A Defence Of that most Ancient and Sacred ordinance of GODS the SABBATH DAY Consequently and together with it 2. A Defence of the iiijth Commandement 3. A Defence of the integrity and perfection of the Decalogue Morall Law or X. Commandements 4. A Defence also of the whole and intire worship of God in all the partes thereof as it is prescribed in the first Table of the Decalogue 5. A Discouery of the Superstition impurity and corruption of Gods worship yea and Idolatry committed by multitudes in sanctifying the Lords Day for a Sabbath Day by the iiijth Commandement Vndertaken against all Anti-Sabbatharians both of Protestants Papists Antinomians and Anabaptists and by name and especially against these X Ministers M. Greenwod M. Hutchinson M. Furnace M. Benton M. Gallard M. Yates M. Chappel M. Stinnet M. Iohnson and M. Warde The second Edition corrected and amended with a supply of many things formerly omitted BY THEOPHILUS BRABOURNE Printed ANNO DOM. 1632. Thus saieth the Lord stand in the wayes and behold and aske for the old way which is the good way and walke therein and yee shall finde Rest for your soules Ierem. 6.16 This is that old and that good way Remember the Sabbath day to keepe it holy c. The vijth day is the Sabbath of the Lord thy God in it thou shalt not doe any worke c. for on the vijth day the Lord Rested Therefore the Lord blessed the Sabbath day and hallowed it Exod. xx viij x. xj Obserue it walke in it For verily I say vnto you vntill heauen earth passe one iote or one title shall in no wise passe from the Law vntill all things be fulfilled Mat. 5.18 Whosoeuer therefore shall breake one of these least Commandements and teach men so hee shall be called the least in the Kingdome of heauen Mat. 5.19 Whatsoeuer thing I commaund you take heede you doe it Thou shalt put nothing thereto nor take ought there from Deut. 12.32 Cursed is euery one that continueth not in all things which are written in the booke of the Law to doe them Gal. 3.10 To the Kings most excellent Maiestie CHARLES by the grace of God King of Great-Brittaine Fraunce and Ireland Defender of the Christian faith c. MOST dread and renowned Soueraigne may it please your excellent Maiestie such is the power of Trueth and specially in Religion that they which haue once tasted it cleaue vnto it more then vnto all the hopes of this life besides The Law of thy mouth saith Dauid is better vnto mee then thowsands of gold siluer Psal 119.72 Yea such is the excellency of Gods blessed Trueth as his meekest seruants will stirr in the defence of it the mildest fight before it shall be indamaged by their forbearance I durst not petition your Highnesse nor aduenture these lines vnto your Maiesties consideration vntill I had by diligent studie first so setled my conscience in the certaine trueth of them as my minde gaue me that I am tied in conscience rather to departe with my life then with this Trueth so captiuated is my conscience inthraled to the Law of my God Here therefore I tender this Trueth with my life vnto your Maiestie that vnto your Godly consideration this vnto your clemency mercy and both to the pleasure of the Almighty I remember when the Booke of the Law had bene lost and was found againe by Hilkiah the Priest in the Raigne of Iosiah 2. King 22. that Hilkiah sent it by Shaphan the Chaunteller vnto the King which giueth me to vnderstand that in matters of Gods worship in case failings and corruptions be found out the Supreme power the King is to haue knowledge of it More particularly when the Lords Sabbath was thought to be prophaned by the Disciples of Christ by plucking eares of corne Mat. 12. to whom did the Pharises complaine but vnto Christ the Lord and Master of the Disciples And when in Nehemiahs time the Sabbath was prophaned by treading the Winepresse bearing of burdens Nehem. 13. to whom did Nehemiah turne himselfe but vnto the Rulers Nobles of Iudah for redresse I addresse my selfe therefore vnto your Maiestie humblie beseeching you to take it into consideration 1. That that most ancient sacred ordinance of Gods Sabbath prescribed in the Morall Law and religiously practised by the most anciët primitiue Churches neere 400 yeeres after the Ascention of Christ euen so longe as they retained their brightest purity and which ought religiously to be sanctified to the worlds end it is now prophaned trampled vnder foote 2. That the Decalogue Law of God is not taught maintained in our Church in its fulnesse integrity and perfection but onely partially by peeces 3. That God hath not his whole intire worship seruice prescribed in the first Table of the Decalogue but is denied one quarter or fowrth part thereof weekly 4. That by the common doctrine in our Church the 4th Commandement is wholly frustrate altogether nullified both roote and branch 5. That by most men in our Church there is grosse superstition committed Gods worship is corrupted and by many plain idolatry wrought by keeping the Lords day for a Sabbath by the 4th Com. Amongst other things I haue as I beleeue made these fiue things manifestly appeare in this Booke and now I humbly present them vnto your Highnesse consideration trusting the cause will speake for it selfe and its bare mention will call for a Reformation It was the laudable and Godly care of your deere Father to cause in his time a new Translation of the sacred Bible for the correction of but here and there a word how much more I trust will his suruiuing Sonne Heire be mindfull of such weighty matters as these are Almighty God hath honoured this eternall Law of the 10 Commandements with such honour as he vouchsafed not to any one portion of Scripture besids in all the Sacred Bible for hee deliuered it in most Maiesticall and terrible manner in flaming fyer the earth trembling Moses the people quaking hee spake it proclaimed it with his owne voyce and wrote it with his owne finger in Tables of stone The Eternall Sonne of God whilst on earth bewraied such care of this Law as that hee ratified it and euery iote title of it to the worlds end saying Verily I say vnto you that vntill heauen earth passe one iote or one title shall in no wise passe from the Law till all things be fulfilled Mat. 5.18 The Church of God in this Christian Kingdome honoureth at this day this Law of God for shee hath inrouled it in hir Booke of Common Prayers and ordered that it be deuoutly reade at the Sacrament of the Lords Supper at other times of holy Assemblies I trust therefore your Maiestie will afford this sacred honourable portion of Gods Word your best protection The Law it is the inheritance of the Church as wee reade Deut.
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 did so for in six dayes the Lord made heauen and earth and rested the
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
comm which vvere reason enough for vs to put a difference of dayes if we had none other We see then it is a friuolouse obiection to say the least of it for men to say it matters not so much which day we giue God for his Sabbath so be he hath one God is in loue with his owne choise no day can so please him as his owne chosen day The Iewes might as well haue said so be we offer Sacrifice in an house by a man it matters not which house nor what man yet God had chosen his Temple before all Housen his Priests aboue all men therefore they durst not alter Gods choise Might not we as well say now it matters not so much what man ministreth the Sacraments so be a man doth it nor what we drinke at the Lords Supper so it be liquor doe wee not abhorre such obiections If vve will keepe a Sabbath by the 4th com vve must betake vs to such a day onely vnto vvhich this reason of the Sabbaths institution mentioned in the 4th com doth properly belong it cannot be said of any of the other 6 dayes Sunday Monday Tewsday Wednesday Thursday or Friday that God blessed or sanctified any of them because he had Rested on them if therefore vve choose any of these 6 dayes 1. vve keepe a day vvhich God did not blesse nor sanctify for that end 2. We defeate disapoint God of his maine reason end vvhich moued him to ordaine command the Sabbath to blesse it and to sanctify it for because God had rested on the 7th day which is Saturday Therefore the Lord blessed the 7th day hallowed it Genes 2.2.3 I pray let this point be well obserued for it is of great consequence Vse 2. is it so that God hath sanctified hallowed this 7th day Saturday Sabbath hovv is it come about that this sacred time is novv euery where in all Churches so strangly profaned for as those Iewes dealt then with the Temple they bought in it sould in it changed their money in it Mat. 21.12 So doe we now profane the Saturday Sabbath by hauing markets therein by buying selling therein yea vve refuse not to doe the most base seruill drudgery vvorkes that the Kitchine hath on the Lords Sabbath day vve are farre vnlike our heauenly Father in the vse of this day he sanctified it we profane it he rested on it we worke on it he commanded vs to Remember it we forget it These things considered it is high time for euery man to make a serch inquisition to know what 's become of the Lords Sabbath and to be well informed of the reason why the Lords Sabbaths are now forgotten so strangly profaned The Priests lippes must preserue knowledge and people must seeke the law at their mouths Mal. 2.7 Wherefore I aduise people to haue recourse to their Ministers in this matter and in most seriouse manner demand of them what 's become of the Lords Sabbaths by what warrant this sacred time is now so profaned and if they cannot for the present giue you a sound reason desire them to take it into consideration to study the point better that so a full satisfaction may be giuen to Gods people in this matter or else a reformation may be sought it is no dallying the matter is weightie that a sacred day so hallowed by God should be now so profaned it standeth euery man vpon to haue sound arguments for it vnlesse he will be guilty of the sinne of profaning Gods Sabbaths weekly and transgression of the 4th com sleiting Gods example and president This one thing I dare confidently auovvch that no Minister is able to shew any text of holy writ which doth necessarily abolish this 7th day Sabbath as for those textes Coloss 2.16 Exod. 31.13 vvhich are their maine textes ther 's no necessity at all in them for abolition of the Morall Sabbath for there be ansvvers enough to them sufficient enough as shall be seene hereafter when we come to ansvver to all their obiections if those that oppose God in his Sabbaths did but please to retaine them and to sanctify them I am confident therefore that it is nothing but their meere willes pleasures that makes them inueigh against the Lords Sabbaths Let people therefore see to it what manner of arguments reasons they admit of from their Ministers for their profaning of the Lords Sabbaths which he hath hallowed sanctified let not euery trifling probable argument be auailable hauing but some liklihod to be so but let them call for such solid substantiall reasons as doe proue the abolishing of the Sabbath day necessarily cleerly vndeniably to the full satisfying of their consciences let Ministers giue them no reasons here for their iustifiable profaning of the Lords hallowed Sabbath but such as will hould currant before God at the day of iudgement when God shall call for an account of his sacred time holy Sabbaths neither let the people rest satisfied till they haue such reasons for their profanation of the Sanctified 7th day Sabbath as they doe verily beleeue are sound warrantable such as God will accept at their hands vvhen they shall be questioned therefore before his Tribunall for no probable contingent doubtfull arguments will then passe for current against an expresse commandement and so ancient sacred an ordinance as is Gods Sabbath I conclud this point with those words of the voyce from heauen to Peter Act. 10.15 The things that God hath purified pollute thou not So say I to Ministers when your people repaire vnto you for reasons to iustify them in the profanation of the Lords sacred holy Sabbaths haue a care least you dravv all the guilt of Sabbath breaking the sinne of transgression of the 4th com vpon your owne soules and that by your reasons you doe not pollute the things which God hath sanctified purified the Lords Sabbaths I meane the things that God hath sanctified pollute thou not SECT IX I come novv to the 3d thing considerable in the reason to the 4th com mentioned in these vvords For in sixe dayes the Lord made heauen earth the sea all that in them is rested the 7th day Therefore the Lord blessed the Sabbath day hallowed it These words sixe dayes you haue them tvvise mentioned in this 4th com the first time they are mentioned is in Exod. 20.9 and there they are to be considered as a commandement for they are deliuered in commanding termes The second time you haue them mentioned is in Exod. 20.11 and here they are to be considered as a reason and so much is manifest by the rationall particle for prefixed as you see Wherefore novv vve are to consider of these vvords as they are a reason vrged by God to induce vs to the Sanctifying of his Saturday 7th day Sabbath commanded in this 4th comm the reason is
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
is with in thy gates For in sixe dayes the Lord made heauen earth the sea all that in them is rested the 7th day wherefore the Lord blessed the Sabbath day hollowedit Now presently thes words being vttered by the Minister the wholl Congregation confirmeth them by this deuour godly prayer vnto Almightie God saying Lord haue mercy vpon vs incline our hartes to keepe this Law The charg of the Minister standing in Gods roome the Ecchoing voice of the people by there prayers as an answer confirming putteth in my minde to thinke what a lamentable Dialogue would be betvvixt Almightie God vs if he should call vs to an accounte for the breach of his 4th Com. for albeit we dravv nigh to God in the Congregation vvith our lippes saying Amen to all Gods preceptes yet in our liues is no such matter and because we all one day must come to this accompt it shall not be amisse to haue the state of it presented before our eyes here that so if we cannot acquite our selues we may know it in time vvhilst there is space for repentance Suppose we therfore Almightie God examining vs vve againe answering for our selues thus Question 1. Haue you remembred my Sabbath day as I commanded you by my Minister in the Congregation vnto which you did subscrib assent by your prayer Answer no Lord we haue in deede forgotten that day but vve haue bene mindfull of the day after it to wit the Lords day Question 2. But haue you Sanctified my Sabbath day as I commanded you Answer no Lord vve haue vve must confesse it profaned that very day but vve haue sanctified the Lords day which is but the day after it Quest 3. But as for the 7th day vvhere as I certified you that the 7th day is the Sabbath day Exod. 2â— 8 charged you that in it thou should est doe no manner of worke c. haue you novv refrained your laboures rested from worke on this 7th day Answ no Lord vve confesse indeed that how euer vve haue done our vvorkes on this 7th day yet haue vve rested from our vvorkes on the 8th day Quest 4. wheras I sanctified hallowed the 7th day also set you myne ovvne president for your example in asmuch as I Rested on the 7th day moued you by a reason drawne from myne owne example which I annexed to my 4th Com. haue you novv imitated myne example and regarded my reason vvher by I persvvaded you Ansvv no Lord vve haue neglected thy example thy reason But vve haue imitated Christ his Apostles in preaching and hearing of sermones the like on a day vvhereof vve reade not that euer thou didest Sanctify it namely on the first day of the vveeke vvhich thou didest command for labour Novv thinke of this matter good brethren in time least you leese your hoped for revvard of keeping the Lords Sabbathes for vvill this ansvver goe for current thinke you before God at that day of Rekoning But this answer is too right downe for some for these haue ingenuously confessed the trueth wherfore vve must lay downe an other answer for them for they like Saul vvho contrary to Gods Commandement spared Agag the best of the Sheepe c. yet said I haue obeied the voice of the Lord 1 Sam. 15.20 so these stand to iustifie it defend it that they doe obey the voice of God according to his 4th Com. well let these be tryed saieth the Almightie Quest 1. Haue you Remembred my Sabbath day Answer yis Lord for as for that day we neuer thought of it but we remembred the Lords day the day after Quest 2. And haue you sanctified my Sabbath day as I commammanded you Ansvv yis Lord for vve profaned it vvith seruile laboures but vve haue sanctified the Lords day Quest 3. And haue your rested on the 7th day for the 7th day is the Sabbath of the Lard c. Exod. 20.10 Ansvv yis Lord we haue laboured on the 7th day haue rested on the 8th day Quest 4. But the 7th day is the Sabbath of the Lord thy God Exod. 20.10 haue you novv kept the Sabbath of the Lord your God Ansvver yis Lord vve haue profaned it but we haue kept the Sabbath of the Lord Christ Quest 5. haue you kept the 7th day Sabbath in imitation of mee the day which I set you for a patterne the day solemnized in remembrence of the Creation Ansvv yis Lord for vve haue kept the 8th day or first day of the vveeke in imitation of Christ and his Apostles the day solemnized in remembrance of the Redemption Iudge novv good brethren if these men may not besaid to dally mocke vvith God in a most seriouse vveightie matter Yet further there are but tvvo eminent places in the Church vvherin the Minister performeth his seruice to God to vvit the Delike the Pulpit loe hovv these varie are at iarre In the Deske the Minister readeing the 10 Commandemets saith the people must sanctify the Sabbath day but the same Minister in the same Church to the same people being but gotten vp in to the Pulpit saith they must sanctify the Lords day In the Deske hee saith the 7th day is the Sabbath but gone but a farre as the pulpit there he saith the 8th day is the Sabbath Think you these men are not gone from their Text vvhen they reade one thing preach an other is it meete that the Deske the Pulpit shold be at such oddes I confesse they haue some idle distinctions friuolouse ansvvers vvhereby for the present they stoppe vp the month of conscience and blind the eyes of the simple but let them try if they cane by the same answers distinctions bleare the eyes of Almightie God at that day In the dayes of blindnesse popery before Luther brought light vnto the second com I verily beleeue it that Popish Priests had not more nor more grosse ansvvers distinctions obiections to maintaine their Idolatry and Image worshiping against the second Comm. then now a dayes our Ministers haue to mainteiue their syne of Sabbath-breaking against the 4th Com. but what should I say I vvish I knew how else to informe Gods people of his will how they I might sanctify Gods Sabbaths in priuate with out the publike assemblies of the Church helpes of a Minister disturbance of the Church as we may cane yeeld obedience to any euery of the other 9 com singly alone euery man by himselfe with out the helpe company of others although they would not ioyne with vs could I I say haue deuised this it shold well haue bene seene that I would neuer haue blotted paper to informe or contended with these cuning Sophisters who by their wittes such as they are will make any thing good they please to vndertake they should for me haue goneon till they
vs any reason why he so called it what man then can hence collect from its bare name what we should doe with this Lords day Furthermore some argue out of this Text thus that this Lords day is so called as Christs last Supper is called the Lords Supper novv the Lords Supper is so called because it was instituted in remembrance of Christ and so this day is called Lords day because it vvas instituted for a Sabbath in remembrance of Christ Herevnto I answer by deniall of this proposition that the First day of the weeke is called Lords day as Christs last Supper is called the Lords Supper in these words they affirme that there is the like reason or the same reason of the Lords day of the Lords Supper vvel novv they haue affirmed it in the next place it is their parte to proue it for bare affirmations are no arguments it is not therfore so because they haue said it is so for my parte I neuer heard it proued yet that the Lords day is so called for the same causes that Christs Supper is called the Lords Supper neither doe I beleeue that euer I shall heare it proued In the meane space let me shew the vanity of this affirmation argumentation by the like thus This Lords day is so called as the earth is called the Lords earth all that is therin for the earth is the Lords all that therein is 1. Cor. 10.26 Novv the earth is called the Lords earth because the Lord made it all things therein to serue man in his ordenary common vse Genes 1.29 Genes 9.3 and so this day is called Lords day because Christ ordeined it for mans ordenary common vse that is for a working day If they may take liberty to giue a bare affirmation then argue vpon it absurdly then so may I 2. it is said that wee are the Lords Rom. 14.8 Now wee Christians were redeemed by the Lord Christ that we should serue him in righteousnesse holinesse all the dayes of our life Luk. 1.74.75 and if vve must serue him all the dayes of our life then must we serue him in the ordenary workes of our calings thus then I may argue so is this day called Lords day that it may be spent by seruing God in the ordenary workes of our calings 3. Iames is called the Lords brother Gal. 1.19 Now may a man thus say argue this day is called Lords day as Iames is called the Lords brother novv Iames is called the Lords brother because he vvas allied to him so is this day called Lords day because it is allied to him see the absurdety of such collections as are made from this Text. 4. If this first day of the weeke must be a Sabbath resting day because called Lords day then must the earth rest be no more tilled because it is called the Lords earth then must we Christians hereafter rest from worke euery day all our liues long because vvee are called the Lords the Lords redeemed thus you see the vanity of their arguings from this Text the like may be said out of that Text Luk. 17.22 where is mentiō made of the Lords day or day of the Sonne of man But peraduenture they will obiect that these instances are not like their case for t is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 notifying some speciall thing and it is to be translated the Lords day not the day of the Lord whereto I answer 1. for the article looke into the Textes alleaged by me you shall find the article there also 2. For the translatiō that it neither maketh or marreth whither of the twaine we take is plaine in that Translatores doe promiscuously render it sometimes one way sometimes an other see 2 Thes 1.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the fyer of flame or in flaming fyer Gal. 1.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the brother of the Lord or the Lords brother see Iam. 2.1 and what difference is to be made betwene these the mount of holinesse the holy mount the Temple of holinesse and the holy Temple and so the day of the Lord and the Lords day 3. I will shew you two phrases of neerer affinity then theires and yet differ as farr as Creation Redemption the 7th day Sabbath is called the Feast of the Lord and the anniuersary Sabbaths are also called the Feastes of the Lord Leuit. 24.2.4 and yet the one of these is not euery way like the other for the one is a Signe of Creation the other of Christ redemption so may it be betwene the Lords day the Lords Supper c. I confesse vve may be bould to render a reason why Christs Supper was called the Lords Supper because vve haue a vvord of institution added to the name declaring its nature vse and end as 1. Cor. 11.20 23.24.25 but it is not so with the day called the Lords day Reuel 1.10 Yee haue nothing but its bare name mentioned not a word of the reason of the name nor of the vse and end of the day so named wherefore all consequences from hence must be as saith M. Perkins before quoted but suppositions probabilities likelihoods Some argue thus that which in Scripture is called the Lords that is to be consecrated to the Lord and to his worship I answer as vvell may they thus argue conclud that because the earth is called the Lords it must therefore be co secrated so to God as it must rest be tilled no more be imploied vvholly and onely to Gods vvorship And so Christianes being called the Lords must rest from vvorke and onely worship God Some Ministers argue thus that this day is called Lords day by way of excellency as excelling all other dayes of the weeke therfore it must be a Sabbath day for Sabbath dayes excell all other dayes Herevnto I answer that euery excellency of a day maketh not that day a Sibbath day vnlesse it excelleth as a Sabbath day for example good friday so euery friday since doe excell all other dayes of the weeke in this regard that on it Christ suffred his bitter passion for vs yet is not euery friday since a Sabbath day Hallow Thursday excelleth all dayes of the vveeke in this that on it Christ ascended vp into heauen yet is not Thursday become a Sabbath day So the Lords day excelleth all others in this that on it Christ rose yet is not the Lords day a Sabbath day ere the more for this excellency As the Minister excelleth all other men for a Minister yet he is not therfore a Magistrate so the Lords day may excell all other dayes for a resurrection day and yet it is not therfore a Sabbath or Resting day Loe with what idle stuffe they fill peoples heads withall to boulster out their fancies Others there are who thinke their bare naming of the day Lords
was the signe not abolished but to be vsed An other instance of like kind we find in Isa 7.14 you may see it at your leisure by all which instances this one thing appeareth that a signe may remaine lōg after the thing signified by it be come thus is their 3d argument answered Oh how doe these men loue the Law of God who thus dispute against it and what would be the issue if they could obtaine their desires why this Gods Law should become A Monstre we Protestantes should become Anabaptistes profane persones kepeing no Sabbaths at all for besides this Sabbath they shall neuer be able to shew vs any other Hauing answered to all that they can say out of this text to euery argument seuerally now I come to giue iij. answers more which may serue to euery of their 3. arguments but first I desire my aduersaries either to imbrace these my answers and distinctiones whereby I would preserue Gods Sabbaths or else to study such others as may please them better or else they bewray abhominable partiallity to Gods Law trueth for they cane preserue nyne commandements halfe of the 4th why not the other halfe so all the tenn intirely First whereas they take it for granted that the Sabbath here mentioned Exo. 31.13 which they say is made a signe of sanctification that it is the 7th day Sabbath mentioned in the 4th com this I deny there are ii sortes of Sabbaths the weekly 7th day Sabbath the yeerly Sabbaths now this their text may be vnderstod of the Annuall and yeerly Sabbaths which neuer came into the Morall Law if therefore I shall make it appeare that this text of theirs may be vnderstod of the Annuall and ceremoniall Sabbathes and not of the morall weekly Sabbath then is all their labour lost and all their 3 arguments friuolouse for all their arguments haue argued onely against the yeerly ceremoniall Sabbaths the which no man will defend for this purpose therefore note these things 1. It is very improbable that all those verses v. 13.14.15.16.17 which are 5 in number should treate but of one kind of Sabbath to wit the 7th day Sabbath as may appeare by the very reading of them ouer vnlesse you would say here were a Tautologie ouer and ouer againe with the same thinge Wherefore it is more probable that in this long and large discourse of Sabbaths Moses speaketh of ij sortes of Sabbaths of the yeerly Sabbaths in Exod. 31.13.14 and of the weekly Sabbath in Exod. 31.15.16.17 some light is added herevnto if we doe but obserue Moses for he vseth often in speaking of the Sabbath to mention both kinds before he hath done that is both the anniuersary Sabbaths and the weekly Sabbath as you may see in Exod. 23.12.14.15.16 and in Exod. 34.21.22.23 and in Leuit. 23.3.4.24.32.38.39 A 2d reason may be this the Lord had giuen Moses in charge to build the Tabernacle Exod. 25.8.9 the making whereof would cost greate longe labour now least the people should thinke that because the worke about this Tabernacle was an holy worke perteyning vnto God for his seruice and worship that therefore they might put no difference of dayes whilst they were in this worke but that they might worke vpon the Sabbaths also whither weekly Sabbaths or yeerly Sabbaths as well as on the 6 working dayes to preuent this Notwithstanding saith the Lord my Sabbaths yee shall keepe c. Exod. 31.13 c. as if the Lord had said albeit I will that you make me A Tabernacle c. Yet I will not that you worke about it on my Sabbath dayes now because the people were as prone vpon this occation of building the Tabernacle to worke vpon the yeerly Sabbaths when their turne came as vpon the weekly Sabbath on the 7th day therfore it is meete for vs to thinke that God would as well make prouision heere for his yeerly Sabbaths as for the weekly Sabbath and that therefore in this text Exod. 31. Moses spake of the yeerly Sabbaths as in v. 13.14 and of the weekly Sabbath as in v. 15.16.17 that so the people appointed to worke about the Tabcrnacle as Bezaleel and Aboliab and the rest they might not worke either vpon the yeerly or weekly Sabbath but were all these 5 verses spent onely about one kind of Sabbath as the weekly Sabbath onely then had not God made provision heere for his yeerly Sabbaths which cannot be likly A third reason may be this that in these fewe verses v. 13.14.15.16.17 there is threatened the punishment of death to those that doe any worke on the Sabbath two seuerall times in two seuerall verses as in v. 14. whosoeuer worketh therein the same person shall be cut of from his people and in v. 15. whosoeuer doth any worke in the Sabbath day shall dye the death Now it is not likly that one and the same punishment should be repeated and twise together threatened for the breach of one kinde of Sabbath day and therefore to auoid a Tautologie and needlesse repetition it is most likly that here Moses spake of two kinds of Sabbaths of the yeerly Sabbath in v. 13. and so threatened death to the transgressoures of them in v. 14. and of the weekly Sabbath in v. 15. and so threatened death also to the transgressours of it in the latter end of the same v. 15. A 4th reason may be this that the Sabbaths in v. 13.14 are made a signe of Sanctification or Redemption by Christ as they say but the Sabbath in v. 15.16.17 is kept in memory of the Creation and is a signe of Creation to remember that in 6 dayes the Lord made beauen and earth and rested on the 7th day as you haue it in v. 17. now these diuerse signes doe intimate that here may be diuerse Sabbaths spoken of in these verses for Sanctification and Redemption may be applied to the one kind and Creation to the other kind of Sabbaths for it is nothing probable that Redemption and Creation should be both applied vnto one kind onely Thus you see what liklihod there is that the Sabbaths mentioned in v. 13. vpon which they grownd all their arguments are not the 7th day Sabbath which is our question but that they are the yeerly Sabbaths which neuer came into the morall law and about which we make no question at all wherefore vnlesse they cane take away these answers and proue vnto v. that by the word Sabbathes in v. 13. is meante the weekly 7. day Sabbath they are besids the question all their labour hath bene in vaine and all being granted them which this text cane afford them it will make onely for the abolishing of the yeerly Sabbaths but nothing for the abolishing of the 7th day Sabbath for suppose it granted that the yeerly Sabbaths in v. 13.14 were signes of Sanctification and Redemption by Christ and therefore abolished yet it will not follow that the weekly Sabbath
to the Redemption but we speake of a Sabbath that was a signe of the Creation therefore the Sabbath we heere speake for it differeth from those Sabbaths which the Apostle abolished as farre as the Creation differeth from the Redemption this yet further appeareth in their text for it speaketh of a Shaddow of thinges to come so that those abolished Sabbaths had respect vnto things to come afterwards as vnto Christ but this Sabbath for which we plead it was a signe of things past done before as of the Creation so that this Sabbath differeth from those abolished Sabbaths as farre as things past doe differ from things to come so then it doth not appeare that any thing once made an helpe to keepe in memory the Creation was euer abolisâ—ed indeed it were contrary vnto all reason that it should for albeit that such signes should vanish as had respect vnto things future when once the substance was come in presence yet is it farre otherwise with such signes as had respect vnto things past for here the substance or thing signified should neuer be come any neerer then at first it was vnto the signe but rather farther off still so as the longer the signe lasted the more vse neede there would be of it so much for answer to this fond obiection I come now vnto the profe of the minor or second proposition to wit that the 7th day Sabbath was a speciall helpe meanes to preserue the memory of the Creation in the Church of God this I proue because the Sabbath day was made a signe of the Creation signes are helpes meanes to keepe memory of those things whereof they are signes here then my taske is to proue vnto you for the confirmation of my Minor these two propositiones the one that the Sabbath day was once a signe of the Creation the other that signes are helpes meanes to keepe memory of the things they signify For the former of these to wit that the Sabbath day was once a signe of the Creation This I proue first by the Testimony of all men and secondly by the Testimony of the Sriptures For the Testimony of men that the 7th day Sabbath is a signe this all of them grant when they alleage that text Exod. 31.13 against the Sabbath as an abolished signe further that this signe respected the Creation as the thing signified by it is found to be the iudgement of Diuines euery wherein their writings as might be showne if it were needfull yea this is plaine by the common arguments in euery mans mouth for when they would proue that the Lords day must be a Sabbath they thus argue if the Iewes kept a Sabbath in memory of the Creation then so ought we Christians to keepe a Sabbath in memory of the Redemption againe the Lords day was instituted say they in memory of the resurrection like as the Sabbath day was instituted for me mory of the Creation by which kind of reasoning they doe confesse it that the Sabbath day was instituted for the memory of the Creation So much for the Testimony of men next I come to proue it by diuine Testimony from the Scripture for this purpose see Ex. 31.17 where the Lord speakeing of our 6 daies labour of our 7th day Sabbath saith thus It is a signe betwene mee the children of Israel for euer for in sixe daies the Lord made the heauen the earth in the 7th day he ceased rested as if the Lord had thus said because I laboured in the 6 daies at the Creation rested on the 7th day therefore your 6 daies labour 7th daies rest is a signe betwene mee you of my 6 daies labour 7th daies rest thus the sense must be rendered if we take the words as they are translated but because this kind of sense making is difficult not so familiar vnto our vnderstandings by reason the thing signified by the signe is not expressed but collected therefore to make the sense of the text appeare more cleerly it is better to put the word that in the roome of the rationall partice for then the sense will be very familiar easy for so the thing signified by the signe shall be expressed in the text then the text should be read thus Jt is a signe betweene me and the children of Israel for euer that in sixe daies the Lord made heauen earth in the 7th day he ceased rested Thus you see it plaine that as all men hold the 7th day Sabbath was kept in remembrance of the Creation so this text confirmeth it saying that it is a signe that God laboured 6 daies rested on the 7th day Now that this particle translated for may be translated that it appeareth 1. By the Septuagint which rendereth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which may be indifferently translated for or that according as may best fit the text 2. In sondry other textes our Translatores haue translated the same Hebrew word that rather then for as you may see Deut. 29.6 That yee may know that I am the Lord your God Thus I haue proued the one of the propositiones to wit that the 7th day Sabbath was a signe of the Creation The other proposition which I am to proue is that Signes are helpes and meanes to keepe in memory the things they signify and this is so plaine as I might spare the labour toproue it for it is the very nature propertie of a signe to be a meanes to bring to minde the thing fignified by it wherefore serues the picture of a mans absent frieÌ„d but to helpe to bring him to minde The raine bowe in the clowds it is called a signe or a token Genes 4.13 the Lord said he would looke vpon the bowe that he might remember the CoueaÌ„t which was the thing signified by the bowe v. 16. The passeouer was a signe or tokeÌ„ which when the Angell saw he remeÌ„bred the Couenant spared the Isralites Exod. 12.13 The Lords Supper it is a Sacramentall signe it is of this vse to be an helpe meanes to remember vs of the death of Christ 1. Cor. 11.24 you may reade the like also in Gen. 17.11 Exo. 31.13 by all which instances it is plaine that signes are helpes and meanes to bring to mind preserue in memory the thing absent signified by those signes Thus much for the Minor or second proposition also for my 7th argument whereby you haue seene it proued that the 7th day Sabbath must still be in force because it is a singular meanes to preserue in memory the myraculouse worke of Gods Creation ARGVM VIII My 8th argument to proue that the 7th day Sabbath is still in force is because God hath expresly commanded it in his morall Law thus it may be framed Whatsoeuer God hath expresly commanded to be done in his Morall Law or
the reason of the 4th Com. to shew you how they haue nullified made voide that also for they haue made most horrible hauocke with Gods Commandement by reiecting the Saturday Sabbath The body of the 4th Com. is conteined in iij. verses Exod. 20.8.9.10 and I haue showne how these iij. verses of the xx Chapter of Exodus are made voide and nullified and now I come to shew how they haue made frustrate also an other whole verse to wit verse the 11th and so they shall haue filled vp the mesure of their iniquity fulâ— by a sacrilegiouse robbing God of iiij whole verses out of his Morall Law by taking away the key of knowledge from them for I account it all as one to rend iiij verses of sacred Scripture out of the Bible to peruert the sense of them or to turne the sense vse of them into Ciphers That I may shew you how by denying and abolishing the 7th day Sabbath they haue nullified made voide the reason of the 4th Com. also first I will recite the reason for in sixe daies the Lord made the heauen the earth the sea all that in them is and rested the 7th day Therfore the Lord blessed the Sabbath day hallowed it Exod. 20.11 This 11th verse is a reason giuen by Almightie God thereby to perswade vnto the obedience of the 4th Com. The Commandement was this that we should worke vpon those sixe daies which were the first sixe daies from the begining of the Creation that we should rest from labour on the 7th day from the Creation now the reason whereby God would perswade vs herevnto is a reason drawne from his owne example because that in those sixe daies God himselfe laboured and in the same 7th day God himselfe rested yea and therfore hallowed sanctified this 7th day Now what reason can be more liuly then a reason drawne from Gods example what argument can be more moueing with the sonnes daughters of God then an argumeÌ„t fetched from the example of their heauenly fathers but let the oldest man liuing tell me if euer he heard any Minister in the pulpit presse the keeping of the 4th com by this reason which God hath here added vnto his 4th com or let any man tell me if euer he heard the sanctification of the Lords day which is the first day of the weeke pressed by this reason here added by God vnto his 4th com Nay what Minister will not be ashamed to perswade men either to the keeping of the 4th com or to keeping of the Lords day by this reason which heere God hath propounded for we neither worke on those 6 dayes wherin God wrought neither doe we rest on that 7th day wherein God rested for we rest on the 8th day or first day not as God did on the 7th day our Lords day God did not rest on it for our imitation but he laboured on it for our imitation so as there is no correspondency betwixt our Lords day Sabbath our now keeping of the 4th com Gods example reason propounded vnto vs. When did you euer heare any Minister say thus Let vs rest from our laboures on the Lords day because God himselfe as our Patterne rested on the Lords day and let vs sanctify hallow the first day because God blessed sanctified the first day you see how God hath added a most liuely effectuall reason to his 4th com drawne from his owne example to moue vs to rest on the Lords day to sanctify the first day tell me if euer you heard any Minister thus presse this reason Gods example or if yee haue heard any houer aboute it as loath to touch it he hath nicknamed dayes caling the Lords day Sabbath day the 8th or first day the 7th day wherefore because Ministers cannot deuise how to make Gods example and exemplary reason to fit square to our new Sabbath therefore they are mute sileÌ„t touching it and thus you see the reason of the 4th com standeth in our Bibles but for a Cipher men are a shamed to vse it least they should shame themselues is it not a lamentable thing that Ministers are ashamed to deliuer the whole will counsaile of God least thereby they should both shame themselues bewray vnto the people their foule errour in abolishing of Gods Sabbaths for if this reason were vsed men would easily see how wide we are from the marke in keeping the Lords day in conscience of the 4th com when as the very reason of the 4th com would plainly â—each vs that it is the 7th day Sabbath wherein God himselfe rested that we should rest and not on the 8th day Sabbath To summe vp all you haue seene how they that abolish the 7th day Sabbath they haue turned the body of the 4th com into a company of Ciphers this hath bene declared proued many wayes yea they haue also turned the reason to the 4th com into so many words so many Ciphers for it standeth in the booke of God for a mute and is like a blanke in a Lottery no Minister vseing this reason of God before his people to perswade them to the keeping of the Lords day or of the Sabbath day by it So then since they haue not onely nullified the commandement but also made voyde and vselesse the reason annexed to the commandemeÌ„t hereby you see they haue by reiecting Gods hallowed and sanctified time the Saturday Sabbath reiected also the whole 4th com with euery parte and persell of it roote and branch There are not many verses in the Morall Law and behold how of those fewe verses they haue turned into Ciphers made voyde vselesse no lesse then iiij whole verses v. 8.9.10.11 there are not aboue 15 or 16 verses in all the Morall law now whosoeuer reiecteth the Saturday or 7th day Sabbath you see he maketh voyde frustrate no lesse then 4 of those verses it is an errour caling for deepest consideration a speedy reformation Thus much for my 9th argument ARGVM X. My 10th Argument to proue that the 7th day Sabbath mentioned in the law is still in force is because our Sauiour Christ ratified the very least thing commanded in the Law to endure for euer Mat. 5.18 thus it may be framed He that ratified the very least thing commanded in the Law vnto the least letter to last for euer he ratified the 7th day Sabbath to be still in force But Christ ratified the very least thing commanded in the Law vnto the least letter to last for euer Therefore Christ ratified the 7th day Sabbath to be still in force As for the Major or first proposition it is cleere of it selfe for nothing therin can be doubted of for admit that the 7th day Sabbath be the least thing commanded in the Morall Law why then hee that ratified euery thing commanded in the Law vnto the very least
say this were a plaine forfeiture of the bond and that the debitor his calling the time but a circumstance vvas but a pore shifte this vvere a silly plea before the Iudg of Assises to say the time my Lord it was but a circumstance c. well hovv euer men dare not dally thus before an earthly Iudge and with an earthly king yet men dare palter thus with the king of kings were a man summoned to appeare at a day apponinted but in an inferiour courte who durst sleight that day They are only Gods dayes and Gods times then that may besleighted this bewraies that God is not reuerenced as is a mortall king or Iudg men dare not sleight the precise day of appearance in the Courtes of men but men dare sleight the precise day of appearance before the Lord chiefe Iustice of heauen earth in the Courtes of his fanctuary nor are men so afraid to make a forfeiture of the bond of Gods fourth comm by neglect of the day as they are a fraid to forfeite abond of 10. or 20. to a man by neglect of the day Thus much for the time and day in generall we shall hereafter come to the particularity of the time to shew how more specially what day it is which God requireth SECT III. Hauing laied forth the seuerall partes of this Com. in the foregoing Section detected some of the errours of our time in abusing the sense meaning of the Spirit of God in this Com. it now remaineth that I come to the Exposition of the same and whereas the com is laid downe partly affirmatiuely and partly negatiuely we will in the former place speake of the affirmatiue parte the which is conteined in these words Remember the Sabbath day to sanctify it Sixe dayes shalt thou labour and doe all thy worke In this affirmatiue parte first we will speake of the word day secondly of these words Sabbath day thirdly of the Commandement in this word Remember c. For the word Day to giue an Exposition of it according to the minde of the holy ghost we must serch how the holy Ghost vseth this vvord in Scripture for this purpose see Genes 1.5 And God called the light day but no where hath he called the darknesse day wherefore the light only is the day in Gods accounte see also 1 Cor. 3.13 euery mans worke shal be made manifest for the day shall declare it Where by the word Day the holy Ghost meaneth the light see 1 Thes 5.8 But let vs who are of the day be sober Where by day is meant light as appeareth by the Opposition of the word night in the former verse se Joh. 11.9 are there not 12 howres in the day if any man walke in the day he stumbleth not because he seeth the light the day therefore is the time of light by Scriptures accompt wherefore by the word day in the fourth Com. I vnderstand the time of light and of light only A second querie may be to know how long this day is and when it beginneth and when it endeth For the beginning of it we are to giue it the largest extent as to begin early in the morning by day breake or day peepe euen whilst it is but a little light and much darknesse see Ioh. 20.1 and Mark 1.35 this last text is to be reade as Chemnitius well obserues thus In the morning whilst it was very much night c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so Beza readeth it also Now as the day beginneth with the least light appearing in the skie so we are to thinke it lasteth so long as there is any sunne light in the skie or vntill the day be quite off the skie thus much be spoken of the word day shewing 1. what is meant by it to wit the time of light 2. How long this day is to wit from the first approch of the sunne light vnto the last departure of its light The consideration of these twoo Points discouereth vnto vs a threefold errour of our times the one is of such as hould that the Sabbath day beginneth at midnight and lasteth to the next midnight the other is of those who hould the Sabbath day beginneth in the morning lasteth to the next morning the other of such as hould it beginneth on the Euening of Saturday night al which opinions in they hould as well a night as a day to be a parte of the sabbath day but these are all erroniouse because growndlesse for the word day in the com signifieth the time of light this is the frequent vse of the word in scriptures that the word day must signify darknesse as wel as light I thinke cannot be showne in the Scriptures Wherefore as to giue God lesse then the wholl tyme of light is to giue God not a day but a peece of a day so to giue God more then the wholl time of light it to giue God more then a wholl day and so more then God hath commanded But against this it may be said that there it a day naturall a day artificiall the one cōsisting of 24 howres the other of 12 howres now we must giue God the largest day of 24. hovvres But for this pointe how euer this distinction may haue its vse in ciuill affaires yet is it not founded in Scripture the Scriptures indeed mention a day of 12. howres Ioh. 11.9 but of a day of 24. hovvres I no where reade it is not safe therefore to expound the word day in the fourth Comm. of a day of 24 hovvres Further it may be said that by the word day we must vnderstand the night and darknesse also euen the wholl time of 24. howres for so it is taken Genes 1.5 And the euening and morning were the first day where the euening is put for the darknesse and the morning is put for the light and both these are called the first day Where to I answer that this exposition is growndlesse to say that the Euening is put for the night or darknesse for it cannot be shovvne in Scripture that any where the word Euening is put for the night or darknesse Herevnto assenteth Mr. Perkins in his cases of conscience at the end of the second booke Secondly I answer to giue such an exposition of the Text Genes 1.5 as maketh a confusion of things is not safe for to vnderstand by the Euening the darknesse and so making the vvord day to signify or comprize both light and darknesse is to make a vvofull confusion for so one and the same vvord shall signifie things quite contrary as vvel might one suppose hell to be signified vnder the vvord heauen as night vnder the vvord day God hath distinguished the light from the darknesse as in nature so by sondry proper names calling the light day and the darknesse he called night Genes 1.5 let not vs then confound them a better exposition of the vvord Euening is therefore to be sought for this end
albeit the Court knovveth not hovv he is able to make good proue his information yet it being a matter probable seeing it is the Kings cause both the Iudge and all the Iustices euen the whole Court doe countenance the cause yea so farre forth take in vvith it as that if it be possible so as no iniustice be done nor any Lavv of the Realme thereby violated he that informeth for the King shall haue the day rather then a priuate subiect and good reason for it Well in the case of the Lords Sabbaths I informe for the King of kings the King of heauen earth it is novv the parte of all Gods Ministers both superiour as Bishops inferiour as common Preachers to take in with this cause of Gods Sabbaths as Gods cause their Lord King to countenance it to their vtmost yea so farre forth to backe it take part vvith it as Gods Sabbaths may haue the day if no law of God nor text in Scripture be thereby violated as I dare pawne my life for it there shall not If Ministers in the Church both superiours and inferiours doe not thus honour God before the people by giuing his cause the preeminence the Magistrates of the common weale shall rise vp in iudgement against them condemne them I come now to the last vse of the point Is it so that thou louest the lavv of God then take vp a daily lamentation for the lamenesse imperfection of Gods lavv for the vveekly violation of Gods 4th com and for the profanation of Gods Sabbaths if we haue not Gods Law in its integrity and perfection as we haue not if vve vvant his Sabbath therein commanded then haue vve but a lame imperfect lavv and if the Saturday be Gods Sabbath as I haue shovvne it is and shall further proue hereafter then is the 4th com vveekly broken and Gods Sabbaths weekly profaned As Dauid hath bene our President shevving vs hovv vve should loue Gods law so let him be our President to shevv vs hovv vve should mourne for the violation transgression of Gods Lavv Mine eyes gush out saieth he with riuers of waters because they keepe not thy Law Psal 119.136 And againe I saw the transgressours was grieued because they kept not thy word Psal 119.158 It is a property then of a Godly man to mourne and to grieue to see Gods Lavvs transgressed and the reason of that his sorrow griefe is because he loueth Gods Law as Dauid did Oh then that all sorts of people would bevvray their loue to Gods Lavv by their sorrow of heart to see it transgressed weekly in the profanation of Gods Sabbaths Againe doest thou indeed loue the Lavv of God how canst thou but take it to heart to see this holy and Diuine Lavv of thy God so mangled defaced so lame imperfect as in these dayes it is in all Christian Churches It is and euer hath bene a speciall fauour of God to betrust any Nation or people vvith his word and Oracles as we may see it in Rom. 3.1.2 What is the preferment of the Iew c. much enery way for chiefly because vnto them were of credit committed the Oracles of God Where the Apostle counteth it a preferment of the Iew and the chiefe preferment to haue the word of God committed vnto their custodie and it is reported of them that they haue bene euer very faithfull in keeping the letter of the text vncorrupted Among all Nations and people it hath pleased Almightie God to preferr this our English Nation with this chiefe preferment and to be trust vs with the custodie of his word and Oracles those 10 Commandements wrote with his owne finger our Church is now become the receptacle and House of God wherin he hath laid vp his word for its conseruation it is the grownd and pillar to supporte and beare vp this trueth as Paul caleth it 1. Tim. 3.15 hath God thus in speciall fauour to our Nation preferred vs aboue many Nations and that vvith his chiefe preferment to betrust vs vvith the custody of his Law and Oracles and shall we proue so vnfaithfull to him as to take care but of some peeces of these Oracles onely What Nation saith Moses is so greate that hath ordinances Lawes so righteouse as all this Law which I set before you this day Deut. 4.8 hath God betrusted vs with a righteouse Law and with a Law so righteouse as no Nation vnder heauen but such as know God and such as haue the very same hath the like to it Yea not onely are some peeces of this Law so righteouse but all the whole Law is of the same nature so saith Moses so righteouse as all this Law is which I set before you this day and shall not we preserue then all this Law the whole Law intirly in its perfection we should blush for shame to doe otherwise we should lament mourne to see it otherwise T is true we keepe these Oracles intirly in the letter so doe Papistes but vvhat 's the letter when we weaken diminish and abolish the binding force of it for vve say this parte of Gods Oracles But the 7th day is the Sabbath of the Lord thy God in it thou shalt not doe any worke doth not bind vs Christians In it that is in it 7th day thou shalt not vvorke saith God I but this prohibition bindeth not novv say some Ministers no vvhat doe vve vvith Lavves if they bind vs not as good take avvay the sense of the vvords of the Lavv and so it shall be senslesse as to take away the binding of the Law wherby it is made forcelesse the binding povver of a Lavv is the life and soule of the Law take avvay then its binding povver it is but a deadlieflesse Lavv it is but a Cipher or a blanke and so the Church shall be but like the Lottery pot vvhich houldeth some blankes among the prises suppose vve should say of the other 9 Oracles that vve preserue the letter of them intirly but herevnto vve should add this that they binde not vs Christians now vvhat bauocke should we thus make of the Morall Lavv it is all one therfore to reiect the Lavv as to reiect its binding power vvherby it bindeth vs. We haue alredy shovvne hovv this Lavv of God is mangled and defaced oh that all people vvould bevvaile this oh that the King vvould take it to heart so did the good King Josiah vvhen the Lavv had bene lost for a time he rent his cloathes 2. King 22.11 oh that the Bishops of the Land would take it to heart so did Elie the Priest vvhen he heard that the Arke of God vvas taken from them 1. Sam. 4.17.18 he died for grief of heart vvhy the Lords Sabbaths vvere his hallovved times as the Arke his holy place Oh that the people of the land vvould take it to heart so did the people in Nehemiahs time for saith
and in his returne he deliuered the Decrees of the Apostles to seuerall Churches where he came Act. 16.4 and so as he went along he preached as at Philippi Act. 16.12.13 and at Thessalonica Act. 17.1.2 and at Corinth Act. 18.1.4 and at last he came to Troas where he preached this sermon of which we doe inquire Act. 20.7 So then count these it will be found about a matter of 17. yeeres difference betvvixt the sermon of Peter at Pentecost and the sermon of Paul at Troas vvhere then is the constancy of the Lords day Sabbath vvhen vve can finde none kept for a matter of 17. yeeres together The 3d text wherein is mention of our new Sabbath it is 1. Cor. 16.2 vvhere Paul ordeined a collection to be made on the first day of the vveeke c. Novv how many weekes moneths or yeeres this collection was ordeined after Pauls sermon at Troas Act. 20.7 I cannot tell nor can they proue that it was the next Lords day after the sermon Paul preached at Troas so then as yet there can no constant vveekly Sabbath be proued The last text is Reu. 1.10 where S. Iohn receiued a reuelation on the Lords day now how many yeeres difference there was betvvixt the ordination for that Collection for the poore 1. Cor. 16.2 and S. Iohns Reuelation I know not neither can they proue I presume that it was on the next Lords day after that Collection So still there appeareth no constant and weekly celebration of the Lords day let their textes be considered this way or that vvay Whereas they talke so much of the constant practise of the Apostles this I dare auowch that it cannot be showne that euer Peter or Paul or any other of the Apostles of Christ did euer preach any sermons vpon tvvo Lords dayes immediatly following one an other Nay vvhich is more it cannot be shovvne that any one Apostle did euer preach tvvise in all his life time vpon the Lords day nay vvhich is yet more it can not be shovvne that all the Apostles put them all together did euer among them all preach tvvo Lords dayes together one after an other Who that considereth these things could be so blinded as to thinke this Lords day can be established proued to be a weekly Sabbath from the Apostles practise surely he that celebrateth a weekly Sabbath on the Lords day as he hath no commandement for it from Christ in the new Testament so he hath not so much as the vveekly practise of the Apostles for his warrant But my Brethren if you vvill vvalke in a vvarrantable vvay vvherein you shall haue both an expresse commandement from God and also the vveekly and constant practise of the Apostles then forsake the Lords day the Sunday Sabbath and keepe the Sabbath day the Saturday Sabbath for for it you haue the 4th com expresly and then for practise of the Apostles be pleased but to pervse these textes of Scripture and you shall find the Apostles constantly keeping the Sabbath day see Act. 13.14 42.44 Act. 16.13 Act. 17.2 Act. 18.4 and this was all after Christ his resurrection Now iudge thou that readest whither the practise of the Lords day weekly or the practise of the Sabbath day weekly be more soundly proued and follow the better Be no more children wanering carried about with euery wind of doctrine by the deceit of men and with craftinesse whereby they lay in waite to deceiue Eph. 4.14 But try all things and keepe that which is good 1. Thess 5.21 Furthermore whereas it is supposed that this Lords day was kept constantly for A Sabbath I will giue instance to the contrary of all Lords dayes that euer were that first Lords day wherein Christ rose from the dead and then appeared vnto his Disciples that Lords day was the most eminent and chiefe for from this day all after Lords dayes take their name excellency this being the substance as it were and all others but shaddowes ressemblances of this for on this first Lords day was the worke of the Resurrection performed not on the others of all Coronation dayes in the Kings reigne none is so properly called Coronation day nor so excellent ioyfull as is the first Coronation day in which the Crowne is set vpon the Kings head Many keepe their Marriage dayes but of them all none is so excellent and so solemnly kept as is the first Marriage day wherein the Bride Bridgrome were ioyned together euen so it is betweene the first Lords day and other Lords dayes following after it The difference is as the body from the shaddow and as the life from the picture if therefore I shall shevv that this first Lords day vvas not kept as a Sabbath day it is more then if I should shevv that 20 Lords dayes together were omitted in the Apostles dayes after Christs ascention Further if I shall shevv that Christ himselfe and his Disciples whilst hee vvas on earth and resident vvith his Church did not keepe this first most eminent Lords day who then vvill imagine that these Disciples of Christ and this Church vvould keepe the Lords day a Sabbath after Christs departure from them ascention into heauen for vndoubtedly the Church would imitate Christ follovv his example looke vvhat they saw him doe whilst he was on earth vvith them the same vvould they doe after he was departed from them follow me saith Paul as I follow Christ 1. Cor. 11.1 Novv I shevve that this first Lords day vvas not kept as a Sabbath and Resting day because it vvas vsed for a trauailing day for this purpose see Luk. 24.1.13 vvhere you haue mention of two of Christs Disciples vvho trauailed vpon this first Lords day whereon Christ rose a matter of 15 myles and this I make good thus they went from Ierusalem for there the Disciples were resident v. 9. and they trauailed to Emmaus which Towne vvas threescore furlongs from Ierusalem as the Text saith v. 13. novv 8. furlongs make a myle so then 60. furlongs make Seauen myles and an halfe this done they returned the same day backe againe to Ierusalem v. 33. vvhich is seauen myles an halfe more so add these together they trauailed that day fiftene myles it cannot be thought that these spent lesse time then all the vvhole after noone of this first Lords day in trauailing for tvvo myles an hovvre is an ordenary tranailers pase so that fiftene myles cost them neere 8. hovvres vvorke Novv can it be thought that these two of Christs Disciples vvould haue made this day of all dayes in the yeere a trauailing day if the Church of Christ had solemnized this day as a Sabbath day at Ierusalem these two vvere two of Christs Disciples follovvers vvherefore they vvould haue laid a side all vvorkes that they might vvith ioyfulnesse haue solemnized this day in a most thankfull remembrance of Christs resurrectiō if any fame or report they had heard at
enquire after other reasons ends vvhereof the Scripture is silent is prying curiosity to affirme any other ends is presumption Ezekiel the Prophet had a reuelation or a vision on the fifth day of the 4th moneth Ezek. 1.1 Novv vvho can tell me vvhy he had his vision on the fifth day rather then on the first or in the 4th moneth rather then in the 5th or 6th moneth Eliah had a reuelation in the third yeere 1. King 18.1 Hezekiah that godly King began to raigne on the third yeere 2. King 18.1 who can giue a reason why these notable workes fell out still vpon the third yeere In the 7th moneth the Arcke rested vpon the Mount Ararat Genes 8.4 on the 7th moneth they had a solemne fast day Leuit. 16.29 on the 7th moneth they had a Sabbath Leuit. 23.24 in the 7th moneth the trumpet for the Iubile was blowne Leuit. 25.9 now what wise man can tell why God did these things still on the 7th moneth rather then on the eight or nynth moneth vnlesse the Scripture had reuealed it these are idle braines vanities 2. I answer if these notable workes done in the Lords day should sanctify the day time for euer after why should they not haue power to sanctify the place also wherin they weredone for these workes should aswell sanctify place as time in common reason and so Ierusalem should be the Holy place still for Gods worship as well as the Lords day be the Holy time for Gods worship for were not all these notable workes done in the place of Ierusalem as well as in the time of Lords day did not Christ rise from the dead there did he not appeare to his Disciples there did not the Holy Ghost descend there in Ierusalem did not Peter preach convert thowsands there did not Christ suffer there But happily they may thinke that these notable workes had more power ouer the circumstance of the time then of the place and therfore to satisfy them in all their fopperies vve must speake of the time because the question is for sooth about time well then for time if these notable workes had power to sanctify or to declare as sanctified the Lords day the First day of the weeke then why should they not sanctify or declare as Sanctified the yeere that is the first yeere of euery seauen from the first yeere of our Lord hitherto and so vve should keepe euery first yeere of euery 7 yeeres for a Sabbath yeere in memory of the Redemption like as the Iewes kept euery 7th yeere a Sabbath yeere Leuit. 25.4 for the reason is the same as good that we should keepe euery first yeere in 7. as well as euery first day in 7. for the reason why they would haue euery first day a Sabbath is because such notable workes were done in the first day of the weeke the Lords day well then why should we not haue the first yeere of the 7 a Sabbath yeere also for the selfe same notable workes that were done in the Lords day or First day of the weeke the selfe same notable workes were done in the first yeere of our Lord for in this yeere Christ rose from the dead in this yeere he appeared to his Disciples very frequently in this yeere the Holy Ghost descended in this yeere Peter preached and converted thowsands in this yeere Christ ascended vp into heauen why therfore should we not haue this first yeere a Sabbath as vvell as the First day since the reason is one and the same in both 3. I answer they erre and that by applying these notable workes done on the Lords day to vses and ends whereof the Scripture giueth them not the least light for they apply all these notable vvorkes vnto the time day wherein they were done as if they did shew declare this time this day to be a more holy time and a more holy day then other dayes and times and by name that it must be a Sabbath day too whereas the Spirit of God intendeth no such matter in recording these vvorkes that we can find but thereby aimeth at other ends as for example the reason vvhy Christ rose on the Lords day rather then on any day after might be least that he should see corruption Act. 2.27 and a reason why hee appeared to his Disciples vpon this Lords day rather then vpō any day after might be least his Disciples should dispaire in him saying he is swallowed vp of death and also Christ appeared to them on that very day to put an end to their sorrow and mourning for him as soone as might be for vnto that very day the Disciples were sadd for him yea they mourned for him and wept Luk. 24.17 Mark 16.10 yea Christ appeared on the Lords day to fulfill make good his own prophecies of himselfe before his death as that Mat. 12.40 as Ionas was 3 dayes 3 nights in the whales belly so shall the sonne of man be 3 dayes 3 nights in the heart of the earth And Destroy this Temple and in 3 dayes I will raise it vp againe Ioh. 2.19.21 It was needfull therefore that both Christ should rise on the Lords day it being the third day from his Passion and also that he should shew himselfe being risen to his Disciples vpon this third day to make good his owne words And for the holy Ghosts descent vpon this day Act. 2.1 it being Pentecost day a great feast day of the Iewes wherein were mert at Ierusalem many strangers and on which day all the people of the Citty were at home not abroad in the fields and were more apt to assemble and gather together to take knovvledge of this myracle therefore as it is most likly did the holy Ghost choose this day rather then any other to shew this myracle to grace countenance the Gospell in the sight of all men and to add authority vnto the Apostles doctrine before all men that they might be wone to the faith and what notable effect it tooke you see for thowsands of the people assembling to see the myracle vpon Peters sermon instantly made vnto them were conuerted Act. 2.14.41 The like may be said of Peters sermon vpon this day it was meerly occationall as namely to take off the slaunder of drunkennesse cast vpon the Apostles Act. 2.13 and to informe those that doubted of this myracle what it should meane Act. 2.12 but to suppose the holy Ghost descended to make this day a Sabbath is an idle fiction fained inuention Hereby you may see how they wring and wrest the Scriptures vnto such vses as the holy Ghost neuer intended whereof the holy Scripture is altogether silent who made these men of Gods priuy Counsaile that they should be so well acquainted with such ends of the holy Ghosts actions as he hath concealed such interpreters of holy Scripture if they had their due would be sent backe to the Uniuersity againe to
Lords day for it is so indeed 2. If you aske me vvhere vve haue any com to baptize infants my ansvver is that I neuer reade of any yet and therefore I take it to be an indifferent thing at the libertie of the Church to baptise vvhen infants or of riper yeeres if therefore you can shew a Com. for Baptisme of infants vvhich I cannot then is there reason you should also shew a Com. for your Lords day but if you can shew none no more then I then is your Lords day but an indifferent thing and at the liberty of the Church as Baptisme of infants is this is a rule that vvhat is not commaunded nor forbidden that is indifferent so then as the Church may baptise one sooner or later so the Church may keepe your Lords day and they may refuse to keepe it if they please and this is the highest pitch of honour that you can raise your Lords day to that it is an indifferent thing so as the Church may Rest vpon it or vvorke vpon it keepe it or refuse to keepe it at hir pleasure for a commaunded thing or day it is not by your owne confession SECT IV. Thus vve haue showne that of all the Scriptures which they bring for the Lords day they haue neuer a Commandement for it from Christ nor from his Apostles Novv let vs come vnto such kind of Scriptures as they haue for it the first vvhich vve vvill mention shall be the 4th Com. Exod. 20.8 Remember the Sabbath day to sanctify it c. Herevnto I answer doe not these men thinke you stand in need of Sampsons strength to drage hale this 4th Comm. vnto the Lords day And of more then Achitophels vvite to make an argument out of this 4th Com. for the Lords day which shall stand by force of necessary consequence whereof they talke so had they not neede of a long rope to tye together this 4th Com. the Lords day the one being two thowsand yeeres before the other the one in Moses his time the other in Christ his time Doth our new ordinance of Baptisme stand by force of the old Law of Circumcision made thowsands of yeeres before euer Baptisme vvas heard of Doth our new ordinance of the Lords Supper stand by force of the old Law of the passeouer made thowsands of yeeres before the Lords Supper vvas euer heard of and how then should this nevv ordinance of the Lords day be proued to stand by force of the old Law for the 7th day Sabbath made thowsands of yeeres before euer this Lords day vvas heard on had not these men fore heads of brasse cast off shame vvit together they could not be so impudent as to vndertake such an absurd taske but this they leane vpon they can but say the vvord and it is done the simple people beleeue all for gospell if once Mr. Yates Mr. Gallard and Mr. Chappell deliuer it as their iudgment it is as if S. Peter S. Iohn S. Paul had said it in expresse vvords thus it is in our Country I beleeue it is no better in other partes of the Kingdome Who vvould thinke that these men should be so audaciously bould as to alter Gods 4th Com. from one day of the vveeke vnto an other be it that Christ had set vp the Lords day for a Sabbath is not his Authority sufficient for it are not all the Textes in the Nevv Testament able enough to iustifie it but they must flie into the Old Testament for a commandement for it can they shevv vvhere Christ or his Apostles did euer ranke this Lords day vnder the 4th com or inioyne it to be kept with reference vnto or conscience of the 4th Com let them shew their necessary consequence for this Furthermore if these men could see but that they cannot so long as they thinke wisedome must dye vvith them vvhilst they goe about to strengthen their Lords day Sabbath by the 4th Com. they therby vveaken it in the sight of all vvise men For besids vvhat hath bene said to this purpose themselues doe bevvray it that their cause is feeble and vvanteth strength supportation for their consciences tell them that the Lords day needeth a Commandement and their eyes tell them that Christ and his Apostles left none for it in all the Nevv Testament vvherefore to make vp that vvhich is lacking by Christ themselues haue supplied it by runing into the Old Testament for a Com. for it thus they intimate that Christ vvas not a perfect Lavv-giuer because he gaue none for the Lords day Sabbath and further they doe bevvray that they cannot finde arguments sufficient enough for the Lords day neither from Christ nor from the Apostles nor in all the Nevv Testament for else they vvould as vvell content themselues vvith such arguments as they find in the Nevv Testament for it as in other new ordinances they doe they rune not into the Old Testamēt to proue the doctrine of the Resurrection of Christ of Baptisme and the Lords Supper Wherefore they bewray that the Lords day is not grownded in the New Testament as is the Resurrection Baptisme and the Lords supper this kind of Sophistry is much like vnto this suppose a Lawyer should affirme it that it is vnlavvfull for an vsurer to take aboue 8. in the 100. and the vsurer should demaund againe of him vvhen that Law was made by vvhom what King vvas the Authour founder of it herevnto the Lawyer should reply it vvas enacted by King Charles a fewe yeeres since c. Suppose againe that the vsurer doubting of the matter should desire him to proue it vnto him by the Statute booke that there was such a Law enacted by King Charles in such a yeere as he spake of if novv this Lawyer could not shew any Statute Law for it enacted in King Charles his reigne but must bring forth an old Statute Lavv enacted by Quene Elizabeth many yeeres before King Charles his birth where in Shee forbade to take aboue 10 in the 100. Would not any man whose eyes are in his heade thinke the Lawyer doth but fumble And thinke here were forgery deceipt in this Lawyer iust so it is with our diuines they say with one voice that Christ instituted this Lords day and that 1630 yeeres a gone yet put them to proue it they can shew no Comm. for it made during the reigne of Christ here vpon earth or in the time of his Successours the Apostles but they rune out for a Law enacted 2000. yeers before Christ or his Apostles vvere borne is not this pretty If I might aduise them they should hould them closse to such Lawes onely and Scriptures as they can find in the New Testament enacted by Christ for the Lords day if it vvere but to saue their credites among wise men But let vs novv come vnto their arguments to see how they vvill proue the Lords day a Sabbath day
it for a Lecture day if that that is that they preached a Sermon sometimes vpon the Lords day but a lecture day is no Sabbath day 3. I answer if the practise of the Apostles after Christ his Ascention be a sure note that Christ whilst he was vpon the earth gaue the Apostles a Commandement for that practise then surely Christ gaue the Apostles a Commandement to keepe the Saturday Sabbath for Paul Barnabas the Rest with them kept the Saturday Sabbath constantly after Christ his Ascention se for this purpose Act. 13.14.42.44 and Act. 16.13 and Act. 17.2 and Act. 18.4 thus it appeareth by their owne arguments that the Saturday Sabbath is still in force commanded by Christ too yet they will not acknowledge it but oppose it 4. I answer that it is absurd for any to imagine once that Christ gaue his Apostles a commandement for the Lords day for this were to cast a foule blurr on the Apostles that Christ their Master should giue them a Commandement to deliuer vnto the Churches and they shold conceale it wher 's then their fidelity how could they say with Paul Act. 20.27 that they had reuealed the whole counsaile of God kept nothing back vvhen they had kept back a precept for the Lords day Sabbath SECT X. A 5th text out of the New Testament alleaged and abused for the Lords day is 2. Cor. 5.17 and this text as t is vsed by others so it is stifly defended by Mr. Greenwood the words are these If any man be in Christ he is a new creature old things are passed away behold all things are become new Whence he thus argueth what saith he can be plainer to proue that if all things be new then a new day of worship also Hereunto I answer 1. if all things in Christs kingdome be become new then shew me vvhere Christ hath giuen you a new commandement for your nevv Lords day I am suer you can finde none in all the nevv Testament in the steade of the old 4th com 2. They say all things in Christ kingdome are become new yet they vvill needs hau the old 4th com to strengthen their nevv Lords day by it do they not contradict them selues if all things be nevv then let them no more vrge the 4th old com for the Lords day 3. the Isralites vvere commanded to vvorship the true God that by the first old com shevv me then vvhat other God or vvhat nevv God vve must vvorshipp if all things are become nevv 4. S. Iohn saith he wrote no nâ—w commandement but an old commandement vnto them 1. Ioh. 2.7 Paul telleth vs that whatsoeuer things are written afore time are written for our lerning Ro. 15.4 our Sauiour telleth vs that vntill heauen earth passe one iot or one title of the law shall not escape c. Mat. 5.18 so then all things in Christs kingdome are not become nevv 4. This Text is ignorantly vvrested vnto a sense the which the holy Ghost neuer meant for the holy Ghost speaketh not in this text of old of new lawes ordinances in the Church as if this text were for the abolishing of the old Ceremonies of Circumcision the Passeouer and the like and for the establishing of new ordinances as of Baptisme the Lords Supper the like as they wrest abuse it grosly but it treateth of the old corruptions in men vnregenerate and of new grace in men sanctified and that a man in Christ is not an old man but a new man in conuersation this is the true sense laying open to euery eye and yet for all this they be not ashamed to vvring wrest this portion of Scripture to old Sabbaths to new Sabbaths what a shamefull abuse is this of Scripture me thinkes men that make conscience of other things should also make conscience of this to giue the vvord of God its due and proper sense to report a mans vvords in an other sense then he meant them is in estimation false witnesse bearing a finne of the 9th Com. but to misreport the sacred word of God and to giue such a sense of it as the holy Ghost neuer intended this is a sinne not against man but against God this is to be a false witnesse not against man but against God What haue they no body to father their falshoodes vpon but vpon God the God of trueth vvill not the Lords day be vpholden for a Sabbath vvithout such vile vngodly courses as these SECT XI A 6th Text out of the New Testament alleaged and abused for the Lords day is 1. Cor. 16.2 Vpon the first day of the weeke let euery on of you put aside by himselfe and lay vp as God hath prospered him that then there be no gatherings when I come Loe here say they was a collection for the poore which collection was an ordinance of the Apostle as I haue ordeined in the Churches of Galatia so doe yee Now when there were collections for the poore there must be assemblies and when there were assemblies then there vvere sermons and on those dayes in which were collections for the poore and assemblies sermons those were Sabbath dayes This text M. Yates hath vrged vpon me Herevnto I answer 1. Here you see the foundation of all this argument is from hence that there vvas at Corinth a collection for the poore and that there was also an Assembly if therefore I shall make it appeare that there vvas neither collection nor assembly then you will say this text is grosly abused and that herein is no foundation for any new Sabbath And first touching the assembly that here was no assembly or congregation ordeined by Paul is plaine from the vvords of the Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 apudseipsum reponat or apud se seponat let euery one of you put aside by himselfe the Apostle speaketh not here of putting vp mony in the congregation or assembly but of putting it aside by himselfe Now it is one thing to lay vp mony by a mans selfe and an other to lay it vp with others in an assembly for a man may lay vp mony by himselfe when he is at home alone by himselfe and this is that vvhich the text speaketh of and this is not done in an assembly as they suppose but out of an assembly if here vvere any grownd for them for any assembly the Apostle must haue said Let euery one of you contribute vvith others or in the assembly or let euery one of you put aside from himselfe as men doe to Collectors in the Church but he saith the quite contrary let euery one put aside by himselfe vvherefore this ordinance of Pauls vvas a duety to be done by euery man singlie alone by himselfe at home here then you see is no grownd for any assembly or Congregation Now I come to the collection and I shall make it appeare that Paul made no ordinance here at Corinth
from the name that this day is called Lords day but how they will frame an argument from this name Lords day to proue it a Sabbath day I cannot deuise Thouching their collections from this name I answer 1. Let them remember that since they haue no com from Christ for this day therfore are put too it to magnifie their reason consequences prouided they be necessary consequences as they speake let them not forget I say when they bring vs a reason hence that it be not a probable one but one of their necessary consequences if I mistake me nor they shall find some what to doe to proue necessarily from the bare name of a thing 2. Seing that Paul did voluntarily omit the keeping of the Lords day when he might haue kept it if he vvould but haue spake the word as hath bene showne out of Act. 13.14.42.44 ther 's no probability therfore to think that any thing should be intimated here in these vvords Lords day to declare this day now to be a Sabbath day 3. Forasmuch as it shall hereafter be proued out of M. Perkins that sondry of the primitiue Churches did not obserue the Lords day for 300 yeeres after S. Iohns time who can thinke that in this Text S. Iohn did ratify the Lords day for a Sabbath vvhen the Christian Churches vvhich immediatly succeded him vvere ignorant of it further forasmuch as our Sauiour Christ the Lord of this Lords day did make it a trauailing day vvhen he vvas vpon the earth it cannot be thought that S. Iohn did intimate by these words Lords day that it should be kept as a Resting day or Sabbath day vnlesse you suppose that Iohn the Seruant put holinesse in that day vvherin Christ his Lord put none 4. You haue a Text in Mat. 24.10 besids many others in Act. 13.42.44 Act. 16.13 Act. 17.2 Act. 18.4 pray that your flight be not in the winter neither on the Sabbath day Where our Sauiour Christ allowed a conscience to be made of flying trauailing on the Sabbath day that is the 7th day Sabbath and that 40 yeers after his death Were the Patrones of the Lords day but as vvilling to imbrace the Lords Sabbathes as they are to vphould the Lords day here vvere a text for them that hath by farr more probability of trueth then this text hath Reuel 1.10 but they bewray their partiality when they will refuse that which hath better grownds in Gods word and imbrace that vvhich hath worse grownds yea no grownd at all 5. It is a rule in expounding of Scripture that vvords that are some vvhat ambiguouse and doubtfull be so construed and expounded as that they doe not contradict some other plaine expresse Text of Scripture now in the 4th Com. vve haue a most expresse plaine Scripture neuer yet repealed Sixe dayes shalt thou labour now this Lords day is the first of these sixe dayes wherfore these words Lords day must not be so expounded as if vve should Rest from labour on this day for so vve make a contradiction in Scripture by setting this text against the 4th Com. I come novv to answer more directly first for this name Lords day they take it for graunted that S. Iohn meante it of our Sunday or First day of the weeke but it may bedoubted of for our Sauiour Christ was Lord of the old Sabbath The Sonne of man is Lord euen of the Sabbath Mark 2.28 Wherefore the 7th day Sabbath may truly be called the Lords day now be it that our Sunday or First day of the weeke may also becalled Lords day because Christ our Lord rose on it So then if both the 7th day of the weeke and also the 8th day of the weeke may both be called Lords dayes it is your parte then to proue that by Lords day S. Iohn meant that Lords day which is our Sunday it may be he meant it of the Lords day vvhich is Saturday Suppose vve not with standing that S. Iohn meante it of our Sunday vvhat argument can thence be collected M. Perkins in his Cases of Conscience Chap. 16. Sect. 2. argueth thus that this day is called the Lords day as the last Supper of Christ was called the Lords Supper and that for this cause that as Christ did Substitute the last Supper in roome of the passouer so he substituted the first day of the weeke in roome of the Iewes Sabbath to be a day set a parte for his owne worship Touching this argument I shall not need giue any other answer then that reuerend diuine hath put into my mouth for he doth ingenuously confesse it in the same place that this is but a probable argument saying I suppose for in these points still we must goe by liklihoods that this day is called the Lords day as the last Supper of Christ was called the Lords Supper c. Well if then there can be no arguments drawne from this name Lords day but suppositions likelihoodes vvhat haue we to doe with them these are no necessary consequence for how shall a Minister with a safe conscience presse men peremptorily necessarily to a certaine keeping of the Lords day vpon probable suppositions likelihoods vncertainties can an vncertaine doubtfull argument bind men vnto a certaine vndoubted practise Ministers must haue a care and make a conscience of it that they doe not bind mens consciences straiter then Gods word doth when God speakes probably doubtfully they must not speake peremptorily certainly this were to make Gods Lawes straiter then they are if therfore it be but a likely matter that the Lords day is a Sabbath let Ministers leaue it deliuer it to people but as a likely thing so as if they profane it it cannot be said for certaine that they sinne in profaning it but Ministers novv a dayes are gone beyond Perkins where he saw but likelihoods they doe see certainties dare from such Textes as these presse mens consciences to the certaine peremptory keeping this Lords day vpon paine of damnation how they shall answer this to God I know not it behooueth them to forethinke of it In the meane space for the people if they be wise let them not suffer their consciences to be snared bound and inthralled touching the Lords day by such arguments as these Yet further that the vanity of this their collection from the name Lords day may appeare see it by the like of the day called the passeouer day of Pentecost day of the action caled the Lords Supper had not God added his word Com. to these dayes to this action therby declaring vnto vs vvhat vse vve should make of these dayes of this action who could from these names onely haue collected the vse of these dayes of the Lords Supper euen so it is here S. Iohn hath onely barely named this day Lords day herevnto he hath not added any word touching its vse or giuen
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
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
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
we not call the Lords Supper which is a new institution the Passeouer by an old name For as Baptisme and the Lords Supper are come in the roome of Circumcision and the Passeouer so it is said that the Lords day is come in the roome of the Sabbath day Neuerthelesse this nicknaming of dayes as full of confusion as it is and as improper as the speech is yet it might be borne if it were not of euill consequence for hereby the poore ignorant people are deluded and hereby they are brought off the more assuredly to beleeue that the 4th comm doth bind them to rest from their labours on the Lords day but to the contrary vve haue proued that the 4th com doth bind onely to the 7th day or Saturday Yea I adde that men may as vvel say they eat Sacramentall bread at their common Tables and that they celebrate the Lords Supper when they eat bread and drinke vvine at their common Tables as to say they sanctify the Sabbath day vvhen on the Lords day they heare a Sermon pray and sing 〈◊〉 for the difference betvvixt the Sabbath day and the Lords day is as great as is the difference betvvixt the Lords Supper and our common Suppers betvvixt Sacramentall bread and vvine and common bread and vvine as shall be showne The name Sabbath day may be considered as diuinly imposed by God him selfe vpon a certaine day or as humanly imposed by man novv of all the dayes in the weeke God imposed the name Sabbath day onely vpon saturday the seuenth day of the weeke if therefore we vvill take God for our guide vve are to call no day Sabbath day in reuerence to his 4th com but that day which God himselfe hath named Sabbath day but as for the Lords day it is no where in all the scriptures called Sabbath day let the patrones of this day shew where in all the New Testament the first day of the weeke or Sunday is called Sabbath day the which since they cannot doe it is altogether grovvndlesse so to name it yet further wheras it is supposed that the Lords day was set vp for a new Sabbath at Christ his resurrection yet as it is to be noted this day had no nevv name put vpon it of many yeeres after that but it was still called by its old name to wit the first day of the weeke as we read in all the 4. Euangelists yea and when it vvas named Lords day in Reu. 1.10 yet it was not named Sabbath day then nor at any time else this name then Sabbath day being put vpon our sunday it is not of Gods imposition but of mans imposition and so t is but humane it vvere to be wished then that men vvould rater conforme theire speech vnto God then vnto man calling Saturday the Sabbath day as God did and not Sunday the Sabbath day as man doth It vvere the more tollerable I confesse if there were such a penury of words and scarcety of names as vve had no other name for our Sunday but vve haue 3 seuerall names for it to wit 1. Sunday 2. the Lords day 3. the first day of the vveeke here are names enough for one day ther 's no necessity therefore to robb the seuenth day of its name that so we might haue 4. names for one day no no it is not penury of names but ther 's an other matter in it the name Sabbath day it is an auncient name and it is an honourable name and God had made his promises to such as kept his Sabbathes if thou turne away thy foore from the Sabbath from doing thy pleasure on myn Holy day c. Then I will cause thee to ride vpon the high places of the earth and feede the with the Heritag of Iacob c. Isa 58.13.14 And the violation of this Sabbath day God had seuerly punished as we reade Numb 15.32.35 and Nehem. 13.18 Whereby God from heauen hath shovvne in what esteeme he had this day yea this Sabbath day God him selfe kept it and also hee Sanctified it and blessed is Genes 2.3 yet further God hath giuen a speciall commandement for this day and put it in Tables of stone vttered it vvith his owne voice and vvrote it vvith his ovvne singer Exod. 20. thus hath God honoured this day wherefore the name of it is also honourable novv the Patrones of our Lords day seing all this and finding no such honour put vpon their Lords day hence it is that they might aduance the Lords day in the minds of the multitude they haue robbed the Saturday of all its honourable ornaments that there vvith all they might decke vp and trimme vp the Lords day and hence it is that our Sunday must needs be called the Sabbath day and so by this meanes all those Scriptures which mention any thing of the Lords Sabbathes any vvhere they are together vvith the name translated vnto the Lords day vvhat is this but to robb the Mistris of hir Iewels to bestow them vpon the handmaide to take the honour due vnto the Master and giue it vnto the seruant or to take the Crovvne from off the head of the King to sett it vpon a common subiect for as for the Lords day it is but a common working day in Gods account it being one of those six dayes vvherin God said Sixe dayes shalt thou labour Exod. 20.9 T is true vve receiued a greate blessing on that day because our Lord rose then from the dead and t is as true also that vve receiued a greate blessing on friday because on that day our Lord laid dovvne his liefe for vs and suffered vpon the Crosse and yet for al that friday is accounted but for a common vvorking day for one of the sixe dayes vvherin vve must labour yet further the Lords day is but a common day in respect of Saturday as touching all thos particulares mentioned before for the name Lords day it is but nevv and put vpon Sunday but since Christ and that many yeerers too since Christ but the name Sabbath day it is auncient and put vpon the Saturday thovvsands of yeeres before Christ againe you no vvhere read of any blessings promised by God in all the New Testament to those which Keepe the Lords day Holy nor of any iudgments inflicted or threatened vpon any that worke on the Lords day further you no where in all the Nevv Testament find any commandement to keep the Lords day Holy No nor can it be showne that Christ euer Kept it In a vvord God neuer hallovved the Lords day nor blessed and sanctified it vvhereby it shold become an holy day but all these and more God did to the Saterday therefore is the Saturday as the King or Mistrise to the Lords day as then the King and all good subiects wold think amisse of him that taketh the crowne off the King and set it vpon the head of a common subiect yea though he were aboue a common subiect as is
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
for counsaile aboute the matter and all their vvites frends should be imployed for to find it out as they vvould haue it if it vvere possible but novv the Tyeth of Gods Lavv or a portion of the tieth at least is detayned from God and from themselues by themselues and here they vvill neither runne nor ride nor aske for Counsaile in this case no nor accept vvelcome it vvhen it is brought thrust in to their heades it giues a man to suspect that these loue more vnfeinedly a good liuing then Gods law Nay I cannot but thinke that if I had tendered vnto some Ministers a liuing of 50l. or 60l. a yeere that vpon no better euidence title then in my former booke I tendred them the Lords Sabbaths I cannot thinke I say that any man in the kingdome could wrest it out of their hands In a word these that are so mindelesse of Gods lavv vvhen they are so mindfull of their owne liuings like as God said vnto his people the Iewes when they neglected the building of the Temple yet were diligent to builde themselues houses Is it time for you to dwell in your seiled houses and this house lie waste Hagg. 1.4 So may I say vnto them Is it time for you yee Ministers to enioy your liuings when the Lords Sabbaths lie waste God must haue a rekoning of you for these things This rule being applied to common people will detect them also Is it so that whosoeuer loueth Gods law in trueth he will with all redinesse willingnesse imbrace the knowledge of the vnknowne partes thereof Then if I shall make it appeare that most men are vnwilling to imbrace the knowledge of the vnknovvne partes of Gods lavv it vvill follovv very suspiciously that most men doe not loue the law of God in trueth what euer they say thinke to the contrary Thus I make it good against them The doctrine of Gods Sabbaths is a parte of the lavv it is the vnknovvne part of Gods lavv Novv the knowledge of this being tendered vnto men they bevvray their vnwillingnesse to be taught instructed in it that two wayes the one is in that vvhen the matter cometh to tryall they admit of insufficient Artificiall arguments for they preferr feeble and weake reasons before strong and able reasones the other is in that they admit of insufficient Inartificiall argumēts for they admit and allow of dissallowable and vnsufficient Testimonyes to decide this controuercy by vvhen these two things are made plaine the case vvill goe cleere against them for a foundation first of all suppose we the point in controuercy to wit this vnknowne parte of Gods Law touching his Sabbathes is as disputable contingent questionable as doubtfull as you will in so much as in your very consciences you thinke it may be it may not be a trueth and that it is as likly not to be true as to be true let all this be granted perhaps there is some reason it shold be granted seeing that it is a point not heard of before by common people neither haue they euer spent any time in the study of the point Well be it so I proceed then For the first to vvit that vvhen the point of Gods Sabbaths comes to be argued people yea Ministers also admit of insufficient arguments preferring them before able strong reasons and this shall appeare by comparing together the reasons brought onboth sides the reasons brought for the Lords Sabbaths among others are these 1. Gods expresse Com. Exod. 20.8 Remember the Sabbath day and In it thou shalt not doe any worke 2. Christ ratified it vvhen he vvith so vehement an Asseueration auovvched the duration of euery iot and title of the Lavv vnto the vvorlds end saying Verily I say vnto you vntill heauen earth perish one iote or one title of the Law shall not escape vntill all things be fulfilled And againe whosoeuer therfore shall breake one of these least commandements and teach men so he shall be called the least in the Kingdome of heauen Mat. 5.18.19 On the other side the reasons brought against Gods Sabbathes by those which are the enemies therof are these Gal. 4.10 ye obserue dayes and moneths and times and yeeres c. and Col. 2.16 let no man condemne you in meate drinke or in respect of an holy day or of the new Moone or of the Sabbath dayes Novv let these argumēts on both sides be laid into the ballances they for the Lords Sabbath in to the one ballāce they against the Lords Sabbath in to the other ballance and then iudg thou good Reader vvhither hath the greater weight For breuitysake we wil compare onely these two textes Exo. 20.8 and Col. 2.16 The one thou seest is a Commandement and a Morall Commandement it toucheth the very point in question to vvit the 7th day Sabbath yea that the 4th Com. intendeth the seauenth day Saturday Sabbath is so plaine as vvas it neuer doubted of by any The other thou seest is a dissvvasion from Sabbath dayes indefinitly that is from some Sabbath dayes for the Apostle saith not all Sabbath dayes in generall but Sabbath dayes as of some Sabbath dayes in speciall so then this texte toucheth not the point in question to wit the 7th day Sabbath but other annuall ceremoniall Sabbaths if this Text did make ought against the Morall 7th day Sabbath it must speake of all Sabbathes generally in the largest sense that so the Morall Sabbath might be included condemned too but the text doth not mention the note of generallity all neither is it necessarily to be collected for 1. their owne expositers as Perkins Dod Greenham Elton Ames with diuerse others as shall be shovvne doe limite this text vnto some Sabbaths as vnto the ceremoniall yeerly Sabbaths and. 2. The text giueth light vnto it for it condemneth onely such things as neuer vvere vvrote in the Morall Law as meate and drinke and new moones c. and therefore vve iudge the Sabbaths condemned in this Text to be onely such Sabbaths also as vvere neuer vvrote in the 10 Commandements as their yeerly Sabbaths so the vveekly Sabbaths in the 4th Com. stand still vntoucht by this text 3 suppose vve that the Apostle had spake not onely of Sabbaths plurally but also of Sabbaths generally had vsed the particle all saying all Sabbaths yet vve knovv that the particle all is often times restrained in Scripture is not taken in the largest sense that may be witnesse these Scriptures 1. Cor. 6.12 1. Cor. 9.25 1. Corint 10.23.33 1. Cor. 13.2.7 1. Cor. 15.22 vvhereby vve see that this their text Col. 2.16 may be vnderstood of some Sabbaths onely as namely of the yeerly Sabbaths and so ther 's no necessity it should touch the morall vveekly Sabbaths at all Iudge novv good Reader whither of these two textes are more for the purpose for the 4th com it is vnderstood directly of the 7th
such weake textes as no man of note will make vse of this way for to this purpose one M. Pottes an auncient diuine beiond the Seaes obiected this very text vnto me as finding fault with me for putting it into my former booke so lightly hee esteemd it now to wipe away such preiudiciall thoughts let it be knowne I could instance Authoures in printed bookes who doe vrge it but sparing them I will nominate one of my 10 aduersaries standing vpon this text stifly and it is M. Gallard Minister of Sprowston in Norff sometyme pupill to the foresaid M. Pottes and so I come to the answer My 1. answer to this Text is that vvhereas M. Gallard saith the vvord made may be translated sanctified I answer him that so the vvord may be translated made also and that to translate it made is the more fitting in this place all our Translators both old and nevv doe beare me vvitnesse for they all render it made Novv if it may be translated made how vvill he proue that it must be translated sanctified for hee must remember that it is his part to proue that the vvord must necessarily be translated Sanctified Happily he vvill say that the vvord signifieth to sanctifye vvhen it is referred to dayes c. but so the vvord vsually signifieth also vvhen it is referred vnto men and yet in one place it signifieth appointed or ordeined thus the Medes Persians are said to be sanctified of God Isa 13.3.17 That is appointed of God to execute his iudgements vvhy may not the vvord then be once so meant also vvhen it is referred to dayes 2. I ansvver him suppose it must be translated sanctified then I distinguish of Sanctification of dayes some dayes are sanctified for Sabbaths for the Church to Rest on other some dayes are sanctified for other endes as for some particular mans vse in the Church as here in this text Ps 118.24 This day which the Lord made or sanctified he made it or sanctified it for Dauids vse properly for the day wherin he should come to the Crowne and so typically for Chtist his vse and for the day wherein he should be honourablie raised from the dead the Lords day now this Psalme is to be vnderstood in this latter sense as he that hath but halfe an eye may see how then vvill he proue that this Lords day whereon Christ rose was sanctified for the Church to sanctifie vvhen it vvas sanctified for Christ alone to rise in for this day vvas not sanctified for the vvhole Church and people but for Christ alone not for the Church to rest on but for Christ to rise on 3. I answer by an other distinction the word Day is some time taken in Scripture for a shorte ordenary day of 12. howres or the like and sometime it is taken for a long space of time conteining many dayes vveekes moneths or yeeres as Ioh. 8.56 Abraham reioyced to see my day c. and 2. Cor. 6.2 behold now the day of saluation Now the word Day in Psa 118.24 may be taken in this latter sense for all that time vvherein Dauid raigned and so for all that time of Christ vpon the earth after his resurrection or longer wherein he raigneth in his Church as King how then vvill M. Gallard doe to proue that by day here must be meant a shorte ordenary day of 12 or more howres or a weekly Sabbath day 4. I answer say the vvord day be to be taken for a short day then let it be proued that this is a prophecy of a weekly day as of euery Sunday or Lords day for it may be a prophecy of a yeerly day onely as of Easter day since on that day Christ rose from the dead and if it be no otherwise how will they doe for a weekly Sabbath on euery Lords day 5. I answer that this Psalme cannot be a prophecy that the Lords day or day wherein Christ was to rise should be a Sabbath day and that I proue because Christ kept not this Lords day or day of his resurrection vvhen it came as a Sabbath day but as a vvorking day for hee trauailed vp and downe too and fro on that day and so did his Disciples yea the Apostles themselues were ignorant that this first Lords day should be a Sabbath for they beleeued not that Christ was risen but sorrowed vvept all the day long vntill it vvas nere night and so could not kepe it a Sabbath in memory of the resurrection These things haue bene proued alredy Novv had this Psalme bene a prophecy that the first Lords day vvhereon Christ rose should haue bene a Sabbath day Christ must haue kept this day together vvith his Disciples as a Sabbath day because Christ must fulfill all things prophecied of him And thus much for ansvver to this abused text of Scripture SECT VI. Thus we haue answered the Scriptures vvhich they abuse bring out of the Old Testament in the next place vve come vnto those Scriptures which they alleage out of the New Testament abuseing them also the first vvhereof is that Text Act. 2.1.14 c. Where Peter preached on Pentecost day and also converted 3000 soules and administred the Sacrament of Baptisme vnto them and this Pentecost day was on the Lords day and therfore the Lords day must be a Sabbath day Here vnto I answer and in answering I must be the larger because in this Text they put greate confidence saying heere vvas a Sermon heere vvas thowsands converted heere vvas the Sacrament of Baptisme administred on this day the Holy Ghost descended vvhat vvould you haue more saith Mr. Gallard admit that this Pentecost day was our Lords day yet forasmuch as it vvas onely our Lords day vvhich vve call White-Sunday if it be a Sabbath it doth not follow that any more Lords dayes in a yeere must be Sabbaths then one that vpon our White-Sunday 2. I answer it is not to be supposed but it must be proued by them that this Pentecost day vvhereon Peter preached vvas that yeere vpon the Lords day or Sunday for it is houlden by many that Pentecost day doth follow according to the day of the Moneth variably and not according to the day of the vveeke constantly Waleus vpon the 4th Com. Pag. 161. saith it is caled into question of some whither this Pentecost day fell then vpon the Lords day or not Yea he addeth that Pentecost may fale on any day of the weeke To this agreeth Aynsworth on Leuit. 23.11.15 alleaging it to be the opinion of Sondry Rabbines and according to the Hebrew Canones and translations of the Chaldee Septuagint that Pentecost followeth the day of moneth and so is variable being one yeere vpon one day of the weeke an other yeere vpon an other day of the vveeke and herevnto also doe beare witnesse the Iewes wheresoeuer novv liuing for they keepe their Feast of Pentecost by the accounte of the Moone and
accounteth no day the first day of the weeke but one to wit our Sunday therefore besids Saturday there can be none other 7th day in a Diuine accompt Further as Saturday is a 7th day besids which there is no 7th day in a Diuine accompt so is Saturday the 7th parte of time in a Diuine accompt besids which there is no 7th parte of time Thus you haue seene the Minor proued to wit that Saturday the 7th day is a 7th day besids which there is no 7th day and it is proued to be a 7th day both in the account Naturall Diuine Further if we shall come to the computation of all Christian Churches whither Protestants or Papists still Saturday will be both the 7th day beside which there is no 7th day also the 7th parte of time for doe not all Churches account our Lords day or Sunday for the first day of the weeke if then Sunday be the first day Saturday must be the 7th day also if there be no first day of the weeke but one to wit Sunday then can there be no 7th day of the weeke but one to wit Saturday One thing be pleased to note that since Saturday is as well the onely 7th parte of time as the onely 7th day as appeareth formerly therefore I might frame an other argument concluding Saturday to be the Sabbath day because it is the onely 7th parte of time as well as because it is the onely 7th day as thus That day which is the 7th parte of time besids which there is no 7th parte of time that day must be Sabbath day But Saturday is the 7th parte of time besids which there is no 7th parte of time Therefore Saturday must be our Sabbath day Let me heere demand of those Diuines who hold that a 7th parte of time is to be consecrated to Gods worship as Morall which time they would make to be the 7th parte of time besides our Saturday which is the 7th day from the Creation I desire to know where they would begine or which day shall be their first parte of time besids our Sunday which is the first day of the worlds Creation it cannot enter into my head as yet where they should begine their account of time vnlesse it be from the Creation or from the Redemption there is none other famouse action in the world that I can conceiue of the which Christians should make their computation of time by then these two the Creation the Redemption Now if they will account from the Creation which is the Naturall account yea or by the Diuine accompt then Sunday must be the first parte of time Saturday must be the 7th parte of time but if they will account from the Redemption then suer I am in the first place that they cannot make our Sunday or Lords day which now we consecrate to Gods worship to be a 7th parte of time secondly if they will rekone our Lords day to be the first day of the weeke and so the first day first parte of time it being the first day of the Redemption Then they must hould our Saturday to be the 7th parte of time and so to be consecrated to Gods worship Thus let them rekone either from the Creation or from the Redemption they must acknowledg Saturday to be the day to be consecrated to God It is meete that all Diuines who acknowledge a 7th parte of time to be Gods for his worship as I think the most Diuines doe should tell vs also which is that day which is that 7th parte of time in particular that so we may know it and keepe it it is meete also that they tell vs from whence they begine theire account whither from the Creation or Redemption or whence else so shew vs which day is the first parte of time in their accompt Let me also demand of all Diuines who expound the 4th com of a 7th day which day of the weeke that a 7th day is whereof they speake I desire of them that they shew vs which day of the weeke they will count for their first day of the 7 so shall we see where they will begine their account whither from the Creation or from the Redemption or rather from neither of of them but from some new deuise of their owne braine suer I am if they will follow that account which is naturall or that which is Diuine they must rekone our Sunday for their first day then they must fale vpon Saturday for their 7th To conclude this argument whereas all Protestant Diuines that I either know or heare of doe maintaine these ij Positiones the one that a 7th parte of time is Gods to be consecrated to his worship seruice the other that a 7th day is to be sanctified for a Sabbath day whereas it is now discouered vnto them that there is none other 7th parte of time or 7th day in any approued Authenticall accompt besides our Saturday the 7th day my petition heere vnto them all is that henceforth they would imbrace that auncient ordinance of God the Saturday Sabbath or else their owne Doctrine positiones shall rise vp in iudgement against them And so much for my 6th argument ARGVM VII My 7th argument to proue that the 7th day Sabbath is still in force is because it is a singular helpe meanes to keepe in the Courch of God the memory of that wonderfull and miraculouse worke the Creation of the world by Almightie God thus it may beframed That thing which was ordeined of God to be a speciall meanes a singular helpe to keepe in his Church the memory of that most wonderfull miraculouse worke to wit the Creation of the world by Almightie God That meanes and helpe ought still to be in vse in the Church of God But the 7th day Sabbath was ordeined of God to be a speciall meanes a singular helpe to keepe in his Church the memory of that most wonderfull miraculouse worke to wit the Creation of the world by Almightie God Therefore the 7th day Sabbath ought still to be in vse in the Church of God For profe of the Major or first proposition The Almighty hath done many and maruailouse workes in the world hee hath done many Miracles hee caused the Sea to diuid stand vpon heapes to be a wale on either hād vntill his people went thorow on dry land hee caused the Sunne to stand still in the midest of the heauens for an whole day hee caused the Earth to tremble and quake the Sunne to loose hir light many dead bodies of the Saints to awake at the passion of our Lord Christ with many other wonderfull miracles recorded in the Scriptures but amongst them all there is none that doth excell this Myracle of Myracles the Creation of the world how well then doth it beseeme vs to keepe a memory of such a
thing therein call it an accident or a circumstance of time or what else diminutily you will he did ratifie this litle thing also the 7th day Sabbath the argument is good a minori for if Christ would not haue a title of a letter in the Law altered much lesse an ordinance commanded in the Law as is the 7th day Sabbath I come next vnto the Minor or second proposition and this is most cleerly proued by the words of our Sauiour Christ For truly I say vnto you vntill heauen earth perish one iote or one title shall in no wise passe from the Law vntill all things be fulfilled Mat. 5.18 In which words our Sauiour Christ plainly ratified the very least things commanded in the Law to last for euer for as Chemnitius saith vpon this text iote is a letter of the Hebrew Alphabet of the least value of all other letters in the Alphabet title saith hee is as a pricke to a letter or as a comma to a seÌ„tence whereby we see that inasmuch as Christ would not haue one of the least letters of the Law no nor so much a title of a letter as a pricke is vpon the letter i in no wise to departe from the Law hereby he ratified the very least thing commanded in the Law that Christ ratified the Law vnto a iot and title extendeth to the very least things in the Law more emphatically more voide of exception then if he had said nothing shall passe from the Law Had the 7th day Sabbath bene to be abolished a while after Christ should haue forknowne it well enough then remembring that he would neuer haue here ratified the Law so vniuersally vnto a very iot and title of it This is plaine if we looke but vpon the very next verse vers 19. Whosoeuer therefore shall breake one of these least commandements and teach men so he shall be caled the least in the Kingdome of heauen Mat. 5.19 So here then in plaine words you see our Sauiour ratifieth the very least coÌ„mandement yet further Christ intended to ratify not onely the least comman but also the least branch of euery commandement for he ratified not onely the 6th com touching murther but also the least thing therin conteined as rash anger and caling an other foole v. 22. the 7th com hee ratified it to the least iot title of it euen to the adultery of the heart and to a lustfull looke v. 28. the seconp Table of loue Christ ratified it to the vtmost extending it euen to the loue of our enemies v. 44. by all which it is most apparent that our blessed Sauiour intended to ratify this Diuine Law of his heauenly father to the very vtmost vnto the very least thing therin commanded neither can any man I think invent should he study 7 yeeres for it how to expresse himselfe in words more vniuersally emphatically to comprize euery thing vnto the very least of all so as his words should be liable to no exceptions then our Sauiour Christ hath expressed himselfe heere so emphatically so vniuersally and so full are his words heere spoken to that end Thus you haue sene this argument firmly proued neither can I deuise what should be more plaine pregnant for the maintenaÌ„ce of this ordinance of Gods morall Sabbath then this text vttered by our Sauiour Christ but by how much it is the cleerer by so much the more Sathan stirreth vp opposition againstit let vs therefore see what trickes and quillets the wit of man can deuise against it that so all rubbs being remoued our faith may rest vpon this rocke of Christs word the more firmly and securly 1. One answer brought against this argument is this that by the word Law may be vnderstod both the morall and Ceremoniall Lawes But this is an vnwarrantable enlargment of the word law for it is a rule that generall words must be restrained vnto the Subiect matter in hand as in Heb. 7.12 if by the word Law there we should vnderstand both morall and ceremoniall Lawes we should make foule worke wherefore as the word Law in Heb. 7.12 is to be rastained vnto the Leuiticall ceremoniall Law according to the matter there spoken of so must we by the word Law in Mat. 5.18 vnderstaÌ„d onely the morall Law according to the matter here spoken of for as you may se plainly by the context our Sauior speaketh of the morall Law for our Sauiour hauing ratified the Law in generall in v. 18.19 then he descendeth vnto particulars giuinge examples in the 6th com touching murther as in v. 21. in the 7th com touching adultery as in v. 27. in the third com touching swearing as in v. 3. the latter parte of the Chapter is spent in dueties of loue towards our neighbour conteined in the second Table whereby we see our Sauiour spake onely of the morall Law 2. I proue that the ceremoniall Law cannot be here meante for Christ said but in the verse a forgoing that he came not to destroy the Law or the Prâ—phets which phrase our Saniour vseth in this Sermon for the Morall Law onely Mat. 7.12 and neuer otherwise Mat. 22.40 secondly then should Christ haue ratified the ceremoniall Law vnto the worlds end in Mat. 5.18 which is contrary vnto all Scriptures and therfore Christ spake nothing of the ceremoniall Law in this place 3. Since Christ spake here of the duration continuance of the Law for euer it is absurd to thinke that in this case he would ioyne the Morall and the Ceremoniall Laws together as if they were both of a like perpetuity lasting nature and therfore onelie the Morall Law was here meante 4. Can it be thought that Christ should make here in v. 17. an Apologie for the Ceremoniall Law when elswhere he preached against it Ioh. 4.21 Besids since Christ intended a little after to abolish the Ceremoniall Law he would rather haue bene silent now then to say ought that might ratifye it 2. An other answer made against this argument is that the duration of the Law here spoken of by Christ is but vntill Christ his passion noted in those words vntill all things be fulfilled v. 18. for at Christ his passion all things were fulfilled But this answer is very absurd for these words of Christ are a prophecy of the continuance of the Law which prophecy was ratified by a greate Asseueration saying verily or truly I say vnto you c. Now the time when Christ made this prophecy it was not aboue a matter of two yeeres before his passion or there about now who could thinke that Christ should make a prophecy that in such solemne a maner with such an Asseueration that the Law should last continue yet two yeers longer Further if this answer exposition be iustifiable then by the same answer may we now reiect a greate parte of Christs sermon in the mount especially his exposition vpon the Morall