable memory of the Myracle of Creation It may be some will answer thus that the meanes once ordeined of God ought still to be in vse if none other as fit may be found out but other as fit for that vse may be found out as the Lords day for herein we may keepe a memory of the Creation Against this I haue these reasones 1. the Lords day or Sunday is as vnfit to keepe memory of the Creation as the Sabbath day or Saturday is in their account vnfit to keepe memory of the Redemption 2. the day which is set a parte to celebrate the memory of the Creation it must haue an aptenesse in it by way of similitude to represent it vnto vs like as the Sacraments haue aptenesse in them to represent vnto vs the Redemtion now God finished his worke of Creation and rested on the 7th day or Saturday and of all daies in the weeke we haue none that hath such similitude and liknesse to Gods 7th day as is our Saturday which is the same 7th day in order with Gods therefore it is the onely fit day for this purpose now the Lords day is so farre from any similitude with Gods resting day which was on the 7th last day of the weeke Genes 2 3. as it is the first day begining of the weeke 3. suppose that mē could invent some other day as fit as the 7th day appointed by God will they reiect Gods choise for one of thir owne could they shew vs some other day as fit in Gods account they should speake to some purpose but to reiect that meanes appointed of God because they can find an other which pleaseth them as well is audaciouse presumption why by like reason may they not as well chang the Elementes in the Sacraments for others as well may they reiect Christs choise as Gods choise But happily some may obiect that some helpes for the keeping in memory of the Creation are abolished as for example the Sabbath day for all Sabbaths are abolished in Col. 2.16.17 Herevnto I answer that the folly of this obiection hath formerly bene answered here therefore a word or two shall be fufficient 1. it is to be noted that the text Col. 2.16.17 speaketh not of Signes but of Shaddowes as formerly it hath bene showne there is a difference betwixt Signes shaddowes wherefore this text is impertinently alleaged for we haue here to doe with Signes not with Shaddowes 2. suppose we this text spake of Signes yet it spake of such Signes as had respect vnto Christ which are a Shaddow of things to come the body whereof was Christ as the text speaketh so that these Sabbaths here abolished were onely such Sabbaths as had respect vnto Christ
worship of God and when common and vnhallowed dayes are offred and consecrated vnto God in stead of pure and sanctified dayes Loe how Gods worship is polluted XI Yet further if I shall make it appeare that multitudes I doe not say all are guilty of Idolatry vntill a Reformation cometh then you will say with me it is high time indeed to seeke for a reformation For this purpose you must know that there is as well a puritane Idolatry as a Popish Idolatry for as when A Crucifix the Breaden God the Images of Christ the virgine Mary the rest come in presence instantly Papists vncouer the head and performe much honour in respect of them So no sooner doth the Lords day Sabbath come but forthwith Puritanes vncloth themselues of their base aray and attire themselues in their best apparell and they lay aside all seruile laboures for that time as a profanation of that sacred time and much religiouse honour and deuotion is performed in respect of this daies presence yea greate conscience is made of it Pardon me beloued the sinnes of Gods children must not be clocked neither must I be partiall no neither must I deale ouerly but tell euery man or ranke of men of their sinne without baulking I cale it Puritane Idolatry because these are the greate Patrones thereof That I may discouer it vnto you first we will begine with the word Idolatry this word is a greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is compounded of two wordes the one whereof signifieth an image and likenesse of a thing or an imagination and fiction of the braine the other signifieth honour and reuerence now put both these together and they signify an honour and reuerence of an image and liknesse of a thing or of an imagination and fiction of the braine thus you haue the signification of the word Idolatry Now when diuine and religiouse honour is giuen to a similitude or fiction of the mind then it is a dangerouse matter and when the conscience stands in awe of a similitude or fiction of the braine reuerencing it for a diuine ordinance then it is Idolary Now to apply this The Lords day is this Idoll and they that preach for it and practise it are the Idolaters to make this good you shall see how fitly these may be caled Idolaters and their practise Idolatry first touching that parte of Idolatry which consisteth in imagery liknesse you shall see how like they haue framed the Lords day to the Sabbath day made it a very image similitude liknesse of the Sabbath day consequently an Idoll for 1. They haue giuen the very name the proper name of the Lords Sabbath vnto it for doe they not vsually cale the Sunday or Lords day the Sabbath day 2. They sanctify and keepe the Lords day like vnto the Sabbath day with a resting from all seruile laboures with preaching and prayers and the like 3. they keepe it in conscience of the 4th com like as the Sabbath day was 4. They apply all those textes of Scripture vnto the Lords day which were wont to be applied to the Sabbath day and which indeed are proper to the Sabbath day as Neh. 13.15 Isa 58.13 Math. 12.1.2.3 c. with others behold then if they haue not made the Lords day as like as like may be to the Sabbath day an image or picture cannot be more like a man then they haue framed this Lords day vnto the Sabbath day nay the images similitudes which Papists make of God of Christ or of Saintes are not so like vnto God Christ Saints as this Lords day is made fashoned like the Lords Sabbath day like as idolatrouse Jeroboam made a feast vnto his calues like vnto the feast that was in Iudah 1. King 12.32 so haue these made a new Sabbath like vnto the Lords Sabbath in the Morall Law 2. Touching that other acception of the word where it is taken for an imagination or fiction of the minde or braine And in this sense an Idoll is Nothing as the Apostle speaketh 1. Cor. 8.4 An Jdoll is nothing in the world that is it is no such thing as it is imagined fansied to be in this sense also the Lords day is an Idoll the obseruers of it are Idolaters their sanctification of it Idolatry for 1. whereas they cale the Lords day Sabbath day it is a mere fiction for they neuer found it so named in the Holy Scriptures 2. That the Lords day should be kept like the Sabbath day with a rest from laboures all day long is an imaginary conceipt for they find no such obseruation of it by Christ nor by his Apostles 3. That the Lords day should be obserued by virtue of the 4th com is not onely a fiction but an absurd foolery 4. That Christ instituted the Lords day is a mere forgery and fansy of mens braine as hath bene formerly showne and thus you see that the Lords day is a mere Idoll or a very Nothing that is nothing but a fansie fiction of mens braine of this day therefore we may say as the Lord said of Ieroboames Moneth which he had consecrated vnto his Idoles that it was the moneth which hee had forged of his owne heart 1 King 12 33. so this Lords day is the Sabbath day which men haue forged of their owne hearts And thus we haue cleered and made apparent the two first things in this Idolatry to wit that the Lords day is an Image and liknesse and that the Lords day is an imagination and fiction or an Idoll and Nothing I come now to the third thing which maketh compleate Idolatry and that is Honour and Reuerence for that is properly Idolatry when religiouse honour and reuerence is attributed vnto Images and similitudes or vnto Imaginations and fictions of the braine or vnto Idoles and Nothing as when men reuerence these as Diuine things and as ordinances of God Now I shall easily demonstrate vnto you that men giue Honour Reuerence vnto this Lords day yea no ciuill honour but diuine religiouse Honour For 1. The patrones of the Lords day they doe esteeme one day aboue an other the Lords day aboue and before any other day in the weeke and that in a religiouse manner thus they honour it by aduancing it aboue all other daies yea by holding the cause of the institutiō of the Lords day to be greater then the cause of the institution of the Sabbath day they must hold that the Lords day is an higher more honourable day then was the Sabbath day for they say that the worke of the Redemption was the cause of the institution of the Lords day now the worke of Redemption they hold to be a greater worke then was the worke of the Creation which was the cause of the institution of the Sabbath day and thus you see they must haue the Lords day in more honour then the Sabbath day was
in his Church prescribed in his Morall Law vnlesse some most pregnant Text can be brought against it which doth necessarily most cleerly abolish it so as it can be no wayes answered of which kind vnder your Lordships correction be it spoken I know there is not any one Text that can be showne in all the New Testament Now God forbid that any of his ordinances should be throwne downe when they may if we pleased be still retained It may easily be thought that in so large a Treatise as this is wherein is handled so many arguments answers passages particles that in a new Argument not formerly wrote of by any that some or others of them may sauour of humane frailty stand in neede of further study I craue of your Lordships that such a thing may not be racked dwelt vpon but that the body of the Treatise maine Argument arguments answers may be attended the which are so cleere sound to my vnderstanding as I am good Confident the cause shall obtaine your Lordships Patronage So demeane your selues in deciding iudging and defending Gods Title here on earth that when the Lord Iesus that chiefe Shepheard Byshop of our soules shall appeare then you may receiue an Incorruptible Crowne of glory Your Lordships to Commande THEOPHILUS BRABOURNE To the Godly and well affected Reader KNowing dearly beloued and Christian Reader that as there ought to be so there is a propensity and Holy inclination in all who are truly Gods to haue a respect generally vniuersally vnto all his Commandements to one as well as to an other without exceptions reseruations To auoide all superstition and will-worship and to giue vnto God his owne worship and seruice prescribed in his Laws without baulking and abridging him of any parte thereof I iudged therfore that this discourse in defence of the Sabbath day which is one maine thing prescribed in Gods Commandements and a parte of Gods worship seruice could not be vnwelcome to thee Calling to minde also the Parable of our Sauiour how seuerly he will deale with that seruant vnto whom he deliuereth but one single Talent if he hide it vp in secret so as no proffit come thereof Mat. 25.24 Remembring also that our Sauiour made it an essentiall marke of Peters loue vnto him to feede his Lambes Ioh. 21.15 And that it is giuen in charge vnto all To exhorte one an other to admonish one another to edify one an other 1. Thes 5.11.15 These things laid before myne eyes I could not for loue nor durst I for feare but make knowne my minde in this point How could my Spirit be but stirred within me to see my Christian betheren the Church and Spowse of Christ to lay in the weekly neglect of Gods worship profanation of his Sacred Sabbathes and transgression of the 4th Commandement when in the meane time they zealously superstitiously tender vnto God their will-worship of the Lords day Sabbath how could I but discouer these things especially when but the Alteration and chang of a day as the sanctification of the Saturday for the Sunday might helpe all this In the dayes of Isaiah the Prophet the Church of God had profaned the Lords Sabbathe Isai 58.13 and the Lord gaue him in charge to Crie aloude spare not lifte vp thy voice like a trumpet show my people their transgression to the house of Iaakob their sinne c. Isai 58 1. It is the duetie therfore of Gods Ministers to tell his people of their sinne and the people and Church of God must with patience heare it with cheerefulnesse reforme it for which happy Reformation I make my prayers vnto God that when they assemble next in Parliament they may make this one of their maine Consultations to cause a serch to be made both into the Scriptures into the Ecclesiasticall Histories Records of the Church to see what grownds can be found for the Lords day Sabbath to make also a diligent inquiry after the Lords ancient Sabbathes to see what 's become of them and when vpon what grownds they where first throwne downe that so the errours of our Fathers may be reformed in vs their children Thâ—s you haue the reasons mouing me to wright As I had many sufficient reasons mouing me to wright so I mett with many sondry discouragments for some yea Ministers who of all others one would thinke should iudge most charitablie of their brethren ☞ they enter into my heart say it is pride and singularity that sets me on worke c And this once broched by a Minister it runneth also from the mouthes of their people continually now albeit I haue professed protested in priuate vnto such Ministers the contrary that after a diligent serch of myne hearte as I have teld them yet nothing will satisfy them but pride it must be though Well once againe I answer them that in the words of S. Paul Though I know nothing by my selfe yet am I not thereby iustified T is true indeed The hearte is deceiptfull c. Ierem. 17. as soone therfore as I can find this haughtinesse arising I will labour its mortification God assisting But what 's this to the purpose among wise men say hee be a proude person that pride creepeth in as it will to a mans best actions too too often is his cause therfore starke naught then many a lerned and elegant sermon should be reiected and many a zelouse Sermon of no worth but thus it is with many of them that vnlesse a man can so Master his vnderstanding captiuate his iudgement as to say what they say for company out of a reuerence to their persons giftes to affirme with them that all is Gods Sacred trueth which they fancy about the Lords day Sabbath though hee can see no such matter but the cleane contrary yet â—ee must be branded for a proude person but with patience I shall labour to beare them selfeloue is stronge and selfedeniall hard Some obiect to me saying you are but one and the Lords day Sabbath hath stoode thus a long time and the most are of a contrary iudgement to you neuer think you to reforme it I neuer looke to see it altered in my dayes c. To which carnall reasonings I answer should a faithfull Minister in his Charge be discouraged with such arguings what Minister might not forbeare the pulpit let him preach for repentance almes deedes chastity sobriety or selfedentiall c and may not many in his Congregation tell him that hee is bat one and they haue liued otherwise a longe time and many yea Ministers will doe as they doe and therefore neuer let him thinke to reforme them c who could think wise men should argue thus vnwisely and yet these eares of myne haue heard these arguments vsed by Christians in other points of no ordenary vnderstanding But let these know that a
of workes a man is iustified and not of faith only Iamâ— 2.21.24 But wilt thou vnderstand O thou vaine man that the faith which is without workes is dead Iam. 2.20 The lavv vvhich S. Iames vrgeth here it is the morall lavv as is plaine by his instances in the seuenth and eigth commandements v. 11. and by laying done the summe of the second Table in v. 8. Moreouer that this lavv is vrged vpon beleeuers is plaine by these reasons 1. Because the Apostle stileth them Brethren to vvhom he spake v. 1. yea and his beloued Brethren v. 5. secondly S. Iames vrgeth the lavv vpon such as shall be iustified by faith for he affirmeth and that by the example of Abraham that a man that hath faith he must also haue vvorkes for his iustification Yee see then how that of workes a man is iustified and not of faith only By vvorkes here the Apostle meaneth the vvorkes of the lavv and of that lavv before spoken of in the former parte of the chapter v. 8.11 now choose vvhat sense of this text to fly vnto you please either of Protestants or Papistes both or either of them vvill make strongly for vs and against Anabaptists vvho deny the lavv for if such as haue faith must also bring vvorkes vvith them vnto iustification be they as causes or as signes and fruites of iustification either vvayes the beleeuer is bound to doe the vvorkes of the lavv for vvorkes are as vvell required of him vnto iustification as faith is so saith S. Iames finally since the faith that hath not vvorkes to vvit the vvorkes of the lavv v. 8.11 is a dead faith hence it followeth that the beleeuer is bound to the obseruation of the lavv and to doe the vvorkes of the lavv or else his faith his Anabaptisticall faith vvill proue but a dead faith as many therefore as renounce the lavv and the vvorkes of the lavv and vvill liue by faith only S. Iames counteth those mens faith but a deade faith 7. And that thou hast knowne the holy Scriptures of a child which are able to make thee wise vnto saluation through the faith which is in Christ Iesus for the whole scripture is giuen by inspiration of God and is profitable for doctrine for reprofe for correction for instruction in righteousnesse that the man of God may be absolute being made perfect vnto all good workes 2 Tim. 3.15.16.17 In these vvords the Apostle declareth vnto Timothie the vse of the Scriptures of the old Testament and in speciall that some of them are fit to reproue and to correct c. novv of all the Scriptures in the old Testament vvhich doe reproue correct instruct are they not the lavves of God both affirmatiue and negatiue and of all Gods lavves in the old Testament vvhich are either morall or ceremoniall noue can thinke S. Paul sent Timothie vnto the ceremonial lavv it must therefore be the morall lavv vvhich Paul doth here commend vnto Timothie In the last place that this lavv belongeth vnto beleeuers is plaine enough it being made by Paul a direction vnto Timothie vnlesse you vvill suppose Timothie no beleeuer 8. Speake not euill one of an other Brethren he thath speaketh euill of his brother or he that condemneth his brother speaketh euill of the law and condemneth the law and if thou condemnest the law thou art no obseruer of the law but a iudge Jam. 4.11 In these words the Apostle S. Iames reproueth the sinnes against the ninth comm to wit slanderouse speeches this sinne he dissvvadeth from by these reasons 1. He that speaketh euill of his brother he speaketh euill of the Law of God and he that condemneth his brother he condemneth the Law of God 2. Hence follovveth an other mischiefe to wit that if a man condemneth the law then hee is no obseruer of the law but is become a iudge vvhere vve see the Apostle counteth it as a mischiefe and a vice for a man to be no obseruer of the law of this vice are our Antinomians guilty for they will be no obseruers or doers of the law and here we haue the very word in question betvvixt vs rarified to wit the word obserue and obseruation for we vrge the law vnto obseruation 9. Thus I reason against them they that hold and say that the morall lavv is abolished they must hold this absurd and wicked opinion that no parte of the Old Testament is now in force but that it is wholly abolished in all the partes thereof vnto beleeuers the reason hereof is 1. because all the lawes and precepts in the old Testament and all the directions to leade a godly liefe from the beginning of Genesis to the end of Malachie are referred to one of these lawes the Morall Iudicall or Ceremoniall if then they reiect the morall law much more will they reiect the Iudicall and Ceremoniall lawes and if they reiect the morall law then will they reiect all the expositions and branches thereof deliuered by the Prophets and so they reiect the whole old Testament the law and the Prophets for they reiect all the three lawes the Morall Iudiciall and Ceremoniall with all their appurtenances 2. So much they do imply by saying they are not vnder Moses but vnder Christ not to be gouerned by the law but by the Gospell and the like Now that it is a most absurd and wicked opinion to hold that all the partes of the old Testament are abolished and no rule of our liues shall appeare by this that the Apostles doe euery where send vs for direction into the old Testament see these places Rom. 14.11 Rom. 15.4 1. Cor. 9.8.9.10 1. Cor. 10.11 1. Cor. 14.21 Heb. 13.5 Iam. 2.8.10 Iam. 5.10.11 1. Pet. 1.16 1. Pet. 3.5.6 10. An other absurdety let me adde to shew the vanity of their destinction holding the law to belong vnto and to bind such as are yet vnregenerated and want faith but not to belong vnto nor to binde such as are regenerated and haue faith this distinction is very absurd for it produceth greate confusion and disorder in the Church and no lesse inconvenience in the family for if it be so that beleeuers are not bound to the obseruance of the law then when the Sabbath day cometh these men are not bound to sanctify it it being a parte of that law from which they are freed but others that doe not yet beleeue they are bound to keepe the Sabbath day it being enioyned in that lavv vnto vvhich they are still bound suppose we then the master and the mistris of the family be beleeuers the children and the seruants as yet vnbeleeuers why then the master and the mistris may goe to their workes priuate or publike the seruants and children must then goe to the Church what disorder will this be to haue families thus rent and diuided some goeing to church other some of the same body going to worke yea what a poore Sabbath thinke you will be kept by the inferiours when
Comman aboue and before all others that so his Churches might come into a remembrance of his Sabbath day againe The Lords Sabbaths are novv forgotten they ley buried in abhorred forgetfulnesse like as a mans body lieth stinking in the graue God graunt them a speedy and glorious resurrection they are forgotten God of his mercy bring them once againe to remembrance I am but a poore and meane one euery way low and little timorouse by nature stammering in toung vnfitted for a businesse of this nature so as I durst not aduenture vpon a businesse of this consequence if by any other meanes or persons I could haue foreseene any possibility of a reuiuing the Lords Sabbaths but looking about and seeing none that would set to his hands but that still the Lords Sabbaths must remaine in obliuion I haue aboue and beyond my vvonted courage as it is vvell knovvne taken vnto me a fiery zeale for the Lord of Hoastes if it be rashnesse I vvill be rash if it be folly I vvill be a foole vvith Dauid if I perish I perish that small mite and single Talent vvherevvith all God hath be trusted me I vvill improue it and imploy it to the vtmost for the reducing Gods Sabbaths into remembrance againe in his Churches hitherto in comparison of this cause of Gods I haue not counted deere vnto mee Wife nor Children Friends nor Country maintenance nor good name but cheerfully in regard of the goodnesse of the cause haue parted with them all more or lesse I haue now nothing left but life and liberty and these I trust the same God that hath inabled me will still I am in a readincsse to depart with these also or either of these for God and to seale vp his trueth with my liefe or liberty that so I may once at length attaine vnto that ioyfull Crowne of Martyrdome for bringing Gods Sabbathes into remembrance againe Remember the Sabbath day A greate worke requireth many hands and can you yee Trib of Leuie gaze on to se the issue whilst one singly and alone striueth beyond his strength and laboureth till out of breath in Gods quarrel you neither animating nor parte taking nor putting your least finger to the vvorke I know you can not plead ignorance vnlesse it be affected the point is easy and familiar were you but as willing as able I could not warr alone said the Angell of the Lord curse yee Meroz curse yee bitterly the inhabitants thereof because they came not to the helpe of the Lord to the helpe of the Lord against the mightie Iud. 5.23 why abidest thou Leuie among the sheepfoulds to heare the bleatings of the flockes v. 16. come forth come forth to helpe the Lord the worke is mightie to cause through all Curches a remembrance of the Sabbaths of the Lord it is not a priuate cause that a single one only should combate the wholl army of Gods hoast must take vp armes the cause is publike and vniuersally generall but if nothing will auaile vvhat shall I curse as said the Angell of the Lord no Christianes must not curse but blesse I pray God giue them better hartes it vvas Pauls case at my first answer quoth hee no man stood with mee but all men forsooke mee wherfore vvith Paul I pray God it be not laid to their charge 2 Tim. 4.16 in meane time I faint not but fight I doe and fight I will vhhither with many of with fevv vvhilst I haue any breath or being And thus farre of the Commandement and of the vvord Remember SECT VI. The next vvords vve purpose to speake of shall be these Six dayes thou shalt labour and doe all thy worke Touching these words I purpose to enquire but after two things the one is to know vvhither these vvords be a Commandement or no the other is to knovv which dayes of our weeke these sixe dayes here mentioned are for the former some take these vvords to be a permission but I determine vvith Perkins in his Cases of Conscience Pag 106. C. that they be a Commandement and his reason shall be my reason which is this that they are a Commandement because they are propounded in Commanding termes like as all Commandements are of the same iudgment also is Musculus fol. 62. these vvords also in the dayes of Christ were houlden for a commandement saith the Ruler of the Synagogue there are six dayes in which men ought to worke c. Luk. 13.14 Hee said men ought as of duety to vvorke in the six dayes If any shall obiect that then a man is bound to labour all the 6 dayes I ansvver it followeth not for so the Lord said of the Sabbathday in it thou shalt not doe any worke Exod. 20.10 and yet for all that workes of mercy and vvorkes of necessity may be done and so here albeit that God hath said sixe dayes thou shalt labour yet lawfull recreationes when necessity is may be taken in the sixe dayes Yet further if any shall obiect that then we must keepe no holy dayes if we must labour the 6 dayes I answer it followeth not for 1. the com addeth thes words and doe all that thou hast to doe so that if a man can so finish all his workes that he hath to doe in lesse then 6 dayes so as no vvorke be left to doe on the Sabbath day then he may keep that time which he can spare for an holy day 2. it is true that some holy dayes may be keept as Christmas day Coronation day Gunpovvder Treason day and the like dayes of publike thanksgiuing dayes of publike fast which are one day in a yeere not a day euery week for we haue examples for it in Scripture Esther 9.27 Joel 2.15 now these being extraordinary cases an exception or dispensation may be admitted in the com but what 's this to our case for the Com. is to be vnderstood of an ordinary weekly practise when there is no iust and weyghty cause to the contrary but the case of holy dayes is of a rare and seldome action and vpon extraordinary occasiones The second query shall be to knovv which dayes those are vvherin God hath commanded vs to labour the ansvver vvill be those six dayes vvhich were the first six dayes of the worlds creation to vvit those six dayes vvhereof vve read Genes 1.5.8.13.19.23.31 the vvhich went immediatly before the first Sabbath day that euer the vvorld saw the Sabbath day vvheron God himselfe rested where of vve read Genes 2.2.3 these sixe dayes are these 1. Sunday 2. Monday 3. Tevvsday 4. Wensday 5. Thursday 6. Friday Novv that these and none other are the six dayes inioyned in the 4th com is proued 1. Because else there would be a confusion of Gods 7th day wherin he rested vvith the other sixe dayes novv this must not be for then God shall be defeated of his end and purpose which vvas to haue the 7th day sanctified as appeareth by the 4th com and that because
the priests lipps should preserue knowledge they should seeke the law at his mouth Mal. 2.7 therfore I haue hitherto advised people to repaire to theire Ministers for direction information in this point but vpon better aduisment I shall recant that I vvill doe so no more for I finde theire Testimonyes affirmations protestations in this point false t is true the Priests lippes should of right preserue knovvleg but I find they doe destroy knowledg it may be saied of them as the Lord saied of those Priests But yee are gone out of the way yee haue caused many to fall by the law Mal. 2.8 iust so our Ministers novv a dayes if the people goe to them for instruction in this 4th com they shall haue destruction the lavv shall be so expounded as they will cause men to fall by the lavv saying the lavv commandeth the Lords day for Sabbath not the 7th day vvhich is as false as false can be 2. I finde theire Testimony insufficient therefore I shall no more aduise peopleto take theire Ministers counsaile in this matter I come then to shevv the insufficiency of our Ministers Testimony In an approued alovvable testimony 3. things are required the vvant of any one vvhereof doth nullify the testimony as all Diuines vvill confesse the first is wisedome for hovv can he be thought to giue a right true verdict that is ignorant the 2d is honesty for hovv can vve hope he should giue a true verdict that is dishonest the 3d is Good will for hovv can vve expect that he should spake that trueth vvhich he knovveth vvhich is an enemy to it this euill will to the cause wil not permit him to vtter his knowledge to the furtherance of it or if he doth speake it he wil deliuer it in such equiuocall doubtfull words manner as a man shall be neuer the better for it For the 2d of these properties to wite honesty for I wil begine with the second I grant it to be in our Ministers be it they be all godly religiouse yet this is but one of the properties of a vvarrantable Testimony Neuerthelesse because many people plead much the honesty of their Ministers saying they are godly holy very zealouse men c. for my parte if I could be moued to question theire honestie here is cause enough for what greater cause can there be to moue one to suspect theire zeale to be ignorance their holinesse to be hollovvnesse fained then to heare them speake or dispute against Gods word ordinance against an expresse com in the morall law a man wold thinke that man can not be sound at the core heart that dares oppose god that vnnecessarily the which they doe that oppose his commanded Sabbaths For the first of these properties to wit wisedome I graunt they haue wisedome learning enough to vnderstand this point but haue they employed this their wisedome learning in the impartiall serch of this point for the finding of it out for take a wise learned mans testimony in any Arte or in any point about Druinity wherein he is not studied he is like an vnlerned man as Sampson when his Lockes were cut he was weake like an other man Now be it that they haue neuer so much learning wisedome yet since they haue not imployed theire wisdome learning for the finding out of this point what auaileth it that they are wise lerned for in this matter they are neither wise nor learned because they haue vsed neither of thē in this study that this is so appeareth from theire own cōfessiō for some of the very chiefe principall of thē haue confessed vnto mee others vnto my frends who haue related it truly to mee that they haue saied that they haue studied indeed to maintaine A Sabbath day out of the 4th com but whither it should be vpō the 7 day or the 8th day on the Saturday or on the Sunday this point neuer came into their minds to study it well then if it hath not bene studied by the chiefe of them that haue bone the most studious serching it must be yeelded that the residue of them haue much more ouerskipt it tell me then if the sayings of these men against this point of the Lords Sabbaths be to be regarded when as it is a point vvhich never so much as came in to their minds to study it Let people no more boast of the vvisdome lerning of theire Ministers then nor yet of theire Multitud c. that they all whith one voice haue cried out spake against the Lords Sabbaths as ceremonies can a blind man iudge of cullers or a wise man speake of what he is ignorant of let people no more therfore rely vpon the wisdome lerning of their Ministers in this point but let them imitate those noble Bereans Act. 17. Let them serch the Scriptures daily to see if these things I tender vnto them be so or no and this is one cause vvhy I reiect the verdict of our Ministers in this point because it wanteth one of the properties of a warrantable testimony to vvit the vse of their wisdome lerning hereby it appeareth also vpon what poore grownds our common people haue hither to gone in relying their soules in this matter vpon their Ministers zeale holinesse learning vvhat if they be neuer so zealous holy pure lerned it is but a zeale vvithout knowledge vvhich speaketh of things not soundly studied And so I come to the 3d property namely good will this propertie of a warrantable testimony our Ministers want for they haue no good vvill at all to the cause but all euill vvill that may be witnesse all their words and deedes in about this matter if a man hath a cause to be tried before the Iudge by 12 Iury men if he suspecteth some one of the 12 to be his enemy they say it is lawfull for him to except against that mā for that cause the Iudge vvill cause that man to be drawne and an other to be svvorne in his roome vvhich declareth that a man suspected to haue no good will is not esteemed a sit man to determine of a controuercy Now that there is cause for vs to suspect most Ministers to haue euill vvill to this cause of Gods Sabbaths appeareth 1. by their vvords and deeds to the contrary among others let those many slaunders reprochfull speeches and hard vsages which they haue vsed against mee for defending this cause of Gods let these I say testify whither they be friends or enemies to the cause 2. There is great cause to suspect they will be no friends to the cause because all their liues long hitherto they haue taught the people to the contrary to vvit that the 7th day Sabbath is abolished and if novv they should be friends to this cause they must vnteach vvhat
they haue taught and this they cannot beare for so the people as some of them haue saied would neuer beleeue them againe this is such a discredit as they that haue euer liued in credit and neuer denied themselues in such a point as this cannot tell how to beare it therfore can beare no good will to the cause 3. That they should receiue this point from so vile and contemptible a person as first brocheth it this cannot be borne it cannot be thought their high spirits will stoope so lovve 4. That the profession of this trueth may endanger them the losse of their faire liuings 5. It crosseth supposed Antiquity 6. It crosseth vniuersality 7. It is impossible to be reformed These the like raigning ruling in their mindes how can it be but suspitious that they haue no good will to the cause why then should it not be lavvfull for me to except against these mens testimony to haue them dravvne so as they may passe no verdict touching the Lords Sabbaths For their testimony is quit disabled as you see therefore to be reiected Furthermore parties vve say are no fit Iudges Novv Ministers in this case are parties for they are violent against the Lords Sabbaths vvherefore they are no compitent Iudges if therefore people vvill haue any knovvledge of this part of Gods Lavv they must get it themselues by their owne study of the point they must serch my bookes for Gods Sabbaths and their bookes sermons against Gods Sabbaths vnpartially weigh the arguments on both sids vvithout any regard had at all to the Authours Thus yousee that if a man hath knowledge of this trueth hath Honestie also yet if his goodwill be wanting his opinion iudgment is of no worth yet fruther I argue if that a mans testimony be worth lesse for want of goodwill to the cause when as he once by wisdome knovveth the trueth first then much more worth lesse is it when he was stuffed with a preiudice of the point before he knew it that is when he had euill vvill to the point before he knew it novv this is the case of our Ministers as may be coniectured by the cōsideration of those 7. argumēts before mētioned for at theire very firsthearsay of the point before they had read the booke or studied the point thes stumbling blockes appeared instantly to vvit if they imbrace it there follovveth losse of credit losse of liuing the rest so as theire minds are so forestalled vvith feares of these dangers as they cannot regard vvhat they heare nor vvhat they read their iudgement is quite ouerthrovvne for the most part in this case say that they reade the booke about the pointe they reade rather vvith a minde desirouse to carpe cavvill at euery thing as ioyfull to make false vvhat they feare to imbrace rather then to be further inlightened in the point as I appeale to theire consciences if I say not true of them further the trueth hereof appeareth that theire minds iudgements are forestaled against this point before they reade or study the point for many Ministers yea the most who neuer studied the point no nor euer savv so much as the out side of my former booke yet at the first hearesay of it cry burne the booke the like wherfore if people shall say I but novv our Ministers haue better studied the point they haue seene redd his booke are yet as violent against it as before c. vvhy vvhat maruaile seing they set vpon readinge it vvith a forestaled opinion they resolued by reading it to get no good by it but to see vvhere it vvas vveake in theire conceit so to blaze that a broad for they vvant that propertie of an allovvable witnesse to vvit goodwill And vvhat though people say their Ministers are many who are of the same minde for the opinions of 10000. of them are not worth a rush in this case the opinion of some one Minister who speaketh for the Lords Sabbath with hazard to loose his liuing and credit with the rest is more to be esteemed and prized by the people I auowch it then is the opinions of 10000. Ministers who speake against the Lords Sabbaths not daring to doe otherwise for feare of losse of liuing credit and those other discommodities forementioned the Testimony of one Martyr is of more worth then of all his persecutors for the witnesse of these many is to be suspected to speake for their proffit rather then for a good conscience but the witnesse of that one is to be thought to speake rather for his conscience then for his proffit Wherefore if people vvil be led by the iudgment of others rather then by themselues or if they will leane any thing at all to other mens iudgments let them choose to follow the opinion of him that looseth by his iudgment rather then of them who make againe by their opinion That this point may be yet cleerer see what a power carnall feare hath ouer a good conscience in the dayes of Christ it is saied Ioh. 12.42 Neuerthelesse among the chiefe Rulers many beleeued in him but because of the pharises they did not confesse him lest they should be cast out of the Synagogue loe here what a carnall feare vvill doe it can make men afraide to speake and confesse what they belecue is a trueth the feare of being excommunicated made them that they durst not confesse Christ him selfe you know also how some of the Martyres through feare haue for a season denied the trueth you know also how Peter through feare denied his Lord Master yea and forswore him too wherefore be it that Ministers haue vvisedome lerning doe know this trueth be it also that they be godly make conscience why all this may be yet of feare they may deny Gods trueth when they doe know it also much sooner of feare they may refuse to learne to knovv this trueth vvhen it is tendred them for Peter knew Christ Peter was a godly Minister also and made conscience so the Martyres yet you see how farr feare to displease men feare of damage may preuaile The consideration therfore of these many stumbling blockes in the way of Ministers whereof they cannot be ignorant should me thinke strike them vvith a feare that they speake partially and corruptly vvhen they speake against the Lords Sabbaths knowing how easy a thing it is for mens minds to be forestaled with a preiudice when a point is tendred vnto them attended with so many discommodities as this is I wish they would stay vpon the meditation of this point a while that it may doe them good Now as for people since they haue heard at large how insufficient the opinion iudgement of their Ministers is vvhilst they speake against the Lords Sabbathes if hereafter they will still cleaue vnto their iudgments for the tryall of this trueth they shall bewray their
note of inference vsed in it Therefore one of the premisses whereof you haue in v. 14. Now the Apostles argument is on this wise If the handwriting of ordinances which is the written Law which commanded meate and drink and holy daies new Moones and Sabbath daies be put out and taken away Then let no man condemne you in meate and drinke holy daies new Moones and Sabbath daies But the handwriting of ordinances is put out and taken away Therefore let no man condemne you in meate drink holy daies new Moones and Sabbath daies The Apostles Minor you haue in v. 14. and his conclusion in v. 16. now forasmuch as it is a rule with Logiceans that there must not be more in the conclusion then is in the premisses hence it followeth that if by the word Sabbaths in v. 16. they will vnderstand the 7th day Sabbath written in the 4th com then by these words handwriting in v. 14. they must vnderstand also the handwriting of the 4th com or else there is more in the conclusion then in the premisses for the premisse v. 14. speaketh but of the haÌ„dwriting of ceremonies writteÌ„ by Moses onely but in the conclusion v. 16. if they will includ not onely the ceremoniall law writteÌ„ by Moses but also a parte of those things written by God in the Tables of stone then in the conclusion I say they haue both Moses his handwriting and also a parte of Gods handwriting and so there is more in the conclusion then in the premisses wherefore to auoid this absurdety they must vnderstand the word handwriting in v. 14. to include not onely the handwriting of the ceremonies by the hand of Moses but also they must vnderstand thereby that parte of Gods handwriting whereby he commanded the 7th day Sabbath which is the 4th com and so you see they abolish the handwriting of the 4th com it selfe and so we shall haue no 4th com at all thus you may see wherevnto the opposition of Gods Sabbaths out of this text Col. 2.16 tendeth namely to the subuersion of the 4th com let them talke what they will of obedience to Gods 4th com and that they haue a respect with Dauid vnto all Gods commandements yet all is but talke and words iudge the Tree by the fruits you see all their endeauors tend vnto the subuersion of one of Gods Morall Lawes and this is the first of my 3. Answers which I tould you I had more to adde Now I come vnto an other of my answers and it is this that they that expound this text Col. 2.16 of the 7th day Sabbath commanded in the Morall Law they doe crosse and contradict their owne Authours such writers of their owne as are of high estimation with them I will produce a fewe of them in steade of many that might be alleaged I will begine with M. Perkins who frameth an obiection of some aduersaries which they make out of these ij textes Col. 2.16 and Gal. 4.10 saying that if we obserue any difference of dayes now in the new Testament then we are no better then Iewes vnto which textes M. Perkines thus answereth That both these places speake of the feasts of the Iewes and of d fference of daies that stands in force by the Iewish ceremoniall Law Cases of conscience Chapt. 16. Sect. 3. Pag. 108. Where you see M. Perkins freeth this text Col. 2.16 from hauing any thing to doe against the Morall Law or against the difference of dayes in force by the Morall Law by saying that it speaketh of a difference of dayes which stode in force by the Iewish ceremoniall Law now the 7th day Sabbath was neuer commanded in the Iewish ceremoniall law but in the morall law Let vs heare also what M. Dod saith in this point he answereth to an obiection framed out of this text Col. 2.16 against the Sabbath day on this wise We must know saith he that here the Apostle speaketh of such Sabbaths as are in the ranke with the meates drinkes whereof the spake before of which sorte were the first day of euery moneth and the first and last daies of euery one of the 3 solemne feastes of the Iewes of these he speaketh in the plurall number and not of the Lords Sabbath day in the singular number which hath a singular excellencie and how euer times change it neuer changeth Dod on the 4th com Pag. 132. In which words you see M. Dod affirmeth that this text Col. 2.16 speaketh onely of the yeerly Sabbaths which the Iewes kept in their 3 yeerly feastes or 3 solemne feastes doth plainly deny that this text saith anything of the Lords 7th day Sabbath which he caleth the Lords Sabbath day in the singular number by way of excellency Of this same iudgement is M. Greeneham in his worke vpon the Sabbath of the same iudgment also is M. Elton vpon the Colossians on this text Col. 2.16 of the same iudgement likewise is Doctour Ames in his Thesis touching the Sabbath To these fiue I might add many more that are of the same iudgement as themselues cannot but know seing they read them dally one more I will add who is newly come forth M. Richard Byfield against M. Brerewood on the Sabbath who saith in expresse words that this text Col 2.16 doth not abolish the Sabbath day in the 4th com but those other Sabbaths c. See him Pag 130. Thus you see that they who would haue the Apostle to speake of the morall Sabbath mentioned in the morall law as M. Chappel his 9 confederates would they are contrary vnto Diuines of greate note of their owne side Obiection say they why doe you alleage M. Perkins and M. Dod and others why they doe not defend your opinion for the 7th day Sabbath doe they Herevnto I answer it is not my purpose in this place to alleage them as if they spake for the 7th day Sabbath but onely for this purpose to shew that they euen thire owne Diuines will not indure it that this text Col. 2.16 should be pressed any further then against the Iewish ceremoniall law and that it concerneth not the Lords Sabbath day spoken of in the 4th com singularly but those yeerly Sabbaths spoken of plurally c. This is all I aime at by alleaging their Testimony now the Testimony of a man against himselfe is euer accounted strong and good for me to produce one of my aduersaries to iustify my cause it is better and more forcible then if I should alleage an â—undreth Diuines that are of the same iudgement with mee and so much for this point My third answer to this text is this suppose we that the 7th day Sabbath were a shaddow of Christ by this text Col. 2.17 yet â—ence vvill nothing follow necessarily but that the Sabbath is abolished as touching its typicalnesse and shaddowish quality that so it shall be no more vsed as a type or as a shaddow of Christ to come but for
all this it may remaine still as a sacred day and time for Gods worship as a day to keepe memory of the Creation still as a fit time to refresh man and beast in by Rest from the toilsome labours of the former Sixe dayes and so as an helpe and furtherance vnto these morall dueties of Rest from labour and performance of Religiouse exercises For the clereing of this I referre you to what hath bene said in Section the 18. onely here let me giue a touch Circumcision and the Passeouer hauing either of them a double type or signe when the one was fulfilled yet these Sacraments were vsed with respect to the other vnfulfilled and admit the Sabbath should abolish as a shaddow of Christ why may it not remaine as a signe of the Creation Exod. 31.17 The difference of meates is abolished as a shaddow of Christ but remaine as in a fast and admit the Sabbath be abolished as a shaddow of Christ why may it not remaine as an helpe and furtherance vnto morall dueties and if the Proselite Gentiles obserued the Passeouer with the Iewes neglecting such things therein as were peculiar vnto the Iewes and onely obserued such things therein as were common to Iew and Gentile both as hath bene showne in Sect. 18 why may not we Gentiles neglect the Sabbath as a sâ—addow of Christ wherein it was peculiar vnto the Iewes and obserue it still in such respects as it is common to Iew and Gentile both as it is a signe of the Creation and as it is an helpe and furtherance vnto other morall dueties so much for answer to this text Col. 2.16.17 And thus like a friend to God his law and ordinance therein I haue reconciled these two textes Exod. 20.8 Col. 2.16.17 the which other men doe make to fight together like deadly enemies Before I conclude this Section let me render a reason why I doe on all occationes distinguish betwixt the 7th day Sabbath the anniuersary Sabbathes my reasones are these 1. because the 7th day Sabbath is more auncient then the yeerly Sabbaths for these began but after the giuing of the Law but that begane before the giuing of the Law 2. Because God Sanctified and hallowed the 7th day Sabbath in a speciall manner Genes 2.3 the which honour he did not to the yeerly Sabbaths these were holy but by precept but that also by President these were holy but by destination onely but that was holy by consecration also 3. Because they are distinct in themselues the one being once euery weeke the other once euery yeere 4. Because God placed the weekly 7th day Sabbath in his morall Law and in the heart or first Table thereof but the yeerly Sabbaths were excluded thence and neuer came into the Tables of stone 5. Because the 7th day Sabbath was a signe of and kept in memory of the Creation which belongeth vnto all men alike but so was it not with the yeerly Sabbaths there is good reason therefore why I should distinguish the weekly Sabbath from the yeerly Sabbathes according as I haue done in all my answers SECT XX. Hauing in the former Sections of this Chapter answered all their arguments brought against the Lords Sabbath so as it manifestly appeareth that it cannot be proued that it is abolished but that it is still in force now in the last place I purpose to spend this last section of this Chapter in a Disswasory-declaration of the common sinne of our time to wit the sinne of Sabbath breaking And here I would not be mistaken at the very Threshold entry of my discourse for by the sinne of Sabbath-breaking I doe not vnderstand the sinne of profanation of the Lords day which now a daies is called the sinne of Sabbath-breaking by our Ministers for they in this point make more sinnes then euer God made they deale by the Lords day as players doe with some of their fellowes whom they make a Counterfait King in the sight of the people by putting vpon him some robes ornaments like those of the true King thus doe our Ministers that they might honour this Lords day in the eyes of the world they haue made it a counterfait Sabbath day and that by miscalling of it Sabbath day like as if a man should cale one man by an other mans name thus they haue robbed the 7th day of its proper honourable name that they might robe and decke with it the 8th day but to leaue them to their vanities counterfaitings by Sabbath day I meane the 7th day from the creation the Saturday day wher on God himselfe Rested which is mentioned in his Morall Law and by the sinne of Sabbath-breaking I vnderstand the violation and profanation of this day contrary to Gods expresse commandement The persones guilty of this sinne are both Ministers and people for the people first let them know take speciall notice of it that they lay vnder the guilte of the sinne of Sabbath-breaking vnto this day without repentance are liable to those curses threatened in the booke of God against transgressoures of the Lawes of God I speake what I thinke is the trueth in my soule conscience I haue good cause thus to thinke for you haue seene that it cannot be certainly infallibly proued to the vndoubted satisfaction of any mans conscience that euer God did abolish this Sabbath day now if it cannot be most euidently apparantly proued that it is abolished then though there could nothing be said for it more yet it is a sinne to profane it but I haue more to say for it as you shall heare in the next Chapter for time to come therefore let men beware that they doe no more profane the Lords Sabbath day it will be a dongerouse matter to sinne goe on in sinne after admonition and information this let them take notice of as being forewarned that they doe liue and lye in the weekly breach of one of Gods Lawes for euery 7th day or Saturday they doe not onely neglect the worship of God but also notoriously profane the Lords Sabbath day by buying and selling by riding and goeing too market and fro market by ploughing and carteing by working in their Shoppes and howsen euery man in his seuerall trade and occupation and by doeing the most base drudgery and kitching workes on this sacred day when God should be most in our minds then he is furthest from our thoughtes let this be thought on by all such as make any conscience of Gods commandements But herevnto the people will reply saying Alas what would you haue vs to doe we are no schollers if it be an errour it is in our Ministers and teachers not in vs you should doe well to apply this doctrine vnto our Ministers not vnto vs we cannot iudge in such matters of difference difficulty c. To whom I answer Alas indeed I pitty you from my heart this your errour
persones as our Superioures more honourable then other why then by the 4th com may we not hold some tyme as the 7th day Sabbath more holy then other 2. As touching the fitnesse of time for Gods worship I answer 1. that time which God hath commanded for his worship as the 7th day Exod. 20.8.10 is a more fit time for it then such times as God neuer commanded of which kind are all the other 6 daies 2. An holy hallowed time such as is the 7th day Genes 2.2.3 is more fit for holy dueties then is a common or vnholly time of which kind are all the other 6 daiesâ— common bread when it is once consecrated is more fit for the Sacrament then other bread so the 7th day it being once Sanctified Gen. 2.2.3 is more fit for sacred dueties Gods worship then other daies SECT III. Hauing taken out of the way their vsuall obiectiones which they raise against the Lords Sabbaths I come now to proue the point that by good strong euidence out of Scripture Onely one caution I desire first to propound vnto my Reader which is to desire him in the feare of God to empty his minde of all kinde of preiudice to lay aside all forestallednesse of opinion either of my person or of the cause in question that so he may bring a mind like vnto true ballances equally poised It is true that being it is an ordinance of God which I dispute for it should incline euery godly heart rather to imbrace it then to reiect it and rather to take parte with God with his ordinance then against God his ordinance but if this cannot be obtained yet let thus much be graunted that no man reade these arguments as wishing that Gods Sabbaths may rather be abolished then continued established for in vaine shall his reading my writing proue if he come with a mind fully bent against the point in question beforehand rather wishing that it may proue a falsehood then a trueth for the better auoiding of this let it be obserued that it is a property of an hardened heart of a benumed conscience of a man well nigh forsaken of God to resist knowledge to dislike of the meanes thereof when it is tendered vnto him for this purpose see Act. 28.27 For the heart of this people it waxed fat their eares dull of hearing with their eyes they haue winked least they should see with their eyes heare with their eares vnderstand with their hâ—â—rtes should be converted These words were verified vpon those stifnecked hard hearted Iewes who reiected the Gospell of Christ Saluation both at once because they would not returne be conuerted therfore they winked least they should see c. for they had resolued to goe on in their old way what soeuer could be said to the contrary my earnest request therfore vnto my Christian Reader is that he would not resolue vpon it beforehand that he will hould on in his old way and that he will not suffer his iudgement to be conuerted what soeuer he shall find to the contrary for it is a sore iudgement of God vpon any man to winke with his eyes that so hee may not see what he is taught it is the propertie of an ingenuouse Spirit rather with Samuel to say Speake Lord for thy servant heareth That is to be prepared to receiue embrace whatsoeuer cane beshowne vnto him to be the minde will of God so I come to my first argument where by I shall proue vnto you that the Lords Sabbath of the 7th day is now still in force ARGVM I. My first argument to proue the 7th day Sabbath is still in force is because the Lords day Sabbath is not in force and thus it may be framed Euery man fearing God must maintaine defend either the 7th day Sabbath to be still in force or the Lords day Sabbath But no man that feareth God must maintaine defend the Lords day Sabbath Therefore euery man fearing God must maintaine defend the 7th day Sabbath to be still in force Here are as you see three propositiones if the two foremost be proued the third last must be graunted as following necessarily I am therefore now to proue the ij formost propositions and first for the first proposition or Maior to wit That euery man fearing God must defend either the 7th day Sabbath or the Lords day Sabbath and this I proue 1. Because there is none other day in question betwixt vs but these two daies to wit the old Sabbath and the new Sabbath there is no third day and therefore one of these two daies must be our Sabbath day of necessity and one of these two daies euery man must defend stand for 2. I proue the first proposition by this that vnlesse we stand for one of these two Sabbaths there shall be no Sabbath day at all in the Church this were an heinouse impiety yea worse then a sauage brutishnesse 3. I proue this Major by this that vnlesse we all stand for one of these two daies we are contrary vnto all men euen to the Church wherin we liue for our Church acknowledgeth a Sabbath as due vnto God shee accordingly giueth him one of these two daies weekly 4. I proue this Major by this that vnlesse we maintaine one of these two daies we profanly impiously liue in the breach of one of Gods tenn Commandements by name the 4th com for if we deny both these daies then doe we neither keepe a Sabbath day nor the Sabbath day all diuines confesse that the 4th com inioyneth a Sabbath day one or other though not the Sabbath day to wit the 7th day so then euery man fearing God must defend stand for a Sabbath day one or other the old day or the new day or else he liueth in the sinfull breach of the 4th com weekely And thus much for the profe of the Major or first proposition I come now to the Minor or second proposition to wit That no man fearing God may maintaine defend the Lords day for a Sabbath and this I proue thus 1. Because a man cannot defend this day in faith Whatsoeuer is not of faith is sinne Rom. 14.23 now it behoueth euery man that feareth God to looke to the gouernment of his tounge that he speaketh not in defence of any thing vnlesse he can doe it in faith now that a man cannot speake for this Lords day or new Sabbath in faith I thus proue it because he hath no word of God for the grownd of his faith that faith which hath no word of God for its fundation it is not faith but fansy superstition and presumption That a man can haue no word of God to grownd found his faith vpon for the Lords day I thus proue it 1. because Christ hath left no commandement in the new Testament for
because wee may together with Antinomiās Libertines Anabaptists as well abolish all the Morall Law by the Scriptures as with them abolish the Saturday Sabbath and thus I argue If wee may together with Libertines Antinomians Anabaptists abolish by the Scriptures the Saturday Sabbath as a Jewish Ceremony Then may wee with them also abolish by the Scriptures the wholl Law of God euen all the tenn commandements as Jewish Ceremonies But neither wee may nor yet may those lawlesse Christians of Libertines Antinomians Anabaptists abolish by the Scriptures the wholl Law of Gods tenn commandements as Iewish ceremonies Therefore wee may not together with Libertines Antinomians Anabaptists those lawlesse Christians abolish by the Scrïptures the Saturday Sabbath as a Iewish Ceremony For profe of the consequence it is well knowne that those Lawlesse Christians of Libertines Antinomians Anabaptistes doe reiect the Santification of all Sabbaths not but that they keepe the Lords day as a Sabbath together with those Protestant Churches amonge whom they liue but they keepe it onely as an ordinance of the Magistrate and as in obedience to their gouerners yet so too as in case they could doe any common seruile worke on the Lords day without offence to any they would and doe professe it that they would but to keepe any Sabbath as a Diuine institution and as an ordinance of Gods and by virtue of the 4th commandement this they doe reiect as Iewish and Ceremoniall and for their warrant among other textes of Scripture as wee doe so doe they alleage Exod. 31.13 Colos 2.16.17 against the Saturday Sabbath shewing that it is abolished as a signe and shaddow c. Thus they bring Scripture against the old Sabbath as well as wee the same Scriptures that we bring so then wee are iustly ranked with Libertines Antinomians and Anabaptists for abolishing by the Scriptures the ancient Sabbath day Now J procede to proue the Major for as for the Minor it needeth no profe if wee may by these Scriptures Exod. 31.13 Colos 2.16.17 Together with these Sectaries abolish the Saturday Sabbath which is one thing commanded in the morall Law then may we together with them also by these Scriptures Eph. 2.15 Heb. 7.12 Heb. 10.1 Col. 2.14 Abolish the wholl Morall Law all things commanded therein the reason hereof is plaine and manifest for these Sectaries doe bring Scripture against the wholl Law of God as well as against that one parte thereof which commandeth the Saturday Sabbath now if we will shake hands with them in the one why not in the other also if we will ioyne with them in vrging pressing these textes Exod. 31.13 Colos 2.16.17 Against the 7th day Sabbath which is one branch of the Law why then should we not by the same reason ioyne with them also in vrging pressing these other textes Eph. 2.15.7.12 Heb. 10.1 Col. 2.14 Against the wholl Law euery branch thereof and so abolish it too ther 's the same equity for both let vs not therefore abolish Gods Sabbath day vnlesse we minde to turne Anabaptists and Antinomians and abolish the wholl Law also Happily it will be thought ther is not so good reason to abolish the wholl Law by these Scriptures which these Sectaries doe alleage against it as there is in those other Scriptures which they alleage against the Saturday Sabbath But for this matter I shall make it appeare that as these Sectaries haue as little cause to vrge these textes against the wholl Morall Law as they or wee haue to alleage those textes against the old Sabbath day so they haue as good cause as strong reasons to alleage these textes against the wholl Law as they and we haue to alleage those textes against the old Sabbath day for this purpose let vs compare the textes on either partes First for the textes brought against the Sabbath day Exod. 31.13 Colos 2.16.17 Here say they wee the Sabbath in the Morall Law is made a signe a shaddow now all signes Shaddowes are abolished at Christs coming hee being the substance of those shaddowes 2. In the text Col. 2.16.17 Say they and wee here we haue the very thing in question expressy mentioned namly Sabbaths and Sabbaths too in the plurall number so all Sabbaths both weekly annuall in the Morall Law and in the Ceremoniall Law are abolished Now on the other parte for the textes brought against the wholl lawsee Heb. 10 1. for the Law hauing a shadow of good things to come c. Where the things commanded by the Law are called a shadow hence I thus reason if the Sabbath commanded in the Morall Law be abolished because Sabbaths commanded in a Law are a shadow Col. 2.16.17 Then are all things commanded in the Morall Law abolished and consequently the Law also because things commanded in a Law are a shadow Heb. 10.1 Is not there as good reason for the one as for the other come we to the other textes also see Eph. 2.15 Col. 2.14 Heb. 7.12 Where it is said there is a chang of the Law that the handwriting of ordinances is put out that the Law of commandements is abrograted In which texts it is affirmed that the law is abolished here then may they say in like manner in these textes we haue the thing in question expresly mentioned namly the Law by Law in Scripture is somtimes meant both the Morall Ceremoniall Law Mal. 2.7 And so the wholl Law is abolished both Morall and Ceremoniall well then hence I thus reason if the Sabbath in the Morall Law be abolished by Col. 2.17 Because there is mention of Sabbaths abolished then must not the Morall Law be abolished also by Eph. 2.15 Col. 2.14 Heb. 7.12 Because here is mention made of the law abolished is there not the same reason in both for if you will extend the word Sabbaths which is onely vnderstod of the Sabbaths in the Ceremoniall Law vnto the Sabbath inioyned in the Morall Law why may not they extend the word Law which is onely vnderstode of the Ceremoniall Law vnto the Morall Law whereas you alleage that in Col. 2.16.17 There is mention of Sabbaths in the plurall number and therefore all kinds of Sabbaths weekly and anniuersary must be abolished why may not they and you with them argue also and say that in Eph. 2.15 and in Col. 2.14 There is mention of ordinances commandements in the plurall number and therefore are all Gods ordinances and all Gods commandements whither in the Morall Law or in the Ceremoniall abolished Thus you see then there is as good reason for vs to ioyne with Antinomians and Anabaptistes in casting away the Morall Law as to ioyne with them in casting away the Sabbath day commanded in the Morall Law we may as well cast away by the Scriptures misapplied euen all Gods commandements and all Gods ordinances as Gods Sabbath day we may as well turne Anabaptists in