Sabbath daies meales and this is an other case of necessity whereinto we fale if we keepe the Sabbath day and for the auoiding whereof we may make a chang of the Sabbath day into the Lords day for a season Hence it is that obedience to the 4th commandement requireth an assent and fellowship of others which is not required in the other commandements for a man may yeeld obedience to euery other commandement singlie and alone by himselfe though no man else will ioyne with him but for this 4th commandement it cannot be obserued as it should be without the fellowship and society of others ioyning with him Now a word or two for the iustifying of these two necessities touching the soule to be true necessities and such as may warrant a chang of a day appointed by God for the former namely Assemblies the want of assemblies was one cause of the change of the Passeouer day by Hezekiah as you may reade ij Chro. 30.3 For the latter namely Ministers the want of Ministers or Priests was an other cause of the passeouer dais chang by Hezekiah as you may reade in the forealleaged place And the King and his Princes And all the congregation had taken counsaile in Ierusalem to keepe the Passeouer in the second moneth for they could not keepe it at this time because there were not Priests enough sanctified neither was the people gathered to Jerusalem 2 Chro. 30.2.3 Where you see the want of the peoples assembly and the want of Priests were the ij causes of the chang of this day from the first moneth to the second moneth I confesse our new Translatores reade it thus because the Prists had not sanctified themselues sufficiently But this cometh still to the same for our Ministers haue not yet sanctified their vnderstandings from a profane opinion of the Lords Sabbaths and therefore we cannot haue their helpe to the sanctification of the Sabbath day so it is all one whither there be not Ministers enough or whither those that be are not willing to yeeld vs their helpe for both waies we shall want the helpe of the Ministry if we keepe the Sabbath day and if the Priests vnsufficiency were cause enough to chang the day much more then when Priests and Ministers are both vnsufficient and also vnwilling so as they cannot be perswaded to lend vs their helpe and thus you see that the want of people and the want of Ministers are a sufficient cause to make a chang of a day and that the old day should be profaned whilst an other is kept in its roome and steade If any shall aske me now why I keepe not the Sabbath day since it is my iudgement that it ought to be kept my answer shall be 1. That a man is not bound in all cases and at all times to put in practise what he knoweth should be done as I haue showne by the examples of Moses touching diuorcement of Israelites omitting Circumcision of Dauids spareing Ioab and eating Shewbread and the rest And further and more particularly I keepe it not because as I haue proued by two good arguments that an other day may be kept for it for a season 2. My answer shall be that I keepe not the Sabbath day because I cannot keepe it necessity lying vpon me Now I cannot keepe it 1. Because so I should haue but 5 daies in a weeke to follow my caleing 2. Because so I should impouerish my selfe and my family which is a iustifiable plea in this case of the Sabbath 3. Because I cannot haue assemblies on the Sabbath to ioyne with in holy Sabbath exercises and specially because Ministers will not preach to vs vpon the Saturday or Sabbath for how should we keepe the Saturday Sabbath when Ministers will not come to Church and preach vnto vs on the Saturday and my 4th reason and necessity is that as I am a Subiect so J stand bound to obey my gouerners so long as they command me nothing which Gods word hath forbidden mee now they command me to follow my caling on the Saturday Sabbath the 4th com doth not forbid me the same I being considered as a Subiect seruant vnto my superioures But herevnto some will be redy to say why if you can not keepe the Sabbath day as you would why keepe it then as you may without assemblies and without a Minister for God requireth no more of a man then he can doe c. Herevnto I shall giue none other answer then this that the same obiection layeth as well against the practise of the godly King Hezekiah as against mee hereby the absurdety thereof shall appeare why might not you as well obiect to Hezekiah when he put off the passeouer day from the 14th day of the first moneth to the 14th day of the second moneth vpon my reasons saying why did not Hezekiah keepethe passeouer vpon the 14th day of the first moneth which is the right day the day established at the institution of the passeouer since it was his iudgement that it ought to be then kept what and if he could no haue the assemblies of the people as he would why yet he might haue kept the passeouer with that company he had in Ierusalem as himselfe and his Princes and Courtieres and Cittizens of Ierusalem what needed he to profane the first passeouer day and to chang it vnto an other day for want of the residue of the people and what if he had not priests enough already sanctified or not sufficiently sanctified why yet he might haue kept the passeouer as he could with those priests he had or with the priests such as they were whither sufficienly or vnsufficiently sanctified for whē Hezekiah had tarried till the secōd day yet thē many in the Congregation were not sanctified as they should be therfore he praied saying The good Lord be mercifull toward him that prepareth his whole heart to seeke the Lord God though he be not cleansed according to the purification of the Sanctuary ij Chro. 30.18.19 And why could not Hezekiah haue kept the passeouer on the first day with people and Priests vnsufficiently sanctified as well as on the second day yet for all these obiectiones you see Hezekiah in hope to haue things in better order and in hope of a reformation against the second day therefore he neglected and profaned the first day and made a chang of the day Others will be redy to obiect thus why your soules neede not pine for you may haue supply the next day by keeping Sunday or Lords day also and herein you shall haue assemblies and Ministers both Herevnto I answer 1. That is more then euer God required that we should keepe two Sabbaths in one weeke and also it is more then the necessity of our caleings will permit 2. Suppose we should keepe the Lords day also yet so doeing we should want our daily bread that is that spirituall foode which is appointed of God for
A Defence Of that most Ancient and Sacred ordinance of GODS the SABBATH DAY Consequently and together with it 2. A Defence of the iiijth Commandement 3. A Defence of the integrity and perfection of the Decalogue Morall Law or X. Commandements 4. A Defence also of the whole and intire worship of God in all the partes thereof as it is prescribed in the first Table of the Decalogue 5. A Discouery of the Superstition impurity and corruption of Gods worship yea and Idolatry committed by multitudes in sanctifying the Lords Day for a Sabbath Day by the iiijth Commandement Vndertaken against all Anti-Sabbatharians both of Protestants Papists Antinomians and Anabaptists and by name and especially against these X Ministers M. Greenwod M. Hutchinson M. Furnace M. Benton M. Gallard M. Yates M. Chappel M. Stinnet M. Iohnson and M. Warde The second Edition corrected and amended with a supply of many things formerly omitted BY THEOPHILUS BRABOURNE Printed ANNO DOM. 1632. Thus saieth the Lord stand in the wayes and behold and aske for the old way which is the good way and walke therein and yee shall finde Rest for your soules Ierem. 6.16 This is that old and that good way Remember the Sabbath day to keepe it holy c. The vijth day is the Sabbath of the Lord thy God in it thou shalt not doe any worke c. for on the vijth day the Lord Rested Therefore the Lord blessed the Sabbath day and hallowed it Exod. xx viij x. xj Obserue it walke in it For verily I say vnto you vntill heauen earth passe one iote or one title shall in no wise passe from the Law vntill all things be fulfilled Mat. 5.18 Whosoeuer therefore shall breake one of these least Commandements and teach men so hee shall be called the least in the Kingdome of heauen Mat. 5.19 Whatsoeuer thing I commaund you take heede you doe it Thou shalt put nothing thereto nor take ought there from Deut. 12.32 Cursed is euery one that continueth not in all things which are written in the booke of the Law to doe them Gal. 3.10 To the Kings most excellent Maiestie CHARLES by the grace of God King of Great-Brittaine Fraunce and Ireland Defender of the Christian faith c. MOST dread and renowned Soueraigne may it please your excellent Maiestie such is the power of Trueth and specially in Religion that they which haue once tasted it cleaue vnto it more then vnto all the hopes of this life besides The Law of thy mouth saith Dauid is better vnto mee then thowsands of gold siluer Psal 119.72 Yea such is the excellency of Gods blessed Trueth as his meekest seruants will stirr in the defence of it the mildest fight before it shall be indamaged by their forbearance I durst not petition your Highnesse nor aduenture these lines vnto your Maiesties consideration vntill I had by diligent studie first so setled my conscience in the certaine trueth of them as my minde gaue me that I am tied in conscience rather to departe with my life then with this Trueth so captiuated is my conscience inthraled to the Law of my God Here therefore I tender this Trueth with my life vnto your Maiestie that vnto your Godly consideration this vnto your clemency mercy and both to the pleasure of the Almighty I remember when the Booke of the Law had bene lost and was found againe by Hilkiah the Priest in the Raigne of Iosiah 2. King 22. that Hilkiah sent it by Shaphan the Chaunteller vnto the King which giueth me to vnderstand that in matters of Gods worship in case failings and corruptions be found out the Supreme power the King is to haue knowledge of it More particularly when the Lords Sabbath was thought to be prophaned by the Disciples of Christ by plucking eares of corne Mat. 12. to whom did the Pharises complaine but vnto Christ the Lord and Master of the Disciples And when in Nehemiahs time the Sabbath was prophaned by treading the Winepresse bearing of burdens Nehem. 13. to whom did Nehemiah turne himselfe but vnto the Rulers Nobles of Iudah for redresse I addresse my selfe therefore vnto your Maiestie humblie beseeching you to take it into consideration 1. That that most ancient sacred ordinance of Gods Sabbath prescribed in the Morall Law and religiously practised by the most anciët primitiue Churches neere 400 yeeres after the Ascention of Christ euen so longe as they retained their brightest purity and which ought religiously to be sanctified to the worlds end it is now prophaned trampled vnder foote 2. That the Decalogue Law of God is not taught maintained in our Church in its fulnesse integrity and perfection but onely partially by peeces 3. That God hath not his whole intire worship seruice prescribed in the first Table of the Decalogue but is denied one quarter or fowrth part thereof weekly 4. That by the common doctrine in our Church the 4th Commandement is wholly frustrate altogether nullified both roote and branch 5. That by most men in our Church there is grosse superstition committed Gods worship is corrupted and by many plain idolatry wrought by keeping the Lords day for a Sabbath by the 4th Com. Amongst other things I haue as I beleeue made these fiue things manifestly appeare in this Booke and now I humbly present them vnto your Highnesse consideration trusting the cause will speake for it selfe and its bare mention will call for a Reformation It was the laudable and Godly care of your deere Father to cause in his time a new Translation of the sacred Bible for the correction of but here and there a word how much more I trust will his suruiuing Sonne Heire be mindfull of such weighty matters as these are Almighty God hath honoured this eternall Law of the 10 Commandements with such honour as he vouchsafed not to any one portion of Scripture besids in all the Sacred Bible for hee deliuered it in most Maiesticall and terrible manner in flaming fyer the earth trembling Moses the people quaking hee spake it proclaimed it with his owne voyce and wrote it with his owne finger in Tables of stone The Eternall Sonne of God whilst on earth bewraied such care of this Law as that hee ratified it and euery iote title of it to the worlds end saying Verily I say vnto you that vntill heauen earth passe one iote or one title shall in no wise passe from the Law till all things be fulfilled Mat. 5.18 The Church of God in this Christian Kingdome honoureth at this day this Law of God for shee hath inrouled it in hir Booke of Common Prayers and ordered that it be deuoutly reade at the Sacrament of the Lords Supper at other times of holy Assemblies I trust therefore your Maiestie will afford this sacred honourable portion of Gods Word your best protection The Law it is the inheritance of the Church as wee reade Deut.
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
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
to smother it and suffer it to dye with mee I haue aduentured to publish it to defend it saying with Quene Aester If I perish I perish and with the Apostle Paul I passe not at all neither is my life deare vnto mee so that I may fulfill my course with ioye Actor 20.24 What a corziue would it prove to my conscience on my deaths bedd to cale to minde how I knew these things full well but would not reueale them how could I say with S. Paul that I had reuealed the whole Counsaile of God and haue kept nothing backe that was proffitable Act. 20.20.27 what hope could I then conceiue that God would open his gate of Mercy to mee who whilst I liued would not open my mouth for him Thus Gentle Reader I haue both giuen thee my reasons mouing me to wright and also showne thee the many discouragements opposing me how I haue encountered them now in the last place my request vnto thee shall be 1. that thou expectest not from me expressions of greate Schollarship reading elegancy of phrase and the like but onely soundnesse plainnesse and godly simplicity as this is all you shall find so is it as much as I desire you should finde Touching Method I could wish that here and there some things were otherwise placed but considering that nothing is more tediouse vnto me then vnnecessary wrighting of one thing twise ouer whereby such slipes might haue bene amended I trust I shall obtaine thy patience and the rather considering that after this worke was first finished it laying still by mee I had occation to add too many and sondry things here and there and not finding roome enough in the margent of my Notes to inserte them were I would was forced to thrust them in where I could 2. Whereas in some passages a harsh word or two may fale from my pen which the temperate Reader may thinke might better haue bene spared In this case I desire him to thinke that he is not yet so sensible of the foulnesse of the cause as my selfe who haue peraduenture better weighed circumstances for I consider of the foulnes of the matter seeing it most palpably of the obstinacy of the aduersaries after sufficient meanes of conviction tendered long a gone vnto them and of the dangerouse consequences arising from their greate errours in a matter of greatest weight and moment it being about a Morall Law a parte of Gods worship and a most Ancient ordinance of Gods I see their absurd answers distinctons and arguments and how by their subtilty they corrupt the Scriptures and abuse the well minded people of the Land obserue it and you shall still find some of these things the foregoing occation of euery tarte speech I vse now these things my Reader at first cannot be possessed of as I am who can speake of such foule things without some expressions of a iust indignation against them In specialll I haue often occasion to vse the word Puritan◠Hereat let none be offended for I vse it not in reproch vnto sanctity and purity or the professours thereof considered as truly such for I honour purity in my heart endeauor after it in my life I vse the word therfore but onely as a note of distinction to point at some men with whom I haue to deale rather then others grieued I am at my heart and in my soule that I must haue to deale against persons so qualified T is true this cause concerneth all men none excepted whither Ministers or people yet in speciall as cause there is for it I direct my speech chiefly against Ministers of Ministers there are two sortes puritanes and such as are no puritanes these as I find them not redy to imbrace things new so I find them not redy to condemne a cause before they haue heard it wherefore spareing them my speech is onely against puritane Ministers of these also there are two sortes some who happily neuer so much as haue heard of this question or if they haue yet neuer raised slaunders oppositions against it but carying it temperatly and discreetly wish it a due triall that so the trueth may be boulted out these mē I reuerence but there are others in speciall those tenn Ministers named in the title lease at the begining of this booke these men in speciall I oppose for these after they haue had my Notes and also my former booke and conference with me now fowre yeeres past yet still doe raise vp all the oppositon against both my person and my cause that they can and that both publikly and priuatly Salomon telleth vs there is an appointed time for all things A time to laugh and a time to weepe A time to rend and a time to sowe A time of warre and a time of peace A Time to keepe silence and a time to speake Eccl. 3. my former booke was a time of silence for there I laboured to couer the spotes blemishes of these my brethrens errour hoping a word had bene enough to the wise but they abusing it this booke is a time to speake and lay them forth in their cullers My former booke was a time of peace for there I handled the matter meekly mildly and in all friēdlinesse hoping these my brethren would redly haue imbraced Trueth with peace but they proclaiming open warres against me Gods cause in my hand this booke is a time of warre here I take them for Gods enimies and myne Let me desire my Reader therfore to giue me patience to prosecute these enemies of Gods Trueth rowndly not sparing them though they be Ministers Happily thou wilt say in their behalfe oh but these men whom you would so prosecute they are Ministers whom we exceedingly reuerence and who doe truly feare God as your selfe cannot deny c. Yea they are your brethren c. And so doe I reuerence them too but with this limitation in their virtues and wherin they doe well And they truly feare God as I am strongly perswaded yet they haue not at all times a respect vnto all Gods Commandements as the Prophet Dauid speaketh for they transgresse the 4th Com. weekly by prophaning of Gods Sabbathes I may not vnfitly resemble these 10 Ministers vnto that clowd which had a light and a darke parte when I behold their light parte see them walking in teaching the trueth I cannot loke enough on them I may truly speake it but when I looke on their darke parte and see them in their errours I abhorre their sight as one abhorreth the darknesse The Prophet Dauid was to be exceedingly reuerenced yet not in his sinnes of murther adultery against the 6th 7th com Hee truly feared God yet at this time he had not a respect vnto these two Commandements of murther and adultery The Apostle Peter being a Minister was to be highly reuerenced yet not in his deniall of Christ He truly feared God yet when he
Lords Sabbaths for the abolishing them for they haue none necessarily prouing that point nor can it be the strength of Scriptures for the alteration of the day for they haue none to that purpose neither wherefore it must needs follow that the eyes of their reason are blinded with some sinister by respects or other I will propound some let their owne hartes iudge whither I haue hit the marke or not Many looke vpon the antiquity of the pointe rather then vpon Gods Commandement verely beleeuing the abolishing of the 7th day Sabbath the erecting of the Lords day Sabbath cannot possible be an errour it is so auncient as if errour could no be ancient Many looke vpon the vniuersality of the point an other Popish argument verily beleeuing it cannot possibly be an errour vvhich is so vniuersally receiued espetially many of them being religiouse Godly men as if a Godly man could not erre Many looke vpon the learning of such as haue professed it an other Popish argument as if lerned men could not erre Thus they that looke asquint at thes by respectes when they goe to iudg of the case in question rather then at those 4 maine things euen novv propounded to be considered in Gods 4th Com. it is no maruaile they cannot see the vvood for Trees Many looke before they will reade my booke or scane the point at the vtter impossibility of any reformation as if our dayes vvere vvorse then euer were any before therfore they haue no mind to vnderstand it thus they looke vpon Gods matters vvith carnall eyes vvho in other cases teach men to doe their duety leaue the successe to God should all men treade their steppes they would make all sure against any reformation since they vvill receiue no information Some are of opinion that God will vvincke at vs as he did at the Patriarks hauing many vviues since it is the practise of all Churches to doe as we doe therfore they vvill goe on regardlesse of any further knowledge of the point But such men may liue in adultery at this day vpon the same growndlesse opinion if but many others would consent ioyne vvith them in this wicked practise so as they might but haue this plea that all men doe so or that all Curches doe so I would not be thought to speake at rouers to guesse only in these obiections by respectes at what men may think for these myne eares haue heard men make the most of these obiections which here I propound Many before they vvill open the doore of their vnderstanding to this point first cast in their mindes vvhat a scandale it vvill be to their Ministry vvhat a discredit to their persones that they haue misledd the people so long therfore iudge it better to goe on still as they haue begunne they shall answer all a swell as theire forefathers vvho haue done the like and their people shall get to heauen in this wrong vvay as well as the people of former times did therfore they will none of the knowledge of this point but I should think people would more relye vpon their Ministers honestie fidelity credit their Ministry more if they saw them so farre to neglect themselues their credit as for Gods glorie the good of their people to reueale a trueth to them though it crosse what they had formely taught them Many thinke what shall I learne what I that haue thaught others novv in myne old age it is better to hould this for an errour so to reiect all thoughts of it but I should esteme that man not worthy to teach others vvho scorneth to learne of others Many thinke if they should giue any way to the knovvledge of this point they should but disturb the peace of the Church vve are novv at a swete concord it is better therfore to be ignorant of it c. But by this reason vve might haue remained all Papists vnto this day for had our forefathers vpon this grownd reiected Luthers doctrine had vve not all bene deeply guilty still of the syne breach of the second Com. Popish Idolatry yea what I pray is this better then grosse temporizing pleasing of the times Many thinke possibly it may come to passe that the profession of this point may cost them losse or hazard of their liuings wherby they are now comfortable maintained therfore it is good not to be first in the knovvledge profession hereof they think they may know it soone enough 10 or 20 yeeres hence to their cost let others breake the yee in the meane time But these men set more by a good liuing then by a good conscience they loue to serue God but it shall be no further then they may serue theire owne turnes they will serue God if they be suer once it will cost them nothing Many thinke it is not safe to be acquainted with this point least it intangle their consciences c. But thes men vvhilst they seeme to be of tender consciences bewray they haue no conscience or very corrupt consciences for if they had any conscience or any good conscience vvould it suffer them to refuse such a light in to Gods Lavv as vvould cause them to make a conscience of it were Gods Lawes and the knowledg of them made think you to intangle mens consciences doe not Ministers people both pray vse meanes to increase in knovvledge of Gods Lavvs are they novv afraid of the knowledge them when of tendred vnto them least their consciences should be intangled with them Many thinke happily it is a trueth it vvere not amisse if it vvere preformed for vve haue little to say for our Lords day as little against the Sabbathday but that such a meane obscure fallow as this Brabourne is vvho is such such vve knovv him vvell enough both vvhat he is vvhat he was c. that such a one should attempt this reformation our Spirits cannot brooke it But bretheren I haue often still doe vvish vnfeinedly in many respectes that God had put it into the harte of some other man an eminent person to haue informed in this case that so my meanenesse should haue bene no impediment to the progresse of Gods cause but God is vvont to glorify himselfe by weake instruments that so the praise may be to God not to the instrumēt that our times are no changlinges that they differ not from former times shall appeare by a storie I reade of in Peter Heylyns Microcosmos pag. 291. where it is thus reported In the time of Luthers reformatiō one Matheo Langie A Cardinal A Byshop of A Bishopricke of the greatest reuenews of any in all Germany ingenuously confessed that the Masse was not void of its faultes that the Courts of Rome were corrupted that a generall reformation of the liues of priests fryers was necessary But that a poore rascall Munke
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
himselfe saying Remember the Sabbath day c. The 7th day is the Sabbath in it thou shalt not worke The 3d thing which I would propound shall be an Appeale vnto the consciences of all such as dare sharpen their witts against the Lords Sabbaths which he hath placed in his Morall Law my desire vnto them is that they would ransake and serch their hearts to see if they can find themselues compelled constrained by their consciences vpon the reading seriouse perpending of these and the like textes Exod. 31.13 Rom. 14.5 and Colos 2.16.17 in the New Testament to abolish the 7th day Sabbath or no let them examine their consciences whither all those textes of Scripture which they bring against that Sabbath day placed by God in his Morall Law be so directly against forciblie opposite vnto Gods Sabbath day as by no honest meanes of a fit sense or a Lawfull distinction it can possibly be preserued from an vtter ruine finall ouerthrow or no now the reason why men must goe thus seriously to worke is to free themselues of a fearefull censure that they doe wilfully malitiously and vnnecessarily impugne an ordināce of Gods because we must not lightly sleitily make innouationes and alterationes in Gods worship and seruice Gods ordinances once established in his Church as this Sabbath day was must not vpon euery vaine conceit and by respect be remoued out or holden out of his Church men must deale with their consciences therfore in these pointes be suer to goe no further against them then necessity vrgeth compelleth them if in case an errour must be it is by farr the safer to erre vpon the right hand then vpon the left that is rather to giue God his Sabbaths still then to abridge him of them shall God fixe his 7th day Sabbath amongst his Morales and shall we put to our wites to roote it out thence and ranke it amongst vanished ceremonies God forbid The 4th thing to be propounded you know it is a Maxime a ruled case in diuinity that one text of Scripture it must not be so expounded and vrged as it should ouerthrow contradict an other text now if this rule hath place in any portion of Scripture it must haue place in the 10. commandements the Lords prayer in the Articles of our faith for these 3. are esteemed to containe the foundation life and Soule of all religion and that plainly wherfore no text of Scripture is to be vrged or expounded so as it should infringe contradict or ouerturne any portion of these three principles of Christian religion nay these three are made as a Rule to expound other Scriptures by therefore not to be gainsaied opposed by other scriptures well then the 7th day Sabbath it is one of those ordinances of God established of old in his Church placed amongst his Morall Lawes and in the first Table also and there expresly commanded by one of the 10. commandements wherefore since it is a parte of the 10. commandements neither these textes Exod. 31.13 Rom. 14.5 Col. 2.16.17 nor any other text of Scripture must be so vrged expounded as that this commanded 7th day Sabbath be there by abolished or accounted as a vanished ceremony this stands firme by our owne Rule for the exposition of Scripture and therefore I might well iustifiablie spare to giue them any other answer to their textes brought against the Lords Sabbath then this that they abuse wrest the sense of Scripture making one text to contradict an other contrary to this aproued rule for no text may be admitted against the 4th com One absurdety more I would add whosoeuer goeth about by theise the like textes Rom. 14.5 Exod. 31.13 and Col. 2.17 to abolish Gods ancient Sabbath he maketh a godly prayer of our Church frustrate mere babling before God for when the 4th com is rehearsed in the Church the people āswer to it saying Lord haue mercy vpon vs and incline our heartes to keepe this Law now since the 4th com cannot be vnderstod of any day or dueties but those done on the ancient Sabbath day abolish that day thē our prayer is but babling 2. Doctour Prideaux in his booke on the Sabbath pag. 140. affirmeth that the Church following the Apostles kept the Sabbath and M. Brerewod in his book of the Sabbath pag. 77. affirmeth that the old Sabbath was religiously obserued 300. yeeres after Christ this I shall proue towards the latter end of this booke by sondry other Testimonies they therefore who by these textes Exod. 31.13 and Col. 2.16 doe attempt to ouerthrow the ancient 7th day Sabbath they doe thereby not only make frustrate an holy prayer of our Church but also they do condemne the practise of the most ancient pure and primitiue Churches which liued next vnto the Apostles Thus you see how many foule absurdeties they rune into who cale the Saturday or 7th day Sabbath Iudaisme Iewish ceremoniall attempt to roote it out of the Morall Law by these texts Exod. 31. Col. 2.17 SECT II. And now we come vnto their arguments textes of Scripture out of which they collect arguments against the Lords Sabbaths but this note in the first place that of them all they can not shew vs any expresse commandement or prohibition against the Sabbath day to countermand it therefore it followeth that what they haue against it the same is but collectiones and consequences framed by mans feeble reason and this one thing that they haue no expresse countermand against the Sabbath day doth weaken their cause exceedingly it is the worse by aboue 50. in the 100. for this wante and so I proceede There are two thinges which they labour to make ceremoniall and so abolished in the 4th com the one is the Rest the other is the time of the 7th day first let vs see what they haue against the Rest they doe not say the Rest from labour is simply abolished least so they should dashe in peeces the whole 4th com by one word therfore they haue refined it and they desire to proue the rigorouse strictnesse of the Rest onely to be a ceremony and questionlesse this conceipt of the rigorouse strictnesse of the Rest was therefore invented least they should seeme onely to deny the question namly the time of the 7th day for now thers is a little more culler put vpon the matter when they can deny ij things as ceremonies in the 10 commandements now to this purpose euery text that may seeme to sauour of any extraordenary strictnesse about the Iewish rest as they cale it those textes are not expounded as they say with a graine of Salte or any dramme of qualification but like men that had sworne to it to forsake the golden meane they are carried all wide vpon the left hand these textes are stretched vpon the Tainter hoocks vnto the vtmost tending to a
is radically indede in your Ministers for the blind doe leade the blind neuerthelesse you haue your share therin because you iustify their doeings approue of their sayings doctrines in this point Gods proceedings are on this wise that if the Minister doth not admonish the people of those things which are sinnes the Ministers indede shall answer to God for thy blood but what will this auaile thee for Thou shalt die for thine iniquity as you may reade Ezek. 33.8 for this cause it is fite I should giue you notice therof albeit I meane to lay the chiefeload vpon your Ministers backes lastly whereas you pleade that you are not able to iudge in such points as these Herevnto I answer that men should be ashamed to say they cannot iudge considering the time as the Apostle speaketh for men haue now bene trained vp a longe time in the doctrine of Christian religion therefore should be able to iudge the Apostle biddeth vs to Trye all things keepe that which is good 1. The 5.21 againe he saith I speake as vnto them which haue vnderstanding iudge yee what I say 1. Cor. 10.15 Here you see the Apostle would haue common people to be iudges of that which hee taught such were those noble Bereans Act. 17.11 wherefore you ought to iudge of this point to this end to reade about it to conferre of it and to studdy it It is true were it a point to be studdied out by your owne labour from the roote of it there were difficulty in it perhapes aboue your capacities but when a point is alredy studied to your hand a path way beaten oute for your foote steppes now there is no invincible difficulty in the matter it is true that commō people cannot plead a cause before the Iudge yet can they iudge hauing heard both parties plead people cannot preach yet can they iudge of a sermon preached so in this point of the Sabbath though people could not first finde it out nor yet dispute it when foūd out yet can they iudge of the cause when they see it laied plainly open before their eies if they will open their eyes to see it they may iudge of the cause when they haue seene it pleaded on both sides to this end I haue penned this booke wherein you haue the argumentes on both sides plainly laid downe so as you may easily discerne the trueth from errour Yet further to take away all excuses the point in question touching this Sabbath day commanded in the Morall Law it is A Catechisme point for all the 10. commandements they are Catechisme pointes like as are the Creede the Lords prayer now it hath pleased Almightie God to lay downe these Catechisme pointes of all other pointes in religion most plainly most familiarly that he that runeth may reade them the 10 cōmandements are expressed to the capacety of the meanest in the Congregation of all the 10 commandements there is not any one laid downe in more familiar easy termes words to be vnderstod then is this 4th com touching the Sabbath day for God hath most liuely plainly painted pointed it out from all other daies of the weeke so that no man can doubt which day of the weeke is that which God would haue for his Sabbath day no nor yet what dueties God requireth to be done in that day it is plaine that that is the day which is properly called Sabbath day in Scripture account which is the 7th day in Scriptures account namly our Saturday the dueties are Rest Holy actiones performed in that Rest these things are so plaine in the com as they neede no exposition for they are put downe in so many words in the com now what neede then is there of such store of lerning to attaine to the knowledge of these things as if common people cold not vnderstand them nor any but Ministers men of lerning could iudge of them men may as well say they vnderstand not English as to say they cannot vnderstand iudge which is the 7th day of the weeke what is meant by Rest from labour performance of Holy actiones for which is the 7th day we cannot but knowe since the Sunday or Lords day is the first day what is meant by Holy actiones or sanctifying of the day we know by the like actiones we performe on euery Lords day a smale deale of lerning is enough for a man to iudge of these points wherefore that is but an excuse for people to say they are no schollers they cannot iudge of such matters what can you not iudge of your Catechisme points which you lerned in your Childhoode I confesse for all this there is difficulty about this point to such as are not exercised in it by the way it is a shame for any man not to be so well exercised in all Gods 10 commandements as not to be able to defend them vnto the least iote title against all opposers but I desire thee good Reader but to obserue where the difficulty lieth for the cleering of this note with me these ij things The 4th com the opposition made against this 4th com For the former of these the 4th com together with the things therin commanded are laid downe most familiarly plainly as hath bene showne so as ther 's no difficulty at all about that no man but may easily vnderstand what it is which God requireth therin which day of the weeke God inioyned for a Sabbath wherefore the difficulty that is it is in the opposition made by Ministers against something commanded in the 4th com now it is true indeede that in this opposition there ariseth difficulty because they trouble the waters of mens vnderstāding by bringing many intricate reasones out of Scriptures against the Sabbath day written in the 4th com which intricate arguments if these Ministers would forbeare then there were no difficulty at all all were as plaine as a beaten path way wherefore since you see where the difficulty lieth my counsaile to all such people as plead ignorance want of lerning in this controuersy shall be that they would therefore rather follow God then their Ministers for Gods way is a plaine smooth easy beaten way so as euery man lerned or vnlerned may easily know what it is which God requireth in this Catechisme point of his 4th com but their Ministers way in setting themselues to abandon and roote out Gods Sabbath it is such a rugged way such a difficult way full of so many secret hidden windings turnings as people of common capacety cannot conceiue it nor iudge of it as themselues say wherefore my counsaile vnto these is this that they rather take parte with God with his Sabbath then with their Ministers against God his Sabbath because Gods way is an easy knowne way but mans way is an intricate
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
if Gods Sabbaths come into question they all forsake them like as the Disciples did Christ when he vvas apprehended nay vvorse they turne enemies vnto them they nickname them reprochfully and smite them with the tounge calling them Iuish Iudaisme and ceremonies shaddowes vvhy be it that this parte of Gods law touching his Sabbaths be not certainly knowne vnto thee to belong vnto thee only thou hast but some probabilities coniectures common presumptions that it doth belong vnto thee yet if thou doest not improue all these probable arguments and manage these common coniectures and presumptiones to the vtmost for god and for his Sabbaths it bewraieth that thou art not so faith full in executing the vvill of thy god as many Excecutors are in execution of the vvill of theire deceased friend for they vvil omit no debt that they can haue any inkling of but thou bast notice of a debt of the Sabbath day owing to god and yet vvilt not side it vvith god nor improue these tidings to the vtmost in behalfe of thy god It bevvraieth also that thou takest not Gods law to be thine Inheritance for if thoudidst thou couldest not sit still in silence when thou hast notice brought thee that some moitie and portion therof is vvrongfully detained from thee A 2d motiue is because a mans taking in vvith Gods Sabbaths vvill declare him to be a friend to the lavv of god euery man would be esteemed a frend vnto Gods lavv well then let it appeare thou atte so indeed and not in name only by taking in with this parte of Gods lavv which commandeth the Saturday Sabbath vse thy wites imploy thy study thy toung thy frends and vvhat thou canst for the furtherance of this part of Gods lavv concerning his Sabbath The Lords 7th day Sabbath it is lost as vvas the vvomans Groate luk 15.8 she had 10. groates and hauing lost but one of the 10. shee neuer leaues sweeping and seeking till shee hath found it so should we for this one command lost from the 10. if a man hath an 100. sheepe looseth but one of them saith our Sauiour he leaueth the nynty and nyne in the vvildernesse goeth after that one vntill he find it Luk 25.4 so should we take more paines and care study to regaine this Command touching the Lords Sabbaths then after all the other nyne and an halfe but how can they be esteemed frends to Gods lavv vvho side it vvith those that side it against Gods Sabbaths A 3d motiue is from the worth and excellency of Gods Law the Prophet Dauid telleth vs that it is to be loued aboue gold yea aboue most fine gold Ps 119.127 and it was vnto him better then thowsands of gold and siluer Ps 119.72 if therfore thou knowest not the price and vvorth of Gods Law the Sabbaths therin commanded learne it of Dauid who knew the value of it it is better then gold and siluer yea as good as all riches put together Ps 119.14 no man vvill be an enemy to gold to siluer be not thou then an enemy to Gods Sabbaths for they are better then thowsands of gold and siluer we may beleene the Prophet Dauid euery man vvill be a frend vnto riches why be thou a frend then vnto Gods Sabbaths for they are as good as all riches in the vvorld A 4th motiue to stirr the vp to side it with Gods Sabbaths is because in so doeing thou shalt side it take parte with God himselfe for the 7th day Sabbaths they are Gods and therfore he calleth them his saying mine holy day Isa 58.13 and the 7th day is the Sabbath of the Lord thy God Exo. 20.10 they are Gods because God commanded them Remember the Sabbath day Exod. 20.8 whosoeuer therfore taketh parte with the Lords Sabbaths hee taketh parte with God also whos 's those Sabbaths are it is vsuall vvith God man to take that as done to them selues which is done to that which by way of excellency they call theires euery man vvould be glad to take parte vvith God they say al though it were against all the world for God is strongest wisest able to reward a man well for his paines his fauour is better then liefe well then stand for Gods Sabbaths for they are Gods and so thou shalt take in with God fight vnder his Banner But woe to that man that opposeth Gods Sabbaths for as the other bewraieth him selfe to be a friend of Gods so this bewraieth him selfe to be an enemy to God and God wil destoy all his fees If this argument vvill not auaile with men I know not what will if they had rather take parte with men against God that which is Gods then with God that which is Gods against men then let them goe on if it goe vvell with such I shall not care how I liue heere It is houlden good pollicy to side it with the strongest for my parte I know none stronger then God I will therfore side it with him For that 's the safest vvherefore I haue resolued vpon it to take parte with Gods Sabbaths and with them to liue and to dye The 5th last motiue shall be from the consideration of the Title whose it is this is to be regarded for if the Title in controuercy be but a common mans then to oppose it is but common danger but if it be the Title of a King then men had need take heed how they take parts against it so the Title of the Sabbaths now in controuercy to be tried if they were called mans Sabbaths of mans institution then to oppose them the danger were not so great But these Sabbaths are called Gods Sabbaths of his institution therfore the Title here is not mans but Gods the King of kings here then take heed if euer thou tookest heed hovv thou oppose Gods Title if a father hath the Title of his land in triall before the Iudge though the bastard regardeth not whither he wine or loose because he knoweth that he shall neuer inherit yet the true borne sonne wisheth in his heart that his fathers Title may haue the day so long as he seeth there is a probability that it is his fathers So doubtlesse euery true borne sonne of God cannot but wish from his heart that the Title of God his father touching his Sabbaths may preuaile rather then goe downe but he that regardeth not which end goeth forward as we say he bewraieth himselfe to be no sonne but a bastard but he that not onely regardeth not which end goeth forvvard but vvhich is farre vvorse turneth himselfe enemy to his fathers Title insomuch as he dareth with an impudent face dispute and openly in Court plead against and in pulpit preach against his fathers Title what a one he bewraieth himselfe to be I haue no names bad enough to giue him If an informer cometh into the Court informeth for the King