10 commandements that is still in force But to sanctify the 7th day Sabbath God hath expresly commanded it to be done in his Morall Law or 10 commandements Therefore to sanctifie the 7th day Sabbath is still in force Here I will begine with the minor or second proposition prouing that first because it will be soonest done the point then I am to proue is that God hath commanded the sanctification of the 7th day Sabbath in his morall Law or 10 com here first I will proue that the Lord hath commanded the sanctification of the Sabbath day 2dly that this Sabbath day is the 7th day for the former see Exod. 20.8 Remember the Sabbath day to keepe it holy or to sanctifie it where you see an expresse commandement giuen to Remember the Sabbath day to sanctify it or keepe it holy so the former point is proued The next point to be proued is that this Sabbath day it was the 7th last day of the weeke which is our Saturday this I shall proue first by humane Testimony 2dly by Diuine Testimony for humane Testimony 1. the Iewes wheresoeuer they liue they kepe the 7th last day of the weeke our Saturday for this Sabbath day here commanded as it is well knowne 2. All Christians both Protestants Papists confesse that the 7th last day of the weeke our Saturday was the Sabbath day commanded in the 4th com which point I haue incisted more largly vpon in the Exposition of the 4th com I shall proue the same also by Diuine Testimony and that before the Law at the giuing of the Law after the giuing of the Law 1. Before the giuing of the Law see Exod 16.26 Sixe dayes shall yee gather it but in the 7th day is the Sabbath in it there shall be none So here you see before the Law was giuen by Sabbath day was vnderstod the 7th day 2. At the giuing of the Law see Exod. 20 10. But the 7th day is the Sabbath of the Lord. So here at the giuing of the Law was vnderstod by Sabbath day the 7th last day of the weeke 3. After the giuing of the Law see Exod. 23.12 Sixe daies thou shalt doe thy worke and in the 7th day thou shalt Rest. And see Exod. 31.15 Sixe daies shall men worke but in the 7th day is the Sabbath of the holy Rest. See also Exod. 34.2 Sixe daies thou shalt worke in the 7th day thou shalt Rest both in earing time in haruest see also Leuit. 23.3 Sixe daies shall worke be done but in the 7th day shall be the Sabbath of Rest And so it continued in the Church vntill Christs time as you may see Luk. 13.14 yea after Christs death as you may see Mat. 28.1 Mark 16.1.2 thus you haue seene it proued that by the word Sabbath in the 4th com God and the Church of God vnderstod the 7th last day of the weeke so you haue seene it proued that God commanded the sanctification of the 7th day Sabbath in his morall Law Now I come to the Major or first proposition the profe of this will cost me longer time then the former not but that it is as cleere as the former but that men of peruerse minds haue wilfully bent their wites lerning against it as they haue done against the former but t is no matter trueth shall preuaile God assisting it the point then that I am to proue is this that whatsoeuer God hath commanded in the Morall Law or 10 commandements it is still in force or now to be obserued and obeyed if they deny this Major then I require them to giue me an instance to the contrary let them shew me where God hath commanded any thing to be done in the 10 commandements which is abolished not in force now remembring that they bring not the thing in question for their instance 2. Happily they will answer by lymitation distinguishing and so deny some parte of this Major for example sometime they distinguish of the substance of the commandements of the Accidentes granting those denying these by substance they vnderstand that which they please to make morall in the Decalogue as the Rest in the 4th com the holy actiones of prayer reading preaching Gods word by Accident they vnderstand that which they please to make ceremoniall in the Decalogue as the time of Gods worship to wit the 7th day but this is a foolish distinction and so much the more vile in that it is made against God for hath not God as well commanded the Accident time as the substance and Rest is it not necessary to obey God in one commandemēt as well as in an other for the one is as well commanded as the other did they distinguish betweene things commanded things not commanded it were tollerable but they distinguish of things all of them commanded as betwene great commandements and little commandements the one they cale substances the other Accidents now the greater commandementes which they cale substances these they will imbrace but as for the lesser commandements which they please to cale Accidents these they will reiect deny so then Gods greater commandementes they will obey but as for his lesser commandements these they will not obey that because they are little and light in their esteeme but our Sauiour Christ hath taught them an other lesson saying whosoeuer shall breake one of these least commandements he shall be called the least in the kingdome of heauen Mat. 5.19 Let them cale them Accidentes if they will yet since they are commandements they are not lesse then the least commandements of which our Sauiour speaketh That no distinction is to be receiued whereby any thing inioyned in the 10 commandements is denyed I thus further proue it 1. this is a position so cleere as the Sunne that All Gods 10 commandements doe bind vs to obedience of them are still in force now if it be lawfull for any man barely to deny this trueth saying by way of answer that some of his commandements doe not bind vs to obedience then euery priuate mans bare deniall shall be as authenticall as this cleere trueth and orthodox position which is most absurd for thus a froward aduersary may put a man to bring a light cleerer then the Sunne that is hee may put him to proue whither any of Gods commandementes doe binde vs now or not for example a Minister reproueth an adulterer from the 7th commandement thus he frameth his argument against him All the 10 commandements doe bind vs c. But the 7th com is one of the 10 commandements c. Shall it be lawfull for this vncleane person to deny the Major in some parte of it by a distinction put the Minister to proue that All the 10 commandements doe bind vs what an impiouse and vngodly answer were this why this is our case for in my
whither it will stand with a good conscience for any man to abolish any parte of Gods worship vvhen he needes not vvhen there is no necessity by any thing in those textes to doe it I leaue it to all men to iudg of I come to the Minor here I am to proue that to sanctify the Saturday or 7th day Sabbath is a parte of the vvorship of God this I proue first in generall for it is a generall receiued trueth that all the things command in the first Table of the Decalogue are the partes of Gods vvorship yea they are Gods immdiate vvorship as Polanus in his Syntag. pag. 558. saith if then the first Table of the Decalogue commandeth the vvorship of God the sanctification of the Saturday and 7th day Sabbath must needes be a parte of the worship of God because it is commanded with the other partes of Gods worship in the first Table of the Decalogue 2. I proue it particularly and that by the Testimony of two worthy Diuines the one is Vrsinus in his Catech. on the 4th command pag. 637. where speaking of the old Sabbath day he expresly saith of it that it was tyed to the 7th day and that the obseruation thereof was necessary and it was the worship of God thus hee The other is M. Perkines in his cases of conscience pag. 108. where he expresly affirmeth that the Iewes Sabbath was both the time of Gods worship also a parte of Gods worship Thus I haue made good the Minor to wit that the Saturday 7th day Sabbath was commanded of God as a parte of his worship By the way it is to be noted that albeit men sleit this ordinance of Gods ancient Sabbath caling it but a circumstance of time and the like yet you see it cleerly proued that it is such a circumstance as is not to be sleited for it is a parte of Gods worship I conclude the Saturday Sabbath must be morall and still in vse because it is a parte of Gods worship and because if any deny it they are enemies to Gods intire and wholl worship and seruice for they doe diminish it and detracte from it they pare of from it clype it as Traitoures doe the Kings Coine making it lighter and lesser then his Maiestie coined it for ARGVM XVIII My 18th argument for the maintenance of the ancient Sabbath day is that it must be Morall and still in vse because it was obserued by Christians with the approbation of the holy Ghost after the death of Christ and abolition of all Ceremonies And thus I argue The obseruation of that thing by Christianes after the death of Christ and abolition of all Ceremonies which the Holy Ghost recordeth to posterity by way of approbation and commendation that is no ceremony but morall and still in force But the obseruation of the old Sabbath day was celebrated by Christians after the death of Christ and abolition of all Ceremonies and was recorded by the holy Ghost to all posterity by way of approbation commendation Therefore the obseruation of the old Sabbath day is no ceremony but a morall still in force For the Major there can be no doubt of it for since that all Ceremonies had their period and last date at Christs death vpon the Crosse it cannot be thought that the holy Ghost would giue the least commendation or approbation of any Ceremony practised after the death of Christ at which time all Ceremonies had their end vnlesse we should thinke the holy Ghost would build vp againe what Christ had throwne downe it cannot be thought the Holy Ghost would giue any approbation of a Ceremony vnto posterity and the Christian Churches succeding wherefore the obseruation of Chistians commended by the holy Ghost after the death of Christ and all Ceremonies must be iudged a Morall I come to the Minor the trueth of which I proue out of Luk. 23.56 And they returned and prepared odoures and ointments and rested the Sabbath day according to the commandement Jn which text we may note these particulers for the profe of our point 1. that the parties who rested this Sabbath day they were Christians namely Christian women as Mary Magdalen Ioanna Mary the mother of Iames and other women with them as the text speaketh Luk. 24.10 2dly we may note that this Sabbath day was sanctified after the death of Christ for Christ suffered the day before it 3dly it was sanctified after the abolition of all Ceremonies for all Ceremonies ended vpon Christs Crosse as we reade in Colos 2.14 So that an end was put vnto all Ceremonies on the day before this Sabbath was sanctified 4thly the sanctification of this Sabbath day was recorded by the Holy Ghost vnto all succeding Churches as we find it and reade it in this text at this day Yea which is remarkable these women preferred the Sabbath day before the embalming of the sacred body of our Lord Iesus for considering those hote countries it had bene very needfull to haue embalmed the dead body before it had bene 3 dayes dead yet as needfull as it was they neglected it preferring the sanctification of the Sabbath before it this zeale of these holy women hath the holy Ghost recorded vnto posterity 5thly that the holy Ghost recorded this by way of approbation and commendation of their fact appeareth hereby 1. because he doth ranke it together with other remarkable and commendable facts for he recordeth it with that commendable fact of Joseph of Arimathea who begged the body of Iesus of Pilate tooke it downe from the Crosse wrapped it in a linnen cloth and laid it in a new Tombe Luk. 23.50 c. And with that laudable facte of those women who obserued the place where they laid the body of Christ prepared odoures ointments and on the first day of the weeke erly in the morning they went vnto the Sepulchre to embalme the body of Christ Luk. 23.55.56 Luk. 24.1 now together with these laudable actiones is rekoned vp also the religiouse sanctification of the Sabbath day by those religiouse women 2. Had their obseruation of this Sabbath day bene any thing but morall or any thing lesse then laudable doubtlesse the holy Ghost would haue passed by this point and huried it in silence as God did the body of Moses Deut. 34.6 In a place vnknowne lest succeding Churches should hence take occation to honour sanctify it 3. The Holy Ghost commendeth in these women their obseruation of the Sabbath day most remarkablie in this that he doth not relate it barely thus they rested the Sabbath day but he further added the rule they did it by that which warranted their action which was that they did it according to the commandement that is the 4th commandement And rested the Sabbath day according to the commandement Had this their fact bene the obseruation of a ceremony a matter indifferent at that time so not deseruing
persons nor yet to stop the eare and winke with the eye least we should see and vnderstand for so thou shalt both wrong thy selfe and thy Author Remember thou art now in the place of a Iudge for thou must reade the Controuercy of the Lords Sabbathes pleaded pro con betwixt these 10 Ministers and mee they against Gods Title and I for Gods Title they against Gods Sabbaths and I for them and betwixt them and mee thou must Iudge passe sentence now a Iudge must not be carried away with partiality and respect to persons nor suffer his minde to be prepossessed with an ill will to the cause before he heareth it these things are but equall and right which I craue of thee wherefore I trust I shall obtaine with thee This onely note that if thou wiâ—t suffer thy selfe to be swaied rather on the one side then on the other thou oughtest rather to take in with mee then with them for the Sabbath day it being an ancient ordinance of Gods a long time in vse in his Church therefore the cause and Title it is Gods and since I stand in defence of this Sabbath day therfore I stand in defence of Gods cause and Gods Title so side it with God but they setting themselues against Gods Sabbath set themselues not onely against me but also against Gods cause Gods Title wherfore iudge thou whither it were better for thee to take in with them or with mee against Gods cause Title or with Gods cause Title And so I commend thee to the grace of him who is able to build vs vp further in the knowledge and loue of his Trueth Thine in Christ Jesus THEOPHILUS BRABOURNE The Contentes of this Booke Chapt. I. This Chapter conteineth A defence of the Morall Law or 10 Commandements of Almightie God wherin for the defence of Gods Sabbathes it is proued that this Law is in force vnto Christianes and here Libertines Anabaptists Antinomians are confuted who deny that the Law of God consequently his Sabbaths doe belong vnto Christians and their obiectones to the contrary are answered Chapt. II. This Chapter conteineth an Exposition of the 4th Commandement together with a discouery of the manifould shamefull corruptiones abuses of this diuine Law by many Diuines of these times who doe wrest it mancle it corrupt it by their idle answers distinctions false glosses most absurd Expositiones from all which this Holy Law is vindicated by the Authour restored to its proper genuine ancient sense againe Here also it is made apparent that the whole 4th Commandement is abolisbed nullified by the common doctrine of these times Furthermore and by the way here it is showne how long a Sabbath day is as namely that it is but the time of Day light onely here is discouered the errour of such diuines as hold teach that the Sabbath day is to begine at midnight or in the Euening before or to last from morning to morning 2. By the way also here it is showne that there is no such preparation to the Sabbath to be made on the euening before by a cessation from the workes of our callings the like as some Ministers doe wright call for Lastly this Chapter is concluded with an Exhortation to the loue of Gods Law the Integrity perfection thereof Chapt. III. This Chapter conteineth A discouery of the vanity of all their Arguments brought for the maintenance of the Lords day to be a Sabbath day of their abuse of sondry Scriptures to that end This is handled in two questions the one shewing that it can neuer be proued that the Lords day was in the Apostles dayes constantly weekly obsâ—rued weeke by weeke as we now obserue it The other That it cannot be proued that so much as any one Lords day was euer kept in the Apostles dayes for a Sabbath day and that therfore it is no sinne against God but Lawfull for Husbandmen to make Hay in Hay seile to sow corne in wheat seile to reape corne in Haruest for all sortes of Tradsmen Taylers Shomakers Brewares Bakers Weauers and the rest to doe the ordenary workes of their callings as well vpon the Lords day as vpon any other day of the weeke Yet further here it is proued that the Lords day is but an indifferent thing that by the Testimony of the best writers some lerned Godly Martyrs the State and Church of England assembled in Parliament Here also the Lords day is discouered to be but A Popish Tradition so all Romish reliques are not yet remoued Finally it concludeth with an Admonition Dehortation from Superstition voluntary-religion will-worship Chapt. IV. This Chapter conteineth an Answer vnto all those Textes of Scripture reasons and arguments profanly impiously brought against the 7th day Sabbath commanded in the Morall Law It sheweth the absurdeties which the vndertakers against Gods Sabbath doe fale into And it wipeth off that slaunder of rigorousnesse of the Iewish Sabbath and sheweth that God required no more stricktnesse of Iewes then then the patrones of the Lords day doe require of Christians on the Lords day now Chapt. V. This Chapter conteineth sondry Substanciall Arguments prouing vndeniably that the 7th day Sabbath mentioned in the Morall Law is still in force ought to be to the worlds end This is proued both out of the Old Testament out of the New Testament also out of the ancient Records of the Church For 1. God Commanded it 2. Christ the Sonne of God ratified it 3. The Apostles after Christ practised it 4. The Primitiue Churchs religiously obserued it And in this last passage by the way it is showne 1. when the Lords day first sprang vp to be a sole Sabbath day and who were the founders thereof 2. When the Lords ancient Sabbath was first throwne downe who were the wicked Authors thereof Occationally in this Chapter the obseruation of the old Sabbath is freed from the uniust slaunder of being Iewish and Iudasme with the like Here also are confuted the vaine Euasions distinctions which are vsually framed against the ancient Sabbath day Lastly here is a discourse of the Antiquity of the Sabbath where it is proued that the Sabbath day it from the Creation so as ancient as the world Chapt. VI. This Chapter conteineth A dispensation shewing that Christians who desire the Ancient Sabbath are not necessarily bound in conscience to make A rent from our Church in their present obseruation of it but that they may waite for the opportunity of a publike Reformation by the Magistrate prouided they keepe the Lords day for the Sabbath day by way of a change in the meane season 2. It concludeth with an Exhortation to vse all possible lawfull meanes for a speedy publike generall Reformation amongst other Motiues therevnto these are touched that vntill A Reformation 1. The Decalogue is defaced of
its Integrity 2. The 4th Com. is but a Cipher 3. An holy prayer of our Church is frustrate 4. A gate is set open to Anabaptistry 5. The worship of God will languish decay 6. An old Tradition is kept in the place where the old Sabbath should stand 7. Men liue in the weekly sinne of Sabbath breaking 8. God is denied a parte of his worship Yea corruptly worshiped 9. Idolatry is committed by thowsand thowsands in the Kingdome And these are the Contentes of this booke A Defence of the Morall LAW CHAP. I. SECT I. THE scope and principall drift of this Treatise Christian Reader is the defence of the Lords Sabbathes to wit his ancient Sabbathes the Saturday seuenth dayes Sabbathes the which are expresly enioyned vs in the fourth Com. in these wordes Remember the Sabbath day to sanctify it c. But the seuenth day is the Sabbath of the Lord c. Exod. 20.8.10 Against this ancient and most sacred ordinance of Gods I find two professed enemies against whom I must bend my forces the one are they who deny the Law of God the Morall Law or 10 Commandements to belong vnto Christians and so consequently they deny Gods Sabbathes also commanded in the Law and these are our Anabaptistes and our late sprung vp Antinomianes the other are they who deny the Integrity and perfection of the Law they embrace the Law of God indeed but not the whole law and these are both Protestantes and Papistes for these reiect that ancient ordinance of Gods Sabbath day properly so called and expresly commanded in the morall law counting it for a ceremony and abolished by reiection whereof they reiect some thing commanded in the Law and so consequently they are partiall in the law and doe deny it in its integrity and perfection vrge an Anabaptist or Antinomian to the obseruation of the Sabbath day and he will answere you that the law is abolished at the comming of Christ as all those legall Ceremonies were vrge a Protestant or a Papist to sanctify the Sabbath day and your answere shall be that this part of the law touching the Sabbath day is a ceremonie and abolished at the coming of Christ thus Anabaptistes and Antinomians renounce the whole law Protestants and Papists renounce the wholenesse of the law the one would haue no law the other would haue no perfect law Against both these this booke is penned The partes of this booke are sixe diuided into so many Chapters also The first parte or chapter is in defense of the Morall Law and consequently of Gods Sabbathes against Anabaptistes and Antinomianes The other fiue partes or Chapters are in defense of the integrity and perfection of the Law and consequently of Gods Sabbathes against Protestantes and Papistes for this purpose the second parte or Chapter giueth the true sense and Exposition of the fourth Command and vindicateth it from the common and corrupt glosses and expositions of it The third Chapter sheweth the weaknesse and insufficiency of all those Scriptures and arguments which are vsually produced to proue the Lords day to be a Sabbath day The fourth Chapter sheweth the insufficiency and feeblenesse of all those Scriptures and arguments which are vsually alleaged against the Lords Sabbath of the seuenth day or Saturday to make it an abolished ceremony The fifth Chapter conteineth sondry forcible and vndeniable arguments and Scriptures prouing the morallity and perpetuity of the ancient Sabbath day The sixte and last Chapter conteineth a Dispensation for a season touching the present practise and obseruation of the seuenth day Sabbath together with an Exhortation to a speedy reformation Thus you see my taske what it is my aduersaries who they are and the partes of this Booke One thing more would be premised for so much as we shall often haue occasion to vse these two words Morall and Ceremoniall it is sit that I here shew in what sense I vnderstand them 1. I would vse these words but for distinction sake for whereas there are two sortes of Sabbathes the wekly Sabbath and the yeerly Sabbathes the Sabbath which God wrote and the Sabbathes which Moses wrote the Sabbath which God spake and the Sabbathes which Moses spake the Sabbath written in the Morall law Exod. 20.8 and the Sabbathes written in the Ceremoniall law Levit. 23.32 c. for the distinguishing of these two sortes of Sabbathes one from the other I doe vse these two words calling the weekly Sabbath recorded in the Morall law the Morall Sabbath and the yeerly Sabbathes recorded in the Ceremoniall law the Ceremoniall Sabbathes these Sabbathes were also distinguished in respect of time the Morall Sabbath was first deliuered Exod. 20.8 yea Gen. 2.2.3 the ceremoniall Sabbathes were afterwards deliuered Levit. 23.32 c. neither did these ceremoniall Sabbathes euer come within the pale of the Morall law or were written in the Tables of stone 2. I see not but that I may call the weekly Sabbath the Morall Sabbath properly for 1. the seuenth day or weekly Sabbath it conserneth practise and manners which is signified by the word Morall 2. Since God spake all those words Exod. 20.1 why should not euery thing he spake be called morall as well as any thing he spake and since the Sabbath day or seuenth day is a thing that is expresly commanded in the Morall law and which may I say which may be retained in the Church with great profit why should it be denied the name of morall 3. Giue me a reason why the seuenth day Sabbath should not be called a Morall as well as the doctrine of the Trinity in the first Com or as the doctrine of originall sinne or lust Rom. 7.7 in the tenth Comm 4. Since the dueties of the Sabbath to wit Rest and Holy exercises are accounted Morall why should not the time or seuenth day also be accounted morall for the time is a furtherance vnto these morall dueties now that which furthereth a morall should me thinke be also called a morall 5. Herevnto agreeth Doctour Ames in his Theologicall Thesis pag. 499. and also affirmeth it to be the iudgement of the best diuines saying It is receiued by all best diuines that the Morales were differenced from the Ceremoniales by this that all and onely the Morales were wrote by God in the Tables of stones c. The Saturday and weekly Sabbath then must needs be termed a morall Sabbath In a word why should this be strange for as there is a ceremoniall law and a morall law why may there not be likewise ceremoniall Sabbathes and morall Sabbathes and since God placed the seuenth day Sabbath in the morall law among the morales why should it not be termed morall and called the morall Sabbath The morall Sabbathes together with whatsoeuer else is commanded in the morall law I doe defend the Ceremoniall Sabbathes with all other Ceremonies I doe reiect It is the Decalogue and nothing else which I defend and this I stand to maintaine in
well as anciently vnto Ievves yea our Sauiour testifieth in an other place that it is more easie for heauen and earth to passe away then that one title of the law should fall Luk. 16.17 sooner then shall the earth be remoued and the sunne fall from heauen then this law be abolished 2. Children obey your parents in the Lord c. Honour thy father and thy Mother which is the first commandement with promise c. Eph. 6.1.2 Here wee haue one branch of the lavv vrged to wit the fifth comm and it is vrged with respect to obseruation and obedience yea it is also vrged vpon the Children of Christians or Christians Children for as this whole Epistle to the Ephesians was directed vnto the Saintes Ephes 1.1 so this whole sixt chapter is likewise I know they are ready to say that these exhortations were sent vnto the multitude as Sermons are preached vnto a mixed company of good and bad but this precept is vrged vpon the good to wit beleevers for as the duety of children is a branch of the fifth comm so is the duety of seruants now the Apostle in v. 5. speaketh vnto beleeuing seruants for he vrgeth them to obedience to their masters as vnto Christ implying thereby that they did obey Christ and now he exhorteth them to like obedience vnto their masters as they did performe vnto Christ Eph. 5.24 now if they did obey Christ then surely they were beleeuers and did beleeue in Christ and such as these seruants were on whom this fifth command was vrged such wee are to thinke the children were to whom the same comm was vrged at the same time in the same place and all in one breath as it were 3. Doe wee then make the law of none effect through faith God forbid yea wee establish the law Rom. 3.31 In the former parte of this chapter the Apostle had disputed of faith and the faith of Iesus and of remission of sinnes and iustification by faith in Christ for these he stood a maine but as for the lavv and iustification by the workes of the law these he stood against stifly these things being laid downe the Apostle foreseeing some Anabaptisticall spirit ready to snach and to abuse this his doctrine to the subuertion of the lavv he vvisely preuenteth it by a God forbid As if he had said doe you thinke that because I deny iustification by the law and affirme it to be by faith that I intend thereby to abolish the law vtterly no God forbid for I establish the law the law must stand still in force c. that is for obseruation though not for iustification for Paul must be vnderstood so to abolish the lavv in some sense as for all that he ratifieth the lavv in another sense Hereby we see then that the doctrine of faith and iustification by faith doe not abolish the law yea so much the Apostle saith expresly doe wee then saith he make the law of none effect through faith Whence I thus argue that if faith doth not make void the law what should make it voide for our Antinomians say that it is faith and being in Christ that freeth vs from the law the law say they is a scholemaster to bring vs vnto Christ and being in Christ once which is by faith then we are no longer vnder this schoolmaster of the law in any respect we are freed from the law wholly and altogether but the cleane contrary S. Paul affirmeth here namely that faith doth not abolish the lavv that is in all respects Furthermore if faith doeth not abolish the law then the faithfull man is not freed from the lavv So thē when the Apostle saith that he established the lavv it followeth that he established it to the faithfull yea they were the persones of whom Paul spake as you may see by Rom. 3.30 for there circumcision of faith is put for the circumcised and faithfull 4. Owe nothing to any man but to loue one another for hee that loueth another hath fulfilled the law for this Thou shalt not commit adultery Thou shalt not kill Thou shalt not steale Thou shalt not beare false witnesse Thou shalt not couet and if there be any other commandement it is briefly comprehended in this saying Thou shalt loue thy neighbour as thy selfe Rom. 13.8.9 Behold hovv the Apostle presseth the obseruation of the law and hovv that he repeateth 5 or 6 of the seuerall commandements thereof one after an other yea further that all this is vrged vpon beleeuers is plaine in v. 11. vvhere the Apostle vseth a reason to moue to the obseruation of these commandements saying for now is our saluation neerer then when wee beleeued it therefore he spake to them vvhich beleeued vnlesse absurdely you vvill say the question vvas concerning one sorte of people and the argument concerned an other 5. For brethren yee haue bene called vnto liberty only vse not your liberty as an occasion vnto the flesh but by loue serue one an other for all the law is fulfilled in one word which is this Thou shalt loue thy neighbour as thy selfe Gal. 5.13.14 In these words the Apostle presseth the duty of loue vvhich is the summe of the lavv and hee presseth it for obseruation and that he doth by this reason because in so doing the lavv shall be fulfilled now vvhy should the Apostle moue the Galatians to the duety of loue because of or in respect of the lavv if the lavv did not at all appertaine to these beleeuing Galatians Furthermore the Apostle presseth the lavv here vpon beleeuers for hee calleth them brethren and such brethren also as had obtained a liberty by Christ stand fast therefore in the libertie wherewith Christ hath made vs free Gal. 5.1 of this liberty by Christ he speaketh againe in v. 13. saying brethren yee haue bene called vnto libertie c. Wherefore since they to vvhom the Apostle spake had abtained vvere called vnto a liberty by Christ it is more then manifest that they vvere beleeuers to vvhom he spake here then it is plaine that they that had obtained liberty by Christ from the ceremoniall lavv stood yet bound still vnto the Morall lavv In a vvord it is manifest that Paul spake here vnto beleeuers for he spake vnto them that did runne well v. 7. who were they that did runne vvell but the beleeuers and he spake vnto them that did waite for the hope of righteousnesse by faith v. 5. and who were they but beleeuers and he spake vnto them in vvhom vvas the combate betvvixt the flesh and the spirit v. 17. and vvere not these beleeuers 6. But if yee fulfill the royall law according to the scriptures which saith Thou shalt loue thy neighbour as thy selfe yee doe well Iam. 2.8 So speake yee and so doe as they that shall be iudged by the law of libertie Iam. 2.12 Was not Abraham our father iustified through workes when he offred Isaack his sonne c. yee see then how that
Law for whereas our Sauiour ratifieth the very least of the commandements in v. 19. expoundeth the 6th Com. to forbid rash anger calleing a mans brother foole v. 22. and expoundeth the 7th Com. to forbid a lustfull looke ver 28. and the 3d Com. to forbid swearing by the creature v. 34.36 and the 2d table to command loue to our enemies v. 44. a man may at once cut off all these from binding vs if he will but suppose that these enlargments of the Law being so strict rigorouse were Iewish and pertaine not vnto Christians for the better auoiding of them he may answer that Christ ratified the Law thus expounded but vntill his death passion were not this a goodly answer 2. It is false which they say that all things were fulfilled at Christ his passion It is true indeed that Christ vpon the Crosse said it is finished Ioh. 19.30 that is his death passion was finished but yet all things were not finished for the Resurrection was behind Wherefore the truer sense is by these words till all things be fulfilled to vnderstand euen all things whatsoeuer Christ was to doe for his Church and all things which were any way prophecied of him or of his Church militant as this for one Christ tarrieth now at the right hand of God vntill his enemies be made his footestoole Hebr. 10.12.13 This one thing is not yet fulfilled see 1 Cor. 15.25 an other thing is that the heauens must containe Christ vntill the time that all things be restored Act. 3.21 this other thing is not yet fulfilled to wit Christ his second comeing and the restauration of all things A third thing is that the Church shall sing A triumphant song ouer death the graue sinne 1 Cor. 15.55.56 this thing is not yet fulfilled neither now since all these things shall not be fulfilled vntill the worlds end therfore the Law is to last vnto the worlds end for it must last vntill all things be fulfilled Yet further the same is euident and apparent in the Text it selfe for our Sauiour saith that the Law shall last vntill heauen earth perish or passe away that is vntill the end of the world for then shall the heauens the earth passe away and be dissolued as saith S. Peter the heauens shall passe away with a noise the elements shall melt with heate and the earth with the workes that are therein shall be burnt vp c. 2. Pet. 3.10 so long therfore as the heauens the earth last so long shall the Law euery iot and title of it last the same is ratifyed by S. Luk saying It is more easy that heauen earth should passe away then that one title of the Law should fall Luk. 16.17 Lastly suppose we that in this text there were no Prophecy at all touching the duration continuance of the Law yet forasmuch as we imbrace this Sermon which Christ preached vpon the Mount as concerning vs our times we must therefore imbrace this parte of his Sermon wherein he preached and taught that the Law with the least commandement thereof yea euery branch of this Law vnto a iot title must goe together for Christ did not onely presse the Law vpon his Disciples but also euery title of it wherefore by the same right that we imbrace the other partes passages of Christs Sermon by the same right we must imbrace also the Law euery iot and title of the Law this Diuine Sermon of Christ it is iij Chapters long it begane Mat. 5.1.4 It lasted vnto Mat. 8.1 If you may reiect some partes of this Sermon as not belonging vnto vs then may you reiect all the Sermon if you imbrace some partes then must you imbrace all thus you see their answer is vaine in goeing about to confine the duration of the Law vnto the time of Christs liuing vpon the earth or vnto his death and Passion onely 3. A third answer is that not euery iot title of the Law is now in force for there be some things in the Law that be not in force as in the preface to the commandements I am the Lord thy God that brought the out of the Land of Egypt this deliuerance out of Egypt belongeth not vnto vs Christians for we neuer were in bondagein Egypt also the reason annexed vnto the 5th com that thy dayes may be longe in the Land which the Lord thy God giueth thee this Land was Canaan therefore the promise of this Land cannot belong vnto vs Christians Herevnto I answer that the Apostle doth apply this promise vnto Christianes that liued not in Canaan as you may reade Eph. 6.1.2.3 neither doth the Lord say that thy dayes may be long in the Land of Canaan but generally thus that thy dayes may be long in the Land which God shall giue thee that is any Land into which God should bring them wherefore the promise to the 5th com is not to be restrained vnto Canaan onely but may belong vnto any Land And as for the preface touching the deliuerance out of Egypt this belongeth to this day vnto those people vnto whome it did at any time belong that is vnto the Israelites Furthermore I giue one answer seruing vnto both these which is this admit that there be some titles of the Law that doe not belong vnto vs as these two reasones annexed to the Law yet they cannot shew any titles of the Law that doe not belong vnto vs which are partes of the Law for we must distinguish betwixt the law the appurtenāces belonging to the law the law is that parte of the Decalogue which command or forbiddeth something the appurtenances of this Law are the preface to the Law the motiues or reasones to perswade to the obedience of this Law these are not deliuered in commanding or forbiddeing termes now I stand to defend by my argument nothing more in the Law then what is Law expresly commanded or forbidden neither doe I expound Christs words Mat. 5.18 Any larger then so howbeit Iiudge that Christ his words ought to be extended not onely vnto the Law but also to the appurtenances of the Law if possiblie they may where necessity absurdety doe not hinder To conclud since my argument speaketh onely of such iotes in the Law as are Law deliuered in commanding or forbidding termes their obiection is impertinent besids the matter in question to bring exceptiones of such iotes as are no law nor parte of Law bur onely appendixes to the Law for all the appurtenances belonging to the Law might possiblie be of no force yet the law it selfe may stand safely still like as a mans apparell may be worne out or burned yet his body may be safe still For a conclusion let me add one thing in generall which maketh against all their 3 answers which is this All Orthodox and sound Diuines when they haue
further then so for he falleth to a plaine right downe exhortation and perswasion of Christians to keepe the Sabbath day Let euery one of vs saith hee keepe the Sabbath day What cā bemore plaine had Ignatius esteemed the obseruatiō of the Sabbath day an abolished ceremony as many thinke now a daies or Iudaisme as those of the Laodicean Counsaile thought it who liued 200 yeeres after Ignatius and as many of vs now a dayes iudge it to be he would neuer haue exhorted and perswaded Christianes to the obseruation of it Thus you see that so long as the Church was in its greatest purity and perfection so long it retained in honour the Lords Sabbaths for Ignatius liuing so neere vnto the time of the Apostles he liued in the most flourishing estate of the Church for purity and euen in these so pure times was the Sabbath day in honour vse so continued vntill the Church begane to decline which was 200 yeeres after this time about which time they begane to corrupt the second Command what maruaile if they then also made hauocke of the 4th commandement too but this I say so longe as the primitiue Churches remained in their greatest purity so longe Christians retained the Lords Sabbaths in honour vse thus much for the second branch of my Minor so hitherto we haue proued these two things the former that the Apostles of Christ did constantly obserue the Sabbath day in their time the other that the most pure primitiue Churches which followed the Apostles kept the Sabbath so long as they kept their purity which was 300 or 400 yeeres after Christ now I am come to the third last branch of my Minor The 3d branch of my Minor or second proposition which I am to proue is That our Church doth daily pray to God to incline our heartes to keepe this Sabbath day I shall not neede to goe farre for the proofe of this point for our daily prayers to God euery Sunday or Lords day in the Congregation will confirme it for the Minister as it is ordered by our Church in the booke of Common prayer rehearseth to the whole Assembly the 10. Commandements of Almightie God among the rest hee repeateth the 4th Com. saying Remember the Sahbath day to keepe it holy c. But the 7th day is the Sabbath of the Lord thy God in it thou shalt not doe any worke c. for the Lord rested the 7th day and therefore the Lord blessed the Sabbath day and hallowed it Now as soone as this Commandement touching the 7th day Sabbath is rehearsed in the audience of the people It is by our Church ordered that the whole Congregation shall herevnto subioyne this deuout prayer Lord haue mercie on vs and incline our heartes to keepe this lawe And thus you see that our Church doth ratify the Sabbath day by praying daily to God to incline our heartes to keepe it But happily some may say our Church doth not intende by this hir prayer to ratify the 7th day Sabbath which is the Iewes Sabbath Herevnto I reply that by this hir prayer she must be vnderstod to pray to God to incline our hearts either to the keeping of the 7th day Sabbath or to the keeping of the Lords day Sabbath now strongly I am perswaded that the Reuerend Bishopes of our Church will not say that the 4th com doth command vs to keepe the Lords day therefore when we pray to God to incline our heartes to the keeping of the 4th com we cannot vnderstand our prayer to be meant of the Lords day for it is not the day caled Lords day which the 4th Com. inioyneth but it is the day called Sabbath day as you see in the Commandement and it is not the Lords day which the Minister pronounceth in reading the 4th com but it is the Sabbath day which he speaketh of neither is it the 8th day or first day of the weeke which the 4th com speaketh of but it is the 7th day and last day of the weeke which the commandement mentioneth neither is it the 8th day or first day of the weeke or Lords day where in God rested at the Creation but it is the 7th day wherein God rested as the Commandement saith neither is it the Lords day which the commandemēt saith God blessed and hallowed but it is the day caled Sabbath day which God blessed and hallowed as the 4th commandement speaketh wherefore when the Minister saith Remember to Sanctify the Sabbath day if then we shall pray thus Lord incline our hearts to keepe the Lords day doe we not so make answer as sometimes deafe men doe who when a man caleth for a knife they bring him the sheath when the Minister telleth the people which day is the Sabbath day saying But the 7th day is the Sabbath of the Lord if then we shall pray thus Lord incline our heartes to keepe the 8th day are we not then like those that come to Church when the Sermon is done that goe to sell comodities the day after the fayer yea were not this to bable with God and to profane this Holy ordinance of prayer when the prayers of the Church cane be taken but ij waies it is a very absurd thing vncharitable for any man to expound them in the worser sense which is a false and absurd sense wherefore since the Lords day cannot be meāt in our publike prayer therefore the Sabbath day must be meante for there is none other but one of these two that can be imagined and thus I haue proued the 3d branch of my Minor to wit that our Church doth pray to God daily to incline our heartes to keepe the Sabbath day so these 3 points are proued 1. That the Apostles kept the Sabbath day 2. That the primitiue Churches after them kept it 3. That our Church daily praieth to God to keepe it wherefore if the constant practise of the Apostles the religiouse practise of the most ancient and primi tiue Churches after the Apostles the daily prayers of our Church will any thing auaile with vs then must we sanctify the 7th day Saturday Sabbath ARGUM. XIII I had thought to haue added no more by way of profe for confirmation of the Sabbath day but further serch hath ministred vnto me more arguments these they are which follow My 13th Argument for confirmation of the 7th Sabbath is because we must imitate God who kept the 7th day Sabbath and thus I frame it Whosoeuer must imitate God in his keeping of the 7th day Sabbath they must keepe the Saturday 7th day Sabbath But we must imitate God in his keeping of tho 7th day Sabbath Therefore wee must keepe the Saturday 7th day Sabbath For the Maior it is cleere for since God kept the Saturday 7th day Sabbath if we must imitate him then must we keepe the same day in order when i◠comes and so doeing
because wee may together with Antinomiās Libertines Anabaptists as well abolish all the Morall Law by the Scriptures as with them abolish the Saturday Sabbath and thus I argue If wee may together with Libertines Antinomians Anabaptists abolish by the Scriptures the Saturday Sabbath as a Jewish Ceremony Then may wee with them also abolish by the Scriptures the wholl Law of God euen all the tenn commandements as Jewish Ceremonies But neither wee may nor yet may those lawlesse Christians of Libertines Antinomians Anabaptists abolish by the Scriptures the wholl Law of Gods tenn commandements as Iewish ceremonies Therefore wee may not together with Libertines Antinomians Anabaptists those lawlesse Christians abolish by the Scrïptures the Saturday Sabbath as a Iewish Ceremony For profe of the consequence it is well knowne that those Lawlesse Christians of Libertines Antinomians Anabaptistes doe reiect the Santification of all Sabbaths not but that they keepe the Lords day as a Sabbath together with those Protestant Churches amonge whom they liue but they keepe it onely as an ordinance of the Magistrate and as in obedience to their gouerners yet so too as in case they could doe any common seruile worke on the Lords day without offence to any they would and doe professe it that they would but to keepe any Sabbath as a Diuine institution and as an ordinance of Gods and by virtue of the 4th commandement this they doe reiect as Iewish and Ceremoniall and for their warrant among other textes of Scripture as wee doe so doe they alleage Exod. 31.13 Colos 2.16.17 against the Saturday Sabbath shewing that it is abolished as a signe and shaddow c. Thus they bring Scripture against the old Sabbath as well as wee the same Scriptures that we bring so then wee are iustly ranked with Libertines Antinomians and Anabaptists for abolishing by the Scriptures the ancient Sabbath day Now J procede to proue the Major for as for the Minor it needeth no profe if wee may by these Scriptures Exod. 31.13 Colos 2.16.17 Together with these Sectaries abolish the Saturday Sabbath which is one thing commanded in the morall Law then may we together with them also by these Scriptures Eph. 2.15 Heb. 7.12 Heb. 10.1 Col. 2.14 Abolish the wholl Morall Law all things commanded therein the reason hereof is plaine and manifest for these Sectaries doe bring Scripture against the wholl Law of God as well as against that one parte thereof which commandeth the Saturday Sabbath now if we will shake hands with them in the one why not in the other also if we will ioyne with them in vrging pressing these textes Exod. 31.13 Colos 2.16.17 Against the 7th day Sabbath which is one branch of the Law why then should we not by the same reason ioyne with them also in vrging pressing these other textes Eph. 2.15.7.12 Heb. 10.1 Col. 2.14 Against the wholl Law euery branch thereof and so abolish it too ther 's the same equity for both let vs not therefore abolish Gods Sabbath day vnlesse we minde to turne Anabaptists and Antinomians and abolish the wholl Law also Happily it will be thought ther is not so good reason to abolish the wholl Law by these Scriptures which these Sectaries doe alleage against it as there is in those other Scriptures which they alleage against the Saturday Sabbath But for this matter I shall make it appeare that as these Sectaries haue as little cause to vrge these textes against the wholl Morall Law as they or wee haue to alleage those textes against the old Sabbath day so they haue as good cause as strong reasons to alleage these textes against the wholl Law as they and we haue to alleage those textes against the old Sabbath day for this purpose let vs compare the textes on either partes First for the textes brought against the Sabbath day Exod. 31.13 Colos 2.16.17 Here say they wee the Sabbath in the Morall Law is made a signe a shaddow now all signes Shaddowes are abolished at Christs coming hee being the substance of those shaddowes 2. In the text Col. 2.16.17 Say they and wee here we haue the very thing in question expressy mentioned namly Sabbaths and Sabbaths too in the plurall number so all Sabbaths both weekly annuall in the Morall Law and in the Ceremoniall Law are abolished Now on the other parte for the textes brought against the wholl lawsee Heb. 10 1. for the Law hauing a shadow of good things to come c. Where the things commanded by the Law are called a shadow hence I thus reason if the Sabbath commanded in the Morall Law be abolished because Sabbaths commanded in a Law are a shadow Col. 2.16.17 Then are all things commanded in the Morall Law abolished and consequently the Law also because things commanded in a Law are a shadow Heb. 10.1 Is not there as good reason for the one as for the other come we to the other textes also see Eph. 2.15 Col. 2.14 Heb. 7.12 Where it is said there is a chang of the Law that the handwriting of ordinances is put out that the Law of commandements is abrograted In which texts it is affirmed that the law is abolished here then may they say in like manner in these textes we haue the thing in question expresly mentioned namly the Law by Law in Scripture is somtimes meant both the Morall Ceremoniall Law Mal. 2.7 And so the wholl Law is abolished both Morall and Ceremoniall well then hence I thus reason if the Sabbath in the Morall Law be abolished by Col. 2.17 Because there is mention of Sabbaths abolished then must not the Morall Law be abolished also by Eph. 2.15 Col. 2.14 Heb. 7.12 Because here is mention made of the law abolished is there not the same reason in both for if you will extend the word Sabbaths which is onely vnderstod of the Sabbaths in the Ceremoniall Law vnto the Sabbath inioyned in the Morall Law why may not they extend the word Law which is onely vnderstode of the Ceremoniall Law vnto the Morall Law whereas you alleage that in Col. 2.16.17 There is mention of Sabbaths in the plurall number and therefore all kinds of Sabbaths weekly and anniuersary must be abolished why may not they and you with them argue also and say that in Eph. 2.15 and in Col. 2.14 There is mention of ordinances commandements in the plurall number and therefore are all Gods ordinances and all Gods commandements whither in the Morall Law or in the Ceremoniall abolished Thus you see then there is as good reason for vs to ioyne with Antinomians and Anabaptistes in casting away the Morall Law as to ioyne with them in casting away the Sabbath day commanded in the Morall Law we may as well cast away by the Scriptures misapplied euen all Gods commandements and all Gods ordinances as Gods Sabbath day we may as well turne Anabaptists in
Apostles so that is said to be the whole intire perfect Law of God which hath all the partes and things commanded which at first belonged to it which lacketh none of all those precepts which at the making and diuulging of that Law God ioyned together If then we would know whither we haue the whole law of God intirly now or not we must haue recourse vnto the making first diuulging of this Law looke therefore into the twentyth Chapter of Exodus and there you shall see this whole and intire Law of God with all euery the members thereof as God made it when he first proclaimed it vnto his Church thus you see both what the wolnesse integrity of Gods Law is and where to find it whole and intire as God made it if any man shall diminish or deny any one particle commanded in this Law he must be said to mancle lame this Law the Law must be accounted but a lame mancled imperfect Law like as if a mā lacketh but a ioynte of his hand or a finger he is said to be a lame man and if a Bible wanteth but a leafe or a verse it is an imperfect Bible Now to apply this Jn the Decalogue God chargeth his people to Remember the Sabbath day and to sanctify the Sabbath day and to Rest on the 7th day now this day caled Sabbath day 7th day was our Saturday as all men know wherfore if any man will abolish this Saturday 7th day Sabbath as not commanded now to be remembred now to be sanctified and now to be rested on that man doth mancle lame the royall law of God for he withholdeth one branch of Gods Law which inioyneth the remembrance and sanctification of the Saturday 7th day Sabbath that man receiueth and obeyeth but some parceles peeces of Gods Law onely for he yeeldeth obedience but onely vnto some nyne or nyne an halfe of Gods tenn commandements for he leaueth out that peece and parte which concerneth the Saturday Sabbath and that man must deny Gods intire whole law to be intire whole vnto vs or to belong vnto vs in the integrity perfection thereof for if the Law belonged vnto vs in its integrity and perfection then the Saturday Sabbath which was once commanded in that Law so was a parte a peece of the Law it must now also be commanded in the Law and so belong vnto vs now Thus the consequence is proued good that whosoeuer abolisheth the old Sabbath day he mancleth Gods Law he yeeldeth obedience but vnto percels and peeces of it he denyeth that Gods Law belongeth vnto vs in its intigrity perfection For the Saturday Sabbath serueth to make vp Gods Law an intire an whole a perfect Law without it it is but a lame imperfect maimed defectiue Law like a lame man wanting an hand or a finger of his hand like an imperfect defectiue Bible lacking a Chapter or a verse of some Chapter I confesse that those tene Ministers Gods aduersaries and myne in this point goe aboute like botching Taylers or sowterly Coblers for I cannot more aptly and fitly resemble their action to make vp this breach againe by adding a peece of new cloth to fill vp the rent and so they suppose to auoide this blow and to make vp the Law againe an intire and perfect law now howeuer it is commendable to peece mend old garments yet it is altogether insufferable for any to play the botch er and cobler with Gods lawes the new peece wherewithall they would fill vp this rent make vp this breach it is the Lords day or first day of the weeke this day must now be thought firmely beleeued to be put into the old Law of the Decalogue then we shall haue 10 commandements againe wholly compleatly but as once it was vnlawfull to weare a garment of Linsey wolsey and to bring profane and common persones into the Temple so is it now to mingle humane institutiones with Diuine ordinances and to bring a day appointed by man into the Morall eternall and sacred Law of God for the Lords day hath no higher institution then the ordinance of the Church and will they peece and mend vp the Diuine Law of God with the peece of an humane ordinance but admit that the Lords day were of Diuine ordination yet is this peece too bigg or too little to stand in the breach of the 4th commandement as formerly I haue showne because it cannot agree to the 4th com besides to see the vnskilfulnesse of these peecers they confesse that this Lords day Sabbath is a new ordinance pertaining to the new Testament as are Baptisme the Lords Supper yet they will attempt to mende vp the breach of the old Law with a peece taken out of the new Testamēt thus the old law shall be partly old partly new partly Law partly Gospell a new kind of botching They saied indeed a Cobler should answer my booke and see now if they be not as good as their word is not this worke of theirs Coblers worke Hauing proued the Major I come vnto the Minor here I am to proue that no man may so wrest the Scriptures as thereby to mancle lame the Royall Law of God no man may receiue obey but some percels peeces of it onely that no man may deny the whole and intire Law of God to belong to vs wholly fully and in the integritie and perfection thereof me thinke none should deny this Minor if any will 1. He is guilty of doeing violence to the Law and of being partiall in Gods Lawes this was the sinne of those Priests laied to their charge by God who had polluted the Sanctuary done violence to the Law Zeph. 3.4 and againe yee haue not kept my waies but haue bene partiall in the Law Malach. 2.9 yea he must hold it Iewish Iudaisme in any that will be intire perfect in Gods Law that is that will haue an indifferent and vnpartiall respect vnto all the partes thereof for he that is intire and perfect in the Law will haue respect vnto Gods Sabbaths which they must count Iudaisme 2. I finde it in Polanus Syntag pag. 353. that Papists doe deny the second Commandement against worshiping of Jmages to be Morall and appertaine vnto Christianes to the like purpose I find in Willet on Exod. 20. pag. 342. 343. these passages The commandement say Papists of abolishing and destroying Images was ceremoniall therefore it concerneth not Christians now And againe The second praecept against the making of Images was onely temporall concerned the Iewes Thus Papists are partiall in the Law and deny its integrity now if we may deny the Integrity of the Law tell me why Papists may not doe so too 3. If any will deny this Minor by the iudgement of M. Perkins he denieth himselfe to be