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
and branch 5. That by very many in our Church there is grosse superstition committed Gods worship corrupted yea plaine Idolatry wrought and that by sanctifying of the Lords day for a Sabbath day by the 4th Com. These things as I beleeue you shall find cleerly proued in this Booke Vnto whose consideration should I commend these things for redresse if not vnto your Lordshipes hath not his Maiestie therefore deputed you vnto your seuerall charges to ouersee see to the well ordering of the Church worship of God and hath not the Almightie laied it vpon you To warne some that they teach none other doctrine 1. Tim. 1.3 And To redresse the things that are amisse Or To set in order the things that are wanting Tit. 1.5 Downe then with that Idoll the Lords day Sabbath so dealt Hezekiah with the Brazen Serpent when idolatrously abused and bring into its roome into the Church of God againe that ancient ordinance Gods Sacred Saturday-Sabbath let not an idoll of mans deuiseing stand in Gods Church where an ordinance of Gods inioyned by a Morall Law should stand Oh my honourable Lords what a pitty it is to see Antiquity true and honourable Antiquity I meane the Lords Sabbathes troden vnder foote why should not our Church become followers of those Ancientest and most pure Churches of the primitiue times that liued next after Christ his blessed Apostles in obseruation of the Lords Sabbath Who so long as they retained their greatest purity so long they religiously obserued the Saturday-Sabbath Why should not your Lordshipes exhorte vnto the obseruation of the Sabbath day as did that Godly Bishop Ignatius in his time Epist ad Magnesi And why should not your Lordships defend the Sabbath day as did that famouse Bishop Athanasius in his time Centur. iiij cap. 6. pag. 410. This done the Law of God should be taught and maintained in our Church in its integrity and perfection the 4th Commandement should be in vse amongst vs againe and be accounted as Morall as any of the other nyne and God should haue his whole intire worship prescribed in the first Table as well amongst vs as euer he had among the Iewes when they were the onely people of God If it please not God to inkindle your Lordshipes hearts with more zeale for his glory in this behalfe then is to be found among common Ministers Gods Sabbaths are like still which God forbid to lay waste his Lawes to be partially taught and his intire worship to be still denied him Let none suggest vnto your Lordships that the obseruation of the ancient Sabbath is Iudaisme for Athanasius liuing in those first ages of the Christian Churches taketh away this obiection saying Wee keepe the Sabbath day and yet we are not tainted with Iudaisme Centur. iiij In the Booke of Common Prayer after the 4th Commandement wherein the old Sabbath day is by name specified is publikly rehearsed by the Minister we are ordered to vse this deuout prayer Lord haue mercy vpon vs incline our hearts to keepe this Law Which prayer which commandement cannot vnder your Lordships correction be vnderstood of the Lords day nor of any other day but the old Sabbath day onely Wherefore the obseruation of the old Sabbath is no Iudaisme vnlesse we be taught to pray to God to incline our hearts to Iudaisme It is not vnknowne vnto your Lordships that not many yeeres since the Crosse in Baptisme hath by some bene counted idolatrouse the holy dayes Romish yet hath our Church freed them from such imputations I trust therefore that in your graue religiouse consultations it will be iudged meete that the Lords Sabbaths shall be also freed from the slaunder of Iewish Iudaisme and the like If the Holy dayes of the Saints may be defended I trust the Holie day of the Holie one of Israel shall be protected I haue done myne errand I haue discharged my duety the cause is no longer myne then in my breast I now commend it vnto your Lordships for protection the cause is Gods and therefore youres and the Churches it deserueth the patronag of the greatest of the lernedest T is true my person is meane I care not though it be fleited so the cause be honoured Iudges regard not persones but Causes In Courtes of Iustice if any sewe or informe for the King if the Kings Title be in question though the Informer be meane neglected yet the Cause is much regarded for it hath all the honour furtherance that the Iudges Courte can afford it in speciall sorte the Iudges they take in with it mannage it as if it were their owne Counsaile shall be assigned to pleade for it other causes shall stand by whilst it be tried informer witnesses shall be countenanced incouraged to speake the like so as if possible the Kings Title shall get the day Let me petition your Lordships therfore in your Triall of this Controuercy to haue regard whose the Title is that is in question it being the Lords Sabbath a branch of the Morall Law a parte of Gods worship and one of the most ancient ordinances that euer God established in his Church the Title is plainly Gods therfore yea it is called the Sabbath of the Lord or the Lords Sabbath and myne Holy Day The Title being Gods then let it haue that fauourable and honourable triall in your Synods Consistories Consciences the which earthly Kings Titles obtaine in their Courtes Who euer make squemish of it your Lordships as Iudges wil take in with it I trust knowing the Title of him is now in question of whom you hold all you inioy for the present and hope to inioy hereafter let the day be Gods let iudgement passe on his side if possible let the Informer haue incouragment countenance all helpes furtherances if not for his owne sake yet for his Cause sake and for Gods sake hee pleads the Kings broad Seale an expresse precept the 4th Com. one of the 10 Morales and one of the First Table too what better or higher Euidence can be demanded Let no argument or Text of Scripture be vrged to the abolishing of this ordinance of Gods Sabbath to the impairing ecclipsing of the Morall Law 10 Commandements and to the ouerturning of any parte of Gods worship once established in his Church if possible they may be salued and answered by any warrantable distinctiō or exposition Nor let any answer passe for orthodox wherby any iote or title of the Decalogue or any parte of Gods worship should be denied This I humbly begg and craue of our Lordships and that in the name of God whose Title I informe for and whose Title you are to iudge for and defend and that by virtue of your places high offices For I hold it as an vndoubted Maxime that it is not godly nor Lawfull to abolish an ordinance of Gods being a parte of Gods worship once established
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
proued in the Section before this Then also should not those Churches vvhich doe keepe it keepe it as a Sabbath but as an holy day remisly so as they might make hay in Hay seile and reape their corne in haruest and plough their Lands in Wheate seile vpon the Lords day for so did the primitiue Churches in Constantins time they did their vvorkes of husbandry on the Lords day But some in our Church are growne more strict then euer the primitiue Churches were and yet these are holden the purest Churches we must doe no worke in Hay-seile Barley-seile Haruest nor Wheate-seile all in conscience of the 4th com if vve should imitate the primitiue Churches in these dayes either by neglecting the Lords day altogether as some of them did or by doeing the vvorkes of hus bandry on the Lords day as othersome of them did these our Ministers who vse more zeale then knowledge would damne vs to the pit of hell for it To conclud this Section vvhereas Ministers haue formerly frequently abused the Churches of God deceased slaundred them by fathering this their errour vpon them as if they had bene of their minds keeping the Lords day for a Sabbath vvhich is false as you see hereby they haue vvronged the dead yea those pure primitiue Churches of God made thē speake vvhat they neuer thought to the boulstering vp of a late sprung vp errour an errour of 40 or 50 yeeres old by some in our Church of 7 or 10 yeers old in some other Churches they must consider also hovv many thowsand soules they haue seduced partly by this golding tale of the constant practise of all Churches and for time to come let these things be reformed that so those primitiue Churches be no more abused nor our Christian auditours deluded SECT XXI All this while you haue heard their Testimonies alleaged for the Lords day to be a Sabbath now at last let me haue leaue to alleage some Testimonies against the Lords day for being a Sabbath and here in I will not produce you Diuines of the lowest ranke but such onely as are of the formost ranke of the chiefe Diuines that haue wrote I. My first Testimony shall be that recorded by M. Perkines on the 4th com in his first volume in the order of the Causes of Salvation and Damnation pag. 48. which before I touched vpon where caleing the Lords day by the name of Sabbath he thus writeth The observation of the Sabbath was neglected of those Churches which succeeded the Apostles but after wards was established by Christian Emperours as a day most apte to celebrate the memorie of the Redemption And for this he quoteth his Author Leo and Anton. Edict of holie daies Here it is to be noted 1. that this Testimony is not of what some priuate persones did or thought of the Lords day but what was done by an wholl Church yea by Churches in the plurall number 2. The thing recorded of these Churches is that they neglected the observation and sanctification of the Lords day Sabbath 3. The time is to be noted how longe they continued without obseruation of the day and this is gatherable to be about Three hundreth yeeres for it is said it was neglected vntill it was established by Christian Emperours now it is well knowne that the first Christian Emperour that made any Decree for the honourable Religiouse observation of the Lords day was Constantine who liued about 300 yeeres after Christ 4. The last thing remarkable is to consider what Churches these were which so neglected the Lords day they were not any of those later Churches who were corrupted with the dregges of popery but they were the most ancient the primitive Churches and so the most pure Churches Thus farr of my first Testimony whereby you haue seene what opinion these Ancient Churches held of our Lords day Sabbath for the first 300 yeeres II. My second Testimony shall be to shew what esteeme the Church of God had of our Lords day in the time of Constantine at vvhat time it flourished most Constantinus Imperator concessit Rusticis ut diebus Dominicis agrorum culturae prout ipsi viderine fore necessarium inservirent In Cod. tit 12. de Feriis Which Decre M. Foxe recordeth in his booke of Martyres at the end of the first booke in the tene first persecutions pag. 93. in the last Edition and pag. 105. in the old Edition thus Constantine commanded the Sunday to be kept holy of all men and free from all Iudiciary causes from Markets Martes Fayers all other manuall labours onely husbandry excepted The which Decree M. Brerewood in his Treatise of the Sabbath against M. Byfield thus reporteth that Constantine the Great licenced the Country people by his Decree freely libere liciteque are the words of the Constitution to attend their sowing of graine setting of Vines other husbandry on the Lords day Now would Constantine thinke you assisted vvith the advice no doubt of his lerned Clergie haue giuen free license liberty vnto his Subiectes to haue followed their vvorkes of husbandry as ploughing and the like on the Lords day if those times had iudged the Lords day to be a Sabbath day by diuine institution and to be sanctified in conscience of the 4th Commandement Why the 4th com directly forbiddeth all seruile labours such as are ploughing carteing sowing setting and the like they could not be so voide of reason therefore as to giue liberty yea and that freely to doe seruile vvorkes and laboriouse on the Lords day if the Lords day had in their iudgment stoode by virtue of the 4th Com. as many now a dayes faine it We heare now a dayes much sownd of that famouse Decree of Constantine made for the sanctification of the Lords day but behold vvhat it was hee required none other sanctification of it then we now a dayes make of our common Holy dayes S. Mathew S. Johns day the rest if so much for then it was not vnlawfull to plough on the Lords day What therefore if I should say that the Lords day is not of Gods ordination and therefore we may lawfully safely plough sowe our Lands in Wheate-seile mowe our grasse and make baye in baye-seile reape our Corne worke in haruest euery Lords day vvhy may I not be as free from censure as Constantine and the Church in his time vvhat say I more then was then decreed and established by law yea and that by Constantine who was the most holy Emperour and best patron of the Lords day that euer Prince was An other Testimony is a Decree of Constantine recorded by Eusebius de vita Constant. lib. 4. cap. 18. and also by Sozom. lib. 1. cap. 8. vvherein hee decreed by one the same law without any difference making that all his Empire should sanctifie both the Friday and the Sunday the day before the Iewes Sabbath the day after it The Sunday because
sauing their libertie to doe otherwise In which passage we may learne these things from Bastingius 1. That the Church hath alloted the Lords day or First day 2. That the Church may either wholly omit the Sanctification of the Lords day or change it vnto an other day And that it is at the liberty of the Church to doe otherwise in this pointe then they now doe if they please XIX My 19th Testimony shall be that in the Harmony of Confessiones de feriis c. pag. 168. and in the Appendix at the latter end of the booke Where it is thus recorded But we teach that Traditions are not to be condemned which command nothing contrary to the Law of God and haue some politicall end to wit which are made for this purpose that things may be done in the Church in order of which sorte are the Traditions of Holy dayes as of the Lords day the Natiuity the rest These things we willingly retaine in our Churches as things indifferent which out of the case of scandall may be omitted lawfully Here we may note these particulars 1. That the Sanctification of the Lords day is no better then a Tradition 2. That the Lords day and Christmas day are both of like authority 3. That the Lords day is a thing indifferent XX. My 20th Testimony shall be that of the lerned Minister and Godly Martyr of Christ M. William Tyndall who suffred Martyrdome in the dayes of King Henry the VIII as we finde it in his workes bound with the workes of M. John Fryth Doctour Barnes all iij in one Volume Will. Tyndall in his Answer to Sir Thomas Moores Dialogue pag. 287. where hee thus writeth And as for the Sabbath we be Lords ouer the Sabbath may yet change it into the Monday or into any other day as we see neede or may make euery Tenth day Holie day onelie if we see a cause why Neither was there any cause to chang it from the Saturday but to put a difference betwixt vs the Jewes Neither need we any Holie day at all if the people might be taught without it Thus we see M. Tyndall was of iudgement that the Sabbath or Lords day is of no higher nature then that the Church may freely alter and chaunge it hither and thither at their plesures And that the Church may aswell keepe Monday for the Sabbath day as Sunday or the Lords day XXI My 21th Testimony shall be that of an other lerned Minister godly Martyr of Christ M. Iohn Fryth vvho also suffred Martyrdome for the Gospell in the dayes of King Henry the viijth as vve finde it in his vvorkes bound together with the vvorkes of M.W. Tyndall Doctour Barnes Iohn Fryth in his Declaration of Baptisme pag. 96. vvhere he thus writeth Our forefathers which were in the begining of the Church did abrogate the Sabbath to the intente that men might haue an ensample of Christian libertie c. How be it because it was necessarie that a day should be reserued in the which the people might come together to heare the word of God they ordained in steade of the Sabbath which was Saturday the next day following which is Sunday And all though they might haue kept the Saturday with the Iewes as a thing indifferent yet did they much better to ouersett the day to be a perpetuall memorie that we are free not bound to any day we are in a manner as superstitiouse in the Sunday as they were in the Saturday yea and wee are much more madd for the Iewes haue the word of God for their Saturday sith it is the 7th day they were commanded to keepe the 7th day solemne wee haue not the word of God for vs but rather against vs for wee keepe not the 7th day as the Iewes doe but the first day which is not commanded by Gods law And by by againe he addeth He that thinketh that a man sinneth which worketh on the Holy day if he be weake or ignorant he ought better to be instructed so to leaue his hould But if he be obstinate perseuere in his sentence hee is not of God but of the Deuill for hee maketh sinne in such things as God leaueth free In which passages of Mr. Iohn Fryth we may obserue these remarkable things 1. How the Godly Martyr affirmeth that our forefathers did ordaine and appoint the Sunday for an holy day so then Christ his Apostles did not ordaine it 2. Hee affirmeth that now the Sabbath day to wit the old Sabbath day being abolished wee are free and not bound to sanctify any day at all so consequently we are not tied to sanctify the Lords day 3. He affirmeth that such as so zealously doe sanctify the Sunday or Lords day they are in so doeing no better then Supperstitiouse 4. He affirmeth that they who so zealously sanctify the Lords day they are besides theire right wittes or become frantick and madd his reason thereof is this because they practise that for which they haue no scripture or word of God but rather the word of God is against them We haue some Ministers not ashamed to tell their people they will giue their liues for the Lords day Sabbath but heere you see two worthy lerned Godly Ministers and Martyres to wit Mr. Tyndall and Mr. Fryth who did not say only they would but did also giue their liues for Gods trueth these men you see would neuer haue giuen their liues for the Sunday Sabbath for they would not so much as spend their breathes for it or speake a good word of it but altogether against it 5. Saith Mr. Fryth hee that thinketh that a man sinneth by working on this Holy day or Lords day if he obstinatly perseuereth in the same opinion he is not of God but of the Deuill that because he maketh a sinne where God maketh none If this be so how many in this Land who professe themselues the Ministers of God are notwithstanding of the Deuill For they make the people beleeue that they sinne fearefully and damnably if they doe any seruill worke on this holy day the Lords day let this speech of the lerned and Godly Minister and Martyr be well obserued XXII My 22th Testimony shall be the iudgement of the Lords Spirituall Temporall with the Commons assembled in Parliament in the fifth yeere of Edward the Sixte In an Acte intituled An Act for the keeping of holy daies c. In which Statute it is thus inacted It is not to be thought that there is any certaine time or definite number of daies prescribed in holy Scripture but that the apointment both of the time also of the number of daies is lefte by the Authoritie of Gods word to the liberty of Christs Church to be determined assigned orderlie in euery Country by the discretion of the Rulers Ministers thereof as they shall iudge most expedient Be it therefore enacted by
bodies with continuall laboures in one weeke as that they shall be vnfit to labour an other weeke now common reason teacheth that mans body cannot endure continuall and perpetuall laboures day by day without ceaseing all his life longe wherefore of necessity there must be a time for men to Sabbathize rest in from laboures therefore it is meete that some one day in a weeke be set a parte for rest that so a man may so worke one weeke as he may worke an other also it is a point of wisedome also for men so to follow their workes as they may goe on continue with them not like vnskilfull Riders who ride galloping vpon the spurre in the forenoone so as their tyred horse cannot goe in the after noone wherefore if men doe but regard their owne bodies it is meete they should set a parte a day to Sabbathize in and rest from their laboures But suppose we that some mans body being of any oaky substance yron constitution could hould out in laboures day by day euerlastingly yet how vnbeseeming a thing is it for man whom God hath made Lord of all to become a slaue a drudge in this world working and tuging day by day without ceaseing like horse in a Carte neither can men pleade necessity for experience hath taught that we can compasse all our workes within the 6 dayes nor yet can the poore plead necessity because of their pouerty for as God gaue the Israelites twise so much Manna on the 6th day as vpon any other day that so they might rest vpon the Sabbath day So hath God blessed the established order in our kingdome of working but 6 dayes in 7 that the poore can now earne as much in 6 dayes as they should doe in 7 dayes if it were customary for vs to worke euery day for did the poore worke 7 dayes the rich would giue them the lesse for euery dayes worke so as they should but barely get a liuing then and so much they get now for because they worke but a fewe dayes therefore they haue the more for euery dayes worke that so they might liue of their worke thus much for men in generall I come now to men in particular by name vnto Seruants It is needfull that we keepe a Sabbath because it is a worke of mercy vnto Seruantes now God was wont to take care for Seruants lest they should be vnmercifully oppressed with labour and therefore it is added to the 4th com That thy mâ—n seruant and thy maâ—de may rest as well as thou Deut. 5.14 what doth this teach vs but that masters must shew mercy vnto their Seruants by resting of their bodies as well as of their owne for if the one hath neede of rest so hath the other Salomon telleth vs that a righteouse man sheweth mercy to his beast Pro. 12.10 how much more then vnto his man seruant and maide seruant were it not that we haue good Lawes in this case prouiding for Seruants by forbiding masters to doe their workes on the Lords day some vnmercifull hardharted and couetuouse masters would worke their Seruants day by day vntill they were weary of their liues the necessity of a Sabbath in this case appeareth by the Lawes now in force whereby for the benefit ease and refreshment of poore Seruants it is enacted no doubt that many holy daies shall be obserued yeerly weekly In the 3d place I come to Beastes it is needfull that we keepe a Sabbath that so we may shew mercy vnto our beastes for God was wont to cale for mercy vnto the labouring beast In the 7th day thou shall rest that thine oxe and thine Asse may rest Exod. 23.12 and it is a property saith Salomon of a good man to shew mercy to the life of his beast Pro. 12.10 and should a man labour his beast on euery day weeke by weeke he might soone haue his skine Thus farre we haue considered of the needfulnesse ca Sabbath day in ciuill respects Now I come to shew the needfullnesse of a Sabbath in religiouse respectes that God may be solemnely and publiky worshipped that the Church and people of God may be further edified in their most holy faith for these two causes it is needfull that there should be a Sabbath day I shall not neede to spend time to amplify these two things for they are so requisite and needfull that all men will grante me that it is meete to haue a day set a parte for the publike worship of God the edification of the Church of God to omit what else might be said the necessity of a Sabbath day appeareth in this that our Church doth now celebrate many Holy daies for the same ends not onely the Saintes daies yeerly but also the Lords daies weekly 2. It is meete to haue a Sabbath day because it is a thing of good reporte approued allowed of by all Christian Churches now the Apostle calleth vpon vs to follow those things which are of good reporte Phil. 4.8 those things therfore which all Christian people approue and allow of are meete to be had in vse Papistes they allow of resting from laboures and the publike worship of God constantly vpon one day of euery Seauen Lutherans doe the like and Anabaptists how euer they keepe no day by Diuine Institution yet they keepe and hould it fit to keepe one day in Seauen wherin they rest from their labours and performe publike worship vnto God lastly all Protestants doe allow and approue of one day in Seaven as fit to rest in from labours and to worship God publikly so here is a clowde of witenesses houlding it meete to keepe a Sabbath day and a thing of good reporte If we should ascend vnto the primitiue Churches who liued next after the Apostles we shall find that they held it meete to keepe one day in 7 and sometimes more for the Seruice of God and to rest from laboures thus we haue a generall and ioynt consent of all Churches both now liuing and from the Apostles times that it is a thing meete to rest and serue God publikly one day in a weeke and so we haue proued this point namely that it is meete convenient to keepe a Sabbath day indefinitly one in 7 daies Now I come to proue that of all the daies of the weeke the 7th day or Saturday is the most fit day my first reason is because God Almightie Rested rather vpon the Saturday then vpon any other day Genes 2.3 and therefore it is meete we should imitate such a president were a man to make his choise on which day of the weeke to Rest from laboures and to refresh himselfe I thinke he could not possiblie find a more fit day to Rest in then on that day wherin God Almighty Rested My second reason is taken from this that a man may doubt whither the old Sabbath day be abolished or not and if it be disputable and
the Sabbath now will it hence follow that because God teld the Israelites in Leuit. 23.3 that the 7th day was the Sabbath therfore the Israelites were ignorant of the Sabbath before Againe in their owne text Exod. 16.25 Moses said eate that to day for to day is a Sabbath vnto the Lord c. will it hence follow that because Moses teld the Jsraelites that that day present was the Lords Sabbath therefore they knew not so much before the contrary is plaine but two verses before For in Exod. 16.23 Moses had teld them ouer night or the day before that on the morrow should be the Sabbath day The text therfore is not to be vnderstod as if Moses had informed them of the Sabbath day whereof they were before ignoraÌ„nt but that he informed theÌ„ what they should doe with their Manna on the Sabbath day whereof they were ignorant before for this see the context in v. 19. Moses had said that no maÌ„ should leaue of their Manna till the morning now since on the 6th day they had gathered enough for that day and for the next day v. 22. the Rulers could not tell what to doe with this ouerplus for Moses had said they should keepe none vntil the next day therfore the rulers came vnto Moses for counsaile in this matter v. 22 herevpon Moses informeth theÌ„ what they should doe with their ouerplus of Maâ—nâ— on the Sabbath day v. 23. saying to morrow it being the Sabbath day let the ouerplus be laid vp vntill then or vntill the morning v. 23. so whereas in v. 19. Moses had said they should not lay vp any Manna till the morning he doth here expound himselfe in v. 23. as if he had said that precept was but for the 6 dayes onely not for the Sabbath day for this is excepted they might lay vp Manna vntill the Sabbath day morning though not vnto other mornings Thus you see this text clered and nothing for their purpose II. Againe they reason against the Antiquity of the Sabbath from Exod. 31.13 where the Sabbath was made a signe betwixt God and the Israelites whence they thus reason that if the Sabbath had bene from the Creation it had bene no more a signe vnto the Israelits then vnto the Gentiles c. I answer if the Sabbath had bene a signe from the Creation as it was a Sabbath from the Creation as this argument falsly supposeth the argument had had more culler it cannot be proued that the Sabbath was made a signe from its first institution no more then the Rocke was a signe from its first Creation 1. Cor. 10.4 The Sabbath became a signe but after the giuing of the Law as we see Exod. 31.13 The signe was but aduentitiouse added to the Sabbath after its institution wherefore the Sabbath if it had bene a signe from the Creation then it should haue bene a signe as well vnto Gentiles as vnto Iewes but it being made a signe among the Iewes onely it might be a signe vnto Iewes and none vnto Gentiles since therefore the Sabbath was not a signe originally as it was when it made a difference betwixt Iewes and Gentiles this argument is of no force III. Againe they reason thus If the Sabbath had bene from the Creation and so vnto all people the Lord would haue reproued the Gentiles for prophaning of his Sabbaths as well as the Iewes But God no where reproued the Gentiles but onely the Iewes c. I answer forasmuch as the Law written in the heart begane to be obliterated before the giuing of the Law therefore the Gentiles might be ignorant of Gods Sabbaths so God in mercy might spare them The time of this ignorance God regarded not saith Paul Act. 17.30 The Iewes hauing a cleerer light then the Gentiles they were the more obnoxious and these the lesse 2. whereas they say that God no where reproued the Gentiles for Sabbath breaking how know they this since all things done among the Jewes were not written much lesse the things done among the Gentiles 3. by the like absurd reasoÌ„ing we may proue that other of the moralls were not from the Creation because God neuer reproued the Gentiles for the breach of them neither So much for this argument IIII. Lastly they argue from Deut. 5.2.3 where Moses saith The Lord made not this Couenant with our fathers but with vs who are aliue this day c. Here Moses speaking of the Couenant of the Morall Law saith it was not made with their forefathers and so the Sabbath which was a part of this couenant was not from the Creation I answer 1. if these words be taken properly then they will make as much against the antiquity of the wholl Morall Law as against Gods Holy Sabbath now it is manifest that the Morall Law was more ancient then the giuing of the Law on Mount Sinay for we read of diuerse parts thereof in the booke of Genesis 2. whereas Moses said the Lord made this Couenant with them aliue onely in Horeb v. 2. it is manifest that it was not onely made in Horeb but before for we reade of one branch of this couenant made at least a moneth before in the wildernesse of Sin that was for the keeping of Gods holy Sabbath as it is there caled Exod. 16.23.28 for these causes an other sense of the text must be giuen thus therfore it may be vnderstod that the Lord made not that couenant with their fathers that is not with them so expresly and apparently with such terrour and such maiestie as with those aliue at the giuing of the Law like textes requiring like expositions see Eph. 6.7 Psal 51.16 Ierem. 31.34 Thus we see this text maketh nothing against the Sabbaths antiquity these are the chiefe reasones alleaged by Gomarus against the antiquity of the Sabbath in his booke de origine Sabbathi and how weakly you haue seene Thus you haue heard of the reasones against the Antiquity of the Sabbath and now we come vnto the reasons for the Antiquity thereof touching which let this be noted that I doe not determine whither the Sabbath was instituted in Paradise before mans fall or instantly immediatly after mans fall and so I proceed I. My first reason is drawne out of these words So God blessed the 7th day and sanctified it because that in it he had rested from all his worke which God created and made Genes 2.3 after that God had created the world in 6 daies on the 7th day and so euer after he rested from that worke in memory whereof God blessed the 7th day sanctified it that is God consecrated the 7th day by consecrating it he instituted the 7th day aboue all the daies in the weeke for an holy day for to sanctify consecrate a day to hallow a day to make a day to be an Holy day I take to be all one Now the question may be whither God did sanctify this day for himselfe
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
the text all the people wept when they heard the words of the Law Nehe. 8.9 And is there not like cause for our people to vveepe also when in the Congregation they heare these Tenn Oracles reade and yet but nyne or nyne a peece of them kept for that vvhich concerneth the 7th day Sabbath is altogether by euery one neglected Ezra the Priest vvhen he tooke into consideration the vnlavvfull Marriages of the people it is said he rent his cloathes and pluckt of the haire of his head and beard and sate downe astonied Ezra 9.3 because of their strange Marriages hovv should vve then be affected to thinke of the strange Sabbathes vvhich now are kept for vve haue diuorsed put avvay from vs Gods ancient Sabbaths and vve are married to a nevv Lords day Sabbath a strange Sabbath neuer heard of in Scripture for a Sabbath Greate cause we haue to lament for 1. the Sacred holy day vvhich is of greatest antiquity is profaned this Holy day being as ancient as the vvorld it selfe Genes 2.3 secondly the most honourable Holy day is vnhallovved For God him selfe made it an holy day by blessing it and sanctifying it Genes 2.3 Yea and God himselfe rested on it Genes 2.2.3 Therfore it is two vvaies honourable 3. That day vvhich God expresly commanded Exod. 20.8 is profaned and by profaning of it not onely Gods 4th Com. is violated but also Gods example is profaned and set at naught for vve doe not novv imitate God by resting on the 7th day as he did vve haue an other day to vvit the 8th day And also Gods reason vvhich he annexed to the 4th Com. to allure and persvvad men to keepe his 7th day Sabbath this is nullified and out of all vse in these our dayes so Gods reasons are profaned as not vvorth the naming in our Churches is not this to be lamented vvhen neither Gods Com. nor Gods example nor yet Gods reasons can auaile vvith vs somtimes things honourable somtimes things Auncient are admired and esteemed but heere loe neither the Antiquity nor yet the Honourablenesse of the Lords Sabbaths can auaile vvith vs and is not this to be lamented vvhat an yron age liue vve in that none of all these cane moue vs A 4th cause of lamentation is because by this neglect of the right day and keeping of a vvrong day by setting a common vnhallowed day to wit the Lords day in roome of a Sanctified and holy day namly the Sabbath day all our Religion in keeping this vnballowed day for God neuer hallovved it in Conscience of the 4th com is meere superstition and God may say vnto our people an other day vvho required this at your hands thus are people abused and is not this a cause of lamentation some lament for the Ceremonies of the Church as the Surplisse and the like some complaine of Arminianisme how it spreads some complaine of Popery vsed in corners of the land euery one complaines of his grievance but I heare none of them all complaine of the profanation of the Lords Sabbaths of Gods example of Gods reasons and of Gods 4th com no man takes these to heart albeit euery one of them haue theire hands in these profanationes I wish the current of mens complaintes vvould turne vnto these things which more neerley concerneth them then those others A 5th cause of lamentation is because vnto the conscionable sanctifying of the Lords Sabbaths there are promises annexed see Isa 58.13.14 and on the other side to such as profane them there are curses annexed se Numb 15.32.35 Nehem. 13.1718 now inasmuch as vve profane that very day to wit the Saturday Sabbath vnto vvhich these promises were properly made it follovveth that we are not novv capable of any of those promises because vve keepe not the day vnto vvhich the promises vvere made I confesse that our Diuines haue and doe apply these promises vnto a Counterfaite day to wit the Lords day that they might doe it with the lesse suspition with the greater applause they haue like counterfaiters dissemblers called this Lords day Sabbath day thus by their humane imposition of new names vpon the daies of the weeke the simple vvell meaning people are beguiled but the day vnto vvhich these promises properly doe belong it is the day called in a Divine accompt Sabbath day not vnto the day so called in an humane accompt not vnto the day called Lords day And is not this to be lamented when people neglect their proffites commodites on the Lords day some loose their Corne some their Hay many poore men their labour and vvorke wherby they maintaine their families vvith many other losses and damages to their estates which might be rekoned vp and all these the vvell minded people of the land doe vvillingly neglect and loose all in hope of these promises trusting to make a better exchang that for losse of erthly things in conscience to Gods Command they shall gaine heauenly things and interest into Gods promises but behould they must faile of the promises because they faile God in the Condition for Gods promises rune thus if thou performe the condition which is to Sanctify the day named Sabbath day not the day named Lords day tell me novv is not this matter of iust lamentation to see the people of the land thus beguiled and deceiued and that both in their temporall estate also of the promisses of God if men haue any compassion brotherly loue in them they cannot but sorrow and mourne for these things On the contrary as for those forementioned Curses annexed to the Sabbath day and the profaners of it vvheras our people hope to auoide them by a religiouse sanctifying of the Lords day behould the people to be pittied for all that they fale into the danger of these Curses because they profane that very day named Sabbath day vnto the profanation of vvhich these curses vvere poperly made for these curses were neuer made vnto the profanation of the day named Lords day or vnto the day nicknamed counterfeitly called Sabbathday as now the Lords day is for these curses were threatened long before euer the Lords day had any being or could be kept for a Sabbath day if it had euer so bene kept as for their religiouse sanctifying of the Lords day in conscience of this 4th com God may say vnto them who required it at your hands is not this also matter of iust lamentation to see well minded people striue and endeauor with greate dilligence to auoide Gods Curses and yet by reason of miseinformation corrupt teaching to fale into danger of them yea it is the more pittifull in that the selfe same labour deuotiōs had they bene performed both on the day before they had for certaine out of all doubt both bene liable to all the promisses made to them that keepe Gods Sabbaths and also bene freed from the least danger of the Curses