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
a knight or a Noble man and as Friday and Sunday in some sense are aboue the other of the sixe dayes So no doubt will God and so shold euery Godly man think amisse of it to heare Ministers take that name of honour from off the head of Saturday to set it vpon the head of Sunday By this translating of the name Sabbath day from Saturday to Sunday common people when they read in the Scriptures of any thing of note touching the Sabbath day presently they cast that in they re minds vpon the Lords day thinking that to be meant of it thus being meerly deluded they honour the subiect for the king the maide for hir Mistris and misapply and abuse all those Textes of Scripture is it not high time then that this abuse were Looked vnto and the rather also because by theire carrynig of the name Sabbath day from the Saturday vnto the Sunday they hereby doe subtilly carry also the 4th commandement from the Saturday vnto the Sunday and thus they robb the Saturday both of its diuine name and also of its Commandement for novv no man cales the Saturday Sabbath day nor applies the fourth com vnto it at all by this robbery God and his Sabbathes are leesers but they are greate gainers for novv they haue not only got that deuine name Sabbath day for theire Sunday but also they haue got though but by vsurpation a Commandement too for theire Lords day the which had no commandement before It bewraieth theire beggarlynesse in ornaments for the Lords day when they must thus robb and pull from an other day to clothe and attire it vvith all neither hath the Lords day any thing in the nevv Testament to tye mens consciences with all but only what the patrones there of haue vniustly taken out of the Old Testament from the Saturday Sabbath and out of whose ruines they haue erected a nevv day For conclusion let me exhorte Ministers and people to refraine putting the name Sabbath day vpon the Lords day for hereafter we haue names enough besids we may call it Sunday Lords day or First day of the weeke doe not mocke God and deceiue the world any longer vvith vse of the name Sabbath day vnlesse you meant to giue God his proper Sabbath day the Saturday why should you retaine the name with out the thing this is to mocke God with a shaddovv for the Substance And here I cannot but speake of that common fault of Ministers in the pulpit vvhose very words and vvorkes are at iarr the more is the pitty for in application of theire doctrines they are frequent in pressing the obseruation of the Sabbath day amongst other virtues and holy dueties and on the contrary in many of there vses of reprofe they are very zealouse in reprouing the breach of the Lords Sabbaths together vvith other sinnes of drunkennesse Svvearing lying oppression pride and the like vvherein they doe very well if their words and their vvorkes vvent together if their words and their mind did agree for aske them in priuate vvhat day of the vveeke they meant by the name Sabbath day and they vvill tell you Sunday or Lords day so then with their toungs they call for the Sabbath day which is Saturday in Gods account as hath bene proued but they meane an other thing then they speake of for they meane it of Sunday or Lords day like as if a man should talke much and ernestly of Saturday but meaneth it of friday or of Sunday and meaneth it of Moneday Nay their ovvne mouthes shall condemne them for they call for the Lords Sabbaths in the pulpit vvhen they profane them in theire families and teach men so to doe nay the Lords Sabbathes find no greater enemies then these who call so much for them for they at other times vvill beare the people in hand that they are abolished and they vvill and dare vndertake to proue that that Sabbath day once commanded in the 4th com is a ceremony and abolished and yet these men I will haue the Sabbath of the Lord still in their mouthes and make a great clamour for it the Prophet Ieremiah reprooued those of his time saying Trust ye not in lying words saying The Temple of the Lord the Temple of the Lord Ierem. 7.4 And may not I say of our time forbeare your homonymiouse and double meaning speeches refraine your words of aequiuocation and of mentall reseruation saying the Sabbaths of the Lord the Sabbaths of the Lord either be right dovvne for the Lords Sabbaths before the people or else let them be no more heard in your mouths doe not abuse that proper name Sabbath day diuinely imposed by God vpon our Saturday and by your aequiuocations and mentall reseruations meane it of Sunday Happily I shall preuaile vvith some to forsake the abuse of this name and in stead of it they will call our Sunday the Lords day and so presse the sanctification of it vnder that name To such I say let them doe so then if they can find any grounds out of Gods vvord to vvarrant them to presse the Lords day to be kept as the Sabbath day but this let them take with it that they must with the forbearing of the name Sabbath day refraine the vse of the 4th com also for these goe inseparablie together they must not presse the 4th com vpon the Lords day for the 4th com speaketh of a day vvhich by diuine imposition is called the Sabbath day and not of a day vvhich by humane imposition is called so as hitherto many of their owne braines doe or not of a day called the Lords day the com runneth thus Remember the Sabbath day c. not thus Remember the Lords day c. Some there are vvho allredy of their ovvne accord doe call our Sunday Lords day and not Sabbath day but I maruaile of all the rest vvith vvhat face these men can presse the 4th comm vpon that day vvhich themselues confesse is named Lords day and not Sabbath day vvhen as the 4th comm doth expresly mention a day which is named Sabbath day and not Lords day The name Sabbath day therefore and the 4th com must goe inseperably together hold the one and hold the other renownce the one and renownce the other also A fourth vse shall be for the confutation of a common but very friuolouse answer let a man vrge the 4th com for the 7th day or Saturday Sabbath and presently their answere will be that the com may be vnderstood not of the Sabbath day but of a Sabbath day But that I may discouer the idlenesse of this dist inction and such as vse it first vve must vnderstand what they meane by it by the Sabbath day they meane that certaine knowne day called the 7th day from the creation which is our Saturday and by a Sabbath day they meane some vncertaine day as one or other of the 7 dayes but not determined which whither this or that novv say they
Rest and performe holy exercises a vvhole day long he hath fulfilled the Commandement for it requireth by their doctrine novv no more but Rest and holinesse a day long vvith out any mention hovv often To the third question I answer for them hovv long must that time be vvhen it cometh vvhy not a day long for the time and the vvord Day in the 4th Com. is abolished say they so then novv the Com. requireth not a day to begiuen God vvhither a day of 12 or of 24 hovvres it only requireth the duties of Rest and holinesse vvell then if the Church giue God but one hovvre in a day vvhen the day commeth in the duties of Rest and holinesse the com is fulfilled and thus the Church needeth not vnlesse they vvill giue God any other Sabbath but one hovvre vpon some one day by hearing a Sermon for all that hovvre they performe the duties of the Sabbath to vvit Rest and holinesse so then to summ vp the Sabbath which thes Ministers must haue It is a Rest from laboures and an holy exercise of prayer vvith the Minister and harkening vnto Gods vvord preacht an vvholl hovvre long and that once in a vveeke or once in a moneth or once in 7 yeeres or once in a mans lief time behould your Sabbath One thing I must remember you of vvhich is this that Gods time being abolished this time of an hovvre or the like vvhich comes now by force of collection it is not a Diuine time but an Humane time so the com is embased by the chang of a Diuine time for an Humane time Iudg novv Christian reader if by theire distinctions houlding the time in the com ceremoniall they haue not nullified with the time the vvholl 4th Comm. also for 1. vvhereas the time should be at Gods appointement when novv they haue brought it to be at manes appointement when he vvill 2. vvheras the Sabbath day vvas frequent once in 7 dayes now it needeth not be once in 7 yeeres 3. vvheras the Sabbath vvas a day longe novv it needeth not by the 4th com be aboue an houre long vvheras then the Commandement was Remember the Sabbath day now it may rune thus Remember the Sabbath hovvre I may novv with Dauid turne my speech from men vnto God and say It is time for thee Lord to worke for they haue destroyed thy Law Yet further I proue against them that they haue abolished the vvhole 4th Com. and that by their abolishing of the proper time in the 4th Comm. vvheras they say there are twoo things in the 4th Com. the one is the time and this is abolished the other is the duties in the time as rest and holinesse and thes they hould Morall if then I shall proue that thes duties are nullified and abolished then you vvill say vvith me that they haue abolished the 4th Com. indeed for both the time and the duties also vvill be abolished For this purpose we must know that there are Sabbath day duties and 4th Com. duties properly so called and there are duties very like vnto them as one egg is like an other but the like is not the same or as a counterfait shilling is like a true and current shilling but yet it is not a true shilling and paiable by the Kings authority thus Samuels Sacrificing and Sauls Sacrificing where alike but Samuels Sacrificing vvas properly a Sacrificing Sauls was but an Apish imitation and a counterfait for he vvas not the person that should doe it So to rest from laboure an vvholle day and to sanctifie it in Holy proformances this day being the 7th day which is properly called Sabbath day thus these duties are properly called Sabbath day and 4th Com. duties but on the other side to rest an whole day from labour and to sanctifie it by holy proformances and this day not being the 7th day but some other day these dueties novv are very like the other indeed as one egg to an other as a counterfait is to a currant shilling and as Sauls Sacrificing was to Samuels but they are not the same duties nor can they be properly called Sabbath day duties nor 4th Com. duties no more then a counterfait can be called a true shilling or Sauls Sacrificing be counted Samuels Sacrificing be cause this was not the day vvhereon these shold be done For example the Iewes had yeerly Sabbathes and weckly Sabbathes now albeit the rest and the holy actions done on the yeerly Sabbath day vvere a like and all one for kind with those done on the weekly Sabbath day yet no man vvill say they were the weekly Sabbath day dueties or the 4th Com. dueties for they vvere done by virtue of an other speciall Com. Againe the Iewes had Sabbath dayes and they had fast dayes and also dayes of publike thanksgiuing as vve haue on Coronation and Gunpovvder treason dayes and the like Novv albeit they did rest vpon these dayes and performe like dueties as vpon theire Sabbath day yet no man will say these were Sabbath day dueties properly and 4th Com. dueties I trust no man thinketh that those are Sabbath day duties and 4th Com. dueties vvhich vve doe on Christmas day vvhen it falleth on a weeke day or on Coronation day and the like no these are but like them Thus it is for our Lords day albeit we doe the like dueties on this day which ought to be done on the Saturday Sabbath yet are they not the same for they differ much as 1. they differ in the day those vvere done on the 7th day properiy called Sabbath day and so Sabbath day dueties these on the 8th day called Lords day and so Lords day dueties 2. those vvere done in memory of the Creation these in memory of the Redemption 3. those vvere done by the appointement of God in the Lavv these are supposed to be done by the appointment of Christ in the gospell 4. those vvere done in imitation of God at the Creation who then rested on the 7th day and hallowed the 7th day Genes 2.2.3 But these dueties of Rest and holinesse on the Lords day are not done in imitation of God at all for it is the 8th day Novv vvere there no more but the first difference in that thes duties were done on a wrong day it vvere enough to shevv that these are no Sabbath day dueties nor 4th Com. dueties no more then Sauls Sactificing was Samuels Sacrificing or a true and commanded Sacrificie but all the 4. differences put together it is manifest that the dueties of rest and holinesse which we performe on the Lords day are not Sabbath day dueties nor 4th com dueties though they be neuer so like them wherefore since thes be not the dueties commāded in the 4th com which we performe it followth that the proper dueties of the 4th Com. are nullified and abolished as vvell as the time and day and so the time and the dueties in the time being both abolished the whole 4th Com.
for the dueties in the time either they haue vtterly abolished them also as hath bene showne or at the best they haue but counterfeit Sabbath dueties for true Sabbath dueties so much of the dueties Lastly they haue as hath bene showne taken away the very subiect matter of the 4th comm so as now God commandeth vs to Remember a nothing and to sanctify a nothing and so Gods commandement is made ridiculouse Loe this foule errour it is an errour worthy the discouery and high time it is that God should raise vp some man to discouer these things and to stand in defence of his 4th com and for this cause as I haue intitled my booke a defence of the Lords Sabbaths so haue I intitled it also a defence of the 4th com for you see how they haue by blotting out the Lords Sabbaths also defaced the whole commandement with them It is strang to see what violence this one finale portion of Scripture to wit Gods 4th com hath vndergone and it is the more strang considering the learning and knowledge of these times what vaine friuolouse distinctions of a Sabbath the Sabbath of one day in 7 of the Sabbath belonging to vs as it signifieth a Rest as it belongeth vnto all Nations that the time is a ceremony the duties in the time morall by all which they exclud the proper time in this 4th com and yet then againe to contradict themselues though the time of day be abolished yet still they will haue the day and a day out of the 4th com and a day too of 24 houres long and though the Sabbath day be abolished as they hold yet they vvill haue a Sabbath day still out of the 4th com too The 10. commandements they call them the Morall Law but bring them to this point of the Sabbath day and then they are become partly Morall partly ceremoniall they might as well say that that which in common speech they call white as the snovv that it is partly white partly blacke The Papists are blamed for making the 2d com Iewish and Ceremoniall and yet say we this 4th Comm. touching the Sabbath day is Iewish and Ceremoniall thus hauing contradicted our selues then vve fall to botching and cobling of the Commandement first it is fained that the Lords Sabbath day is abolished and vvorne out of vse and then to repaire the losse and breach againe that there may be a full number of ten Commandements the 4th comman wherein the breach vvas must be cobled vp againe the nevv leather where with all it must be amended it is the Lords day and it is put into the roome of the old and ouer vvorne Sabbath day so we haue now a new-old com or an old-new com whither you vvill for it is partly old and partly new Lastly as if all the former were not enough after sondry contradictions and after sondry fine distinctions whereby they haue violently torne a sunder what the Almightie hath inviolably and inseperablie ioyned together at last they cast them all quite away abolishing both time and dueties in the time and commandement all thes with others which I might reckone vp and with other violences and abuses which yet I am to discouer hath this one small portion of Scripture the 4th com vndergone I cannot thinke any one portion of Scripture in controversy betvvixt vs and Papists hath bene more wrested and abused by them then this by vs God amend it Paul telleth Timothy 1. Tim. 1.7 that there were some among them which desiring to be teachers of the law vnderstood not what they said nor whereof they affirmed This Scripture is verified of some Teachers in these dayes as may appeare by the premisses and as shall yet further appeare hereafter I come now to the word Remember and touching this word a reason may be demanded why the Lord should put a Memorandum vnto this com aboue any others of the 10 and why the Commandement should be expressed by this word Remember The common reason hereof rendered by diuins is to preuent carelesnes and forgetfulnesse on the six working dayes of the Sabbath day next ensuing least men should leaue some common workes of the six dayes to be done on the 7th day Sabbath this I confesse a trueth indeed but this is not all I suppose for if one demandeth a reason why God prefixed a Memento to this Com. more then vnto any other of the commandements this cannot be the reason because that by mens not forethinking of the Sabbath some vvorkes are left vndone on the six dayes to be done on the Sabbath day and so the Sabbath is profaned and the 4th com transgressed For seeing that vve are in like danger of breaking euery other of the Commandements by a carelesnes and a not forethinking of our dueties in them enioyned it should haue bene needfull therefore to haue had a Memorandum prefixed vnto euery one of the 10. Com. as vvell as vnto this 4th com least we breake them also through forgetfulnesse but since a Memorandum is put to this com and not vnto others such a reason therefore would be sought as agreeth to this com and not vnto others Novv in this point if I may take leaue to deliuer mine opinion I cannot finde out a better reason then this God foreseeing that after a long time that is about 364 yeeres after Christ for then was the Sabbath day abolished by the Laodicean Counsaile as afterwards you shall heare more this his Sabbath day vvould be not in part violated and profanely kept but that it vvould be vtterly and altogether blotted out of remembrance in all Christian Churches for 1200 yeeres together as it is to this day to preuent which forgetfulnesse and vtter neglect of his Sabbath day it pleased God to prefixe a Memento to this com that so if it be forgotten it might in time by one meanes or other be brought to remembrance againe which God graunt If we take a suruey of all the 10 Com. we shall find that nothing commanded in any of them is so wholly and vtterly buried and forgotten as is the Sabbath day commanded in the 4th com vvhen they had buried Christ they laid a stone vpon him and sealed it to make all sure that he might neuer rise againe so haue they buried the Lords Sabbath day and least it rise againe they haue cast an heape of stones vpon it calling it Iewish and Iudaisme and a signe and shaddow and a buried abolished ceremony and vvhat not and all to bring it out of remembrance Now though Papists haue foully forgotten the 2d com yet all Protestants remember it well enough God be thanked I know not any one thing in all the 10. Commandements forgotten by Reformed Churches but this one thing onely to vvit the Lords Sabbath day and as for this this is forgotten of all both Protestants and Papists it was very needfull therefore that the Lord should prefixe a Memorandum to this
Ierusalem before they came forth that this day should haue bene celebrated for a Sabbath in memory of the Resurrection of their Lord and Master Christs Disciples vvere sad and sorrovvfull men novv for the death losse of their Lord Master Mark 16.10 Luk. 24.17 hovv therfore vvould they haue shevved all tokens of ioy thankfulnesse for his restoring to life againe by celebrating a Sabbath if they had knovvne of any Besids these tvvo vvere religiouse deuout men or else they vvere hypocrites novv vvhithersoeuer they vvere had they but heard any rumor at Jerusalem that morning before they came forth that this day present should be solemnized by the Church of Christ for the first Christian Sabbath of all succeeding generations that they should leade the vvay and set a patterne to all follovving generations doubtlesse they vvould for this day haue laide aside all iourneys Further the Church of Christs Disciples vvere not so many then but that tvvo men might be missed if absent from the Chamber vvhere they mett novv if they vvere truely religiouse then vvould they not haue bene absent from the Congregation of the Saints so in loue they vvere vvith such Assemblies if they had knovvne of any if they vvere hypocrites they vvould not haue bene absent at such a time for their credit sake least they should be pointed at for it all vvhich laid together declare plainly that they knevv not of any Sabbath to be kept that day nor that it vvas knovvne to the residue of the Disciples at Ierusalem for then they should haue heard of it from them by a common reporte like as they heard before they came forth of all other things that had happened on that day see v. 22.23.24 So much for the trauailing of the tvvo Disciples on the Lords day But happily the Patrones of our nevv Sabbath vvill plead that this trauaile might be some vvorke of necessity charity so a Sabbath dayes vvorke To vvhom I ansvver that sure I am the text giueth no such light a Sabbath dayes iourney in common estimation is but tvvo myles Act. 1.12 but this is much more then a Sabbath dayes iourney for it vvas 15 myles but suppose they could proue that this trauaile vvas some vvorke of necessity c. yet vve knovv that as they vvent to Emmaus so they returned backe againe that night novv be it that there was necessity for their goeing forth to Emmaus that day yet vvhat likelihood vvas there of any necessity for them to come backe againe seauen myles an halfe to Jerusalem on the same day might they not haue tarried at Emmaus till the next day I come novv to shevv hovv Christ himselfe made this first Lords day a trauailing day for first of all after he rose he appeared vnto Mary Magdalene Mark 16.9 Secondly he appeared vnto tvvo Disciples as they trauailed to Emmaus Mark. 16.12 and here he trauailed from Ierusalem vnto Emmaus vvith the tvvo Disciples Luk. 24.13.15.28.29.30 and this was seauen myles an halfe as hath bene counted Furthermore that he might shevv himselfe vnto the residue of the Disciples the same day he trauailed backe againe to Ierusalem Luk. 24.33.36 Mark 16.14 Ioh. 20.19 and this his iourney vvas seauen myles and an halfe more so here you see our Sauiour Christ made this day a trauailing day also by iournying from place to place 7 or 8 myles at a time Novv vvho could thinke this Lords day to be kept by Christ for a Sabbath day when he made it his trauailing day Furthermore let it be obserued that a Sabbath vvas by the lavv to be kept in with holy Congregations Assemblies Leuit 23.2.3 accordingly it was Christ his manner euermore on the Sabbath dayes to be in the Congregation among the people of God as we reade Luk. 4.16 And he came to Nazareth and as his custome was went into the Synagogue on the Sabbath day stood up to read c. So then it was a customary thing with Christ on the Sabbath dayes to be teaching in the Assemblies but loe on this Lords day hee was in the fields trauailing too fro somtimes he was in the company of two of his Disciples and somtime all alone Luk. 24.31 and he came not into the assemblie of his Disciples vntill neere night Ioh. 20.19 Novv Christ being the Shepheard Minister where should he haue bene but in the assemblie of his Disciples all that day teaching them preaching vnto them if it had bene a Sabbath day but loe the flocke was scattered some of the Disciples were at Ierusalem other some were trauailing to Emmaus and Christ the Pastour of the flocke he came not amongst them vntill the Euening but was in the fields trauailing hither and thither was this Lords day kept like a Sabbath by this Christian Church iudge thou that readest If it be said that Christ did instruct those two Disciples in trauailing to Emmaus and therefore it was a Sabbath duety I answer what did Christ doe more here then Phillip did to the Eunuch in a trauailing day the Eunuch riding in his charrer did not Phillip instruct him see Act. 8.27.28.35 and must this day be therefore a Sabbath day yea what did Christ more heere to these two Disciples then he did on euery day of the weeke for 40 dayes together to all the Apostles together see Act. 1.3 and must all these 40 dayes therefore be Sabbaths and these instructions Sabbath dueties there is no more likelihood that these should be Sabbath dueties then there is to suppose it a Sabbath duety to see a man sit still and rest him for an hovvre or tvvo on a working day especiasly if during that time he doth but read a Chapter in the Bible or the like Furthermore can it be thought that Christ who vvas the Pastor of the flocke would spend his Sabbath day in teaching tvvo of the sheepe of the flocke onely neglecting the residue for he came not among the vvhole flock assembled together vntill neere night Ioh. 20.19 Luk. 24.29.33 Wherefore Christ kept not this Lords day a Sabbath vvith the assemblie and congregation of his Disciples and can it then be thought he kept it vvith tvvo men onely Loe this is the Lords day vvhich our nevv Sabbatharians vvould haue for a Sabbath and you see Christ the Lord of it trauailed too fro hither thither vpon it you see also hovv the Disciples of Christ trauailed out home 15 myles vpon it yea and Christ the Lord of this nevv Sabbath looking on them vvithout checke nay vvhich is more countenancing of them therein for he iustified them by his ovvne like practise he trauailing along vvith them Luk. 24.15 I vvould aske a question here of our nevv Sabbatharians vvhich is this May not we Christians safely trauaile vpon the Lords day fitene or twenty myles more or lesse about the ordenary affaires of our callings without scruple of conscience Paul saith that we should follow
Sabbath day to sanctify it and yet will not indure it that their people should Sanctify the Sabbath day but they vvill call it Iudaisme if they sanctifie it or they will haue one tricke or other one distinction or other to cast in their way whereby they will hinder them from sanctifying it They call vpon the people to keepe Gods 4th Com. and pray in vvith the Congregation to keepe this Law the 4th Com. yet they vvill not abide it that their people should doe the things commanded in this commandement one of the things commanded in this 4th com is that we should sanctify the 7th day but this they will none of vvhat an horrible kind of dissembling is this to call much frequently zealously vpon the people to kepe this Law of God and yet vvill not abide that their people should doe performe the things commanded in this Law Let me also speake a word or two vnto the people and first as touching their deuotions in the Congregation you heare the Minister reade thus Remember the Sabbath day c. But the 7th day is the Sabbath c. vnto the which you deuoutly add this prayer Lord haue mercy vpon vs and incline our hearts to keepe this Law By which prayer you doe yeeld your assent vnto what the Minister had vttered it is your dueties now also to see to it that you know what you pray else as the Minister saith one thing and meaneth an other so the people say they know not what you are loath to subscribe your name vnto a writing or put your seale vnto a bond vntill you haue read it ouer and vnderstand vvell vvhat it is that you put your hand or seale vnto Why this your prayer after the Minister hath recited Gods 4th com is as your handwriting or seale put vnto Gods com you must therefore vnderstand vvell vvhat you seale vnto When the Minister saith Remember the Sabbath day vvill you pray God to haue mercy on you incline your heart to keepe the Lords day and vvhen the Minister saith But the 7th day is the Sabbath Will you desire God to incline your heart to keepe the 8th day for the Sabbath I pray iudge in your selues vvhat this is better then babling before God vve must pray vvith the spirit and vve must pray vvith our vnderstanding also and that especially vvhen vve are redy to partake of the blessed Sacrament of the Lords Supper 2. Let me speake vnto the people as touching their keeping of this Lords day in conscience of this 4th com you see they cannot bring any proueing arguments to euince it that the 4th com belongeth vnto the Lords day besides you see I haue proued the contrary that the 4th com cannot belong vnto the Lords day vvherefore people may be as zealouse as they will in sanctifying of the Lords day and hope to please God thereby as a duety of the 4th com but let them beleeue it all this their zeale is as the Apostle speaketh a zeale without knowledge Rom. 10.2 All this their religion is but meere superstition they thinke to please God hereby but God may say vnto them who required this at your hands may not this truely be counted as a limme of that voluntarie religion and will worship condemned by S. Paul Col. 2.23 let men trye all things therefore and let them imitate the Bereanes to serch the Scriptures and pray to God for illumination then for reformation They may loose their Haye their Corne on the Lords day if they will in conscience of the 4th com but the 4th com calleth for no such matters on the Lords day they may neglect their seed time on the Lords day if they will in conscience of that comm Exod. 34.21 In the 7th day thou shalt rest both in earing time and in the haruest But let them know that this com concerneth the 7th day Saturday Sabbath not the 8th day Lords day Sabbath The like may be said of Brewers Malâ—sters they may if they will neglect to brewe tunn vp their beere to steepe dry their maulte on the Lords day in conscience of the 4th com but it is but their will worship and a voluntary religion it is altogether needlesse for them to make any such scruples The like I might speake to all other Tradsmen in Citties Townes I haue often heard many scruples questions moued touching the religiouse keeping of the Sabbath day meaning it of our Lords day as whither it be lawfull for Taylers to carry home fit new garments on the Sabbath day morning and whither Shoemakers may fit shoes in the morning c. and whither Water-men may row on the Sabbath day after Euening prayer and whither Marriners may set sayle begine a voyage on the Sabbath day and whither any May-games shooting and bowleing or like recreations be lawfull on our Sabbath day and I haue heard it much questioned vvhen the Sabbath day doth begine end at morning at midnight or on the Euening and the like To these the like questiones I answer 1. if the lawes of the Realme will permit these on the Lords day I answer the law of Gods 4th com is not against them but rather with them saying Sixe dayes shalt thou labour c. whereof the Lords day is one 2. I answer it is mens duty first of all to be inquisitive after the day it selfe to know which day is the Sabbath day before they inquire how the day should be spent what may be done on the day and what not there is a greater errour amongst vs then they are aware on their scruples questiones are like vnto the minte annise cummin but there is an other thing a weightier matter of the law neglected to be questioned that is to know whither the 7th day or the 8th day be the Sabbath day or to know whither we keepe the Lords Sabbath at all or not for I confidently auowch it that Gods Sabbaths commanded in his morall law are wholly neglected profaned I ernestly desire therfore that men would now for a season turne the current of their quaeries from these lesser matters vnto this weightier matter vntill by serching they haue found out the trueth the blessing of God be vpon their laboures Thus much for answer to the abused text of the 4th commandement for the Lords day SECT V. A second text produced to proue the Lords day a Sabbath day is Psal 118.24 This is the day which the Lord hath made let vs reioyce be glad in it Here say some the word made may be translated Sanctified further this day here spoken of was a type of the very day of Christs resurrection on the Lords day or first day of the weeke therfore God made or Sanctified this day for a Sabbath Before I answer this text least some should obiect vnto me that I debase their cause by bringing in
Sabbaths for man to take vpon him this office it is but an vsurpation If they say in Gods account then I answer as for the 6. dayes they are vnsit for a Sabbath in Gods account because God appointed them for labouring dayes Sixe dayes shalt thou labour c. Exod. 20.9 wherefore if we may take that day for a Sabbath which God esteemeth fitest then must we haue the Saturday Sabbath for that God esteemed this the fitest day of all others it appeareth in that he gaue a com for the sanctifying of this day aboue all others God commanded this day he neuer commanded any day besids this day But hereunto they will thus reply but we meane it of the 6 dayes only that day of the 6 begining at Sunday for the first of the 6 which is the fitest that day must be Sabbath day for as for the 7th day we hould that to be abolished I answer admit for argument sake that the 7th day Sabbath is abolished which is more then euer they shall proue let vs take them in their meaning of the 6 dayes yet it followeth not for this their arguing is but a sley begging of the question that by taking that in their argument for granted which they should first haue proued to wit that some one of the 6 dayes must be a Sabbath and then this being proued in the next place they may consider which of the 6 dayes is the fitest for the Sabbath and that in Gods account for things may be fit for an vse in mans account which God neuer ordeined to that vse This their arguing is like in absurdety vnto this a man hath 7 sonnes concerning these thus one may argue the eldest sonne is a Lawyer because he is the fitest of all the rest the eldest sonne is a Phisitian because he is the fitest for a Phisitian and yet for all this fitnesse he is neither Lawyer nor Phisitian the eldest sonne is fitest for a gentleman yet he may be a beggar Saul of all men present was fitest to offer sacrifice yet God neuer ordeined him to offer sacrifice so the Lords day may in a sense be said to be the fitest for a Sabbath and yet God neuer ordeined it for a Sabbath but these are idle things first therefore let them handle their argument prouing that Christ hath ordeined any one or some one of the 6 dayes and then let them proue it shewing that the Lords day is fitest when a man goeth into a glouers shopp he must not vse such logicke as this this paire of glones is sitest for mee therfore they are mine he must first know if the glouer will parte whith them so or not for there must be something else besides fitnesse or else you must goe whith out them so first let them shew vs that Christ will haue one of the 6 dayes and then let them shew which of the 6. hee will haue In the meane space I will disproue them and shew that none of the 6 dayes are fit for a Sabbath for 1. God with ut any repeale bath giuen a com that these 6 dayâ—s wee should labour Exod. 20.9 and therefore these 6 dayes are not fit any of them for a Sabbath 2dly I will shevv that of all the 6 dayes the Lords day is not fit for a Sabbath and that because Christ and his Disciples vvith his approbation trauailed on this day at least 15 miles vvhich vve knovv of as hath bene proued out of Luk. 24.13.15.33.36 the vvhich hee vvould neuer haue done if hee had iudged it fit for a Sabbath day 3dly S. Paul did voluntarily omit the keeping of the Lords day vvhen he might haue kept it vvith those Christians at Antioch for but a vvord speaking as hath bene shovvne out of Act. 13.14.42.43.44 vvhich Paul vvould not haue omitted if he had iudged this Lords day fitest for a Sabbath Wherefore none of the 6 dayes are fit in Gods account for a Sabbath no not the Lords day it selfe they must therefore bring some other better argument then this of fitnesse to proue the Lords day a Sabbath of all our Lambes those vvhich are spotlesse are fitest for a sacrifice yet no man must novv Sacrifice them 2. I ansvver to their reason vvhere by this argument is proued they proue the Lords day to be fitest for a Sabbath day because certaine famouse vvorkes vvere done theron as 1. Christ rose on it 2. appeared on it 3. the holy Ghost descended on it 4. Peter preached converted 3000. Baptised them on it 5. Paul preached on it 6. there vvas collections on it and this reason is very plausible with common people But I deny that these things doe fit a day for a Sabbath day in Gods account as for mans account I regard not what he accountes or thinks fit in matters necessary to be obserued vpon paine of damnation in matters of Gods worship I desire them to shew vs how they come to know Gods minde in this point hath God at any time reuealed it that such actiones as are forementioned should fit the dayes wherin they were done for Sabbathes or hath the Church of God at any time found out Sabbathes or made choise of Sabbathes by such and the like actiones or hath God left it to the liberty and vvisedome of men to choose him out his Sabbathes by such like actiones if none of these can be shovvne how dare they be so presumptuous to affirme that such actiones doe fit the dayes vvherin they were done for Sabbathes mans reason is a more blind thing in the dueties of the first Table then in the dueties of the second Table now the point of a Sabbath is a matter of the first Table dare men be so audaciously bould then vvith their reason consequences heere yea such poore reasones and friuolouse consequences it stands not vvith the feare of God and reuerence of Gods Majestie to be so bould vvith God I vvish therfore that men especially Ministers vvould make lesse vse of their reason consequences and more vse of the Scriptures and conscience Further I answer that if men will be directed by examples in the Scripture for the erection choosing of dayes for publike solemnities they shall find that such famouse actions haue not caused those very dayes vvherein they vvere done to be holy dayes but God and the Church haue made choise of the next dayes after Thus God ended his vvorke of Creation on the 6th day now he sanctified the 7th day which is the day after the Church Ester 9. did likewise for those Iewes who had deliuerance from Hamans conspiracy on the 13th day of the moneth they kept the 14th day of the moneth the day after a day of feasting ioye v. 17. those Iewes who had deliuerance on the 14th day of the moneth they solemnised the 15th day of the moneth the day after v. 18. wherefore if they would follow the Church of
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
the morall law or law of the Sabbath 3. I answer by deniall of the consequence for since the dueties in the Sabbath day were many it followeth not that if some one of those dueties be abolished the day must also be abolished wherin it was done for since the other dueties of Rest and Gods worship remaine still the time and day may remaine still for these dueties sake SECT XI 7. They argue out of ij textes together Ioh. 7.22.23 and Mat. 12.5 in which textes it is written that on the Sabbath day they did circumcise a man◠and on the Sabbath day they did 〈◊〉 the Sacrifices now these were both ceremonies and the Sabbath day gaue way vnto them wherefore the Sabbath day must be inferiour to ceremonies and so abolished with them I answer by the like absurd reasoning they may say the 6th com thou shalt not kill is abolished also for it gaue way vnto Abraham to slay his sonne Isack the like may be said of the 7th com which gaue way vnto polygamie a diuorce c. when Christ gaue way to be circumcised of a Priest to be baptized of Iohn doth it hence follow that Christ was inferiour to the priest or to Iohn or that the strong are inferiour to the weake because they giue way vnto the weake Rom. 15.1 or that the Morall Law is absolutly abolished because in some sense it gaue way vnto the gospell 2. I answer that not onely the day time to wit the 7th day gaue way vnto circumcision vnto Sacrifice but also the Rest and cessation from labour and the worship of God in the holy exercises of the Sabbath both these gaue way as well as the time wherefore if this their argument be good for the prouing of the time to be a ceremony and abolished then must it be as good also for the prouing those duties of rest and holy exercises to be ceremonies abolished and then what is become of the 4th com and where is the morallity of Rest and the performance of holy exercises inioyned in the 4th com thus still you see lik men of a maleuolent spirit they hunte all the Scriptures ouer to find out somthing or other against Gods ordinance what will be the issue of all their paines why euen this they will at last make the morall law hereby to be a morall-ceremoniall law the 10 goolden linkes of Gods law shall haue one linke become partly goold partly lead there shall be now a shaddow ceremony fansied to be in the heart of a morall law in a word the issue will be that now they may be partiall in Gods Law serue him by halues SECT XII 8thly they argue from Ioh. 4.21 The hower cometh when yee shall neither in this mountaine nor at Ierusalem worship the father In which words Christ foreteld of the destructiō abolishing of the Temple as the place of Gods worship now if the Temple which was the place of Gods worship be abolished so is also the Sabbath day which was the time of Gods worship Herevnto I answer there is not the like reason for whilst the Curch of God was confined to the narrow limites of the land of Canaan all people might possiblie goe vp to Ierusalem to worship in the Temple there 3 times a yeere Exo. 23.17 but when at Christ his death the partition wale being brokē downe the Church enlarged to Iew Gentile all the world ouer thē all people could not possibly come vp to the Temple at Ierusalem to worship 3. times a yeere there for their dwellings would be too farr distant from Ierusalem therefore it was necessary that the Temple should be no longer the peculiar place for Gods worship but that now we might worship God in Spirit trueth euery where but ther 's not the same reason for the Sabbath day the time of Gods worship for the Sabbath day and 7th day from the creation is euery where all a like amongst Iewes Gentiles all the world ouer the same 7th day any nation had at the creation the same 7th day it hath still to this day so as the 7th day this time of Gods worship it is not too narrow for the bounds of the Church as the Temple was for it is as large as the Church of God is or can be therefore ther 's no necessity that it should be altered SECT XIII 9thly they argue from all those textes of Scripture whereby they vse to proue the Lords day to be a Sabbath day instituted by Christ thus they argue thence that the old Sabbath is altered changed by the coming in of the new Sabbath this is that which is so common in many mens mouthes saying why Christ abolished the old Sabbath the Iewish Sabbath by bringing in of the Lords day Herevnto I answer 1. by deniall that Christ hath set vp any new Sabbath as hath bene showne 2 admit that Christ had set vp the Lords day on the 8th day for a new Sabbath yet this doth not hinder but that the old Sabbath on the 7th day may stand still for example the Lord set vp the morall weekly Sabbath on the 7th day Exod. 20.8.9.10 afterwards he set vp other ceremoniall yeerly Sabbaths also Leuit. 23.32.38.39 now the coming in of these other yeerly Sabbaths did not alter change or abolish the weekly Sabbath no here was an addition of Sabbaths no alteration of Sabbaths Iust so it may be here suppose that Christ had set vp a new Sabbath on the Lords day then haue we ij Sabbaths to keepe weekly the old Sabbath on the 7th day the new Sabbath on the 8th day so that the setting vp of this Lords day Sabbath is but an addition of a new Sabbath vnto the old Sabbath like as when a man buildes a new house by the side of an old house this is but an additiō of house to house it is no alteration or change for the raiseing vp of a new house by the side of an old house is not the demolishing throwing downe of the old house SECT XIV 10. they argue from all the new Testament negatiuly saying of all the 10. commandements the 4th com is no where mentioned in all the new Testament neither is the keeping of the Sabbath day vrged any where wherefore the Sabbath day is not of vse to vs vnder the gospell To this Anabaptisticall obiection I answer first see whither it tendeth namly vnto Anabaptistry prophannesse for if the old Sabbath be abolished we shall haue no Sabbath at all for the Lords day can neuer be proued a Sabbath 2. It tendeth to the ruine of the Integrity and perfection of Gods Law so as we shall haue but a lamed and vnperfect Law 3. It tendeth to make Gods morall Law to be a Morall ceremoniall Law Further I answer and will you acknowledge no more of the Old Testament then what is particularly mentioned repeated in the new Testament
the Seruants by right from God Thus you see it cleere that to rest on the 7th day is a worke of mercy vnto maÌ„ beasâ— a worke greatly tending to the furtherance of all the dueties of piety and charity In a word the obseruation of the Sabbath day must needs be a thing greatly tending to the good of mankind because it was made for them The Sabbath was made for man Mark 2.27 vnlesse therefore we will accuse God of vnskilfulnesse in making things for men which are not good and proffitable for them we must needs yeeld that the obseruation of the Sabbath is a thing tending vnto and a furtherance of mans good in generall What answer may be framed to this argument I cannot foresee vnlesse it be some such as this that the rest from labour is it onely which tendeth vnto piety and is a worke of mercy but not the day to wit the 7th day this helpeth not c. But contrarywise 1. The day helpeth vnto a religiouse sanctification of the rest because it is a sacred day aboue all others in the weeke for God hallowed it at the creation and it onely Genes 2.3 therefore it doth best besuite sacred actioÌ„s addeth a kind of a more reuereÌ„t respect vnto them thus a man is touched with a more sublime and honourable regard of the duety of prayer in the Church as of ancient in the Temple then in a common house see Genes 28.16.17 Eccles 4.17 Leuit 19.30 ij Chron. 8.11 Mark 11.15.16.17 And Moses must put off his shoes because the place was Holy grownd Exod. 3.5 Thus Nehemiah required of the people behauiour sutable vnto the day the people must not weepe because the day was Holy Nehem. 8.9.10 and This is the day which the Lord had made let vs reioyce be glad in it Psal 118.24 Here the day minded them of the dueties in and of the day to wite ioy and gladnesse like as the Coronation day when it cometh it mindes vs of the dueties of the day that in a more liuely maner then any other day if therefore sacred places did further men in sacred dueties by touching their heartes with a more then ordenary reuerence and religion channge of behauiour and if daies doe mind vs of the dueties of the daies then why should not also the sacred day of the Sabbath when it cometh be of like vse it being of like kinde why should not the presence of this sacred day the more moue vs to be holy because the day is holy if Moses must put off his shoes because the grownd where on he stoode was holy grownd why should not we be the more moued to put off all carnall and sinnefull affectiones because the day wherein we are is an holy day if the people in Nehemiahs time must not weepe because the day was holy must not we learne to absteine from worke the rather because the day is holy So thus we see sacred places sanctified daies haue added somewhat vnto the increase of holy affectiones reasones haue bene fetched from the holinesse of the places and daies to mâ—ue vnto more reuerence in gesture outwardly in body inwardly in heart and to decline such things as doe not besâ—te these places or times this may yet further appeare in the Lords day for it being supposed a sacred day and of Diuine institution the day thus considered doth not a little further our rest from laboures so helpe vs to a more proffitable vse of all holy exercises in the day which would not be so if the day were in esteeme but a common day 2. One duety of the Sabbath is to sing Psalmes vnto the praise of God as we may see by the title of the 92 Psalme and among other things the Church doth praise God for that his marvailouse miraculouse worke of the CreatioÌ„ of the world whereof the Sabbath day or 7th day is a signe Exod. 31.17.15 Now this very day doth not a little further this sacred duety of praising God for the Creation of the world that 1. Because this day being the same day in the weke for order whereon God rested at the Creation it doth more liuely represent vnto vs Gods rest then can any other day of the weeke 2. Because God made this day to be a signe of the Creation Exod. 31.17.15 as the Elements of bread wine and water in the Sacraments be signes of the redemption now signes doe further the remembrance of the things signified by them therefore the Sabbath day being a signe of the Creation it doth further the thankfull remembrance thereof and our cheerefull praises of God for it since by it wee haue life being wel being without which should haue had no being at all 3. The 7th day being that day whereon God himselfe rested at the Creation Genes 2.2 this day hath a force in it aboue all daies in the weeke to perswad men to rest themselues and giue rest vnto their seruants on that day in an imitation of God because God rested on it and thus it furthereth 1. The work of mercy in afording rest vnto poore seruants and 2. It furthereth the workes of piety religion for the more freely that men rest the more cheerefully they worship God this efficacy no other day hath 4. As a place so the time of the 7th day is a furtherance to Gods worship for thereby we haue time to serue God in without which God cannot be serued yea further this time day doth further the continuance and frequency of Gods worship for were it not for this some men would thinke it enough to giue God but one howre or two in a day and one day in a moneth or quarter of a yeere 5. The time and day was commanded at once together with the duety of rest both in one commandement both in one sentence in that commandement both with one breath Exod. 20.10 The one as a duety the other as the proper time for the performance thereof now it is consentaneus and agreable to all reason to thinke that these two things being thus inioyned immediatly together should both tend together vnto one and the same end each after its manner and kind so as if the one tendeth vnto the worship of God so should the other also and it is absurd to thinke that the one should tend vnto oen end the other vnto another and diuerse end A decre is made that one the 5th of Nouember the day should be kept in a thankfull remembrance for that deliuerance c. that people shall refraine their laboures resorte to their parish Churches where the Ministers shall publikly praise God c. now who cold imagine but that as the duety of resting from worke tendeth vnto the publike praise of God so doth the place appointed thereto to wit the Church and so doe the persones to wit the Ministers and so doth the time and day also
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
in those times and dayes for it was death to omit thes dayes Genes 17.14 Numb 9.13 Iust so in this fourth com God inioyneth vs expresly two things as essential parts of this comm the one is the duety of the day in these words Remember the Sabbath day Exod. 20.8 and the seuenth day is the Sabbath vers 10. the other is the dueties in the day in these words To keepe it holy vers 8. and in it thou shalt not doe any vvorke vers 10. and here the time and day as you see is no lesse commanded and that both affirmatiuely and negatiuely then are the dueties in the day The thing vvhich Almightie God intendeth in this com lesse principally is the duety of labouring sixe dayes seruing God in some honest calling for which God hath giuen a commandement also saying Sixe dayes shalt thou labour and doe all thy worke Now this commandement as I conceiue it is subordinate to the former made for the Sanctification of the Sabbath day and made to backe it and to support it for because God wold haue his people to Sanctify his Sabbath day and to rest therin from labours that so a vacancy may be for holy dueties therefore hath God added an other precept commanding vs to doe all the workes we haue to doe with in the compasse of the sixe dayes that so no worke may be left to doe in the seuenth day Sabbath So then these tvvo Commandements to wit to Sanctify the seuenth day and to labour in the Sixe dayes may well goe in accompt but for one and be both called the fourth Comm. because they tend both to one thing that is to the sanctification of the seuenth day Sabbath a like case you haue in the 10th command in which are many commandements but because they agree all in this one of coueting therefore are they all counted but for one Thus much be spoken touching the generall suruey of the seuerales and particulares conteined in the fourth com In which passages for matter of vse we may note first what manner of computation of time God maketh when he speaketh of his Morall Sabbathes this may easily be gathered out of this fourth com for heere God diuideth all the dayes of the world into seauenes or weeks as thus Sixe dayes thou shalt labour but the seuenth day is the Sabbath and againe In Sixe dayes the Lord made heauen and earth c. and rested the seuenth day c And this account hath bene Kept in the Church all along from age to age both in the times of the Old Testament and of the New Testament see Genes 1.31 with Genes 2.2 see Exod. 16.22.23.26 Exod. 20.9.10 Mark 16.1.2 Act. 20.7 Luk. 13.14 Yet further because we are to be imitatores of God in this poinct it is needfull that vve diligently Marke which are those dayes the which in Gods account doe make vp a weeke or which of all the dayes in the yeere are those dayes which belong vnto this or that Number of Gods seauen the which if it be not well obserued vve may make a confusion of the account of Gods weeks and seauens and vvhereas he saith six dayes thou shalt labour if this be not obserued vve may so rekon our six dayes as vve may count the day peculiarly appointed for the Sabbath day for one of our sixe dayes and so make it a vvorking day quit against the mind of God and manie drifte and scope of his fourth comm yea if we haue no certaine rule where to begine our accompt then may we skipp ouer as many dayes as vve please before vve begine to rekon our sixe dayes and so God shall haue a Sabbath or seuenth day but once a moneth or once a quarter or once a yeere it is very needfull therefore that we learne this point of God to knovv vvhich day he counted for the first day of the weeke and vvhich for the seuenth day of the vveeke that so vve may knovv which are those dayes vvherein vve must labour and which for certaine is that day in which must rest from labour least the ignorant doe mistak one for an other and least the Cuning Sophisters of our times doe bequile the simple In this point we may be instructed from the reason in the fourth comm Exod. 20.11 For in six dayes the Lord made heauen and earth c. and rested the seuenth day if now you will know which dayes in the moneth or yeere those were which here God called the six dayes and the seuenth day looke but into the history of the Creation of heauen and earth whereof God speaketh in this reason and there you shall be satisfied see Gen. 1. That day God counted for the first day of the weeke or of the seauen wherein he created the light v. 4.5 and which was the first day that euer was this day is our Sunday or Lords day and called constantly by all the Euangelists and so by all Churches to this day the first day of the weeke it being the first day of the worlds creation see Matt. 28.1 Mark 16.2 Luk. 24.1 Ioh. 20.1 Act. 20.7 That day God counted for the second day of the weeke or of the seauen wherein he made the firmament v. 7.8 and this was the second day that euer was this day is our Monday That day God called the third day of the weeke or of the seauen dayes wherein he made the Earth to appeare and the Seas v. 10.13 and this vvas the third day from the Creation and this day is our Tewsday That day God called the fourth day of the weeke wherein he made the Sunne Moone and Starres v. 16.19 and this vvas the fourth day from the creation and this day is our Wednesday That day wherein God made the fishe in the Sea and the foule in the ayre he called the fifth day v. 21.23 and that day is our Thursday That day God called the sixt day of the weeke vvherein he made man v. 26.31 and this was the sixth day from the creation and this day is our Friday And that day God called and counted the seuenth day of the vveeke wherein he rested from the vvorks of Creation and which he blessed sanctified Gen. 2.1.2.3 this day is our saturday Forsomuh then as vve haue found out vvhich are those dayes which in the fourth comm God called the six dayes and which day he called the seuenth day it teacheth all ministres in expounding this fourth com to speake as God spake and to call count vnto the people the dayes of the weeke by those numerall names vvhich God hath put vpon them and therefore they must call our Sunday or Lords day the first day and our Saturday the Seuenth day And also as touching practise that they exhorte and perswade the people to be imitatours of God labouring on the first six dayes of the worlds creation and resting for the Sabbath day on the seuenth day from the creation vvhich is Saturday because God himselfe
Sabbath is plaine in that it is called the preparation of the Passeouer Ioan. 19.14 rather then the preparation of the Sabbath so this text it concerneth neither the morall Sabbath nor any morall preparation By the way the cleering of this text Mark 15.44 wherein is mention of a preparation before the Sabbath may be vsefull vnto vs to discouer their errour who vrge a preparation on the Eueuing before the Sabbath from this or the like textes as if the Church vvere bound on the euening before the Sabbath day to make a preparation as they call it and to refraine all seruill labours and begin then the sanctification of the Sabbath in holy exercises but this is groundlesse 1. For albeit vve read of a preparation to the ceremoniall Sabbath which stood as hath bene showne in dressing of the lamb for the Passeouer c. yet vve reade not of any preparation to the morall Sabbath enioyned or vsed they erre therefore vvho vvould from this and the like textes collect any such preparation for the Sabbath as to begin it on Saturday at euen all the preparation which God requireth for the morall Sabbath is no more but this to remember it before it cometh and that so as all our seruill vvorkes may be compassed and finished by the end of the sixth day that so nothing may hinder vs from Sanctification of the seuenth day vvhen it commeth Yet further I answere to the text Mark. 15.42 suppose vve that by Sabbath there mentioned be vnderstood the morall Sabbath why then by preparation there spoken of may nothing else be vnderstood but a preparation by finishing of the vvorkes of the sixth day in the sixth day that so no vvorke be left for the seuenth day and for this the context giueth some light by the example of Ioseph of Arimathea v. 43. vvho vpon the sixth day at euen bought fine linnen and tooke Christ from the crosse and embalmed him vvith spices and wrapped him in linnen clothes and laid him into the sepulchre and finally rouled a stone vpon the sepulchre v. 46. Ioh. 19.40 all these vvorkes Ioseph fin shâ—d on the sixth day and so prepared himselfe for the seuenth day the Sabbath day So in vvhich sense soeuer you take it here 's no place for any such preparation as they vrge Yet further this is to be noted that it is one thing to make a preparation for the Sabbath and an other to begin the Sabbath this difference they note not vvho vrge the Sabbath to begin on the euening before the Sabbath day for vve may make prouision and preparation on the day before the Sabbath for the Sabbath by hasting on and contriuing of our vvorks so the day before as no worke may be left to be done on the Sabbath day and yet not begin the Sabbath vntill the next morning Thus we haue done with the confutation of those 3 errours which vrge from the fourth com more then a day for the Sabbath as either all the night foregoing the Sabbath day or all the night coming after the Sabbath day or else halfe of the night foregoing the Sabbath day and halfe of the night following the Sabbath day Before we can conclud this pointe a case of conscience wold be scanned t is this if it be so may some say that the Sabbath day is but the time of light only vvhat shall become of the night then or of that parte of the night to vvit an hovvre two or three before day in the depht of winter in case a man rise so soone and of that parte of the night to vvit tvvo or three howres after candles lighted may men safely employ these times in the ordenary workes of their callings Where vnto I answer in such a case as this wherin God hath left no expresse order Christian prudency and discretion must determine the matter as then in the longest dayes of sommer we giue God no more of the time of light then we can well refraine from rest and sleepe so in the shortest dayes of winter we should in reason and equity as it were by vvay of requitall giue God all that time of the night or darknesse the which we can well spare from rest and sleepe for in the longest dayes we sleepe 2 3 or 4. howres after day light and againe goe to rest one or two howres before day light bedone 2. It is fit we should deale by God in his Sabbath dayes as we deale by our selues on the six working dayes if in any of these we be disposed to rise before day light or to set vp after day be done we spend those times in actiones or workes of the same for kind which we doe in the day which belongeth vnto those times to wit in common laboures and so let vs deale by God in his Sabbaths if vve rise before day and set vp after day let those times be spent in workes sutable to the day to wit in holy exercises But more specially for the time in the morning before it be day since that we must serue God with all our heart and with all our strength in the dueties of his worship and seruice on the Sabbath day it vndeniably follovveth that a man may not fall to the laboures of his calling 2. or 3. hovvres before the Sabbath doth beginne for so the strength of his body is vveakened and the liulinesse and fresh cheerfulnesse of his minde is abated and dulled and the edge of his affections is before hand taken off and blunted and it cannot be doubted buth that God vvold be serued in his Sabbathes with as much liulinesse and cheerefullnesse and strength of body and minde as may or can be the vvhich cannot be if a man spend vp and wast his strength and vigour before hand by labors Wherefore let vs with the Prophet Dauid when vvaking or vp before day seeke God by prayer and the like I preuented saith he the dawning of the morning and cried J hoped in thy word Psal 119.147 It is then a fit time for a Christian to exercise his faith and hope in God and to pray vnto him namely in the morning erly And for the time in the Euening or after the euening after the day besides what hath bene said before in generall this also maybe added in speciall that since there is a time for meditation vpon the vvord of God Psal 119.15 I will meditate in thy preceptes Psal 119.55 I haue remembred thy name O Lord in the night Psal 119.148 Mine eyes preuent the night watches that I might meditate in thy word And Psal 42.8 the Lord will grant his louing kindnesse in the day and in the night will I sing of him c. Since I say there is a time for meditation of Gods word and for singing of Psalmes in priuate what time can be more fit then that time of the night which immediatly followeth the hearing of Gods word in publike for then things are fresh in memory we are to
Christ how vaine then are those men vvho vvould novv a dayes haue a nevv sense of the name Sabbath day for vntill Christ these words Sabbath day signified the Sabbath day but novv since Christ they must signify a Sabbath day then they signified the Saturday but novv they must signify the Sunday or Lords day was euer such madnesse heard of before must vvords be mutable and chang their sense with the chang of times that one vvord in diuerse Textes may signify diuersly is not strang but that one word or name in one the same Text should for thovvsands of yeeres signify one thing and the selfe same word or name after thowsands of yeers then should haue an other sense it is matchlesse this may be the queene of all absurdeties yet thus absurd are all they who would by their distinction of a and the Sabbath and the like bring the Sunday or Lords day novv into the 4th com and turne away the 7th day The approach of the gospell hath not altered the sense of words in the lavv for these words passeouer Circumcision Sacrifice though they be abolished and we haue others in their roome yet those words in the same Textes doe signify now none other thing then they were vvont to doe must only the word Sabbath be changed in its sense If words in the Old Testament shall haue one sense before Christ came and an other sense after his coming there vvil be no certainty of the sense of any of the Scriptures of the Old Testament This is quite to ouerturne all certainty of Exposition Were a man but to construe a peece of lattine out of some profane Author Terence or the like and should Engelish a word in a different sense from that sense which vvas vsed in that Authores time and diuerse from all Dictionaries and the like vvould it be borne with all thinke we and yet many of our diuines vvill deale worse with Gods sacred Scriptures then vvith a profane Author for albeit the word Sabbath vvas euer vsed in the Scriptures for Saturday and so in our Dictionaries also yet they will haue one foolish ansvver or distinction or other vvhereby they vvill turne off the Saturday to bring in the Sunday into the name Sabbath day and into the 4th com yea and neuer so much as blush at it neither iudg good Reader if the Scriptures be not fouly and shamfully abused by these men vvhen they vvill by their corrupt Expositions of the 4th com offer that violence vnto it that all men are a shamed to offer vnto A profane Authour as Terence or the like But haue you no more care of the soules of those God hath committed to your charge then thus to vse your vvites to blind their eyes least they should se the trueth and vvalke in the vvay of Gods 4th com se to it in time if Sabbath day did once signify the Saturday it must so signify to the vvorlds end Thus farr I haue laboured to vindicate Gods 4th com from the corruptiones of the time but before I passe this point I desire to lay before the eyes of our Ministers tvvo notoriouse abuses the one is the abuse of theire flockes the people of God the other is the abuse of Gods sacred vvord for the former by their corrupt pressing the 4th com so hard vpon the consciences of their people for the Sanctifying of the Lords day they haue drawne many well affected people to a great deale of zeale in keeping it holy in so much as many doe in conscience of the 4th com heare tvvo Sermones in a day if not in some places 3 or 4 they reade the scriptures priuatly at home they refraine all seruile labour all the day long they refraine so much as to talke of vvorldly businesses they neglect their gaine and proffites which else they might haue yea oft they sustaine losse and all in conscience of the day and time and of the 4th com and in hope and expectation that they performe a good vvorke and acceptable vnto Almightie God and such as shall one day be vnto their praise and glory but vvhat novv if this euen all this be in vaine and to no purpose in respect of their endes and grownds by reason it is a seruice which God requireth not haue not then such Ministers lamentably abused their people for this end consider what hath formely bene proued to wit that God in his 4. com requireth the Sabbath day not the Lords day the Saturday Rest not the Sunday-Rest the 7th day for Sabbath day not the 8th day or first day for Sabbath day so then to Sanctifie the Sunday or Lords day in conscience of the day and of the 4th Com. is meere superstition and needlesse religion because this Sunday or Lords day is no where commanded in the 4th com now to doe any thing in cōscience of the 4th com the which is not commanded in the same commandement it is meere superstition so all that care and zeale of good people yea all their paines and zealouse deuotiones are lost labour oh what a pitty it is so that vnlesse as vve may if vve may in the deepest and greatest of our charity hope that God will accept of those good meanings and good intensions of ignorant misled and deluded Papists vve can not hope that God vvill accept of the good meanings and intensions of our best people in their zealouse sanctifying of the Lords day but that rather when at that day they shall expect the praise of their piety God may say vnto them and who hath requireth this at your hand Isa 1.12 for because this day stands not by Gods Com. all our performances in conscience of the day becomes a limme of that voluntary religion and will-worship condemned by S. Paul Col. 2.23 it hath as he saith indeed a shew of wisedome but it is but a shew not the substance vve may a svvell Sanctify Friday as Sunday But it vvill be obiected vve haue the dueties as Rest and holinesse though vve haue not the day Wher to I ansvver that many indeed doe sooth and flatter themselues much with this ansvver but I say you haue not the duties to vvit the duties of the Sabbathday but all you haue is that you haue like duties to thos of the Sabbath you haue not the same for none can properly be called Sabbath day dueties but such as are done in the Sabbath day and by virtue of the 4th com vvhen you keepe a fastday or a day of publike thanksgiuing to God or an holly day on these you Rest and performe holy actions as vpon the Sabbath day but vvill you call these Sabbath dueties if you will then may you keepe thes holy dayes also in obedience to Gods 4th com for Sabbathes and then may you also say of these holy dayes though we haue not the day yet haue vve the duties of the day and so you may erect yet more Sabbaths and so stand
by the 4th com wherefore this obiection which is very common in the mouthes of Ministers and people is of no moment it vvill not free them of superstition and vvill-vvorship When Saul offred Sacrifice and Samuel should haue done it why Saul might haue answered why I gane God a Burnt offring a peace offering it vvas as much and the same which Samuel vvould haue offered here lacked nothing but the circumstance of the person it was Saul instead of Samuel I but this excuse could not serue the turne Samuel teld him he had done foolish for all that and God would depriue him of his kingdome for it 1. Sam. 13.9.10 c. so it is here they doe foolishly that alter Gods dayes and times and they shall leese their share of those blessings which God hath promised vnto them that keepe his Sabbathes Isa 58.13.14 because they keepe not his Sabbaths but their Lords dayes and they doe foolishly because they think as Saul did to please God vvith an halfe seruice doeing somthings which God commanded and leauing out and vndone othersome thing which God commanded Sauls obedience came shorte in the circumstance of the person and therfore reiected and these men that keepe the Lords day but not the Sabbath day their obedience faleth short in the circumstance of the time Gods Sacred day and therfore will be reiected of God Let them looke too it and receiue admonition And further whereas they please them selues saying they haue the dueties of the Sabbath though they haue not the time they must know that for so much as the day and precise time is as expresly commanded in the 4th com as are Rest and holy exercises therfore the day and precise time is no lesse a duety then are other things commanded in the same Com. so then when they please themselues saying they haue the dueties of the Sabbath and neglect that day and time they haue but one halfe or some partes of the Sabbathes duties for they want the sett time which is a parte of the Sabbathes duetie yea and such a parte too as being vvanting the dueties of rest and holy excercises become no better then common holy dayes dueties for on euery common holy day they doe such Sabbath dueties that is they Rest and heare Sermones c. Novv to returne if through the false Exposition of Gods 4th com Gods people be led into such an errour by keeping a vvrong day as they shall leese the revvard of their expected hopes and their religion in respect of this day become a superstition and their conscience of the 4th Com. proue a non-obedience vnto it is it not high time that this matter be looked vnto and haue not Ministers lamentablie abused the people Yet further when people in their priuate family prayers on Sunday morning before they goe into the Congregation pray to God to assist them and helpe them in the sanctification of that day Sabbath doe they not bable before God making him beleeue that that present Sunday is his sacred Sabbath day the vvhich God knoweth is most false the same is true also of the Minister vsing such prayers in his pulpit publikely Againe when night commeth doe not such as vse to call vpon God morning and Euening make an humble confesssion to God in their priuat families of their sinnes among which they rekone vp their failings in the sanctification of that Sabbath day novv past for one thus they ignorantly confesse sinnes vnto God vvhich are no sinnes and feare vvhere no feare is for if a sinne it must be a transgression of some law but shew me a law for the sanctifying of the Lords day ther 's one indeed for the Sabbath day but none at all for the Lords day neither in the old nor new Testaments Novv doe not such Ministers lamentably abuse their people who by abusiue expsitions of Gods commandement doe put a needlesse conscientie into men and cause them to thinke that to be sinne vvhich is no sinne and which is worse cause them to acknowledge vnto God more sinnes then God himselfe knowes and to aske pardon where they haue committed no offence is it not high time that God should raise vp some man to detect these errours yis doubtlesse and the times vvill in an irefull displeasure at him for his honest paines woefully reward him in body goods and good name Thus far of Ministers abusing of the people of God committed to their charge I come novv to Ministers abuse of the sacred word of God a thing to be thought on let a man trauaile vpon the Lords day or doe any common worke presently they charg him with a breach of the 4th com and with a profanation of the Lords Sabbath day a gaine in their pulpites to dravv men to a conscience of the Lords day they vrg hard the 4th com vpon the Lords day yea they apply also to the Lords day all those Scriptures which any where mention the Sabbath day and were made properly and solely for it as Numb 15.32 c. and Nehem. 13.18 where is mention made of Gods iudgments for profanation of the Sabbath day and Isa 58.13.14 where is mention made of the holy manner of keeping the Sabbath day and of blessings promised there vnto novv they making no difference betwene the Sabbath day and the Lords day doe apply all these Scriptures with others vnto the Lords day which are proper vnto the Sabbath day but thus doing they abuse these Scriptures and profane the vvord of God and thus I make it good as for the Lords day it is but a common working day for it is one of those sixe dayes wherin God hath commanded vs in the 4th com to doe our workes in and it is the first of those six dayes called in Scripture not Sabbath day but by an old name constantly to wit the first day of the weke and be it that we receiued a greate blessing on this day to wit Christ from the dead so we receiued also on Friday an other greate blessing to wit the Remission of our sinnes by Christ his passion and sufferance that day vpon the Crosse for vs and yet Friday remaineth a common working day for all that and so may and doth Sunday or the Lords day also if then the Lords day be but a common day and Ministers will apply Gods sacred vvord which vvas destinated and ordeined for sacred and holy time vnto common and profane time is not this to abuse and profane the holy and sacred vvord of God If any shall object that the time of the Sabbath day is not an holy time and the like I ansvver that as the Temple was an holy place so the 7th day or the Sabbath day is an holy time and an holy day for God himselfe made it holy when he blessed the 7th day and sanctified it Genes 2.3 like as then it is counted an vnsufferable profanation of Gods vvord for any Minister to pronounce the words of holy Baptisme
his 4th com how dangerouse then is the case of such Ministers as haue by theire vaine distinctiones and fond obiections not only abolished the Lords Sabbath day it selfe but also by abolishing it haue quite and cleane for euer ouer throwne all the 4th commandement also so as the 4th com shall novv stand among the 10 commandements but as a Cipher of no vse behold vvhat hauocke some Puritane Ministers haue made that so they might make a way to bring in and vphold their Lords day Sabbath That it may appeare to the world that I taxe them not causlesly I proceed to proue what I haue said and that partly from their distinctions and partly from their obiections First for their distinctions they doe distinguish of the time in the 4th com and of the dueties of rest and holinesse in the time Now for the time the 7th day and the Sabbath day these are Iewish say they ceremoniall and abolished but the dueties in the time they onely are morall and perpetuall and to this head come all their other distinctions and from hence they are deriued vpon this distinction thus I argue If that time that is all that time which was commanded to the Iewes and comprised in these words the 7th day and the Sabbath day be a ceremony and abolished as Iewish then is there no time left in the 4th com for any Sabbath day But that time that is all that time once commanded to the Iewes and comprised in these words the 7th day and the Sabbath day is a ceremony and abolished as Iew sh Therefore there is no time left in the 4th com for any Sabbath day and by consequence no 4th com For the Minor they cannot deny it for it is a limme of their owne distinction for they say the 7th day is abolished and the Sabbath day to wit that ancient Sabbath day commanded to the Iewes in the 4th com that they say also is Iewish and abolished Wherefore vnlesse they can shew vs some new Scripture or some other partes of the 4th com which haue hitherto laine hidden and vnknovvne where there is mention made of any other 7th day then one and of any other Sabbath day thē one it must necessarily follow that when they say that that one 7th day and that one Sabbath day once commanded to the Iewes in the 4th com is abolished that then all the time once commanded is abolished for all the time then commanded was that one 7th day time onely and that one 7th day time was all the time that was commanded take away then one and you take avvay all For the Major its consequence it is cleere of it selfe That if all the commanded time in the commandement be abolished then there is no commanded time left in the commandement for a Sabbath day for example suppose a man hath a garden wherein are sondry bedes of herbes among the vvhich he hath one bedd of Tyme If now the gardiner come and cut vp by the rootes or roote out and digge vp all that bedd of Tyme may not a man soundly argue thus that if all the Tyme in the garden be rooted vp that then there is no Tyme left in the garden Why so it is in our case take away that time that was commanded and there is no time that is no commanded time Thus you see that by their abolishing of that very day and time which the Iewes kept to wit that Sabbath day and that 7th day they haue abolished all time out of the 4th com so as novv it commandeth not any day nor any time to be sanctified In the last place I am to proue that if there be no time left in the 4th com that is no commanded time that then by consequence there is no 4th com in vse but that it is a meere Cipher For this purpose remember they distinguished of the things commanded to be the time and the dueties in the time the time then being abolished as hath bene proued and as they every where professe to hold there remaineth nothing in the commandement as commanded but the dueties in the time to vvit Rest and holy actions and for these dueties there is no commanded time left now so that either the dueties must fall to the ground and be abolished together with the time as common reason would teach a man for the proper time or proper place for any thing being taken avvay the action to be done in that time or in that place must needs be taken avvay also and so the dueties must come to naught and be nullified for vvant of a fit and proper time to doe them in or if any time be to be allotted for these dueties in case me may absurdly suppose the dueties to surviue the time it is not a commanded time for that 's gone and abolisht as they say vvherefore it must be an indifferent time and at the vvill and pleasure of men onely or at most it must be no more time then can by force of necessary consequence be collected for the performance of thos dueties Rest and holinesse vvell then to proceed let vs see vvhat time it is which they can collect sure I am that from the consideration of the dueties of Rest and holinesse as they stand in the 4th com they can collect no more but this that if God hath commanded these dueties of Rest and holinesse to be performed then there must be a time or some time allotted out by man for the performance thereof Now be it granted that some time must be allowed for these dueties the question then is 1. when that time must be 2. How often that time must be 3. Hovv long that time must be For so much as novv by their opinions the time of the 4th com is vtterly abolished therefore thes questions cannot be satisfied by the 4th com the Church therefore must determine them To the first then I ansvver vvhen must the time or Sabbath be why euen then vvhen men please it should be as they can agree vpon the matter This age may appoint it at one time an other age may appoint it at an other time To the second question I answer for them hovv often must that time be for performance of thes dueties of the Sabbath vvhy since those vvords the 7th day is the Sabbath Exod. 20.10 be abolished vvhich taught vs hovv often to keepe a Sabbath day to vvit euery 7th day vvhy novv vve are left to our choise and liberty for novv vve are not by Gods commandement nor by any necessity of consequence in respect of the dueties vrged to giue God a Sabbath day frequently but the Commandement may be throughly fulfilled if we giue God a day either once in euery 7 dayes or once in euery 14 dayes or once in euery 21 dayes or once in a moneth or once in a yeere or once in 7 yeere or once in a mans liefe so be that once in a mans liefe a man doth
should command vs to labour on the first day of the vveeke and an other part of it command vs to rest from labour on the same first day of the vveeke is this to deale honestly and faithfully with the word of God in expounding it to make it contradict it selfe and that not in diuerse places but in one and the same text I see it is not vvithout cause that the Scriptures command people to Trie all things 1. Thessal 5.21 and so they had neede doe least they drinke in poison in stead of an healthfull potion Thus I haue discouered an other shamefull abuse of this 4th com wherefore vvhen hereafter you shall heare any of these preach for the Lords day and proue it to be a Sabbath day out of the 4th com then thinke of this vse collected from these vvords Six dayes shalt thou labour Yea when you heare them presse mens consciences for the Lords day to keepe it holy and rest from vvorke because the 4th Com. saith Remember the Sabbath day doe you then call to minde that this day which they vrge so it is not named Sabbath day but Lords day or Sunday novv the 4th com saith not Remember the Lords day c. but Remember the Sabbath day c. and further call to minde that the 4th com saith Six dayes shalt thou vvorke one of vvhich six dayes is the Lords day Hovv then can these men vrge me to rest vpon the Lords day which is one of the 6 dayes and that by the 4th com vvhen the same com biddeth me to labour on the Lords day as being one of the six labouring dayes Thus if people vvill be vvise thes Ministers if they will deceiue they shall but deceiue themselues SECT VII We haue finished the former and affirmatiue part of the com vve novv come to the latter and negatiue part in thes vvords But the seuenth day is the Sabbath of the Lord thy God in it thou shalt not doe any worke c. See the same repeated Exod. 31.15 Exod. 35.2 Exod. 16.26.28 Exod. 23.12 Leuit. 23.3 Deut. 5.14 in vvhich textes the 7th day is deliuered in praeceptiue and commanding termes prohibiting straightly the prophanation of it by vvorking and that vpon paine of death c. In this negatiue part of the Com. I vvill incist by vvay of exposition onely vpon the vvord seuenth for the true sense of this vvord vve must note that there are two sortes of numbers a Cardinall and an Ordinall the Cardinall number runeth thus one tvvo three foure fiue six seuen c. The Ordinall number runeth thus the first secōd third fourth fifth sixth seuenth c. the due vnderstanding vvhereof bringeth much light to this point as for the Cardinall number be it foure six or seuen it comprizeth all and euery one of the number as all the fowre all the six all the seauen but novv the ordinall number it euer notifieth but one of the number and that is euer the last of the number also for example The Third it compriseth not all the Three but onely one of the Three againe it signifieth not the second nor the first but the third vvhich is the last of that number 2. The fourth it compriseth not all the 4 but onely some one of the 4 againe it pointeth not to the second or third of the number but to the fourth only which is the last of the number Novv to apply this vve must knovv that this vvord in the 4th com seuenth it is not a cardinall but an ordinall number the propertie vvhereof is to notifie one onely and also the last of the number vvherefore vvhen the Lord said But the seuenth day is the Sabbath c. hereby he gaue vs to vnderstand that he meant it of the last day of the weeke and of the last day of that number not of the third day nor of the sixth day but of that vvhich is last of the number to vvit the Seuenth day And if you vvould knovv vvhich day of our vveeke this 7th day is see all the 4 Euangelists calling the Lords day of resurrection which is our Sunday the first day of the vveeke if then our Sunday be the first day of the vveeke then reckone onewards and Saturday vvill be this seuenth day and also the last of the number Come we now vnto the vses of the point and first is it so that this 7th day is commanded and deliuered in preceptiue and commanding termes as hath bene proued by sondry textes of Scripture then this bevvraieth the folly madnesse of some Diuines vvho seeing that here the Lord God doth so directly point at the Saturday for his Sabbath as they haue no way to auoide it Herevpon they fall to a blasphemouse deniall saying that these vvords But the 7th day is the Sabbath of the Lord in it thou shalt not doe any worke c. are no parte of the 4th com and that they are nothing but appurtenances forsooth thes men vvill take away no lesse at once then the Negatiue parte of a Com. they would haue no more in the 4th com but thes words Remember the Sabbath day to sanctify it I might easily shew them that thes words Sabbath day and seauenth day are vsed promiscuosly so as take avvay the one and take away the other graunt the one and graunt both see Exod. 20.11 Exod. 23.12 Luk. 13.14 yea they be vsed both to notify one the same day like as Lords day and Sunday be both names for our first day of the weeke so are Sabbath day and seauenth day names for Saturday the last day of our weeke if the one then belongs not vnto vs no more doth the other and if the one be a parte of the Com. so must be the other also But by these and the like euasions they vvill by hoocke or by kroocke as vve say by one bad means or an other reiect the proper day and time of the 4th Comm. and yet their very consciences tell them that the dueties of rest and holinesse vvhich vvere commanded together vvith the time and day in the selfe same com doe belong vnto vs novv vvhat an absurd thing it is for any to goe about to diuorse separate and disioyne those things which God hath married as it were ioyned together in the 4th Com. God ioyneth together the time and the duties to be performed in the time novv vvhat God hath ioyned together let no man put assunder They thinke the dueties commanded to the Ievves are descended to vs but not the time wherin those duties were to be performed this conceipt of theirs is much like absurd to these as if an house should descend to the heire but not the grownd whereon it stands or as if a bond of 10l paiable to the father vpon the 7th day of May some Lawyers should be of opinion that the some of mony indeed to wit the 10l. is descended to his sonne after his decease but not the time
onwards Saturday though it greeueth them will be the 7th day from the Redemption wherefore if they will be like them selues Saturday must be their nevv Sabbath day if they vvill keepe a 7th day from the Redemption in remenbrance of it Saturday is not onely the 7th day from the Creation but also from the Redemption vvherefore vvhat day can be more fit for a nevv Sabbath then Saturday for it ansvvereth both to the Creation to the Redemption being the 7th day from both hovv fitly then might the memory of both Creation Redemption be celebrated both together vpon one day to wit Saturday euery vvay the 7th day To conclude suppose vve that Christ had left a commandement for the Lords day in these vvords Remember the Lords day to sanctifie it c. but the first day is the Lords day c. should not they be censured for corrupters wresters of the Scriptures who vvould attempt so to expound this first day which is Sunday or Lords day as it might be vnderstood of Monday the second day vvhich is the day after why iust so doe they novv deale vvith Gods 4th comm it saith Remember the Sabbath-day c. but the seaueuth day is the Sabbath day c. And yet they vvill make the 8th day which is the day after to be the Seauenth day vvhy might not the second day be vnderstood when Christ said the first day as vvell as the 8th day vvhen God said the 7th day SECT VIII The last thing in this 4th com to be handled is the reason of it in thes vvords for in sixe dayes the Lord made the heauen earth the sea all that in them is rested the 7th day wherfore the Lord blessed the Sabbath day hallowed it Exod. 20.11 In these words or in this reason to the com these things are considerable 1. That God blessed and hallowed the 7 h day 2. The reason mouing God to hallow it 3. How these words are a reason to the 4th comm as for this third thing it shall be handled in a Section by it selfe For the first that God sanctified the 7th day or Saturday Sabbath see this plainely in this 4th com Therefore the Lord blessed the Sabbath day and hallowed it Exod. 20.11 see it also Genes 2.3 So God blessed the seuenth day and sanctified it So then this Saturday 7th day Sabbath is a blessed and a sanctified day looke vvhat God hath blessed it shall be blessed and what God hath sanctified it must be holy the Saturday 7th day Sabbath therefore is an holy Time an holy day Thus Musculus fol. 62. God might saith he haue commanded onely the actes and doings of the day but to set out the matter more pithilie he said Remember that thou sanctify the day of the Sabbath He chargeth that the day it selfe shall be reputed holy Where Musculus doth not onely affirme that the time and day was as well commanded as those dueties in the day of rest and holy exercises but also saith that the day it selfe is an holy day Neither is this day holy by any mans hallovving or sanctifying of it but by the proper worke of God himselfe for saith these textes the Lord blessed the Sabbath day and sanctified it and God blessed the 7th day sanctified it Hereby we see hovv God hath chosen out the Saturday for an holy day aboue all dayes of the weeke and God hauing made it an holy day he hath thereby put as much difference betvvixt it other dayes of the weeke as vvas wont to be betwixt A Priest a common man the Temple their common housen as is now betwixt Sacramentall bread common bread at our tables Hence it is that Saturday the 7th day is called the Sabbath of the Lord Exod. 20.10 and the holy of the Lord Isa 58.13 and my holy day Isa 58.13 and my Sabbath Isa 56.4 How meanly soeuer times now count of this day yet you see by these names and Epithites how God estemed of it I come to the second thing considerable which is the reason vvhich moued God to hallovv this 7th day Saturday Sabbath the reason then why God sanctified this day it vvas because himselfe had rested on this day from his great miraculouse worke of the Worlds creation see this most euidently Genes 2.3 So God blessed the 7th day sanctified it because that in it he had rested from all his vvorke You see one reason then of the Sabbaths institution consecration thus A Kingdome doth solemnize the Coronation day because on that day the King came to his Crowne men keepe their Birth dayes and Marriage dayes because on those dayes they were borne married Those Iewes Ester 9. kept the dayes of Purim because of their deliuerance from Hamans conspiracy I come now to the vses of these two points and first is it so that therefore God sanctified the Saturday 7th day Sabbath because that in it he had rested from all his vvorke why then say some men it matters not which day we giue God for a Sabbath so be we giue him one c Here was a reason you see mouing God to set apart Saturday rather then Sunday or any other day to wit because he had rested on that day and had God a reason mouing him to make a choise of dayes then is there no reason at all now but one day may be as meete as an other hath length of time worne this reason out of vse will any say it matters not which day we keepe for Coronation day birth day or Marriage day for Christs Passion day resurrection day or ascention day Is there not some reason euen in thes for one day aboue all others euen so is there not a reason why the 7th day should be solemnized rested on aboue all others since that God solemnized it rested on it and did therefore blesse it sanctify it because himselfe had Rested in it I desire this may be obserued by such as expound the com to be meant of one of seuen that is of one day of the 7 or of some one day of the 7 or other as if God had made no choise or difference of dayes as if God had as well sanctified Sunday monday tewsday c. and made them Holy dayes as Saturday his sacred day There are besids others these reasons why we should celebrate this day rather then any other 1. because on this day God rested and not on any of the other 6 dayes vve must imitate God 2. God hallovved and sanctified this day so he did not honour any other of the six dayes but appointed them for worke 3. God had speciall reason to sanctifie this day because himselfe had rested on it but he had no reason so to sanctifie any of the six dayes for he rested not on thos but vvrought on them 4. God commanded this day in speciall to be sanctified by his 4th
vvill further appeare if you doe but take a suruâ—y of the Sermons of Ministers in the Pulpit of their writings in bookes for of all the arguments reasons vvhereby they vrge people to the obseruation of the Lords day you shall neuer heare them make any vse at all of this reason the vvhich God himselfe hath thought most meete to be vrged and hath therefore annexed it to his com When did you heare any say it is your duety to sanctify the Sabbath day we now keepe because on it God Almightie rested from his worke and it is your duetie to keepe this Sabbath day because God did at the Creation blesse it and sanctify it No if they should vse these reasons their davvbing vvould be seene into euery man can tell them this Day that vve keepe is not the day wherein God rested but the day vvhere in he vvrought and this day is not the dâ—y vvhich God blessed sanctified for this day is the 8th day but God sanctified the 7th day vvherefore they are ashamed to vse this reason therefore they let it stand vntoucht thus it hath stood for a Cipher this many hundreth of yeeres me thinketh the consideration but of this one point should be enough to certify them that they are wrong for asmuch as they dare not presse this Sabbath we novv keepe vvith Gods reason annexed to his 4th Comm. now of all reasons that men can inuent what reason more forcible then that which is taken from Gods owne example that he rested on that day sanctified it but now this argument from the example of God is stale in the Churches is quite out of vse vvho doth excite stirre vs vp in thes our dayes from the example of God saying let vs keepe the Sabbath day for God Almightie kept it let vs rest from our laboures on the Lords day because God rested from his workes on this day let vs sanctifie hallovv the Lords day because God Sanctified hallowed it at the Creation Genes 2.2.3 let vs keepe the Sabbath day an Holly day for God made it an Holly day by hallowing it Exod. 20.11 Genes 2.2.3 Let vs honour it as the most auncient holly day it being as auncient as the world Genes 2.2.3 as the most honourable holly day it being made an holy day by God himselfe not by man Genes 2.2.3 all men follow the example of the king who would not follow this example of God the king of kings if it were vrged if therfore the Lords Sabbaths be neglected for want of forcible most preualent argumeÌ„ts reasons let such Ministers beare the blame who depriue the people of this so effectuall mouing an argument what a maruailouse thing is it that God should in his wisedome goodnesse to vs besids his Com. perswade vs by such mouing powerfull reasons as he hath annexed to his Com. yet Ministers are Mute silent as if ther were no such things in the Law word of God is it not meete that such af oule errour as this is should be discouered But suppose that some haue Sophistically by playing with the Homonymie of the word Sabbath improperly applied to our Lords day both deceiued themselues others so vrged a farre off this reason vpon our day surly they haue toucht it but lightly as glad when they are safely got off it againe least they should bewray all for example suppose a man that knowes the difference betwixt the day called Sabbath day in scripture and the day called Lords day the one being the 7th last day of the weeke the other the first day of the weeke the one being the day before the other the one being for memory of the Creation the other for memory of the Redemption if now a Minister should tell him it is his dutie to sanctify the Lords day because God sanctified the Sabbath day would not the man think the Minister iesteth vvith him since he knowes God sanctified the 7th day of the weeke but our Lords day is the 8th day or first day of the weeke since he knowes that the reason which he vseth speakes of the day named Sabbath day but the day he applieth this reason vnto it is of another name to wit the Lords day vvould he not thinke the Minister hath foully mistaken himselfe to misapply so the example of God to a wrong day for if the Minister would presse a man to sanctify the Lords day from the example of God he must bring an example where God rested on the Lords day and where God blessed sanctified the Lords day Wherfore to conclud this point either they are a shamed of Gods reason dare not vse it at all or if they doe they must play the egregiouse Sophisters vvith the peopse by playing with the Homonymie of the vvord Sabbath vseing it in an other sense then it is vsed by God thereby to couer their doubling from the eyes of the people but for the most parte of them I am suer they vse not this reason at all these doe lesse euill then those which abuse it Thus then you see they haue first abolished the whole 4th Commandement as elsvvhere I haue proued here againe you see they haue abolished the reason to the Com. Gods example now then let vs put them together then the totall some vvill be that they haue by abolishing the Time in the 4th Com. abolished also the vvholl Commandement not onely that but also the reason example of God annexed to the Com. so they haue made cleere vvorke for they haue taken away all euen all roote branch Thus you see then the time and 7th day in the Com. is of some consequence euen as the foundation is to the building vvhen as it being once remoued all comes tumbling downe let this time therfore be more regarded if you vvill haue the 4th com at all regarded SECT X. Hauing finished the Exposition of the 4th Com. discouered the manifould erroures shamfull abuses of it that I might yet further make these erroures appeare I purpose here to mention two things The former is to shew how our Congregations which is much to be lamented vvill for the must parte of them come shorte of their hoped for reward for Sabbath keeping that the residue doe but dally if not mocke vvith God this cogitation doth present it selfe to me when I think of the publike prayers of the Church for there the Mimister in the name of God with loude audible voice a mongst other of Gods 10 Com. pronounceth these words being the 4th com Remember the Sabbathday to keepe it holy Sixe dayes shalt thou labour doe all thy worke But the 7th day is the Sabbath of the Lord thy God in it thou shalt not doe any worke thou nor thy sone nor thy daughter nor thy man seruant nor thy maide seruant nor thy eattell nor thy stranger that
then hee vvill haue an account of his vvholl Lavv not of peeces and percels of it as vve please Thus vve se vvhat the duety of Ministers is namely to teach the people to obserue the Lords seauenth day Sabbath which is one of the commandements though you make it the least and it is their duetie also if they vvill be freed of Christ his Cursse to obserue keepe the 7th day Sabbath before the people so leading them by liefe doctrine together but hovv sarre off is the practise of most Teachers from obseruing the minde vvill of Christ in steade of practising the 7th day Sabbath in their ovvne persones for example vnto others they could be content to persecute any that they se forward this way oh fearfull In stead of teaching the people this vvhich they count the least of Gods commandements vrging them to keepe euery iote and title of Gods Lavv so the Lords Sabbath day they teach openly publikly the quite contrary as namely that this least of Gods commandements it is abolished and that the Sabbath day commanded it is abolished thus this least of Gods commandements is trampled downe because it is a little one a ceremoniall one a circumstantiall one not the Law of Nations nor found novv in the hartes off all men falne corrupted as a Law of Nature and because commanded to the Iew and the like but vvhat soeuer be their shiftes suer Iam the Sabbath day is not lesse then one of the iotes and titles of Gods Law nor is it lesse then the least of Gods commandements wherefore vvho soeuer teacheth in opposition to this Sabbath day he bevvraieth himselfe to be no frend of Christs and that he regardeth not his mind and vvill in teaching and obseruing all euery of the Commandemets nay he proclaimeth him selfe in open pulpit to be a professed enemy to Christ our Sauiour and these his vvordes Mat. 5.18.19 and to the integrity vvholnesse as I may call it of Gods Lavv he had rather haue it lamed percelled out that so he might serue God by halues and by peece meale then to haue an indifferent respect vvith Dauid vnto all Gods Commandements Psal 119.6 rather then he vvould haue Gods Lavv intire compleate in the perfection of partes vnto a iote and title Is not it true of such Ministers werewith the Lord charged those corrupt Priests Mal. 2.9 to vvit that they were partiall in the Law are not these also in our time partiall in Gods Law when not with standing vvhat Christ hath said for the integrity of the Lavv yet these men wil reiect a parte of it and so become like those Priests partiall in Gods Lavv for a parte of Gods Lavv they vvill haue an other parte they vvill none of the dueties of rest and holinesse in the 4th com this parte of the 4th com they vvill haue but the other duetie of the Time this parte of the same 4th com they vvill none of Were these Ministers of the lovver ranke for zeale of the Number of those vvhich are not accounted so zelouse of Gods Lavves it vvere the lesse to be vvondred at but being puritant Ministers and such as vvould be displeased at him vvho should say to them they had not an indifferent respect vnto all Gods commandements vvith out exceptions that these I say should picke and choose take leaue become like those profane Priests partiall in Gods Law it is to be maruailed at Mistake me not good Reader it is not purity that I mislike in puritanes for of all men I honour no men more then such as are endeauour to be of pure harte holy liefe but this I hate in them to se their practise belye their doctrine professiō for they teach daily for vniversall obediēce to all Gods com without exceptions resernations but Loe they are found here halting one of the least as they say of Gods Commandements ratified by our Sauiour they neglect and contemne Others there be of the same ranke which be not so impudent as the former they preach teach not against the Lords Sabbaths therefore are not guilty of the Cursse of Christ for breaking this least Com. teaching men so yet are they enemies to this least Comm. for haueing heard of my former booke which I vvrote in defence of this least Com. and for the Lords Sabbath yea and after they haue seene it reade it ouer they spitt fyer at it cry out burne the booke t is a foule errour c. These men like Iames Iohn not knovving of vvhat Spirit they are vvould haue fyer come downe presently although they know not either how to proue their Lords day to be a Sabbath day nor yet hovv to disproue the Lords Sabbath day or to confute the booke yet they can cry burne the booke t is a foule errour c. Thus these are so farre from teaching this least com to the people as that they vse all their diligence to scare afright simple people vvith greate vvords that so they might still remaine caught in theire snares in blind ignorance if the Lawes of this Realme vvere fitted to these mens minds it should be vvoe to him that toucheth this Lords day Sabbath the Diana of our time but seing they doe it out of a good affection I shall vvith Paul make it mine hearts desire and prayer to God for them that they may repent for I beare them witnesse that they haue the Zeale of God but not according to knowledge They thinke it much that they cannot preuaile vvith the rude multitude for the keeping Holy of the Lords day Sabbath but that say they vvhat they can yet they will reuell riote profane it vvell the case is novv become their ovvne it shall be seene whither all that I haue said can preuaile vvith them for the sanctifying of the Lords Sabbaths on the 7th day suer I am I haue said shall say much more more soundly for the 7th day Sabbath to moue them to keepe it then euer they did or could say to profane persones for the keeping of the 8th day Sabbath if therfore synister affections preuaile so vvith them that they vvill not liften to mee no more then their profane hearers will to them let them tell me then what is the difference betvvixt them selues and their profane auditours An other sorte there are who are disobedient to Christs will by deniall of the integrity wholnesse perfection of Gods law in as much as they doe not onely refuse to teach the people this least of Gods commandements namely which is the proper day time of Gods worship seruice but if they finde that by the paines of any others more faithfull in this point then themselues any of their flocke are taught instructed in this way of the Lord more perfectly that they begin to see a further light into this Law of
by vveeke The 7th last thing they haue that hath any likelihood to proue this constancy is the frequent Apparitions of Christ euermore vpon the first day of the vveeke or Lords day To this I answer as before suppose we that Christ his Apparition vpon a day could make that day a Sabbath day or declare it to be so as fondly they imagine yet it cannot be proued that Christ appeared frequently and euery vveeke vpon the Lords day I graunt that Christ appeared to his Disciples vpon one Sunday or first day of the weeke to vvit on that very day vvhereon he â—ose Ioh. 20.14.19 But it câ—not be proued that he appeared any more vpon any Lords day then this one day where then is the constancy and frequency of Christs appearing euermore on the Lords day whereon Ministers people boast so much if there can be found but one Lords day wherein he appeared I confesse there is a text alleaged for a second Lords day wherein he appeared it is Ioh. 20.26 And eight dayes after againe his Disciples were within and Thomas with them c. To this text I answer 1. Suppose this text could proue a second apparition vpon a second Lords day yet this is not a constant practise of Christ euery Lords day 2. But this text is nothing to their purpose for they suppose that this phrase eight dayes after compared with Ioh. 20.19 where is mention of the first day of the weeke doth note vnto vs Christs second dayes apparition to be on the same day sennight after that first day of the weeke whereon Christ rose Ioh. 26.1.19 and so consequently vpon the Lords day also But let the words of the text be better considered of and they will afforde no such collection for the Text saith not vpon the same day sennight wherein Christ rose c. but it saith eight dayes after the day wherin he rose c. Now 8 dayes after Sunday cannot fall vpon the Sunday againe the same day sennight but on the Monday sennight after for the word after doth exclude the first Sunday vvhereon Christ rose that it must not be counted for any one of these 8 dayes for then he should haue said vpon the 8th day c. but he saith after 8 dayes c. The nevv Translation readeth it thus and after eight dayes c. Now after 8 dayes must be on the 9th day or 10th day c. and so not on the same day sennight as they imagine It is true they bring a text wherein is a like phrase as Mark. 8.31 And after 3 dayes rise againe c. which must be vnderstood say they thus and vpon the third day rise againe c. according to 1. Cor. 15.4 which saith he rose the third day c. But I answer howbeit I could giue other answers yet this shall suffice for this that be it in a case of necessity to reconcile two textes of Scripture we be necessitated to departe from the proper sense of the one yet vvhere is no necessity as here is none there to departe from the proper sense of vvords is vnsufferable by the iudgement of all Interpreters what other text is there which saith Vpon the eight day againe his Disciples were within c Or what absurdety is in it to take the vvords properly as that Christ appeared 8 dayes after the day of his resurrection vpon the Monday so then notwithstanding all their wresting this text can make nothing for Christs apparition vpon a second Lords day where then are those apparitions of Christ so constantly vpon euery Lords day there can but one dayes apparition be showne and so consequently there can be proued but one Sabbath day as namely once in a yeere vpon Easter day for Christs apparition was vpon Easter day being the day he rose on hitherto then they cannot proue a weekly Sabbath vpon euery Lords day For all this I deny not but that it may be proued that Christ appeared vpon euery Lords day after his resurrection because he appeared on euery day for 40 daies together Act. 1.3 But this text I know they dare not bring against me least whilst they proue the frequent apparitions of Christ vpon euery Lords day they disproue their nevv Sabbath day and quite ouerturne it for if Christ made his apparitions vpon euery day of the vveeke for 40 daies together then is euery day of the vveeke asmuch a Sabbath as is the Lords day because Christ appeared asvvell vpon euery day as vpon the Lords day yea he appared the third time vpon a Fishing day vvhen they vvent a fishing Ioh. 21.1.3.6 which they made a vvorking day for all Christs apparition to them on that day Loe vvhat poore stuffe here is to proue the constant practise of the Lords day yet I haue heard some graue Diuins affirme that this one argument of Christs constant appearing on the Lords day doth abundantly satisfie them for proofe of the Lords day Sabbath Doe you not thinke therefore that it is poore stuffe that will satisfy the consciences of some Ministers had not people need in these dayes to trye all things and keepe that which is good 1. Thess 5.21 Thus I haue answered all their textes and yet no constant continued practise of the Lords day appeareth But happily they may thinke that albeit none of these textes examples will singlie alone proue the constancy yet if all be put together they may proue it well we will doe them no wrong let vs ioyne them all together then we will begin at the day of Christ his resurrectioÌ„ for this is the first supposed new Sabbath day Ioh. 20.1.19 and vpon this day Christ appeared to his Disciples but we reade not of any other Lords day after that wherein was any Sabbath day dueties done vntill Pentecost Act. 2.1 c. which was about 50 daies after the resurrection day so then here was no continued practise for we reade not of any thing done here for sixe weekes or sixe Lords daies together 2. The next day supposed for a Sabbath day is that first day of the vveeke wherein Paul preached till midnight at Troas Act. 20.7 Now we are to serch how long this sermon of Paul at Troas was preached after the sermon of Peter at Ierusalem on Pentecost day whither Pauls sermon were the next Lords day after Pentecost day or not For this end we must note that Paul was no preacher at Christs death nor at Pentecost neither which vvas 7 vveekes after Christs death for Paul made hanocke of the Church Act. 7.58 Act. 9.1 long after Pentecost day and it is holden that Paul was not conuerted till the 3d yeere after Christs ascention now after his conuersion it was at least 14 yeeres before he went to Ierusalem Gal. 1.18 Gal. 2.1 now in this his latter iourney to Ierusalem Gal. 2.1 I suppose it was when he vvent vp about the difference of Circumcision Act. 15.2 which being determined he returned
him as he followed Christ 1. Cor. 11.1 Now suer I am the Disciples of Christ trauailed vpon the Lords day and if therein they followed not Christ yet they vvent together vvith him vvhich is as good for both Christ and they trauailed on the Lords day to Emmaus why then may not we trauaile on the Lords day also may we not imitate our Sauiour Christ and must vve make more conscience of the Lords day then Christs owne Disciples did who were taught by Christ himselfe what needlesse and nice strictnesse is our times falne into our Church makes conscience where the Church of Christ who inioyed Christs corporall presence made none Furthermore that we may breake the backe of this nevv Sabbaths constancy I will proue vnto you that this first and most famouse Lords day that euer was was not kept for a Sabbath by the Church of Christ then liuing with Christ my first argument is because the Minister and people Christ and his Church did not assemble on the Lords day vntill it was past or nere ended Ioh. 20.19 their first meeting was in the euening of the Lords day since their second meeting vvas 8. dayes after Ioh. 20.26 and their third when they went to fishing Ioh. 21.1.14 now assemblies congregations vvere Sabbath dueties Leuit. 23.2.3 wherefore since the Minister people Christ his Disciples mett not all the day long to solemnize it as a Sabbath vntill euening the day vvas novv spent past therfore they kept not this Lords day as a Sabbath If it be obiected that they could not assemble sooner in the day for feare of the Iewes Ioh. 20.19 I answer it is more likely they durst not stirr abroad all day lōg for feare of the Iewes because they feared the Iewes therfore they kept close all the day long together in the house and so they were assembled all the day but like sheepe vvithout their Shepheard 2. My second argument wherwith I proue it is because they knew it not they had no knowledge of it that it was a Sabbath and this I proue because they did not then so much as beleeue that Christ was risen from the dead for this purpose see Mark 16.11.9 where mention is made that Christ appeared first vnto Mary Magdalene the Text saith that she went and tould them that had bene with Christ which mourned and wept and when they heard that he was aliue and had appeared to hir they beleened it not Againe see Mark 16.13 where is mention made of the two Disciples that trauailed in to the country how Christ appeared vnto them also and the text saith of them that they went and tould it vnto the remnant neither beleeued they them Lastly see Mar. 16.14 where the Text saith finally hee appeared vnto the eleuen as they sate together and reproched them for their vnbeliefe hardnesse of heart because they bleeued not them which had seene him being risen vp againe S. Luke reporteth it thus now it was Mary Magdalene c. which tould these things vnto the Apostles But their words saith the Text seemed vnto them as a fained thing neither beleeued they them Luk. 24.10.11 So by all these Testimonies you see it plaine that the Church of Christ was ignorant of his resurrection through vnbeliefe not the eleuen not the Apostles themselues did beleeue it Now I pray tell me how these Apostles with the residue of the Disciples could Sanctify this Lords day for a Sabbath day in remembrance of the resurrection of Christ vvhen as they knew not that Christ was risen and vvhen they beleeued it not yea t is yet more plaine that they were ignorant of the resurrection for the Scripture saith that they mourned and wept still Mark 16.10 And that the two Disciples that went to Emmaus they had communication of Christ and were sade Luk. 24.17 which sadnesse mourning and weeping vpon the Lords day yea when the day vvas fatr spent Luk. 24.29 Bevvraieth that they were yet ignorant of the Lords resurrection how then I maruaile could they keepe that Lords day from morning till night in a ioyfull thankfull remembrance of Christs resurrection when they knevv nothing of it thus you see it apparent that the Lords day was not kept for a Sabbath day constantly and vveekly in the dayes of Christ and of his Apostles for this first Lords day vvas neglected Neuerthelesse it is not to be spoken hovv confident our Ministers are that this Lords day was constantly kept by Christ his Apostles in so much as I haue heard of some puritane Ministers that haue auowched it that they vvill giue their liues dye for the defence of this day whither I may beleeue them or no I cannot tell I should thinke they vvould looke before they leape as the prouerb is greate is the difference betvvixt saying doeing I would faine beleeue them though but this I resolue if they proue so good as their vvords be so vainly prodigall of their liues they shall neuer haue my life in keeping Will our Ministers dye for the defence of the Lords day sanctification vvhen the Apostles themselues profaned it for the Apostles did not beleeue any such matter as if it vvere to be sanctified as you haue seene it proued I trust the people vvill be so vvise for themselues in this point as to giue their Ministers leaue to dye first But t is mine opinion that we shall neuer see many Martyres for the Lords day One thing would be noted more before vve leaue this point It is supposed that Christ touching the Redemption did imitate God at the Creation for the setting vp of a Sabbath in memory thereof well let vs see how like or rather vnlike Christ was vnto God in this matter at the Creation God chose the first Sabbath day or 7th day to be sanctified but we haue seene it plainly proued that Christ chose not the first Lords day to be sanctified 2. God rested himselfe on the first 7th day But Christ trauailed vp downe the country too and fro on the first Lords day 3. God gaue a speciall com the 4th com for the Church to sanctify the 7th day But Christ left no com in all the New Testament for the Lords day 4. God perswaded his Church by strong reasons to the sanctification of the 7th day taken from his owne example because hee rested on the 7th day and because hee blessed sanctified the 7th day But Christ neuer perswaded his Church by any reasons to keepe the Lords day nor by his example nay rather he dissvvaded them from sanctifying of the Lords day by his example by the example of his Disciples recorded in Scripture for they trauailed too fro vpon the Lords day shewing vs thereby that vve may doe the like Forasmuch therefore as vve haue no com in the Nevv Testament for the sanctifying of the Lords day vve are left to follow examples Now I find the example of
learne more Logicke or confined to their studies for a season that they might grow better acquainted with the holy Scriptures before they be permitted to make publike interpretatiōs of them they let not to damne men to the pit of hell for not keeping this Lords day constantly for a Sabbath and that vpon these idle grownds were it fit to put a sword into a mans hand that knovves not when or vvhere to vse it should these men be betrusted vvith the keyes to shut men out of heauen and to locke men into hell thus causlesly By what hath bene said it appeareth 1. that it can no where be proued that the Lords day was in Christs the Apostles times kept constantly weekly for a Sabbath day 2. That the first Lords day was not kept for a Sabbath day by Christ nor by his Apostles Disciples Wherefore it followeth that if this Lords day was not kept constantly vveekly in the dayes of Christ his Apostles then we are not tyed in conscience in imitation of their examples to keepe euery Lords day vveeke by vveeke as now we doe it is sufficient if vve keepe but some Lords day sometime as one in a yeere or one in thre moneths or one in 6 moneths or the like but a vveekly obseruation is a needlesse growndlesse obseruatiō since it cannot be showne nor proued in the holy Scriptures Thus much touching the Scriptures Novv a vvord or two out of the Histories of the Church We reade it mentioned by Mr. Perkins in his first Volume vpon the 4th com pag. 48. that the Lords day vvhich he there cales Sabbath day was neglected and not obserued by those primitiue Churches which liued next after the Apostles vntill it was established by Christian Emperours c. Thus you see the Lords day vvas not obserued by many of the primitiue Churches for 300 yeeres for so long it was ere Constantine enacted a law for it who was a Christian Emperour Now who can imagine that the Lords day was euer kept in the Apostles dayes weekly and constantly for a Sabbath day when as those Christian Churches who immediatly succeded the Apostles kept it not at all for 300 yeeres together is it credible that those purest Churches should neglect such an ordinance of Christ as the Lords day Sabbath if any such ordinance there had euer bene in the Church No no the vveekly constant obseruation of the Lords day Sabbath it is but a nouelty and lately sprung vp The vse I vvould make of this point is this is it so that the Scriptures doe not bind vs to a vveekly keping of the Lords day but that it is enough if vvee keepe it at some times onely Why then doe Ministers presse the people so hardly to keepe euery Lords day and euery Sunday none excepted may it not in this respect be said of these Ministers as the Lord spake of those Prophets I haue not sent these Prophets saith the Lord ye◠they ranne I haue not spoken to them and yet they prophecied Ier. 23.21 Why are these Ministers more strict then God himselfe why doe they presse to a vveekly practise when Gods vvord speaketh but of a seldome practise Why should vve be tied to keepe the Lords day oftener then did the Apostolike Churches Forasmuch as vve are bound to keepe but some Lords dayes in a yeere vvhy are people hindred in the time of haruest to gather in their corne on the Lords day that vpon payne of damnation if they doe vpon pretense of a breach of the 4th com since they may both worke on euery Lords day all the time of haruest yet keepe some Lords dayes after haruest is done Also in the time of wheat seile barly-seile why may not the husbandman plow his ground some his seede on the Lords day since he may keepe some Lords day in a yeere after these busy times be past In the time of Hay-seile vvhy should not men make their haye on the Lords day seeing they may keepe Lords dayes enough all the yeere after When a Fayer fales vpon the Lords day why may they not keepe it vpon that day or if it fale vpon the Monday why may they not ride to it driue cartes to it on the Lords day the day before it as vvell as Christs Disciples trauailed 15 myles vpon the Lords day and vpon the most eminent Lords day since they may keepe some Lords dayes on the other times of the yeere vvhen there is no fayer It is true I verily beleeue that the 7th day Saturday Sabbath is still in force and that I beare a reuerence a religiouse respect vnto that day and for the conscience and duety I ovve vnto it I doe sanctify the Lords day not for it selfe but for the Sabbath dayes sake vvhich goeth before it giuing God one day for an other by vvay of a change vntill the time of reformation as they did change the Passeouer day Numb 9.1.3.11 It is also true that most of our Ministers hould the 7th day Saturday Sabbath for a ceremony abolished novv could I be perswaded in my conscience that the 7th day Sabbath is abolished as they say they are I doe protest it that I vvould not make any conscience or scruple of doeing the ordenary vvorkes of the 6. dayes vpon the Lords day neither vvould I in any respect of any diuine institution or conscience of the 4th com vvithhold any of my family from doeing the like should I leese my haye in time of Hay-seile or my corne in time of haruest or but hinder my vvorkes there abouts or suffer my conscience to be in thraled for such nifling trifling reasons as these no I trust not the like I say vnto men of all trades occupationes in Citties Townes if they can be satisfied in their consciences before God that the old Sabbath day on the 7th day is abolished then let them not feare or doubt to doe any ordenary workes of their calings vpon the Lords dayes or Sundayes no more then vpon any other dayes of the weeke for there is nothing forbidding them so to doe in all the scriptures nay there is warrant for them so to doe by the Scriptures if they will harken to them rather then to their Ministers for God saith in the 4th com Sixe dayes thou shalt worke c this Lords day is the first day of these Sixe dayes neither vvas this law euer yet repealed 2. Christs Disciples made this Lords day a trauailing day also Christ him selfe trauailed in it too fro as hath bene proued wherefore if vve may receiue instruction from Gods 4th com or if vve may follovv the example of Christ of his Disciples then may vve safly doe the vvorkes of our calings on the Lords day as vvell as vpon any other day of the weeke But herevnto some of our Ministers as those who are so hote for the Lords day Sabbath will
13.14.42.44 where mention is made how Paul vvent into the Synagogue on the Sabbath day to vvit the 7th day Sabbath at Antiochia and there preached Now sermon being ended the text saith that the Gentiles besought that they would preach these words to them the next Sabbath day accordingly it vvas so done v. 44. Now it is to be noted that these Gentiles vvere conuerted beleeuers as the text bewraieth v. 42.43 and it is to be noted also that this day being Saturday on which they thus desired Paul Barnabas to preach vnto them these words the next Sabbath day that the next day after their petition being Sunday or Lords day this was the Christian Sabbath day if any such they had and this was the proper Sabbath day for these beleeuing Gentiles if any such there vvas Wherefore 1. it seemeth that these beleeuing Gentiles vvere vtterly ignorant of any such new Sabbath for else they vvould haue desired Paul Barnabas to haue preached vnto them the next day not the next Sabbath day the next Lords day not the next Sabbath day for they being an hungry finding a sharpe appetit to Pauls doctrine vvould not haue fasted for it 7. or 8. dayes vntill the next Sabbath day but vvould rather haue bene fedde with it on the next morrow the day after it being the Lords day and appointed for sermons Sabbath day but in as much as they desired it not on the Lords day it argueth that these Christians knew not of any such new Sabbath as now vve know keepe on the Lords day 2. Seeing it was the vvisedome of the Apostles to acquaint the Churches vvith the new ordinances of Christ vpon the first opportunity as vve see they baptised those that vvere but newly conuerted Act. 2.41 Therefore we are to thinke that if these beleeuing Gentiles had neglected their duetie or had not formerly bene taught that the Lords day vvas their new Sabbath yet now Paul Barnabas if the one forgat it the other might minde it they had a most fit opportunity to reueale to these beleeuing Gentiles their new Sabbath day they might haue taken a fit occation to haue answered their suite thus vvhat doe you desire to heare the same doctrine againe the next Sabbath day Why you need not stay so long that 's 7 or 8 dayes hence and that 's Iudaisme the Iewish Sabbath day c. but to morrow that 's the Lords day that is your Sabbath day seeing you are Christians assemble your selues together therefore to morrow and then you shall heare the same words preached againe so the Apostles had sit occation to haue informed these Disciples at Antioch of their new Sabbath if there had beene any nay I cannot see how with discharge of their function they could haue omitted such an occation Besides as I said the Apostles might haue kept this Lords day heere if they vvould for nothing hindered forasmuch as these Gentiles were suiters vnto the Apostles to preach vnto them it was at the Apostles liberty to appoint the day and time vvhen and the sooner the rather if therfore here vvas fit opportunity also it was at the Apostles liberty to appoint the Lords day to preach in and to assemble the Church on that day and yet for all this did not appoint the Lords day vvho can thinke that the Apostles Paul and Barnabas esteemed the Lords day to be Sabbath day and hereby it appeareth also that Paul kept not this Lords day constantly at all times and in all places which is an argument that when Paul did preach on the Lords day as heere he did at Troas Act. 20.7 that he kept it not for a Sabbath day for then he vvould haue kept euery Lords day where euer he came as well as this one at Troas And this is my first answer 2. I answer whereas the Patrones of this new Sabbath take it for granted that Pauls Sermon and the Lords Supper were actions performed on the Lords day or first day of the weeke this I deny them this they must proue for it vvill be found that both the sermon and the Lords Supper were done in the night time which is no parte of the day and consequently that these actions were not done on the Lords day I confesse the Disciples mett on the Lords day or first day of the weeke but it followeth not thence that therfore Paul preached administred the Lords Supper on this first day vvherin they assembled that this is no paradox you shall see the Text giueth me light vnto this answer as for Pauls Sermon that this vvas performed in the night time after the Lords day vvas past see the Text which saith there were many lightes in an vpper chamber where they were assembled v. 8. Ergo it was in the night time that they vvere assembled againe the Text saith that Paul continued his preaching vnto midnight v. 7. Wherefore it is manifest that Pauls Sermon was in the night Further as for the Sacrament of the Lords Supper it vvas in those dayes an euening or night vvorke see Mark 14.17.22 1 Cor. 11.21 and Paul did not celebrate the Lords Supper in all liklihood vntill midnight after his Sermon was finished see Act. 20.11 so both the Sermon and the Sacrament were performed in the night It is likly also that the Disciples here at Troas assembled not in the morning but in the latter end of the Lords day about the shutting in of the day for it is said in the Text that the Disciples came together to breake bread v. 7. that is to receiue the Lords Supper now forasmuch as the Lords Supper was an Euening or night worke in those dayes as hath bene proued it is to be thought that when the Disciples mett to eate the Lords Supper that they mett not in the morning or at breakfast time to eate their Supper but at Supper time and at Euening time at the end of the day Againe the text saieth Paul continued his preaching vntill midnight Now it is a most vnreasonable thing to imagine that Paul should begine his sermon in the morning about 8 of the clocke continue his preaching vntill midnight it was neuer heard that there should be a sermon made of sixtene howres long vvherefore it is the most likely that Paul might begine his sermon after Supper about 9 or 10 a clocke at night so held on till midnight There is no likely hood therefore that Paul preached in the day time much lesse that he begane in the morning vnlesse you vvill absurdly imagine that the Disciples mett at Breakefast time to goe to supper and also that Paul preached a sermon of 16. howres long vvhich no Auditor could beare vvith patience proffit Neither will that hinder this in that the text saith that the Disciples mett on the first day of the vveeke v. 7. for as a man may be said to pay a summe of mony on such a day though he
the 4th command by it selfe in this they will attempt to proue the time to wit the 7th day to be a ceremony and abolished in the meane time they will hould the dueties of Rest holinesse commanded with the time to be no ceremony but morall perpetuall now vndoubtedly they should hold all the things commanded in the 4th com to be together morall or together ceremoniall either all abolished or all perpetuall in any wise mans iudgment such things as God hath ioyned together no man should put asunder retayning something reiecting other something but that all must be retayned or all reiected either they should embrace the whole 4th commandement or no 4th commandement this is in common reason The 4th com is like vnto a Bond in a bond there is two things where vnto men are bound the one is the summe of money the other is the day and time of payment now in common reason he that stands bound to pay the summe of money that same man stands bound to the day and time also that is to pay this money at the time mentioned in the bond so in the 4th com men are bound vnto 2. things the one is the dueties of Rest and holy exercises the other is vnto the day time wherein these dueties are to be performed namly the 7th day Now these men that are vndertakers against Gods Sabbaths enemies to the Integritie and perfection of Gods Law they will not retaine both of these nor reiect both of these but a diuision seperation they must haue the duties of rest and holinesse they will haue vs bound vnto as being morall but the day and time wherein they should be performed to wit the 7th day this they will not haue vs bound vnto but it must be a ceremony now was it euer heard before now or euer seene in any case but this that a mā should be bound vnto the summe of money in the bond but not vnto the day of payment wy these men will most absurdly suppose that vve are tyed vnto the dueties of rest and holinesse in the com but not vnto the duety of the time day mentioned in the command in vvhich the dueties are to be done is not this absurd to any heareing and are not those textes vvhich they vse for this absurd purpose vvrested think you as these Exod. 31.13 Rom. 14.5 Col. 2.17 it vvere to be vvished that they vvould not halue it peece it on this fashion that is to serue God by halues in his 4th com but that they vvould obserue the vvhole 4th commandement or no 4th command all or none God hath giuen many seuerall commandements in the old Testament as concerning the true God cōcerning his worship concerning his Name concerning sondry dueties vnto our neighbour concerning the Passeouer Pentecost sondry other Festiuall dayes new moones Sabbaths concerning meates drinkes concerning Sacrifices Tythes Priests the Temple and place of worship with many more now amongst all these Lawes can they find from the begining of the booke of Genesis vnto the end of the Prophecy of Malachie such a mingle mangled hotch potch as they will make of this 4th comm that parte of those lawes should be morall parte ceremoniall one parte belonging to all Nations the other parte onely vnto the Iewes the like was neuer heard on I dare say it in any lawes of God or Man Diuine or humane are they not ashamed to make such A Monster of the 4th com as the like hath not bene seene in the world and are not these textes Rom. 14.5 Exod. 31.13 and Colos 2.16.17 monstrousty abused think you which they vse for this monstrouse end In the 5th com we are inioyned ij things to honour our father to honour our mother in the 10th com we are inioyned many things as 7 in number in the 4th com we are inioyned ij things an holy rest the day and time wherein to kepe this holy rest now they that take one of these ij things in the 4th com reiect the other they are as absurd as if one should take one of those ij things inioyned in the 5th com and reiect the other holding it morall to honour our fathers but ceremoniall to honour our mothers as absurd they are as if they should diuide betwixt those 7 things commanded in the 10th com holding 4 of them morall some such 3 of them as disconceits them most for ceremonies in a word for any to say the 4th com is partly morall partly ceremoniall it is a position partly religiouse partly prophane It is much like that of Papists touching the 2d com about Images who hold that this 2d com is ceremoniall forbiddeth onely Iewish Images not the Images of Christians and why may we not admit of Papists absurdetie in the 2d com as well as of Protestāts absurdnesse in the 4th com Oh how is this abused Commandement to be deplored lamented how are the Agents herein to be loathed and abhorred for they attempt with that wicked man prophecied on by Daniel to change times lawes Dan. 7.25 Gods 7th day into the 8th day and the law of the 4th com from off the 7th day vnto the 8th day An other absurdety is that by alleaging Scriptures out of the new Testament as Rom. 14.5 Gal. 4.10 Col. 2.16 against the Sabbath in the morall law so fathering the abolition of that Sabbath on Christ and on his Paul hereby we become a stumbling block scandale and occation of offence vnto the Iewes for when they vrge vs with the 4th com for keeping of the old Sabbath day and we answer that Christ Paul abolished it hereat they are scandalized and say that hereby they know Christ and Paul to be impostors deceiuers because they durst abolish one of Gods ordinances in the Decalogue which all men count morall is not the conversion of the Iewes daily expected praied for shall we vnnecessarily hinder their coming vnto Christ by fathering on Christ a thing both false most odiouse vnto the people of the Iewes let vs beware we be not an occation any longer of the hard-hartednesse of the Iewes Furthermore other absurdeties also these euill Agētes runinto he that can allow of these following arguments against the 7th day Sabbath he may with a safe conscience turne Anabaptist keepe no Sabbath for the 7th day Sabbath these men will throw downe as they say And for the 8th day Sabbath that 's but an idle fiction as hath bene showne so then throw downe the 7th day Sabbath and away with all Sabbathes for my parte I am cleerly fully resolued in this that take away the 7th day Sabbath then we are not bound to keepe any Sabbath at all one or other Thus these enemies to Gods Sabbaths they make an high way and open gappe vnto Anabaptistry that so we should haue no Sabbathes An other absurdety
is this The time of the 7th day it was and also it may now againe if men so please be an helpe and a furtherance vnto these Morall dueties of Rest from laboures and the worship of God commanded in the 4th Comm. for the 7th day furthereth these dueties as time and place doe further all dueties and is it not to be wondered at that men will reiect and abolish such a thing or things as be helpes and furtherances vnto Gods worship and vnto Morall dueties Diuines teach that not onely the dueties expressed in the Decalogue are to be obserued but also all helpes and furtherances vnto those dueties but behold here they reiect as Iewish and Ceremoniall the 7th day which was in ancient time and may be againe an helpe vnto Gods worship and the other Sabbath dueties Yea such an helpe as no other day cā be so fit for no day but it is a sanctified day Genes 2.3 nor a commanded day Exod. 20.8.10 nor that hath Gods president Exod. 20.10.11 I might here alleage the Testimony of many but I will content my selfe with iij or iiij who though no friends to the ancient Sabbath yet herein iustify me Doctour Bownde in his booke of the Sabbath Pag. 40. saith That the 4th Com. can no more be partly Morall partly Ceremoniall then the same liuing creature can be partly a man partly a beast Yea as well may one suppose the second Com. also to be partly Morall partly Ceremoniall To the same effect hee in pag. 36. citeth Wolph Chron. lib. 2. ca. 1. saying but the 7th day is not to be rekoned among the figures ceremonies of the Iewes because it is commanded in the Decalogue which conteineth in it nothing ceremoniall nothing typicall nothing to be abrogated M. Richard Byfield in his Doctrine of the Sabbath vindicated against M. Brerewod pag. 88. saith the 4th com is parte of the law of nature and so parte of the Image of God and is no more capable of a ceremony to be in it then God is For conclusion you shall heare doctour Ames speake in the name of all best diuines In his Theologicall Thesis pag. 499. Thus he writeth This is a most certaine rule receiued by all the best Diuines that the morall commandements were thus differenced in their deliuery from the ceremoniales that all onely the morales were proclaimed publikly before the people of Israel from Mount Sinay by the voyce of God himselfe after also were written the second time written as it were by the finger of God that in Tables of stone to declare their perpetuall and immutable continuance Now doe you not heare how these mē affirme it that the 7th day is not to be rekoned among the figures ceremonies of the Iewes that all best diuines hold that all onely morales were wrote in the Tables of stone and that the 4th com is no more capable of a ceremony in it then God is and that you may as absurdly say the same liuing creature is partly a man partly a beast as to say the 4th com is partly morall partly ceremoniall Before I produce their argumēts I desire to propound iiij things more both vnto our opponentes also vnto my Reader The for most is this before they begine their opposition wicked worke I desire them to cast their eyes first vpon the vglinesse of it to viewe it well for they fight not for God blessed for euer but against God my warfare is for God to defend his Title touching his Sabbaths but theirs is alltogether to defeate God of his Title and Sabbaths my strift is to defend Gods law in the Integrity and perfection vnto a iot title of it but their strife is with might and maine to lame Gods law and to clype it as traitoures doe the Kings coyne they will none of the law in its integrity and perfection that so they may serue God by halues by peece-meale An other thing I would propound is this I desire to know of these who are such implacable enemies to the Lords Sabbaths if they haue any Countermand or contrary commandement vnto the 4th com and that in as plaine expresse termes as the 4th com you know that a law enacted in parliament cannot be reuoked but by an other law enacted for the reuersing of it in the court of parliament so it must be in this case for the 7th day Sabbath there was a law to wit the 4th com enacted from heauen in the old Testament they must therefore shew vs a law from heauen againe countermanding it in the new Testament against the 7th day Sabbath or if in case they cannot shew vs A law in exprese words against the Sabbath day the which they cannot doe then if they be enforced in stead of a commandement to flie to reasones consequences made out of textes of Scripture they must make suer that their reasones collectiones and consequences be so cleere and apparent so sound and so necessarily true that they may be as vndoubtedly true as a commandement it selfe the reason hereof is because these consequences must stand in the roome of a commandement for the reuoking of that Sabbath day which was commanded in the 4th com euery sleity probable reason therefore collected out of a text is not enough to ouerturne an expresse commandement yea a morall commandement shall a sleity collection or consequence fetched by mans feeble shallow reason out of these the like textes Exod. 31.13 Rom. 14.5 Colos 2.16.17 ouerturne a sacred time expresly commanded in the morall law Exod. 20.8 God forbid We must shew more loue and honour vnto those 10 commandements which God hath honoured aboue all portions of Scripture by writing them with his owne finger deliuering them by his owne voyce then to suffer them or any parte of them to be snached wrested out of our hands by probabilities likelihoods feeble reasones A man may well doubt of it whither any man or Church may abolish any things expresly commanded in the Morall Law by any collection or consequence of mans reason whatsoeuer yea albeit it be thought of all men to be a necessary consequence for how often doe men take that to be sound of necessary trueth which once within a fewe yeeres after the same men find to be faulty let men know therefore that they who dare attempt so bould an enterprise as to diminish any iot or title of the 10. morales by reasones fetched out of these the like textes Exod. 31.13 and Colos 2.16.17 they must be such reasons as be as cleere as the Sunne in its brightnesse so satisfactory as euery one that heareth them cannot but applaud imbrace them saying God is in these reasones and collectiones the reason hereof is because these reasones and consequences they must beare downe confront an expresse commandement written by the finger of God
but in regard of Christs pouerty it is not vnlikly that he vsed browne or corse bread 2. By the like the Iewes might haue thus absurdly reasoned also whereas the Sabbath day was commanded on Mount Sinay Exod. 20. yea one moneths iourney before they came to Mount Sinay in the wildernesse of Sin Exod. 16.1.23 yea and in an other remote place as in that parte of the world where about Paradise was since the Sabbath was from the Creation hence the Iewes might thus peruersly haue argued saying wee are now in Canaan or in Captiuity in a country that is farr remote from Mount Sinay where the Sabbath was commanded or from the wildernesse of Sin or that parte of the world where Paradise was and where the Patriarkes kept the Sabbath and therfore we here cannot keepe the Sabbath for our Sabbath in this country begineth not at that point of time iust when the Sabbath begineth at Mount Sinay the wildernesse of Sin or about Paradise loe their folly God requireth not a people to begine his 7th day Sabbath when other remote Nations begine theirs but onely thē when by the light of the Sunne which rules the day God begineth to that people his Seauenth day This point is further prosecuted in my former booke but enough too much hath bene here said to this idle argument men haue so little reuerence of God and of his lawes and of his ancient ordinance the Sabbath that they thinke any thing is good enough how idle and ridiculouse soeuer to throw against the same euery frothie conception of an idle braine is matter sound enough to buze and make a noise in peoples eares against that sacred time which God himselfe hath hallowed sanctified honoured amongst his morales SECT VIII A 4th text is that Isa 66.23 From moneth to moneth or from new Moone to new Moone from Sabbath to Sabbath shall all flesh come to worship before me saith the Lord. Whence some collect that the Sabbath here was made a Signe of the euerlasting Sabbath in heauen others would haue it a Signe of the Church vnder the new Testament and of the Church triumphant in heauen both so it being a signe it is abolished Herevnto I answer 1. it is doubtfull what may be the proper sense of this text it being a Prophecy deliuered in Metaphoricall and Allegoricall speeches for instance what shall be meant by these words from new Moone to new Moone it is doubtfull wherefore this text being difficult it is not fit to haue a controuercy decided by it much lesse to haue it vsed to the abolishing of any thing commanded in a morall law it is not meete that the 4th com being vttered in plaine proper speeches should be contradicted countermanded by a Prophecy which is vttered in difficult improper speeches what is this but petitio principij 2. I answer by the word Sabbath here may be vnderstod not the weekly 7th day morall Sabbath inioyned in the morall law but some of the anniuersary ceremoniall Sabbathes which neuer came into the morall law as that Sabbath of the Seauenth yeere or of the fiftith yeere Leuit. 25.10.4 for since the text speaketh of a continuall worshiping of God vnder the new Testament therefore the Sabbath of a yeere is more fit to be a type of it then the Sabbath of a day the 7th day 3. I answer the Sabbath day here mentioned is not made a Signe but rather the other 6 dayes which goe betwence Sabbath and Sabbath for so the text saith from Sabbath to Sabbath that is all the dayes betwene the Sabbaths shall all flesh come to worship c. so then it is not the Sabbath day that was made a Signe but those Six dayes which went betwene the Sabbathes SECT IX A 5th text of theirs is Heb. 4.10.11 where there is mention of a Rest and in v. 9. there remaineth therefore a Rest vnto the people of God Here say they the Sabbath or Rest is made a type of the Rest in the Kingdome of heauen now all types are abolished as ceremonies Herevnto I answer 1. many thinke indeed that here is some greate matter in this text for their purpose but it will proue vpon better examination nothing so for if this Rest here mentioned be a type of heauen it is so farr off from making any thing against the Sabbath day as that it rather maketh for it for the nature of types is to last in the Church vntill the thing typed out by them be come thus all sacrifices lasted vntill Christ our pascall Lamb was comne sacrificed for vs wherefore by like reason if this Rest or Sabbath heere be a type of the kingdome of heauens rest then may this Rest and Sabbath last in the Church vntill we all come to a rest in the kingdome of heauen so then all the time we liue on earth this Sabbath may be kept 2. I answer if the aduersaries to this ordinance of Gods Sabbath could tell how to proue the Rest in the 4th com a ceremony by this text then hereby they must wholly ouerthrow the 4th com for take away rest from laboures as an abolished ceremony and then may men labour in their caleings euery man in his seuerall family in his seuerall field and how then can there be any publike assemblies of the people together in the Church to keepe a Sabbath 3. I answer suppose we that there was a type in the word Rest yet since it speaketh not of a dayes rest but of an euerlasting rest therfore may the yeere of Iubile the 50th yeere be made a type here rather thē the 7th day for there is greater similitude betwene the 50th yeere Leuit. 25.10.11.4.1 and the euerlasting rest then betwene the 7th day Exod 20.8 and the euerlasting rest SECT X. A 6th text they vse which is Numb 28.9.10 where it was commanded vnto the Iewes to offer ij lambes for a Sacrifice on the Sabbath day whence they would collect that if the Sacrifices being a duety of the Sabbath be abolished then is the Sabbath it selfe aboiished Herevnto I answer 1. if the Sabbath day be abolished togeather with the sacrificing of the ij lambes then must for the same reason also be abolished rest from laboures and the morall worship of God in the Sabbath for the sacrificing of the lambes on the Sabbath day hath as much respect vnto rest from labour Gods worship to declare them also to be ceremonies as vnto the time to declare it to be a ceremony abolished 2. I answer that this law of offering ij lambes on the Sabbath day it was aduentitiouse onely added to the 4th com to the Sabbath for a time and therefore no parte of the 4th com nor essentiall Sabbath duety for it was neuer wrote by God in Tables of stone but wrote by Moses as were other ceremonies all after the writing of the moral law was finished and therefore no parte of
they say the Rest in the Sabbath day is a type of the reft in the Kingdome of Heauen Heb. 4. a signe of Christ Exod. 31.13 Col. 2.16 yet they hold the same Rest to be morall still in force why then may not the 7th day be abolished as a type and yet remaine as a sacred time for Gods worship as a time to exercise mercy in towards poore seruants by releasing them from their laboures wherein they haue bene spent the 6. daies before why I say may not the time remaine still as it is an helpe and a furtherance vnto those morall dueties of rest the worship of God it is to be wondered at to see men goe about to reiect abolish such things as were are in themselues and may be helpes furtherances of Morall dueties A 5th instance shall be the feast of Pentecost or Whit-Sunday which was a Iewish feast day or Sabbath day as you may read in Leuit. 23.15.16.21 it was also a signe or Shadow of Christ to come as you may see Col. 2.16.17 so it was abolished neuerthelesse we Christians doe keepe this feast day sanctify it as a Sabbath day once euery yeere for as Peter did preach vpon the day of Pentecost Act. 2.1.14 so doeth our Church vpon Whit-sunday onely we haue cast of that shaddowish respect which it had amongst the Iewes of being a signe of Christ to come wherefore by the constant practise of our Church it appeareth that a Iewish ceremoniall day may be retained in our Church so be the ceremonies of it be reiected if then pentecost a ceremoniall feast or Sabbath day may be retained in a Christiā Church why may not the 7th day Sabbath also be retained amongst vs yea if it could be proued a signe of Christ to come thus by this instance you see that a Sabbath day may remaine after its significatiue nature or quality be vanished Thus I haue finished my two generall answers the former shewing that the 7th day Sabbath is not spoken of in their text Exod. 31.13 but onely the yeerly Sabbaths the latter shewing that if the 7th day Sabbath were spokē of in their text Ex. 31.13 yet no more is abolished of this Sabbath but its significatiue typicall quality but the absolute nature of the Sabbath consisting of those 5 things foremētioned may still remaine to wit 1. rest 2. holy dueties 3. on the 7th day 4. because God rested on this 7th day sanctified it 5. because God commanded these thinges My third generall answer that I may defēd the morall Law with euery thing therin commanded vnto a iot and title and shune those foule and many absurdeties which my aduersaries rune into is this the Sabbath may be considered naturally orginally so I deny it was any signe for the signe was not put into the 4th com much lesse to its first institution Gen. 2.3 or it may be considered accidentally aduentitiously and so it became a signe after its institution as in Exod. 31.13 so as the signe was but accidentall and extrinsecall to the Sabbath it being added to it many hundreth yeeres after its prime institution and I know not how long after its promulgation on Mount Sinay in this latter sense I yeeld it abolished but in the former I deny it for as the Rocke after it lost its typicalnesse it still remained a Rocke so may the Sabbath after Christ had abolished its typicalnesse which was affixed to it it may still remaine a Sabbath as it was originally at its prime institution it may remaine still as a Sacred time for Gods worship as a fit time to refresh mā beast in spent with former 6 daies labour Thus much for answer vnto this their text Exod. 31.13 wherein we haue bene the larger because they stand so much vpon it as one of their strongest fortes and suerest houldes but how weake you see there remaineth now but one text more of theirs to answer and it is a maine and chiefe one also it followeth in this next section SECT XIX 15thly they fetch an other a maine argumēt against Gods 7th day Sabbath out of this text Col. 2.16.17 Let no man therefore cōdemne you in meate drinke or in respect of an Holy day or of the new Moone or of the Sabbath daies which are a shaddow of things to come but the body is of Christ But before I come to shew you their arguments out of this text against the Sabbath let me first shew you how absurdly they behaue thēselues who would fetch arguments out of this text against Gods Sabbath The first absurdety is this that they doe voluntarily wilfully without any constraint set themselues in opposition to an ancient ordinance of Gods in his Church for this purpose it is to be obserued not onely that the Saturday or 7th day Sabbath was an ordinance of Gods and in high honour in his Church but also that it was one of the most ancient ordinances that euer God established in his Church for this Sabbath day it did not onely obtaine like priuiledges and honour equally with the residue of the Morales deliuered vpon Mount Sinay but also it pleased God to Sanctify this day at the very Creation of the world as we reade Genes 2.3 So God blessed the 7th day sanctified it God did sanctifie this day rested in it making him selfe our presidēt begining this holy Sabbath in his owne person now for any man to oppose any of Gods ordinances wilfully not compelled therevnto is an euill but to oppose so ancient an ordinance as is this Sabbath is a farre greater euill Baptisme and the Lords supper are ancient ordinances in the Church yet are they nothing so ancient as be the Lords Sabbaths whereby you see that these patrones of nouelty are enemies to antiquity I meane those who defend the Lords day for a Sabbath which is a nouill thing they are enemies to the Sabbath day which is a most ancient thing were it some nouelty or new vpstart point in religion which I speake for it were tollerable that they should oppose it but being so ancient an ordinance in Gods Church as that it is backed with the greatest antiquity here to oppose that causlesly is most absurd Were they compelled herevnto or constrained by the vrgeing necessity of some portion of Scripture in the new Testament or more specially were they compelled herevnto by this one text of Scripture Col. 2.16.17 or by any thing therein conteined they might be excused but seing this text as well as all others may be so expounded as it shall not any whit oppose this ancient Sabbath and ordinance of God and seing there is no collection or consequence that is thence deduced against this ordinance of Gods which necessarily must follow from this text therefore they are altogether vnexcusable that oppose it make it so odiouse before the people of God Wherefore their
absurdety appeareth partly in this that they will oppose an ordinance of Gods yea one of his most ancient ordinances established in his Church and partly in this that they will set themselues against the same voluntarily and wilfully for no cause at all but because they will doe so The 2d absurdety that these doe fale into by forceing this text Col. 2.16.17 so any other text also against the Sabbath day commanded in the morall law is this that hereby they are manifest enemies to the Law of God I say to the morall law of God Exod. 20. written by the finger of God Exod. 31. â—8 they bewray their enmity in this that they are enemies to the Integrity and perfection thereof they feare they should rune into Iudaisme if they should yeeld obedience to alâ— the tenn commandements for whereas the text saith God spak all thesâ— wâ—â—ds Exo. 20.1 yet these men will reiect some of these words namly all those words which concerne the 7th day Sabbath thus they will not haue as the Prophet Dauid speaketh Psalm 119.6 a respect vnto all Gods commandements But they will serue God by halues and by peeces they will take and leaue where and what they list in Gods law for they will not imbrace and maintaine the whole law of God as God deliuered it but some peeces of it they acknowledg other peeces they renownce and thus they deliuer to the people but a parte of Gods will and but a broken partiall and imperfect law if one parte of Gods law be good for vs Christians is not an other parte of it good also if the greatest parte of Gods law be good for vs is not the whole law and are not all the partes of it good for vs also depriue vs not of the Integrity and perfection of Gods law A 3d absurdety commited by these is this that they foulely contradict themselues by bringing this text Col. 2.16.17 against the Lords Sabbath day for whereas the question betwixt them and mee is solely about the time and day to wit the 7th day this their text which they bring against this day it doth not so much as mention they word day at all for the word dayes in the text Col. 2.16.17 it is not in the originall as you may perceiue by this that our translatoures haue written it in smaler letters the originall hath nothing but the word Sabbaths whereby I gather that rather the Sabbaths then the word day and the time are made a shaddow of Christ now the Hebrew word Sabbath signifying a Rest from labours as they will haue it if any thing therefore be a shaddow of Christ it is this Rest from laboures now they all teach and maintaine that the Rest in the 4th com is morall and perpetuall and yet behold here by this their text Col. 2.16.17 and by their argument out of it they dispute against this Sabbath or Rest for they make it a shaddow of Christ and so abolished and so this Rest it shall be morall ceremoniall perpetuall and yet long since abolished it shall be morall by their Doctrine in the pulpit and ceremoniall by their arguments in Disputation is not this a grosse contradiction for this text Col. 2.16 if it maketh any thing against the 7th day Sabbath it maketh as much if not more against the word Sabbath and Rest as it doth against the day and time which is the thing in question And this I make plaine by this reason also they say that by the word Sabbaths in Col. 2.16.17 is meant all Sabbaths both the weekly and the yeerly Sabbaths which if it be so then looke how largly the word Sabbaths is expounded touching the yeerly Sabbaths so largly this word Sabbaths must be expounded touching the weekly Sabbath for this one word Sabbathes cannot be taken in ij diuerse senses now this word in reference vnto the yeerly Sabbaths doth includ both the time day and also the Rest dueties to be performed in that time and day and so all are abolished as Shaddowes both the Rest and the day iust so it must be touching the weekly Sabbath if it be meant in the word Sabbaths then both the day and the Rest of the day also must be included and so day and Rest must be abolished as shaddowes both A 4th absurdety committed by these enemies to the perfection and integrity of Gods law is this that by bringing this text Col. 2.16.17 or any other text or textes against the Sabbath day commanded in the 4th com hereby they doe nullify vtterly bring to naught the 4th com for whereas the 4th com commandeth the Sanctification of the Sabbath day these men will by this text proue this Sabbath day to be a Shaddow of Christ and so therefore to be abolished whence it must follow that by their doeings the Sabbath day commanded in the 4th com is abolished as a shaddow which being abolished the 4th com is nullified and made as a cipher it commanding iust nothing at all for if these words Sabbath day be a shaddow and abolished then these 10 letters which are in these 2 words may in sense be put away as abolished and in the roome of them put 10 ciphers then whereas the 4th com runeth thus Remember the Sabbath day to sanctify it why now according to these patrones of the Lords day it may rune thus Remember the 0000000000 to sanctify it and thus they haue nullified this commandement for you see it now commandeth iust nothing vnlesse they can tell how to proue vnto vs by the virtue of their consequences that God commanded two Sabbath dayes in his 4th com the one vpon the 7th day the other vpon the 8th day suer I am the Iewes neuer knew but one and Christ neuer kept but one and God spake not in his 4th com of Sabbaths in the plurall number but of a Sabbath or the Sabbath in the singular number as but of one singularly and this one Sabbath they haue made a Shaddow and so abolished Finally whereas all Diuines affirme that some time or day in generall for Gods worship is morall and in force by the 4th com if this text Col. 2.16 be vrged against the time and day to wit the Sabbath day in the 4th com then this absurdety also followeth that there is not some time or day for Gods worship morall by the 4th com the reason is because looke what was commanded in the 4th com vnder these words Sabbath day the selfesame is a bolished by Col. 2.16 vnder the same words Sabbath dayes if this text be set against that for these words must haue as large a sense in Col. 2.16 as they haue in Exod. 20.8 and so we shall haue no time morall in the 4th com for Gods worship which is contrary to all Diuines A 5th absurdety which these enemies of the perfection and integrity of Gods law doe fale into by producing this text Col. 2.16.17 or any other text against the 7th
all this it may remaine still as a sacred day and time for Gods worship as a day to keepe memory of the Creation still as a fit time to refresh man and beast in by Rest from the toilsome labours of the former Sixe dayes and so as an helpe and furtherance vnto these morall dueties of Rest from labour and performance of Religiouse exercises For the clereing of this I referre you to what hath bene said in Section the 18. onely here let me giue a touch Circumcision and the Passeouer hauing either of them a double type or signe when the one was fulfilled yet these Sacraments were vsed with respect to the other vnfulfilled and admit the Sabbath should abolish as a shaddow of Christ why may it not remaine as a signe of the Creation Exod. 31.17 The difference of meates is abolished as a shaddow of Christ but remaine as in a fast and admit the Sabbath be abolished as a shaddow of Christ why may it not remaine as an helpe and furtherance vnto morall dueties and if the Proselite Gentiles obserued the Passeouer with the Iewes neglecting such things therein as were peculiar vnto the Iewes and onely obserued such things therein as were common to Iew and Gentile both as hath bene showne in Sect. 18 why may not we Gentiles neglect the Sabbath as a sâ—addow of Christ wherein it was peculiar vnto the Iewes and obserue it still in such respects as it is common to Iew and Gentile both as it is a signe of the Creation and as it is an helpe and furtherance vnto other morall dueties so much for answer to this text Col. 2.16.17 And thus like a friend to God his law and ordinance therein I haue reconciled these two textes Exod. 20.8 Col. 2.16.17 the which other men doe make to fight together like deadly enemies Before I conclude this Section let me render a reason why I doe on all occationes distinguish betwixt the 7th day Sabbath the anniuersary Sabbathes my reasones are these 1. because the 7th day Sabbath is more auncient then the yeerly Sabbaths for these began but after the giuing of the Law but that begane before the giuing of the Law 2. Because God Sanctified and hallowed the 7th day Sabbath in a speciall manner Genes 2.3 the which honour he did not to the yeerly Sabbaths these were holy but by precept but that also by President these were holy but by destination onely but that was holy by consecration also 3. Because they are distinct in themselues the one being once euery weeke the other once euery yeere 4. Because God placed the weekly 7th day Sabbath in his morall Law and in the heart or first Table thereof but the yeerly Sabbaths were excluded thence and neuer came into the Tables of stone 5. Because the 7th day Sabbath was a signe of and kept in memory of the Creation which belongeth vnto all men alike but so was it not with the yeerly Sabbaths there is good reason therefore why I should distinguish the weekly Sabbath from the yeerly Sabbathes according as I haue done in all my answers SECT XX. Hauing in the former Sections of this Chapter answered all their arguments brought against the Lords Sabbath so as it manifestly appeareth that it cannot be proued that it is abolished but that it is still in force now in the last place I purpose to spend this last section of this Chapter in a Disswasory-declaration of the common sinne of our time to wit the sinne of Sabbath breaking And here I would not be mistaken at the very Threshold entry of my discourse for by the sinne of Sabbath-breaking I doe not vnderstand the sinne of profanation of the Lords day which now a daies is called the sinne of Sabbath-breaking by our Ministers for they in this point make more sinnes then euer God made they deale by the Lords day as players doe with some of their fellowes whom they make a Counterfait King in the sight of the people by putting vpon him some robes ornaments like those of the true King thus doe our Ministers that they might honour this Lords day in the eyes of the world they haue made it a counterfait Sabbath day and that by miscalling of it Sabbath day like as if a man should cale one man by an other mans name thus they haue robbed the 7th day of its proper honourable name that they might robe and decke with it the 8th day but to leaue them to their vanities counterfaitings by Sabbath day I meane the 7th day from the creation the Saturday day wher on God himselfe Rested which is mentioned in his Morall Law and by the sinne of Sabbath-breaking I vnderstand the violation and profanation of this day contrary to Gods expresse commandement The persones guilty of this sinne are both Ministers and people for the people first let them know take speciall notice of it that they lay vnder the guilte of the sinne of Sabbath-breaking vnto this day without repentance are liable to those curses threatened in the booke of God against transgressoures of the Lawes of God I speake what I thinke is the trueth in my soule conscience I haue good cause thus to thinke for you haue seene that it cannot be certainly infallibly proued to the vndoubted satisfaction of any mans conscience that euer God did abolish this Sabbath day now if it cannot be most euidently apparantly proued that it is abolished then though there could nothing be said for it more yet it is a sinne to profane it but I haue more to say for it as you shall heare in the next Chapter for time to come therefore let men beware that they doe no more profane the Lords Sabbath day it will be a dongerouse matter to sinne goe on in sinne after admonition and information this let them take notice of as being forewarned that they doe liue and lye in the weekly breach of one of Gods Lawes for euery 7th day or Saturday they doe not onely neglect the worship of God but also notoriously profane the Lords Sabbath day by buying and selling by riding and goeing too market and fro market by ploughing and carteing by working in their Shoppes and howsen euery man in his seuerall trade and occupation and by doeing the most base drudgery and kitching workes on this sacred day when God should be most in our minds then he is furthest from our thoughtes let this be thought on by all such as make any conscience of Gods commandements But herevnto the people will reply saying Alas what would you haue vs to doe we are no schollers if it be an errour it is in our Ministers and teachers not in vs you should doe well to apply this doctrine vnto our Ministers not vnto vs we cannot iudge in such matters of difference difficulty c. To whom I answer Alas indeed I pitty you from my heart this your errour
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
breaking euery weeke that is 50 times in one yeere so as if a man hath liued but a matter of 40 or 50 yeeres he is guilty of the breach of Gods 4th com Twenty hundreth times what a multitude of sinnes are heere all these are the Minister guilty of these are the multitude of sinnes committed by one single person in his congregation but if a Minister hath 400 or 500 persones or a thowsand persones vnder his charge what an infinit number of sinnes is hee guilty of let this be ceriously thought on Furthermore if it doth come into the heart of the Magistrate at any time to thinke of a reformation as God graunt it may what is it that quencheth that motion of Gods Spirit in him is it not this that hee bethinketh him that his Minister and so other Ministers are of a contrary iudgement affirming with one consent that this Sabbath day is abolished and ceremoniall Iewish so then Ministers are not onely guilty of the breach of Gods Sabbaths among the people for time past but also they hinder Reformation in the persones in whose power it is to make Reformation By the mercy of God we liue in a kingdome that is gouerned by Christian Magistrates and vnder such gouerners as haue alredy made reformationes in many things wherein they haue bene informed by the Clergie and I verily beleeue they would as willingly take this point into their considerations if moued therevnto by the Ministry as they haue done other things but behold they who should informe them and cale vpon them are dumbe and silent nay enemies and aduersaries to the cause wherefore that this Sabbath breaking is defended by Authority and not reformed but the reformation of it opposed by Authority this is to be imputed vnto Ministers let this be ceriously thought on Herevnto happily some will reply but these Ministers who doe these things are very zealouse godly men c. To whom I answer the more zealouse the worse the more godly the worse it were enough for the most godlesse profane men to set themselues against an ordinance of Gods to oppose his Sabbaths but for men fearing God zealouse for God that these should shew themselues so regardlesse of Gods ordināce such enemies to his Sabbaths this is in them a double iniquity for who but they should stand for God and defend his Sabbaths In the third place I lay many things to the charge of such Ministers as doe oppose Gods ancient Sabbath as 1. that thereby they haue defaced Gods royall-Law mangled it robbed it of its integrity perfection they haue diminished the compleate number of Tenn Commandements they haue made it a morall-ceremoniall Law an hotch potch a very Monstre 2. They bewray a greate want of loue vnto Gods Law they doe not loue it for it selfe for they indeauor might maine to ouerthrow a parte of it yea they are horribly partiall in that they will defend all the other partes of Gods Law against Anabaptists but will not defend this parte also against them 3. They open a flood gate to impiety and prophanesse among people draw vs to Anabaptistry by throwing downe Gods Sabbaths 4. They are guilty of that sinne in Deut. 12.32 and of that curse in Reuel 22.18.19 threatened to such as doe either add to Gods word or detract from it for by that text Ex. 31.13 they haue vnnecessarily detracted from Gods Law the 7th day Sabbath to that text Colos 2.16.17 they haue vnnecessarily added the 7th day Sabbath for the ruine of it now in thus doeing they behaue themselues like men that are weary of Gods seruice as if it were a burden vnto them to sanctifie Gods Sabbaths as if it grieued them that Gods Sabbaths should be morall were it not thus with them they would neuer manage such arguments and Scriptures against Gods Sabbaths as you see they haue done oh preiudice oh temporizing But admit that by reason of swaying with the times a preiudice against the Sabbath as Iewish is fastened in their breasts I see no cause why they should reiect the Matchlesse example president of God himselfe Exo. 20.10.11 is this Jewish too for they cannot abide it that the Church and people of God should be imitators followers of God like deere Children that is that they should labour on those daies wherin God wrought rest on that day wherin God rested sanctify that time which God sanctified yea and also commanded but like men that loued not to be like God they will haue the people rest when God wrought worke when God rested prophane the time which God Sanctified they had rather goe any way then treade in Gods steppes follow him The last thing which I lay to the charge of Ministers is that they haue taken away one whole com from the 10. commandements in the former point I haue taxed them for takeing away some parte of a com but here I taxe them for taking away a whole com by name the 4th com and this I thus make good against them 1. They haue taken away the time to wit the 7th day in the com the which being gone there is no day time lefte in the com so that an howre vpon any day in the weeke spent at a Lecture in prayer singing a Psalme hearing Gods word is as much as the 4th com can now require by their expositiones now therfore the 4th com needeth no longer goe thus Remember the Sabbath day for it may goe thus Remember the Sabbath howre 2. They haue abolished the dueties in the day to wit rest Holy actiones for the word Sabbath signifying rest this rest they haue abolished by making the word Sabbath rest in the 4th com a signe Exod. 31.13 and a Shaddow Colos 2.17 so abolished now if the Sabbath and rest be abolished then may men labour in their callings euery man in his owne house seuerally this taketh away holy Assemblies in the congregation all publike dueties of a Sabbath thus haue they abolished by their corrupt glosses expositions both the time the dueties to be performed in the time now these being gone I pray shew me what is lefte behind in the 4th com for they haue abolished euery thing that was commanded 3. By making these words Sabbath day a signe Exo. 31.13 and a Shaddow Col. 2.17 and so abolished thus they haue taken away the Substance of the 4th com lefte vs nothing but a shaddow so as now we may reade the 4th com thus Remember the 0000000000 to Sanctify it thus much for the body of the 4th com Lastly they haue taken away the Reason and Motiue which God tooke from his owne example added it to his 4th com Exod. 20 11. this whole verse v. 11. conteining ij most liuely reasones effectuall they haue robbed Gods Church of the vse of them for they neither vse them
of it yea why should we not yeeld God obedience to the one halfe of his 4th com as well as to the other halfe this is not to haue respect vnto all Gods commandements with Dauid Psal 119.6 God will haue an account as well for the least of his commandements as for the greatest Who soeuer shall breake one of these least commandements saith our Sauiour shall be called the least in the kingdome of heauen Mat. 5.19 Now be it that that parte of the 4th com which commandeth the day time be neuer so little in your account yet is it not lesse then the least of all the things commanded in the Morall Law Yet further full little doe men thinke what a deale of inconveniēce doth follow vpon this obiection in sleiting of the time day specified in the Morall Law for since this sleiting of the 7th day hath crept into the Church what a deale of instability and profanesse hath crept in with it yea it is to be noted that since this sleiting of the old Sabbath hath bene receiued Sabbaths neuer did thriue in Churches for the discouery whereof let vs take a suruey of the Christian Churches looke we first into the Church of Rome how doe they keepe the Sabbath in these dayes as for the right day to wit the 7th day they hould that abolished and therefore they keepe not that day well then come we to the Lords day and how keepe they that why the Lords day they keepe indeed but like a Common Holy day but as a Tradition of the Church now had they retained the auncient purity of the 4th com holding themselues closse vnto the 7th day as it is written in the 4th com durst they haue kept the Sabhath day so profanly as now they keepe the Lords day Since we are vpon the point we may by the way discouermore of Romes abominations we vse to charge hir with blotting our and raseing the second com so as they haue but 9 commandements but if we looke vpon the matter a little better we shall finde that they haue blotted out and rased also the 4th com and so they haue but 8 commādements for they keepe no day by virtue of the 4th com neither the 7th day nor the 8 day so as the 4th com standeth with them for a Cipher and whereas there are but 4 commandements in the first Table they haue rased out two of them haue lest but ij of them remayning so then the Church of Rome hath reiected two of Gods Tenn commandements and retaineth but eight of them and whereas there be fowre com in the first Table they haue reiected two of those fowre and retaine but two still Againe looke we vpon the Anabaptistes of whom there be greate multitudes in the Low Countries and they keepe no Sabbath day in conscience of any commandement from God but onely for order sake this their profanesse I must impute vnto this sleiting of the day mentioned in the 4th com as for their neglect of the Lords day any man may see they doe not that without a cause since there is no institution for it left by Christ and as for their neglect of the 7th day this I impute vnto the general sleiting of the 7th day made by all Churches the which they being nusled vp in haue growne to sleit it also neuerthelesse this they will confesse vpon argument that if any day ought to be kept for a Sabbath it must be the 7th day so thus we see what euill effectes haue followed since the sleiting of the 7th day hath crept into the Church for Papistes keepe no Sabbath according to the 4th com and Anabaptistes keepe no Sabbaths at all as instituted of God but count euery day a Sabbath or all dayes a like Lastly come we vnto Protestants amongst our selues we shall find that much euill hath crept into Churches since the sleit opinion of the 7th day hath invaded the world for the Church at Geneua it is in euery mans mouth how sleitily they haue kept all Sabbaths for the Churches in the Low Countries vp into Germany it is well knowne how light an esteeme they haue had of Sabbaths for our owne Church of England it is yet in the memory of man how sleit an esteeme hath bene made of Sabbaths not many yeeres past now can we thinke that these so famouse Churches would haue bene so sleitey in a matter so seriouse were is not hence that that speciall time of the 7th day written in the morall Law is sleited as deemed a ceremony which being taken for granted they all saw full well that the 4th com could not be pressed vpon the Lords day hence it was that they gaue liberty tooke liberty on the Lords day thus Gods time being sleited all Sabbaths were neglected so in conclusion you see Sabbaths did neuer thriue prosper in the Church as they would haue done if this time had not bene sleited Come we vnto some particular men since the day to wit the 7th day hath bene sleited no stability could be found out for any Sabbath day but euen Diuines of the chiefest ranke haue staggered bene in a mamering what to say or thinke of the point for example worthy Perkines we can speake in these pointes saith he but by likelihoodes I but had the 7th day bene still in vse he could haue gone beyond likelyhoodes and haue spoken peremptorily without doubtings what should I rekone vp Caluine Zanchie Vrsinus with many others forecited all which haue so sleited all Sabbaths since this sleit esteeme of the old day hath invaded the Church as that their iudgments are that now there is no Sabbath day of higher nature then an indifferent thing that our present Sabbath is to be kept but for order sake Loe these are the fruites that come from this obiection of sleiting the time as if God regarded nothing but the dueties in the day but not the day it selfe these I say are the fruites of sleiting the time in the 4th com to wit Instability doubtfullnesse in Iudgement touching the Sabbath profanesse in sanctifying Gods Sabbath where these two take place Sabbaths shall neuer thriue nor prosper longe I neuer looke to see either Diuines stable in iudgment vnanimouse in consent touching Sabbaths or Churches zealouse in Sanctifying them vntill first all agree to honour that very day time commanded in the 4th com sleight not this time therefore since the fruites of such doings hath bene will be of so euill consequence OBIECT XI Some obiect thus saying why now all times are alike vnder the gospell there is no time more holy then other or more fit for the worship of God then other now I answer 1. Why may there not be some time now vnder the gospel more Holy then other as well as there are now some persones more honourable then other if by the 5th com we hold some
persones as our Superioures more honourable then other why then by the 4th com may we not hold some tyme as the 7th day Sabbath more holy then other 2. As touching the fitnesse of time for Gods worship I answer 1. that time which God hath commanded for his worship as the 7th day Exod. 20.8.10 is a more fit time for it then such times as God neuer commanded of which kind are all the other 6 daies 2. An holy hallowed time such as is the 7th day Genes 2.2.3 is more fit for holy dueties then is a common or vnholly time of which kind are all the other 6 daiesâ— common bread when it is once consecrated is more fit for the Sacrament then other bread so the 7th day it being once Sanctified Gen. 2.2.3 is more fit for sacred dueties Gods worship then other daies SECT III. Hauing taken out of the way their vsuall obiectiones which they raise against the Lords Sabbaths I come now to proue the point that by good strong euidence out of Scripture Onely one caution I desire first to propound vnto my Reader which is to desire him in the feare of God to empty his minde of all kinde of preiudice to lay aside all forestallednesse of opinion either of my person or of the cause in question that so he may bring a mind like vnto true ballances equally poised It is true that being it is an ordinance of God which I dispute for it should incline euery godly heart rather to imbrace it then to reiect it and rather to take parte with God with his ordinance then against God his ordinance but if this cannot be obtained yet let thus much be graunted that no man reade these arguments as wishing that Gods Sabbaths may rather be abolished then continued established for in vaine shall his reading my writing proue if he come with a mind fully bent against the point in question beforehand rather wishing that it may proue a falsehood then a trueth for the better auoiding of this let it be obserued that it is a property of an hardened heart of a benumed conscience of a man well nigh forsaken of God to resist knowledge to dislike of the meanes thereof when it is tendered vnto him for this purpose see Act. 28.27 For the heart of this people it waxed fat their eares dull of hearing with their eyes they haue winked least they should see with their eyes heare with their eares vnderstand with their hâ—â—rtes should be converted These words were verified vpon those stifnecked hard hearted Iewes who reiected the Gospell of Christ Saluation both at once because they would not returne be conuerted therfore they winked least they should see c. for they had resolued to goe on in their old way what soeuer could be said to the contrary my earnest request therfore vnto my Christian Reader is that he would not resolue vpon it beforehand that he will hould on in his old way and that he will not suffer his iudgement to be conuerted what soeuer he shall find to the contrary for it is a sore iudgement of God vpon any man to winke with his eyes that so hee may not see what he is taught it is the propertie of an ingenuouse Spirit rather with Samuel to say Speake Lord for thy servant heareth That is to be prepared to receiue embrace whatsoeuer cane beshowne vnto him to be the minde will of God so I come to my first argument where by I shall proue vnto you that the Lords Sabbath of the 7th day is now still in force ARGVM I. My first argument to proue the 7th day Sabbath is still in force is because the Lords day Sabbath is not in force and thus it may be framed Euery man fearing God must maintaine defend either the 7th day Sabbath to be still in force or the Lords day Sabbath But no man that feareth God must maintaine defend the Lords day Sabbath Therefore euery man fearing God must maintaine defend the 7th day Sabbath to be still in force Here are as you see three propositiones if the two foremost be proued the third last must be graunted as following necessarily I am therefore now to proue the ij formost propositions and first for the first proposition or Maior to wit That euery man fearing God must defend either the 7th day Sabbath or the Lords day Sabbath and this I proue 1. Because there is none other day in question betwixt vs but these two daies to wit the old Sabbath and the new Sabbath there is no third day and therefore one of these two daies must be our Sabbath day of necessity and one of these two daies euery man must defend stand for 2. I proue the first proposition by this that vnlesse we stand for one of these two Sabbaths there shall be no Sabbath day at all in the Church this were an heinouse impiety yea worse then a sauage brutishnesse 3. I proue this Major by this that vnlesse we all stand for one of these two daies we are contrary vnto all men euen to the Church wherin we liue for our Church acknowledgeth a Sabbath as due vnto God shee accordingly giueth him one of these two daies weekly 4. I proue this Major by this that vnlesse we maintaine one of these two daies we profanly impiously liue in the breach of one of Gods tenn Commandements by name the 4th com for if we deny both these daies then doe we neither keepe a Sabbath day nor the Sabbath day all diuines confesse that the 4th com inioyneth a Sabbath day one or other though not the Sabbath day to wit the 7th day so then euery man fearing God must defend stand for a Sabbath day one or other the old day or the new day or else he liueth in the sinfull breach of the 4th com weekely And thus much for the profe of the Major or first proposition I come now to the Minor or second proposition to wit That no man fearing God may maintaine defend the Lords day for a Sabbath and this I proue thus 1. Because a man cannot defend this day in faith Whatsoeuer is not of faith is sinne Rom. 14.23 now it behoueth euery man that feareth God to looke to the gouernment of his tounge that he speaketh not in defence of any thing vnlesse he can doe it in faith now that a man cannot speake for this Lords day or new Sabbath in faith I thus proue it because he hath no word of God for the grownd of his faith that faith which hath no word of God for its fundation it is not faith but fansy superstition and presumption That a man can haue no word of God to grownd found his faith vpon for the Lords day I thus proue it 1. because Christ hath left no commandement in the new Testament for
day whereon God rested profaned the Saturday Sabbath and giuen God the Sunday Sabbath as we doe now for if they had rekoned Monday for the first day then Sunday after would haue bene the 7th day Finally whereas they say that the 4th com hath not declared vnto vs which 6 dayes we should labour in this is false for God hath plainly discouered it in his 4th com which are the 6 dayes that these wayes 1. they are those 6 dayes we should labour in which God himselfe laboured or wrought in to wit the first 6 dayes from the Creation as you may see by the reason added to the com for in 6 daies the Lord made the heauen and the earth c. Exod. 20.11 so God setting himselfe as a patterne vnto vs we are to follow his ensample which is to worke on those 6 dayes wherein God himselfe wrought which point we haue further proued in the exposition of this parte of the 4th com formerly 2. God hath reuealed it in his 4th com by commanding vs to sanctify the Sabbath day now the Sabbath day was on the 7th day on our Saturday wherefore seing we know which day is the resting day thereby we know which are the labouring dayes for all the 6 daies which goe before the Sabbath day resting day or Saturday those are the 6 working dayes So you see it is but an idle cauill to raise doubtes about the 6 daies which God appointed out for labour 3. If we will not imitate God labouring those very 6 daies wherein God wrought then we fale into these absurdeties 1. that as they begine make Monday the first so may I begine at Tewsday for the first or Thursday or Friday or skip ouer 100 or 10â—0 daies before I set a first day and so God shall haue a Sabbath but once in an 100 or 1000 dayes 2. To say the 4th com hath not declared vnto vs which 6 daies we should labour in since it is manifest by the constant practise of the Church of the Iewes one may as well say that the 4th com hath not declared by the word day whither we must keepe a naturall day or an artificiall day or the day of grace which is a day concisting of many yeeres as we must haue recourse to the practise of the Iewes for the one so for the other And thus much for their first euasion An other euasion they haue it is this that these words in the 4th com Sixe daies thou shalt labour They are not a commandement but a permission as if the Lord had said Sixe daies mayest thou labour if thou wilt Herevnto I reply 1. that these words are an expresse commandement as well as any other for they are deliuered in commanding termes as well as any other this point I haue formerly proued in the expositioÌ„ of these words in the 4th com therefore here I omit to repeate it 2. Admit that these words be but a permission yet so they will make enough for my purpose that thus for if God did in his 4th com permit vs and giue vs leaue to worke in those 6 daies wherein himselfe wrought at the Creation then cannot any wise man thinke that God would in the very same commandement forbid vs to labour in some one of those 6 daies vnlese you will thinke that God permitted vs to worke vpon a day and reuoked his permission againe and all vnder one breath Wherefore seing that God gaue vs leaue to worke by his 4th com vpon all those 6 daies which goe before the Iewes Sabbath day our Saturday the 7th day therefore if we will haue any Sabbath day from the 4th com we must betake vs to the 7th day our Saturday the Iewes Sabbath day that because God hath permitted vs to worke vpon any day saue the Saturday Thus much for my 4th argument ARGVM V. My 5th argument to proue that the 7th day Sabbath is still in force is because to sanctify the 7th day Sabbath is a parte of the 4th com or a parte of the Decalogue and 10 Commandements and thus it may be framed Euery parte of the Law is still in force But to sanctify the 7th day Sabbath is a parte of the Law Therefore to sanctify the 7th day Sabbath is still inforce I haue purposly framed this argument for the sake of those who doe so dote vpon this fiction that the Time in the 4th com it is but a circumstance and an accident and I cannot tell what other triuall thing they make of it but say they if it could be once proued vnto vs that this Time of the 7th day were a parte of the Law or of the 4th com then would we soone imbrace it well they shall see it therefore proued to be a parte of the Law of God For the Major or first proposition I thus proue it Euery parte of the Law is still in force because the Law is still in force for if the Law be in force then of necessity the partes of the Law must be in force this followeth necessarily by the rule of Logicianes Posito aut remoto toto necesse est poni vel remoueri partes But the Law is in force as you may reade Rom. 3.31 Rom 13.8.9.10 yea the whole Law is in force as you may see Mat. 5.18 Iam. 2.10 for whosoeuer shall keepe the whole Lawe yet faileth in one point he is guilty of all Therefore all the partes or euery parte and persell of the Law is in force In a word whosoeuer denieth this Maior he is an enemy to the Integritie perfection of Gods Law he must be partiall in the Law yea he must hold it Jewish Iudaisme for any to be intire perfect in the Law that is to haue an indifferent vnpartiall respect vnto all the parts of Gods Law for whosoeuer is intire perfect in his obedience to Gods Law he will sanctifie his Sabbaths as one part of his Law which these men must account for Iudaisme so much for proofe of the Maior I come now vnto th profe of the Minor or second proposition here I proue that to sanctify the 7th day Sabbath is a parte of the Law my first reason is because the Sanctification of the 7th day Sabbath is as well as much commanded in the Law as any other duetie therin mentioned is for other dueties are deliuered but in commanding termes so is this for the Lord saieth But the 7th day is the Sabbath c. in it thou shalt not doe any worke Where you see that God expresly mentioneth the Time day to wit the 7th day of this Time and day hee saith In it thou shalt not doe any worke so that God hath as well forbidden men to labour worke vpon the 7th day as he hath forbidden men to kill to Commit adultery or to steale and therefore the 7th day the sanctification of it is no lesse a
of conscience for at the day when God shall iudge the secretes of men their consciences will beare witnesse their thoughtes accuse or excuse them Rom. 2.15 ARGVM IX My 9th argument to proue that the 7th day Sabbath is still in force is because vnlesse it be in force the whole 4th com with euery parte percell of it is abolished nullified altogether vselesse And thus it may be framed If the 7th day Sabbath be not now in force Then is the whole 4th com nullified altogether vselesse But the 4th com is not nullified become vselesse Therefore is the 7th day Sabbath now in force First a word or two of the minor or second proposition for the trueth of it namely that the 4th com is now in force this is plaine first by the Testimony of our Sauiour who ratifieth the very least of the commandements as you may see Math. 5.19 secondly it is ratified by our Church which hath ordered that the 4th com be reade in our Churches also that the people shall vse this prayer at the rehearsall of it by the Minister Lord haue mercy vpon vs and incline our hearts to keepe this Law Thirdly I know no Diuine one or other that denieth it or doubteth of it it were heinouse impiety for any to deny it for it were to deny one of the tenn Morall Lawes of Almighty God So much therefore for profe of the Minor I come then vnto the Major or first proposition wherein I affirmed that the abolishing of the 7th day Sabbath doth draw after it the nullifying of the whole 4th com now I proue it In the 4th com are ij things to be considered the one is the commandement it selfe the other is the reason of the com and I shall proue that both these are nullified by abolishing of the 7th day Sabbath or by denying that the 7th day Sabbath is still in force To begine with the commandement it selfe that I may shewhow this is nullified first we must see what it is which they deny namely the 7th day Sabbath in which words we will consider that they deny the Sabbath day that is the old Sabbath day to be in force now then we will consider how they deny the 7th day that is the 7th day from the Creation to be in force now for both these they doe deny in denying that the 7th day Sabbath is now in force of these two I will begine with the Sabbath day that is the old Sabbath day which they doe deny by these textes Exod. 31.13 Col. 2.16.17 now I proue that if the old Sabbath day specified in the 4th com be abolished not in force now then is the 4th com made nonsense and to stand for a Cipher and that this may appeare you shall see it made plaine to your very eyesight The Lord God said Remember the Sabbath day to sanctify it Exod. 20.8 Now the Sabbath day here mentioned it was the old Sabbath day but this old Sabbath day say these new Sabbatharians is abolished not in force now which if it be so then in this commandement Exod. 20.8 the Lord God commandeth now at this time iust nothing at all for take away these ij words Sabbath day from out the commandement and in steade thereof put so many Ciphers as you haue letters in the two words as you may doe if those words or the thing meante by those words be abolished then the commandement is no more but thus much Remember the 0000000000 to sanctify it Thus you see by deniall of the old Sabbath day they haue made the word of God of none effect Gods commandement to become nonsense and a bundle of Ciphers this must be so vnlesse they can shew vs that God commanded vs two Sabbath dayes in his 4th com the one caled Sabbath day the other caled Lords day which all the Logick in their heads can neuer doe And so much for their deniall of the Sabbath day I come now vnto the other thing that they deny to wit the 7th day from the creation in this I will consider aparte these ij things first the word day then the word Seauenth first for the word day they say that the day to wit the old day is abolished as by other textes so also by these textes Rom. 14.5 Gal. 4.10 secondly for the word Seauenth they say that the 7th day in order of time is abolished to wit the 7th day from the Creation whence it followeth 1. That if the day be abolished then is there no day now inioyned in the 4th com for take away that day which was commanded to wit the old day then is there now no day required for a Sabbath in the 4th com so then now an howre in a day may be sufficient for a Sabhath so a Sabbath day may be turned into a Sabbath howre Loe then if by deniall of the 7th day they haue not nullified the 4th cō or as good as nullified it for the Lord was wont to haue an whole day celebrated for his worship by the 4th com but now we need giue him but an howre in a day for his worship by the 4th com thus Sabbath daies may be turned into Lecture daies is not this a manifest violence done vnto Gods Law and thus it must be by their denial vnlesse they can shew vs that God commanded ij daies in his 4th com an old day a new day the 7th day the 8th day 2dly it followeth that if the 7th day from the Creation be abolished as they say it is then now a daies we are not bound by the 4th com to giue God one day in euery 7 daies for a Sabbath but we may giue God one day in 7 or one day in 14 or one day in a moneth or one day in a yeere or one in 7 yeeres or one in a mans life time for being that the 7th day in the cō is abolished none other day there is specified or put into its roome we are now left at randome to take a day when we please for the 4th com doth not tell vs how often we should keepe a Sabbath since those words the 7th day are abolished which teld vs how often we should giue God a Sabbath now iudge thou good Reader if they haue not as good as nullified Gods 4th com by abolishing the 7th day since God was wont to haue a 7th day once a weeke by his 4th com but now we need not by that com giue him a Sabbath aboue once in a yeere or once in 7 yeeres or once in a mans life for the time how often being abolished there remaineth in the 4th com no more but the duty to keepe a Sabbath day and that we may performe if we keepe but one in our whole life But we haue not yet done In the 4th cō there is ij thinges to be obserued the one is
the duety of an Holy Rest the other is the duety of an Holy time to wit the 7th day now of these two things they hold the time a ceremony and abolished but the duety of an Holy Rest this they hold morall and this they carefully performe on the Lords day as they perswade thē selues well but if now I shall proue vnto you that their performance of this Holy Rest vpon a wrong day is not the Sabbaths duety nor the duety required by God in his 4th com then you will say with me that their abolishing of the time the 7th day is the abolishing of the 4th com also for there are but ij things inyoned in the Com. they deny the one expresly and the other by iust consequence For this purpose note that the like is not the same for example A counterfaite is like a current shilling yet it is not a current shilling Sauls Sacrificing was like to Samuels sacrificing but not the same and so the Lords day Holy Rest may be like the Sabbath daies Holy Rest but yet for all that it is not the Sabbath daies Holy Rest It is to be obserued that the Lords day Rest differeth from the Sabbath daies Rest three wayes the first is in the name for the name Rest receineth its denomination most properlie from the day wherin it is done thus the Rest performed on a Fast day is called a Fast daies rest the Rest on a common Holie day is to be called an Holy day rest not Sabbath day rest the worke done on a Saturday is called Saturdaies worke and the worke done on a friday it is called Fridaies worke and so the Rest performed on the Lords day it is the Lords day rest not the Sabbath day rest it is absurd to misename things for if you may call the Rest performed on the Lords day the Sabbath daies rest why may you not by the like reason call the Fridaies worke Saturdaies worke and the rest on a common holy day the Sabbath day rest and a Fastdaies rest or any day of publike thanksgiuings rest the Sabbath daies rest and why may we not call Sauls sacrificing Samuels sacrificing the Lords daies Rest therfore is not the Sabbath daies Rest The other way whereby the Lords day rest differeth from the Sabbath daies Rest is in respect of the 4th Comm. for the rest performed on the Sabbath day is properlie the rest of the 4th Com. because the 4th Com. inioyneth its rest to be vpon the Sabbath day but the rest performed on the Lords day cannot be a rest belonging to the 4th Comm. because the 4th Comm. doth not command any rest vpon that day which is named Lords day it commandeth onelie such a rest as is on the day named Sabbath day and it commandeth labour worke on the day called Lords day it being one of the sixe working daies Happily they will say that they performe this rest on the Lords day in conscience to the 4th Com. But I answer that it cannot belong therfore vnto the 4th Com. for it is not mens conscience but Gods ordinance that maketh a rest to be the rest of the 4th Com. which I thus declare if mens keeping a rest with a respect vnto the 4th Com. would therfore make it a rest commanded in the 4th Com. then it shall follow that if any man in his ignorance will obserue the rest on a fast day on a Coronation day in a conscience of the 4th Com. faineing to himselfe that it is commanded in the 4th Com. then it shall come to passe that Fast dayes Coronation dayes shall stand by virtue of the 4th Com. and be Sabbathes too further by this deuise whereas the Iewes had many Sabbaths some weekly others yeerly they might haue obserued their yeerly Sabbaths in conscience of the 4th Com. The third way whereby the rest of the Lords day differeth from the Rest of the Sabbath day is in regard of the ends wherfore they are obserued for the Holy rest of the Sabbath day is kept to preserue in Gods Church the memory of the Creation but the Holy rest of the Lords day is to preserue the memory of the Redemption the Sabbath daies rest mindeth vs of Gods rest vpon the Sabbath day but the Lords daies rest mindeth vs of Christs Resurrection vpon the Lords day Thus you haue sene it manifested that the Holy rest which we now performe on the Lords day it is not that Holy rest required in the 4th Comm. it is onely like vnto it but it is not the same for it differeth 1. in the name the one being properly called the Sabbath daies Rest the other the Lords daies Rest 2. It differeth in respect of the 4th Com. for the Rest proper to the 4th Com. is a rest vpon the 7th day vpon a day whose name is properly Sabbath day but our rest is vpon the 8th day vpon a day whose proper name is Lords day 3. It differeth in the vse end for the Rest on the Sabbath day is to preserue a memory of the Creation but the rest on the Lords day is to preserue a memory of the Resurrection or Redemption 4. I will add a 4th difference which is this the rest vpon the Sabbath day which is commanded in the 4th com is a rest to be obserued in imitation of Gods Rest on the 7th day at the Creation Genes 2.3 Exod. 20.11 but the Rest on the Lords day is not done in imitation of Gods rest at the Creation nor can be for God rested on the 7th day our Lords daies rest is on the 8th day now this is farr from imitating of God when he rested vpon one day and we will Rest vpon an other And thus in these four respects it is euident that the Rest which now we keepe it is none of Gods Rest ordeined in his 4th Comm. it is but like it as a counterfaite shilling is like a currant shilling let no man therfore any longer deceiue himselfe by thinking he keepeth Gods rest when he resteth on the Lords day To conclude forasmuch as the Holy rest we now keepe on the Lords day it is not that Holy rest required in the 4th com hereby you see plainly that now we neither giue God the time no nor the dueties of the time and that by abolishing of the sacred sanctified time of the 7th day they haue also abolished the Holy rest required of God in this 4th Com. and thus there being but two things inioyned vs in the 4th Comm. they haue reiected them both iudge then good Reader if they haue not by abolishing of the 7th day Sabbath made voide and nullified also the 4th Commandement for they obserue iust nothing of all that God commandeth but haue reiected both the time the dueties in the time And thus much for proofe that by abolishing the 7th day Sabbath they haue made voide nullified the 4th Com. it selfe I come now vnto
see that our Sauiour would not haue them profane the Sabbath day by their flight vpon it for the further cleering of this point because it is of the greatest consequence I will proue vnto you that when our Sauiour bad them pray against flying on the Sabbath day hee spake it because he would not haue them profane the Sabbath day by that their flight For this purpose note that it is the common opinion of expositers vpon this text that when Christ spake of flight vpon the Sabbath day he spake of it in a religiouse respect this may be yet further confirmed vnto vs if we consider the Author of these words who was Christ who was a Phisitian for the soule all his Doctrine tended to the furtherance of the kingdome of God wherefore all his speeches are if possible to be vnderstod as concerning the soule the kingdome of God but especially when he mentioneth matters of Religion as is the Sabbath day then we cannot but thinke he spake of it in relation to the soule and to the 4th commandement for the furtherance of the kingdome of God the obseruation of the will of his heauenly father shewing what conscience men ought to make of doeing Gods will keeping of his Sabbaths yea the text giueth light herein for why should they pray not to flye in the Winter but because of discomodety of flight then by foulnesse couldnesse of weather c So why not on the Sabbath day but because of incommodiouse trauailing then by reason of the 4th com and mens consciences which is a religiouse respect Nay how can it enter into any mans head to thinke that Christ should command them to pray that they might not flie on the Sabbath day in any other sense then this because he would not haue them profane it and because he would haue the will of his heauenly father reuealed in the 4th com carefully obserued obeied and because he would not haue those his Disciples pollute their consciences with profanation of Gods Sabbath For the yet further cleering of this point let it be noted 1. what is comprised in this word flight suppose Christ had foreteld them that ouer a few yeeres such an house should be on fyer in one of the seauen dayes and had also bidden them pray that they might not be put to quench the fyer on the Sabbath day what could this imply but that Christ would not haue them worke labour moyle toile so on the Sabbath day â—eueÌ„ so it is here for this end consider that this is such a flight as is made out of a citty by the inhabitantes when the enemies haue beseiged it with souldiers as you may see Luk. 21.20.21 Now when the beseiged distressed Cittizens flie out from the violence of their enemies they vsually carry out with them whatsoeuer things of worth they haue in the citty euen as much as possible they can as their young infantes and children their best apparell and other things of price euery man carries forth euen as much as his backe can beare with his safety so that they goe laden out besids they doe not walke at ease as men doe on the Sabbath day for recreation but they flie and trauaile with all possible labour and speede so as the day of their flight it was a day of moyleing and exceeding toyleinge I need not mention the disquiet and distraction of the mind their careing how to saue their owne liues and the liues of their wiues and children how to saue their goods all which disinabled them for and were enemies to the sacred dueties of the Sabbath and the worship of God therein all this neglect and putting by of the sacred dueties of prayer reading heareing conference c. doth necessarily follow the labour of the body by flying on the Sabbath day Thus much is comprised in the word flight so that when our Sauiour bid them pray against flight on the Sabbath day it is all one as if he had bidden them pray that they might not be driuen to carry burdens on the Sabbath day and that they might not be put to laboriouse and painfull trauailes on the Sabbath day 2. Let it be noted that to beare burdens and to trauaile on the Sabbath day were euer accounted for breaches of the 4th com and for profanation of the Sabbath day as you may read plainly in Nehem. 13.15.17 For Nehemiah reproued the Rulers for bearing of burdens on the Sabbath day saying what euill is this that yee doe profane the Sabbath day see also Ioh. 5.10 Exod. 16.29 VVhereby you see it most apparent that when Christ bad them pray against flight on the Sabbath day he meante it that they should pray against profanation of the Sabbath day for these ij are both one to flie carry-burdens on the Sabbath day to profane the Sabbath as you see by Nehemiahs words and what doth the word Prophane signify but to make a thing common what doe they else by flight on the Sabbath but make it a common day to wit a trauailing a labouring day The will of Christ doubtlesse was none other then the will of God in the 4th com that is that his Disciples should be carefull to keepe an holy Rest on the Sabbath day to refraine all seruile laboures according as it is in the 4th com In it thou shalt not doe any worke c. But here I must take away a maine obiection they will be ready to say that it is no profanation of the Sabbath day to trauaile on it in a case of necessity and to flie to saue a mans life as they doe who are beseiged c. Herevnto I answer yis it is a prophanation of the Sabbath for what is it to prophane an Holy thing but to conuert it vnto common vse be it men trauaile to saue their liues yet since trauailing labouring are common workes by trauailing and labouring on the Sabbath day as they doe on common daies they make the Sabbath day a common day and so prophane it neither will it follow that because it is no sinne to trauaile on the Sabbath in a case of necessity therefore it is no prophanation of the Sabbath for God hath permitted vs to prophane make common the Sabbath in a case of necessity and so prophanation of it is no sinne as otherwise it would haue bene the prophanation remaines still but it is no sinfull prophanation 2. The consideration of this obiection doth strengthen my argument for if our Sauiour would not haue men to flie trauaile worke on the Sabbath day no not to saue their liues if possibly by means of prayer they might auoid it much lesse would he haue men doe any worke on the Sabbath when there is no necessity and in a common case it is a signe that Christ was maruailously zealouse of his fathers Sabbaths to haue them religiously carefully sanctified after his death when he
wholl as in parte and reiect all things commanded in the Decalogue with them as any one thing therein commanded To conclude vnlesse we will iustify those Sectaries in destroying the whole Law of Gods 10 commandements let vs as we ought raise vp Gods Sabbath againe ARGUM. XV. My 15th argument in defence of the Saturday Sabbath is that it must be morall because if you abolish the Sabbath day by the Scriptures you must also by the Scriptures abolish the law of the Sabbath day which is the 4th commandement and thus I argue Jf by the interpretation of the Scriptures you abolish the Saturday or 7th day Sabbath then by the interpretacion of the Scriptures must you also abolish the Law of the Saturday or 7th day Sabbath which is the 4th com But no man may by the interpretation of the Scriptures abolish the law of the Saturday or 7th day Sabbath which is the 4th commandement Therefore no man may by the interpretation of the Scriptures abolish the Saturday or 7th day Sabbath For the Minor it is out of question for euery man granteth that the law of the Sabbath the 4th com is morall and that it were horrible impiety to abolished it any more then to abolish any of the rest of the Decalogue and how be it they say that something in this Law is abolished as the time of the 7th day yet as for the Law it retaineth its commanding and binding force still as they doe confesse I come therefore vnto the Major to proue the consequence thereof How beit the point is cleere enough of it selfe yet such is the enmity of men to Gods Sabbaths as rather then they will imbrace them they will question any cleere trueth for what 's more cleere then this take away the thing yea any thing commanded in a Law and take away the Law thereof take away the Sabbath day commanded in the 4th com and you take away the 4th com also there are many lawes in the old Testament which are now abolished let my aduersaries shew me any one of them wherein any thing once commanded was abolished but that that Law it selfe also was abolished if then it be the constant interpretation of Scriptures to iudge when a thing commanded in a Law is abolished that then that Law is abolished then so it must be in this case also take away the Sabbath day take away the Law of the Sabbath day for example There was a Law made touching the difference of Meates Leuit. 11. Now the Apostle shewing vs that the difference of meates is taken away Colos 2.16 hence we conclud that not onely that difference of meates is taken away but also that law which commanded that difference of meates is taken away Againe there was a Law for the obseruation of New-Moones Numb 28.11 which was to sanctify the first day of euery moneth Now the Apostle shewing vs that those New-Moones are abolished Colos 2.16 hence we conclud that that Law of the New-Moones is abolished also Againe there were diuers Lawes made for the keeping holy of diuerse anniuersary Sabbaths Leuit. 23.7.21.24.32.35.39 now the Apostle shewing vs that those yeerly Sabbaths are all abolished Colos 2.16 hence we gather that together with the abolition of those Sabbaths all those lawes made for those Sabbaths are abolished also it is cleere therefore that if you abolish the weekly Sabbath which is Saturday the 7th day you must also from those Scriptures by which you abolish it abolish also the Law of it which is the 4th com A second reason J take from Colos 2.14.16 where the Apostle abolishing those yeerly Sabbaths in v. 16. doth also abolish the Lawes of those yeerly Sabbaths in v. 14. that vnder the name of hand-writting of ordinances shewing how Christ vpon the crosse did put out and abolished this hand writting of ordinances that is those Lawes ordinances of those many yeerly Sabbaths whence I thus argue if by this 16th verse of Colos 2. you will abolish the weekly Saturday 7th day Sabbath then must you by the 14th verse of Colos 2. abolish also that Law handwriting ordinance of the 4th com which belonged to was made for the weekly Sabbath day for looke what Sabbath daies you include in v. 16. The Lawes of those Sabbath daies you must include in v. 14. so abolish them for it is plaiâ—e that the Apostle speaketh no larger in v. 16. then in vers 14. he condemnes no Sabbaths in v. 16. but such whose Lawes be abolished in v. 14. thus you see it cleerly proued that take away Gods Sabbath yee take away the Law of Gods Sabbath which is the 4th com Here by the way note that since Anti-Sabbatharians will haue nothing in the 4th com morall but the dueties of Rest Holy exercises therefore let them know they shall haue no Law for these dueties they shall not presse to the practise of these dueties by any Law for in that they will haue the 7th day Sabbath a ceremony included in the text Col. 2.16 thereby they haue abolished the Law of the dueties of Rest holy exercises by Colos 2 14. then their Lords day Sabbath shall be a lawlesse Sabbath the dueties of the time Rest holy exercises shall be lawlesse dueties But hereto it will be aÌ„swered in the 4th coÌ„ is two things inyoined the duâ—â—ies of rest holy exercises the time now though the time be abolished as a ceremony yet so long as the dueties of rest and holy exercises which are morall remaine the 4th com may be abolished as touching the time but not as touching the other dueties of Rest and holy exercises But how absurd this answer is appeareth 1. In that it cannoâ— be showne as hath bene said that euer any thing commanded in any of God lawes hath bene abolished but the Law it selfe also hath bene abolished it is therefore a growndlesse fiction to imagine any of Gods lawes to be abolished in parte yet to remaine in parte 2. The absurdety of this answer appeareth in this that by the same answer they may retaine in the Church still all these abolished Lawes of the New-Moones of these yeerly Sabbaths before spoken of saying that in these new-Moones and yeerly Sabbaths there were two things inyoined the duties of rest and holy exercises the times now though these times be abolished so those commandements as touching these times yet those commandements may all remaine still as touching the dueties of rest and holy exercises by this kind of absurd answer therefore you see we may still hold all those abolished ceremoniall Lawes to be of vse in the Church still morall I conclude therefore take away the time 7th day and take away also the Law of the time and 7th day which is the Law of the 4th commandement ARGVM XVI My 16th argument in defence of Gods Sabbaths is that the time to wit the 7th day must
be morall and perpetuall or else those dueties performed in that time by the 4th com to wit rest from labour and holy exercises these must be ceremoniall and abolished as in the former argument we haue proued that if they abolish the 7th day they abolish also the Law of the 4th com so in this we shall proue that if they a bolish the 7th day they doe also abolish the dueties inioyned in the Law of the 4th coÌ„ and so farrewell Law dueties both Thus I argue If by direction from the Scriptures you make the time to wit that 7th day in the 4th com ceremoniall and abolished then must you by the same direction make those dueties performed in that time to wit rest from laboures religiouse exercises ceremoniall abolished also But noe man will make those dueties of rest religiouse exercises ceremoniall abolished Therefore may no man make that time of the 7th day in the 4th com ceremoniall abolished As for the Minor it is gaine said by none J come therefore to the Maior the consequence whereof J proue to be sound from the practise of the Holy Ghost in Scripture who wheÌ„ he abolisheth the day time once commanded he thereby inferreth the abolition also of those dueties to be done in that day and time For example on the first day of euery moneth which was their New moone the Isralites were bound to rest from laboures Amos 8.5 to be conuersant about religiouse exercises ij king 4.23 now wheÌ„ the Holy Ghost did put an end to these dueties he did onely mention the time day as Let no man condemne you in respect of the New mone Colos 2.16 Gal. 4.10 and by abolition of the time hee inferred the abolition of those dueties also performed in that time Againe the Isralites had many yeerly Sabbaths wherein they were to rest from labour to be conuersant in holy dueties as you may reade at large Leuit. 23. now when the Holy Ghost would put an end to these dueties he did onely mention the time day as yee obserue times and daies and yeeres c. Gal. 4.10 Rom. 14.5 Colos 2.16 and by his abolition of the times and daies he inferred the abolition also of those dueties of rest holy exercises performed in those times now this practise of the holy Ghost giueth vs to vnderstand that where the time is abolished there those dueties vsually performed in that time are abolisned also wherfore if you will abolish the time and day to wit the Iewish Sabbath day as some call it then if you will fetch light from the Scriptures you must learne of the Holy Ghost to abolish also those Iewish dueties of rest religiouse exercises performed in that day and Iewish time Thus you see vnlesse you hold the old Sabbath day morall you cannot hold the dueties of a Sabbath morall if you condemne the time day for a ceremony you must also relinguish those dueties which you would faine haue be morall ARGVM XVII My 17th argument for defence of the Saturday Sabbath prouing that it must be morall and still in vse is because it is a parte of Gods worship and thus I argue All the partes of Gods worship comprised in the first Table of the morall Law which were written by the finger of God in Tables of stone are morall now in force But the sanstification of the Saturday or 7th day Sabbath is a parte of Gods worship comprized in the first Table of the morall Law and was written by the finger of God in Tables of stone Therefore the Sanctification of the Saturday or 7th day Sabbath is morall and now in force For the Major it is not onely a trueth but also a trueth of that importance and consequence that there should be no Christian found me think dareing to deny it for he that denieth it doth deny God some parte of his worship he denieth that God should haue his wholl worship and will giue God but some peeces thereof onely now what God hath ioyned together how dare any man to put them assunder the Almightie in setting man a platforme of his worship diuided it into fowre partes commanded it by fowre seuerall commandements which make vp together the first Table of the Decalogue or Morall Law and so the wholl worship of God compleate in all the partes thereof now how shall any man dare by his deniall of this trueth to put these asunder and to plucke any one of these partes from its fellowes but that he must be guilty of heinouse impiety horrible Sacriledge if it was so heinouse to rob God of his Tithes Offerings Mal. 3.8 what is it to rob him of his worship and seruice if not one iote or title of the Law shall faile so long as heauen and earth endure Mat. 5.18 with what warrant may any man say that a parte of Gods worship prescribed in that Law is abolished as safely may a man clipe the Kings coyne as clipe pare off or diminish any parte of Gods worship the highest worst degree of impiety and vngodlinesse in a Christian is to turne Athiest and to deny God and the next vnto it is to deny God his worship and seruice in wholl or in parte now this they must doe who deny my Major Nay which is worse they doe not onely deny God a part of his worship but also they must accovnt it Iewâ—sh Iudaisme in any that are intire and perfect in Gods worship that is in such as giue God all the partes of his worship for such as performe vnto God all his worship intirly and perfectly they will sanctifie his Sabbaths as one parte thereof which these men must account Iudaisme I confesse indeed some textes are brought to proue the abolition of one parte of Gods worship to wit the old Sabbath day as Exod. 31.13 Colos 2.16.17 But these are but clokes to couer their euill dealing with God vnder a pretense of Scripture because this parte of Gods worship hath bene out of vse in the Church now a longe time because it is now growne through neglect of it into reproch as to be called Iewish Ceremoniall and a circumstance with the like therefore to colour the matter ouer men haue abused these textes of Scripture but suer I am it is more out of a desire and will men haue to reiect this parte of Gods worship then any thing else that these Scriptures are alleaged for there is nothing in these textes for that purpose necessarily prouing so much but onely that they who alleage them are wilfull and will make them of larger extent then they neede to doe I desire these words necessarily prouing may be well obserued since I place greate Emphasis in them for an ancient ordinance of Gods is not to be vnnecessarily voluntarily abolished as if men were weary of Gods worship and did study how to abolish reiect his ordinances and lay wast Religion Now
to wit the 5th Nouember it were absurd to thinke that the rest from work should teÌ„d to the publik praise of God but the day should teÌ„d to some other end it followeth therefore that as the rest inioyned in the 4th coÌ„ tendeth vnto the furtherance of Gods worship so doth the time to wit the 7th day there also inioyned as the rest from laboures teÌ„deth vnto mercy towards man beast so the day to wit the 7th day tendeth vnto mercy also Thus I haue proued it that the obseruation of Saturday the 7th day is morall perpetuall because it tendeth vnto the furtherance of Gods publike as well as priuate wor hip and seruice because it is a worke of mercy both to man beast now all workes in the Decalogue tending to promote Gods seruice are Morall and all workes therein commanded which are vvorkes of Mercy are Morall also by the judgement of all Diuines and so much for this answer An other answer some may frame saying the day to vvit the 7th day is not necessarily tending vnto the vvorship of God a vvorke of mercy c since these may be furthered also by an other day But contrariwise 1. This answer is absurd thus I make it appeare there is a twofould necessity there is a necessity vvhich is absolute as vvhen the vvorship of God cannot stand vnlesse it hath such a day c. And there is a necessity in some respect as vvhen Gods vvorship cannot so vvell fitly stand vnlesse it hath such a day c. Novv if they vvill admit of no more of the Morall Law then is necessary in the first respect then these absurdeties they fale into 1. that they may reiect the 8th Com. Thou shalt not steale for it is not absolutly necessary that this 8th com should be retained among vs since Coueting an other mans goods in heart is forbidden in the 10th Com. now he that keepeth the 10th Com. standeth not in any absolute neede of the 8th Comm. yea they may as vvell reiect as not Morall the 6th the 7th 8th Commandements as not absolutly necessary because the Magistrate may make Lawes against murther adultery and stealth if men vvill reiect Gods 7th day vvhich he hath sanctified commanded because men may find and set vp an other day then may they reiect for the same reason the 6th the 7th the 8th Commandements also 2. An other absurdety they fale into vvhich is this that thus they may reiect the setting a parte of an whole day for rest from laboures and for Gods vvorship for both these may be done in halfe a day or in some fevve hovvres of a day yea they may reiect the weekly sanctification of a day vnto God and keepe but one day in a moneth or in a yeere for it is not absolutly necessary to Gods worship as a worke of mercy either to keepe an whole day or one in euery weeke 3. An other absurdety they fale into which is this they may aswell reiect the Element of Wine the Sacrament saying wine is not necessary to the Lords Supper as to say the 7th day is not necessary vnto Gods worship for common beere may be drunk in stead of wine as well as a common day be vsed in stead of an hallowed day Yea as well may vve change bread in the Lords Supper for flesh eate flesh in remembrance of Christs body as change that sanctified day which God commanded 2. I proue it that the very precise time of the 7th day is necessary vnto Gods worship if not absolutly yet secundum quid if not for the being of it yet for the right fitest well being of it my reasones are these 1. if the 7th day was not in some respect necessary vnto Gods worship and a worke of mercy then might the Iewes haue changed the day set out an other day for the same dueties But it was not Lawfull for the Iewes to change their Sabbath day as all confesse Therfore was the 7th day necessary in some sorte 2. If the 7th day were not necessary in some sorte vnto the seruice of God and worke of mercy in refreshing man and beast after they were spent in labour then would not God haue expresly commanded it for those endes But God did expresly command the 7th day to those endes as we read in the fourth Com. Deut. 5.14 Exod. 23.12 Mark 2.27 Therfore is the 7th day necessary in some sorte c why should we thinke that God should expresly command the 7th day by name for his Sabbath the 8th day for Circumcision the 14th day for the passeouer vvhen he mentioned not the day for baptizing of Infantes nor the day for administration of the Lords Supper but that the dayes expresly commanded vvere necessary and the dayes not commanded vvere indifferent had not the 7th day bene necessary God vvould haue left it vncommanded as he hath done many indifferent things 3. Our Sauiour saith the Sabbath was made for man Mark. 2.27 Now if made for man then it was necessary for mans good either for his being absolutly or for his well being respectiuly or else it was needlesse superfluouse But it was not made needlesly c. Therefore it was necessary 4. If no day of the weeke can be so fit a day for Gods worship as the 7th day then is the 7th day necessary in some sorte But no day of the weeke can be so fit a day as is the 7th because all the other 6 daies are common vnhallowed dayes and onely the 7th day is a sanctified and holy day Genes 2.3 and so fiâ—est for holy dueties Ergo c. 5. If all the other 6 dayes in the weeke be ordained for labour and worke then of necessity the 7th day must be kept for Gods worship and for a worke of mercy to man beast But all the other 6 dayes are ordeined for worke Sixe daies shalt thou labour c. And ordinarily weekly to alter the institution of any of those Sixe daies is to violate Gods ancient ordinance Therefore is the precise time of the 7th day necessary 6. On the Sabbath day men are not onely to afford rest vnto their wearied seruants but also to make holy assemblies Leuit. 23.2.3 to worship God Ezek. 46.3 to doe the exercises of Religion now forasmuch as no day is commanded by God for these dueties but onely the Saturday or 7th day therefore if you take any other day it must be a day of mans appointment now let all men iudge if men will not be more carefull to yeeld their seruants rest to meete together in the publike assemblies and to performe the partes of Gods worship exercises of Religion on that day which God hath commanded then on that day which is but of mans commandement this may appeare by our common holy dayes what thin assemblies what cold deuotion then in comparison of the Lords day which
is supposed of divine institution so necessary then is a day of Diuine institution as without it Religion Gods worship will languish of a continuall consumption now since there is no day of diuine institution but the Saturday or 7th day it is of necessity that we keepe the Saturday or 7th day to preuent the decay of Religion to support further Gods worship Seruice Thus I haue proued it that to rest from our laboures on Saturday the 7th day is morall perpetuall because we finde it tendeth vnto the furtherance of Gods worship because it is a worke of mercy to man beast yea in a sorte necessary also thus much of this argument ARGVM XXIIII Because many stand so much vpon the law light of nature holding that onely to be morall in the Decalogue which is ratified by the light of nature that they would imbrace the Sabbath if it could be proued to be a Law of nature for the benefite of such therefore J frame this argument and thus I argue That duety which is expresly commanded in the Decalogue which being made knowne to a meere naturall man he cannot by his light of nature reason oppose but must allow of and subscrib vnto as good for him that duety is morall concerneth our practise is perpetually to be kept But the obseruation of Saturday the 7th day Sabbath is expresly commanded in the Decalogue is a duety which being made knowne to a meere naturall man hee cannot by the light of nature reason oppose it but must allow it and subscrib vnto it as good for him Therefore the obseruation of Saturday the 7th day Sabbath is morall concerneth our practise is perpetually to be kept As touching the profe of the major if any shall except against it saying they could like of it if it spake of such a duety in the Decalogue as were first found out by the light of nature but mislike of it because it speakes of such a duety as is first found out by a supernaturall light then made knowne vnto a naturall man Hereto I reply that it is not matteriall whither the duety be first found out by the light of nature after allowed of by the same light or first found out by the supernaturall light of Gods word in his 4th com then subscribed vnto by the light of nature it mattereth not I say which way by whom the duety was found out first so long as nature the light of reason doth allow of it iustify it and subscrib vnto it after it is found out for men are as well bound by the Law and light of nature to obserue those dueties which the light of nature alloweth and approueth being taught vnto them as to obserue those which were neuer taught them for it is not the finding of them nor the manner of getting the knowledg of them that bindeth but it is the approbation and allowance of them that bindeth to the obseruation of them and which hath the force of a Law in a man wherefore what duety soeuer is prescribed vs in the Decalogue if the light of nature cannot oppose it as harmfull incommodiouse but doth rather allow of it iustify it approue of it as good that duety must needs be morall practised by vs or else we bewray our selues to be vnnaturall to put out the light of nature in vs to goe against conscience for we will refuse to doe that which the very light of nature in vs alloweth of and subscribeth vnto as good to be done and so I come to the Minor Jn the minor I shall not need to proue any thing but this to wit that a meere naturall man cannot oppose Gods 7th day Sabbath but must allow of it as good to be obserued so soone as the Author vse end of it be discouered vnto him first theÌ„ for the Author of the Sabbath a meere naturall man cannot by the light of reason but allow of all lawes and ordinances made by a Deity 2. for the vse and end of the 7th day Sabbath 1. as it is kept in memoriall of the Creation so a naturall man cannot but allow of it since by the Creation hee receiued his being and all comforts of this life 2. It crosseth not the good of particuler persones societies or common wealâ—s but on the contrary it serueth to refresh both man and beast being ouertoiled and spent in the 6 dayes before by laboures it helpeth the exercise of Religion and it is a duety which societies and common weales cannot well subsist without for we see besids weekly Sabbaths that common weales do maintaine sondry anniuersary holy dayes and therefore at the least one day in 7 is counted needfull for Rest wherefore suppose wee that the Lords day or the Sunday Sabbath were changed into the 7th day or Saturday Sabbath since the common weale standeth in neede of one day in 7 at least for rest and refreshment and the exercise of religion therefore it followeth that if we had the Saturday Sabbath in vse the common weale could haue nothing against it to oppose it but must allow of it approue it and subscrib vnto it as good to be obserued because in it and by it a good and benefite cometh vnto the common weale both for their bodies and soules In a word doth not nature teach vs that it is meete to shew mercy vnto Seruants and allow them one day in 7 to rest in from their painefull laboures and to refresh themselues and so to fit them for labour againe on the next Sixe daies and doth not nature teach that it is fitter that this day should be of Gods choise which is Saturday the 7th day then of mans choise and also that the time should not be indifferent at mans plesure least some cruell Masters should deny their Seruants this necessary refreshment but necessary as inioyned by God as a duety from all Masters How then should this Sabbath be but morall when the light of nature cannot except against it and how should it not but be obserued of vs to this day when that naturall light of reason that is in vs doth consent vnto it allow and approue of it as good for vs as the Apostle said Doth not nature teach you that if a man hath long haire it is a shame vnto him 1. Cor. 11.14 So may I say doth not nature teach vs that if we had Gods ancient Sabbaths the obseruation of them would proue both piouse and commodiouse our Sauiour saith The Sabbath was made for man Mark 2.27 Now what an vnnaturall man is that who will reiect that thing which was made for him will any man refuse an howse or a garment that was made for him or any of Gods Creatures which were made for him shall not such incurr an heauy censure who will reiect a duety commanded in the Decalogue the which the light of nature still
side the passeouer was not onely commanded to be eâ—ten but also the time when namely on the 14th day oft he moneth now here this time to doe it on the 14th day was a necessarie circumstance not to be butted at and sleited but to be stood for as for an ordinance of Gods the omission whereof had bene a sinne so it is in this question of the Sabbath not onely thes dueties of rest and religiouse exercises are commanded but also the time day is as well commanded Rememember the Sabbath day c But the 7th day is the Sabbath in it thou shalt not worke c here the circumstance of time is not left to mans liberty as an indifferent thing but is commanded so is a necessary thing because commanded therfore we must stand for it be strict about it The time and day commanded in the 4th Comm. is like the time and day of payment specified in a Bond now euery man accounteth the day in a Bond or Bill a necessary circumstance not to be sleited I might add hereunto an other euasion of like moment why say some the time it is but an accident c. Well this time vvas a parte of Gods vvorship as Diuines confesse saying the old Sabbath day it was vvhilst it stood not onely the time of Gods worship but also a parte of Gods worship I it is a circumstance of like dignity with that circumstance of place to vvit the Temple vvhiles it stood and therfore no more to be sleited then may a parte of Gods vvorship or then might the Temple vvhilst it stood Yea it is no accident for it is a parte a parte of the 4th Com. for the time is as vvell câ—mmanded as those other dueties of rest and Holy exercises But suppose it vvere an accident let it be a circumstance vvhat else you vvill vvhither I pray tend all these extenuations and diminutiones since the time and day is no lesse commanded then those other dueties of rest and Holy exercises vvhat meane they but this namely that because it is a thing of the lest moment therefore they care not for it therfore they sleit it neglect it as if they vvould yeeld obedience to Gods greater Commandements but none to his lesser to the more vveightie matters but none to the lesse weightie matters is not this to be partiall in Gods Lavv is this to haue respect vnto all Gods Commandements me think a matter of the least moment that can be dâ—uâ—sed such as vvas the eating of an apple at the Creation vvhen it comes attended vvith the broad Seale of Gods Command annexed to it it should be honourably reuerently entertained hovv much more this most ancient Sacred ordinance of Gods Sabbath vvhich is an instrument of so greate good proffit to the Church of God vvhich is a parte of Gods vvorship vvhich bringech so much glorie to God bevvare of sleiting this Sacred time for it is an ordinance and a most ancient ordinance of Gods yea it is a parte of Gods vvorship To conclude forasmuch as God did euer put as much difference betvvixt his Sabbath day all other dayes in the vveeke as betvvene hir that is a mans vvife all other vvomen a man therfore vnder colourable pretences may as vvell leaue his vvife take some other woman as leaue Gods 7th day Sabbath and take an other day as well may a man dally with the 7th com liue in adultery as with the 4th com and liue in Sabbath-breaking he that lyes with an other mans wife may as well say he keepes the law of wedloke as he that keepes the Lords day say he keepes the 4th com so much for this euasion VII An other euasion let a man alleage the 4th com for the sanctification of the Sabbath day and this shall be one of your answers wee are we Christians bound to the Iewes Sabbath day no no the commandement for the Sabbath day was deliuered to the Iewes But the 7th day is the Sabbath of the Lord thy God in it thou shalt doe no manner of worke by thou here is meant the Iewe thou Iewe shalt doe no worke in it c. If this be a good answer to me against Gods Sabbath then can it not be bad If I pay them in their owne coine when these men presse the sanctification of the Lords day and that from the 4th com I answer them as they mee wee what are we Christians bound by the 4th com to the keeping of the Lords day no no the 4th commandement was giuen to the Iewe thou that is thou Iewe c. 2. It is true indeed the Sabbath day was commanded to the Iewe vpon Mount Sinay neither were any English men there that J read of but if therefore we English men may reiect Gods Sabbath because the Sabbath was not commanded vnto English men but vnto Iewes then by the same right may we reiect not onely the Sabbath of the Iewes but also all the 10 commandements of the Iewes euen the whole morall Law for it was all the Iewes in this sense all of it being commanded vnto the Iewes Yea we may goe further for vpon the same reason we may reiect that diuine Sermon of our Sauiour Christ which he preached on the Mounte Mat. 5.1 c. and also we may reiect the whole Epistle to the Hebrewes and the Epistle of S. Iames for to whom was Christs Sermon preached but vnto Iewes and vnto whom were these two Epistles wrote but vnto Iewes there were no English men in those quarters that euer I read on 3. The Passeouer it was first commanded vnto the Iew thou Iew c. Exod. 12. but for all that the Gentiles such of them as turned vnto God obserued it also see Exod. 12.48 Yea albeit there was somthing in the Passeouer which was peculiar vnto the Iewe and belonged not vnto the Gentile at all as the celebration of it as a token that God spared the first borne of the Isralites neuerthelesse they obserued it there can be therefore no absurdety in it for vs to keepe the Sabbath though it had bene giuen to the Iewe onely 2. admit the Sabbath as deliuered on Mount Sinay had bene giuen to the Iewe onely yet forasmuch as the Sabbath is a branch of the morall Law hence it followeth that it was from the Creation and so vnto all people Iewe and Gentile for there was then no difference of Iewe and Gentile And so much for this euasion VIII An other euasion I meete with which is this that the time indeede commanded in the 4th com quod ad genus attinet is morall perpetuall that is that some time or day in generall be allotted for Gods worship is by the 4th com morall but not that speciall day which the Iewes kept thus Chemnitius in his Loc. Theolog. de quarto praecepto pag. 56. with whom accordeth others of greatest note also
persons what qualified men are bound to those precepts 11. Whereas they say that the 4th Com. belongeth vnto vs no othervviâ—e then as it is the Lavv of nature hereby they graunt that some time in generall is prescribed as Morall in the 4th Com. for they all say the Lavv and light of nature teacheth that some time in the generall is to be allotted for the vvorship of God And hereby they deny that there is any thing else commanded in the 4th Com. as Morall saue onely some time in generall novv the absurdety of this opinion that onelie some time in generall is all vvhich is Morall in the 4th Comm. I haue by sondry other arguments confuted in their 8th euasion the Section last before this vvhither I referr my reader for a further confutation of this distinction if further he desireth to see it confuted And so much of this Atheisticall Antichristian blasphemouse and most absurd distinction vvherein I haue taken the more paines because I find it stood vpon euen by all as a common and sound ansvver X. The 10th euasion not vvorth the naming but that the Patrones of it put confidence in it is that the Sunday or Lords day may be the 7th day as vvell as the Saturday for if you beginne at Sunday for the First day of our number then Saturday follovving vvill be the 7th day but contrarivvise if you beginne at Saturday for the First day then Sunday before it vvill be the 7th day like as if you lay dovvne 7 counters in order one after an other in a right lyne beginne at the first counter to vvards the left hand and then the last counter next the right hand vvill be the 7th but beginne at the first counter tovvards the right hand the last counter next the left hand vvill be the 7th I may vvell call this account a counter-play or a counterfaite play they see the 4th Comm. so expresse for the 7th day as they wring their wittes hither thither to make the Lords day the 7th day but all in vaine for Saturday onely is the 7th day The very mention of this euasion is enough to confute it for who euer rekoned backwards before to rekone thus Sunday the first Monday the second Tewsday the third c is allowable and all men so rekone but to beginne at the last day saying Saturday the first Friday the second Thursday the third c this foppish deuice was neuer heard on before this is worse then Carter like to set the Carte befâ—re the horse to account a day for the first before it is or hath a being why may we not reade vvords in the Scripture backward as well as reâ—one backwards I dare say it such men would chide their children if they should beare them rekone the dayes of the weeke thus backvvards but any childish toye is answer good enough to defeate God of his Sabbathes The Law was that the passouer should be eaten on the 14th day of the moneth but by this new account they might counting the 14th day to be first day haue eaten it one the first day of the moneth To conclude not onely our Church but also the fowre Euangelists call the Lords day the first day of the weeke and consequently Saturday after the 7th day But these counterplayers thinke they may deale with the dayes of the weeke as they doe with their counters beginne where they list and so what God our Church accounts for the 7th that these men count the first againe what they count the first these count the 7th enough of this deuice M. Yates XI to conclude whereas they distinguish in the 4th com betwene the dueties of rest holy exercises the time wherein they were to be done saying the dueties are Morall but the time is a ceremony abolished these absurdeties this distinction is guilty of 1. that if the time to wit that of the 7th day be abolished then whensoeuer we performe the duetie of rest and holy exercises we may be said to keepe the Sabbath day and yeeld obedience to the 4th Com. as on Wednesdayes and Fridayes Lecture dayes common Holy dayes for on these dayes we rest doe religiouse actions 2. Not onely this but all the forementioned distinctions are guilty of these absurdeties 1. that they are horrible partiall in that they can find distinctions to preserue the Morall Law against Libertines here will invent distinctiones to ouerturne Gods Sabbath which is a parte of that Law Yea they can defend the common Holie daies of the Saints vsed in our Church from being Popish as some would haue them yet will not defend that Holie day of the Holy one of Israel from being a ceremony Iewish but rather vndermine it by distinctions 2. They are partiall in Gods Law laming maiming it of its Integrity perfection 3. They make Gods 4th Comm. a monstre halfe Morall halfe Ceremoniall 4. They set open a gate to Anabaptistry that so Gods Church should haue no Sabbathes 5. They reiect that which was againe may be an helpe to the worship of God 6. They make an Holy prayer of our Church to be a babling with God 7. They condemne those most ancient the Primitiue Churches who liued next the Apostles of erroniouse practise 8. They shew no loue to Gods Law for it selfe to his ordinances for if they did they would imbrace as much of it as many of them as possible they could but this they doe not for they reiect what they are not compelled to reiect God send his Lawes ordinances better friends I pray God These with other absurdeties formely mentioned are these distinctions guilty of Thus much for confutation of their vaine distinctions And here ends the defence of the Lords Sabbath SECT V. Of the Antiquity of the Sabbath day TOuching the antiquity of the Sabbath I finde two opiniones the one holding that it was from the Creation the other that it was first instituted in the vvildernesse after the people of Israel came out of Egypt how be it much I suppose cannot be said on either sides yet of the two I hold the former to be the more orthodox to carry the greater probability with it you shall see the reasones on either partes and first for those on the contrary parte I. On the contrary parte they reason against the Antiquity of the Sabbath out of Exod. 16.23 where it is thus written To morrow is the rest of the Holy Sabbath vnto the Lord. Hence they gather that the Israelites were ignorant of the Sabbath vntill this time and consequently that the Sabbath was not from the Creation for if it had Moses should not haue needed to tell them that it was to morrow c. Herevnto I answer the Lord teld his people from Mount Sinay that the 7th day was the Sabbath Exod. 20.10 Againe after that he teld them in Leuit. 23.3 that the 7th day was
to rest in or for man if not for both I rather thinke for man for as for God he rested no more on the 7th day then on the 8th 9th and 10th daies and so euery day after but to man it might be otherwise he might rest on the 7th day and worke on the 8th 9th and 10th daies c. yea many holy daies God hath made since the Creation Leuit. 23. but it can no where be showne that he made any for himselfe but alwaies for man yet more plainly that God sanctified the 7th day for mans vse it shall appeare by the 4th com Exod. 20.11 where the Lord vseth a reason to perswade vs to rest on the 7th day and it is this because God himselfe rested on the 7th day blessed it and hallowed it which reason is drawne from the Sanctification of the 7th day at the Creation Genes 2.3 as if the Lord had said you shall rest on the 7th day because I blessed it and sanctified it at the Creation for the selfe same end hereby then it appeareth that the 7th day at the Creation was sanctified with reference vnto man yet further it shall appeare by the words of our Sauiour Mark 2.27 saying The Sabbath was made for man c. it is plaine then that when God made the Sabbath at the Creation he made it for man thus it appeareth that the Sabbath was from the Creation Herevnto some answer that the Sabbath at the Creation was exemplary indeede but not obligatory vntill the 4th com was deliuered in the wildernesse But the vanity of this distinction shall thus appeare 1. If the law of the Sabbath the 4th com did not bind vntill it was deliuered on Mount Sinay then did none of the other Nyne com bind neither vntill they were deliuered on Mount Sinay vnlesse you will say that the Law had not euer tenn commandements in it and that the law is not of a Copulatiue nature 2. It were most strange to suppose that God should giue an example more then 2000 yeeres before any should follow it for wherefore are examples but for to be imitated 3. When our Sauiour said The Sabbath was made for man Mark 2.27 he meaneth not that it was made at the Creation for an example vselesse but for mans vse as to rest in it c. 4. Can any man thinke it that God should sanctify the 7th day and so make it an holy day at the Creation and then suffer it to be profaned and polluted for 2000 yeeres after vntill the Isralites came into the wildernesse or can any man thinke that God should make a Sabbath day at the Creation for the people of the Iewes onely who were not a people distinct of nere 2000 yeeres after and not for the Patriarkes also who liued before the flood or can we thinke that the Fathers before the flood had Sacrifices and no Sabbaths that they had the worship of God and no time allotted for it or can we thinke that the Church of God from the Creation had no day set aparte for a thankfull holy remembrance of the Creation of the world vntill they were come into the wildernesse II. My second reason to proue that the Sabbath was from the Creation is because the 4th com must be supposed to be as ancient as are the other nyne commandements of the Decalogue for the Decalogue is holden of all to be as ancient as the world and so it must be for else the Law were not of a copulatiue nature the 10 commandements were not linked together as a chaine of many linkes for one linke to wit the 4th in midest of the chaine should be wanting contrary vnto Iam. 2.10 contrary to the doctrine of all Diuines 2. If the 4th cō were not as ancient as the other 9 commandements then it must be absurdly supposed that the Decalogue had not alwaies 10 commandements in it as it had Deut. 10.4 If then the 4th com be as ancient as are the other 9 commandements then the Sabbath therein commanded must be as ancient as is the Morall Law which is for antiquity from the Creation It may be obiected that there is no mention of the Sabbath day vntill the Law was giuen vpon Mount Sinay Exod. 20. or at soonest in the wildernesse of Sin Exo 16.1.23 well be it so but doth it follow that because it was not sooner mentioned it was not therefore sooner in vse the Law against murther it is not mentioned at the soonest vntill after the murther of Abell Genes 4.15 but will it thereof follow that there was no Law against murther before Kaine killed Habel we know many things there were which were not recorded for else the world could not conteine the bookes Ioh. 21.25 on the contrary for so much as we find that the Sabbath was in vse Exo. 16.23 before the 4th com was giuen on mount Sinay Ex. 20.1.8 it is therefore the most likly that it was from the Creation for if it had not its first originall at Mount Sinay when can it be thought to haue its begining but at the Creation together with the other commandements of the Decalogue III. My third reason that the Sabbath was from the Creation is because we find not the Spirituall workes of the Sabbath day particularly expressed in the 4th com giuen vpon Mount Sinay Exod. 20. nor yet in the mention of the same Law before in the wildernesse of Sin Exo. 16. which is an argument that the Sabbath day was in vse and the manner how to sanctify it was well knowne vnto the Iewes before either of these Lawes were written Exod. 20. or Exod. 16.5.23.28 otherwise God himselfe would in some of these textes haue expressed particularly vnto them after what manner and where withall they should sanctifie this day The same is also confirmed by the first word of the 4th com Remember Remember the Sabbath day to sanctify it signifying that they knew before and could cale it to minde againe how to Sanctify the Sabbath day and therefore touching this point the Lord needed not say any more vnto them but Remember it c. I haue often maruailed in my selfe why it should please God so punctually expresly to mention the corporall obseruation of the Sabbath in resting from bodily laboures and be so silent as it were in the Spirituall dueties of the Sabbath which are the more excellent doubtlesse the reason is because the Sanctification of the Sabbath did not then begine when the Law was giuen Exod. 20. or Exo. 16. but that it was an ancient ordinance of Gods long before in the Church in the memory of all men before the giuing of the Law as were the other Morales in the Decalogue so as they knew how to sanctify the day and with what dueties I confesse it that the Lord vseth the word Sanctify in the 4th com which doth in generall imply the particular meanes and waies of sanctifying the day but it doth not
haue done neuerthelesse because he was but weake in his kingdome Ioab strong it might haue made a commotion in his kingdome much hurly burly blood shed hazard of his Crowne now in this exegency extremity Dauid did neglect to doe for a season what he knew he should haue done would haue done most gladly but that the times would not beare it Thus you haue seene a dispensation in two examples A third instance shall be that of the omission of circumcision you know it was a Law that euery man child of 8 dayes old should be circumcised Genes 17.12 Now though the Israelites knew this yet they circumcised not their children for 40. yeeres together euen all the time they were in the wildernesse as you may reade Iosh 5.5 So here againe was a dispensation for a season in a case of necessity A fourth instance shall be that of Dauids eating the Shew-bread Dauid knew that the Shewbread was to be eaten by the priest onely neuerthelesse Dauid in a case of present hunger did eate the Shewbread contrary to the Law Christ doth iustify him in it Mat. 12.3.4 so here againe is a dispensation in a case of necessity A fifth example shall be that of the Disciples plucking and rubbing eares of corne on the Sabbath day which was not lawfull to be done on the Sabbath day Neuerthelesse in a case of present necessity they did plucke and also rubb the eares of corne which was else vnlawfull to be done and Christ iustisied it so here againe you see a dispensation in some case By all which instances it is more then manifest that exceptiones and dispensationes from something commanded may be in some cases These instances doe put an answer into our mouths against them who cry out saying since you know it are perswaded that Saturday is the Sabbath why keepe you it not c I answer Dauid knew it to be his office to slay the murtherer and Dauid knew that he should not eate Shewbread now tell me why Dauid the rest did not doe what they knew And so much for the former question and now I come vnto the latter SECT III. In this Section I shall come more particularly to the point in hand here I shall shew you that in a case of necessity such as know that the Sabbath day is still in force may neglect it for a season vntill the time of reformation so be they giue God for it an other day in the meane while by way of a change And this J shall proue vnto you by two arguments The former is this that the Sabbath day may be changed in a case of necessity because it may be neglected or profaned in a case of necessity And thus I frame it ARGVM J. That which may be neglected in a case of necessity that may be changed in a case of necessity But the Sabbath day may be neglected in a case of necessity Therefore the Sabbath day may be changed in a case of necessitie By changing the Sabbath day I meane nothing else but this that we giue God the Sunday in steade of the Saturday for a season the 8 day for the 7th or to keepe the Lords day with our Church for a season in the roome of the Sabbath day like as if a King should prorogue his Coronation day and by reason of the plague or other necessity should keepe its solemnity on an other day then the accustomed day So I come to the profe of the Major or first proposition but I may spare labour it is cleere enough of it selfe none I thinke will deny it for it is a lesse euill or losse to God if I may so speake to chang a day with him then to take a day from him or neglect a day like as it is a lesse losse to a man to chang a shilling with him in a case of necessity though it be a light clypt shilling for an heauy waity one then it is to take a shilling from him or then it is to neglect to paye him a shilling which I owe him But happily some may obiect that there may be no changings in Gods ordinances Wherevnto I answer that the contrary is true for whereas the Passeouer was to be in the first moneth of the yeere Leuir 23.5 The godly king Hezekiah changed the day of the Passeouer from the first moneth of the yeere vnto the second moneth of the yeere in a case of necessity as you may reade ij Chron. 30.2.3 Wherefore there may be some changes in Gods worship in some case as in a case of necessity And so much for the Major I come next to the profe of the Minor or second proposition and here I am to proue that the Sabbath day may be neglected or profaned in a case of necessity and this I proue 1. Because other dueties may be neglected omitted in a case of necessity the neglect wherof were sinnes as well as the neglect of he Sabbath day if omitted out of the case of necessity for exāple Moses might neglect to punish some kind of adultery Diuid might omit to execute Ioab for his murther The Israelites might neglect circumcisiō for a seasō Dauid might eate the shewbread in a time of hunger all which we haue inlarged in the Section before this Now the omission or neglect of all these were sinnes out of the case of necessity as well as the neglect of the Sabbath day and therefore there is the like reason of all 2. I proue it by this that our Sauiour Christ did allow his Disciples and others to neglect and profare the Sabbath day in his time in a case of necessity As for his Disciples when they profaned the Sabbath day by plucking eares of corne and by rubbing of them it being done in a case of present hunger our Sauiour iustisied them in it Mat. 12.1.2.3 c. As for others our Sauiour iustified them when they profaned the Sabbath day by moyling toyling to lift a beast out of a pit on the Sabbath day it being a case of necessity Mat. 12.11 3dly I proue it by the Testimony of all Diuines who are of iudgment that a man may profane the whole Sabbath day by hard painfull laboures if it be in a case of necessity as to quench an howse on fyer on the Sabbath day or to fly before the enemy he pursuing vs to saue our life or to resist the invasion of a forraigne enemy on the Sabbath day 4thly I proue it by this that The Sabbath was made fur man not man for the Sabbath as our Sauiour saith Mark 2.27 Now if that when man is in an exegency extremity he must rather obserue the Sabbath then prouide for his owne safety then the Sabbath should not be made for man but contrarily man should be made for the Sabbath this Christ doth expresly deny saying that man was not made for the Sabbath wherefore of the
his chang were not the very same which God specified in Numb 9.10.11 but yet they were such as might be collected by like reason whereby it appeareth that we may goe beyond the letter of the text so be we hold closse to the like reason this I haue done in fetching my argument from the passeouer day to the Sabbath day for I haue held me to like reason of them both as you haue seene And so much for proofe that the Lords day may be kept for the Sabbath day by way of A change for a season in a case of necessity But yet it remaineth that I proue now that our case in changing the Sabbath day for the Lords day is a case of necessity this being done all is firme for this therefore see the next section SECT IV. In this section I shall proue vnto you that there is a true necessity vpon vs to neglect the Sabbath day for a season and to keepe the Lords day with our Church for it and in roome of it This necessity I shall declare vnto you 1. In respect of our bodies 2. In respect of our soules 3. In respect of our brethren first of the first of these touching our bodies and in this respect I shall make necessity appeare two waies the former is this that if we keepe the 7th day or Saturday Sabbath then we shall haue but 5 daies in a weeke to prouide for our bodies and to compasse the workes of our caleings in for when we haue kept the Saturday Sabbath the Magistrate will compell vs by the lawes of the Realme to keepe the Sunday also so we shall haue but 5 daies in euery weeke or in euery 7 daies to performe the workes of our caleings in now it is of necessity that we should haue 6 daies in euery weeke ordenarily or in euery 7 daies to doe the workes of our caleings in because else God would not haue allowed man 6 daies to worke in for himselfe haue taken but one for his worship as he did in the 4th com Exod. 20.8 now since there is a necessity that we haue 6 daies ordinarily in euery weeke to follow our caleings in it is of necessity that we neglect the Sabbath day worke in it for a season vnles the Magistrate will dispense with his Lawe touching the Lords day or vntill it shall please God to incline the heart of the Magistrate to proclaime a reformation that so the Sabbath day may be kept for vnlesse the Magistrate doth one of these two we can haue but 5 daies in euery weeke for our caleings and so much for the former necessity in regard of our bodies I come now vnto the other necessity in respect of our bodies which is this if we keepe the 7th day Sabbath then we offend the Magistrate and transgresse the Lawes of the Realme herevpon will follow imprisonment of body consequently pouerty for when a man is imprisoned he must neglect his caleing meanes of maintenaÌ„ce so he shall be brought to a morsell of bread hee his wife children which depend vpon him shall come to want of things necessary now who so shall incurre these euils by keeping of the Sabbath day to him there is a necessity to neglect the Sabbath day namely the necessity of wante pouerty hunger Now least any man should maruaile that I will plead this kind of necessity of all others therefore I will strengthen it and that by the allowance of our Sauiour Christ and practise of his Disciples for you reade Mat. 12.1.2 How Christs Disciples did neglect the Sabbath day fell to plucking eares of corne to rubbing them in their hands Luk. 6.1 which workes they did on the Sabbath day to preuent a little hunger and Christ iustified this action Now if hunger was a case of necessity in Christs Disciples why should not hunger be a case of necessity in vs also and if they might worke on the Sabbath day to preuent hunger why may not we doe so too to preuent hunger and imprisonment also yea to preuent penury not in himselfe alone but in his whole family wife and children so our necessity is greater then was that of Christs Disciples The consideration of this may be vsefull to satisfy the obiectiones that rise in the minds of some saying it seemeth then you haue more minde of your belly then of God of your safety then of Gods Sabbaths but the vanity of this obiection shall appeare by this that the very same obiection beareth as strongly against Christs Disciples as against vs for may not such obiections rise in your minds also against Christs Disciples saying it seemeth you minde your bellies more then your God and you feare a little hunger more then the breach of Gods Sabbaths thus you see the weaknesse of this obiection so much for the necessity in regard of our bodies I come now vnto the necessity in regard of our soules here I shall make it appeare that to keepe the Sabbath day as things stand yet it will pine our soules And this I shall shew in two respectes the former is this you know the Sabbath day ought to be solemnised with Assemblies Leuit. 23.3 Now the benefit of company fellowship in sanctification of Gods Sabbaths is of greate vse to kindle zeale and forwardnesse in our frâ—zen heartes like as coales laid together burne more firuently I reioyced saith the Prophet Dauid when they said to me wee will goe into the house of the Lord Ps 122.1 Now such as are convinced of this trueth to beleeue that the lords Sabbaths are still in force are fewe in number as one in an house two in a Towne 3 or 4 in a Citty like the clusters that grow neerest the sunne here one and there one ripe before the rest now if these thus dispersed should keepe the Lords Sabbath continually solitarily alone it is much to be feared that their zeale wold waxe could like burning coales when scattered vpon the hearth put asunder and so their soules should languish and pine away as it were The other respect whereby it will appeare that there is necessity to chang the Sabbath day lest the soule pine is this you know that to the sanctification of the Sabbath day is required the helpe of the Minister Luk. 4.16 Act. 15.21 To goe before the people in the duety of prayer to God to open the Scriptures feeding them with the bread of life diuiding the word of God a right now because the lawes of our kingdome will not permit priuate Conuenticles because there cannot be a Minister in euery family therefore if we keepe the Lords Sabbaths as things stand now then wee must keepe them without that ordinance of Gods Ministry so our soules should languish pine away for lacke of the daily breade the heauenly food of our soules for we should be depriued of our Sabbath dayes bread and want the
Traditiones It may be it will be said that Popish Traditiones come vnto vs as is holden from the Apostles by the practise and allowance of the Fathers but we hold the Lords day to come from the the Apostles by the Scriptures by force of necessary sound consequence c. Herevnto I answer for my parte I can see no difference betwene these two vnlesse it be that our case is the worser and the Tradition the better for what wise man would not as much reley vpon the Fathers as vpon their vaine consequences or more honour the Authority of the Fathers then these mens friuolouse consequences To conclud seeing all Romish rubbish is not yet swept out of our Church is it not necessary there should be a speedy Reformation This is that point for the discouery whereof I haue suffred so much they say indeed I will suffer nothing and therefore haue made a Dispensation but they say amisse At my first discouery of it I said no worse of it then thus that there is no warrant for the Lords day Sabbath in the Scriptures therefore I durst not preach for it if I might gaine 500 l. I did not deliuer this my iudgement in Pulpit but onely in priuate to 3 or 4 of my inward friends Now for this I was censured by some godly religiouse Ministers to be vnworthie of the place I then inioyed and hereupon the Gentleman of whom I did depend dismissed me of my place it is now more then fowre yeeres since all this time I haue suffred with my family greate want for the want of that my maintenance and for ought I can foresee so am like to liue and so to dye But if now it be found that I was in the trueth and those godly and religiouse Ministers in the errour will not all men say they are bound in conscience to make me amends by a restitution of my losse I demand it of them by these presents without restitution repentance is vnsound the cries of the oppressed are entred into the eares of the Lord of Hostes VIII Vntill a reformation be made 1 There is a gate set vpon vnto Anabaptistry that so Gods Church should haue no Sabbaths 2. The religiouse obseruatiō of the Sabbath by the primitiue most pure Churches is not imitated as if it were erroniouse 3. A godly prayer of our Church is but a meere babling before God 4. The religion vsed in obseruation of the Lords day is but Superstition and will-worship the Corne Hay men loose in the fields the neglect of their callings with all their deuotiones done on this day in conscience of the day shall neuer be rewarded these particulars I haue handled formerly more largly and therefore a touch of them here is enough And doe not all these things plead for a speedy reformation Arminianisme is a greate mote in many mens eyes greate is their desires it were reformed but loe here is a Beame in most mens eyes and should we not first labour to plucke out this beame out of our owne eyes so should we see better to plucke out the mote that is in other mens eyes IX Furthermore I shall shew vnto you that vntill a reformation cometh Gods worship is daily neglected amongst vs. By a daily neglct I meane an euery 7th daies neglect or a neglect euery day when the Sabbath cometh By the worship of God I vnderstand seruice and obedience to be performed vnto God according to the first Table of the Decalogue for Diuines account the dueties of the first Table to be the partes of Gods worship and seruice yea and of his immediate worship Now that Gods worship is neglected among vs this will easily appeare for the sanctification and hallowing of Gods Sabbath it is one of the dueties specially commanded in the first Table and therefore it is a parte of Gods worship yea Diuines accord in this that the old Sabbath it was not onely the time of Gods worship but also a parte of Gods worship wherefore we standing for the old Sabbath and speaking of it it is a parte of Gods worship by the iudgement of our owne Diuines to proceede then if the old Sabbath be a parte of Gods worship then this old Sabbath be neglected among vs as it is then is Gods worship or a parte of his worship neglected among vs Nay further which is worser in as much as the Saturday Sabbath is exceedingly contemned and depised by contemning it men contemne and despise the worship of God a most fearefull thing Now tell me if it be not time to seeke a reformation when God is denied his worship due vnto his Honour yea and denied it weekly too yea and a principall parte of his worship for it is his immediate worship and the worship of the first Table for you see that God hath not his weekly worship prescribed in the 4th commandement furthermore is it not time to seeke a reformation when Gods worship is lamed and parselled out vnto him for God is denied his whole worship hee hath it not in all the partes thereof in its integrity and perfection for of iiij partes of his worship prescribed in the first Table of the Decalogue God hath but iij. And as for the 4th parte concerning his most holy Sabbaths this he is vtterly denied and is it not time that all good people should wish for a reformation that so God may haue his intire worship seruice among vs that hee may be intirely worshiped and not by halues Furthermore whereas at this day the Lords sacred and hallowed Sabbaths are trampled vpon and contemned and dispised as Iewish and as Iudaisme and as vaine Shadowes abolished Ceremonies and so a parte of Gods sacred worship is trampled vpon and a principall parte of his worship to wit his immediate worship is contemned and dispised is it not time more then time that these things should be amended When we consider of the time how long time God hath bene denied his intire worship in all Churches both of Protestants Papists to wit for a thowsand yeeres and vpwards is it not now high time then that a reformation should be sought for that this spreding euill should goe no further oh let vs no longer prouoke God with our sinnes of ignorance The fogges mistes and blacke darkenesse of Popish ignorance are not yet all dispelled a greate light I confesse came in by Luther by meanes whereof the corruptiones of the second commandement were happily reformed but yet all that Romish rubbish was not then remoued the sanctuary of the Lord was not then cleane purged for albeit the worship of God as touching the second commandement was then restored yet Gods worship as touching the 4th commandement was left vntouched and no doubt God that appointed that parte of his worship to be restored by those times hath reserued this parte of his worship to be restored by our times if we will be so happy
as to take the hint our Protestant Churches haue obtained that honourable Title to be caled the Reformed Churches and this we obtained by a reformation of the worship of God touching the second commandement but if vnto that reformation we shall add now an other and reforme the worship of God touching the 4th commandement and so purg the Lords Sanctuary and make it cleane that so God may haue his intire worship in all the dueties of the first Table then shall we doubly deserue that honourable Title of Reformed Churches VVe haue a notable exhortation recorded for this purpose Wherefore come out from among them and be yee separate saieth the Lord and touch not the vncleane thing and I will receiue you will be a father vnto you and ye shall be my sonnes and daughters saieth the Lord Almightie 2. Cor. 6.17.18 This exhortation we may fitly apply vnto this purpose the Church of Rome shee liueth still in the neglect and corruption of Gods worship both in the dueties of the second commandement and also in the dueties of the fowrth commandement for shee neglecteth and denieth God also the worship of his Sabbaths to this day now as saieth the Apostle what communion hath light with darknesse 1 Cor. 6.14 This Romish Church shee lieth still in ignorance blindnesse and darknesse touching this parte of Gods worship prescribed in the 4th commandement as well as in that other parte of his worship prescribed in the 2th commandement now since we will haue no fellowship with hir in hir darknesse blindnesse and ignorance touching the 2th com why should we haue any communion with hir in hir darknesse blindnesse and ignorance touching the 4th commandement The principall and immediate worship of God is conteined in iiij commandements of the first Table now the Church of Rome hath diuided with God and ij of them shee yeeldeth God and the other ij shee robbeth him of most sacrilegiously shee giueth God those partes of his worship conteined in the first and third commandements but shee denieth God those other partes of his worship conteined in the second and fowrth commandements well we haue happily forsaken hir in hir corruptiones of the 2d commandement let vs also forsake and departe from hir in the corruption of the 4th commandement let vs come out from hir let vs be separate from hir and let vs touch none of hir vncleannesse And thus much for this namely that Gods worship is weekly neglected X. I come now vnto that other thing forementioned to wit that vntill a time of reformation God is not purely worshiped for his worship is corrupted amongst vs And this shall appeare by this that the Lords day which by Gods ordinance in his 4th commandement is appointed for a working day it is by many brought into the worship of God and sanctified by virtue of the 4th commandement It is a poore shifte that some make saying we keepe not the Lords day now as a parte of the worship of God as the Iewes did the Sabbath day For 1 since we hold that the Lords day is kept in roome of the Sabbath day as the Lords Supper is kept in the roome of the Passeouer it must needs follow that forasmuch as the Sabbath day whilst it stood was a parte of Gods worship that so in like manner the Lords day must be a parte of Gods worship also for it stands in the place of that which was a parte of Gods worship 2. If we will keepe the Lords day by virtue of the 4th commandement then it must of necessity be kept as a parte of Gods worship for what is performed in obedience to any of the 4 precepts of the first Table that must needs be the worship of God because the dueties therein contained are the worship of God It is to be noted that the Lords day it is by Gods ordinance in his 4th commandement a working day for God himselfe wrought on it at the Creation it being the first day of the world and by his exemplary working on it hee set vs a pattorne that we should doe the like Yea to his example he gaue vs his precept for it saying Sixe daies shalt thou labour c. Now the Lords day is the first day of those Sixe and therefore also a working day Yea further God did not hallow blesse and sanctify the Lords day as hee did the Sabbath day Genes 2.3 So that this Lords day it is a profane vnhallowed and vnsanctified day like vnto the other 5 working daies of the weeke Yet further Christ himselfe and his Disciples made it a trauailing day and neuer made it a Sabbath day wherefore it is but a common day now for any man to aduance this common and vnhallowed day and place it in the first Table of the Decalogue amidst and amongst the partes of Gods worship and then to sanctify it and consecrate it vnto God by virtue of his 4th commandement it is to pollute the holy worship of God with profane things and they that so vse it doe worship God impurly and corruptly as well might those profane persones whom our Sauiour whipt out of the Temple for buying and selling there bring their doues wares into the Temple to sell there as in a common market Mark 11.15 As these may bring the Lords day into the first Table and worship of God And as well might Nadab Abihu put strange fier which the Lord had not commanded into their Holy Censers to offer vnto God Leuit. 10.1.2 As these may put the Lords day into the first Table to be consecrated to God as well may they put the name of some King or gentleman into the third commandement or of S. Paul or S. Iohn and then sanctify these by virtue of the third commandement with like diuine adoration as the name of God is to be sanctified by virtue of the third commandement as to put the Lords day into the 4th commandement and sanctifie it by the 4th commandement as the Sabbath day was sanctified M. Dod on the second Commandement saith that Papists sinne against the second Com. by defiling of Gods worship his words are these Papists are to be condemned because they doe defile the worship of God with their owne inventions as by praying for the dead by putting holinesse in meates and dayes c. Now doe not these patrones of the Lords day put holinesse in dayes to wit in the Lords dayes for God neuer put holinesse in this day it is themselues therfore that haue set it aparte from all other dayes in the weeke for an Holy day and to be consecrated by the 4th Com. and Christs institution thus doeing by M. Dods iudgement they haue together with Papists defiled Gods worship liue in the weekly transgression of the second Com. Now is it not high time that a generall reformation be sought after when Gods worship is impure and imbased and when the Doctrines Traditiones of men are crept into the
that they profane Gods ancient Sabbath against the fourth Comm. of this Lavv and this shall be their ansvver that the fourth Comm. is partly Ceremoniall and that the old Sabbathday is Iewish and pertaineth to the Ievves only As for Protestantes vve tread in their steppes vp and dovvne saue that vve are not so impudently audacious as they for vve acknovvledge the second Comm. for Morall but come vnto the fourth Comm. and here vve iumpe vvith them saying the fourth Comm. is partly Morall partly Ceremoniall and the old Sabbath enioyned in the fourth Com. is Ievvish c. In respect therefore of Gods Sabbathes vvhich both they and vve deny vvee yeeld obedience to Gods Lavv but by halues and saying the fourth Comm. is partly Ceremoniall thereby vve are partiall in Gods Lavv against therefore this partiall dealing vvith God in his Lavves and ordinances shall the following partes of this booke be spent SECT II. The thing vvhich Almightie God intendeth generally in this Com. is hovv all the time and dayes of our liues should be spent and imployed in his seruice the vvhich is backed vvith an effectuall reason for my purpose is first to handle the commandement generally as in this second Section and then more particularly as in the thirth Section c. As for the time we haue a distribution of it in the comm and that into the Sixe dayes and into the seuenth day touching both of these God hath ordered it in this comm hovv he vvould be serued to vvit on the seuenth day by Sanctifying and Hallovving of it in the partes of his vvorship and seruice and a cessation from all seruile vvorkes on the sixt dayes by following some lavvfull calling or other vvich may redovvnd to the glorie of God according to that 1 Cor. 10.31 Whither therefore ye eate or drinke or whatsoeuer yee doe doe all to the glory of God As for the reason it is a liuely mouing one it being fetched from God him selfe and from his owne ensample In this reason conteined in Exod. 20.11 vve haue also a distribution of time in to the sixe dayes and into the seuenth day vvherein it pleaseth God to declare vnto vs hovv he spent and imployed his time to vvit the first vveeke or seuenth dayes that euer the vvorld savv or heard of the sixe dayes that is those sixe dayes vvhich for order of number order of nature vvent immediatly before the first seuenth day or first Saturday that euer vvas these God spent in vvorking and in making the heauens and the earth and all the hoste of them This God hath reuealed vnto vs vnto this end for one that vve should in imitation of him make choyse of those same sixe dayes vvherin God vvrought that in them and none other vve should vvorke as God vvrought and in them vve should finish all our vvorkes as God in them finished all his vvorkes The seuenth day that is the seuenth day from the Creation or the first Saturday that euer vvas this day God spent in an holy cessation and resting from the vvorkes of creation and therefore this time this day aboue and before all other times dayes God blessed sanctified and this hath reuealed vnto vs to this end and purpose that we should in an holy imitation of God cease from the workes of the sixe dayes before and rest from all seruil labour and that we shold make choise of this very day to Sanctifie it and to hallow it like as God blessed it and hallovved it Novv that we are not left to our liberty in this imployment of the time and dayes of our liefe appeareth here by first because God hath commanded it and secondly God hath backed his commandement by a strong forcible reason dravvne from his owne ensample that we shold so imploy the dayes of the weeke as God him selfe at the Creation imployed them and this is noted by that rationall particle for Exod. 20.11 And this is that which God aimeth at in this com generally namely that we shold spend and imploy euery day and all the dayes of the weeke after the ensample of God or as God himselfe spent them The thing which Almightie God intendeth in this com specially and principally is the hallowing of that sacred time and day called the Sabbath day and the Seuenth day as in the third Comm. God inioyned the hallowing of his Sacred Name so in this fourth com God inioyned the hallowing of his Sacred day to wit the seuenth day the which him selfe had made holy aboue all dayes by his blessing of it and Sanctifying of it as we reade Genes 2.3 like as the king might say to his subiectes Remember my Coronation day to keepe it an holy day or Remember the Gunpowder Treason day to Keepe it an holy day so saith the king of kings Remember the Sabbath day to keepe it holy Exod. 20.8 Secondly the Sanctification of this day it is inioyned both affirmatiuely and negatiuely affirmatiuely in these words Remember the Sabbath day to Sanctifie it Negatiuely in these words In it thou sholt not doe any worke the affirmatiue parte of the precept requireth sanctity and the parformance of holy duties the Negatiue parte of the precept requireth a resting from laboures in our ordenary callings which hinder and thrust out those holy duties Thirdly the Lord God inioyneth vs in this comm tvvo things the one is the duety of the day the other is the dueties of rest from labours and the perfermance of sondry the parts of Gods worship and seruice in the day I call it the duety of the day because we are no lesse bound in duety to God to that day then to the dueties of rest and holinesse in the day or we are no lesse bound to performe the dueties of rest and holinesse on that day then we are tyed to performe the dueties of rest and holinesse them selues I cleere the point by these examples as in a bond you haue two essentiall parts the one is the some of mony to be paied the other is the day and time when it is to be paied and a man is equally and alike bound to both of these that is as well to the day as to the some of mony as appeareth by this that al though a man bring the full some of mony yet if he omit the day and come the day after his bond is forfeited And as in circumcision there was two things inioyned the one was the cutting off of the foreskine the other was the time and day when it was to be done namely vpon the 8th day Genes 17.12 and as in that other Sacrament of the passouer there was tvvo things commanded the one vvas the slaying and eating of the passouer lamb the other was the time and day when to bedone namely vpon the 14th day of the moneth Exod. 12.6.8 in both which Sacraments of circumcision and passouer the day time was no lesse a duety then were the actions to be performed
did so for in six dayes the Lord made heauen and earth and rested the seuenth day vvhich is our Saturday Exo. 20.11 It is as you see the very reason and president vvhich God himselfe hath set before our eyes and if vve like to doe as God did and to treade in his steppes then must vve speake as God spake in our account and doe as God did in our practise This is that which Musculus hath in his exposition vpon the fourth comm fol. 66. The imitation of the example of God saith hee standeth in this that in the same six dayes in which God wrought all his workes we worke ours and in the seuenth day when hee rested from his we doe rest also from our works according to his example It is to be noted that hee saith that our imitation of God standeth in this that we vvorke on the same six dayes in which God vvrought and that we Rest on the same seuenth day in vvhich God himselfe rested This is the true exposition of this fourth comm Here then is discouered the errour of many vvho thus pleade for themselues Doe not vve according to the Commandement vvorke six dayes rest the seuenth day this is a trueth they say indeed but it is not Gods trueth they labour six dayes indeed but they labour not on those same six dayes which God spake of and which God set them a sample of in his ovvne person nay they profanely labour vpon that day for one vvhich God set them a patterne to rest on and that is vpon the Saturday T is true as they say also they rest the seuenth day but not on that seuenth day vvhich God counted for the seuenth day but on that seuenth day vvhich God euer counted for the first day of the weeke vvhich is our Sunday Novv no maruaile God set himselfe out for our patterne that vve shold imitate him see hovv nere vve follovv him on our Saturday God rested from vvorke and sanctified it and vve in imitation of him vvorke on that day and profane it againe on our Sunday God vvrought as vpon the first of his six working dayes and vve in imitation of God doe cease from vvorke and sanctify it thus vvhen God rest vve vvorke and vvhen hee vvorketh then vve rest is this to imitate God or can vve oppose and thvvart him more and yet these men vvold thinke vve doe them vvrong to say they doe not imitate God but rather mocke God pretending indeed to imitate him according to his fourth comm vvhen in very trueth vve cold not deuise on the suddaine hovv to thvvart and crosse Gods example more then vve doe Now vvhence comes this erronious practise amōg the people but from the erronious doctrine of some Ministers vvho besides other errours touching the Sabbath doe falsly expound the fourth command to the people by nicknaming of dayes as if the six dayes mentioned in the Comm. might be vnderstood of other six dayes then God euer spake of or vvrought in or then the Church for thousands of yeeres vnderstood the fourth comm to speake of and as if the seuenth day might be attributed to some other day then the seuenth day from the creation vvherein God rested and for this purpose they haue inuented a distinction of a seuenth day and the seuenth day making the ignorant people beleeue that the fourth com speaketh not of the seuenth day but of a seuenth day that is of any day of the seuen whereby God is plainly defeated of his purpose which vvas to haue that one seuenth day sanctified vvhich he had therefore blessed and sanctified and which himselfe rested on and left vs for a patterne and hereby an other day is foisted in and intruded into its roome This idle distinction giues vs to learne novv that there is a first day of the vveeke and the first day of the vveeke that there is a Lords day and the Lords day and that there might haue beene in the Church of the Iewes had they beene so skillfull as vve are become a eigth day for circumcision and the eigth day and a fourteenth day of the moneth for the passouer and the fourteenth day and these vnderstood not of one and the same day but of diuers dayes and vvhy not all these as vvell as a seuenth day the seuenth day and if they please too vve may haue a Christ and the Christ a Mathevv and the Mathevv a Iohn and the Iohn a Paul and the Paul and sometimes these shall be expounded in one of these senses and aftervvard at an other time in the other of these senses Distinctions they be more fit for children then for men of yeeres for Iesuites then Protestants for Iuglers then honest meaning men A second thing out of our generall suruey of the partes of this com is that vve haue proued that the time and day specified in the fourth com is no lesse commanded by God then the dueties of rest and holinesse which being so here cometh to be reproued an other errour of our Ministers they vse to Answer it thus vvhen the duety of the very day and time is vrged vpon them oh say they the time that 's but an adiunct but an accident but a circumstance and t is not the circumstance so much vvhich God lookes at but it is the substance which God regardeth novv see hovv these men haue learned an arte to extenuate Gods commandements by calling them lightly and regardlesly but an accident but a circumstance who could thinke that Ministers yea Puritane Ministers vvho shold back Gods commandements and reuerence the things commanded shold but at them and as it were push at them vvith a but saying t is but a circumstance c is not this a contempt offered to the Holy one of Israel thus to sleight him in his ordinance durst euer the Church of the Ievves thus but at the eigth day appointed of God for circumcision saying the strict day is but time but a circumstance what if we neglect it and circumcise on the nineth day the day after it is the Substance of cutting off the foreskine which God lookes at might they then haue thus sleighted the time ordeined of God for the passouer to be eaten on the 14th day of the moneth by saying the precise time was but a circumstance and so be we eate the passouer it matters not if we eate it on the 15th or 16th day of the moneth were any of vs bound in a bond to paie vnto his Maiestie a certaine some of mony vpon the seuenth day of May durst we aduenture it to sleyght the precise day of payment vpon this idle pretense that the day and time in the bond it is but an adiunct but a circumstance all will be well enough therefore if I tender the some of mony vpon the eigth day or ninth day of May vvere this but a common bond betwixt subiect and subiect sure I am no Lawyer no Iudge no nor any common man but vvold
fidelity in Exposition as novv they must for they might see by their ovvne eyes plainly For example suppose we the 4th Com. were thus translated Remember the Saturday-Rest to sanctifie it if novv any doubt could be vvhich shold be the day appointed of God for Sabbath day it vvould easily be decided and that by an vnlearned man if any shold offer to corrupt the text by distinguishing of a Saturday and the saturday as they doe of a Sabbath and the Sabbath and of a 7th day and the 7th day as if there were more saturdayes in a vveeke then one he vvould be laught at for his paines Againe if any would goe about to turne Gods Commandement from the Saturday to the Sunday by this deuise because the word Sabbath signifieth a Rest and vve doe Rest now from laboures on the Sunday he vvold presently be ansvvered that that 's a friuolouse reason for the 4th Com. inioyneth not a Sunday-Rest but a Saturday-Rest lastly if any would be so idle as to apply the 4th com to the Lords day and expound it of the Lords day why euery child would see his grosse abuse of the 4th com for it directly speaketh not of the Lords day but of Saturday For it is not the name Lords day that God hath put into the 4th com but the name Sabbath day or Saturday Thus I haue showne what light would come vnto Gods commandement by the translation of the Hebrew word Sabbath and what fruit would come vnto euery one in the Church of God thereby if this I cannot obtaine yet this at least let me preuaile in that Ministers would be pleased hereafter in exposition of those words Sabbathday to signify vnto the people that thereby is meant our Saturday For this I haue proued abundantly and vndeniably both by Scriptures and by the Testimonies of both Iewes and Christians of all sorts Protestants and Papists this duety therefore in the true and faithfull exposition of Gods word vnto the people I require of them as they will answer the contrary before Almighty God at that Day let them bevvare of Sophisticating with Gods lawes when they expound them In the 4th comm God said Remember the Sabbath day but he said not Remember the Sunday or the Lords day nor remember the Monday the Tewsday or the Wednesday c. but remember the Sabbath day Now looke which day of the weeke was euer in ancient time named and called Sabbath day that is the day commanded in the 4th com If then they can shew me that either Sunday Lords day Monday Tewsday Wednesday c. or any day besids Saturday was wont to be named and called Sabbath day then may they haue some culler for their errour but now haue they none A second vse shall be against sueh Ministers as doe either expound the 4th com to belong to the Lords day or Sunday because then we Rest or else when the 4th com is vrged vpon them as requiring the seuenth day rest or Saturday-Rest they turne it off thus the vvord Sabbath signifieth in English a Rest now vpon the Lords day or Sunday we rest wherevnto I reply 1. that thus when God appointed the 7th day for his Sabbath day in his 4th com the people of the Iewes might thus haue answered God that the vvord Sabbath in his 4th com signifieth a Rest now when they keepe any one of those yeerely Sabbaths in Leuit. 23. they might say this vveeke vve haue kept one of those annuall Sabbaths suppose it fell vpon Tewsday or Wensday and in this day we had a Rest by this faire gloose might not God loose in that vveeke his morall weekly Sabbath inioyned by the 4th com which fell vpon Saturday and that because they kept a ceremoniall yeerly Sabbath that weeke vpon the Tevvsday or Wensday for vpon this Tevvsday or Wensday they did Rest What iugling trickes are these vvould a man beleeue it that Puritane Ministers professing the feare of God vvould vse such dissimulation and handle the vvord of God so craftily pardon me good Reader hovv euer I reuerence their holy profession yet I cannot speake of this their vile abuse of Gods sacred vvord vvithout indignation of spirit vvho that sincerly loueth God and his sacred Scriptures can passe it ouer in silence to see his holy vvord thus vvrested and basely abused Christmas day vvhen it falleth vpon some one of the six working dayes and so the Coronation day and so thos common holy dayes S. Mathews day S. Iohns day and the rest t is true we Rest vpon these dayes from our labours and that by an ordinance of our Church but will any be so absurd as to say that these holy dayes stand by vertue of the 4th comm because we Rest on these dayes or suppose the patrones of the Lords day vvho presse the 4th comm vpon it should vrge me to sanctifie the Lords day by the 4th com might not I answer them in their owne answer that the word Sabbath in the 4th com it signifieth a Rest novv on Christmas day and on Coronation day and on S. Matthews day c. vve Rest Secondly I reply be it that on the Lords day we rest vvhy this is not the rest spoken of in the 4th com for this is a Lords-day-Rest but the com calleth for a Saturday-Rest this is a first-day-rest but the com calleth for a Seuenth-day-rest this difference is bigge enough to be seene Finally if such ansvvers be lavvfull then vvhen wee meete with the name Iesus in a text wherin it is manifestly meant of Christ our Lord yet then may vve say vvhy Iesus it signifieth a Sauiour now Ioshua vvas a Sauiour for he saued the Israelits from the Canaanites c. but shall such cauilles goe for currant as by these trickes some men turne off the Lords Sabbathes so by the like may they turne off also the Lord Iesus their Sauiour it is but to play the foole a little with the name Iesus as they doe with the name Sabbath A third vse shall be against such Ministers as doe not onely in priuate but also in publike in their Pulpites call or miscall rather the Lords day Sabbath day in reference to the 4th com by reason of whose errour the people also haue learned to nick-name the Lords day calling it the Sabbath day But vvhat an horrible confusion of times and the proper names of dayes is this If this may goe on err long vvee shall scarce know one day of the weeke from another may not vve as vvell call our Saturday Sunday or our Sunday Saturday as call our Sunday Sabbath day which is Saturday if we shall make proper names of things common names vvhat an intollerable confusion doe we bring in to the vvorld Yet further if vve may call the Lords day which is holden to be a new institution Sabbath day by an old name why may we not call Baptisme which is a nevv institution Circumcision by an old name and vvhy may
I Baptize thee in the name of the father c. vpon a child when he washeth his hands in common vvater or to pronounce those vvords of the other Sacrament Take eate this is my body c. to a man to whom the Minister giueth common bread at his Table in is priuate house so I iudge it an horrible profanation of Gods Sacred vvord for any Minister to take that parte of Gods vvord to wit the 4th com vvith those other Scriptures vvhich vvere peculiarly destinated of God for his sacred Sabbathes and to apply them profanly to the Lords day which is and common vvorking day as Friday is in a right account Thus I haue out of that zeale I be are to Gods Lavv and to Gods Sabbathes declared vnto Ministers hovv they doe a buse the people of God on the one side and profane the Sacred vvord of God on the other side and this I haue done not to aggrauate their past sinne but God knovveth that they may preuent the like in time to come but vvhat shall be done to the man that hath discouered all this will these Ministers loue him for it no they vvill hate him for it and reuile him for it and persecute him and say all manner of euill against him falsly saying he is of a provvd spirit to discouer any erroures in them and the like if it proue better t is more then I looke for and better then I haue found hither to but I passe not for their displesure so be I may keepe a good conscience to wards God Ministers must heare of their sinnes as vvell as common people And so much for the Exposition of these vvords Sabbath day and for detection of the errours about them SECT V. Hauing in the former Section expounded the thing commanded to wit the time of Gods vvorship in these words Sabbath day vve are novv to come vnto the Commandement it selfe and this is deliuered in diuerse words as in Exod. 20.8 Remember the Sabbath day in Exod. 31.16 Wherefore the children of Israel shall Keepe the Sabbath c. and in Deut. 5.12 Keepe the Sabbath day to sanctify it c. Wherefore the obseruation of the Sabbath day is not at liberty but it is necessary for it is stronghly Commanded and that vnder these two words Remember and Keepe For matter of vse since this time is commanded in the first Table a mongst our duties to vvards God and not in the second Table vve learne that as to hallovv and sanctify Gods Name in the third Com. so to Sanctify Gods Time in the 4th Com. is a parte of Gods worship and therfore this time is not to be sleited as it is by many saying the 7th day you stand so for it is but a matter of time and God regardeth not time so much c. but say I then why did God please so expresly to giue a Commandement for it saying Kepe it and Remember it and why did God place it in so high a rank as to set it into the first Table they doe well therfore who honour this time this sacred and sanctified time and who stand for it and speake for it For my parte I know no reason why vve shold not stand for the Sanctification of Gods Time as vvell as for the Sanctification of God Name they being both Commanded and both Commanded in the first Table An other vse of this pointe is it so that God hath charged vs to Remember his Sabbath day vvhat vvill become of such preachers theÌ„ as are so farr off from a remembrance of it as that they teach men publikly to forget it and to this euill end sinnefull they labour to be blurr Gods day by calling it odiously Iewish and Ceremoniall and to this end they haue coined many distinctions wherby they would peruert the straight vvay of the Lord and put a stumbling blocke before the people that so this thing commanded by God might be slighted yea they haue so handled the matter and blered the eyes of the people that they are so farre off novv from Remembring the Sabbath day as that poore people as they are they know not which day of the weeke should be called Sabbath day As these Minister shall vndoubtedly answer to God for the sinne of the people in profanation of the Lords Sabbath weekly so doe I vvish and aduise all people to lay the weight and perill of their soules vpon these their Ministers vvho tach them thus telling them plainly thus we see a plaine and expresse commandement of Almightie God for the Sabbath day but vve see none for the Lords day vvherefore vve dare not in our consciences speake against the Sabbath day no nor profane it by that common light of vnderstanding and conscience which God hath giuen vs to iudg by if we durst trust our ovvne iudgments vve durst not but sanctify the Sabbath day and God knoweth if you our Ministers vvere as vvilling as vve are we vvould keepe it holy vvherfore thâ— fault is not in vs nor the sinne ours if it be profaned see you to it therfore our blood be vpon you if we perish in this sinne eternally or be plagued of God for it heere temporally for it is only the râ—uerent regard vvhich vve haue of you and your lerning and honesty which maketh vs to disregard this thing commanded of God this we shall be able to plead before Almightie God at that greate day of Assises that we are innocent in this matter and if for all this it then goe ill vvith vs vve shall curse the day that euer vve knevv you and beleeued you thus I aduise people to disclaime and abandon the hauing any hand in this sinne and to lay the burden of it vvholly vpon such their Ministers as doe persist in enmity to the Lords Sabbathes or to any thing commanded in the 4th Com. novv the reason of this my aduise is because I finde the people generally indifferently affected and ready enough to imbrace Gods auncient Sabbath in conscience of Gods 4th Com. and the only bridle that causeth them to refraine consent is the reuerent opinion they haue of their Ministers vvho are contrarily minded and teach them otherwise c. Whereby it appeareth that the whole fault is in their Ministers and therfore haue I aduised the people to lay the waight and whole burden of this matter vpon their Ministers to prouoke them to reforme and cale backe their erroniouse Doctrines touching God Sabbathes least they haue the blood of many soules an other day laied to their charge An other vse of this pointe is against Ministers also and it is of exceeding greate consequence enough to cause the haire vpon their heads to stand right vp and their hearts to tremble againe if there be any loue and feare of God left in them it is this Is it so that Almightie God hath charged and commanded vs to Remember his Sabbath day to sanctify it and to this end hath giuen vs
is abolished Thus hauing proued from their distinctiones that they haue abolished not onely the Lords Sabbaths but also the 4th Com. it selfe I am novv also to proue the same from their obiections vvherby ther profane abuse of Scripture shall appeare in that they so expound Scripture as therby they ouerturne one of the Tenn Morall Lavves the 4th Com. and by that time this be made apparant I trust all that loue God vvill hate their doinges and they that loue Gods Commandements vvill contemne their Expositiones for this purpose I vvill produce you two of ther strongest and maine Textes vvhence they collect their obiections the one is Col. 2.16 Let no man condemne you in meate or drink or in respect of an holy day or of the New Moone or of the Sabbaths vvhere by the word Sabbaths they vvill needs vnderstand the vveekly Sabbath commanded in the 4th Com. and so that shall be abolished in this text as a Shaddovv of Christ The other Text is Exod. 31.13 verily my Sabbaths ye shall keepe for it is a signe betweene me you c. Where say they the vveekly Sabbath mentioned in the 4th comm is made a Signe and so it is abolished Novv from thes two textes and obiections of theirs I gather two arguments as necessarily follovving for the vtter abolition of the 4th com The first is this that if these two textes doe as they say abolish that very Sabbath day vvhere of God spake in his 4th com then are these vvords in the com to vvit the Sabbath day a ceremony and abolished the reason of this consequence is because these vvords Sabbath day in their two textes are in their nature the same and of the same extent vvith the like or same words Sabbath day in the 4th com and it must be so for they oppose thes words Sabbath day in their two textes vnto the like vvords Sabbath day in the 4th com the one to abolish the other This being so I proceed if that these vvords in the 4th com to vvit Sabbath day be a ceremony and abolished then is the 4th com nullified and vtterly ouerthrovvne that this is so I pray looke the text Exod. 20.8 Remember the Sabbath day to sanctify it I haue put the vvords in controuersy in a parenthesis as you see novv let thes Ministers take a way those vvords in the parenthesis and you take quiet avvay the very subiect matter of the Lords speech you leaue a roofe with out a foundation God saith Remember the Sabbathday but if now there be no Sabbath day for that it is abolished as they say hovv then shall a man Remember it God commandeth to keepe the Sabbath day Deut. 5.12 but if there be no Sabbath day hovv shall a man keepe it Againe God saith sanctifie it but how shall we sanctify it if it be not vvhat can vve Remember to sanctify a nothing so thus I haue shown that the very commandement the 4th com is vtterly nullified by their obiectiones and made to speake non-sense or a nothing this is my first argument My 2d argument is taken from the vvord Sabbath in their owne sense vse of it for when I vrge thē with the name Sabbath in the 4th com they turne me off vvith this that the Hebrew vvord Sabbath signifieth a Rest in English vvell be it so a Rest let it signify from these two textes then I argue againe thus If the Rest in the 4th com be abolished thē is the 4th com it selfe vtterly abolished but that the Rest in the 4th com is abolished them selues confesse it in their obiected two Textes for in thes Textes is the vvord Sabbath see Exod. 31.13 Col. 2.16 vvhich vvord Sabbath signifieth a Rest novv they doe oppose the word Sabbath which signifieth a Rest in Exod. 31.13 Col. 2.16 against the same vvord Sabbath in the 4th comm which signieth a Rest also prouing vnto vs that the Sabbath and Rest in the 4th com is a signe and a shaddovv and so abolished by these Textes Exod. 31. Col. 2. which being so hence it is apparent by their owne vvorke and sense that not onely the Hebrevv vvord Sabbath is an abolished ceremony and shaddovv but also that the Rest vvhich it signifieth is also a ceremony and an abolished shaddovv And so I come to proue the consequence namely that if the Rest in the 4th com be abolished then is the 4th com vtterly and for euer abolished this I make good thus if that Rest from our seruile laboures be abolished vvhich was once in the 4th com commanded then novv vve may labour in our calings not onely on the sixe dayes but also on the 7th day not onely on the vveeke dayes but also on the Sabbath day and if vve may on the Sabbath day be occupied a broad the fieldes after our businesses this doth necessarily exclud all necessity of assembling in the congregation to pray together and praise God togeather for hovv can a man be both a broad and at home in the field and in the Church plovving there and praying heere both together Thus I haue finished my arguments raised out of their two Textes vvherehy I haue proued that from their obiections and expositions there follovveth not onely an abolition of the Lords Sabbaths but also a nullification of Gods 4th com I must needs confesse I can but wonder that there is any Sabbath day at all kept in our Church vvhen I consider of thes common receiued distinctions and obiections for they doe directly ouerturne all force and virtue of the 4th com for the keeping of any day at all as thence and to goe about to raise a Sabbath day out of the Nevv Testament is impossible as shall be shovvne vnlesse some Nevv Scriptures can be found out that be not now in our Bibles wherefore considering these things it must needs be a singular vvorke and prouidence of God to incline the hartes of our Church to giue God a Sabbath vnto this day but it lyeth at the pittes brinke and at the last gaspe the least push of a profane minde vvho spurneth at piety would thrust it in and bury it for euer Thus much be spoken of this vse wherein I haue conuicted these Ministers of the vtter ouerthrow abolishing of the 4th com and that partly by this that they haue abolished that day and time which is prescribed in the 4th com so that now we can not haue the commanded time the Diuine time nor that sanctified time and as good therefore no time But suppose we must haue a time by force of consequence why then haue we for a Diuine time appointed by God an humane time by man and for a time sanctified by God we haue a profane time and vnsanctified and yet for all this this time is not a day nor weekly but an houre in a day once in a mans life or at the best but a Lecture day for a Saabath day thus much for the time Now as
Comman aboue and before all others that so his Churches might come into a remembrance of his Sabbath day againe The Lords Sabbaths are novv forgotten they ley buried in abhorred forgetfulnesse like as a mans body lieth stinking in the graue God graunt them a speedy and glorious resurrection they are forgotten God of his mercy bring them once againe to remembrance I am but a poore and meane one euery way low and little timorouse by nature stammering in toung vnfitted for a businesse of this nature so as I durst not aduenture vpon a businesse of this consequence if by any other meanes or persons I could haue foreseene any possibility of a reuiuing the Lords Sabbaths but looking about and seeing none that would set to his hands but that still the Lords Sabbaths must remaine in obliuion I haue aboue and beyond my vvonted courage as it is vvell knovvne taken vnto me a fiery zeale for the Lord of Hoastes if it be rashnesse I vvill be rash if it be folly I vvill be a foole vvith Dauid if I perish I perish that small mite and single Talent vvherevvith all God hath be trusted me I vvill improue it and imploy it to the vtmost for the reducing Gods Sabbaths into remembrance againe in his Churches hitherto in comparison of this cause of Gods I haue not counted deere vnto mee Wife nor Children Friends nor Country maintenance nor good name but cheerfully in regard of the goodnesse of the cause haue parted with them all more or lesse I haue now nothing left but life and liberty and these I trust the same God that hath inabled me will still I am in a readincsse to depart with these also or either of these for God and to seale vp his trueth with my liefe or liberty that so I may once at length attaine vnto that ioyfull Crowne of Martyrdome for bringing Gods Sabbathes into remembrance againe Remember the Sabbath day A greate worke requireth many hands and can you yee Trib of Leuie gaze on to se the issue whilst one singly and alone striueth beyond his strength and laboureth till out of breath in Gods quarrel you neither animating nor parte taking nor putting your least finger to the vvorke I know you can not plead ignorance vnlesse it be affected the point is easy and familiar were you but as willing as able I could not warr alone said the Angell of the Lord curse yee Meroz curse yee bitterly the inhabitants thereof because they came not to the helpe of the Lord to the helpe of the Lord against the mightie Iud. 5.23 why abidest thou Leuie among the sheepfoulds to heare the bleatings of the flockes v. 16. come forth come forth to helpe the Lord the worke is mightie to cause through all Curches a remembrance of the Sabbaths of the Lord it is not a priuate cause that a single one only should combate the wholl army of Gods hoast must take vp armes the cause is publike and vniuersally generall but if nothing will auaile vvhat shall I curse as said the Angell of the Lord no Christianes must not curse but blesse I pray God giue them better hartes it vvas Pauls case at my first answer quoth hee no man stood with mee but all men forsooke mee wherfore vvith Paul I pray God it be not laid to their charge 2 Tim. 4.16 in meane time I faint not but fight I doe and fight I will vhhither with many of with fevv vvhilst I haue any breath or being And thus farre of the Commandement and of the vvord Remember SECT VI. The next vvords vve purpose to speake of shall be these Six dayes thou shalt labour and doe all thy worke Touching these words I purpose to enquire but after two things the one is to know vvhither these vvords be a Commandement or no the other is to knovv which dayes of our weeke these sixe dayes here mentioned are for the former some take these vvords to be a permission but I determine vvith Perkins in his Cases of Conscience Pag 106. C. that they be a Commandement and his reason shall be my reason which is this that they are a Commandement because they are propounded in Commanding termes like as all Commandements are of the same iudgment also is Musculus fol. 62. these vvords also in the dayes of Christ were houlden for a commandement saith the Ruler of the Synagogue there are six dayes in which men ought to worke c. Luk. 13.14 Hee said men ought as of duety to vvorke in the six dayes If any shall obiect that then a man is bound to labour all the 6 dayes I ansvver it followeth not for so the Lord said of the Sabbathday in it thou shalt not doe any worke Exod. 20.10 and yet for all that workes of mercy and vvorkes of necessity may be done and so here albeit that God hath said sixe dayes thou shalt labour yet lawfull recreationes when necessity is may be taken in the sixe dayes Yet further if any shall obiect that then we must keepe no holy dayes if we must labour the 6 dayes I answer it followeth not for 1. the com addeth thes words and doe all that thou hast to doe so that if a man can so finish all his workes that he hath to doe in lesse then 6 dayes so as no vvorke be left to doe on the Sabbath day then he may keep that time which he can spare for an holy day 2. it is true that some holy dayes may be keept as Christmas day Coronation day Gunpovvder Treason day and the like dayes of publike thanksgiuing dayes of publike fast which are one day in a yeere not a day euery week for we haue examples for it in Scripture Esther 9.27 Joel 2.15 now these being extraordinary cases an exception or dispensation may be admitted in the com but what 's this to our case for the Com. is to be vnderstood of an ordinary weekly practise when there is no iust and weyghty cause to the contrary but the case of holy dayes is of a rare and seldome action and vpon extraordinary occasiones The second query shall be to knovv which dayes those are vvherin God hath commanded vs to labour the ansvver vvill be those six dayes vvhich were the first six dayes of the worlds creation to vvit those six dayes vvhereof vve read Genes 1.5.8.13.19.23.31 the vvhich went immediatly before the first Sabbath day that euer the vvorld saw the Sabbath day vvheron God himselfe rested where of vve read Genes 2.2.3 these sixe dayes are these 1. Sunday 2. Monday 3. Tevvsday 4. Wensday 5. Thursday 6. Friday Novv that these and none other are the six dayes inioyned in the 4th com is proued 1. Because else there would be a confusion of Gods 7th day wherin he rested vvith the other sixe dayes novv this must not be for then God shall be defeated of his end and purpose which vvas to haue the 7th day sanctified as appeareth by the 4th com and that because
day of its payment mentioned in the bond or where as our Sauiour taught the Iewes his Disciples in the 4th petition of his prayer saying giue vs this day our daily bread to beg for two things the one is bread the other is the day and time when to haue it to wite this day some Ministers should imagine that indede the petition concerning bread is Morall and concerneth vs Christian Gentiles but for the day and time that they vvould haue it this day that 's Ceremoniall and belonged onely vnto those Iewes the Disciples of Christ not vnto vs iust thus deale our Ministers novv vvith Gods 4th Comm. the dueties belong to vs say they but the time concernd the Iewes onely not vs neuer were there any Expositions more absurd then are our Expositions of the 4th Com. no for absurdety popish Iesuites themselues cannot out stripp vs rather then faile a parte of the Com. shall be denied too A second vse may be for confutation of such Ministers as will by one means or other so falsly expound these vvords in the Negatiue parte of the Com. vvhich mention the 7th day as they will make the people strongly beleeue that God meaneth the 8th day or the first day as if God had not knovvne hovv to speake but vvhen he nameth the 7th day he meaneth the 8th day vvhen he speaketh of the 7th and last day of the vveeke yet he meaneth the 8th or first day of the vveeke who would think these to be faithfull expounders of Gods vvord there are arguments lights enough in the Com. as hath bene shovvn wherby one that is but vvilling may see vvhich day of the vveeke God meant Neuerthelesse vvhatsoeuer can be said to the contrary thes men vvil apply vrge this 4th com hardly vpon mens consciences for the 8th day or Lords day as if the 7th day the 8th day were all one may it not truly be said of such Ministers as once the Lord spake of those priests Her priests haue wrested the Law Zepha 3.4 This vse may also be pressed against the people for suffering them selues to be thus deluded blinded it semeth they obserue not the rule of the Apostle to Trie al things nor the practise of the Bereanes to serch the Scriptures to see if the things be so or not but they handouer head take all that is spoken for gospell if the Minister be an honest man in their repute As S. Paul said O ye folish Galatians who hath bewiched you that yee should not obey the trueth so may I say to many English people O folish Auditoures who hath bevvitched you that yee should not vnderstand the trueth doe yee not knovv the right hand from the lefte the 7th day from the 8th the beginnig of the weeke from the end vvil you suffer your selues so to be abused that a Com. for the 7th day you should be brought to beleeue that it bindeth your consciences to the 8th day finally it seemeth you choose rather to beleeue man then God for God saith in expresse words the 7th day is the Sabbath but many Ministers say the 8th day is the Sabbath novv vvhither of these tvvaine you giue more credit vnto your selues shall be Iudges I know well they think to salue vp the matter with a distinction of a 7th the 7th and so our 8th day may be a 7th day though not the 7th day But we must know there is a Diuine accompt and an humane accompt now in diuine matters vve are to hould vs to a diuine scripture accompt not to such a one as vve may forge out of our ovvne braines beginnig at what day of the weeke vve please for the first of our 7. Novv forasmuch as God vseth to begine at our Sunday or Lords day for the first of the 7 both at the Creation Genes 1.5 and after the Redemption Mat. 28.1 Mark 16.2 Luk. 24.1 Ioh. 20.1 Act. 20.7 if vve vvill rekone the dayes of the weeke as God rekoneth them and beginne where he beginneth vve must count our Sunday or Lords day for the first day of the vveeke or of the Seauen vvhich being so rekone forwards and you cannot possiblie make any day of the weeke the 7th besids Saturday yea Saturday is the 7th day euen in Nature for it is the 7th day from the Creation yea Saturday is also the 7th day in a Christian accompt if you rekone from the Redemption for Sunday or our Lords day being the day of Christ his Resurrection vvherin he had finished our Redemption and this Lords day being the first day of the vveeke in a Christian account for all Christianes so counte it so did the 4 Euangelists Mat. 28.1 Mark 16.2 Luk. 24.1 Ioh. 20.1.19 count forvvards and Saturday must needs be the 7th day to wit the 7th day from the Redemption so that Saturday is the 7th day euery vvay both from the Creation from the Redemption wherfore they vvho talke so of a 7th day as if any day of the weeke might be a 7th day they are neuer able to shew vs any day of the weeke to be a 7th in Scriptures accompt but Saturday what a folly is it then for them to talke of a 7th day as if Sunday might beit yet so they talke saying wee keepe a 7th day on Sunday though not the 7th day it is a 7th day indeed but a 7th of their ovvne deuise but neuer of Gods allovvance Some expound thes words the seuenth day to be meant thus one of seauen some one day of the 7. but what is this better or other then to say a 7th for both wayes they make Gods certaine time to be vncertaine for God spake of the 7th day which is for certaine the last day of the number weeke not of some one day or other vncertainely This one thing is to be noted as a greate folly in the Patrones of the Lords day they vvill haue a Sabbath in Remembrance of the Redemption as the Iewes had in memory of the Creation this their new Sabbath also that it may stand by the 4th Comm. it must be on a 7th day yet they cannot tell vvhere to find a 7th day in any diuine accompt for it vnles it be Saturday which they abhorre therfore in roome of a 7th day vvheron they tell vs they haue at last lighted on a first day are they not neere the matter think you furthermore they abhorr the 7th day from the Creation for their nevv Sabbath well then I would gladly knovv of them vvhence they vvould haue a 7th day it must be either a 7th day from the Creation or a 7th day from the Redemption there is no third to be imagined I knovv they vvill choose a 7th day from the Redemption vvell then since Sunday or Lords day is the day vvheron Christ rose and so the first day of Redemption vvherin he brought light liefe into the vvorld let them rekone
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
for so he thought Luther saith the Author should beginne all that hee deemed intollerable not to be indured Thus you see scandall hath formerly bene taken at the meanenesse of the person great Clerkes will neither attempt the reformation of abuses them selues nor yet can they beare it that their inferioures should doe any thing neither the reason I take to be because in the former they are in danger to loose their greatnesse in the latter to loose their goodnesse it is lamentable to see how now a dayes the word trueth of God is receined with respect of persones and that among the best both Ministers people they inquire not now a dayes vvhat hee saieth and hovv agreeablie to the rule of Gods vvord hee speaketh but vvhat is hee whence comes hee is hee a lofte in the vvorld benifised with a good liuing richly attired is hee a man of note can hee coutenance vs and the point he speakes for these the like carnall childish respectes haue Christians in receiuing Gods vvord it would discourage any man almost that is lesse then A Doctour of Diuinity of the highest ranke for honour vvorldly dignities to be industriouse in the study of the Scriptures so as thereby to ad further light vnto profession because vvhat he saith shall be as meanly accounted of as his person is S. Iames saith my brethren haue not the saith of our Lord Iesus Christ in respect of persones Iam. 2.1 Who that looketh vpon these so many stumbling blockes with many others that might be showne can wonder that men of a sharp sight yea holy liefe should haue their eye sight dazâ—lled not see such a trueth as is encountered with so many difficulties were it such a trueth as the knovvledge publike profession thereof vvould stand vvith antiquity vniuersality publike applause approbation facility of reformation credit reputation liueings preferments then should I wonder vvonder againe if Ministers should not find it out presently professe it publikly but this is such a trueth as is at the first thoughts of it oppugned by a vvhole army of gaine saying obiections all vvhich are preualent vvith manes naturall corruptiones let not people therfore think it a thing altogether impossible for many Godly lerned Ministers to side it together against such a trueth to bewillingly ignorant of it and let such Ministers themselues serch out which of these obstacles here mentioned or the like to them hath so blinded their mindes dazelled their reason as neither Gods Memorandum prefixed to the Saturday Sabbath nor Gods Commandement nor Gods ensample no nor yet Gods reason perswasion all written in the Morall Lavv can preuaile with them to take in to Remembrance againe the Lords Sabbath day for doubtlesse there must besome beame or other in the eye of their reason which cannot see reason in Gods reason Before I conclud this section one thing more I would commend to your consideration this it is vvheras this 4th com generally considered hath two partes the one is the Commandement it selfe the other is the reason of the commandement as formerly I haue showne you that our Ministers haue by their renovvncing of the time in the Com. renownced abolished by iust consequence the whole 4th com also so much I am to discouer a further errour of theirs which is that by their abolishing of the time in 4th com to wit the Saturday 7th day Sabbath hereby also they haue nullified abolished the reason to the com which is taken from Gods owne example and conteined in these words For in sixe dayes the Lord made the heauen the earth the sea all that in them is rested the 7th day Therefore the Lord blessed the Sabbath day hallowed it All these words I say they haue vtterly nullified so as now they stand but for a cipher to fill vp an empty place What I haue charged them with I thus make good The argutum thing which God would persvvade his people vnto it is the obseruation sanctification of the 7th day Sabbath as you may see in the com foregoeing this reason to this end it pleaseth God to frame propound vnto vs a most notable liuely reason taken from his owne example to this effect Remember you to sanctifie the Sabbath day for because I sanctified the Sabbath day Doe you rest from vvorke on the 7th day for because I rested from worke on the 7th day therefore I hallowed sanctified the 7th day Sabbath Now suppose we that the 7th day Sabbath were abolished as they say it is which is the argutum or thing argued wherevnto God did by this reason perswade then what vse can there be of this reason which God here propoundeth for example now that Circumcision the Passeouer Sacrifices are ceased what vse is there now of those reasons wherby Gods people the Iewes were then perswaded to those dueties of Circumcision the Passeouer Sacrifices such is the case here take away the Sabbath day you take away the reasons that belonged to it to perswade vnto the sanctification thereof for what need reasons motiues to perswad vnto that which is not But happily they will say though vntruely that the Sabbath day is not abolished it is only but changed vnto the Lords day Well say we for this time grant them this for argument sake then thus I make it good against them the reason of the 4th comm cannot possible be a reason vnto the Lords day for it is most absurd for any man to thinke God should perswade vs to keepe the Lords day because hee kept the Sabbath day or that God should perswade vs to keepe the first day of the weeke because kept the 7th last day of the weeke Thus the conclusion the premisses should not be of the same but of sondry things For the day vvhereof the question is as novv they would haue it to vvit the Lords day it differeth much from the day mentioned in the reason to the com that thus 1. The day in the reason God rested in it but the day in the question God vvrought in it 2. The day in the reason God sanctified it and hallovved it but the day in their question to vvit the Lords day vve no vvhere reade that God blessed it sanctified it so the one differeth from the other as much as an hallovved or holy day doth from an vnhallovved or vvorking day If it be so then that this reason proposed by God cannot be applied vnto the Lords day then it follovveth that this reason is made by such as oppose the Lords Sabbaths a very cipher of none vse but to fill vp a voide place A very vvicked fact it is vvhosoeuer are guilty of it Yet further that this reason stands now a dayes since our Lords day is come into vse and the Sabbath day abolished as a meere cipher it
God then they were wont presently they be labour it to extinguish this light in them to these I may fitly apply that word of the Lord Ierem. 23.30 Therefore behold I will come against the Prophets saith the Lord that steale my word euery one from his neighbour These then be sacrilegiouse theeues who will not sow the seed of Gods word in the hearts of their people but vvill watch vvhen it is sowne that they may come steale it away againe I trust Gods Ministers will bridle corrupt nature and giue me leaue to lay the plaister where the sore is knowing it is their office to doe the like to others dayly they vvho teach others to take a reproofe are not to learne in this point Let me speake one vvord novv to all these 3 sortes of Ministers together vvhy are yee you Tribe of Leuie such enemies to the integrity wholnesse perfection of the Lavv of your God deliuered vvith such maiestie and terrour vpon Mount Sinai Exod. 20 Why oppose you your selues also against those iotes titles of this lavv ratified by our Lord Christ vnto eternity in his sermon on the Mount Mat. 5.1.8 Why doe you not according to his vvill mind teach the people this least commandement touching the proper time of his worship and seruice Nay why are you so vnlike your selues For it is a rule approued in expounding of the Scriptures that things are to be taken in the largest sense if nothing hinder Now why then in expounding of this 4th com doe you abridge it excluding the proper time thereof as if nothing but the dueties of rest and holinesse belonged vnto vs Whereas you ought to expound it more largly as including both the time of the 7th day the dueties of rest holinesse also since there is nothing that you can iustly say against the time Againe it is another rule in expouding of Scripture in speciall of the Morall law that vnder one thing expresly commanded or forbidden are comprehended all of that kind with the least cause or occasion thereof See here how they enlarge the lavv to be vnderstood not onely of the things there by name mentioned but also of things not mentioned as of the causes occasions and yet the same men being to expound the 4th com are so farre off from enlarging it as they will miserablie curtaile it and clippe it and pare it vntill they haue quite pared away the 7th day Sabbath Why are you so inconstant so vnlike your selues is it a rule with you that things not mentioned in the Comm. are to be brought in that so the Com. may haue the largest scope compasse and will you exclude and thrust out things by name mentioned in the Com. as the 7th day Sabbath Againe when we are to deale against Papists then we are very zealouse for the integrity perfection of the law witnesse M. Perkins in his first Volume pag. 400. where he proueth that a Papist cannot goe beyond a Reprobate because they make the whole law vaine and this he affirmeth in these words If one frustrate but any one point of any one commandement the whole law thereby is made in vaine Cannot a Papist goe beyond a Reprobate if he frustrate any one point of any one commandement can a Protestant goe beyond a Reprobate when he doeth frustrate some one point in some one commandement as we doe in the 4th comm Must the law stand in euery point of euery commandement vvhen we haue to doe vvith our Aduersaries abroade is the case altered when we be among our selues at home It is made a marke of sincerity and of the trueth of grace vvhen a man hath respect vnto all Gods commandements without exception of any But come vpon the matter with them then they that deliuer this marke to others can scarcely finde it in themselues For albeit they seeme by this marke to iustify the law in the integrity and perfection of it yet aske them what they thinke of Gods 7th day Sabbath commanded in the 4th com and this they will baulke and except vnder one pretense or other by miscalling it Iewish Ceremoniall and by saying falsely that it is abolished and is this the respect they haue vnto all Gods commandements It is a rule also that the law it is wholly copulatiue that is the things therein commanded are firmly combined knit together so as not any one thing can be seuered from the law and thus farre they maintaine the law in its perfection integrity but how then cometh it about that novv you haue made such a hiatus such a gape in this lavv one of the Linkes of this chaine is broken the commanded time of 7th day in the 4th com is taken out and seuered from all the rest so novv this copulation is vncoupled and the lavv is not wholly copulatiue it is but partially copulatiue Behold how the enēmies to the Lords Sabbaths to the integrity perfection of the Lavv of God say and vnsay it againe abroad vvith our aduersaries t is a point of reprobation to frustrate but any one point of any one commandement at home t is a point of Iudaisme to maintaine defend them all What should I say more iustly may the Lord lament ouer England as once he did ouer Ierusalem saying O my people they that leade thee cause thee to erre Isa 3.12 SECT XI Thus I haue defended the Morall lavv against both Anabaptists Libertins and also the integrity perfection of this lavv against Protestants and Papists to this end I haue opened expounded one branch of this lavv to vvit the 4th com and discouered many foule grosse errours in the ordinary receiued exposition thereof Now for conclusion I purpose to adde an Exhortation to the loue of this lavv of God It is called a royall Lavv But if yee fulfill the royall law according to the Scripture c. Iam. 2.8 It is called a righteouse Law What nation is so great that hath ordinances and lawes so righteous as all this law which I set before you this day Deut. 4.8 It is as a light in darkest night Thy word is a lanthorne vnto my feete and a light vnto my path Psal 119.105 Of all men the Prophet Dauid excelleth in this argument in his 119 Psalm Thy Testimonies are my delight my counsailers v. 24. My delight shall be in thy commandements which I haue loued v. 47. Thy statutes haue bene my Songes in the house of my pilgrimage v. 54. Oh how loue I thy Law it is my meditation continually v. 97. I hate vaine inuentions but thy law doe J loue v. 113. Yee see heere how Dauid was in loue with Gods lavv Now this his loue he doth expresse partly by his desirs and prayers and partly by comparisons by prayers Open mine eyes that I may see the wonders of thy Law v. 18. Hide not thy commandements from mee v. 19. Mine heart breaketh
vnwillingnesse to be instructed in the integrity perfection of Gods Law consequently that they loue not the Lavv of God in trueth Yea a vvorse matter they bewray that they make Idoles of their Ministers equalling them to God if not aduancing them aboue God for many people yea zealouse professoures doe set more by what their Ministers say then by what God himselfe saieth for God saith expresly in that Morall Law Remember the Sabbath day to sanctify it No saith the Minister you must not Sanctify it to culler his speech he cales and miscales it a ceremony Iewish c. now of these two that is of God or the Minister who is obeied are not the Ministers words regarded Gods word neglected who cold thinke that men professing godlinesse should so sleight their God Did men loue Gods Lavv aboue gold and siluer as Dauid did and did they account it as their inheritance as Dauid did they would neuer hazard the losse of any portion of it vpon such sleity shiftes as these to say our Ministers speake against it And our Ministers say it is a ceremony the like vvhen the Title of A mans Inheritance is in question be it that one Lawyer saith his title is not good yet the Heire will not so rest in his iudgment but he will try an other if an hundreth Counsailers should tell him one after an other that his Title is naught yet if among them all but some one whom he thinketh an honest man should tell him his Title is sound good would not hee retaine him for his Counsailer cleaue vnto his iudgment so if you were in loue with the wayes and Lawes of God though an hundreth Ministers should all speak against them or against any branch or portion of them you would reiect them all suspecting theire zeale holinesse iudgments that dare speake against any of Gods Lawes you would cleaue vnto that one who speaketh for God for his Lawes There remaineth yet two vses more to be made of this exhortation to loue Gods Law the former is this is it so that thou doest loue Gods Law then thou vvilt euer more side it take parte not onely vvith such partes of Gods Lavv as are alredy infalliblie knowne vnto thee to be partes therof but also thou wilt take parte with such partes of Gods Lavv as are but suspected by common presumptiones to be partes of the same as if there be but probabilites coniecturall hopes liklihoods of it thus an Heire vvill doe vvith his Inheritance if any man shall informe him after he is come to his Lands that in all likelihood such an Acre of Land is percell of his Inheritance he vvill redily imbrace this nevvse forthvvith he vvill serch his Euidences he vvill to Counsaile vpon this intelligence and if there remaine but a possibility or probale liklihood that it may be his he will to Law for it c. The case is a like if a man be but excequtor to his deceased frieÌ„d he will not onely vse meanes for the gathering vp of such debtes as in his owne knowledge are owing vnto his deceased friend but also if there be but a bruit rumor that such a one oweth his friend a some of mony or if he can get but any inkling or notice of such a debt though it be but a bare liklihood he vvill forthvvith take parte that way vse all possible meanes to make it appeare to be a debt and to bring it out of doubt and question Let vs apply this then the Lords Sabbaths on the Saturday are a parte of Gods lavv plaine enough too if men had minds to see but because of theire vnwillingenesse to side it vvith god for his Sabbaths therfore we must heere suppose the matter doubtfull vvhere no doubt is but probable coniecturall likly that Gods Sabbaths are things probable coniecturall likly to be in force I thus make it good 1. because they stand vvritten in rouled among the Moralles in the Decalogue 2. because all the other 9. commandements vvhich vvere deâ—uerd at the same tyme in the same manner they all belong vnto vs therfore it cannot be lesse then lykly that this for Gods Sabbaths also should belong vnto vs especially since also they confesse that the other duties of rest holinesse commanded at one breath vvith the Tyme of Gods Sabbath in the self same commandement these belong vnto vs it cannot be then but likly at the least that the Tyme of Gods Sabbaths also should belong vnto vs it vvere very strange that 9. of the 10. com should descend vnto vs not the vvhole 10. nay more strange it is that 9. an halfe or that 9. the greatest parte of the 10th should descend vnto vs not all the 10. fully compleatly yet such strange stuffe is deliuered vs novv if vve vvil beleeue it it is as if the kingdome of England should descend to King Charles vvith all the Shires Counties Citties saue London or Norwich 3. it is likly probable that the Lords Sabbaths are ours because they were once in the possession of our Auncestores the primitiue Churches who kept the Saturday Sabbath for 300. or 400. yeeres together after Christs Ascention 4. there is some probability in it in that some one man as my selfe doth stand vp to defend the Lords Sabbaths let but any one man in a County rise vp informe for theking and forth vvith the Iudges of Assise will admit his information and Counsaile shall plead for the cause albeit the Iudges nor happely hardly any in the whole County doe know the matter to be so besids the Informer and one or tvvo more with him so then the information by one single man may make the matter probable and likly to be true It is a cleere case then that by common presumptions it is not lesse then likly that the Saturday Sabbath is a parte of Gods Lavv belonging vnto vs. Is it so vvhat remaineth then but that vve exhorte and persvvade men euery vvhere to side it and to take parte vvith this parte of Gods Lavv touching Gods Sabbath whensoeuer it cometh vnto triall or into controuercy but neuer to oppose it or to take vp armes against it to this end let me propound vnto you sondry reasons and Motiues as 1. the Law of God with all the partes therof are the Inheritance of the Church Deut. 33.4 and so David made it his Inheritance Psal 119.111 and our Church vvherof we are members hath also taken this law to be our Inheritance as hath bene showne now a man were vnnaturall if he vvould not side it vvith him selfe and take part in defence of that which is his owne the law of God it is our owne in asmuch as we haue a share in it as in a common Inheritance being we are members of the Church yet behould hovv vnnaturall many men are both Ministers and people
be redy to reply say But Sir you giue too great liberty to our people you lay the reines vpon their necke you speake most profanly c. to whom I answer I know indeed that it is full sore against their wills that I haue discouered this secret vnto their people for they had rather haue ploded on in their old errour deceiuing the people still then this light should haue bene seene but for my part I had rather please God then please men Knovving that God cannot away with it that his Ministers shold teach for his Doctrines their owne inventiones Traditiones I Know well that they doe daily reuile me reproch me say all manner of euill against me falfly before their people that so my person being brought into contempt that which I speake against their new Sabbath may be contemned likewise but I desire them to forbeare such vnchristian cuning courses I desire them that they would no more backbite me slaunder me behind my backe vvhere I cannot come to ansvver for my selfe but this is a more faire course vvich I vvill propound vnto them if they thinke in deede in trueth that I haue giuen too greate libertie vnto their people haue done vvrong vnto their nevv Sabbath then let them put pen to paper confute this booke so they shall bevvray to the vvorld that they speake as they thinke vvhen they so bitterly inueigh against me against my booke euery silly creature can say t is an errour t is a foule errour t is an abominable errour t is a wicked booke an hundreth more but I would haue Ministers that are schollers leaue vvords fale to blovves let them confute the booke neither doe I exhorte them to this as a matter at their choise to doe it or not to doe it but I vrge it vpon them as a duetie both to man and to God it is their duetie in respect of men because they haue so confidently taught them that this day is the Sabbath day and that vpon payne of damnation they are bound to sanctify it in conscience of the 4th com vvherefore either they must acknovvledg that they haue bene in an errour labour so soone as they can to reforme it which is parte of amends an argument of an honest minde or else they must defend it that so their people may see that they play not fast loose with them that they teach them no more in the pulpit then they will be redy to defend by their pen if any oppose it I cannot see how they can defend themselues for honest men vnlesse they doe thus it is not enough for them to belch out now then some reprochfull words with a kinde of scorne and disdaine to vilifie the booke the Author of it euery foole can answer a booke so It is also their duetie in respect of God for they say that I am in a foule errour and that the Lords day is a constant Sabbath of Gods institution Well then and will they not defend Gods cause who should stand vp for God if Gods Ministers will not wherefore haue they both their liuings and their office of Ministrie but to manage Gods causes defend them against all oppositions vvill they thinke you giue their liues in defence of this Lords day as they tell their people they will who will not giue their labours to defend it when as Peter the Apostle did but by his example bring in Iudaisme into the Church of Antiochia Paul the Apostle withstood him to his face and reproued him before all men Gal. 2.11.14 If therefore I like Peter haue offended against the Lords day then they like Paul in zeale of Gods glorie should rise vp to confute me before all men else they cannot iustify themselues so farre as I can see to be faithfull in their places and to be followers of the Apostles As for the people me thinke they should neuer cease pressing of their Ministers by these the like arguments to the answer of this booke for the quieting of their consciences and for the cleering of the trueth in this point they should say vnto Archippus take heede vnto the ministerie that thou hast receiued in the Lord that thou fulfill it Col. 4.17 vnlesse they desire to liue in ignorance and errour and in doubt which is the trueth It is true it hath bene reported to me that some of these 10 Ministers haue bene thus moued by their people but they haue returned this answer Wee What wee shall vvee answer his vaine booke let some Cobler Tayler or Shomaker answer it c. and are not these loftie spirits who could forbeare to reproue them openly that knoweth them in an errour in a foule and grosse errour and after sufficient meanes of conuiction tendred vnto them both priuatly publikely and done also in all meeknesse and forbearance for all this they still persist carry it out in the height of pride scorning disdaining him that shall in loue respect vnto their persons admonish them as my former booke will witnesle for me So much be spoken touching the former question wherein you see that they cannot proue it that euery Lords day or Sunday was kept for a Sabbath in the Apostles dayes as now they are SECT III. I come now vnto the second maine question which is to know whither it can be proued that any one Lords day is a Sabbath day by Gods ordinance or not For I deny not only that euery Lords day is a Sabbath constantly and weeke by weeke but also I deny that there is so much as any one Lords day a Sabbath day For the better scaning of this point I will examine all their Scriptures all their reasons which they produce in this case First for their Scriptures I haue reade ouer many the workes and writings of the patrons of this Lords day to see their grownds for it but yet among all the textes of Scripture which they alleage I can no where find a Commandement for it alleaged by them out of any parte of the new Testament and this seemeth to me a straung thing if you demaund of them who is the Authour of this new Sabbath they will tell you Christ in the next place if you demaund of them where Christ left any commandement for it by himselfe or by his Apostles here they are at a non plus they can finde no com for it in all the new Testament no nor any exhortation to keepe it nor promise or threatening to those who keepe or profane it now this at the first entrance doth breede a shrewd suspition that this new Sabbath is but some forgery when there is neither commandement nor exhortation for it in the booke of God neither promise to them who keepe it nor threatening to them who profane it when the old Sabbath was set vp it was done by an expresse Commandement and can there a
they can put into it againe what they please But the greatest riddle is behind hovv can a man take a thing away and yet leaue it there still or how can a man say a thing is ceremoniall yet make it Morall abolished by Christ yet remaine after Christ many hundreth yeeres none but these men can answer this riddle Wherefore since the time in the 4th Com. is abolished as themselues say there is no time therefore left in the 4th Commandement for the Lords day My 4th argument against them is because the 4th Com. cannot agree to the Lords day for 1. the day commanded in the 4th Com. is a day called properlie the Sabbath day Remember the Sabbath day Exod. 20.8 But this day vvhich they vvould haue is called Lords day so that they differ palpablie in their names 2. The day commanded in the 4th Com. it is the 7th day But the 7th day is the Sabbath of the Lord c. Exod. 20.10 but the day vvhich they talke on it is the 8th day or the first day of the vveeke novv is there not difference enough to be sene betwixt the 7th the 8th Betwixt the first the last the one day is at the begining of the weeke the other is at the ending of the weeke 3. The day commanded in the 4th Com. it is that day vvhich God blessed sanctified Genes 2.3 and it is that day vvhereon God himselfe rested but the Lords day which they vvould haue it is not that day which God blessed and sanctified nor that day wheron God rested 4. The day vvhich is commanded in the 4th Com. it is that day vnto which the speciall reason annexed by God to the 4th Com. Exod. 20.11 doth properly belong but the Lords day vvhich they would haue stand by the 4th Comm. vnto it that speciall reason neither doth belong nor can possiblie be made to belong 5. The day inioyned in the 4th Com. was a day knowne by those Iewes in vse before the giuing of the Law on Mount Sinay as the word Remember at the begining of the 4th Com. importeth for vve remember things knowne before c. But the Lords day I trust is not of such antiquity nor was it knowne or in vse before the giuing of the Law and therfore the Lords day was not commanded in the 4th Com. Herevnto I might yet add an other difference that the day commanded by the 4th Comm. it is a day to be kept in memory of the Creation But the day which they would haue the Lords day it is to be kept in memory of the Redemption and is it not a likly matter thinke you that both these dayes differing as farr as the Creation doth from the Redemption should be commaunded by one and the same Com. vnlesse men vvould studdy hovv to bewray their folly I cannot deuise hovv they should doe it more grosely if this be not botching cobling to thrust this nevv Sabbath day into an old Commandement I know not vvhat is to coble is to put a peece of new leather vnto an old shoe and to botch is to put a peece of nevv cloth vpon an old garment vvhen that which was there before is growne old and worne out iust so they deale in these Diuine things the 7th day Sabbath being old and vvorne out as they say they haue novv vvith all their skill vvrought into the Com. a nevv peece to vvit the Lords day such a peece of Taylery vvas neuer seene before Should Popish Iesuites thus abuse the Scriptures in point of difference betvvixt them vs as vvorse I thinke they doe not nor cannot hovv vvould euen these very Ministers make them a scorne a reproch iustly among the people But if wee doe it among our selues no man must speake of it but let my tounge cleaue to the roote of my mouth if I be silent vvhen Gods Lawes are thus mangled and his holy sacred word corrupted abused and all to this end to maintaine superstition in keeping a nevv invented Sabbath Thus you see vve haue dispossessed them of their strongest hould for their Lords day Sabbath to vvit the 4th Com. let vs in the next place make some vse of this point Is it so that they cannot proue by their 3 arguments that the Lords day is a Sabbath day by virtue of the 4th Comm. and is it so that the contrary is proued to vvit that the 4th Com. cannot be applied to the Lords day as binding mens consciences vnto it then let Ministers take heede hovv they abuse the 4th com in their pulpits hereafter by applying it vnto the Lords day falsly for they must giue an accompt to God one day for their diuiding and applying Gods word and if they make the Spirit of God to speake vvhat hee neuer meant it vvill be woe vnto them that 's one point An other is this that it behoueth Ministers to haue a care so truly and plainly to interpret the 4th Com. to the people that when they reade the Com. they may vnderstand vvhich day of the weeke it is which God inioyneth for his Sabbath day you know on Sundaies the 10 Commandements are publikly solemnly reade vnto the people with greate deuotion as it is meete they should be and also at the solemne administration of the Sacrament of the Lords Supper then these 10 commandements are reade vnto the people againr novv it is the duety of euery Minister vvhen hee standeth in the roome of God in pronouncing of the Law vnto the people that he doe not dissemble saying one thing and meaning an other vvherefore vvhen he saith Remember the Sabbath day he must not desire in his heart that the people should vnderstand him of an other day that is not the Sabbath day but of the Lords day for this is to say one thing and meane an other which is a sinne in all men but a double sinne in a Minister againe vvhen he pronounceth these vvords with an audible voice But the 7th day is the Sabbath of the Lord thy God c. he must not desire in his minde that the people should vnderstand him of a day that is not the 7th day but of the 8th day the day after the 7th day for this is dissimulation now for a man to dissemble at any time is a sinne but vvhen the Minister is in Gods vvorship seruice yea at the blessed Sacrament ready to eate the body drinke the blood of our blessed Sauiour then to dissemble is a notoriouse sinne For a Minister to dissemble vvith one man is an euill but for him to dissemble vvith an vvhole Congregation this is a foule euill but thus to doe vvhen he representeth the person of God vnto the people stands in his roome vvho is the God of Trueth novv to dissemble it is the foulest euill of all What a straung thing is it that Ministers should in Gods roome say vnto the people Remember the
one yeere vpon one day of the weeke and the next yeere vpon an other Wherefore since it is the most likely that Pentecost day then fell vpon some other day of the weeke as Saturday or the like hovv vvill they proue it fell novv vvhen Peter preached on the Lords day or Sunday 3. I answer but suppose we that it was the Lords day wherin all this vvas done it yet doth not follow that this day was therfore a Sabbath day for these actions were no proper actions of a Sabbath day done onely vpon Sabbath dayes for they were common weeke dayes actions such as might be may be and were done vpon any day of the weeke let vs rune thorough the particulars briefly and first for the Holy Ghostes descending how will they make it appeare that the Holy Ghost in his discent doth vvaite for a Sabbath day to come downe in vve reade of the Holy Ghosts descending in Act. 10.44 and in Act. 19.6 But not a vvord that these dayes were Sabbath dayes If notable actions done in a day must sanctify that day for a Sabbath day vvhy are not good Friday wherin Christ suffered Hallow Thursday vvherin Christ ascended made Sabbaths also for these workes vvere as behoofefull for the Church as was the descent of the Holy Ghost 2. For the Sacrament of Baptisme the administration of this is no proper worke for a Sabbath but may be done in any common day Else why doe vvee baptise children on any day of the vveeke and vvhy did Phillip Baptise the Eunuch on a trauailing day Act. 8.38.39 Paul baptized Lydia hir houshold vpō the Saturday Sabbath Act. 16.15 Sacraments were neuer appropriated to the Sabbath day as vve may see in Circumcision it vvas on the 8 day were it Sabbath day or not the Passeouer it was on the 14th day of the moneth were it Sabbath day or not Christ did eate the Lords Supper on Thursday night the night before he was crucified 3. For Peters sermon we know preaching is no worke so proper vnto the Sabbath day as it may not be on any day of the weeke also else why preach wee on Lecture dayes on any of the weeke dayes preaching may be on any day of the weeke according to that 2. Tim. 4.2 preach the word be instant in season and out of season Christ preached on a vvorking day to the Samaritan vvoman his Disciples being gone into the Citty to buy meate Ioh. 4.8 the Apostles preached daily in the Temple and from house to house Act. 5.42 thus it appeareth that these are such actions as may be done on any day of the weeke hovv then will it follow that this day of Pentecost was Sabbath day because these actions vvere done in that day these are farr from necessary consequences I am suer No maruaile they pretend necessary consequences for the Lords day and magnify their reason so highly in the want of a Commandement for the day I see novv ther is some cause indeede that they should set a good face vpon the matter and hauing no Com. from Christ for the day yet they should make the world beleeue that they haue good consequences for the purpose and doe you not see how good they are had they neither consequence nor Com. for the day they should haue iust nothing for it they had need therefore extoll their necessary consequences Doe not vve on a Christmas day vvhen it falleth on a working day or weeke day both pray preach vse the Sacraments and rest from laboures and sing Psalmes in the Congregation and vvill any wise man say ther 's necessary consequence in it that we keepe it for a Sabbath day what vanities are these The vtmost that can be collected by good consequence from this Text Act. 2. is that the Church kept this day of Pentecost for a Lecture day like as vve haue Lecture dayes euery vvhere on vveeke dayes on Tewsdayes or Thursdayes the like Further it is to be noted that Peters Sermon heere it vvas meerly occationall extraordenary therfore can not binde vs to ordenary practise For vpon the extraordenary Myracle of the Holy Ghosts deseent in clouen fiery tounges some people vvere amazed astonished doubting said what may this be Act. 2.12 Others mocked and said the Apostles vvere full of new wine and drunken Act. 2.13 now here vvas greate occation for Peter to preach a Sermon vnto them partly to informe instruct those that vvere amazed doubted partly to confute those vvho scosted at the Apostles as if they had bene drunken so heere was matter enough to moue Peter to preach though he had no respect vnto the day as a Sabbath day It is true hence a Minister by consequence may gather such a consequent or doctrine as this namely that it is the duety of Ministers to preach the vvord vpon all occations but for any to collect hence not onely that vve must preach vpon all occations but more then this as namely that vve must also euer more preach vpon the same day and in the same time vvherin the Apostle Peter preached that is vpon the Lords day vvhither there be extraordenaty occation or none this is idle absurde for the Text will not beare vs out in any such collections nor can it be gathered hence that vve are bound to preach at all vpon either one day or vpon an other vnlesse it be vpon extraordenary occationes such as vvere Peters here in this Texte Further vve may aswell coliect hence also concerning the place as the time saying that vve must euermore preach in a populouse and famouse Citty also as London Norwich and the like for Peter preached in Ierusalem a famouse Citty And also when vve preach there we must keepe that day for a Sabbath day too 4. My 4th last answer to this text is by shewing their absurd consequence hence for if that the coming downe of the holy Ghost Peters sermon the convertion of 3000. the baptizing of them c. did declare the day to be a Sabbath day wherein they were done then is Pentecost a Iewish ceremoniall feast day moralized made a Christian Sabbath day and so Iewish abrogated ceremonies shall be reuiued in the Church the reason thereof is because the holy Ghost doth not call this day here Lords day or first day of the weeke but he calleth it Pentecost day and when the day of Pentecost was come Act. 2.1 This day might be called by 3 seuerall names as 1. Lords day 2. The first day of the weeke and 3. Pentecost day Now in that the holy Ghost reiecteth both those names of Lords day and first day of the weeke which should make for their purpose chooseth this name Pentecost day which was a ceremoniall day it followeth that if these actions had any force or virtue to declare the day whereon they were done to be a Sabbath day they shewed vs that this day considered
not as Lords day but as Pentecost day is our new Sabbath day Suppose we that vpon a Friday there fall ij holy dayes the one Gowries day the other King Charles his Coronation day here this one day may haue 3 names as Friday Gowries day and the Kings Coronation day if now an Acte of Parliament be made hauing relation to this day and calleth it Coronation day rather then by those other ij names vvill not euery one thinke that that Acte hath rather reference to this day considered as King Charles his Coronation day then to it considered as Friday or as Gowries day so t is here no man can thinke but that the holy Ghost in relation of these things done on this day and naming it Pentecost day not Lords day had rather reference vnto it considered as Pentecost day to make it a Pentecost Sabbath then to it as Lords day to make it a Lords day Sabbath Furthermore I make it appeare that if we imitate Peter here and the Church at Ierusalem vve must keepe the Lords day as a ceremoniall day as Pentecost day for they all kept it so as Ierusalem Act. 2.1 and this I thus proue 1. It is graunted by all that the Ceremonies of the lavv had 40 or 50 yeeres vntill the destruction of the Temple allovved for their honourable buriall Whereby is intimated that vntill then the Legall Ceremonies vvere in vse at Ierusalem 2. It is cleere by Scripture see Act. 21.20.17 vvhere the Apostles teld Paul that all the belecuing Iewes vvere still zealouse of the Law Yea further the Apostles perswaded Paul that novv he being come to Ierusalem that hee vvould Iudaize also by purifying himselfe contributing c. v. 24. and all vvas done to this end that the beleeuing lewes might thinke nothing to the contrary but that Paul himselfe also kept the law to vvit the Ceremoniall Lavv by vvhich passages it is more then manifest that at Ierusalem the Apostles and all the beleeuing Jevves they still obserued the ceremoniall lavv and that zealously novv this vvas all long after Pentecost day so that if they kept the ceremoniall lavv so long after Christ much more then at Pentecost vvhich vvas vvithin 6 or 7 vveekes after his resurrection Wherefore vve are to thinke that these Iewes at Jerusalem kept Pentecost as a Iewish ceremoniall Sabbath day vvhereof you may reade Leu. 23.15.21 and so by consequence it follovveth that if these vvorkes of the holy Ghosts descending and of Peters preaching c. doe declare this Lords day to be a Sabbath day that then vve must haue a Pentecost Sabbath day rather then a Lords Sabbath day a ceremoniall Sabbath day not a Christian Sabbath day and the Lords day is not to be kept as Lords day but as Pentecost day Behold then the absurdety of these men who glorie so much in this text Act. 2.1 as being so strong for their new Sabbath day when as they may by the same reason bring into the Church againe this ceremoniall abrogated day of Pentecost behold how vnconscionably they deale vvith the Scriptures and vvord of God making them a nose of vvaxe turning it vvhich vvay they please as may best fit their fancies if any conscience be left in them they had need I auowch it aske God mercy vpon their knees for such abuses offred vnto his sacred vvord For conclusion let the patrones of this Lords day Sabbath remember that this is their taske if they will proue the Lords day a Sabbath 1. They must proue that this Congregatiō Rested from labour all this day and that in conscience of it as a Sabbath day not occationally c nor as pentecost day for rest from labour is a parte of the Sabbath dayes duety 2. they must proue that these holy actiones which were performed of preaching the like that they were done by Peter the residue in conscience of the 4th com for Peter might preach in conscience of that com which Paul gaue 2. Tim. 4.2 preach the word be instant inseason out of season These are the ij maine things besids many others which they should proue but these they can passe ouer whith out any word tending this way SECT VII An other text they alleage out of the new Testament to vvit Ioh. 20.19 vvhere mention is made that Christ appeared to his Disciples and it vvas vpon the Lords day too and this reason is currant in euery mans mouth Ministers people Why Christs apparitions say they vpon the Lords day proue it to be a Sabbath day c. but Ministers begine to be ashamed to vse this ouer worne argument any longer well they may be ashamed of it but that it is so frequent now in peoples mouths we may thanke Ministers for it for it is one of their ovvne arguments vvhich they hau put into peoples heades an erroniouse conceipt once fastened in the minds of people by their Ministers vvill hardly be remoued be it neuer so idle But in one vvord to shew their absurdety and abuse of this Text of Scripture also for they make a practise of abusing the Scripture if Christs apparition doth declare that day to be a Sabbath day vvherin hee appeared to his Disciples then was a fishing day a Sabbath day also for Christ appeared to his Disciples on a fishing day whe they vvere a fishing at the Sea of Tiberias see Iob. 21.1.2.3.4 Yea then must Hallow Thursday be a Sabbath day also for then Christ appeared againe to his Disciples vvhen he ascended from them vp into heauen Act. 1.9.11 Yea vve must keepe Fowrty Sabbathes together once in a yeere for Christ appeared to his Disciples being seene of them by the space of 40 dayes Act. 1.3 and thus much for this text vvhereby you see how the Holy Scriptures haue bene abused the Holy Ghost is made to speake what he neuer meante vvere it not high time therfore that these things vvere reformed SECT VIII A 3d texte they alleage abuse in the nevv Testament is Act. 20.7 vvhere they say is an example of the Lords day kept as a Sabbath day by Paul the Church at Troas for Paul abode at Troas 7 dayes on the 7th day it being the first day of the vveeke then the Church assembled Paul preached now ther 's no mention of any sermon vpon any of the other dayes and therefore this vvas their Sabbath day Yea they had not onely a sermon on this day but also the Sacrament of the Lords Supper for the Disciples came together to breake bread as the Text saith Wherefore this day must be a Sabbath day This text M. Benton Minister pressed vpon me very eagerly Herevnto I answer 1. if the Lords day or first day of the weeke vvere kept here by Paul for a Sabbath day why did not Paul doe the like vpon euery Lords day in all Churches where he came and where he might if he vvould haue done it for this purpose see Act.
dayes and the next morning he was to take his iourney and departe from them as the text speaketh v. 7.13 and neuer to see their faces any more nor they euer to see his face any more as the Text speaketh v. 25. Now in all probability the Church at Troas knowing this resolued herevpon to come take their last sight and farewell of him to receiue the Lords Supper at his hands before his departure and this was likely to be the occation of their assemblie now on this Lords day yea so much may be collected out of the Text Act. 20.7 Now the Brethren being assembled Paul could doe no lesse then giue them a sermon at his departure and this he that tooke all occations to build vp edifie the Church tooke this occation to establish these in the faith and this vpon this or the like occations he vvould haue done vpon any day of the weeke Sunday Monday or any other Now what is this President vnto vs and to the erecting instituting of Sermons on the Lords day as a Sabbath day All that can be collected hence is but this that vpon these or the like occations people may be assembled together the Minister may preach a sermon to them and that these things may be done on that day of the weeke wherein the occation falleth out be it Lords day Monday Tewsday or any other and all this to be done not in conscience of the time day wherein they are done superstitiously but in regard of the present occation onely but behold our Ministers haue hence collected by their magnified cōsequences that we must assemble together euery weeke for euer vpon the Lords day be there occations or no occations to moue thereto I meane extraordenary occations and this must be done in conscience of the very time day vvherein they vvill haue vs assemble how farre off are these departed from their Coppie and President Act. 20.7 they mett occationally but we must meete occation or none yea vvith a superstitiouse respect of the time day we meet in for vve find not that these at Troas made any conscience of the day and time vvherein they mett vnlesse you vvill suppose that all Sunday night or euery Lords day night is a sanctified time for Sabbath dueties and to be obserued in conscience And vvhich is vvorst of all this time collected by their vaine consequences out of this Text vvherein they swerue from their Coppie it must be pressed vpon mens consciences as a parte of Gods worship that in conscience of it men must neglect their callings to their great damage and that vpon perill of sinne and paine of damnation is it not high time these things were reformed But happily it vvill be said by Ministers that this is an example of the Apostle Paul and of the Church of God at Troas now examples bind conscience c. Whereto I answer 1. this is no Sabbath example it is but a Sermon example 2. If examples bind the Church now then must rich men sell their house and land and lay the mony downe at the Ministers feete for so did the Church Act. 4.34.35 and if all examples of the Apostles bind conscience then are Ministers of all men in an ill case for they must not onely study and preach painfully but also must vvorke hard in some honest calling for so did Paul he laboured in his Trade of Tent making Act. 18.3 they must not onely preach on the Lords day but also they must preach till midnight for so did Paul they must not onely preach in the Church on the Lords day but also from house to house in the vveeke dayes for so did the Apostles Act. 5.42 I but hereto they will reply seing them selues in so ill a case that these things were extraordenary and peculiar to those times therfore bind not vs now whereto I answer can they see the extraordinarinesse in these examples and can they not see also the extraordinarinesse of this example of Pauls preaching at Troas and the extraordenarinesse of Peters Sermon on Pentecost day Act. 2.1 Where they please they can see where they please they can not see at all For conclusion if they will proue their Lords day a Sabbath by this text Act. 20.7 let them remember that besids other things this is their taske 1. to proue that the Church assembled in the morning of the Lords day 2. They must proue that the people did refraine all seruile labour at Troas all the Lords day long from breake of day in the morning vntill night for they might assemble together at Church on the Lords day morning about nyne of the clocke as vve doe on Lecture dayes and yet come from their laboures also as we doe on a Lecture day they might meete in the Church by 9 of the clocke and yet they might haue spent 3 or 4 howres euen all the morning before in their ordenary callings now forasmuch as they hould that it is vnlawfull for vs to spend the morning of the Lords day in seruile labour and because it is a speciall parte of a Sabbath dayes duety to rest from our laboures as it is in the 4th com therfore they must proue vnto vs that these Disciples at Troas did refraine their vvorkes all the day long the morning as vvell as the after noone 3. They must remember to proue vnto vs that those holy dueties vvhich the Disciples at Troas performed on the Lords day they did them in conscience of the 4th Comm. for a people may heare a Sermon in conscience of that Com. of Pauls preach the word c. in season out of season 2. Tim. 4.2 But this is not the 4th Comm. these are the maine things they should spend their time in to proue but of all the rest these 3 things are neuer touched by them thus the maine of all which should be laboured in is vtterly neglected but vntill they proue these things beleeue them that will for mee SECT IX A 4th Text in the New Testament which they alleage and abuse is Act. 1.2 where is mention made that Christ after his resurrection whilest he vvas on earth gaue Commandements vnto the Apostles whom he had chosen Now say they albeit it be not specified in particular vvhat Commandements Christ gaue them yet it is gatherable what they vvere by the practise of the Apostles afterwards now their practise was to keepe the Lords day for a Sabbath Here vnto I answer 1. that whereas they pretend a practise of the Apostles in keeping the Lords day they were so farr from a practise of it as it cannot be showne where any of the Apostles kept two Lords dayes in all their liues now a single action is no practise 2. I answer admit that the Apostles kept the Lords day yet I deny that it can be proued that they kept it for a Sabbath day for the vtmost that can be proued is but that they kept
other argument as vaine as this past thus If God instituted a Sabbath in memory of the creation then so did Christ institute a Sabbath in memory of the redemption But they cannot proue this consequence it is onely their naked affirmation wherefore my bare deniall of it shall be sufficient vntill they proue it you may see this argument further incisted vpon in my former booke Pag. 48. others argue thus the greater work must carry the honour of the day c. Ans the greater work may haue greater honour though not of the same Kind for the creation may haue the greate honour of the Sabbath day to remember it and the Redemption may haue the greater honour of not one but two Sacramentes to Remember it SECT XVII An other argument for the Lords day they haue it is this the Authority of the Magistrate hath Commaunded it and therfore we must keepe it c. Let no man thinke I frame this argument of mine owne heade for as I haue often heard common people vseing it so I haue bene vrged with it my selfe by a diuine and none of the meanest neither neede they be ashamed to heare of this argument in publike which they doe vse in priuate I assure them it is the best argument which they haue for the Lords day none of all these past are like vnto it for euery soule must be subiect vnto the higher powers Ro. 13.1 if therfore the Magistrate commaundeth vs to keepe it we must keepe it To this argument I answer 1. that our question is not whither vve must keepe the Lords day or not keepe it but whither Christ hath instituted appointed it for a Sabbath or not let this be first proued then vve vvill be redy to keepe it though this argument of Authority be wanting 2. I answer if this Lords day hath no higher authority then from the Magistrate then doth it not bind conscience simply by it selfe but as all indifferent things doe which are commanded by the Magistrate Yea the Lords day it selfe must be ranked amongst indifferent things where of the Magistrate may properly make Lawes Yea whereas the Magistrate now commandeth the Lords day to be kept if it hath no higher Authority then of the Magistrate then hee may alter the solemnity of the day from Sunday to Moonday to Tewsday or to any other day of the weeke Yea not onely alter it but also at his plesure nullifye it vtterly forbide keepeing of it any more And so the Tenour of your new Sabbath will proue but a fickle and inconstant thing 3. I answer if our Lords day standeth by virtue of the Magistrate thē is it not kept by virtue of the 4th com but by virtue of the 5th Com. for it is the 5th Com. that inioyneth obedience to our Superioures wherefore then must Ministers no more presse the 4th Com. vpon the Lords day but the 5th Com. they must no more say Remember the Sabbath day But now they must say Honour thy Father thy Mother when they would haue men sanctify the Lords day And people they must no more say they keepe the Lords day in conscience of the 4th Com. but in conscience of the 5th Com. and thus also shall the 4th Commandement be vtterly abolished and out of all vse in the Church This Lords day Sabbath then may be doubly considered of as it is commaunded by God or as it is Commaunded by the Magistrate as it is commaunded by the Magistrate so I doe no waies oppose it let it stand so such as it is in that respect so long as the Magistrate pleaseth as little while as hee pleaseth but I oppose our Ministers onely who say this Lords day stands by diuine ordination from God so intangle the peoples consciences in this respect making more Commandements as we say then tenn or making Lawes to bind conscience where God maketh none For by their collections consequences they make or say they finde that there was a Law of God for the Lords day which is most false SECT XVIII Thus vve haue answered to all their Artificiall arguments now we come vnto their Testimonies the first whereof is Gods blessing of this day Gods curseing of the profaners of it first of the former say they Gods blessing of this day to the greate edification of the Church is a signe that God approueth of this day Hereunto I answer it is one thing for God to blessed this day it is an other for him to blesse his ordinance in the day Gods ordinance in the day is preaching praying now God in mercy doth vsually blesse these ordinances of his being conscionably vsed vpon any day Sabbath day or Lecture day now we must carefully distinguish betwixt Gods blessing of the day vvherin these are performed Gods blessing of the ordinances them selues they therfore mistake things that argue thus that God blesseth the day when they should say God blesseth his ordinances in the day for it followeth not that because God blesseth his ordinances done in the day that he therfore blesseth also the day time wherein these ordinances are done no more then God blesseth the place wherin these ordinances are performed Let me shew you the vanity of this arguing by the like case Gods blessing doth vsually accompany painfull labour now suppose some profane Tradsman should vvorke all day long vpon the Sabbath day or Lords day finding at night his work to haue increased thriuen in his hands might he argue thus God hath blessed this day vnto me for a working day therfore here after I shall vse it for a working day for Gods blessing vpon my laboures this day is a signe that God approueth my action alloweth of it for a working day The other part of this argument is that God hath cursed the profaners of this Lords day and this is a signe that God approueth of the day For we reade in bookes set forth by some Diuins of many remarkable iudgements of God which haue befalne the profaners of the Lords day Herevnto I answer 1. that in controuercies about points of Religion vve must not proue things by the arguments of prosperity aduersity for these are no certaine signes of Gods vvill and pleasure no man for certaine knowes loue or hatred of all that is before them Eccl. 9.1 vve must to the Scriptures in this case for there God hath manifested his vvill but you may perceiue they be almost out of breath in as much as they are inforced to flye the Scriptures and hale in any thing that may helpe to make a noise and put some culler vpon the matter before the simple By this argument vve may conclude that the Palatinate his cause vvas naught and the Emperour his cause vvas good because God crossed the Palatinate 2. We are to distinguish of the day from the dueties in the day now we may impute those curses of God vvhich
then what doe we with the old Testament it seemeth then that not onely the old Sabbath is abolished but also the whole old Testament is abolished also now it standeth for a cipher if this arguing be good why did S. Paul send vs to the old Testament saying whatsoeuer is written a fore time is written for our lerning Rom. 15.4 2. If you will acknowledge no more of the morall Law then what is particularly repeated in the new Testamēt then what will become of the 10th com where is it repeated in euery branch thereof particularly in all the new Testament I know it is found writtē Thou shalt not lust but to come to particulars where is it written thou shalt not lust after or couet thy neighbours house thy neigbours wife his man seruant maide oxe asse or any thing that is thy neigbours you may as well therfore conclude against sondry things cōmanded in the 10th com as agaimst the Sabbath commanded in the 4th com for neither of them are repeated in the new Testament particularly in an expresse commandement 3. I will shew you how the 4th com is repeated in the new Testament generally consequently the Sabbath is there vrged also in a generall manner see Mat. 5.18 where Christ prophecieth of the lasting of the Morall Law and of euery iot title of it to the worlds end now in these words is the 4th com and the 10th com euery commandement yea euery iot title of euery commandement conteined the like may be proued by Rom. 3.31 Iam. 2.10 It is to be obserued that of all the 10. commandements there was the least need nay there was no neede to repeate the 4th cō nor to vrge the obseruation of the Sabbath day in particular for in the daies of Christ his Apostles both Iewes Gentiles were very zealouse for the obseruation of the Sabbath day for the Iewes they were more strict for the keeping of the Sabbath if I may so say then Christ him selfe was for Christ would allow the plucking and rubbing eares of corne on the Sabbath day to carry a bedd and the like but the Iewes could not endure it what hote contentions did the Iewes moue against Christ his Disciples for doeing some petty workes on the Sabbath day yea vpon a time they would haue slaine our Sauiour for healing of a sicke man vpon the Sabbath day Ioh. 5.16 what neede then was there that Christ or his Apostles should repeate the 4th com to the Iewes or vrge them to keepe the Sabbath day since they were so hote for it alredy it was enough that the 4th com the obseruation of the Sabbath day should be spoken of onely in some generall termes as you haue it Mat. 5.18 Ia. 2.10 And for the Gentiles there was no need to presse them neither for they coming into the Inheritance of the Iewes ioyning in communion with the beleeuing Iewes did redely imbrace the very ceremonies of the Iewes as circumcision the like how much more then did they imbrace the Morals with the Iewes as the Sabbath day as you may see Act. 13.42.44 Act. 16.13 looke therfore wherin the Iewes were very zealouse it is to be thought that the beleeuing Gentiles were zealouse also therefore was it needlesse that the Sabbath day or 4th com of all the commandements should be vrged pressed in the new Testament Neuerthelesse somthing we find touching the Sabbath in particular in the new Testament as Mat. 24.20 Pray saith our Sauiour that your flight be not in the winter nor on the Sabbath day In which words Christ alloweth a conscience to be made of the Sabbath day for aboue 40. yeers after his death 2. we find that it was the constant practise of the Apostles after Christ his ascention to obserue and keepe the Sabbath day see for this purpose Act. 13.14.42.44 Act. 16.13 Act. 17.2 Act. 18.4 that the Apostles did here keepe the Sabbath with the Iewes to beare with their weaknesse is a weakenesse in any to thinke so they cā neuer proue it I am suer when the Apostles yeelded obbediēce vnto Magistrates which was commanded in the 5th com worshiped God which was cōmāded in the first Table may any absurdly growndlesly say they did these things to beare with the weaknesse of the Iewes and why then should any say when the Apostles performed the things commanded in the 4th com that they did this for the weaknesse of the Iewes where as some say the Apostles kept not the Sabbath in cōscience of the 4th com they hauing no grownd for what they say may as well say when they worshiped the true God obeyed the Magistrate that they did not these in conscience of the first 5th cōmandements 3 In the new Testament and after the death of Christ and abolition of ceremonies we find the Sabbath day kept in cōscience of the 4th com the Holy Ghost commending it by rekoning it among ranking it with other commendable actiones saying they rested the Sabbath day according to the commandement Luk. 23.56 SECT XV. 11. They fetch an argument from Deut. 5.15 where the 4th com is repeated and at the end of it there is added as a reason these words For remember that thou wast a seruant in the Land of Egypt that the Lord thy God brought the out thence by a mightie hand Therefore the Lord thy God commanded thee to obserue the Sabbath day Hence they argue to this effect that because the Sabbath doth depend vpon the deliuerance out of Egypt therefore since the deliuerance out of Egypt belongeth not vnto vs no more doth the Sabbath day this text M. Chappell vrged Herevnto I answer it is true indede that therfore God commanded the Iewes in this place to obserue the Sabbath day because he brought them out of the Land of bondage but if hence men may gather that we Christians are not bound vnto the Sabbath day as M. Chappell did then 1. it followeth that we now haue no Sabbath day by the 4th com and so the 4th com is vselesse as a cipher or abolished for this reason of Gods deliuerance of the Iewes out of Egypt it is added not to any parte of the 4th com onely but vnto all the 4th com wholly now in the 4th com the aduersaries of Gods trueth doe distinguish betwixt the time of the 7th day and the dueties of holinesse and Rest now the time is that which they would faine trample downe as for the duetie of an holy Rest this they would haue still morall but if this their argument be good then haue they hereby at once ouerthrowne not onely the time but also the dueties of holinesse Rest in the time and so quite nullified the 4th com the reason hereof is plaine for that argumēt of Gods deliuerance of Israel out of Egypt which they bring to abolish one parte of the com to wit the time it doth also
in v. 15.16.17 which was kept in memory of the Creation and was a signe that God created the world v. 17. must also be abolished and so much for the formost of my generall answers My other generall answer to this text Exod. 31.13 and te all their arguments hence deduced is this suppose we that be the word Sabbathes in v. 13. is meante the 7th day Sabbath yet it followeth not that because it is made a signe or a signe of Christ that therefore the Sabbath day must be abolished for we must know that the signe of the Sabbath may vanish yet the Sabbath may remaine still for the cleering of this consider with me that the Sabbath may be considered abosolutly or relatiuly absolutly without any signe or relatiuly with its signe like as an Iuey bush or the like signe hung vp at a Vineteners house you may consider its absolute nature as it is no signe but as it is an Iuey bush onely you may consider it relatiuely as it it is a signe that wyne is to be sould at that house these two may be parted for take downe the Iuey bush then it is no longer a signe it hath lost its relatiue nature but yet it is a bush still so it retaineth its absolute nature thus the Sabbath it hath an absolute nature it hath a relatiue signifificatiue nature now these two may be parted for it may leese its relatiue nature as a signe yet retaine its absolute nature as a Sabbath iust as in the similitude of the Iuey bush But here happily some may aske of me what it is which I cale the absolute nature of the Sabbath what the relatiue nature To whome I answer I count that to be the absolute nature of the Sabbath which is not considered typically relatiuly significatiuly euen all that is to be considered in the Sabbath ouer besids its typicall significatiue nature that is its absolute inature more particularly the absolute nature of the Sabbath t is an holy rest vpon the 7th day because God rested vpon the 7th day and all this as commanded by God in which absolute nature are comprised these particulars 1. a rest from laboures 2. a performance of sacred and holy actiones 3. that both these be done on the 7th day 4. that these three be done in imitation of God because God rested on the same day blessed it and sanctified it Exod. 20.11 fiftly that all these be so done because God commanded them Exod. 20.8.10 these 5. things are the absolute nature of the Sabbath now for the relatiue nature of the Sabbath it is whatsoeuer is added vnto these 5. things significatiuly to signe signifie any thing thus the Sabbath was made a signe of the Creation of Gods Rest on the 7th day at the worlds creation Exod. 31.17 thus was the Sabbath made a signe also of the Redemption or of Christs sanctification of vs as they would haue it out of Exod. 31.13 which being supposed the Sabbath had a double relatiue nature the one to signify the Creation as past the other to signify the sanctification of Christ as to come which double signe being considered my insueing instances might be a litle more distinctly carried but as they are it may suffice to giue you a taste and thus you haue the absolute nature of the Sabbath declared and also its relatiue or typicall nature I come now to shew that the Sabbath may leese its typicall nature yet it may retaine its absolute nature first I shall giue you instances where things had a double type or signe the one of them vanisheing neuerthelesse the thing was obserued still with a respect vnto the other signe that remained The first instance for this purpose shall be that Sacrament of Circumcision cōsidered as vsed after the children of Israel were come into the land of Canaan here we are to note that circumcision typed out two things the one was that God would giue vnto the Israelites the land of Canaan Genes 17.8 the other was that God would make Abraham a father of many nationes Gen. 17.7.4 that God would be God vnto Abraham to his seede after him Genes 17.7 now after that the Isralits the posterity of Abrahā were come into the land of Canaan did inherit it then was one of these things typed out by circumcision fulfilled then was circumcision to loose its relatiue significatiue nature as typing out Canaan to come for it was come they were in it yet this signe of circumcision remained still in the Church for many hundreth yeers that as hauing reference vnto the other thing typed out by it to wit that God would be God vnto the seede of Abraham that hee should be a father of many nationes thus you see the action of circumcision remained in the Church still when one of the antitypes was come why then may not the duty of the Sabbath day remaine still in the Church after one of its antitypes be come so long as an other of its antitypes is still in force admit the Sabbath was a signe of Christ to come and so therefore it be no more kept as a type of Christ to come yet may it still be kept in the Church and so for euer as a type or signe of the Creation for our ages and so all posterity vnto the worlds end may as well keepe the Sabbath as a signe of the Creation as the Iewes and people of God did at any time Why may not the Sabbath be retained for one of its antitypes sake as well as circumcision was retained for one of its antitypes sake A second instance for this purpose shall be that other Sacrament the Passeouer considered as it was vsed after the Angel had smitten dead the first borne of the Egyptians and passed by the housen of the Isralites and here we are to note as before that the Passeouer was a type or signe of two things the one was that God would passe ouer the housen of the children of Israels spare them when at midnight he would destroy others Exod 12.11.12.13 The other was that it was a signe of Christ our Passeouer 1. Cor. 5.7 Now after that the Angell had destroyed the first borne of the Egyptians spared the Isralites then one of the types of the Passeouer was fulfilled neuerthelesse the Passeouer was retained in the Church for many hundreth yeeres after and this was because of the other type which was not then fulfilled 2 The Passeouer cold not be a signe vnto those Proselytes who ioyned to the Iewish religion when they were in Canaan of their deliuerance from the destroying Angell who smote all the first borne of Egypt and yet it remained as a signe to them of Christ their Passeouer to come these Proselite Gentiles left the Iewes in that which was proper and peculiar vnto the Iew that is to
vse the Passeouer as it was a signe of deliuerance obtained by the Iewes onely in Egypt and ioyned with them in the vse of the Passeouer as it was a signe of Christ the common Passeouer for Iew Gentile both see Exod. 12.25.26.27 Now suppose the Sabbath was a signe of Christ and therefore abolished in that respect when Christ came yet why may it not remaine still in that other respect as it is a signe of the Creation if it was so with the Passeouer it may be so with the Sabbath day and if those Proselites who were Gentiles did obserue the Passeouer neglecting such things therein as were peculiar vnto the Iewes imbracing such things onely as were common to the Iewes and Gentiles both why may not wee Gentiles lay aside the typicall quality of the Sabbath wherein it was peculiar vnto the Iewes imbrace the Sabbath in other respectes and as a signe of the Creation vvherein it vvas common both to Iew and to Gentile I come now to giue you instances of signes vvhere all the typicall relatiue nature is abolished and the absolute nature remayning still 1. The Rocke in the vvildernesse its absolute nature was to be of a stony substance c. And its vse for men to vvash and beastes to drink at Now this Rocke vvas made a signe of Christ For they dranke of the spirituall Rocke that followed them and the Rocke was Christ 1. Cor. 10.4 so this Rocke vvas a Sacramentall signe now vvhen Christ vvas come if not longe before this Rocke ceased to be a signe of Christ any longer and so it lost its relatiue and significatiue nature but yet it ceased not to be a Rocke still and of a stonie substance c. And to be vsefull for men to vvash and beasts to drink at it kept its absolute nature and so if the Sabbath be no longer a signe yet it may be a Sabbath still and all those 5 dueties which are the absolute nature forementioned they may remaine still suppose therefore that they could proue that all signes are abolished or that all signes of Christ are abolished yet it vvould neuer follow that the Sabbath is abolished any further forth then as it vvas a signe it could leese but its relatiue and typicall quality like as the Iuey bush doth vvhen it is pulled downe then it is no longer a signe but a bush it is still and so a Sabbath it is still for its absolute nature may remaine still to vvit 1. It s rest 2. its holy performāces 3. On the 7th day 4. Because God did these things on the same day 5. Because God commāded them A 2d instance may be this the Bridgroome vvas made a type of Christ as vve reade euery vvhere in the booke of the Canticles Ioh. 3.29 Reuel 19.7 so the Shepheard vvas made a signe of Christ Ioh. 10.11 and yet the death of Christ hath not abolished these relationes for vve haue Bridgroomes and Shepheards still A 3d instance may be that of forbidden meates vve reade of certaine meates forbidden to be eaten by the law as vncleane Leuit. 11.5.6.7 as the Cony the Hare and the Swine now these were made signes and Shaddowes of Christ Col. 2.16.17 But Christ being come these beastes ceased to be vncleane and to be signes of Christ any longer Act. 10.14.15.12.13 Col. 2.16.17 so then they lost their significatiue nature but yet the same beastes lost not their absolute nature so soone as Christ was come for these beastes were the same in nature and kind the which they were before the Hare was an Hare still the Cony a Cony still c. And why may it not be so with the Sabbath day also it may be a Sabbath though not a typicall Sabbath or the flesh of the Hare Cony and Swine may still be refrained in a politicall respect as in Lent time or in a Religiouse respect as in a fasting day and why then may not the Sabbath day be abolished as a signe and yet remaine still as a sacred time for Gods worship for the forbearance of these meates was as much a type as euer was the Sabbath day yet we may and doe forbeare them still why then I say may we not still retaine the Sabbath albeit it was a type may we not aswell obserue the Sabbath now which was a type as forbeare those meates now which forbearance was a type Here I must craue leaue of my reader to make a short digression by way of defence of this last instance you see I cale the Swine a shaddow of Christ this phrase is exceedingly distasted of some by name M. Chappel vndertaking to confute some things in my former booke publikly tooke hold of this for one and in reprochfull manner said this Author makes the Swine a signe of Christ a Swineish argument quoth hee which check was receiued by his auditory with greate applause insomuch as it hath bene runge in myne eares cast in my teeth sondry times by diuerse men what a swineish argument I vsed now for the cleering of my selfe see my former booke on the Sabbath at pag. 146. where I did affirme the swine to be a Shaddow of Christ I proued it there by Leuit. 11.5.6.7 Col. 2.16.17 now that it is so this text of S. Pauls will beare me out for hee saith that meate was a shaddow of things to come but the body is of Christ where S. Paul maketh meates to be shaddowes of Christ as well as holy daies new moones Sabbaths as you may see in the text now what meates were shaddowes but the prohibited meates forbidden to be eaten vnder the Law what meates find you in the Law forbidden to be eaten but these the Hare the Cony the Swine as you may read Leuit. 11.5.6.7 so then these forbidden meates the Hare the Cony the Swine were these which Paul counteth to be shaddowes of Christ why then M. Chappell may not I haue leaue to say the Swine was a shadow of Christ as well as S. Paul why should you make me a scorne and a bye word vnto your auditory disdained in the minds of honest and well minded people for ought I can see you might aswell haue said the same words reprochfully of S. Paul as of me taxing him to haue vsed a Swinish argument This your errour M. Chappell is by so much the greater in that when you vttered these words you preached out of this very text the which I vsed in my booke to proue that the Swine amongst the rest was a Shaddow of Christ to wit Col. 2.16.17 now had you but well rightly vnderstod your owne text out of which you then preached you would neuer haue accused me for vseing of a Swinish argumēt for it is your very text that beareth me out in caling the Hare Cony Swine shaddowes of Christ and so I returne whence I came A 4th instance shall be that which my aduersaries will assent vnto for
may befale any Church of God on earth for it is a property of the Church Triumphant in heauen to be freed from all erroures Now that A Church of God on earth may faile I proue by theise instances The Patriarkes they liued in polygamie hauing many wines which for any man now to doe were a sinne against the 7th com Againe the Iewes vsed to put away their wiues giuing them a bill of diuorce now that Church liued a long time in this errour against the 7th commandement vntill Christ came who reformed it Mat. 19.7.8.9 Againe did not the Church of Galatia fale into a greate errour when the Apostle taxed them as if they had bene remoued away vnto an other gospell Gal. 1.6 Againe did not Christ reproue the Churches of Pergamus and of Thyatira for corruptiones in them by suffering them that maintained the doctrine of Balaam of the Nicholaitanes and the woman Iezabell Reuel 2.12 13.14.15.18.20 Lastly and to add no more how came it about if a Church of God cannot erre about such a point as the Sabbath day that those purest and primitiue Churches which liued immediatly after the Apostles did neglect to keepe this Lords day Sabbath for diuerse hundreth of yeeres for so saith M. Perkins they did and citeth his author Leo Anton Edict see Perk in his first volume vpō the 4th com pag. 48. surely my aduersaries will iudge this a foule errour in those Churches by all which examples it is too too apparent that a Church of God may erre that too in Morall dueties commanded in the Morall Law whence it is plaine that they erre who build their faith vpon this fundation that the Church of God cannot erre OBIECT VII An other obiection against the Lords Sabbath is this that if we admit of the old Sabbath againe thē we shall bring Iudaisme into the Church and be guilty of a kind of Heresy c. Wherevnto I answer it followeth not for the Primitiue Churches were of a contrary iudgement as it appeareth by Athanasius in his Homilie de semente wee assemble togheter saith Athanasius in the Sabbath day not as if we weere sicke of Iudaisme but therefore we meete on the Sabbath that we may worship Iesus the Lord of the Sabbath Where you see that Athanasius in the name of the Church testifieth that they were not infected with Iudaisme because they kept the Sabbath day the same may also be true of our Church we may keepe the Sabbath day and yet be free from Iudaisme It is to be noted that not euery thing which the Iewes practised was to be accounted for Iudaisme for then the whole Morall Law should be Iudaisme wherefore those things onely are to be accounted for Iudaisme which neuer came into the Morall Law or 10 com and which were written by Moses of which number were their Sacrifices Priestes meate new moones feastes annuall Sabbaths but as for this old Sabbath wherin God himselfe rested this was put into the Morall Law and written by the finger of God and to sanctify this Sabbath is no more Iudaisme then to honour our Superioures is Iudaisme for why should the things commanded in the 4th com be more Iudaisme then the things commanded in the 5th com Since they cannot proue this Sabbath to be a ceremony and abolished as you haue seene in the 4th part of this booke it is therefore absurd for them to call the Sanctification of the Sabbath Iudaisme Yet further since they onely who keepe the Sabbath doe obserue yeeld obedience to the Law in the integrity perfection therof and doe giue God his wholl worship in all the parts thereof they may as well say it is Iudaisme for a man to be intire and pefect in the Law and to giue God his wholl worship intirly and brand him with Iudaisme vnlesse he will mancle Gods Law and be partiall in the Law and in Gods worship seruing God by halues And further if it be Iewish and Iudaisme to keepe the Sabbath day to wit the old Sabbath day then 1. the 4th com is Iewish for it commands nothing but Sanctification of the old Sabbath day 2. If it be Iudaisme to keepe the old Sabbath then is it Iudaisme for Ministers to call in the Pulpit for the Sanctification of the Lords Sabbaths to vse the name Sabbath day for this is as well a Iewish name as the keeping of it is a Iewish practise if we may vse the name without tincture of Iudaisme why not the thing named also 3. What is the keeping of the Lords day better then Iewish for doe not we resemble the Jewes by setting a part on wholl day in euery weeke for Gods worship as they did 4. Since the Sabbath day was commanded to be kept in imitation of God as that we should Rest on the 7th day because God rested on the same day Exod. 20.10.11 men may therefore say it is Iewish Iudaisme to become followers of God 5. Since the Sabbath was kept in memory of the Creation men may say it is Iewish to celebrate weekly a thankfull remembrance of the Creation For matter of Haeresy both Athanasius Ignatius and the primitiue Churches obseruation of the Sabbath day will cleere vs of Haeresy to obserue the Sabbath with its typicall shadowish quality as a signe Shaddow of Christ if euer it were so this were Haeresy but renowncing all shadowish respectes to keepe it onely as a signe of the Creation remembrance thereof as a sacred time for the worship of God as a fit time to exercise mercy in to man beast by a rest from laboures so as an helpe vnto these morall dueties of rest God worship this can be no Haeresy for we refraine those meates in a fast which were shadowish obserue Whie-Sunday or Pentecost day which was a shaddow of Christ yet are farre enough from Haeresy see Act. 21.20.26 Rom. 14.5 hereto I might add the Testimonies of all those Diuines iustifying this point for orthodox which you shall find hereafter in my third argument for the defence of the ancient Sabbath I grant the Laodicean Counsaile anathematized it but the more ancient more pure Churches Sanctified it If it be Haeresy to keepe Gods Sabbaths then 1. it is Haeresy for Ministers in Pulpits to vse the name Sabbath day 2. It is Haeresy to celebrate a day weekly in a thankfull remembrance of the Creation 3. It is heresy for the Church and people of God to become followers of God by working whē he wrought resting when he rested 4. It is heresy to walke in obedience to the 4th cō 5. It is heresy to be intire perfect in Gods Law to haue an vnpartiall respect vnto all Gods commandements yea it is heresy to giue God his wholl worship intirly In a word since the Sanctification of the Sabbath is a part of Gods worship if for all that men will call it heresy I say
with S. Paul Act. 24.14 After the way which they call Haeresy so worship I the God of my fathers OBIECT VIII An other obiection is this that this point of the Sabbath it is no fundamentall pointe since it is a question but about the day onely therefore not much to be regarded Herevnto I answer that these men doe say vnsay againe as it may make for their aduātage for sometimes thus they argue the Sabbath day is a matter of greate consequence in the Church is it possible that Gods Church should haue bene ignorant in such a fundamentall point as is the Sabbath day thus sometimes when it may make for their aduantage then the Sabbath day must needs be a fundamentall point at an other time as here you see then it is no fundamentall point therfore not to be regarded 2. If the Lords day be in their account a fundamentall point thē must the Sabbath day be fundamētall also for both are questions about a day and the Lords day is come into the roome of the Sabbath day as they say therfore the one must needs be as fundamentall as the other 3. Albeit this be but a question about a day yet is it no lesse fundamētall then other things commanded in the Morall Law for this day is as well commanded there to be Sanctified as any thing else is there commanded yea this it is commanded not in the second Table but in the first Table that too with a Memento aboue all other things there cōmanded whereas they say it is a question but about a day onely I answer thus might a man extenuate any of the 10 com whereas in the 10th com the Lord forbiddeth coueting a neighbours house seruant or any thing that is his against this one might obiect saying this is no fundamentall point since it is a question but about an house peradventure some poore cottage or but about a mās servant or some smale thing that is my neighbors whereas the com saith Thou shalt not Couet may one say coueting it is but a thought thoughts are free or it is but a desire what 's my neighbour the worse for my desire of his house so be I take it not from him whereas we are commanded to loue our neighbour as our selues may we thus extenuate the matter saying my neighbour of whom the question is he is but a poore fellow a simple man c Lastly that the Sabbath day is a fundamentall point it appeareth by the iudgement of our Church who put it into our Catechismes amongst fundamentall points of Religion 2. as a worke of the Law so it is necessarily required in a iustified man Iam. 2.10.21.24 so it is a fundamentall OBIECT IX An other obiection is this that many thowsands of our forefathers haue liued and died ignorant of this point are gone to heauen without the knowledg of this Sabbath day so that a man may goe to heauen without the knowledge of it and further ther 's nothing required of vs but faith repentance and if we haue these all is well Herevnto I answer how can you be said to haue repentance when as yet you liue in the sinne of Sabbath breaking contrary to the 4th com yea refuseing to take knowledge of this your sinne when knowledge is tendred vnto you is this repentance I wish men to looke better to their Repentance then this comes too let them not flatter themselues Whereas they pleade that thowsands of our forefathers are gone to heauen ignorant of this point I answer and what is that vnto vs their case and ours differ as much as the day doth from the night their times were times of ignorance and darknesse for God had not reuealed this point vnto them neither was the knowledge thereof tendered vnto them but in our time we haue the day light in this point reuealed vnto vs Gods trueth is made manifest and tendered vnto vs now God is pleased to put a greate difference betwixt men in these two estates as we reade in the Actes of the Apostles The time of this ignorance God regarded not but now he admonisheth all men euery where to repent Act. 17.30 Now be it that God winked at the ignorance of our forefathers yet now when meanes of knowledge is tendred he will not so winke but admonisheth all men euery where to repent 2. Thus we may liue in the sinnes of our forefathers and pleade that thowsands of them that committed them are gone to heauen as Lot Noah that was drunke Dauid that committed adultery The Patriarches are in heauen and yet liued in Polygamie the beleeuing Iewes are in heauen yet they put away their wiues with a bill of diuor cement may we thinke to doe the like and goe to heauen since God hath now reuealed himselfe more fully to the contrary But suppose we that a man might get to heauen in the ignorance of this point is it a property of a child of God to goe to heauen as blind ignorant as he can possibly or rather to grow in knowledge daily as the Scripture admonisheth vs wilt thou bequeath vnto God a soule blind of one eye when thou maiest giue him thy soule with perfect sight of both eyes OBIECT X. An other obiection is this it is in euery mans mouth saying so be we giue God the dueties of the day it matters not so much for the day it selfe either this day or that day may serue the turne the dueties are to rest from our laboures and to worship God publikly priuatly now these are the things which God doth regard but as for the precise day that we thinke should not be so much regarded Herevnto I answer t is true indeed that this obiection possesseth the minds of many that are very Religiouse and well affected but herein they bewray their ignorance their halting and haluing with God the things which God hath ioyned together let no man put assunder did not God ioyne the day and the dueties of the day both together in one commandement and hath not the day the same Authority to countenance it that the dueties of the day hath in a Bond there is ij things inioyned the day of paymēt thesemme of money now is it not a most absurd thing for any man to reason thus it is the mony that my Creditour chiefly regardeth and so be I paye him his money it matters not so much for the day whither I pay it vpon the right day specified in the Bond or on some other day after it men dare make more bould with God bis Bonds then with a Creditour though man will not put it vp yet they make God to put vp any thing men think it enough to obey halfe of Gods 4th com and to leaue the other halfe vndone but God must haue an account giuen him one day for his whole 4th com as well as for the one halfe
myracle for this purpose ij things are to be considered the one is that it is a duety which God requireth of vs to magnify praise the name of God and how shall we performe this better then by keeping of a thankfull remembrance of Gods workes of wonder The other is that this myracle of the Creation it is not like vnto many other myracles for that of the diuiding of the Sea it concerned the Isralites onely and that of the Sunne its standing still it concerned these times onely but as for this of the Creation it concerneth vs our times euery way as much as it did the Isralites for ther 's not a man woman or child amongst vs but hath its share benefite from the Creation as well as those Iewes had and therefore we in these daies all people to this worlds end haue and shall haue as good cause to keepe a thankfull remembrance of the Creation as euer any nation or people had But if we ioyne both these together as first that it is a duty lying vpon vs to magnify the name of God in this his so greate a worke of wonder secondly that this so greate a worke it doth redownd to the proffit and good of euery one amongst vs then what greate cause and what iust cause is there that euery one of vs should at this day celebrate a thank full remembrance of the worke of Creation Neither can I thinke ther 's any man so vngratefull as to deny vnto God a thankfull remembrance of this so greate worke by meanes whereof we liue and haue a being and all the creatures seruicable vnto vs euen the Sunne it selfe to serue vs with hir light heate whence I thus argue If it be our duety also such duety as we freely doe acknowledge vnto God to keepe a thankfull remembrance of his Myraculouse worke of Creation why then should any man deny vs the speciall helpes and needefull meanes appointed of God to keepe the memory of the Creation in his Church there is nothing more absurd then to grant the performance of an holy action to be due vnto God yet to deny such needfull and proffitable meanes as God hath ordeined to that end this were all one as if we should grante indede that it is a duty to keepe an holy remembrance of the death of our Lord Iesus and yet to deny the vse of the Sacramētes in the Church which serue to put vs in minde thereof in a word it were to eparate the meanes from the end then the which nothing is more absurde wherefore as we will approue testify our thankfulnesse to God for so greate a blessing as the Creation is vnto vs and as we desire to giue God the glorie of his maruailouse workes so let vs be zealouse to maintaine in the Church all the meanes needfull helpes thereof Furthermore it will appeare that we in our times haue as greate vse neede of meanes helpes to keepe in memory this greate worke of Gods Creation as euer had the Iewes people of God if not greater neede for by nature wee are as vngratfull vnthankfull and vnmindfull of Gods blessings and mercies receiued as euer they were we stand in as much neede as euer they did to be stirred vp by all helpes meanes to giue vnto God the glorie due vnto his name for his workes of wonder which he hath wrought nay we stand in more neede now then they did then by how much we liue in times longer and further off from the Creation then they did for we are in more danger of sleiting forgetting this greate benefit of the Creation then were the Israel of God because they liued nere vnto it and hard by it as it vvere in comparison of vs vvho liue thowsands of yeeres after them and vvho knovveth not hovv soone things done long agone slip out of memory or if they slipp not quite out of memory yet they lay there like the ingrauings vvritten vpon graue stons vvhich by continuall trampling vpon are vvell nigh worne out it is needfull therefore that vve should haue all meanes helpes that may as it vvere daily new write ingraue vpon out memories the honourable memory of the Myracle of Creation It may be some will answer thus that the meanes once ordeined of God ought still to be in vse if none other as fit may be found out but other as fit for that vse may be found out as the Lords day for herein we may keepe a memory of the Creation Against this I haue these reasones 1. the Lords day or Sunday is as vnfit to keepe memory of the Creation as the Sabbath day or Saturday is in their account vnfit to keepe memory of the Redemption 2. the day which is set a parte to celebrate the memory of the Creation it must haue an aptenesse in it by way of similitude to represent it vnto vs like as the Sacraments haue aptenesse in them to represent vnto vs the Redemtion now God finished his worke of Creation and rested on the 7th day or Saturday and of all daies in the weeke we haue none that hath such similitude and liknesse to Gods 7th day as is our Saturday which is the same 7th day in order with Gods therefore it is the onely fit day for this purpose now the Lords day is so farre from any similitude with Gods resting day which was on the 7th last day of the weeke Genes 2 3. as it is the first day begining of the weeke 3. suppose that mē could invent some other day as fit as the 7th day appointed by God will they reiect Gods choise for one of thir owne could they shew vs some other day as fit in Gods account they should speake to some purpose but to reiect that meanes appointed of God because they can find an other which pleaseth them as well is audaciouse presumption why by like reason may they not as well chang the Elementes in the Sacraments for others as well may they reiect Christs choise as Gods choise But happily some may obiect that some helpes for the keeping in memory of the Creation are abolished as for example the Sabbath day for all Sabbaths are abolished in Col. 2.16.17 Herevnto I answer that the folly of this obiection hath formerly bene answered here therefore a word or two shall be fufficient 1. it is to be noted that the text Col. 2.16.17 speaketh not of Signes but of Shaddowes as formerly it hath bene showne there is a difference betwixt Signes shaddowes wherefore this text is impertinently alleaged for we haue here to doe with Signes not with Shaddowes 2. suppose we this text spake of Signes yet it spake of such Signes as had respect vnto Christ which are a Shaddow of things to come the body whereof was Christ as the text speaketh so that these Sabbaths here abolished were onely such Sabbaths as had respect vnto Christ
plaine termes for Christianes to keepe the Sabbath day but see how this famouse Athanasius godly Bishop foreseeing this mischeife meeteth with the priuy obiectiones of some in his time who were alredy infected with this leauen saying not as if we were infected with Iudaisme The iudgement therfore of this Godly Bishop was that a Christian Church might sanctify the Sabbath day without any tainte or tincture of Iudaisme I wish all Ministers now would learne to know of Athanasius that to keepe Gods Sabbath it is no Iudaisme but how is it to be lamented to see the most diuines rather to follow that Schismaticall decree of the counsaile of Laodicea caling the keeping of Gods Sabbath Judaisme then to follow that famouse Athanasius who defendeth it that the keeping of the Sabbath day is no Iudaisme Further it is to be noted that the Christian Churches in the time of Athanasius kept the Sabbath day and that this was about 300 yeeres after Christ so that the Sabbath day was in vse with Christianes for 300 yeeres after Christ Now the first 300 yeeres after Christ are accounted for the most pure times the freest from corruptiones and the after times were lesse puer abateing of their purity daily as the Church grew elder now forasmuch as the Sabbath day was honourable amongst Christianes and religiously obserued in the most puer times this is much to be regarded for what if the Sabbath day begane to be trampled vpon and counted for Iudaisme 60 or 100 yeeres after these puer times what 's that to vs for if we follow any we will choose rather to imitate the more puer Churches I trust so then those that were lesse puer now the more puer Churches as you haue seene it abundantly proued they kept the Sabbath day To conclude so long as the Churches retained their best purity so long the Lords Sabbaths were in vse honour but when the Churches begane to decline and fale away as to set vp Images to adore the Crosse to pray to Saints to pray for the deade to beleeue a purgatory and the like then they begane to esteeme the Lords Sabbath Iudaisme that so they might forsake them and set vp dayes of their owne invention but my trust in God is that as he hath caused a reformation of the abuses of the second commandement which crept into the Church in those times so the same God will find a time to reforme the abuses of the 4th com also which crept in then too but remaine to this day vnreformed 8. My eight last Testimony shall be that of Ignatius who liued about an 100 yeeres after Christ Let not vs saith hee keepe the Sabbath day in a Iewish manner pleasing our selues with a rest or idlenesse for he that will not labour let him not eate c But let euery one of vs keepe the Sabbath day Spiritually reioyceing in the meditation of the lawe not in a remisnesse or idlenesse of the body but in an admiration of the workemanship of God not reioyceing in daunceings and vnciuill Showtinges c. And after the Sabbath day let euery one that loueth Christ celebrate the Lords day beinge the quene of dayes c. Ignat. in his Epistle to the Magnesianes In this exhortation of Ignatius we may note 1. That hee speaking both of the Sabbath day and also of the Lords day doth insinuate a plaine difference betwixt them as touching their estimation for the Lords day he counteth as the queene of daies and so leaueth a place for the Sabbath day to be in account as the King of dayes yea speaking of the Sabbath day he vseth the word Sabbathizare but speaking of the Lords day he vseth the word celebrare 2. We may note that hee speaking of the Sabbath day doth consider it doublie first as the Iewes in those dayes did vse it or abouse it rather 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reioyceing in idlenesse or slothfulnesse as hee speaketh And secondly as Christianes ought to vse it for the former we may note by Ignatius his words that the Iewes in his dayes did keepe the Sabbath day indeed but yet they kept it profanly as a feast of Bacchus with idlenesse with daunceings with showteing and the like now this kind of Sabbath keeping Ignatius did abhorre saying it is better for the Iewes to labour on the Sabbath day then thus to keepe it for he that will not worke saith hee let him not eate which words are to be referred vnto the Iewes not vnto the Christianes to whom he wrote vnlesse they would ioyne with these profane Iewes in reuelling and roioting on the Sabbath day by which manner of speaking Ignatius alludeth vnto a like forme of speech vsed by God himselfe in a like case saying I cannot suffer your new Moones nor Sabbaths c. My soule hateth them c. Isa 1.3 Now God did not simply hate their Sabbaths since he had commanded them but he hated their irreligiouse hypocriticale obseruation of the Sabbaths and so Ignatius did not meane simply that the Iewes should worke vpon the Sabbath day or else they should not eate but comparatiuly and respectiuly as if he had thus said rather then men should keepe the Sabbath as doe the Iewes in reuelling sporting idlenesse let them be forced to labour worke in it by denying them foode for it is better to worke on the Sabbath day according to that commandement which inioyneth labour 2. Thes 3.10 then to rest according to that commandement Exod. 20.10 when a man dothit onely to please the flesh and not to further him in the worship of God it is better to keepe no Sabbath then to keepe it onely in a carnall manner honest labour is better on the Sabbath then carnall slouthfull reuelling rest Now this kind of profane carnall keeping of Gods Sabbath is that which Ignatius doth admonish Christians of and doth dehorte them from saying Let not vs keepe the Sabbath as doe the Iewes or in a Iewish manner c. In the next place Ignatius speaketh of the Sabbath as Christianes ought to keepe it that is not profanly and carnally but religiously and Spiritually But let euery one of vs saith hee keepe the Sabbath Spiritually and then he proceedeth to mention the dueties of the Sabbath particularly the one whereof is to reioyce in the meditation and Diuine contemplation of the Law of God reioyceing in the meditation of the Law the other is to make an holy admiration of the Creation of the world of the prouidence of God in the gouernance of the same c. In an admiration of the workmanship of God Now vnto this Holy Spirituall religiouse obseruation of the Sabbath day did Ignatius exhorte those Christians vnto whom he wrote saying But let euery one of vs keepe the Sabbath day c. In which exhortation you see that Ignatius did not onely permit the keeping of the Sabbath day among Christianes but he goeth
we shall treade in his footestepes But this is no imitation of God to consider how hee rested on the 7th day and for vs to rest on the 8th day or when hee rested on the 7th last day of the weeke for vs to rest on the first day of the weeke this is rather to thwarte and crosse God then to imitate follow God To imitate God is to doe as like him to come as neere him as possible we can now no day of the weeke is so like the day wherin God rested as our Saturday the 7th day because God rested on the Saturday 7th day nor can we come so nere God in practise on any day of the weeke as we may on our Saturday which is the 7th day So much for the Maior I come to the Minor to wit that we must imitate God in his keeping of the 7th day Sabbath and this I proue 1. in generall for the Scriptures doe frequently set God before vs for our pattorne exhorte vs to be imitators followers of him as Eph. 5.1 Be yee followers of God as deere children c. Math. 5.48 Yee shall therfore be perfect as your Father which is perfect 1. Pet. 1.15.16 But as he which hath called you is holy so be yee holy in all manner of connersation Because it is written be yee holy for I am Holy Luk 6.36 bee yee therfore mercifull as your Father also is mercifull Thus we see how frequent the Sacred Scriptures are in exhorting vs to be followers imitators of God doubtlesse God doth delight to be imitated by menn to see them follow his ensamples in such things as hee hath set him seâ—fe forth vnto vs to be imitated in if then we must imitate God in one thing then why not in an other Yea if we must imitate God in things more difficult as in his Holinesse Mercifulnesse in his perfection much rather should we imitate him in things most facile easie to be done now what is more easie for vs to doe then to change the Sunday Sabbath into the Saturday Sabbath so should we imitate God indede and keepe the 7th day as hee did at the Creation 2. I proue the Minor in particular from the 4th Com. where God Almightie commandeth vs to rest vpon the 7th day Exod. 20.10 and then he fetcheth a reason to moue vs to doe so from his owne example because himselfe rested on the 7th day Exod. 20.11 as if he had thus said Rest you on the 7th day as I did for I at the Creation rested on the 7th day I shall further proue the same by the Testimony of Diuines of note Musculus in his Exposition vpon the 4th Com. fol. 66. The imitation of the example of God saith he standeth in this that in the same Sixe daies in which God wrought all his workes wee worke ours and in the seauenth day when hee rested from his we doe rest also from our workes according to his example Thus you see Musculus expounding the 4th Com. so as he saith we must imitate the example of God and rest vpon the same 7th day in which God himselfe rested M. Perkins on the 4th Com. in his first volume pag. 47. vpon these words of the Com. for in sixe daies c. saith thus This is the third reason of this Com. taken from the like example That which I did thou also must doe but I rested the 7th day Therfore thou must doe the like Againe Perkins in his Cases of conscience pag. 106. D. saith thus The second reason is taken from Gods Example That which the Lord himselfe hath done in person the same must man doe by his Commandement But the Lord himselfe rested the 7th day Therfore man must doe the same This reason made by God to the creature must stand in force till hee reuerse it which yet he hath not done nor doth Thus M. Perkins affirmeth the trueth of my Minor most fully M. Dod on the Commandements vpon these words of the 4th Com. for in sixe daies c. pag. 121. saith thus The third reason is taken from Gods example c. as if he should say if thou wilt follow examples then follow the example of the best now what better example can there be then of God himselfe who when he made the world rested on the 7th day Therefore from his example learne thou that on the 7th day thou giue thy selfe wholly to the dueties of sanctification To the same essect he speaketh againe in pag. 167. where he saith that God proposed himselfe for a President to be imitated of vs God ceased from creating on the 7th day therefore hee would haue vs cease from our workes also on the 7th day In which words M. Dod affirmeth that we must imitate God in his keeping of the 7th day Sabbath so much for profe of the Minor Herevnto some may say the example of God was for the old day for the 7th day c. To them I say they say the trueth what other day is commanded in the 4th com then the old day the 7th day can they thinke the 4th old com should command any new day as the 8th day or can Gods example agree to any new day surely this old 4th com is for none other then for an old day and so is Gods old example Happily some will answer that reason annexed to the 4th com where vpon this argument leaneth is no parte of the 4th com it is onely an appurtinance vnto it c. I reply will you therefore reiect this reason annexed by God then fall you into these absurdeties 1. That you will retaine the Sabbath day mentioned at the begining of the com Exod. 20.8 yet reiect Gods reasoÌ„ annexed therto to stirre vp to the obseruatioÌ„ thereof as if Gods reason were forcelesse vselesse these thinke they haue no need of Gods exsamples to leade moue them to obedience 2. They absurdly faine that this reason taken from Gods Rest on the 7th day at the Creation is Iewish and Gods ensample belonging vnto the people of the Iewes onely or else why will they reiect Gods example loue they not to be followers of God or shall the Iewes onely be the followers of God but not Christianes 3. If you say this reason belongeth not vnto vs Christianes then doe you cast a foule blurre vpon our Diuines Musculus Perkines Dod with many others who haue expounded applied this reason from Gods example vnto vs Christianes yea M. Perkins saith expresly that This reason made by God vnto the Creature it must stand in force vntill hee reuerse it which yet he hath not done nor doth So much for this answer I conclude if we will become followers of God imitate him as he hath prescribed in his 4th com then must we sanctifye the Saturday 7th day Sabbath ARGVM XIV My 14th argument for maintenance of the Saturday Sabbath is
speciall notice commendation in all liklihode it had bene most fit to haue bene passed ouer in silence or at the most to haue made a bare and sparing relation of it as to haue said they rested the Sabbath day and added no more but surely the addition of these words according to the commandement 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 haue an emphasis in them for as in diuinity these words to doe a thing against or contrary to a Commandement doe carry with them a dispraise and are a note of a discommendable action so on the contrary to doe a thing according to a commandement doth carry with it a praise and are a note of an action laudable and commendable where did we euer reade that either Prophets or Apostles did make reporte of any mans action added this therevnto that it was done according to a commandement or according to Gods will minde but that this was added by way of praise commendation for this end looke the vse of this addition in these scriptures Luk. 2.22.23.24.39 ij Ioh. 4. Gal 1 4. Luk. 1.6 Dan. 9.5 Ezra 3.4 Ezra 10.3.5 So much for profe of the Minor Happily some may say that it mattereth not so much what these women did at that time considering that they then knew not of the abolition of any ceremonies c. But for the auoiding of this I doe build the weight of my argument as you may see not vpon the action of those women but vpon the allowance approbation of the same by the Holy Ghost now the Holy Ghost knew well enough that all ceremonies were abolished the day before this Sabbath was kept Col. 2.14 ARGVM XIX My 19th argument in defence of the Sabbath of the Lord proueth that it must be morall because if you make it a ceremony abolished then you rase out one of Gods Tenn commandements by making it but a tautologie and needlesse repetition of what was commanded in other of the commandements and thus I argue That doctrine which teacheth and affirmeth such things as make one of Gods Tenn commandements a tautologie needlesse repetition of what is commanded in other of the same 10 commandements that doctrine is false and erroniouse But the doctrine which teacheth that that ancient ordinance of Gods the old Sabbath day is a ceremony abolished is that doctrine which maketh one of Gods 10 commandements by name the 4th com a tautologie needlesse repetition of what is elsewhere commanded in other of the 10 commandements Therefore the Doctrine which teacheth affirmeth that that ancient ordinance of Gods the old Sabbath day is a ceremony abolished is erroniouse false For the Major none will deny it since it were to ouerturne the number of Gods commandements which are Tenn Deut. 10.4 to make things differing in number one and the same in nature so make an horrible confusion yea no man can indure to heare on it that there should be a tautologie in the Morall Law I come therefore vnto the Minor to shew that they which hold the old Sabbath day to be a ceremony they make one of Gods tenn command by name the fourth to be a tautologie needlesse repetition of that which is commanded in other of the command for this purpose we will consider all the things commanded in the 4th com then shew you that if that time of the 7th day be a ceremony abolished then there is nothing left in the 4th com but what is commanded in the other of the 10 commandements All the things then commanded in the 4th com are three the one is holy religiouse exercises the other is a rest from labour the third is the time wherein these are to be performed as for the first of these to wit holy religiouse exercises as prayer preaching singing of Psalmes with the like these being partes of Gods worship and furtherances thereof are commanded in the second Commandement for the second commandement forbiddeth all false worship commandeth the true worship of God as prayer preaching Psalmes and Sacraments as Diuines acknowledge so then we neede not rune to the 4th com for these dueties of the Sabbath to wit holy exercises of prayer singing of Psalmes preaching and reading of Gods word for we haue them inioyned in the affirmatiue parte of the second commandement thus for the first point you see that as touching the duetie of holy exercises the 4th com inioyneth nothing but what was before inioyned in the 2th com and so the 4th command in thes respect is but a tautologie needlesse repetition of what is else where commanded in other of the to commandements As for the second thing inioyned in the 4th com it is Rest from laboures now this duety if you consider it as a naturall Rest for the refreshing of the body being toiled spent with laboures then so it is inioyned in the sixte commandement in the affirmatiue parte thereof but if you consider it as a spirituall rest it being a vacancy from corporall laboures that so way may be made for holy exercises then so it is inioyned in the second commandement also for when the second commandement inioyneth Gods worship it necessarily inferreth a rest and cessation from how shold and field workes from merchandizing buying and selling that so men may be at liberty fredome to worship God thus for the second thing to wit Rest you see the 4th cō inioyneth nothing but what was before cōmanded in the 2th com therefore the 4th cō in this point is but a tautologie and needlesse repetition of what is else where inioyned in other of the 10 commandements The third last thing is the time inioyned in the 4th com which since they say it is abolished it followeth that there is no time or day now in the 4th com inioyned touching which I thus argue if the time to wit that 7th day from the Creation or the last day of the weeke inioyned in the 4th com be a Iewish Ceremony and abolished then is there no day inioyned now by the 4th commandement for take from a Law the thing it inioyneth then that Law inioyneth nothing for example those anniuersary and Ceremoniall Sabbaths mentioned in Leuit. 23. and abolished by Colos 2.17.18 when God abolished those very daies commanded in those Lawes he vtterly abolished all daies that were inioyned in those commandemēts those dayes being Ceremonies when they were abolished not other daies came in the roome of them by those commandements Ther 's the same reason for the day and time in the 4th com if it be supposed a Ceremony and abolished wherefore the old day being abolished and no new day inioyned by the 4th com there is now nothing lefte in the 4th com peculiar vnto it nor can they shew vs any thing in it as now which is not else where commanded in the Decalogue thus you see if you hold the old Sabbath day to be abolished
said to remeÌ„ber the words of Iesus which he had said vnto him Mat. 26.75 and so it is here whereas God said remember the Sabbath day he speaketh to his people the Iewes of a day which they knew beforehand for it was consecrated not first at the giuing of the Law but long before euen at the Creation Genes 2.3 now the Iewes they knew no day for a Sabbath day and so could remember no day but Saturday the 7th day they knew not of the Lords day nor of any other and therefore this 4th com and the word Remember in it belongeth properly vnto no day of the weeke but Saturday 2. That day of the weeke and that onely is the Sabbath by the 4th com whose proper name is Sabbath day Remember the Sabbath day Exod. 20.8 now no day of the weeke was euer called Sabbath day by the Scriptures or ancient fathers but Saturday therefore no day but Saturday can stand by the 4th com I am not ignorant that we cale Sunday Sabbath day but this is but a miscalling and nicknaming of daies as elsewhere is shewed see Mark 16.1.2 where Saturday was caled Sabbath day sunday was caled the first day of the weeke 3. Onely that day is Sabbath day by the 4th com which is the 7th day of the weeke But the 7th day is the Sabbath of the Lord thy God Exod. 20.10 now no day of the weeke is by any approued computation called and accounted the 7th day but Saturday as elswhere hath bene showne therefore Saturday is the Sabbath day by the 4th com see Mark 16.1.2 where Sunday is caled the first day of weeke if Sunday be the first day then Saturday which cometh after it must be the 7th day Thus you see none other day of the weeke can be Sabbath by the 4th com because none other day was euer caled Sabbath day nor counted the 7th day 4. No day of the weeke caÌ„ be Sabbath day by the 4th com but Saturday the 7th day because the reason of the 4th com Gods ensample of his rest on the 7th day therein conteined Exod. 20.11 cannot belong vnto any day of the weeke besids Saturday this point is elswhere cleered also Thus you see it vndeniablie proued that if one day in a weeke must be a Sabbath day by the 4th com it must of necessity be Saturday because the 4th com in all the partes thereof point vs out vnto Saturday and vnto no day of the weeke besids it ARGVM XXIII My 23th argument in defence of the Lords Sabbath proueth that it must be morall perpetuall because it is such an ordinance of Gods as doth greatly further the publike solemne worship of God tend vnto piety and furtherance of the dueties of the first Table nourish Christian Religion generally helpeth all sortes of people to the attainment of grace and groweth in all the dueties of piety towards God and Charity towards man yea because it is such an ordinance of Gods as tendeth vnto mercy and that not onely towards mankind in generall but also vnto mercy both vnto man beast And thus I argue That which is expressely commanded in the morall Law which by experience we find tending vnto and a notable furtherance of Gods publique priuate worship and seruice and of all sortes of people for their attainment and increase of grace godlinesse and growing vp in our Christian Religion yea and further which is commanded as a worke of mercy vnto mankind yea both to man beast that thing is morall perpetuall still in force But to rest from worke on Saturday the 7th day is expresly commanded in the Morall Law and we find it by experience tending vnto a notable furtherance of Gods publique priuate worship seruice of all sortes of people for their attainment increase of grace godlinesse and growing vp in our Christian Religion yea and further which is commanded as a worke of mercy vnto mankind yea both to man and beast Therefore to rest from worke on Saturday the 7th day is morall perpetuall and still in force As for the trueth of the Major I suppose none will deny it for it is a Rule in expounding the commandements that not onely the things expressed in the Decalogue are commanded as dueties binding vs but also all causes helpes furtherances vnto those dueties whence I reason thus if the helpes furtherances of morall dueties belong vnto vs though not expressed in the Law then by like if not by stronger reason such helpes furtherances as serue vnto morall dueties being expresly commanded in the Law doe belong vnto vs bind vs as morall yea further that duety which is commanded in the law as a worke of mercy that must needs be morall without all controuersy And as for the Minor I suppose it is as cleere as the Major for 1. it is expresly commanded in the Morall Law that we should rest from worke on the 7th day which is Saturday But the 7th day is the Sabbath c. in it thou shalt not doe any worke c. Exod. 20.10 And 2. we find it by all experience that if we rested from our laboures on Saturday the 7th day it would greatly tend vnto the furtherance of Gods publike worship on that day and vnto the begetting groweth and increase of grace in all men for when men doe â—et a parte all worldly imployments to attend on the seruice of God then are they free from many distractiones incumberances which would hinder them in Gods seruice and then are they fiter for all Religiouse exercises c. The trueth hereof we see by our now keeping of the Lords day for our resting from worldly imployments on this day doth greatly further the worship of God all holy exercises iust so it would be with the 7th day if we had it in vse 3. That a rest from worke on the 7th day is commanded as a worke of mercy is plaine Exod. 23.12 In the 7th day thou shalt rest that thine oxe and thine Asse may rest and the sonne of thy maide and the stranger may be refreshed See to this effect also Deut. 5.14 So then God would that men should rest on the 7th day for the reliefe ease and refreshment both of man and beast God would that Masters should exercise pittie and mercy to their wearied and tired seruants by resting them on the 7th day Now in this respect I may cale the Saturday or Sabbath day the Seruants Iubile for on this day euery weeke they should haue release from their painfull and seruile laboures to refresh themselues therin on this day all Masters should exercise mercy to their wearied seruants how euer other times holy dayes for seruants refreshment are at the liberty plesure of gouerners yet this time day is not so for of duety God in the behalfe of Seruants requireth it of Masters so it is
If by the 7th day may be vnderstod one of 7 indifferently theÌ„ might the Iewes haue kept any one day in the weeke without difference for their Sabbath as Sunday Monday or some other but this is absurd to imagine yea a greater absurdety for since all meÌ„ coÌ„fesse that the Iewes with their Prophets Christ himselfe vnderstod by the words Sabbath day one certaine day of the weeke as Saturday if now we will expound the same words in the 4th com of a day vncertaine then shall the words of scripture chang their sense as the times chaÌ„g the same words for 2000. yeeres shall signifie one thing and euer after that an other thing oh manstrouse absurdety 4. If by the 7th day may be vnderstod some one day of the 7 without difference then may we Christianes keepe the Saturday Sabbath againe with the Iewes for this is one day of the 7 but this they hold a fowle errour to keepe the Iewes Sabbath therefore by the 7th day we must not vnderstand one day of the 7 indifferently 5. If by the 7th day in the 4th com be vnderstod one day of 7 then is there no ceremony in the 4th com for if one of 7 be the true exposition of the 4th com it was euer the true sense of it if one of 7 indifferently both was now is the true exposition of the Com. where I pray is the ceremony where is the time which we say was abolished by Christ since the sense of the com is euery way the same now which it was But our new Sabbatharians all say there is a ceremony in the time Therefore is not one of 7 the true sense exposition of the 7th day in the 4th com 6. The 4th com it inioyneth one day of 7 but one one day of 7 to wit the last of the 7 now since they oppose this text Colos 2.16 which abolisheth Sabbaths to the 4th com against that Sabbath there hereby they abolish that one day of 7 in the 4th com how absurd then is it for them to talke of one day of 7 as if still one day of 7 were morall by the 4th com when themselues haue abolished that one day of 7 there commanded by Colos 2.16 they will abolish a thing and yet maintaine it still 7. That by these words in the com the 7th day must be vnderstod the 7th day as of a knowne certaine day and not one of 7 indifferently and indefinitly I haue proued it in my Exposition of the 4th coÌ„ vpon these words But the 7th day is the Sabbath c. whither I referre my Reader and thus much for this euasion that by the 7th day they say may be vnderstod one of seauen or some one day of the 7. IIII. Some seing how hardly they are beset in the former distinctiones haue found out an other new euasion and they seing that these words of the coÌ„ beare so strongly against them to wit But the 7th day is the Sabbath they therfore haue thought it fit to reiect these words alltogether and so all the after parts of 4th com also therefore they answer thus that ther is no more of the 4th com morall but these words at the begining of it Remember the Sabbath day to sanctify it and as for all the residue of the com that they reiect altogeather as appurtenances to the com and as application I must confesse I neuer heard any man so impudent saue one M. Greenwood a silenced Minister one of my 10 professed aduersaries and one man more whose name I spare neither would I haue iudged it worth the confutation but that I feare the rest of my aduersaries may be take them to this refuge when they be hardly put too it When I looke vpon this mans answer togeather with those forementioned me thinkes they haue dealt very honourably with Gods Law for they haue not dared to deny any parte of it in right downe termes but this man as they say without feare or witt layes violent hands on Gods Law rendeth or teareth away the greater parte thereof at once me thinke he that makes conscience of a Surplisseâ— should make some conscience of doeing violence to a Morall Law and of denying such a portion of Sacred Scripture I heare indeed of much conscience vsed in other matters I see too little vsed in disputation woe is me that it is so any thing shall be said or done yea Gods Lawes shall be mancled quartered rather then God shall haue his Sabbathes againe But first it is absurd for any man to put asunder what God hath ioyned togeather could any thing be more neerly ioyned to other then the latter parte of the 4th Com. is to the former and yet this man dares sunder them Our Sauiour said that the Law in euery iotâ— tittle of it should last for euer Mat. 5.18 But M. Greenwood saith not onely that some iote or title of it is abolished but also that many letters yea words of it are abolished the Lavv of the 4th Comm. had not one hundreth vvords in it and be hath here reiected aboue Fovvre score of them is that a contrite spirite that trembleth at Gods word Isai 66.2 vvhich reiecteth his vvord 2. The latter parte of the Comm. naming the Seauenth day hath as good right to be Morall as the former parte naming the Sabbath day for like as the Lords day and Sunday be tvvo names both notifying one the same day to vvit our present Sabbath day so are Sabbath day Seauenth day tvvo other names both notâ—fying the Saturday and therfore the Holy Ghost vseth them promiscuously the one for the other for that vvhich in one place is named the Sabbath day as in Exod. 20.11 in an other is named the Seauenth day as in Genes 2.3 Exod. 23.12 Exod. 34.21 yea it is so in one and the same verse Exo 20.11 if therefore the Sabbath day be morall then must the 7th day be morall too 3. As the other commandements haue two partes an affirmatiue and a negatiue so hath this 4th com the affirmatiue you haue in these words Remember the Sabbath day to sanctify it The Negatiue you haue expressed also in these words The 7th day is the Sabbath c. in it thou shalt not doe any worke c. Now this man by denying these words he denieth a parte yea the Negatiue parte of the 4th coÌ„ and is it not absurd to imbrace the affirmatiue parte of a commandement and to reiect the negatiue parte thereof yet nothing is so fowle but it may be said to abolish Gods Sabbaths Where is rest commanded and seruile labour forbiddeÌ„ if not in this latter parte of the com take away then this latter parte of the Com. you take away Gods commandement which forbiddeth all seruile laboures on the Sabbath day now shall the duety of rest from labour be morall not that parte of the Com. which expresly inioyneth
practise so long at the worst we can be censured but for an errour of frailty for aâ— errour of ignorance because we practise according to our iudgement but to brand vs with Hypocrisy is very vncharitably done for Hypocrites are commonly vnderstod to practise cuningly and guilfully wittingly and willfully contrary vnto their iudgements the which wee doe not Further whereas they say it is Hypocrisy in vs to hold one thing and practise an other Herein they misevnderstand vs grosely and propound our case most falsly for our iudgement and our practise doe most truely accord and goe together for howeuer we hold in iudgement that out of a case of necessity the Sabbath day must be presently practised yet in a case of necessity we hold that we are not bound to the present practise and this is our case so that our practise is all one with our iudgement sauing that malitiouse men who seeke occation against vs had rather misevnderstand vs then vnderstand vs these men if they should take in against the Apostles as they haue done against vs they could soone taxe them also with Hyprocrisy for they vsed Ceremonies in the Church as touching practise when in a sense their iudgement was contrary for they knew that Ceremonies were abolished And they might as well taxe Dauid for Hypocrisy who in practise did eate the Sewbread yet in iudgement he knew it was for the Priests onely Lastly let vs see how fitly they haue alleaged the example of Peters Hypocrisy against vs Gal. 2.12.13 For this purpose note that Peter did eate of prohibited meates with the Gentiles and so for a time liued as the Gentiles as the text speaketh But after a time vpon the coming of some Iewes into their assembly Peter for feare of them refrained and would no longer eate of those vncleane meates now for that Peter did thus through feare withdraw himselfe from his former practise with the Gentiles so drew other of the assemby after him to Iudaisme from the practise of Christianisme therefore Paul taxed him with Hypocrisy as you may see Gal. 2.11 c. Now herein lay his Hypocrisy that vnto the Iewes who were newly come into the Christian Assembly Peter made shew in outward apperance as if he had retained Iudaisme still for he refused to eate with the Gentiles howbeit indeed and in trueth he had forsaken Iudaisme for he had eaten with the Gentiles vntill their coming and had so done still had it not bene for feare of them Againe he bewrayed Hypocrisy toward the Gentiles for vntill these Iewes came into the Assembly Peter made shew as if he had renownced Iewish ceremonies for he did eate vncleane meates with the Gentiles but no sooner were a fewe Iewes come in amongst them but instantly for feare of them Peter withdrawes himselfe and will no longer eate with the Gentiles whereby he bewraies that he had not renownced Iewish ceremonies so that Peter vsed Hypocrisy both with Iewes and with Gentiles now can M. Yates or M. Chappell parallel our practise with this of Peters doe we in some company keepe the Sabbath day and in other company neglect the keeping of it we are alwaies the same in all companies or doe we make a shew vnto any of keeping the Sabbath day when it may be proued against vs that we in some places haue neglected it hath feare to displease men caused vs at any time to vse such dissimulation as Peter vsed these were the things whereof Peter was accused but they cannot accuse vs of these wherefore they haue done vs great wrong to accuse vs in publike place of this Hypocrisy in Peter when our case and his is nothing like Let any indifferent man lay our practise and iudgement first vnto this of Peters and then let him lay them againe vnto the practise of the Apostles who in iudgement misliked of ceremonies and yet in practise vsed theÌ„ Act. 21 20.21.22.23.24 theÌ„ let him tell me whither of the twaine we are to be paralleled with whither our case be more like vnto Peters dissimulation or rather vnto the Apostles cinserity for if our practise be more like vnto the honest conversation of the Apostles as it is then vnto Peters dissimulation theÌ„haue they bene iniuriouse to our good names to compare vs to Peter when they should haue compared vs vnto those other Apostles OBIECT VIII Some obiect saying that forasmuch as the Sabbath day is a Morall there can be no dispensation for it c. Herevnto I answer that we find dispensationes in the Scripture touching Moralles for example 1. The Patriarkes had a dispensation from the 7th com when they tooke them many wiues and so had the diuorced woman as hath bene showne Deut. 24.1 c. 2. There is a dispensation from the 5th com in case the Magistrate commandeth things contrary vnto God Act. 4.19 3. To take vsury of a poore man is a morall and against the Law of mercy yet there was a dispensaâ—ion granted vnto the Israelites in some case as that they might take vsury of a poore stranger that is of a poore Gentile Deut. 23.20 4. It is generally holden that to sanctify one day of seauen for Gods worship is morall as the Lords day euery weeke yet they will not deny a dispensation from this in some case as in case of necessity when an howse is on fyer and when an enemy makes an assault vpon one of our Cities c. The dueties of rest and performance of holy exercises prescribed in the 4th com are holden Morall by all and yet in cases of necessity there layes a dispensatioÌ„ they may be wholly omitted for one or two weekes together 5. Abraham had a dispensation from the sixte Com. to kill his sonne Genes 22 2. Neither did Dauid take vengeance for God in punishing Ioab the murtherer 1 King 2.5 which he ought to haue done which law is in force at this day Genes 9.6 Rom. 13.4 Finally why a dispensation should not be in a morall as well as in a ceremoniall they haue yeelded no reason nor doe I thinke they can An Exhortation to a speedy Reformation WE haue now done with the Dispensation and according to promise we are to end with an Exhortation now it is very requisit that an exhortation vnto reformation should be added to the Dispensation least that peraduenture lazie security and spirituall slouthfulnesse should possesse the soules of some men thinking all is well enough since we haue a Dispensation touching the practise we neede not put forwards vnto a reformation for the preuention whereof and also for the encouragment of all men feareing God to put forwards vnto a desired Reformation I haue added a fewe reasones and Motiues But happily some may aske of me what it is I would that they should doe in this case for may they say we are priuate persones c. I am but one c. what can we doe Wherevnto I answer it is true
remaining in vs doth allow of approue of This is one thing I desire may be in speciall manner obserued that such as reiect Gods Sabbath they reiect a most ancient ordinance of Gods expresly commanded in the Morall Law saying that very day and time is not morall nor concerneth our practise as doe the rest of the 10 commandements when as not withstanding our consciences and that light of naturall reason which is in vs doe consent vnto it approue it and allow of it as a thing very good and commodiouse for vs if we had it in vse among vs shall not such opposites be condemned by their guilty conscieÌ„ces for opposing of that ordinance of Gods which is no way against them but euery way good for them their consciences being witnesses thereof should we vrge the practise of any thing impossible to be kept or vnnaturall to be done the which nature riseth against abhorreth theÌ„ if it were opposed it were the lesse maruailouse but when we vrge stand to defeÌ„d nothing but a braÌ„ch of the morall law nothing that nature dissalloweth of but rather cheerefully imbraceth that such a thing should be opposed as no morall nor appertayning vnto vs but as Jewish and I cannot tell what this is the matter of wonder so much for this argument For conclusion let me goe a little further then my argument drawes me I see not but it might be proued that the 7th day Sabbath is a Law of nature euen in their owne sense who say they would imbrace it if it were a Law of nature for as the Gentiles some of them found out the true God so some of them found out the true 7th day Sabbath for the profe hereof I referre you to Walaeus de Sabbatho pag. 46. 47. who affirmeth the point himselfe also proueth it for he citeth diuerse ancient Authores as 1. Philo the Iew lib. 2. de vita Mosis Our custome saith Philo doth adominish all Barbarianes Graecianes Europianes and Asianes of duty for who doth not honour that sacred day which returneth euery weeke ij he citeth Iosephus lib. 2. aduersus Appionem circa fineÌ„ libri saying There is not any Citty Graecianes or Barbarianes nor any Nation vnto whom the obseruation of the 7th day in which the Iewes rested is not come Thus Iosephus iij He citeth a most ancient author Theophilus Antiochenus Patriarcha lib. 2. ad Autolicum As touching the 7th day saith hee which among all mortall men îs greatly famouse it is caled the Sabbath c. iiij He citeth Clemens Alexandrinus lib. 5. stromatum Not onely the Iewes saith hee but also the Gentiles knew that sacred 7th day c. 5. He citeth Eusebius praeparat Euangel lib. 13. who proueth the same out of Plato Hesiod Homer Callimachus and others for further proofe hereof I referre you to M. Richard Byfield on the Sabbath pag. 81. who there alleageth sondry Testimonies shewing that the Gentiles kept the 7th day or Saturday Sabbath amoÌ„g the rest these Seneca in his 95 Epist and Macrobius Saturn lib. 1. Cap. 7. And Aretius problem de Sabbathi obseru thus you see that the Saturday or 7th day Sabbath was found out by and in vse among the Gentiles wherefore the 7th day Sabbath stands firme by the Law and light of nature Thus much for my arguments whereby I haue proued the morallity and perpetuity of the Lords Sabbaths wherein as I trust I haue giuen satisfaction abundantly to the conscience of any man that is not vn-willing to see a trueth but as for such as reade with preiudicate opiniones resoluing before hand to stop their eares least they should hear shut their eyes least they should see which is a brand of an hearte hardened by the iust Iudgement of God I leaue them to him that shall iudge them an other day Consider what J haue saied and the Lord giue you vnderstanding in all things SECT IV. WHereas we haue made profe of the morallity perpetuity of the Lords Sabbath and finding that men haue sondry distinctiones and euasiones whereby they would shune the force of our arguments I haue therefore reserued this Section purposly to confute those distinctiones and to shew the vanity and absurdetie of such their euasiones that so all rubes scruples being remoued our arguments may haue free passage and be receiued without all doubtinges it is true I shall handle many of those distinctiones euasiones here which I haue touched before by way of vse in my Exposition of the 4th commandement but those things which there I did but touch cursorily here I shall handle more largly as the more proper place for them but say I should but repeate them it were not labour lost for being they are the common answers often beaten into the mindes of people there is need of an often confutation of them that so what is said it may sticke the faster remaine the longer in mens mindes I. The first euasion which I will deale withall shall be their distinction of a Sabbath the Sabbath for an argument being brought for the morallity of the Sabbath day out of the 4th com they are ready to blunt the force of it by this answer for one to wit that the word Sabbath may as well be translated a Sabbath as the Sabbath To discouer the vanity of this idle distinction for many care not how idlely and absurdly they answer so be they may say something against this sacred ordinance of Gods first we must know what is the difference betwixt a Sabbath and the Sabbath by the Sabbath is meant that common and well knowne Sabbath day to wit Saturday the 7th last day of the weeke the which the Iewes kept for thowsands of yeeres this I cale the Sabbath emphatically and by way of excellency and as a certaine well knowne day Now on the contrary by a Sabbath they would vnderstand some one day of the 7 but vncertainly which not any one rather then an other not any certaine standing knowne day of the weeke but so as the 4th commandement may indifferently be applied vnto any day as vnto Sunday or Monday or Tewsday c. The sense of this distinction being giuen the absurdety of it wil appeare by the like cases the Lord said let the earth bud forth the bud â—f the herb c. Genes 1.11 were it not a senslesse translation to render it thus Let a earth bud forth c againe then the man said the woman which thou gauest me shee gaue me of the tree c. Genes 3.12 were it not an absurd translation to render it thus then a man said a woman which thou gauest me c as well may they translate it a earth for the earth a man and a woman for the man and the woman as a Sabbath for the Sabbath for as there was but one earth and but one man and one woman so was there but one Sabbath day Againe
it shall we haue no Law now against working on the Sabbath day 4. If these words But the 7th day is the Sabbath be not morall but abolished then this absurdety followeth that we are not tied by the 4th com to giue God a Sabbath once a weeke or one in 7 daies but it is enough if God hath a Sabbath once a moneth once a yeere one in 7 daies or one in 700 daies for in what parte of the commandement will you find on what day in 700 you shall keepe your first Sabbath if you abolish those words But the 7th day is the Sabbath c. were it not for these words might you not begine your first Sabbath at the 700th day as well as at the 7th day 5. If no more of the 4th com be morall but these words Remember the Sabbath day to sanctifie it then is the commandement Sixe daies thou shalt labour and doe all that thou hast to doe Exod. 20.9 a bolished also now I maruaile what offence these words are vnto any that this command must be rased out too were these wordes typicall or ceremoniall at any time that they must be also abolished is it Judaisme too to obserue this commandement yet further take away the latter parte and words of the 4th com and then 1. you abolish the cause grownd of the Sabbath institution noted in these words And rested the 7th day wherefore the Lord blessed the Sabbath day and hallowed it Exo 20.11 Genes 2.2.3 now it is very absurd to retaine the Sabbath and to reiect the grownd cause of its Institution 2. You abolish also that Matchlesse example and perswasiue president reason which God gaue vs taken from his owne example to moue vs to keepe the Sabbath Exod. 20.11 what is Gods example now become Jewish and to treade in his steppes Iudaifme may not Christians be followers of God as deere children as well as Iewes 3. You blot out the memory of the Creatiō in remembrance of which Myracle the 7th day Sabbath was solemnized Exod. 31.17 6. I alleage the Testimony of M. Perkins against him for of all the other words in the cō M. Perkins did iudge these words to be morall see his Comentary on the Galatians Chap. 4. v. 9. pag. 286. Jt may be saith he the first words Remember the Sabbath day to sanctify it and these words In it thou shalt doe no manner of worke are spoken of the Iewes Sabbath But the words sixe daies thou shalt labour c. And the 7th day is the Sabbath of the Lord thy God are morall and containe a perpetuall trueth And againe see M. Perkins in his Cases of Conscience pag. 106. D. vpon these words for in sixe daies c. where he thus writeth The second reason is taken from Gods example That which the Lord himselfe hath done in persō the same must mā doe But the Lord himselfe rested the 7th day Therefore man must doe the same This reason made by God to the creature must stand in force till he reuerse it which yet he hath not done Thus M. Perkins doth expresly affirme it that this reason annexed to the 4th commandement is still in force In a word I might be infinite in alleaging Authores this way for what writer but holdeth these latter words of the Com. to be still in force as appeareth in that in theire Expositions on the 4th com they vnderstand by these words the 7th day is the Sabbath one day of 7 to be meant to be morall but M. Greenwod will be contrary to all Authores rather then God shall haue his Sabbaths againe 7. If onely those first words of the commandement Remember the Sabbath day be morall then is the 4th com vtterly abolished for they alleage these texts Exod. 31.15.16 Col. 2.16 where is mention made expresly of the Sabbath day for the abolishing of the Sabbath day in the 4th com as a signe and shaddow wherefore since by these textes they abolish the Remembrance of the Sabbath day mentioned in the begining of the 4th commandement it must nedes follow that those words in the begininge of the com Remember the Sabbath day are abolished and so if no other words be morall in the 4th com but those then are none at all morall but all abolished Now whereas some say all but the first words of the com are Application it is more likely that they are Explication now they will not reiect J trust the Explication of the commandement 2. to say they are application it doth imply that the words Sabbath day in the begining of the commandement are certaine generall words which may be applied vnto any day and so the latter parte of the commandement should apply them to the 7th day but their foundation is sandy for they cannot shew where at any time these words in the 4th commandement Sabbath day were taken generally or for any other day then Saturday the 7th day 3. Since that these words Sabbath day at the begining of the commandemēt these the 7th day is the Sabbath towards the end of the commandement are promiscuously vsed in Scripture the one for the other as hath bene proued it is absurd to suppose the one of these to be the Application of the other 4. Since that we are commanded to sanctifie the Sabbath day Exod. 20.8 and probibited to worke on the 7th day Exod. 20.10 It is absurd to say that this latter is an Application of the former is it not rather an Addition and that of one parte of the commandement to an other 5. If the after partes of the commandement be but Application and belonge not to vs why then doe all Diuines out of these after partes of the commandement determine that one day in 7 is morall And whereas some say that all the latter words of the com are appurtenāces to the com I reply if they be but such appurrenāces as may safely be seuered from the com then 1. we haue no neede now as those Iewes had of Gods insample reason mentioned in the 4th commandement Exod. 20.11 to moue vs to sanctifie the Sabbath day 2. Then need we not giue God a Sabbath once in 7 daies or once in 700 daies c. 3. Then doe we abolish Gods expresse prohibition of doeing seruile workes on the Sabbuth day Exod. 20.10 fourthly then why haue Diuines and Expositers affirmed that one day of 7 is morall out of these words the 7th day is the Sabbath 5. that these words the 7th day is the Sabbath are no appurtenances but of higher nature I haue proued in my 5th argument in defence of the Lords Sabbaths where I proued that these words are a parte of the 4th com and so cannot be seuered from the commandement as appurtenances may be To conclude there is a Tradition among vs that these words the 7th day is the Sabbath c. in it thou shalt doe no worke is but Application and Appurtenances