a knight or a Noble man and as Friday and Sunday in some sense are aboue the other of the sixe dayes So no doubt will God and so shold euery Godly man think amisse of it to heare Ministers take that name of honour from off the head of Saturday to set it vpon the head of Sunday By this translating of the name Sabbath day from Saturday to Sunday common people when they read in the Scriptures of any thing of note touching the Sabbath day presently they cast that in they re minds vpon the Lords day thinking that to be meant of it thus being meerly deluded they honour the subiect for the king the maide for hir Mistris and misapply and abuse all those Textes of Scripture is it not high time then that this abuse were Looked vnto and the rather also because by theire carrynig of the name Sabbath day from the Saturday vnto the Sunday they hereby doe subtilly carry also the 4th commandement from the Saturday vnto the Sunday and thus they robb the Saturday both of its diuine name and also of its Commandement for novv no man cales the Saturday Sabbath day nor applies the fourth com vnto it at all by this robbery God and his Sabbathes are leesers but they are greate gainers for novv they haue not only got that deuine name Sabbath day for theire Sunday but also they haue got though but by vsurpation a Commandement too for theire Lords day the which had no commandement before It bewraieth theire beggarlynesse in ornaments for the Lords day when they must thus robb and pull from an other day to clothe and attire it vvith all neither hath the Lords day any thing in the nevv Testament to tye mens consciences with all but only what the patrones there of haue vniustly taken out of the Old Testament from the Saturday Sabbath and out of whose ruines they haue erected a nevv day For conclusion let me exhorte Ministers and people to refraine putting the name Sabbath day vpon the Lords day for hereafter we haue names enough besids we may call it Sunday Lords day or First day of the weeke doe not mocke God and deceiue the world any longer vvith vse of the name Sabbath day vnlesse you meant to giue God his proper Sabbath day the Saturday why should you retaine the name with out the thing this is to mocke God with a shaddovv for the Substance And here I cannot but speake of that common fault of Ministers in the pulpit vvhose very words and vvorkes are at iarr the more is the pitty for in application of theire doctrines they are frequent in pressing the obseruation of the Sabbath day amongst other virtues and holy dueties and on the contrary in many of there vses of reprofe they are very zealouse in reprouing the breach of the Lords Sabbaths together vvith other sinnes of drunkennesse Svvearing lying oppression pride and the like vvherein they doe very well if their words and their vvorkes vvent together if their words and their mind did agree for aske them in priuate vvhat day of the vveeke they meant by the name Sabbath day and they vvill tell you Sunday or Lords day so then with their toungs they call for the Sabbath day which is Saturday in Gods account as hath bene proued but they meane an other thing then they speake of for they meane it of Sunday or Lords day like as if a man should talke much and ernestly of Saturday but meaneth it of friday or of Sunday and meaneth it of Moneday Nay their ovvne mouthes shall condemne them for they call for the Lords Sabbaths in the pulpit vvhen they profane them in theire families and teach men so to doe nay the Lords Sabbathes find no greater enemies then these who call so much for them for they at other times vvill beare the people in hand that they are abolished and they vvill and dare vndertake to proue that that Sabbath day once commanded in the 4th com is a ceremony and abolished and yet these men I will haue the Sabbath of the Lord still in their mouthes and make a great clamour for it the Prophet Ieremiah reprooued those of his time saying Trust ye not in lying words saying The Temple of the Lord the Temple of the Lord Ierem. 7.4 And may not I say of our time forbeare your homonymiouse and double meaning speeches refraine your words of aequiuocation and of mentall reseruation saying the Sabbaths of the Lord the Sabbaths of the Lord either be right dovvne for the Lords Sabbaths before the people or else let them be no more heard in your mouths doe not abuse that proper name Sabbath day diuinely imposed by God vpon our Saturday and by your aequiuocations and mentall reseruations meane it of Sunday Happily I shall preuaile vvith some to forsake the abuse of this name and in stead of it they will call our Sunday the Lords day and so presse the sanctification of it vnder that name To such I say let them doe so then if they can find any grounds out of Gods vvord to vvarrant them to presse the Lords day to be kept as the Sabbath day but this let them take with it that they must with the forbearing of the name Sabbath day refraine the vse of the 4th com also for these goe inseparablie together they must not presse the 4th com vpon the Lords day for the 4th com speaketh of a day vvhich by diuine imposition is called the Sabbath day and not of a day vvhich by humane imposition is called so as hitherto many of their owne braines doe or not of a day called the Lords day the com runneth thus Remember the Sabbath day c. not thus Remember the Lords day c. Some there are vvho allredy of their ovvne accord doe call our Sunday Lords day and not Sabbath day but I maruaile of all the rest vvith vvhat face these men can presse the 4th comm vpon that day vvhich themselues confesse is named Lords day and not Sabbath day vvhen as the 4th comm doth expresly mention a day which is named Sabbath day and not Lords day The name Sabbath day therefore and the 4th com must goe inseperably together hold the one and hold the other renownce the one and renownce the other also A fourth vse shall be for the confutation of a common but very friuolouse answer let a man vrge the 4th com for the 7th day or Saturday Sabbath and presently their answere will be that the com may be vnderstood not of the Sabbath day but of a Sabbath day But that I may discouer the idlenesse of this dist inction and such as vse it first vve must vnderstand what they meane by it by the Sabbath day they meane that certaine knowne day called the 7th day from the creation which is our Saturday and by a Sabbath day they meane some vncertaine day as one or other of the 7 dayes but not determined which whither this or that novv say they
learne more Logicke or confined to their studies for a season that they might grow better acquainted with the holy Scriptures before they be permitted to make publike interpretatiōs of them they let not to damne men to the pit of hell for not keeping this Lords day constantly for a Sabbath and that vpon these idle grownds were it fit to put a sword into a mans hand that knovves not when or vvhere to vse it should these men be betrusted vvith the keyes to shut men out of heauen and to locke men into hell thus causlesly By what hath bene said it appeareth 1. that it can no where be proued that the Lords day was in Christs the Apostles times kept constantly weekly for a Sabbath day 2. That the first Lords day was not kept for a Sabbath day by Christ nor by his Apostles Disciples Wherefore it followeth that if this Lords day was not kept constantly vveekly in the dayes of Christ his Apostles then we are not tyed in conscience in imitation of their examples to keepe euery Lords day vveeke by vveeke as now we doe it is sufficient if vve keepe but some Lords day sometime as one in a yeere or one in thre moneths or one in 6 moneths or the like but a vveekly obseruation is a needlesse growndlesse obseruatiō since it cannot be showne nor proued in the holy Scriptures Thus much touching the Scriptures Novv a vvord or two out of the Histories of the Church We reade it mentioned by Mr. Perkins in his first Volume vpon the 4th com pag. 48. that the Lords day vvhich he there cales Sabbath day was neglected and not obserued by those primitiue Churches which liued next after the Apostles vntill it was established by Christian Emperours c. Thus you see the Lords day vvas not obserued by many of the primitiue Churches for 300 yeeres for so long it was ere Constantine enacted a law for it who was a Christian Emperour Now who can imagine that the Lords day was euer kept in the Apostles dayes weekly and constantly for a Sabbath day when as those Christian Churches who immediatly succeded the Apostles kept it not at all for 300 yeeres together is it credible that those purest Churches should neglect such an ordinance of Christ as the Lords day Sabbath if any such ordinance there had euer bene in the Church No no the vveekly constant obseruation of the Lords day Sabbath it is but a nouelty and lately sprung vp The vse I vvould make of this point is this is it so that the Scriptures doe not bind vs to a vveekly keping of the Lords day but that it is enough if vvee keepe it at some times onely Why then doe Ministers presse the people so hardly to keepe euery Lords day and euery Sunday none excepted may it not in this respect be said of these Ministers as the Lord spake of those Prophets I haue not sent these Prophets saith the Lord ye◠they ranne I haue not spoken to them and yet they prophecied Ier. 23.21 Why are these Ministers more strict then God himselfe why doe they presse to a vveekly practise when Gods vvord speaketh but of a seldome practise Why should vve be tied to keepe the Lords day oftener then did the Apostolike Churches Forasmuch as vve are bound to keepe but some Lords dayes in a yeere vvhy are people hindred in the time of haruest to gather in their corne on the Lords day that vpon payne of damnation if they doe vpon pretense of a breach of the 4th com since they may both worke on euery Lords day all the time of haruest yet keepe some Lords dayes after haruest is done Also in the time of wheat seile barly-seile why may not the husbandman plow his ground some his seede on the Lords day since he may keepe some Lords day in a yeere after these busy times be past In the time of Hay-seile vvhy should not men make their haye on the Lords day seeing they may keepe Lords dayes enough all the yeere after When a Fayer fales vpon the Lords day why may they not keepe it vpon that day or if it fale vpon the Monday why may they not ride to it driue cartes to it on the Lords day the day before it as vvell as Christs Disciples trauailed 15 myles vpon the Lords day and vpon the most eminent Lords day since they may keepe some Lords dayes on the other times of the yeere vvhen there is no fayer It is true I verily beleeue that the 7th day Saturday Sabbath is still in force and that I beare a reuerence a religiouse respect vnto that day and for the conscience and duety I ovve vnto it I doe sanctify the Lords day not for it selfe but for the Sabbath dayes sake vvhich goeth before it giuing God one day for an other by vvay of a change vntill the time of reformation as they did change the Passeouer day Numb 9.1.3.11 It is also true that most of our Ministers hould the 7th day Saturday Sabbath for a ceremony abolished novv could I be perswaded in my conscience that the 7th day Sabbath is abolished as they say they are I doe protest it that I vvould not make any conscience or scruple of doeing the ordenary vvorkes of the 6. dayes vpon the Lords day neither vvould I in any respect of any diuine institution or conscience of the 4th com vvithhold any of my family from doeing the like should I leese my haye in time of Hay-seile or my corne in time of haruest or but hinder my vvorkes there abouts or suffer my conscience to be in thraled for such nifling trifling reasons as these no I trust not the like I say vnto men of all trades occupationes in Citties Townes if they can be satisfied in their consciences before God that the old Sabbath day on the 7th day is abolished then let them not feare or doubt to doe any ordenary workes of their calings vpon the Lords dayes or Sundayes no more then vpon any other dayes of the weeke for there is nothing forbidding them so to doe in all the scriptures nay there is warrant for them so to doe by the Scriptures if they will harken to them rather then to their Ministers for God saith in the 4th com Sixe dayes thou shalt worke c this Lords day is the first day of these Sixe dayes neither vvas this law euer yet repealed 2. Christs Disciples made this Lords day a trauailing day also Christ him selfe trauailed in it too fro as hath bene proued wherefore if vve may receiue instruction from Gods 4th com or if vve may follovv the example of Christ of his Disciples then may vve safly doe the vvorkes of our calings on the Lords day as vvell as vpon any other day of the weeke But herevnto some of our Ministers as those who are so hote for the Lords day Sabbath will
the Iewes then must they thinke that these famouse actiones must be remembred not on the day wherein they were done the Lords day but the day after it on Moonday this day must be our new Sabbath or if they vvill imitate God and borrovv any light from him then must they thinke that the day after all is done must be the Sabbath and as God set vp the 7th day in remembrance of his vvorke of Creation on the 6 dayes so they are to thinke that Christ vvho in this pointe imitated God as they say set vp the 9th day of the vveeke in remembrance of his worke of Redemption done on the 6th 7th 8th dayes of the vveeke so all those notable actiones should betoken vnto vs that Moonday is our nevv Sabbath day it being the day after We vvill be thought to grownd this Lords day vpon Scripture yet not follow either the example of God or of the Church of God recorded in Scripture for we will not keepe the day after but the very day vpon which those actiones were done SECT XV. An other of their arguments for the Lords day to be a Sabbath day is because on this day Christ rose from the dead this is in euery mans mouth saying why should the Lords day be a Sabbath doe you aske why did not Christ rise on this day thus they argue so confidently as if it could not be doubted of but that the Resurrection must needs raise vp a new Sabbath But herevnto I answer by the like reasoning shewing that by as good reason as this is we may haue euery friday euery thursday Sabbathes also for friday may not a man say thus friday must be our Sabbath day because on this day Christ suffered for vs on the crosse it is Christs Passion day and can any aske why friday should be Sabbath day since it was Christs Passion day for thursday may not a man say as much for it also Thursday must be our Sabbath day because on this day Christ ascended vp into heauen c. Thus you see by like reason we may as well haue 3 Sabbathes in a weeke as this one of Lords day If any shall obiect that the Lords day was the greatest therfore most fit that it before the other ij should be the Sabbath I answer if we may compare them friday vvas the greatest for on it Christ bore the vnsupportable vvrath of his father for vs vvhich made him cry out my God my God why hast thou forsaken me but on the Lords day there was onely Christs soule put into his dead body so reuiued againe now it was agreater matter as I think euery one will confesse for the Diety to support the humanity on his Passion day vnder that vnsupportable wrath of God then to put his soule into his dead body in his resurrection day 2dly I answer how come they by this knowledg that they can say that this day must be a Sabbath day because Christ rose on it is not this one of their audaciouse presumptuouse assertiones who are bold to affirme what they lift in the matters of Gods worship suer I am the Scriptures say no such thing nor doe they relate any such matter when they speake of Christ his Resurrection I find the Scriptures thus saying that Christ died for our sinnes rose againe for our iustification Rom. 4.25 where we heare what vse we are to make of Christs resurrection that is that it vvas to iustifie vs but vve no vvhere reade that Christ rose to make the Lords day a Sabbath day As for this action of Christs riseing on this day can any man thinke that God vvould raise vp nevv ordinances in his Church as this Lords day Sabbath is by a bare action vvithout a vvord of institution added to it suppose vve that Christ at his last Supper had onely brake the Bread giuen a morsell to this man a morsell to that man without any words of institution added vnto this action to declare vnto them what they should doe with the breade and what vse they should make of it and suppose be had onely giuen the Cup to this man to drinke to that man to drinke and neuer said any thing vnto them touching this Cup tell me now could the Apostles without a myracle haue knowne what vse they should make of this bread of this wine Why so it is here Christ rose vpon this Lords day but neuer added any word of institution vnto it to signifie vnto vs that therefore he rose on this day because his Church should keepe it for a Sabbath how then I pray can any the patrones of our Lords day Sabbath gather by their consequences any thing from this bare action of Christs rising on this day Nay let me come neerer suppose the Iewes had read it in the Scripture that God himselfe Rested on the 7th day but had neuer read it in the 4th com that they should imitate God and Rest on the 7th day also how could they haue gathered from that bare action of Gods Rest on the 7th day that they ought in conscience to imitate God Rest on the 7th day also when God had added no com or word of institution vnto his owne Rest for their direction what can men know Gods minde without his word to teach it them yis doubtlesse our nevv Sabbathairans can a bare action vvithout any vvord of institution is enough for them had these but sene Christ breake the bread onely it had bene enough for them or heard say that God Rested on the 7th day these needed no more it is enough they knovv thus much that Christ rose vpon the Lords day they can convert this to their owne vse well enough to deceine the simple coosine themselues SECT XVI An other argument they haue for the Lords day and that is this If the Iewes kept a Sabbath in memory of the Creation then much more ought we Christianes to keepe a Sabbath in memory of the Redemption The reason hereof they say is this because the worke of Redemption is greater then the worke of creation I answer first to their argument herein they haue altered the state of the question by putting in the vvord keepe into their argument in steade of the word institute or ordeine for our question is not about the keeping of the Lords day but about the institution ordination of the Lords day let them therefore first proue that the Lords day vvas instituted once appointed by God for a Sabbath then they may saue themselues the labour of prouing vnto vs that vve must keepe it for vve are not vnwilling to keepe it if once it be proued to be a Sabbath this is but a peece of their Sophistry to proue one thing vvhen they should proue an other Behold vvhat difference there is betwixt these ij Sabbathes and the practise of the Iewes our practise for there vvas
then what doe we with the old Testament it seemeth then that not onely the old Sabbath is abolished but also the whole old Testament is abolished also now it standeth for a cipher if this arguing be good why did S. Paul send vs to the old Testament saying whatsoeuer is written a fore time is written for our lerning Rom. 15.4 2. If you will acknowledge no more of the morall Law then what is particularly repeated in the new Testamēt then what will become of the 10th com where is it repeated in euery branch thereof particularly in all the new Testament I know it is found writtē Thou shalt not lust but to come to particulars where is it written thou shalt not lust after or couet thy neighbours house thy neigbours wife his man seruant maide oxe asse or any thing that is thy neigbours you may as well therfore conclude against sondry things cōmanded in the 10th com as agaimst the Sabbath commanded in the 4th com for neither of them are repeated in the new Testament particularly in an expresse commandement 3. I will shew you how the 4th com is repeated in the new Testament generally consequently the Sabbath is there vrged also in a generall manner see Mat. 5.18 where Christ prophecieth of the lasting of the Morall Law and of euery iot title of it to the worlds end now in these words is the 4th com and the 10th com euery commandement yea euery iot title of euery commandement conteined the like may be proued by Rom. 3.31 Iam. 2.10 It is to be obserued that of all the 10. commandements there was the least need nay there was no neede to repeate the 4th cō nor to vrge the obseruation of the Sabbath day in particular for in the daies of Christ his Apostles both Iewes Gentiles were very zealouse for the obseruation of the Sabbath day for the Iewes they were more strict for the keeping of the Sabbath if I may so say then Christ him selfe was for Christ would allow the plucking and rubbing eares of corne on the Sabbath day to carry a bedd and the like but the Iewes could not endure it what hote contentions did the Iewes moue against Christ his Disciples for doeing some petty workes on the Sabbath day yea vpon a time they would haue slaine our Sauiour for healing of a sicke man vpon the Sabbath day Ioh. 5.16 what neede then was there that Christ or his Apostles should repeate the 4th com to the Iewes or vrge them to keepe the Sabbath day since they were so hote for it alredy it was enough that the 4th com the obseruation of the Sabbath day should be spoken of onely in some generall termes as you haue it Mat. 5.18 Ia. 2.10 And for the Gentiles there was no need to presse them neither for they coming into the Inheritance of the Iewes ioyning in communion with the beleeuing Iewes did redely imbrace the very ceremonies of the Iewes as circumcision the like how much more then did they imbrace the Morals with the Iewes as the Sabbath day as you may see Act. 13.42.44 Act. 16.13 looke therfore wherin the Iewes were very zealouse it is to be thought that the beleeuing Gentiles were zealouse also therefore was it needlesse that the Sabbath day or 4th com of all the commandements should be vrged pressed in the new Testament Neuerthelesse somthing we find touching the Sabbath in particular in the new Testament as Mat. 24.20 Pray saith our Sauiour that your flight be not in the winter nor on the Sabbath day In which words Christ alloweth a conscience to be made of the Sabbath day for aboue 40. yeers after his death 2. we find that it was the constant practise of the Apostles after Christ his ascention to obserue and keepe the Sabbath day see for this purpose Act. 13.14.42.44 Act. 16.13 Act. 17.2 Act. 18.4 that the Apostles did here keepe the Sabbath with the Iewes to beare with their weaknesse is a weakenesse in any to thinke so they cā neuer proue it I am suer when the Apostles yeelded obbediēce vnto Magistrates which was commanded in the 5th com worshiped God which was cōmāded in the first Table may any absurdly growndlesly say they did these things to beare with the weaknesse of the Iewes and why then should any say when the Apostles performed the things commanded in the 4th com that they did this for the weaknesse of the Iewes where as some say the Apostles kept not the Sabbath in cōscience of the 4th com they hauing no grownd for what they say may as well say when they worshiped the true God obeyed the Magistrate that they did not these in conscience of the first 5th cōmandements 3 In the new Testament and after the death of Christ and abolition of ceremonies we find the Sabbath day kept in cōscience of the 4th com the Holy Ghost commending it by rekoning it among ranking it with other commendable actiones saying they rested the Sabbath day according to the commandement Luk. 23.56 SECT XV. 11. They fetch an argument from Deut. 5.15 where the 4th com is repeated and at the end of it there is added as a reason these words For remember that thou wast a seruant in the Land of Egypt that the Lord thy God brought the out thence by a mightie hand Therefore the Lord thy God commanded thee to obserue the Sabbath day Hence they argue to this effect that because the Sabbath doth depend vpon the deliuerance out of Egypt therefore since the deliuerance out of Egypt belongeth not vnto vs no more doth the Sabbath day this text M. Chappell vrged Herevnto I answer it is true indede that therfore God commanded the Iewes in this place to obserue the Sabbath day because he brought them out of the Land of bondage but if hence men may gather that we Christians are not bound vnto the Sabbath day as M. Chappell did then 1. it followeth that we now haue no Sabbath day by the 4th com and so the 4th com is vselesse as a cipher or abolished for this reason of Gods deliuerance of the Iewes out of Egypt it is added not to any parte of the 4th com onely but vnto all the 4th com wholly now in the 4th com the aduersaries of Gods trueth doe distinguish betwixt the time of the 7th day and the dueties of holinesse and Rest now the time is that which they would faine trample downe as for the duetie of an holy Rest this they would haue still morall but if this their argument be good then haue they hereby at once ouerthrowne not onely the time but also the dueties of holinesse Rest in the time and so quite nullified the 4th com the reason hereof is plaine for that argumēt of Gods deliuerance of Israel out of Egypt which they bring to abolish one parte of the com to wit the time it doth also
difficult way And further let them not dare to liue in the weekly transgression of the 4th com profanation of Gods Sabbath day bearing themselues onely vpon this poore grownd that their Ministers say they may so doe that their Ministers bring many arguments out of the Scripture for the abolishing of Gods Sabbath day since those argumentes as themselues confesse they vnderstand not nor are able to iudge of for want of lerning when they heare or reade them disputed of the Apostle saith whatsoeuer is not of faith is sinne Rom. 14.23 If then they cannot comprehend conceiue of the opposit arguments brought against the Sabbath when they are disputed too fro on boths sids how can they worke in their calings on this Sabbath day they cannot doe it of faith they must doe it doubttingly so sinfully wherefore the better easier known way is the surer safer way that is to follow the example of God resting vpon the 7th day because God rested on the 7th day thus much for people I come now vnto Ministers the first thing I lay to their charge is the profanation of the sacred Scriptures and word of God by wresting of many and sondry textes of Scripture against the 4th com and the Lords Sabbath day therein mentioned there are many and sondry textes of Scripture both out of the old Testament out of the new Testament which they abuse against the Lords Sabbath day the particulars whereof you haue heard in all this Chapter hitherto and how vainly impertinently and friuolously they haue vsed them doth euidently appeare by my seueral answers vnto them now doe they not know that one day they shall giue an accompt to God for taking Gods Name in vaine and for vnreuerent tossing of Gods word hither and thither like a Tennise bale yea which is worse they turne the point of Gods sword his word I meane against himselfe setting Scriptures together by the eares for they set aboundance of Scriptures both out of the old and new Testaments against the Lords Sabbath day commanded to be kept by the 4th com like as a man should set abundance of dogges vpon a Beare for they set all these textes of Scripture against this one text of the 4th com now what may be the grownd of all this I cannot deuise any besids this that their minds are forestaled with a preiudice against Gods Sabbaths as that they are Iewish and the like and therefore downe they must and to this end the Scripture must be set against them It hath euer bene the practise of all sober and Godly Diuines to study and endeauor the reconciliation of Scriptures seemeing to make opposition and contradiction but these men are of a contrary Spirit for hauing to doe with Gods tenn commandements and by name the 4th com they cannot abide to heare me speake of a reconciliation and to make a reconcilment betwixt the 4th com Exod. 20.8 and this text Colos 2.16.17 but all their study and invention is how they may make these two portiones of holy writ with others to oppose one an other in the highest manner one to shoulder out an other my indeauors are by a reconciliation to cause an Harmony and sweete accord among the Scriptures that so we may still retaine a most ancient and proffitable ordinance of Gods in the Church but their indeauors are to reiect all reconciliation to cause a iarre and discord in the Scriptures that so they may depriue the Church of God of a most ancient and proffitable ordinance of Gods commanded in his morall Law This is a profane vse and abuse of Scripture to cause it to be at oddes variance with it selfe when as by a reconciliation and fit sense it may be made to agree accord in a swete Harmoney The 2 d thing I lay to the charge of Ministers is that they haue liued a long time in this sinne of Sabbath breaking and transgression of Gods 4th com in their seuerall families the which without vnfeined Repentance wil make them liable vnto all those Curses temporall and eternall thereatened in Gods word against such as liue in the transgression of Gods Lawes And further if still they shall in time to come liue in the wilfull violation of this ordinance of God I giue them hereby to know that they shall be guilty of a weekly sinne against Gods 4th com drawing downe Gods curses vpon themselues and their families euery Saturday or Sabbath day weeke by weeke so long as they so liue This errour touching Gods Sabbath day is not like vnto some other erroures which are erroures in iudgement onely but like vnto those more dangerouse and perniciouse erroures which are erroures both in iudgement and in practise also for you see that such as are erroniously perswaded that this sacred and Sanctified time the 7th day Sabbath is abolished forthwith they fale to an erroniouse practise also to trample vpon Gods Sabbaths by profanation of them openly and by calling them Iewish reprochfully But happily they will reply saying wee doe not throw downe Gods Sabbath but God himselfe doeth it for it is God that hath abolished the 7th day Sabbath and therefore you doe ill to taxe vs for it wherevnto I answer that it is false which they say to father this their owne deede vpon God is an heinouse euill that God hath not done this thing is apparent in asmuch as none of all those Scriptures of Gods which they haue brought against this Sabbath doe necessarily abolish it as you haue seene by my answers vnto them one by one so it is not God then but themselues that haue done it and so I taxe them iustly Yet further Ministers are guilty not onely and alone of the sinne of Sabbath breaking in their owne families but also which is more fearefull they are guilty of the same sinne committed by the people weekly for what 's the cause why the people doe not Sanctify the Sabbath day properlie so called is it not hence because Ministers teach people that it is abolished Iewish and therefore they ought not to keepe it holy the people will lay the load of this sinne vpon their Ministers an other day when God shall rekone with them for it crying out vpon their Teachers who misled them S. Iames telleth vs if some man hath converted an other from his errour he shall saue a soule and shall hide a multitude of sinnes Iam. 5.19.20 If then this be an argument to perswade all men to labour to bring their brethren out of errours because so they shall hide a multitude of sinnes what a terrour then should it be vnto all Ministers to thinke that they haue seduced the people and led them into erroures for thus they haue opened a fountaine of sinnes for euery single person in their congregation Master seruant Mistris maide Parent childe euery one of these doe hereby fale into the sinne of Sabbath
it shall we haue no Law now against working on the Sabbath day 4. If these words But the 7th day is the Sabbath be not morall but abolished then this absurdety followeth that we are not tied by the 4th com to giue God a Sabbath once a weeke or one in 7 daies but it is enough if God hath a Sabbath once a moneth once a yeere one in 7 daies or one in 700 daies for in what parte of the commandement will you find on what day in 700 you shall keepe your first Sabbath if you abolish those words But the 7th day is the Sabbath c. were it not for these words might you not begine your first Sabbath at the 700th day as well as at the 7th day 5. If no more of the 4th com be morall but these words Remember the Sabbath day to sanctifie it then is the commandement Sixe daies thou shalt labour and doe all that thou hast to doe Exod. 20.9 a bolished also now I maruaile what offence these words are vnto any that this command must be rased out too were these wordes typicall or ceremoniall at any time that they must be also abolished is it Judaisme too to obserue this commandement yet further take away the latter parte and words of the 4th com and then 1. you abolish the cause grownd of the Sabbath institution noted in these words And rested the 7th day wherefore the Lord blessed the Sabbath day and hallowed it Exo 20.11 Genes 2.2.3 now it is very absurd to retaine the Sabbath and to reiect the grownd cause of its Institution 2. You abolish also that Matchlesse example and perswasiue president reason which God gaue vs taken from his owne example to moue vs to keepe the Sabbath Exod. 20.11 what is Gods example now become Jewish and to treade in his steppes Iudaifme may not Christians be followers of God as deere children as well as Iewes 3. You blot out the memory of the Creatiō in remembrance of which Myracle the 7th day Sabbath was solemnized Exod. 31.17 6. I alleage the Testimony of M. Perkins against him for of all the other words in the cō M. Perkins did iudge these words to be morall see his Comentary on the Galatians Chap. 4. v. 9. pag. 286. Jt may be saith he the first words Remember the Sabbath day to sanctify it and these words In it thou shalt doe no manner of worke are spoken of the Iewes Sabbath But the words sixe daies thou shalt labour c. And the 7th day is the Sabbath of the Lord thy God are morall and containe a perpetuall trueth And againe see M. Perkins in his Cases of Conscience pag. 106. D. vpon these words for in sixe daies c. where he thus writeth The second reason is taken from Gods example That which the Lord himselfe hath done in persō the same must mā doe But the Lord himselfe rested the 7th day Therefore man must doe the same This reason made by God to the creature must stand in force till he reuerse it which yet he hath not done Thus M. Perkins doth expresly affirme it that this reason annexed to the 4th commandement is still in force In a word I might be infinite in alleaging Authores this way for what writer but holdeth these latter words of the Com. to be still in force as appeareth in that in theire Expositions on the 4th com they vnderstand by these words the 7th day is the Sabbath one day of 7 to be meant to be morall but M. Greenwod will be contrary to all Authores rather then God shall haue his Sabbaths againe 7. If onely those first words of the commandement Remember the Sabbath day be morall then is the 4th com vtterly abolished for they alleage these texts Exod. 31.15.16 Col. 2.16 where is mention made expresly of the Sabbath day for the abolishing of the Sabbath day in the 4th com as a signe and shaddow wherefore since by these textes they abolish the Remembrance of the Sabbath day mentioned in the begining of the 4th commandement it must nedes follow that those words in the begininge of the com Remember the Sabbath day are abolished and so if no other words be morall in the 4th com but those then are none at all morall but all abolished Now whereas some say all but the first words of the com are Application it is more likely that they are Explication now they will not reiect J trust the Explication of the commandement 2. to say they are application it doth imply that the words Sabbath day in the begining of the commandement are certaine generall words which may be applied vnto any day and so the latter parte of the commandement should apply them to the 7th day but their foundation is sandy for they cannot shew where at any time these words in the 4th commandement Sabbath day were taken generally or for any other day then Saturday the 7th day 3. Since that these words Sabbath day at the begining of the commandemēt these the 7th day is the Sabbath towards the end of the commandement are promiscuously vsed in Scripture the one for the other as hath bene proued it is absurd to suppose the one of these to be the Application of the other 4. Since that we are commanded to sanctifie the Sabbath day Exod. 20.8 and probibited to worke on the 7th day Exod. 20.10 It is absurd to say that this latter is an Application of the former is it not rather an Addition and that of one parte of the commandement to an other 5. If the after partes of the commandement be but Application and belonge not to vs why then doe all Diuines out of these after partes of the commandement determine that one day in 7 is morall And whereas some say that all the latter words of the com are appurtenāces to the com I reply if they be but such appurrenāces as may safely be seuered from the com then 1. we haue no neede now as those Iewes had of Gods insample reason mentioned in the 4th commandement Exod. 20.11 to moue vs to sanctifie the Sabbath day 2. Then need we not giue God a Sabbath once in 7 daies or once in 700 daies c. 3. Then doe we abolish Gods expresse prohibition of doeing seruile workes on the Sabbuth day Exod. 20.10 fourthly then why haue Diuines and Expositers affirmed that one day of 7 is morall out of these words the 7th day is the Sabbath 5. that these words the 7th day is the Sabbath are no appurtenances but of higher nature I haue proued in my 5th argument in defence of the Lords Sabbaths where I proued that these words are a parte of the 4th com and so cannot be seuered from the commandement as appurtenances may be To conclude there is a Tradition among vs that these words the 7th day is the Sabbath c. in it thou shalt doe no worke is but Application and Appurtenances
Wee can by virtue of this Dispensation keepe the Lords day in conscience of and obedience vnto the 4th commandement but you cannot keepe the Lords day in obedience vnto the 4th commandement holding still your owne grownds and reiecting the Sabbath day 3. Whereas you say you are well enough and will keepe you where you are still then know that your good and contentfull condition wherein you rest it is no better then Popish superstition if you thinke hereby to please God in obedience vnto his 4th commandement To conclud let no man flatter himselfe in his keeping the Lords day or new Sabbath because we old Sabbatharians doe keepe it with them for we keepe it in one sense and they in an other we iustify our keeping of it but they can neuer iustify their owne keeping of it holding still their old grownds and opiniones of it we so keepe the Lords day with them as for all that we renownce it for Gods Sabbath and to haue any Diuine institution if any therefore will take aduantage from this Dispensation or incouragment from our keeping the Lords day they must keepe it in our sense as we keepe it and esteeme of it OBIECT III. Yet further our new Sabbatharians obiect thus vnto vs saying you say you keepe the Lords day in place or roome of the Sabbath day well and so doe we too like as we keepe the Lords Supper in roome of the Passeouer so doe we the Lords day in roome of the Sabbath day I answer we say not onely that we keepe the Lords day in roome of the Sabbath but this we add that we keepe it in roome of the Sabbath by way of a change for the Sabbath now here they leaue vs they will not say they keepe the Lords day for the Sabbath day sake for so they should renownce the Lords day and not keepe it for it selfe sake Albeit we keepe the Lords Supper in roome of the Passeouer yet we keepe it not for the Passeouer sake but for its on owne sake or else we should aduance the Passeouer aboue the Lords Supper and so it should not be regarded for it selfe sake For example when the old King is dead then the new King his heier rules in his roome and place and we obey the new King in stead of the old but for his owne sake not for the old Kings sake and in this sense they keepe the new Sabbath in roome of the old Sabbath supposing the old Sabbath to be deade therefore they keepe the Lords day for it selfe sake not for the Sabbaths sake But it is otherwise with vs for when the King goeth to the warres into some forraine Land and leaueth a deputy or viceroy to gouerne in his roome we obey this deputy in the roome indeed of the King but not for his owne sake but for the Kings sake and so wee keepe the Lords day for a time in roome of the Sabbath but for the Sabbaths sake not for its owne sake OBIECT IIII. Some argue thus forasmuch as those which stand so strongly for the old Sabbath doe profane and neglect it themselues and doe by this Dispensation iustify it as warrantable therefore what neede wee to take any care at all of it why should we make any scruples of conscience about it why should we feare to profane it and to worke on it and why should we be in doubt of transgression of the 4th commandement by neglecting it Herevnto I answer greate is the difference betwixt our profanation and neglect of the Sabbath day and the profanation and neglect of it by our new Sabbatharians and therefore it followeth not that they may prophane it as well as we and as safely for we doe profane it in griefe of heart like as Dauid did breake the Law of the Shew-bread and did suffer Ioab to liue and as the Apostles did vse and retaine Ceremonies among beleeuers after they were abolished and as a man laboureth to quench an howse on fyer on the Sabbath day so as we hartely and vâ—fâ—iâ—edly wish it could be otherwise 2. Whilst we profane this day we freely giue God an other day for it by way of exchange as Hezekiah did hereby it appeareth that whilst we profane it by bodily labour in a case of necessity we doe reuerence it honour it highly in our heartes But on the contrary these new Sabbatharians they doe profane the Sabbath without any respect had vnto necessity they profane it voluntarily for they take no griefe of heart at their working on the Sabbath day neither doe they wish it were otherwise and that there were a reformation neither doe they giue God an other day for the Sabbath day but they keepe the Lords day for it selfe onely hateing Gods Sabbath and therefore vaine is their arguing to say they may as well neglect the Sabbath day as we doe Let them know that if our neglect were a sinne it were but a sinne of frailty but their neglect of it is a sinne with an high hand our were but a sinne against our wiles but theirs is a sinne vvith full consent of will nay ours is no sinne for 1. we giue God an other day for it 2. vve profane it but in a case of necessity onely as Dauid did eate the Shew-bread and as men quench an howse on sier on the Sabbath But on the contrary theires is a sinne for they prophane Gods Sabbaths willingly neuer respecting any necessity at all VVherefore let not them beare themselues vpon vs nor thinke to worke vpon the Sabbath day as well as we doe vnlesse they did it with the same minde that vve doe it vvith You know the Israelites went thorough the Red Sea safely for they had a warrant from God so to doe but the Egyptians following them thinking they might as well goe thorough as they were drowned Let no man sooth vp flatter himselfe therefore thinking hee may worke on the Sabbath because wee doe worke on it for it may cost him deere to follow vs vnlesse he be of the same iudgment vvith vs. I verily perswade my selfe that many a man cozeneth himselfe taking heart courage to liue still in the vvant of reformation either of his iudgment or practise in this point because he seeth vs to neglect the keeping of the Sabbath day but let him be admonished in time I dare assure him that he shall be accounted of God for a Sabbath breaker when wee shall be iustified and he shall be arraigned before Gods Tribunall for a weekly transgressour of his 4th commandement when it shall be said vnto vs Well done thou good and faithfull seruant OBIECT V. Some happily may obiect thus it seemeth to vs that Sabbath breaking is a fearefull sinne whilst we reade your exposition vpon the 4th commandement But now since we haue reade your Dispensation it seemeth but a light matter because a man may liue in the weekly breach thereof and yet iustify it too Herevnto I answer I
account the sinne of Sabbath breaking heere no lesse heinouse fearefull then I accounted it there for it doth not follow that because there is a Dispensation from a commandement in a case of necessity that therefore the transgression of that commandement when there is no necessity is a light matter A Dispensation indeed maketh the breach of that commandement light for that time and to those persons vnto whom the Dispensation doth properly belong as the eating of the Sewbread in a case of necessity it was for that time light and vnto Dauid in hunger it was light but yet at other times and to such persons as were not in Dauids case at that time it had bene an heinouse and a fearefull sinne to haue eaten of that bread and thus it is with the Sabbath whilst there is a Dispensation in a case of necessity and to those persones vnto whom it doth belong it is light neuerthelesse out of this case of necessity and Dispensation to breake the Sabbath it is an heinouse and a fearefull sinne now in the exposition of the 4th commandement there we considered of the Sabbath day out of the case of necessity and so it is to be considered vnto all such as are enemies vnto it and to them it is an heinouse and fearefull sinne to profane it by working on it like as it had bene a greate sinne for Dauid himselfe to haue eateÌ„ the Shewbread out of the case of hunger but in the Dispensation there we consider of the Sabbath as in a case of necessity and so it is to be considered onely vnto such as make a conscience of it and are true friends vnto it and to these it is light for they may worke on the Sabbath as Dauid might eate the Shewbread in the case of hunger Wherefore to conclude when the breach of the Sabbath is to be esteemed light then it is to be considered as light onely vnto the true friends thereof but not vnto the enemies thereof let not them therefore take heart hereat as if God meant to fauour them for their Sabbath breaking is neuer a whit lessened or lightened from being vnto them an heinouse and a fearefull sinne by the Dispensation granted vnto others OBIECT VI. Sâ—me obiect thus by this Dispensation you haue answered confuted your selfe c others say you haue contradicted your selfe c. Herevnto I answer that these men speake as if they neither knew what a confutation or a contradiction meante for in the former parte of my booke where I disputed for the obseruation of the Sabbath there I considered the Sabbath absolutly and out of the case of necessity but in my Dispensation where I giue leaue to breake the Sabbath it is considered in the case of necessity like as if a man should first dispute in defence of the Shewbread that it ought not to be eaten by common persones that is out of the case of necessity and then he should againe dispute touching the Shewbread shewing that it may be eaten to wit in a case of necessity and hunger doth this man thinke you confute or confound himselfe or doth he contradict himselfe trow yee or rather doe not such as idlie so charg him bewray their weaknesse and ignorance that they know not what or where a contradiction is OBIECT VII Some obiect against vs and lay sorely to our charg Hypocrisy because our iudgement and our practise goe not together for we hold the 7th day to be the Sabbath day and yet keepe it not which must needs be no better theÌ„ Hypocrisy yea and these men being informed vpon what grownds we goe when and why we refraine the practise of the Sabbath yet so greate is their charity that nothing can please them but still it must needs be Hypocrisy And for the profe hereof the Hypocrisy of Peter is alleaged Gal. 2.12.13 And so we are condemned for Hypocrisy as Peter was For aÌ„swer hereto first we must know what Hypocrisy is Hypocrisy therefore in the common sense of the word is when a man doth make semblance shew to be that which in deede and in trueth he is not his outward appearance being one thing but his home and inward practise being an other In this sense our Sauiour denounceth a woe vnto the Scribes and Pharises caling them Hypocrits because they made cleane the outer side of the Cupp and Platter but within they were full of bribery and excesse and because they were like to whited Tombes which appeare beautifull outwardly but within they were full of dead mens bones and filthinesse and because outwardly they appeared righteouse to men but within were full of iniquity Mat. 23.25 c. Now this discription of Hypocrisy we are as free from it in this our practise as they are that taxe vs with it for where can they shew that we vse any of this Hypocriticall guile and dissimulation making a faire shew outwardly of that which we practise not indeed in trueth if indeed we did outwardly professe that we kept the Sabbath day in our families but when these men that so taxe vs come amongst vs they see no such matter then they might taxe vs for Hypocrisy but behold the quite contrary for we openly fairly and honestly professe it that in our iudgements we hold we are not bound vnto the present practise as the case standeth now according to this our open shew appearance and profession iust so is our practise at home for we keep not the Sabbath day but the Lords day let them taxe vs if they can where then is this Hypocriticall dissembling where is this guilfull dealing wherewithall they taxe vs so sorely before the people in their Pulpits can any men deale more fairly then we doe for our words and our deeds goe togeather It is a rule in Diuinity that if a brothers actiones may admit of a double sense the better sense is to be giuen but suer I am these men were farre from the practise of this rule of charity whilst so vncharitably they haue giuen the worser sense yea a false sense so farre off they are from charritable constructiones as they haue stretcht their wites vpon the Tainters to finde out as bade a censure as possiblie could be made to make vs to stinke befor the people odiouse to all that know vs. But they shall giue accomptes to God for such slaunders one day when we shall be blessed that haue bene so reuiled Mat. 5.11 Furthermore we cannot be censured with Hypocrisy if they looke but vpon our iudgements which we haue formerly reuealed to them for we openly professe it and so euer haue done that we thinke in our consciences that a Dispensation is good in our case and that we are not bound vnto the present practise dureing this case of necessity now suppose that this our iudgment were erroniouse and that there ought to be no Dispensation yet so long as we doe indeed thinke and beleeue that we may refraine the
in his Church prescribed in his Morall Law vnlesse some most pregnant Text can be brought against it which doth necessarily most cleerly abolish it so as it can be no wayes answered of which kind vnder your Lordships correction be it spoken I know there is not any one Text that can be showne in all the New Testament Now God forbid that any of his ordinances should be throwne downe when they may if we pleased be still retained It may easily be thought that in so large a Treatise as this is wherein is handled so many arguments answers passages particles that in a new Argument not formerly wrote of by any that some or others of them may sauour of humane frailty stand in neede of further study I craue of your Lordships that such a thing may not be racked dwelt vpon but that the body of the Treatise maine Argument arguments answers may be attended the which are so cleere sound to my vnderstanding as I am good Confident the cause shall obtaine your Lordships Patronage So demeane your selues in deciding iudging and defending Gods Title here on earth that when the Lord Iesus that chiefe Shepheard Byshop of our soules shall appeare then you may receiue an Incorruptible Crowne of glory Your Lordships to Commande THEOPHILUS BRABOURNE To the Godly and well affected Reader KNowing dearly beloued and Christian Reader that as there ought to be so there is a propensity and Holy inclination in all who are truly Gods to haue a respect generally vniuersally vnto all his Commandements to one as well as to an other without exceptions reseruations To auoide all superstition and will-worship and to giue vnto God his owne worship and seruice prescribed in his Laws without baulking and abridging him of any parte thereof I iudged therfore that this discourse in defence of the Sabbath day which is one maine thing prescribed in Gods Commandements and a parte of Gods worship seruice could not be vnwelcome to thee Calling to minde also the Parable of our Sauiour how seuerly he will deale with that seruant vnto whom he deliuereth but one single Talent if he hide it vp in secret so as no proffit come thereof Mat. 25.24 Remembring also that our Sauiour made it an essentiall marke of Peters loue vnto him to feede his Lambes Ioh. 21.15 And that it is giuen in charge vnto all To exhorte one an other to admonish one another to edify one an other 1. Thes 5.11.15 These things laid before myne eyes I could not for loue nor durst I for feare but make knowne my minde in this point How could my Spirit be but stirred within me to see my Christian betheren the Church and Spowse of Christ to lay in the weekly neglect of Gods worship profanation of his Sacred Sabbathes and transgression of the 4th Commandement when in the meane time they zealously superstitiously tender vnto God their will-worship of the Lords day Sabbath how could I but discouer these things especially when but the Alteration and chang of a day as the sanctification of the Saturday for the Sunday might helpe all this In the dayes of Isaiah the Prophet the Church of God had profaned the Lords Sabbathe Isai 58.13 and the Lord gaue him in charge to Crie aloude spare not lifte vp thy voice like a trumpet show my people their transgression to the house of Iaakob their sinne c. Isai 58 1. It is the duetie therfore of Gods Ministers to tell his people of their sinne and the people and Church of God must with patience heare it with cheerefulnesse reforme it for which happy Reformation I make my prayers vnto God that when they assemble next in Parliament they may make this one of their maine Consultations to cause a serch to be made both into the Scriptures into the Ecclesiasticall Histories Records of the Church to see what grownds can be found for the Lords day Sabbath to make also a diligent inquiry after the Lords ancient Sabbathes to see what 's become of them and when vpon what grownds they where first throwne downe that so the errours of our Fathers may be reformed in vs their children Thâ—s you haue the reasons mouing me to wright As I had many sufficient reasons mouing me to wright so I mett with many sondry discouragments for some yea Ministers who of all others one would thinke should iudge most charitablie of their brethren ☞ they enter into my heart say it is pride and singularity that sets me on worke c And this once broched by a Minister it runneth also from the mouthes of their people continually now albeit I haue professed protested in priuate vnto such Ministers the contrary that after a diligent serch of myne hearte as I have teld them yet nothing will satisfy them but pride it must be though Well once againe I answer them that in the words of S. Paul Though I know nothing by my selfe yet am I not thereby iustified T is true indeed The hearte is deceiptfull c. Ierem. 17. as soone therfore as I can find this haughtinesse arising I will labour its mortification God assisting But what 's this to the purpose among wise men say hee be a proude person that pride creepeth in as it will to a mans best actions too too often is his cause therfore starke naught then many a lerned and elegant sermon should be reiected and many a zelouse Sermon of no worth but thus it is with many of them that vnlesse a man can so Master his vnderstanding captiuate his iudgement as to say what they say for company out of a reuerence to their persons giftes to affirme with them that all is Gods Sacred trueth which they fancy about the Lords day Sabbath though hee can see no such matter but the cleane contrary yet â—ee must be branded for a proude person but with patience I shall labour to beare them selfeloue is stronge and selfedeniall hard Some obiect to me saying you are but one and the Lords day Sabbath hath stoode thus a long time and the most are of a contrary iudgement to you neuer think you to reforme it I neuer looke to see it altered in my dayes c. To which carnall reasonings I answer should a faithfull Minister in his Charge be discouraged with such arguings what Minister might not forbeare the pulpit let him preach for repentance almes deedes chastity sobriety or selfedentiall c and may not many in his Congregation tell him that hee is bat one and they haue liued otherwise a longe time and many yea Ministers will doe as they doe and therefore neuer let him thinke to reforme them c who could think wise men should argue thus vnwisely and yet these eares of myne haue heard these arguments vsed by Christians in other points of no ordenary vnderstanding But let these know that a
Christ how vaine then are those men vvho vvould novv a dayes haue a nevv sense of the name Sabbath day for vntill Christ these words Sabbath day signified the Sabbath day but novv since Christ they must signify a Sabbath day then they signified the Saturday but novv they must signify the Sunday or Lords day was euer such madnesse heard of before must vvords be mutable and chang their sense with the chang of times that one vvord in diuerse Textes may signify diuersly is not strang but that one word or name in one the same Text should for thovvsands of yeeres signify one thing and the selfe same word or name after thowsands of yeers then should haue an other sense it is matchlesse this may be the queene of all absurdeties yet thus absurd are all they who would by their distinction of a and the Sabbath and the like bring the Sunday or Lords day novv into the 4th com and turne away the 7th day The approach of the gospell hath not altered the sense of words in the lavv for these words passeouer Circumcision Sacrifice though they be abolished and we haue others in their roome yet those words in the same Textes doe signify now none other thing then they were vvont to doe must only the word Sabbath be changed in its sense If words in the Old Testament shall haue one sense before Christ came and an other sense after his coming there vvil be no certainty of the sense of any of the Scriptures of the Old Testament This is quite to ouerturne all certainty of Exposition Were a man but to construe a peece of lattine out of some profane Author Terence or the like and should Engelish a word in a different sense from that sense which vvas vsed in that Authores time and diuerse from all Dictionaries and the like vvould it be borne with all thinke we and yet many of our diuines vvill deale worse with Gods sacred Scriptures then vvith a profane Author for albeit the word Sabbath vvas euer vsed in the Scriptures for Saturday and so in our Dictionaries also yet they will haue one foolish ansvver or distinction or other vvhereby they vvill turne off the Saturday to bring in the Sunday into the name Sabbath day and into the 4th com yea and neuer so much as blush at it neither iudg good Reader if the Scriptures be not fouly and shamfully abused by these men vvhen they vvill by their corrupt Expositions of the 4th com offer that violence vnto it that all men are a shamed to offer vnto A profane Authour as Terence or the like But haue you no more care of the soules of those God hath committed to your charge then thus to vse your vvites to blind their eyes least they should se the trueth and vvalke in the vvay of Gods 4th com se to it in time if Sabbath day did once signify the Saturday it must so signify to the vvorlds end Thus farr I haue laboured to vindicate Gods 4th com from the corruptiones of the time but before I passe this point I desire to lay before the eyes of our Ministers tvvo notoriouse abuses the one is the abuse of theire flockes the people of God the other is the abuse of Gods sacred vvord for the former by their corrupt pressing the 4th com so hard vpon the consciences of their people for the Sanctifying of the Lords day they haue drawne many well affected people to a great deale of zeale in keeping it holy in so much as many doe in conscience of the 4th com heare tvvo Sermones in a day if not in some places 3 or 4 they reade the scriptures priuatly at home they refraine all seruile labour all the day long they refraine so much as to talke of vvorldly businesses they neglect their gaine and proffites which else they might haue yea oft they sustaine losse and all in conscience of the day and time and of the 4th com and in hope and expectation that they performe a good vvorke and acceptable vnto Almightie God and such as shall one day be vnto their praise and glory but vvhat novv if this euen all this be in vaine and to no purpose in respect of their endes and grownds by reason it is a seruice which God requireth not haue not then such Ministers lamentably abused their people for this end consider what hath formely bene proued to wit that God in his 4. com requireth the Sabbath day not the Lords day the Saturday Rest not the Sunday-Rest the 7th day for Sabbath day not the 8th day or first day for Sabbath day so then to Sanctifie the Sunday or Lords day in conscience of the day and of the 4th Com. is meere superstition and needlesse religion because this Sunday or Lords day is no where commanded in the 4th com now to doe any thing in cōscience of the 4th com the which is not commanded in the same commandement it is meere superstition so all that care and zeale of good people yea all their paines and zealouse deuotiones are lost labour oh what a pitty it is so that vnlesse as vve may if vve may in the deepest and greatest of our charity hope that God will accept of those good meanings and good intensions of ignorant misled and deluded Papists vve can not hope that God vvill accept of the good meanings and intensions of our best people in their zealouse sanctifying of the Lords day but that rather when at that day they shall expect the praise of their piety God may say vnto them and who hath requireth this at your hand Isa 1.12 for because this day stands not by Gods Com. all our performances in conscience of the day becomes a limme of that voluntary religion and will-worship condemned by S. Paul Col. 2.23 it hath as he saith indeed a shew of wisedome but it is but a shew not the substance vve may a svvell Sanctify Friday as Sunday But it vvill be obiected vve haue the dueties as Rest and holinesse though vve haue not the day Wher to I ansvver that many indeed doe sooth and flatter themselues much with this ansvver but I say you haue not the duties to vvit the duties of the Sabbathday but all you haue is that you haue like duties to thos of the Sabbath you haue not the same for none can properly be called Sabbath day dueties but such as are done in the Sabbath day and by virtue of the 4th com vvhen you keepe a fastday or a day of publike thanksgiuing to God or an holly day on these you Rest and performe holy actions as vpon the Sabbath day but vvill you call these Sabbath dueties if you will then may you keepe thes holy dayes also in obedience to Gods 4th com for Sabbathes and then may you also say of these holy dayes though we haue not the day yet haue vve the duties of the day and so you may erect yet more Sabbaths and so stand
of Christ his Resurrection The Friday because of Christ his Passion Loe here then were two dayes in a weeke sanctified the Friday the Sunday and that without difference Now who that readeth this can thinke that the Church in Constantins time kept the Sunday or Lords day as a Sabbath vnlesse he should absurdly thinke that they kept two Sabbaths in a weeke the Friday the Sunday it is more likely that they kept them both but as we keepe some light holy dayes Nor did the memory of the Resurrection exalte the Lords day any higher then did the memory of the Passion exalte the Friday Thus you see in what esteeme the Church of God had the Lords day in Constantins time III. My third Testimony shall be that whereof we reade in Socrates his Ecclesiasticall Historie lib. 5. cap. 21. vvhere he thus writeth The drifte saith he of the Apostles was not to lay downe Canons Decrees concerning Feastes holy daies but to become paternes vnto vs of piety of good life Godly conuersation Whereas there is greate contention at this time to proue the Lords day to be a Sabbath day instituted in the new Testament by Christ his Apostles this Historian will determine the controuercy for vs if we will be guided by the iudgement of those primitiue Churches for hee saith plainly that the Apostles made no Decrees concerning Holy dayes of which number the Lords day is one and what he saith here of the Apostles the same also in the same Chapter he saith of Christ namely that hee made no law for the Church to celebrate the feast of Easter c. Thus you see it is the iudgement of antiquitie that neither Christ nor his Apostles did euer appoint Easter day vvhich is the Lords day nor any other dayes to be sanctified for Sabbaths I deny not for all this that those times gaue any respect vnto the Lords day and other Holy dayes but this onely I deny that they sanctified this Lords day as Diuinely instituted and appointed by Christ or his Apostles but rather as from the same authority from by which they sanctified other holy dayes of the Saints to wit from by the Tradition of the Church IV. My fowrth Testimony shall be the iudgment of S. Augustine who in his 118 Epistle de festis diebus thus writeth But as for those things which we obserue by Tradition not by wrighting we vnderstand them to be giuen either by the Apostles themselues or by approued Councells c. As the anniuersary celebration of the Lords Passion the Resurrection the Ascention c. In vvhich passage vve note these particulars 1. That S. Augustine accounted the Sanctification of the Lords day to be a thing receiued by Tradition 2. That its institution was not to be founde in the Scriptures for he saith which we obserue by Tradition not by wrighting c. 3. That S. Augustine was doubtfull vncertaine vvhither the obseruation of the Lords day vvere a Tradition receiued from the Apostles or from Councells 4. That S. Augustine rekoneth the Lords day being the Feast of the Resurrection to be of no better nor higher authority then are Good Friday Hallow Thursday the Feasts of Christs Passion Ascention We may as well therefore by S. Augustins iudgement sanctify euery Friday and euery Thursday for Sabbaths throughout the yeere as euery Lords day for they haue all three the same originall selfesame grownd Authority for they be all Traditions vnwritten Traditions and doubtfull whither from the Apostles or from Councells By the way since S. Augustine knew no Scripture for the sanctification of the Lords day for the Sabbath how cometh it about I maruaile that many in our dayes haue found out so many Scriptures for it vve haue now this text of Scripture Ioh. 20.19.26 witnessing that Christ did often appeare vnto his Disciples on this day Another Text we haue for it Act. 20.7 where S. Paul preached a sermon at Troas on this day An other Text we haue found out 1. Cor. 16.2 vvhere there was a collection for the poore on this day And yet an other Text we haue Reuel 1.10 where this day is called the Lords day I maruaile S. Augustine and his times should be so ignorant as not to see these textes as warrantable institutions for the Lords day to become a Sabbath since wee see them and say they are so cleere to proue the point Shall I tell you mine opinion it is this I suppose they that first set their witts on worke to finde a Diuine institution for this Lords day they sawe nothing but Tradition of the Church for it as for the rest of Holy dayes but miseliking this they iudged it better to haue it stand by a Diuine ordinance and therefore haue vsed their witts to wrest these Scriptures thitherwards so now they haue fathered the matter all vpon God and made this Lords day a Diuine ordinance to get the more honour vnto it this durst not S. Augustin doe but he more ingenuously plainly confessed it to be as indeed in trueth it is A Tradition of the Church of equall authority for its sanctification with Good Friday Hallow Thursday other Holie daies To conclude well we may make of the Lords day what esteme we vvill but yet you see it is but a Tradition a Popish Tradition as this vvas the Iudgement of S. Augustine so you shall see it confirmed by others also by by Now if it proue but a Tradition them may vve conclud that all Romish rubish is not as yet cleane swept out of the Reformed Churches An other Testimony of S. Augustine I finde in his vvorkes contra Adimant cap. 16. vvhere he thus vvriteth For we also doe celebrate both the Lords day the Feast of Easter certaine other festiuall daies but we obserue not the times but onelie the things signified by or in those times c. Loe here S. Augustine saith they kept the Lords day indede in his time in that Church but how they kept it much like as they kept other Holy dayes and festiualls for saith he non tempora observamus we regard not the times c. I but did the Lords day stand by the ordinance of Christ then S. Augustine would haue regarded the time for he must haue regarded that very day if Christ had ordained it did the Lords day stand by virtue of the 4th Com. then S. Augustine must haue obserued the time for the day time to wit the Seauenth day vvas no lesse inioyned in the 4th Com. then rest from laboures holy excercises how can men that worke on the Lords day Sabbath be said to rob God of his time if the time be not to be regarded it is more then manifest therfore that S. Augustine the Church of God in his time did not beleeue it that the Lords day vvas instituted by Christ or that it was to be
the King our Soâ—eraigne Lord with the assent of the Lords Spirituall Temporall the Commons in this present Parliament assembled that all the daies hereafter mentioned shall be kept holie daies c. That is to say all Sundaies in the yeere c. S. Mathew S. Mark S. Iohn Baptist S. Peter S. Iames c. Then a prouiso is added Prouided alwaies it is enacted by the Authoritie aforesaid that it shall be lawfull to euery Husbandman labourer fisher man to all euery other person or persones vpon the holie daies aforesaid in Haruest or at any other times in the yeere when necessitie shall require to labour ride fish or work any kind of work at their free wills plesures any thing in this Act to the contrarie in any wise notwithstanding These things are remarkable in this Statute 1. That our Sunday or Lords day was by these Law-makers rekoned to be of no higher nor other authority then are the other holy dayes of the Apostles as S. Mathews S. Marks S. Iohns dayes and the rest 2. That the Sunday or Lords day is ordained by the Church and State for a Sabbath day or holy day that it is at their liberty to doe in this matter as they shall iudg most convenient 3. A most remarkable thing in this Statute for our purpose is that the Lords Spirituall and Temporall with the Commons and so consequently the Church of England were cleere of iudgment openly in this Act professed it that our Sunday or Lords-day-Sabbath is not of Diuine institution for they declared it whilst they said it is not to be thought that there is any certaine time or definit number of daies prescribed in the holy Scriptures so then there is no Scripture for the Lords day Againe But that the apointment both of the time and also of the number of daies is left by the Authoritie of Gods word to the libertie of Christs Church to the Rulers thereof to be determined so then ther 's no Diuine institution for the Lords day SECT XXII Hauing finished my answer touching the Lords day Sabbath for a conclusion of this Chapter I purpose to spend a few words in this Section by way of Admonition dehortation from Superstition voluntary religion will-worship the which as I direct it vnto all men whome it may concerne so in a speciall sorte I apply it vnto such patrones of the Lords day Sabbath as haue alredy made head against my former booke with greate zeale haue scandalized it among the people so occationed this booke by name Mr. Hutchinson Mr. Benton Mr. Furnace Mr. Gallard Mr. Yates Mr. Chappell Mr. Grenewod Mr. Stinnet Mr. Iohnson Mr. Ward These men obstinatly persisting in their erroniouse false doctrine after sufficient meanes of conviction ought to take these things into consideration First touching the Admonition by the whole discourse touching the Lords day already finished thou maiest see Christian reader that there is no footeing or grownd in the word of God to make the Lords day a Sabbath wherefore I doe hereby admonish both Ministers and people and desire them to take knowledge of it henceforth that this their zealouse sanctifying of the Lords day in conscience of the 4th com of Christ his institution it is no better before God with wisemen then Superstition and needlesse religion for when men will doe that in Gods seruice in obedience vnto God the which hee hath no where commanded them what is this but a needlesse religion and superstition when men cannot shew Gods will for that they doe then it must follow that it is of their owne willes so their religion in that point is a voluntary-religion and a will-worship Let me not be mistaken the Lords day may be considered as an ordinance of God or as an ordinance of man as it is ignorantly conceiued to be an ordinance of God in this sense only I speake against it but as it is an ordinance of man that is as it is commanded by the Magistrate so at his will and plesure to continue it or discontinue it in this regard I haue nothing against it so much for the Admonition I come now vnto the Debortation my first reason disswasiue is because we hate Superstition will-worship in others how doe we beare against our aduersaries the Papistes because of their superstitiouse Traditiones and Religion of will-worship and can we see an errour in them and cannot we see the same errour in our selues had we bene wise for our selues we might haue seene this errour long agone for they haue often admonished vs in their writings against vs telling vs that our Lords day is but a Tradition from the fathers and a Tradition of the Church herein giue the deuill his right as they say they haue spoken most truly albeit we haue giuen deafe care vnto them laboured to shifte it of and will we condemne them for will-worship superstition practise the same our selues well heare what S. Paul saith therefore thou art inexcusable O man whosoeuer thou art that condemnest for in that that thou condemnest an other thou condemnest thy selfe for thou that condemnest doest the same thinges Rom. 2.1 Many Ministers thinke them selues farr enough of from superstition will-worship whilst in the pulpit they can cry out against the superstition of Papists when as indeed and in trueth themselues are euen then very Papistes in this point greate patrones and maintainers of superstition will worship wherefore let them reforme themselues or else let them be silent touching Papistes you haue seene it proued by good Authority that the Lords day is but a Tradition of the Church shall we retaine Popish Traditiones will these Ministers be still patrones and supporters of vnwritten Traditiones I would hope better of them My second reason disswasiue is because we shall all leese our labour in the Sanctification of the Lords day vve shall labour in vaine For if we like seruants will be doeing of such vvorkes as our Maister neuer appointed vs doe vve thinke our Maister vvill thanke vs yea reward vs for them you haue heard that God neuer commanded vs to sanctify the Lords day by the 4th Com. that Christ neuer appointed it in the New Testament if therefore we will be hallowing of the Lords day thinke you that God will reward you for it or that Christ vvill thanke you for it many men that are honestly disposed of ingenuouse minds being misled by some Ministers they leese some yeeres their Hay in the field some yeers their corne in the field all of conscience thinking it a duety for them so to doe rather then to labour on the Lords day many others keepe the Lords day very strictly both priuatly publikly erroniously misperswaded that that text Isa 58.13 inioyneth theÌ„ so to doe but is not all this Labour in vaine God neuer commanded it Christ neuer
against them saying well ye reiect the commandement of God that ye may obserue your owne Tradition Mark 7.9 For they trample downe the Lords Sabbath day that they may keepe their owne Lords day My 4th reason disswasiue is because by the vphoulding of this Lords day Sabbath the sacred Scriptures vvord of God is profaned I make that appeare thus Ministers doe daily vrge the 4th Com. vpon the Lords day doe presse mens consciences to the Sanctifying of the Lords day by the 4th Comm. now the 4th Com. doth speake as he that hath but halfe an eye may see of the day called Sabbath day but this is a day called Lords day the 4th Com. was made for a sanctified hallowed day for God himselfe blessed it sanctified it Genes 2.3 but this Lords day is a profane day a common day neuer sanctified by God but on the contrary appointed for labour it being one of the sixe working dayes mentioned in the 4th Com. Christ himselfe trauailing on it c. Now for Ministers to apply this sacred word of Gods 4th Com. vnto a profane common and vnsanctified day time this or nothing is to profane the Sacred word of God Secondly many portions of Scripture in the New Testament with some also out of the old are hereby also wrested abused profaned the Spirit of God is made to speake for that which neuer came into his minde to thinke a most horrible vnsufferable thing in a Christian Church as for example these Texts Psal 118.24 Ioh. 20.1.19.26 Act. 1.2.3 Act. 2.1.14 c. Act. 20.7.1 Cor. 16.2 2. Cor. 5.17 and Reuel 1.10 these eight Textes at least besids the 4th Com. are abused for the maintenance of a forged new coined and counterfait Sabbath day who that hath any zeale of Gods glory or loue vnto his Holy word can endure it that Gods word and trueth should be thus profanly vsed profaned abused wherfore if you beare any reuerence vnto the sacred word of God let a reformation be made Looke vpon the third Com. Thou shalt not take the name of the Lord thy God in vaine now Gods word is a parte of his name wherby he is knowne Act. 9.15 therfore for men to abuse profane Gods word it is to abuse profane Gods name so a sinne against the third Com. now the reward of such profanation is this that God will not hold him guiltlesse that taketh his name in vaine hee shall surely therfore be punished vvithout repentance amendement But vvhat doe I speaking to deafe Adders men will not be charmed what they haue holden they will hold as for me I am but one meane they are many mighty so that I almost despaire of remedy howeuer I haue discouered their sinne vnto them at their perill be it whither they will amend it or not I abhorre to thinke of it yet this I am sure of that that is true amongst vs which the Lord once complained of by his Prophet Ieremiah that is that an horrible filthy thingis committed in the land the Prophets prphecy lies people delight therein Ierem. 5.30.31 that the Prophets prophecy lyes this is apparent as hath bene showne and the people delight therein this is manifest in asmuch as many that are both religiouse also counted wise are not ashamed to speake it that they wish from their hearts that I had neuer medled in this point so we haue for the most parte like Priest like people both delighting in this counterfait Sabbath both like vnto Nadab Abihu who offered straung fier before the Lord which hee had not commaunded them Leuit. 10.1 My 5th and last reason disswasiue is because it is a sinne for Ministers to preach for the Lords day This I proue because they cannot speake for it in faith now whatsoeuer is not of faith is sinne saith the Apostle Rom. 14.23 now that they cannot preach for it in faith is plaine by this that they haue no word of God for the grownd of their faith we haue alredy showne that they haue no word of God for this Lords day Sabbath for they can not shew vs where Christ or any of his Apostles left any commandement for it no nor yet haue they any necessary consequences for it so often therefore as A Minister presseth the people to sanctify the Lords day Sabbath so often he sinneth And so much touching this Lords day Sabbath CHAP. IIII. An answer vnto all those textes of Scripture reasones arguments which are vsually profanly brought against the Sabbath day mentioned in the 4th com to wit the 7th day Sabbath I Haue now finished the 3 first partes of my booke the first whereof was in defence of the morall law the second was an exposition of the 4th com with adiscouery of the corrupt expositiones thereof the third was an answer to those Scriptures reasones that are brought for the Lords day and now I am by order come vnto the fourth parte of my booke herein I am to answer to the Scriptures and reasons whereby the enemies of the Lords Sabbathes goe about most wickedly vngodlily to throw them downe and here my purpose is not onely to make answer vnto those textes reasones which these 10 Ministers or any of them in the name roome of the rest haue impiously obiected against the Lords Sabbathes but also I purpose to answer vnto all obiectiones generally what soeuer I can heare or reade of Gods Ancient Sabbaths are not abolished or The Lords ancient 7th day Saturday Sabbath is not abolished SECT I. IN the first place let me discouer an high point of folly in these Antisabbatharians for a seruant to forsake his old Master before he knows where to haue a new or for any man to pull downe his old house before he had found for certaine that he was able to build vp a new house is a greate folly into this folly are falne not onely those other 9 Ministers by caling the Lords Sabbaths Ceremonies Iewish Iudaisme to bring them into reproch but especially M. Chappel by preaching against them openly now what an egregiouse folly is this in them to throw downe the old Sabbath before they knew where to find a new Sabbath to abolish the 7th day before they were able to raise vp the 8th day me thinke a smale portion of discretion should haue taught them to haue made sure worke that they were well able to defend the Lords day before they had aduentured to debase and abolish the Sabbath day I wish all men to learne wisedome by their folly that is neuer to debase striue to abolish the old Sabbath vntill they know how to proue the Lords day to be a Sabbath so to set vp a new Sabbath That with the moreculler and shew of trueth men might abolish Gods Sabbathes besides their loading of them with reprochfull termes of Iudaisme and abolished Shaddowes and Ceremonies and
rigorousnesse he that can invent how to make this Rest the most rigorouse he is the best expositer And hence comes that vaine distinction of the Iewish Rest as if for sooth the 4th com conteined two kinds ef Rest in it A Iewish Rest A Christian Rest but the vanity hereof will appeare by by when you shall haue seene the vanity of their arguments to proue this rigorouse Iewish Rest Now let me shewe you their arguments in order and first I will lay downe 3 arguments vsed by a worthy Diuine and late writer to proue this rest rigorouse whose name I spare for honour sake the first whereof is this that the Iewe might not on the Sabbath goe forth or take a iourny any whither for any busines of his owne Exod. 16.29 this saith hee was temporary and doth not concerne these times of the newe Testament Hereunto I answer that this text Exod. 16.29 forbad the Iew to trauaile on the Sabbath indeede but by the context it doth appeare that here the Lord forbad trauailing friuolouslie when there was no neede to trauaile for in as much as on the 6th day God gaue them Manna enough for ij dayes the 6th the 7th so rained downe none on the 7th day therefore he forbad them to goe forth on the 7th day or Sabbath day this was the iourney which God forbad namly an vnnecessary iourny for why should they goe abroad to seeke Manna on a day wherein there was none in the field and why should they seeke for it on the 7th day when God gaue them enough on the 6th day both for it and for the 7th day also now I pray shew me where is that rigorouse strictnesse of the Iewish rest for which end this text is brought is that to be esteemed a rigorouse rest when men are forbidden to trauaile on the Sabbath day when they haue no neede at all to trauaile when their iourney is friuolouse to no purpose if this be a Iewish strictnesse we Christians vse it and vrge it at this day for we permit not to trauaile on the Lords day vpon euery sleity occation And doe they not want matter thinke you against Gods Sabbathes when they are forced to racke vp such poore stuffe as this is against them SECT III. An other reason hee vseth taken out of Exod. 35.3 where the Iew is forbiddē to kindle a fier on the Sabbath day yee shall kindle no fier throughout your habitationes on the Sabbath day and herein saith hee stood the rigorousnesse of the Iewish rest Herevnto I answer that this text if vnderstod generally it is set vpon the tainter hoockes and stretched beyond measure yee haue a text to wit the 4th com saying in it thou shalt not doe any worke this text the same diuines can vnderstand it expound it with a due limitation to wit of common ordenary and seruile workes why then by like reason can they not add the same limitation in the same case to this text also Exod. 35.3 and so vnderstand it thus thou shalt kindle no fier that is to doe ordenary common seruile workes withall like as common Bakers and Brewares doe by making it parte of their trade thus workes of necessity and charity to be done on the Sabbath shall be no more forbidden in this text Exod. 35.3 then they are in the 4th com Exod 20.10 to kindle a fier as Bakers doe is a seruile worke but otherwise it is a worke of mercy when but to warme one and the like Also it might haue a speciall reference vnto the building of the Tabernacle Exod. 35.3.4.5 whereof there was no such necessary hast as that they should kindle fiers on the Sabbath to worke about it For vs to thinke that God who allowed a beast to be led to the water on the Sabbath and allowed the Iewes to lift a beast out of the ditch on the Sabbath to plucke and rubb eares of corne on the Sabbath wold forbid them to kindle a fier on the Sabbath to dresse a morsell of warme meate for their dinner and to warme them selues in cold winters weather when they came from Church that so they might be the more fresh and liuely to serue God againe in the afternone ther 's no shew of reason in it would God haue mercy shewed to a beast on the Sabbath and none of a man that is made after his Image what likelihod is there of this Further our Sauiour saith the Sabbath was made for man Mar. 2.27 so to expound this text Exod. 35.3 therefore as if a man might not no not in a case of necessity kindle a fier in the time of froft and snow to warme himselfe and the like is to make the Sabbath not for man but against man and to make man for the Sabbath contrary to the words of our Sauiour Againe our Sauiour Christ was present at a ffeast on the Sabbath day Luk. 14.1.2.3.4.5.6.7 c. now at a feast there is commonly a fier to dresse meate for the guestes there is attendance to be giuen by seruants and the like now Christ by his presence at this feast allowed of fier kindling of others as great workes as the kindling of a fier is wherby it appeareth that this text is wrested when it is vnderstod so rigorously as if God had forbad his people to kindle a fier in any case thus you see that it is but a slaunder brought vp vpon the Iewish Rest to say it was rigorouse but such slaunders are frequent to loath men of Gods Sabbath SECT IV. A third reason hee fetcheth out of Ierem. 17 21. and Nehem. 13.15 take heede to your selues and beare no burden in the Sabbath day here saith hee the Iewes might beare no burdens on the Sabbath Herevnto I answer briefly that these texts as any man may see by the context speake onely of burthens bearing in an ordenary common case as a seruile worke but that all bearing of burdens was forbidden to the Iewes is false for Christ him selfe commanded the sicke man to carry his bedd on the Sabbath day Ioh. 5.8.9.10 seeing therefore that God did not forbid a man to carry a burden on the Sabbath day in his necessity where is there any grownd then here for any man to say the Ieweish Rest was strict and rigorouse I neuer yet could see but that God allowed the Jewes as much liberty on the Sabbath day as he alloweth Christianes and as much liberty as Ministers grant vnto Christians on the Lords day therefore it is but a meere slaunder to say the Iewish Rest was rigorouse the distinction betwixt the Iewish rest and the Christian Rest is a distinction without a difference for all workes of mercy and workes of necessity might be done by the Iewes on the Sabbath day as well as by vs Christianes now Loe these deuices wise men haue to defeate God of his Sabbaths SECT V. A fourth text I will
for it is a signe betwene me you in your generationes that ye may know that I the Lord doe sāctifie you This text M. Chappell vrgeth so doth euery man now because they put no smale confidence in this text for the abolishing of the Lords Sabbaths I must therefore take the more paines in answering it for they haue no more but this text an other if they faile in these two textes as they haue done in all the former then haue they no culler or cloke left them for maintaining the abolishing of this ancient ordinance of Gods Sabbaths then this fearefull sinne of a weekely transgression of the 4th com violation of the Lords Sabbaths will lay heauy vpon the consciences of the patrones of the Lords day for these are they who doe teach stifly that the 7th day Sabbath is abolished and doe warrant the people that they may with a safe conscience violate the Saturday Sabbath and behold these are their grownds for it which we haue already answered and are in answering But before I come to lay downe their arguments out of this text and my answers I will in the first place shew how they are cōdemned by their owne Authores who doe apply this text to the Sabbath in the 4th com and would make it a signe so abolished then I will shew also how absurd they are to make attempt to proue any thing out of this text against the Lords Sabbaths It is well knowne I might here alleage the Testimonies of many both godly lerned who writing on the doctrine of the Sabbath day in the 4th com haue defended it against this texte of Exod. 31.13 shewing that it is not so a signe as it can be therefore a ceremony abolished of which number is M. Greenham on the Sabbath M. Richard Byfield pag. 88.99 of late come forth Doctour Bownde Doctour Ames others cited in the first Section of this Chapter with diuerse others whose words names I spare as well knowne vnto such as are seene into this controuercy for nothing seemed more absurd vnto them then to thinke God should put a ceremoniall signe and shaddow into the body of the 4th com and heart of the Morall Law all which writers doe condemne those who would make the Sabbath day a signe so abolished by this texte Exod. 31.13 For matter of absurdety 1. it appeareth in this that by bringing this text Exod. 31. against the morall and weekly Sabbath commanded in the morall Law hereby they picke quarrels with God his ordinances for this text doth not say that because the Sabbath is a signe therby you shall know it for certaine that it shall be abolished no but because the Sabbath is here caled a signe therefore hence they will needs collect that it must be abolished for furtherance of this wicked collection all their wites invention are set on worke partly so to expound this text as it may not be vnderstod of the yeerly Sabbaths by no meanes least so the morall weekly Sabbath should be preserued from ruine and destruction therfore they will expound it of this morall and weekly Sabbath that so it may be abolished its light extinguished partly how to proue all signes to be abolished the like and this is done to this euill end also that so they may bring the Sabbath of the Lord within the compasse of an abolished signe and so quite rase it out of the morall Law and roote it out of the Church thus you see how they seeke out for and study to find matter against Gods ordinance and all this needlesly and causlesly saue that they beare a grudge against the Lords Sabbaths and would haue them prophaned for what other reason can they render of this their fact suer I am this text Exod. 31. doth not compell them to say any thing against the 7th day Sabbaths for they are faint to vse their best witts to inuent something in it that may make against Gods Sabbath and is not this then to picke a quarrell with Gods ordinance S. Paul saith Loue thinketh no euill 1. Cor. 13.5 suer I am these men thinke no good for did they loue Gods Sabbaths and Gods commandements for themselues vnlesse some spirit of slumber for the present hath possessed them they could not but shew their loue to Gods 4th com as well as to the rest of the commandements manifest their loue also in time of triall by thinking good and that which might make for the preseruation of Gods Sabbaths 4th com intirly rather then by thinking euill of them to doe some act against them how can men think worse of any thing then to labour its abolition ruine and destruction yea that too when they need not so doe hauing no cause mouing them therevnto saue a corrupted mind this is a malitiouse wicked spirit that will study the ouerthrow of an ancient ordinance of God yea an ordinance as ancient as any in the Church of God what soeuer and labour to vndermine it causlesly I wish M. Chappel his other 9. confederate Ministers would thinke of this point at the latter end after I had handled the 4th com I gaue sondry effectuall reasones to moue vs to the loue of Gods Law is this the loue that men beare to it to seeke out how which way they may ouerthrow for euer some parte of it And what will be the issue of all this why euen this hereby Gods Morall Law shall become a morall-ceremoniall Law Gods Law shall be maimed denied its integrity perfection yea a godly prayer of our Church shall become a babling before God those most ancient Churches which liued next the Apostles are therfore accounted the most pure Churches shall be condemned in that they religiously obserued this Sabbath day A second absurdety that these men who are partiall in Gods Law doe fale into by sharpening their wites to fetch an argument out of this text Exod. 31.13 against the 7th day Sabbath is this that hereby they doe contradict them selues most foulely for they teach maintaine that the Rest in the 4th com is morall perpetuall yet for all that they will bring an argument out of this text which doth plainly ouethrow this Rest as well as any thing else for the Hebrew word Sabbath signifieth Rest now then if the Sabbath here mentioned Exod. 31.13 be a signe and so abolished so must also the Rest signified by the word Sabbath be a signe also abolished too and yet for all this will they haue this Rest morall perpetuall will they haue this Sabbath or Rest both morall and ceremoniall what a grosse contradiction is this Yet further it is to be noted that whereas the cōtrouercy betwixt vs is about the time day onely for they would abolish the 7th day this text which they bring doth not so much as mētion the
vs to sanctify the Lords day it is no where said in the new Testament Remember the Lords day to sanctify it 2. As there is no expresse commandement for the Lords day so is there no collection or consequence that can be made out of any text of Scripture whereby it can be necessarily infalliblie proued that euer Christ ordeined this day or left any commandement touching it with his Disciples or Apostles that this is so I proue 1. by the third parte of this my booke where by way of answer I haue showne that none of all their Scriptures nor reasons which they doe alleage for the Lords day will or can proue it any more then a Lecture day at the most they cannot proue it a Sabbath day this first argument is of greate consequence and much to be thought on I proue it also by the Testimony of Diuines of note first of M. Perkines who thus doubtfully argueth for the Lords day in his second reason for it in his Cases of Conscience Chap. 16. Sect. 2. pag. 106. The Sabbath day in the new Testament saieth he in all likelihood is tied to that which we cale the Lords day that as J take it saith he by Christ himselfe And then by by he addeth these words for in these points still we must goe by likelihoods by all which doubting speeches you may see that M. Perkins was of opinion that it could not be proued out of the Scriptures necessarily infallibly that the Lords day is a Sabbath as for doubtfull probable proofes and likelihoods what haue we to doe with them in points of this consequence for if the matter be doubtfull then it cannot be done in faieth Rom. 14.23 He that doubteth eateth not of faith saith Paul and whatsoeuer is not of faieth is a sinne 2. Doctour Prideaux in his worke vpon the Sabbath day thus writeth where finde you saith he amongst the Euangelists or Apostles any distinct institution of the Lords day yea where is the text of Scripture saith he whereby you can necessarily proue it pag. 143. Herevnto add the Testimony of Caluine of Zanchie of Vrsinus with many others who I haue formerly cited as S. Augustine Peter Martyr Paraeus Chemnitius Zuinglius Melanchton Hemingius Bastingius the two godly Matyrs M. Fryth M. Tindall with the whole Parliament assembled in the daies of Edward the Sixte all saying that the Lords day cannot be found in the Scriptures for a Sabbath My second profe of the minor is from this that our Sauiour Christ made the Lords day a trauailing day for he trauailed too fro in the Country from Ierusalem to Emmaus a matter of 15 miles vpon the Lords day as you may reade Luk. 24.13.15.29.36 so also the Disciples of Christ made this day a trauailing day as you reade in the fore alleaged text Luk. 24.13.15.29.36 yea which is more the Disciples and Apostles of Christ they were altogether ignorant that the Lords day was a Sabbath day this I thus proue the Lords day as the Patrons thereof hold is celebrated in memory of the resurrection of Christ now the Apostles themselues did not beleeue that Christ was risen from the dead vntill the day was past or vntill night as you may see Mark 16.10.11.13.14 Luk. 24.36.38.41.45.46 Ioh. 20.19.26.27 Now since Christ his Apostles did not know beleeue that Christ was risen from the deade vntill this Lords day was past how could they keepe this Lords day in memory of Christ his resurrection wherefore since Christ his Disciples made this Lords day a trauailing day since the Apostles themselues did not so much as know that this Lords day was a Sabbath day therefore no man fearing God may defend the Lords day to be a Sabbath day vnlesse he will reproue not onely Christ but also his Disciples for traualing vpon it and vnlesse hee will be thought to be wiser then the Apostles were that is by knowing the Lords day to be a Sabbath day which they were ignorant of My third profe of the Minor is from the 4th com for there the Lord commandeth vs to labour Sixe dayes saying Sixe dayes shalt thou labour c. Now this commandement was neuer repealed the Lords day is one of these 6 dayes and by name it is the first of the 6 or the first day of the weeke wherefore by Gods ordinance and commandement this Lords day is a labouring day a working day therefore no man fearing God may speake to defend the Lords day to be a Sabbath day a resting day vnlesse he will contradict Almightie God ARGVM II. My 2d argument to proue the 7th day Sabbath still in force is because it was neuer yet abolished thus it may be framed Euery man fearing God must maintaine defend either that the 7th day Sabbath is still in force or else that is was abolished But no man fearing God may maintaine defend that the 7th day Sabbath was abolished Therefore euery man fearing God must maintaine defend that the 7th day Sabbath is still in force For the Major or first of these propositiones it is of vndeniable trueth for either the 7th day Sabbath must be abolished or else it must be in force one of these two must be a trueth for there is no third way so then this first proposition cannot be denied I come to proue the minor or second proposition to wit that no man fearing God may maintaine defend that the 7th day Sabbath is abolished and my reason hereof is because it cannot be defended in faieth no man can say in faieth that the 7th day Sabbath is abolished this I proue because there is no word of God for the grownd of their faieth for there is not in all the new Testament any commandement or Prohibition as a Countermand to the 4th com where it is expresly written Thou shalt not sanctify the 7th day Sabbath no neither is there any text of Scripture out of which it can be necessarily proued that the 7th day Sabbath is abolished that this is true it appeareth by the 4th parte of my booke where by way of answer vnto all their abused textes which they brought against the 7th day Sabbath I haue showne the vanity and absurdety of their arguments wherefore since they cannot soundly infallibly proue that the 7th day Sabbath is abolished therefore may not any mā speake against the 7th day Sabbath for if he doth he speaketh against it not of faieth whatsoeuer is not of faieth it is sinne Rom. 14.23 no man fearing God will wilfully vse his tounge or penne sinnefully 2. I proue the point by many absurdeties that such doe rune into who defend the 7th day Sabbath to be abolished as 1. hereby they deface Gods royall Law mancle it rob it of its Integrity perfection diminish the compleate number of Tenn commandementes make it a morall ceremoniall Law a very monstre among
be accounted humble men because they doe imitate Christ Some obiect thus I but you doe not discreetly to publish this point whereby it comes to the peoples knowledge rather should a drope of blood haue gone from my heart then such a point as this vnto common people you should rather haue imparted it vnto Diuines in priuate and discussed it with them onely c. Hereto I answer this obiection of some Diuines it is no better then a faire flourish whereby vnder a c lour of discretion they would haue silenced and buried this Trueth euerlastingly For if they could haue tied me by the rules of this their discretion to haue made knowne this point onely vnto Ministeâ—s they then know waies enough how to smother it so as it should neuer haue come to light and so as the people poore soules should neuer haue heard of it Indeed I iudged it discretion first to make tender of it to Ministers before I printed to the viewe of common people and so I did for I sent my Notes a broad to sondry Diuines of the best ranke both nere and afarr off expecting their confutation or confirmation but I obtained neither In case they had answered me by way of confirmation then my resolution was to haue bene further counsailed by them as touching the publishing of it as whither by my selfe or rather by some more eminent able person of their choosing and touching the time when whither presently or rather hereafter and for the persones to whom whither generally vnto all or rather vnto some eminent persons of the Kingdome and the like But expecting longe their answeres which diuers of them promised though they performed not and waiting 10 or 12 monethes and finding nothing but delaies and foording me off still hereby I suspected that this their counsaile of discretion was but a dry morsell to stay my stomake withall for the present and nothing else but a fained thing deuised handsomly to make mee beleeue on the one side that that they meant seriously and faithfully to haue taken the matter into their consideration had not I bene so rash in publishing it which they neuer meant as all experience euen to this day sheweth for both my Notes then and my Booke since haue neuer bene answered by them by way of confutation nor approued of them by way of confirmation And on the other side to haue kept this Trueth secret from the peoples knowledge and this of the twaine indeed is that they chiefly aime at it is most grieuouse vnto them that common people should espie their errours as for their owne consciences many of them are large enough as I haue experience to my exceding greate sorrow of heart to brooke the superstitiouse and ignorant obseruation of the Lords day Sabbath and to neglect the worship of God in the 7th day Sabbath they could digest these things and set downe with them good quietly prouided no body might see this their blind ignorance halting with God but this is that which toucheth to the quicke with them that since my publication of this Trueth and discouery of their errour now they cannot halt in secret now common people see ther 's no grownds for the Lords day Sabbath now their parishoners others can answer their arguments and see their folly and leuâ—ty and how a long time they haue bene carried in a golding dreame Well when I saw that Ministers sleited Gods Trueth then I resolued to turne me and open my selfe vnto the people trusting to finde more fidelity sincerity among them if therfore it griueth them that the people know of it sooner then they would let them thank themselues for sleiting of it when tendered vnto them and for their attempts to smother it c. For some of them haue said vnto me when I haue moued them in it most ceriously what thinke you wee haue nothing else to doe but to listen to your toies Others obiect saying if I would haue wrote in controuercy I shold haue wrote against Papists as Bellarmine the like against a forraine enemy c. To whom I answer ther 's more neede to deale at home then a broad euery man flies vpon A Papist for the controuercy is made easy by the many helpes of our lerned writers because it is applauded at all hands so as a man may be a gainer by the controuercy But fewe or none will medle to redresse things at home for these are not onely hard difficult requiring much study greate labours considering none haue gone before to giue them light but also a man may easily foresee it hee shall be a loser by the bargaine wherby you may easily gather that homebred euiles are more perillouse and like to stick longe by vs without reformation now by how much the fewer will vndertake them by so much the better seruice he doth vnto God that will aduenture himselfe in them for this is that I aime at not to please men but him that hath called me and betrusted me with one of his Talents my chiefe desire now is that I may improue it not which way my selfe may best gaine credit wealth and preferment but that way whereby I may wine most glorie to my chiefe Lord and Master Let none thinke me so ignorant but that I know well enough which is the way to rise in the world were that the thing I short at and I know right well that whilst I am in this argument I am cleane out of that way but with Moses I haue a respect vnto the Recompense of reward Some of them obiect vnto me that by stiring in this point I shall incense the State and the Byshopes will molest me c. To whom I answer that 's the thing indeed would much please them that the Governement of the Kingdome would oppose mee so much they intimate by their much wondering that I am so long suffered in quiet c for since they cannot defend the phantasy of the Lords day Sabbath by the Scriptures and sword of the Spirit now they long for the aide of the sword of the Magistrate wondering it tarrieth so long erre it will aueng them but had I their cause in hand I would be ashamed to desire aide from the sword of the Magistrate when the word of God and sword of the Spirit refuseth to help first let them soundly answer confute my booke and then let them flie to the Magistrat and spare not I know well that things tending to changes and alterations are not pleasing vnto Statsmen vnlesse in case most weighty and of vrgent necessity of which kind I trust they will Iudge this to be after they haue once taken it into their graue and iudiciouse considerations The soundnesse and cleernesse of this my cause giueth me good hope that God will inlighten them with it so incline their hearts vnto mercy but if not since I verily beleeue and know it to be a Trueth and my duety not
the integrity and perfection thereof vnto a iott and title These things premised I come vnto the first thing propounded namely the Defense of the Morall law against Anabaptistes Libertines and Antinomianes SECT II. TOuching the defense of the morall law and consequently of Gods Sabbathes therein conteined be pleased to note that both Anabaptistes beyond the sea and Antinomians on this side the sea all of them that euer I haue spake withall doe freely confesse it that if any day must be a Sabbath day it must be not the Lords day but Saturday the ould Sabbath day now that this Sabbath day is now in force they deny because they suppose the whole law to be abolished and so the Sabbath day therein also wherefore if I shall proue vnto these that the law is still in force I haue obtained my desire with them to wit that the seuenth day Sabbath is still in force First then as touching these who deny the morall law I can but wonder how any heart that hath the feare of God in it can without trembling and astonishment admit so blasphemous a thought as this to enter it as to thinke that that most holy and righteouse Law of God hath nothing to doe with him to command him and to direct him how to order his liefe Moses speaketh thus in commendation of this Law saying And what Nation is so great that hath ordinances and lawes so righteous as all this law which I set before you this day Deuteru 4.8 and is it so righteous a law how is it then that these men will attempt to abolish it and deny obedience vnto it our Sauiour telleth vs that the summe of this Law is to loue the Lord our God with all our hearts soules and might and to loue our neighbour as our selues Matt. 22.37 Can they shew vs any other law in steade of this that is better more holy or more iust Loue is the summe of this law and loue is the law we shall vvalke by in the kingdome of heauen 1. Corint 13.8.13 and vvill they reiect that lavv on earth vvhich vve shall vvalke by in the kingdome of heauen It may be they vvill say for themselues but the Morall lavv it is Moses lavv novv vve haue forsaken Moses vve cleaue vnto Christ and vnto his Lavves in the Nevv Testament c. But 1. the ceremoniall lavv being vvritten by Moses it may be termed Moses lavv but the Morall Lavv being vvritten by the finger of God it must be called Gods Lavv. 2. Make they a difference betvvixt the lavv vvritten in Exod. 20.1 c. and the same lavv ratified by Christ in the Nevv Testament let them then shevv me a difference betvvixt these tvvo Honour thy father thy mother c. Ex. 20.12 and Children obey your parentes c. Eph. 6.1 and betwixt these tvvo Ex. 20.13 Thou shalt not kill Ro. 13.9 If there then be no difference of the Morall lavv vvhither in the ould or nevv Testament in vaine doe they reiect the one to embrace the other Happily they vvill say againe I but the lavv is of a compulsiue nature compelling men to obedience but Christianes are indued vvith a free spirit doeing things of loue the loue of Christ constraineth them c. it is true indeed Christians are set at liberty and are indued vvith a free spirit but not vvith such a freedome as freeth them from being the Lords seruantes and exempteth them from obedience vnto his Commandements Rom. 6.18.22 nor are vve so perfectly free here but that vve stand in neede of the spurr to quicken our dulnesse see for this purpose Matt. 10.28 Matt. 6.15 Ierem. 32.40 Phil. 2.12 But they will haue no commandements No why then did Christ giue Commandements see Ioh. 13.34 1. Cor. 7.19 Ioh. 14.15 Matth. 6.9.15 Furthermore they say the loue of Christ constraineth them 2. Corin. 5.14 and this loue may and doth compell them to the obedience of the commandements of Christ Ioh. 14.15 Joh. 13.34 well and why then may not the loue of God likewise constraine them to obey his commandements in Exod. 20.1 c. will they loue Christ and will they not loue God if constraint in respect of Christs commādements will stand with the libertie and freedome of Christianes why may it not stand also in respect of Gods commandements One thing I would adde more and it is an admonition vnto any fearing God and honouring his Sabbathes who be leaning and but somewhat inclining vnto this wicked opinion that as they loue and reuerence Gods Sabbathes so they would beware of and shune this dangerous opinion of abolishing the law of God for this I dare confidently affirme take away this morall law and away goeth all Sabbathes also now take away Gods Sabbathes and what a floud of iniquity and prophannesse will forth with flovv in vpon vs I leaue to be considered of by all the Godly wise happily they may thinke to find ground and warrant enough in the New Testament for a Sabbath as namely for the Lords day though the fourth comman were abollshed but that herein they are much mistaken and that no day can be vrged to be sanctified for a Sabbath vnlesse it be by and from the fourth comm shall abundantly appeare hereafter Vnlesse therefore you intend to turne Anabaptistes and keepe no Sabbath auoid this pestilent opinion I come now to the profe of the point but first for the state of the question These Anabaptisticall-Antinomianes hould that the law is not in force to beleeuers and such as are in Christ And wee hould that the law is in force to beleeuers and men in Christ Furthermore whereas the law may be considered two wayes either with respect vnto Iustification or vnto obseruation vvee doe not defend the lavv to be in force vnto Iustification for by the workes of the law shall no flesh be iustified Rom. 3.20 we defend the lavv to be in force only vnto obseruation and for direction of vs how to walke and to please God Now then that the law is in force vnto beleeuers as a rule of obseruation and direction I proue it by these insuing arguments and Scriptures 1. For verely I say vnto you vntill heauen and earth passe one iote or one title shall in no wise passe from the law vntill all things be fulfilled Matt. 5.18 In which words our Sauiour prophecieth of the duration and continuance of the law euen vnto the worlds end 2. By the law here he vnderstandeth the morall law for the same it is which he expoundeth in the following verses as the sixt comm in v. 22. the seuenth comm in v. 27. the third comm in v. 33. lastly note that all this is pressed vpon beleeuers for obseruation as you may see v. 14.20.45.48 where our Sauiour directeth his speech vnto those which were the light of the world and to those whom God is called their father and therefore these were beleeuers Wee see then that the law belongeth vnto Christians as
they shall see so bade an example before their eyes as their superiours either idle doeing nothing or following their seruile laboures yea what an aduantage may Sathan get vpon younglings by this distinction to hold them still fast in his clavves for may they say with themselues so long as we beleeue not not remaine in our vnregeneracy it goeth well with vs for now we haue an holy day allowed vs once a weeke wherein we are freed from our toilesome labours but did we beleeue as doe our Master and Mistris then shall we haue no holy day at all then shall we moile and toile day by day vncessantly like horse in a carte who vvold be a beleeuer who wold be regenerated Furthermore if on the Sabbath day it pleaseth the Master or Mistris to set vpon any vvorke vvherein they cannot proceede vvithout the helpe of some of their seruants or children they must in such case keepe holy day too of necessity For they may not command their seruants to helpe them but in case they vvill set vpon some workes vvhich themselues can doe alone then loe what a disordered family is here the Master and Dame vvorking the seruants and children siting by vvithout any vvorke in their hands this makes me call to mind that vve read of Eccl. 10.7 I haue sene seruants on horses and Princes walking as seruants on the ground Furthermore vvhereas the seruants and children must sanctify the day vvhilest they are at home by reading conference singing of Psalmes calling to minde vvhat they vvere taught in the Chureh and meditating diuine things they shall not onely see and behold their gouerners exercised about seruile labours to their great distraction but also heare them talking in the house of worldly affaires asking for this calling for that hovv poorely shall these younglings sanctifie the Sabbath vvhen they haue such disturbances and vvhen they that should goe before them in example to dravv them on are their onely hinderers and pulbackes Surely God is not the authour of this confusion nor of their distinction the ground of it God vvould as well haue beleeuers as vnbeleeuers to sanctify his Sabbath Thus hauing bewraied the absurdety of this Antinomian opinion and also firmly proued it that the law belongeth vnto beleeuers as touching obseruation I come now to answer to their obiectiones brought against this trueth and here I will not spend time in answering vnto all their obiections I will only cull out the chiefe and those wherein they place the most confidence and answer them OBIECT I. It is obiected that we are freed from the law because the Apostle saith plainly yee are not vnder the law but vnder grace Rom. 6.14 And againe If ye be led by the spirit yee are not vnder the Law Gal. 5.18 How euer many answers might be giuen to these textes yet I will content my selfe with one ye erre said our Sauiour Christ because you know not the Scriptures the same I might apply vnto those who thus abuse these Textes did they but vnderstand the Apostles scope and vse of this phrase to be vnder the law they might haue spared vs this labour who so will but obserue the scope and drifte of S. Paul shall easily find it that he disputed only against iustification by the law Rom. 3.20 Rom. 9.31.32 Gal. 5.4 And that he might the better disswad his aduersaries from seeking iustification by the Law and so from being vnder the lavv in that respect he sheweth the danger of being vnder the law and seeking righteousnesse by the lavv for by the law saith he comes the knowledge of sinne Rom. 3.20 and the law causeth wrath Rom. 4.15 and as many as are of the workes of the law are vnder the curse Gal. 3.10 and this is the condition of all such as will be vnder the Law and wil be iustified by the Law where as they seeke for iustification by it they shal find the cleane contrary namely wrath the curse and condemnation On the contrary when the Apostle speaketh to the faithfull who sought iustification by grace and by Christ and renounced the law he speaketh vnto them as vnto men set at liberty saying yee are not vnder the law that is yee beleeuers are not vnder the law now as once yee were before yee beleeued and as those vnbeleeuing Iewes are that is you are not vnder the law for iustification and consequently you are not vnder the law as causing wrath and as being vnder the carse thus you see the Apostle freeth the faithfull from being vnder the law as thos vnbeleeuing Iewes were that is as touching the curse of the law but hers not a word of freeing the faithfull from the obseruation of the law and from being vnder the law in this respect 2. This may further appeare by that other phrase ioyned with it and opposed to it vnder grace whereby is no thing else signified but the free iustification of a beleeuer by the mercy of God for the merite of Christ as you may see Rom. 3.24 Rom. 5.15.17.21 Rom. 6.1 Gal. 2.21 Gal. 5.4 wherfore as this phrase to be vnder grace hath respect only vnto iustification so its opposite not to be vnder the law hath only respect vnto iustification the one phrase expressing hovv beleeuers are iustified the other how they are not iustified beleeuers are iustified by the grace of God not by the workes of the law by being vnder grace not by being vnder the law as if the Apostle had said yee beleeuers are not vnder the law for Iustification but are vnder grace for Iustification So still the Apostle freeth not the faithfull from being vnder the Lavv for obseruation but only for iustification 3. That by this Phrase vnder the law S. Paul meante a being vnder the law for iustification I proue it in his Epistle to the Galatians for in Gal. 4.21 he vseth this phrase saying tell mee yee that will be vnder the law c. The which Phrase him selfe by and by in the next chapter expoundeth by expresing the same thing in other and more perspicuouse words saying ye are abolished from Christ whosoeuer are iustified by the law Gal. 5.4 so then to be vnder the law is nothing else then to be justified by the law for the Apostle speaketh against the law in one and the same sense in the fourth and fifth chapters his discourse being continued as about one and the same matter so then this phrase being rightly vnderstood it maketh against the vse of the law for iustification but not at all for obseruation I remember I haue heard some of them reply against this distinction and say that the law was not made to iustifie any neither did God euer intend to iustify any by the law Where to I answer that God propounded the law either for iustification or for condemnation see Luk. 10.28.27 Gal. 3.12 Rom. 10.5 but admit that God neuer intended to iustify any man by the law yet many men there were that sought
Histories of the Church for Saturday the 7th day Thus it is euident that Sabbath day is a proper name signifying our Saturday and Saturday then is the day vvhich God meant and spake of in those vvords Remember the Sabbath day Secondly vve may knovv that Saturday is the day vvhich God meant by these vvords Sabbath day because God hath in his 4th com plainly deciphred out the day vvhich he called Sabbath day and that in these vvordes But the 7th day is the Sabbath c. And see Exod. 35.2 and Exod. 23.12 Leu. 23.3 so then the 7th day of the vveeke is the very day vvhich God vnderstandeth by Sabbath day novv the 7th day of the vveeke is our saturday for our Lords day or Sonday is called by all the 4 Euangelists the first day of the vveeke Mat. 28.1 Mark 16.2 Luk. 24.1 Ioh. 20.1 vvel then rekon on and Saturday after vvill be your 7th day Furthermore it is not obscurly declared in the reason to the 4th com Exod. 20.11 Where Almightie God setteth out his ovvne ensample for vs to imitate hee Rested on the seuenth day and hee blessed and Sanctified the seuenth day for Sabbath vuhich seuenth day from the creation is our Saturday Finally the Sabbath day and the 7th day are vsed in the 4th com promiscuously the one for the other for t is said Ex. 20.11 that God rested the 7th day wherefore the Lord blessed the Sabbath day c. where he should haue said thus Wherefore the Lord blessed the Sabbath day c. vnlesse the Sabbath day and the seuenth day be both one and the same and here I might ad the Testimony of Walaeus de Sabbatho pag. 61. who affitmeth and also proueth it that the word Sabbath in the 4th com is not vsed indefinitly and indeterminatly but for the seuenth day from the Creation Thirdly that our Saturday was the Sabbath day which vvas once commanded to the Iewes by the 4th com I proue by the Testimony of all Diuines for doe not all both Protestants and Papists acknowledg that our Sauiour was crucified on Good Friday and that hee lay in his graue al our saturday being the Iewes Sabbath day and rose on our Sunday wherby they confesse that our Saturday was the Sabbath day Further more doe not all Diuines affirme that Saturday the old Sabbath day was abolished by Christ c In which words they confesse that Saturday was the Sabbath day mentioned in the 4th com what neede of further proofes Hauing found out particularly which is the day of the weeke to which the 4th com had respect namely Saturday Now we may be bould to make a more particular description of the Sabbath day and thus it may be desribed The Sabbath day is that sacred time called Saturday counted the seuenth day from the Creation which was sanctified and hollowed by God and appointed to be Sanctisied by man I call it a sacred time and that in a double respect 1. by destination 2. By consecration the Sabbath day is holy by destination it being set a parte for holinesse and for the worship of God to be celebrated in it like as the Temple once was Remember the Sabbath day to Sanctifie it Exod. 20.8 The Sabbath day is Holy by consecration because at the Creation God consecrated it and made it an Holy day and this he did two waies 1. By his personall and exemplary Rest vpon this day And the 7th day hee rested from all his worke which he had made Genes 2.2 For if the grovvnd whereon Moses stood became holy grownd because of Gods presence there Exod. 3.5 what shold hinder it but that in like sorte the day wherin God him selfe rested shold forthwith become an Holy day 2. By his hallowing and sanctifying of this day So God blessed the 7th day and sanctified it c. Genes 2.3 other Sabbathes were holy but by destination only but saturday Sabbath was holy both by destination and by consecration also Hauing finished this point it remaineth that we make some vse and application of it the first vse then shall be for information and thus I reason if Saturday be the day and time which God aimed at in his 4th com by those words Sabbath day then may our Translatores in translating of the 4th com safly translate it Saturday for Sabbath day they may put Saturday saying Remember Saturday to Sanctify it For Saturday is that day properly meant by the words Sabbath day neither haue we any day of the weeke which will answer to the Sabbath day but our saturday only and if it be objected that the name Saturday doth not fully expresse the name Sabbath day because Sabbath signifieth a Rest I answer it is no more then but this that to the name Saturday vve add the word Rest and so we shall haue the full sense thus Saturday-Rest Remember the Saturday-Rest to sanctifie it It is obiected against this that so doing we shold bring an heathenish name as Saturday is into the Scriptures c. Hereto I answer I trust that as our holy vse of our Temples and Churches hath purged that abuse of them vnto which many of them were first erected so our Christiaen vse of the name Saturday may sanctifie and purge it from heathenish abuse 2. We vse the name but for distinction sake onely voide of all heathenish vanities now why may not the name Saturday be brought into the scripture of the 10 commandements as well as that heathenish name Mars into the scripture of the Actes of the Apostles Then Paul stood in the midst of Mars hill and said c. But I meane not to contend for this I leaue it vnto the wisedome and discretion of our lerned Translatores all that I aime at hereby is only this that I desire all meanes and helpes may be afforded whereby the true and proper sense of the scriptures may be easily vnderstood and that in as much as may be by the ignorant and vnlearned This one sore euill I find that whilst we retaine the word Sabbath in the Com. it being an Hebrevv vvord it is in our Church as it vvas in those dayes vvhere in the scriptures vvere in Lattine because the people vnderstood not the Lattine toung the priests might make vvhat Expositions they would and so it is here because the vvord Sabbath an Hebrevv vvord is not translated into English but redd in our Bibles and retained still our Ministers many of them giue what fained and fabulouse Expositions of the vvord Sabbath they please as a Sabbath and the Sabbath and a Rest and all to this end that they might dravv the 4th Com. vnto the Lords day and expound it of the Lords day or Sunday as if the name Sabbath day might be giuen indifferently vnto any day of the weeke none of vvhich corrupt glosses could delud the people if they had the words Sabbath day trāslated into English wordes for so they need not so vvholly rely vpon the Ministers
himselfe rested on it Genes 2.2.3 but if vve keepe not the dayes of the weeke distinct it vvold come to passe that vve shold worke somtimes on that very day wheron God rested from vvorke and vvhich God blessed and Sanctified for an Holy day 2. The reason of the 4th com Exod. 20.11 vvhich God dravveth from his ovvne example is by vvay of similitude vrging vs to tread in Gods steppes to be imitatores and follovvers of him that is to labour vvhen God vvrought and to rest vvhen God rested novv if vve should labour on the 7th day then slould vve not be like but vnlike to God for vve should vvork vvhen God did rest so should we not imitate God Wherefore vve must choose thes six dayes which vvent before the first 7th day or Sabbath 3. It appeareth by the constant practise of the Ievves vntill Christ and by the Iewes now liuing at Amsterdam and elswhere that the 4th com vvas to be vnderstood of those very six dayes vvhich vvere the first in the vvorlds creation and vvhich goe before our Saturday for the Ievves euer made and still doe make these their six vvorking dayes Sunday Monday Tewsday Wednsday Tursday and Friday Yea since Sabbath day is a proper name and a standing day by it the other sixe dayes may be knovvne 4. It appeareth by the Nevv Testament for euery vvhere the day of Christs resurrection is called the first day of the vveek Mat. 28.1 Mark 16.2 novv the day of Christs resurtection is our Sunday confessed by all sides so then our Sunday is the first of those six dayes vvherin vve ought to labour by the com and Friday then vvill be the last of our six labouring dayes hauing thus fond out vvith dayes of the vveeke we ought to labour in vve come vnto vses of the pointe Here I might incist by way of confutation of that errour of Mr. Greenwood vvho stifly defendeth it that these vvordes in this 4th com Sixe dayes thou shalt labour c. they are no parte of the 4th com but a parte of the 8th com as if God had not knovvne hovv to place his commandementes but had mingled some parte of the second Table vvith the things of the first Table and vvrote some parte of the 8th Com. in the 4th Com. either God hath misplaced things or Mr. Greenvvood hath mistaken things but supposing no other diuines will second him and that the bare mention of this absurdety is enough to confute it I passe on The first vse of this point is for the discouery of the errour of many vvho being vrged by the 4th Com. to keepe the 7th day for the Sabbath they answer that Sunday or the Lords day is the 7th day to them for they labour the six dayes which goe before the Sunday To vvhom I reply that albeit Sunday is the 7th day to them yet is it not the 7th day to God for that day vvhich they count the 7th day the same day God euer counted for the first day our Sunday is the first day of the vveeke in a diuine accompt not the 7 day last as we haue proued wherefore vvhosoeuer rekoneth Sunday for the 7th day he follovveth an vnvvarrantable and humane account and forsaketh the Scripture account vvhich calleth Sunday the first day of the vveeke constantly now in diuine matters vve must follovv a diuine accompt and in Gods matters vve must take Gods account againe whosoeuer rekoneth Sunday for the 7th day and therfore resteth on Sunday he doth not imitate God in resting vvhen he rested and in vvorking when he vvrought according as is prescribed in the 4th comm but rather he crosseth and thwarteth God by resting when God vvrought and vvorking vvhen God rested for on our Sunday vve rest but on our Sunday God vvrought in that he began the first dayes vvork in the creation vpon our Sunday making the light on this day Genes 1.4.5 againe we crosse God on our Saturday for in it we worke but in it God rested yea this day God blessed it and sanctified it for an holy day Genes 2.2.3 and yet this day vve profane it and make it a working day Thus it is plaine that it is a foule errour in any to count our Sunday or Lords day the 7th day and so a Sabbath or resting day when as it is one of the Six labouring dayes and so a working day The second vse of this point is for information for if by the 4th Com. our six dayes to wit Sunday Monday Tewsday Wensday Thursday and Friday be those six dayes wherin we are to worke after the example of God then it follovveth that no day of the weeke can be the Sabbath day or Resting day but Saturday the 7th day This is to be noted against all those who by their vaine glosses would expound the 4th com so as if some other day of the weeke besids Saturday might be the Sabbath day by the 4th Com. now this cannot be seeing God hath appointed all the dayes of the weeke besids Saturday for working dayes The third vse of this point is for confutation is it so that our Sunday or Lords day is by Gods com a working day it being one of the sixe dayes and the first of them hovv vn aduised then are those which goe about to set vp and vphold the Sunday or Lords day for a Sabbath day and resting day weekly when God appointed it for a vvorking day and also gaue it vs vnder his ovvne example himselfe vvorking on it for our imitation neither can any ansvver that this lavv six dayes thou shalt labour vvas a Ceremony and shaddow and so abolished by Christ for there is no grownd for that in scripture the contrary is rather manifest for what God did at the creation in vvorking on our Sunday Christ our Sauiour ratefied at the redemption for being risen from the dead vpon our Sunday the day of his resurrection he trauailed and two of his disciples also a matter of 15 myles Luk. 24.13 wherefore Sunday is a trauailing day a working day whother you respect Gods example at the Creation or Gods 4th Comm. vpon Mount Sinay or Christs example and his Disciples after the Redemption But chiefly and principally I mind to urge this vse against some Ministers vvho doe againe notoriously abuse this 4th com by prouing out of it an institution for the Lords day or Sunday to be a Sabbath thes men seeme for the time to haue laid aside both wit and learning are they not ashamed to goe about to vvrest that Com. to speake for and command the Sunday to be kept for a Sabbath and resting day the vvhich doth expresly command the contrary For this branch of the com Six dayes thou shalt labour Doth command labour on the six dayes Novv the first of thes six labouring dayes is our Sunday or Lords day novv vvas it euer heard before that one commandement should command contrary things or that one part of a commandement
Lords Sabbaths for the abolishing them for they haue none necessarily prouing that point nor can it be the strength of Scriptures for the alteration of the day for they haue none to that purpose neither wherefore it must needs follow that the eyes of their reason are blinded with some sinister by respects or other I will propound some let their owne hartes iudge whither I haue hit the marke or not Many looke vpon the antiquity of the pointe rather then vpon Gods Commandement verely beleeuing the abolishing of the 7th day Sabbath the erecting of the Lords day Sabbath cannot possible be an errour it is so auncient as if errour could no be ancient Many looke vpon the vniuersality of the point an other Popish argument verily beleeuing it cannot possibly be an errour vvhich is so vniuersally receiued espetially many of them being religiouse Godly men as if a Godly man could not erre Many looke vpon the learning of such as haue professed it an other Popish argument as if lerned men could not erre Thus they that looke asquint at thes by respectes when they goe to iudg of the case in question rather then at those 4 maine things euen novv propounded to be considered in Gods 4th Com. it is no maruaile they cannot see the vvood for Trees Many looke before they will reade my booke or scane the point at the vtter impossibility of any reformation as if our dayes vvere vvorse then euer were any before therfore they haue no mind to vnderstand it thus they looke vpon Gods matters vvith carnall eyes vvho in other cases teach men to doe their duety leaue the successe to God should all men treade their steppes they would make all sure against any reformation since they vvill receiue no information Some are of opinion that God will vvincke at vs as he did at the Patriarks hauing many vviues since it is the practise of all Churches to doe as we doe therfore they vvill goe on regardlesse of any further knowledge of the point But such men may liue in adultery at this day vpon the same growndlesse opinion if but many others would consent ioyne vvith them in this wicked practise so as they might but haue this plea that all men doe so or that all Curches doe so I would not be thought to speake at rouers to guesse only in these obiections by respectes at what men may think for these myne eares haue heard men make the most of these obiections which here I propound Many before they vvill open the doore of their vnderstanding to this point first cast in their mindes vvhat a scandale it vvill be to their Ministry vvhat a discredit to their persones that they haue misledd the people so long therfore iudge it better to goe on still as they haue begunne they shall answer all a swell as theire forefathers vvho haue done the like and their people shall get to heauen in this wrong vvay as well as the people of former times did therfore they will none of the knowledge of this point but I should think people would more relye vpon their Ministers honestie fidelity credit their Ministry more if they saw them so farre to neglect themselues their credit as for Gods glorie the good of their people to reueale a trueth to them though it crosse what they had formely taught them Many thinke what shall I learne what I that haue thaught others novv in myne old age it is better to hould this for an errour so to reiect all thoughts of it but I should esteme that man not worthy to teach others vvho scorneth to learne of others Many thinke if they should giue any way to the knovvledge of this point they should but disturb the peace of the Church vve are novv at a swete concord it is better therfore to be ignorant of it c. But by this reason vve might haue remained all Papists vnto this day for had our forefathers vpon this grownd reiected Luthers doctrine had vve not all bene deeply guilty still of the syne breach of the second Com. Popish Idolatry yea what I pray is this better then grosse temporizing pleasing of the times Many thinke possibly it may come to passe that the profession of this point may cost them losse or hazard of their liuings wherby they are now comfortable maintained therfore it is good not to be first in the knovvledge profession hereof they think they may know it soone enough 10 or 20 yeeres hence to their cost let others breake the yee in the meane time But these men set more by a good liuing then by a good conscience they loue to serue God but it shall be no further then they may serue theire owne turnes they will serue God if they be suer once it will cost them nothing Many thinke it is not safe to be acquainted with this point least it intangle their consciences c. But thes men vvhilst they seeme to be of tender consciences bewray they haue no conscience or very corrupt consciences for if they had any conscience or any good conscience vvould it suffer them to refuse such a light in to Gods Lavv as vvould cause them to make a conscience of it were Gods Lawes and the knowledg of them made think you to intangle mens consciences doe not Ministers people both pray vse meanes to increase in knovvledge of Gods Lavvs are they novv afraid of the knowledge them when of tendred vnto them least their consciences should be intangled with them Many thinke happily it is a trueth it vvere not amisse if it vvere preformed for vve haue little to say for our Lords day as little against the Sabbathday but that such a meane obscure fallow as this Brabourne is vvho is such such vve knovv him vvell enough both vvhat he is vvhat he was c. that such a one should attempt this reformation our Spirits cannot brooke it But bretheren I haue often still doe vvish vnfeinedly in many respectes that God had put it into the harte of some other man an eminent person to haue informed in this case that so my meanenesse should haue bene no impediment to the progresse of Gods cause but God is vvont to glorify himselfe by weake instruments that so the praise may be to God not to the instrumēt that our times are no changlinges that they differ not from former times shall appeare by a storie I reade of in Peter Heylyns Microcosmos pag. 291. where it is thus reported In the time of Luthers reformatiō one Matheo Langie A Cardinal A Byshop of A Bishopricke of the greatest reuenews of any in all Germany ingenuously confessed that the Masse was not void of its faultes that the Courts of Rome were corrupted that a generall reformation of the liues of priests fryers was necessary But that a poore rascall Munke
Euangelists after Christs resurrection calling the day before our Sunday or first day of the vveeke vvhich is Saturday the Sabbath day vvherefore if here after your Ministers vvill misapply the 4th com to the Lords day beleeue them not for you see all the 4 Euangelists call Saturday the Sabbath day not Lords day the Sabbath day and the 4th com is for that day only which is named Sabbath day as you may see by reading it The rather this is to be noted because such a mistake of one day for an other in a bond may forfeit your bond as in case through a mistake you carry your money in the 8th day of the moneth when it is due on the 7th day of the moneth now the 4th com is a bond wherein man stands bound vnto God to pay his diuine seruice on the 7th day of the weeke but if he delaies vntill the 8th day I dare assure him that he hath forfeited vvith God and broken the bond of the 4th comm For this bond is not due and payable on the 8th but on the 7th day Looke to it as you vvill Thus much for the name now we come to the thing and question it selfe SECT II. For the better scaning of this point whither the Lords day be a Sabbath day or not by Gods ordinance I purpose to handle 2 maine questions the one is whither euery first day of the weeke euery Sunday euery Lords day be a Sabbath day or not and here hereafter I purpose to let it goe for granted them for argument sake that euery Sunday is may be called Lords day vvhich yet can neuer as you haue seene be proued by the Scriptures the other is whither any one Sunday first day of the vveeke or Lords day be a Sabbath day or not Touching which questions let it be obserued and I dare say it that Papists can say as much out of the Scriptures in defence of that Fable of the Fyer in Purgatory as can be said in defence of the Lords day to be a Sabbath day Touching the former question that euery Lords day must be a Sabbath day constantly if they cannot proue this constancy that euery Sunday must be a Sabbath day then it vvill follovv that we are not now tied to keepe a Sabbath once euery weeke but onely sometimes as once in a quarter of a yeere or halfe a yeere or once in a yeere or the like and so the life and soule of this nevv Sabbath is extinguished and as good as vanished That it may appeare vvhat they can make good this vvay I vvill produce you all their textes of Scripture out of vvhich they must proue this point if it can be proued and if it shall appeare that none of those Scriptures vvill afforde any ground for a constant vveekly Sabbath then you vvill say with me that they goe groundlesly to vvorke when they vrge a constant keeping of the Lords day The first of their Textes is the 4th Com. Exod 20.8 But to this Text I answer that it is true in deed that the 4th Comm. doth call for a weekly Sabbath but this Text hath nothing at all to doe with the Lords day as shall be showne fully in the next question wherefore this Text is not to the purpose A second Text they haue it is Reuel 1.10 I was in the Spririt on the Lords day to this Text I answer admit for argument sake that this Lords day whereon S. Iohn receiued his Reuelation vvere a Sabbath day and that this name Lords day did impley so much yet can it not be proued from hence that euery Sunday and euery first day of the weeke was a Sabbath day all that can be gathered out of this Text is but to proue one day a Sabbath day and namely that one day which vvas called Lords day in this Text if it could be certainly found out which day of the weeke it was As hath bene showne it cannot be proued that euery first day of the the weeke is in Scripture called Lords day vvherefore it cannot be proued that any more first dayes of the weeke are Sabbaths then are called in Scripture Lords day and that is but one day in a yeere onely or the like Further it will not follow neither from the name or nature of the Sabbath day that if the Lords day be a Sabbath day then it must be a weekly Sabbath day as in the 4th Com. for there vvere weekely Sabbaths and yeerly Sabbaths also in the Lavv novv since they hold the vveekly Sabbaths ceremonies a svvell as the yeerly Sabbaths how kno◠they vvhither of those two sortes of Sabbaths S. Iohns vvas vvherin he receiued his Reuelation for it might be a yeerly Sabbath A third Text they haue that is Ps 118.24 This is the day which the Lord hath made let vs reioyce and be glad in it To this Text I ansvver as before admit for argument sake that this day must be a Sabbath day yet as vve say one svvallovv maketh not a Sommer so one Sabbath day maketh not a constant practise this Text can make vvay for no more Sabbaths then one in a yeere or one in a mans life time for Dauid had but one day in his life time in vvhich he vvas Crovvned King nor had Christ here typed by Dauid any more dayes for his Resurrection then one so still here is nothing for the constancy of a vveekly Sabbath day A fourth text they haue and that is Act. 2. vvhere vpon the day of Pentecost Peter preached and conuerted 3000 soules c. To this Text I ansvver as before admite this day must needs be a Sabbath day because here vvas a Sermon in it yet vvhat is this for a constancy for a continued practise◠it doth not follovv that because Peter preached this one time here vpō pentecost day that therfore he preached euery Lords day euery Sunday or First day of the vveeke after vveekly can it be showne vvhere Peter preached the next Lords day or Sunday after this day of pentecost or can it be shovvne that euer Peter preached any vvhere and at any time tvvise together vpon tvvo Lords dayes immediatly succeding one an other for it is not enough to shevv that he preached once onely vpon one Lords day but he that vvill proue a constācy must proue a vveekly practise Sunday after Sunday day by day All that can be gathered from Peters Example is but this that vve preach and heare a Sermon once in a yeere at Pentecost day that is on Whit Sunday for on Whit Sunday it is supposed that Peter preached this Sermon A fift Text they haue it is Act. 20.7 vvhere Paul preached at Troas vntill midnight c. vnto vvhich text I ansvver as before be it this day vvere a Sabbath day because Paul preached a sermon then vvhich can neuer be therby proued to be a Sabbath day yet vvhat is this to a constancy this vvas a
rare seldome action once onely done novv Pauls seldome rare preaching cannot bind vs to an often frequent preaching vnlesse you would haue the Schollers out stripp their Master Can it be showne that euer Paul did any where or at any time preach twise together vpon two Lords dayes one after an other If it cannot as I know it cannot where then is any grownd for a continued practise weekly this Example of Pauls was rare extraordenary like as vvas Peters in the forealleaged text now extraordenary things doe not bind vs to an ordenary practise and frequent vnles you will that we should keepe the Lords day more frequently more constantly then did the Apostles themselues A sixth Text they haue and it is 1 Cor. 16.2 vpon the first day of the weeke let euery one lay by him in store c. Here it is thought that there vvas a Collection for the poore and a Sermon so it vvas a Sabbath day Vnto this Text I answer as before let it be granted which neuer can be proued that this was a Sabbath day because there was a collection for the poore yet this Text proueth not any continued constancy of Sunday after Sunday euery Sunday or euery first day of the weeke for it speaketh but of one single action once done onely saying vpon the first day of the weeke not euery first day of the vveeke But touching this my answer Mr. Chappell Minister of S. Andrews in Norwich hath vndertaken to proue the contrary in publike against my former booke vvhere he affirmed that the word Katà when it is applied to time or place it is taken distributiuly for euery one and that therfore this Text is to be reade according to the old Translation thus Euery first day of the weeke let euery one lay by him in store And so he vvould haue this collection for the poore if any here vvere to be a constant practise To vvhome I ansvver 1. if here be inioyned a constant collection for the poore on the Lords day as a proper worke for our new Sabbath day why doth he not presse his people the Ouerseers of the parish vvith the rest to make a collectiō for the poore euery Lords day as a proper Sabbath dayes vvorke as an errour for them to make any collections vpon any other day of the vveeke for that vvhich is proper to Sunday is vnlavvfull to be done on any other day Secondly I ansvver that forasmuch as our Nevv Translatours haue altered amended our old Translation I maruaile that Mr. Chappell will oppose them for vndoubtedly they did not correct it rashly and vnaduisedly their manner vvas to preserue the dignity of the old Translation what they could therfore they vvould not haue altered it from Euery first day vnto vpon the first day but that they savv vvell that it could not be translated Euery first day vvherefore I haue the nevv Translation vvhich is iudged by all men the better translation on my side against Mr. Chappell Thirdly I ansvver that the grovvnd vvhere vpon Mr. Chappell goeth in contradicting both the Nevv Translatores and mee is false for he affirmeth that the vvord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vvhen it concerneth time or place it signifieth Euery one But I vvill shew him sondry textes of Scripture to the contrary see Rom. 5.6 For when we were yet of no strength in due time Christ died for the vngodly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rendred in due time it being here to be vnderstood of one single time but by Mr. Chappels rule it must be thus rendered Euery time as if Christ had died many times for vs see also Rom. 9.9 for this is the word of promise at this time will I come Sara shall haue a Sonne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rendered at this time as vnderstood of one single time in vvhich the Angel vvould come againe but if Mr. Chappels reason be good then it ought thus senselesly to be translated Euery time will I come Sara shall hatte a sonne as if the Angell vvere to come often times c. see a like Text Ioh. 5.4 for an Angell went downe at a certaine season in to the poole c. According to Mr. Chappell this Text must be thus translated for an Angell vvent dovvne euery time or euery season in to the poole c. And see Math. 2.16 Herod slevv the children from tvvo yeeres old vnder according to the time vvhich he had inquired of the vvise men If Mr. Chappels obseruation vpon the Greek text be good then it must be thus absurdly translated Herod slevv the children from tvvo yeeres old vnder euery time vvhich he had inquired of the vvise men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 novv it is plaine that Herod inquired of the vvise men but once see v. 7. Thus it appeareth hovv vnsoundly he vvent to vvorke vvhen he vvouldsupporte our Nevv Sabbath Fourthly I ansvver suppose it could be proued as he vvould hane it that the vvord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is euery vvhere else in Scripture taken for Euery one vvhen it concerneth time yet heere in this place I proue that it must not be taken so but as our Nevv Translation hath it for vvords must be vnderstood to signify according to the Authors mind that vseth them as is vvell knovvne novv tvvo reasons there be in this text vvhich crosse Mr. Chappels sense the one is that if this collection be a constāt thing for Euery first day of the weeke then vvere the Churches of Galatia Corinth bound to make a constant collection for the poore of the Church of Ierusalem on euery Lords day or first day of the vveeke continually for this collection vvas not for their ovvne poore but for the poore of remote Churches for Jerusalem see 1. Cor. 16.3 like as vve had once in England a collection for the Church in the Palatinate novv had this collection bene for their owne poore there had bene the more likelihood that it might haue bene vveekly and continually but being it vvas for the poore of a forraigne Church to vvit for the Church at Ierusalem as vvas ours for the Pallatinate once vvhat likelihood is there to think this collection should be euery vveeke vveeke by vveeke continually let the reader iudge The other thing in this text vvhich crosseth Mr. Chappels translation is that Paul saith he vvould haue no collection vvhen himselfe vvas present vvith them that then there be no gatherings when I come 1. Cor. 16.2 now who could be so simple to thinke that this collection must be vnderstood to be Euery first day of the weeke vvhen as Paul himselfe makes an exception that in the text it selfe for he excepteth that time vvherin himselfe should be there present vvith them that then there should be no gatherings thus much for ansvver to this text also vvherby you see it cannot be proued that this collection supposed nevv Sabbath vvas a constant continued thing vveeke
be redy to reply say But Sir you giue too great liberty to our people you lay the reines vpon their necke you speake most profanly c. to whom I answer I know indeed that it is full sore against their wills that I haue discouered this secret vnto their people for they had rather haue ploded on in their old errour deceiuing the people still then this light should haue bene seene but for my part I had rather please God then please men Knovving that God cannot away with it that his Ministers shold teach for his Doctrines their owne inventiones Traditiones I Know well that they doe daily reuile me reproch me say all manner of euill against me falfly before their people that so my person being brought into contempt that which I speake against their new Sabbath may be contemned likewise but I desire them to forbeare such vnchristian cuning courses I desire them that they would no more backbite me slaunder me behind my backe vvhere I cannot come to ansvver for my selfe but this is a more faire course vvich I vvill propound vnto them if they thinke in deede in trueth that I haue giuen too greate libertie vnto their people haue done vvrong vnto their nevv Sabbath then let them put pen to paper confute this booke so they shall bevvray to the vvorld that they speake as they thinke vvhen they so bitterly inueigh against me against my booke euery silly creature can say t is an errour t is a foule errour t is an abominable errour t is a wicked booke an hundreth more but I would haue Ministers that are schollers leaue vvords fale to blovves let them confute the booke neither doe I exhorte them to this as a matter at their choise to doe it or not to doe it but I vrge it vpon them as a duetie both to man and to God it is their duetie in respect of men because they haue so confidently taught them that this day is the Sabbath day and that vpon payne of damnation they are bound to sanctify it in conscience of the 4th com vvherefore either they must acknovvledg that they haue bene in an errour labour so soone as they can to reforme it which is parte of amends an argument of an honest minde or else they must defend it that so their people may see that they play not fast loose with them that they teach them no more in the pulpit then they will be redy to defend by their pen if any oppose it I cannot see how they can defend themselues for honest men vnlesse they doe thus it is not enough for them to belch out now then some reprochfull words with a kinde of scorne and disdaine to vilifie the booke the Author of it euery foole can answer a booke so It is also their duetie in respect of God for they say that I am in a foule errour and that the Lords day is a constant Sabbath of Gods institution Well then and will they not defend Gods cause who should stand vp for God if Gods Ministers will not wherefore haue they both their liuings and their office of Ministrie but to manage Gods causes defend them against all oppositions vvill they thinke you giue their liues in defence of this Lords day as they tell their people they will who will not giue their labours to defend it when as Peter the Apostle did but by his example bring in Iudaisme into the Church of Antiochia Paul the Apostle withstood him to his face and reproued him before all men Gal. 2.11.14 If therefore I like Peter haue offended against the Lords day then they like Paul in zeale of Gods glorie should rise vp to confute me before all men else they cannot iustify themselues so farre as I can see to be faithfull in their places and to be followers of the Apostles As for the people me thinke they should neuer cease pressing of their Ministers by these the like arguments to the answer of this booke for the quieting of their consciences and for the cleering of the trueth in this point they should say vnto Archippus take heede vnto the ministerie that thou hast receiued in the Lord that thou fulfill it Col. 4.17 vnlesse they desire to liue in ignorance and errour and in doubt which is the trueth It is true it hath bene reported to me that some of these 10 Ministers haue bene thus moued by their people but they haue returned this answer Wee What wee shall vvee answer his vaine booke let some Cobler Tayler or Shomaker answer it c. and are not these loftie spirits who could forbeare to reproue them openly that knoweth them in an errour in a foule and grosse errour and after sufficient meanes of conuiction tendred vnto them both priuatly publikely and done also in all meeknesse and forbearance for all this they still persist carry it out in the height of pride scorning disdaining him that shall in loue respect vnto their persons admonish them as my former booke will witnesle for me So much be spoken touching the former question wherein you see that they cannot proue it that euery Lords day or Sunday was kept for a Sabbath in the Apostles dayes as now they are SECT III. I come now vnto the second maine question which is to know whither it can be proued that any one Lords day is a Sabbath day by Gods ordinance or not For I deny not only that euery Lords day is a Sabbath constantly and weeke by weeke but also I deny that there is so much as any one Lords day a Sabbath day For the better scaning of this point I will examine all their Scriptures all their reasons which they produce in this case First for their Scriptures I haue reade ouer many the workes and writings of the patrons of this Lords day to see their grownds for it but yet among all the textes of Scripture which they alleage I can no where find a Commandement for it alleaged by them out of any parte of the new Testament and this seemeth to me a straung thing if you demaund of them who is the Authour of this new Sabbath they will tell you Christ in the next place if you demaund of them where Christ left any commandement for it by himselfe or by his Apostles here they are at a non plus they can finde no com for it in all the new Testament no nor any exhortation to keepe it nor promise or threatening to those who keepe or profane it now this at the first entrance doth breede a shrewd suspition that this new Sabbath is but some forgery when there is neither commandement nor exhortation for it in the booke of God neither promise to them who keepe it nor threatening to them who profane it when the old Sabbath was set vp it was done by an expresse Commandement and can there a
new Sabbath come into its roome with out a Commandement was God more carefull to institute a Sabbath in memory of the Creation then Christ was to set vp a Sabbath in memory of the Redemption Furthermore the new ordinances which Christ set vp in the Gospell as Baptisme and the Lords Supper Christ was mindfull to leaue commandements for them expresly as for Baptisme Goe therefore and teach all nations baptizing them c. Mat. 28.19 for the Lords Supper Take eate this is my body whith is broken for you c. 1 Cor. 11.24.26 now this Lords day is affirmed by them to be an ordinance of the Gospell a new ordinance of the new Testament instituted in memory of the Redemption is it likely that Christ would leaue commandements for some of his new ordinances not for the rest This Lords day if it be as they make vs beleeue it may well be counted by the Church a third Sacrament for it is to be kept in remembrance of Christ like as are the two other Sacraments of Baptisme the Lords Supper yea and this new Sabbath wich is or may well be a nevv Sacrament also is of as great vse if not of greater then the tvvo Sacraments of Baptisme and the Lords Supper for Baptisme remembreth a man of Christ but once in his life time in a speciall sorte the Lords supper putteth vs in minde of Christs death but once a quarter but this nevv Sabbath nevv Sacrament should put vs in minde of Christ once a weeke so as this vvould be very vsefull aboue the others novv can vvee thinke that Christ vvould be so mindfull as to leaue Comm. for the ij Sacraments be altogether vnmindfull to leaue a commandement for the Lords day to be a Sabbath if euer he had meant it should be a Sabbath and for the Apostles some fansy that Christ left a commandement vvith them Act. 1.2 but let it then be shovvne vvhere is it vvritten I marueile nay can vve thinke that if Curist had giuen the Apostles a commandement to deliuer to the Church that they durst haue concealed it could this haue stood vvith their faithfulnesse The consideration of this one point is enough to make any man to stagger the vvhole building to totter their case is aboue 50 in the 100 the vvorse for this that they are inforced at the first onset to confesse that they can shevv no commandement for the Lords day from either Christ the founder of it or his Apostles The Saturday Sabbath hath a commandement to authorise it but the Sunday Sabbath hath none vvherefore I shall make my choise of the Saturday Sabbath let them that list choose the Sunday Sabbath Hence this one note vvould be obserued that since there is no Commandement for the Lords day therfore it followeth that the Patrones thereof must fetch all their grownds for it by reason collections consequences out of Scripture now how feeble a thing mans blind reasons is vvho knoweth not that knowes himselfe how liable are vve to mistake yea how subiect to fallacies to be deceiued thereby are the best Logiceans especially in the Matters of God so that if reason may possibly err be deceiued thē may they be deceiued that stand for the Lords day yea though I in stead of opposition should ioyne with them all men say Amen to them for reason and consequences are their best guide direction so then at the best the foundation of our Lords day Sabbath hath but the sandy foundation of mans blinde shallow reason But here vnto they are redy to reply that necessary consequence out of Scripture is as sound as Scripture it selfe vvhere vnto I answer 1. That the comparison made of mans reason with Gods vvord is vnbefitting for be it that necessary consequence is sound and very sound yet seing consequence is by force of manes reason it is not fit that it should be compared equalled with the neuer erring vvord of God 2. I answer t is true that necessary consequence is very sound indeed but then the difficulty is to knovv when a consequence is necessarily true and vvhen not for many men take their consequences to be necessarily true which are but contingent and doubtfully true But to passe by this point let it be noted that these men vvho doe so aduance mens reason and consequences and talke so much for consequences and of necessary consequences ther 's no men vse necessary consequences lesse then they doe in somuch as I begine to question it that they talke beyond their skill vvhen they talke so before the people of necessary consequences for if they knew vvhat they said vvhen they so speake vve should sinde them vse this necessary consequence in their disputations and arguments framed by them for the Lords day Sabbath for it is in this argument and vpon this occation that they talke so of necessary consequences thereby insinuating vnto common people that they haue neuer erring Necessary consequence for their Lords day Sahbath But heere I challeng them any of them all to shew me but one argument out of any Text of Scripture for the Lords day Sabbath vvhich standes by force of necessary consequence vvhich if they can not doe as I know vvell they cannot doe it then are they but vngodly bragadoceans proud boasters to prattle of necessary consequences as if forsooth they meant it to proue all they say by necessary consequence but when they come to it they flinch giue in and doe nothing lesse this is but one of their trickes to delude the people withall Because vve are vpon the point let me shew you some of their necessary consequences as 1. Christ appeared to his Disciples vpon the Lords day Therefore the Lords day must of necessity be a Sabbath day 2. Christ rose vpon the Lords day ergo euery Lords day after must necessarily be a Sabbath 3. The holy Ghost descended on the Lords day ergo it cannot possibly be otherwise but it must be a Sabbath 4. Peter preached once on the Lords day at an other time I know not how many yeeres after Paul preached a sermon too on the Lords day Therefore of necessity it must be a Sabbath day 5. There vvas a collection for the poore on the Lords day Therefore it must be a Sabbath a poore consequence 6. It vvas called the Lords day therefore it must be a Sabbath day As much as if they had argued thus necessarily it vvas called Sunday therefore it must be Saturday These the like are the necessary consequences which they vse who talke so much of necessary consequence the very mention whereof is enough to loath a mans stomake vnto vomiting Here cometh in an obiection say they if you must haue a command for the Lords day shew vs you then where we haue a com for the Baptisme of infantes 1. I answer you doe vvell to confesse that you haue no comm for your
for a collection for his ordinance vvas onely for a preparation to a collection Now these ij differ much to collect mony is one thing and to prepare or make mony redy for a collection is an other thing Paul indeed spake touching a collection when he said concerning the gathering for the Saints 1. Cor. 16.1 but yet he did not here ordaine that this collection whereof he spake should be then presently made this he gaue order for afterwards concerning the time when it should be done onely he would haue them in a readinesse with their money that so whensoeuer after he should giue order for the collectiō to be made mens money and what they would bestow might not be to seeke but laied vp by them euery mans money by himselfe in a readinesse forasmuch as men were to giue with respect vnto their estats and abilities as God had prospered them it was needfull there should be a day appointed for them wherein to cast vp their accounts and rekonings to see how God had prospered them in their estats and then that done to lay vp by them what they could spare against the day that Paul should send for it For the cleering of this text therfore we may borrow light from 2 Cor. 9.5 where S. Paul speaking of collections v. 1. he hath reference in this his second Epistle vnto the collection mentioned in his first Epistle 1. Cor. 16.2 as you may perceiue by these words where he speaketh of a collection appointed afore or as our new Translatoures haue it where of yee had notice before 2 Cor. 9.5 now this collection where of Paul had giuen them knowledg before it was not made before but to make still as appeareth by these things 1. in that he now telleth them of sending the bretheren as collectours that they might finish their beneuolence or make vp before hand their bounty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereby you see this collection was yet to be finished and made vp 2. he sseth an argument to perswade the Corinthians to a liberall contribution 2 Cor. 9.6 now this perswasiue argument had come too late if the collection had bene past first so by this text 2 Cor. 9.5 it appeareth that what Paul spake in the 1 Cor. 16.2 it was not of any collection then to be made but only it was a preparatiue to a future collection wherefore you see their grownd whereon they build is false grownd for they cannot proue by this text that here was either any collection vpon the Lords day no nor any assembly how then will they gather that there was a Sermon on this Lords day so a Sabbath if they cannot proue that there was any assembly or congregation on this Lords day thus you see that hitherto they cannot proue by any one text that there was at any time so much as any one Lords day kept for a Sabbath Now when they are at their furthest can goe no furder then they fall to quaeries but why say they was this collection appointed vpon the first day of the weeke rather then on the second day or some other surely there was something in that Hereto I ansvver if surely there vvas something in it then let them shew vs vvhat it vvas for it is their parte to find it out if any thing there vvas that might proue it a Sabbath day doubtlesse there vvas some thing in it vvhy this collection or preparatiue vvas on this day rather then on any other but you knovv there may be many some things reasons of it yet none of them such as will proue it a Sabbath day let them refraine therefore this begging of questiones of vs fale to prouing themselves let them proue it that this collection or preparatiue appointed on the Lords day rather then on any other day must make it a Sabbath day 2. I answer if Paul did ordaine the Lords day for a Sabbath to be kept by the Church of Corinth heere vvhy did Paul him selfe voluntarily omit the keeping of the Lords day vvith the Church at Antioch vvhen he had a most fit occation as lately I haue showne did rather keepe the Sabbath day Act. 13.14.42.43.44 When as yet he might haue kept the Lords day if he vvould one vvord of his mouth would haue done it Surely had the Lords day bene a Sabbath day Paul would haue kept it in all Churches vvhere euer he came asvvell in one as in an other 3. I ansvver let all be granted and yet it vvill not doe suppose therfore that here vvas a collection an assemblie and a sermon yet it cannot by all these be proued a Sabbath day all that can be hence collected is no more but this that the Lords day vvas a collection day an assembling day and a sermon day that is a Lecture day but not a Sabbath day For to a Sabbath day is more required then to haue an assembly a collection a sermon for all these 3. we haue on lecture dayes in London other partes of the kingdome on Wednesdayes Thursdayes other dayes of the vveeke vvhich are no Sabbath dayes If the patrones of the Lords day vvill proue that at Corinth they kept this day for a Sabbath they must remember to proue these thinges 1. That the people did refraine all seruile labour on the Lords day from breake of day till night for this is a parte of the 4th com In it thou shalt do no manner of worke 2. They must proue that they spent this Rest in holy exercises And that they did both these in conscience of the 4th com the which ij things if they cannot proue out of this text as it is most certaine they cannot then haue they foully abused this portion of Scripture also yea not only this parte of Gods word haue they abused profaned but also thereby haue they abused and corrupted with errour the mindes of such their people as are most ingenuouse tractable a thing much to be lamented of euery godly heart thus by goeing about to justifie their Counterfaite Sabbath they add one sinne vnto an other SECT XII A 7th text out of the new Testament which they alleage abuse for the Lords day is Reuel 1.10 I was in the Spirit on the Lords day c. Some from this text thinke this Lords day must be a Sabbath day because S. Iohn receiued a Reuelation in it but fewe doe vrge it thus thus there is not the least force of prouing in it for how will it appeare that because Iohn had a Reuelation on this day that therfore it must be a Sabbath day there 's no likelihood that euer this can be proued Ezekiel had a vision or Reuelation from God on the 5th day of the moneth Ezek. 1.1.2 must this 5th day of the moneth be therefore a Sabbath for euer But I come to the second sorte these are the most of those which vse this text they gather all
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
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
against not onely something in the 10 commandements but also against euery thing in the 10 com againe Hebr. 7.12 Jf the priesthod be changed then of necessity must there be a chang of the Law whence a man might also say something against the whole Law bring Scripture to backe him too but forasmuch as the Law that is the Law Morall is an excellent Rule of our liues a notable Rule for the expounding of other hard darksome places of Scripture therefore we will not be so absurd as to question it least so we fale to question euery thing leaue no certainty in the Scriptures nor any thing that migt be a Rule a light vnto other Scriptures in conclusion be driuen to the Pope againe to determine of the sense of Scripture for vs. So much for this their absurdety that they deny Maximes in Religion and Principles in Diuinity who deny the 7th day Sabbath dispute against it One absurdety more is that they who alleage this text Col. 2.16 or any other against the Sabbath day mentioned in the Morall Law they herein shake hands ioyne with lawlesse Libertines Anabaptistes who doe by these textes oppose Gods Sabbaths so liue profanly without any Sabbath conscience of this diuine ordinance shall wee Protestantes shake hands with Anabaptistes in ouerturning Gods Sabbaths God forbid Thus hauing showne the diuerse sondry grosse absurdeties which they rune into who bring this text Col. 2.16.17 or any other against the Sabbath day written in the Morall Law now in the next place let vs see their arguments out of this text that so we may answer them their arguments are two the one of them is this that by the word Sabbaths or Sabbath daies in this text Col. 2.16 is meant all Sabbath daies vniuersally generally so if all Sabbath daies be abolished then the 7th day Sabbath also is abolished Herevnto I answer there is a Law Morall a Law ceremoniall now when we read that Christ hath abolished the Law of cōmandements Ephe. 2.15 againe that Of necessitie there must be a chang of the Law Heb. 7.12 if any man should presse these textes to the abolishing of all lawes we would answer them by distinguishing of Lawes into Morall ceremoniall saying that these textes doe abolish onely the Law ceremoniall but not the Law Morall So may I answer them in this point for the Sabbath day is a branch of the Morall Law for it is written in the Morall Law commanded in the Morall Law wherefore I answer them by distinguishing thus there be weekly Sabbath daies commanded in the Morall Law there are yeerly Sabbath daies which were neuer written in the Morall Law Leuit. 23.24.39 now this their text may be vnderstod onely of these yeerly ceremoniall Sabbaths not of the Morall weekly Sabbath thus are these two scriptures Exod. 20.8 Col. 2.16 reconciled And whereas they say that all Sabbaths are meante in this text I answer that this all may be meant of the ceremoniall Sabbaths that all those Sabbaths are abolished for there is an all of them for they are many so then we may vnderstād this text to abolish all Sabbaths generally that is the generality of all yeerly Sabbaths since there is a generallity of them or by all we may vnderstand all these Sabbaths excluded the Morall-Law or Tables of stone that is all the Sabbaths written in the ceremoniall Lawes so the 7th day Sabbath is not touched in this text thus you see there is no necessity at all why they should hale in the 7th day Sabbath into this text for a fit distinction may salue all wherefore if they will violently wring the 7th day Sabbath into this text it is wilfully done of them to satisfy some corrupt humour or other you see this text may safely soundly be expounded of the annuall Sabbaths onely without any the least violence offered vnto this text Furthermore I answer it is to be obserued that the Apostle speaking heere of Sabbaths which are a Shaddow he doth not say all Sabbaths vseing the generall particle all but he speaketh indefinitly saying Sabbaths or Sabbath daies without this word all therefore may be vnderstod but of some Sabbath daies particularly It is true indeed that the Apostle speaketh of Sabbath daies in the plurall number but yet it doth not thereof follow that therefore he spake of all Sabbath daies generally ther 's a differēce betwixt a plurality a generality betwene Sabbahts plurally Sabbaths generally for the Apostle may make Sabbaths plurally that is many Sabbaths to be Shaddowes yet not make Sabbaths generally that is all Sabbaths to be Shaddowes for example a man may say the Trees doe shaddow mee and yet all Trees in the world doe not shaddow mee Againe Ministers teach that the bread in the Sacrament is the very body of Christ yet it followeth not that all Ministers doe teach so for protestant Diuines teach the contrary so might Paul say that Sabbaths were a shaddow yet neither say nor thinke that all Sabbaths were a shaddow and thus is their former argument answered By the weaknesse of which argument we may see the weaknesse of their loue to God his ordinance to his Lawes for strong loue would neuer permit them to rase downe to the grownd so honourable an ordinance as Gods Sabbath to oppose Gods Law the 4th com with so weake an argument and what would be the issue if they might obtaine their desires why this Gods Law shall be mangled defaced it shall be denied its integrity perfection it shall be made a Monstre partly morall partly ceremoniall way made for Anabaptistry the floud of prophanesse to flowe in vpon vs by the want of Gods Sabbath An other argument they draw out of this text against the Lords 7th day Sabbath for they are wonderouse eagre vpon it desire exceedingly to find or make if they cannot find something to defeate God his Church of the Sabbath day for this purpose they will faine a necessity vpon it that by Sabbaths in this text we must of necessity vnderstand the 7th day Sabbath for one because say they vnder the words Holy day is meant all the ceremoniall yeerly Sabbaths so then vnder the words Sabbath daies must be meante the weekly Sabbaths Herevnto I answer that it cannot be proued that vnder these words Holy day all yeerly Sabbaths are comprised for it may be that none of the yeerly Sabbaths are therin cōprised to make this appeare let it be obserued that the word translated Holy day doeth signify also a feast the words translated in respect may be translated in parte so for these words in respect of an holy day you may haue in roome of them these words in parte of a feast 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then the text should rune thus Let no man condemne
persones as our Superioures more honourable then other why then by the 4th com may we not hold some tyme as the 7th day Sabbath more holy then other 2. As touching the fitnesse of time for Gods worship I answer 1. that time which God hath commanded for his worship as the 7th day Exod. 20.8.10 is a more fit time for it then such times as God neuer commanded of which kind are all the other 6 daies 2. An holy hallowed time such as is the 7th day Genes 2.2.3 is more fit for holy dueties then is a common or vnholly time of which kind are all the other 6 daiesâ— common bread when it is once consecrated is more fit for the Sacrament then other bread so the 7th day it being once Sanctified Gen. 2.2.3 is more fit for sacred dueties Gods worship then other daies SECT III. Hauing taken out of the way their vsuall obiectiones which they raise against the Lords Sabbaths I come now to proue the point that by good strong euidence out of Scripture Onely one caution I desire first to propound vnto my Reader which is to desire him in the feare of God to empty his minde of all kinde of preiudice to lay aside all forestallednesse of opinion either of my person or of the cause in question that so he may bring a mind like vnto true ballances equally poised It is true that being it is an ordinance of God which I dispute for it should incline euery godly heart rather to imbrace it then to reiect it and rather to take parte with God with his ordinance then against God his ordinance but if this cannot be obtained yet let thus much be graunted that no man reade these arguments as wishing that Gods Sabbaths may rather be abolished then continued established for in vaine shall his reading my writing proue if he come with a mind fully bent against the point in question beforehand rather wishing that it may proue a falsehood then a trueth for the better auoiding of this let it be obserued that it is a property of an hardened heart of a benumed conscience of a man well nigh forsaken of God to resist knowledge to dislike of the meanes thereof when it is tendered vnto him for this purpose see Act. 28.27 For the heart of this people it waxed fat their eares dull of hearing with their eyes they haue winked least they should see with their eyes heare with their eares vnderstand with their hâ—â—rtes should be converted These words were verified vpon those stifnecked hard hearted Iewes who reiected the Gospell of Christ Saluation both at once because they would not returne be conuerted therfore they winked least they should see c. for they had resolued to goe on in their old way what soeuer could be said to the contrary my earnest request therfore vnto my Christian Reader is that he would not resolue vpon it beforehand that he will hould on in his old way and that he will not suffer his iudgement to be conuerted what soeuer he shall find to the contrary for it is a sore iudgement of God vpon any man to winke with his eyes that so hee may not see what he is taught it is the propertie of an ingenuouse Spirit rather with Samuel to say Speake Lord for thy servant heareth That is to be prepared to receiue embrace whatsoeuer cane beshowne vnto him to be the minde will of God so I come to my first argument where by I shall proue vnto you that the Lords Sabbath of the 7th day is now still in force ARGVM I. My first argument to proue the 7th day Sabbath is still in force is because the Lords day Sabbath is not in force and thus it may be framed Euery man fearing God must maintaine defend either the 7th day Sabbath to be still in force or the Lords day Sabbath But no man that feareth God must maintaine defend the Lords day Sabbath Therefore euery man fearing God must maintaine defend the 7th day Sabbath to be still in force Here are as you see three propositiones if the two foremost be proued the third last must be graunted as following necessarily I am therefore now to proue the ij formost propositions and first for the first proposition or Maior to wit That euery man fearing God must defend either the 7th day Sabbath or the Lords day Sabbath and this I proue 1. Because there is none other day in question betwixt vs but these two daies to wit the old Sabbath and the new Sabbath there is no third day and therefore one of these two daies must be our Sabbath day of necessity and one of these two daies euery man must defend stand for 2. I proue the first proposition by this that vnlesse we stand for one of these two Sabbaths there shall be no Sabbath day at all in the Church this were an heinouse impiety yea worse then a sauage brutishnesse 3. I proue this Major by this that vnlesse we all stand for one of these two daies we are contrary vnto all men euen to the Church wherin we liue for our Church acknowledgeth a Sabbath as due vnto God shee accordingly giueth him one of these two daies weekly 4. I proue this Major by this that vnlesse we maintaine one of these two daies we profanly impiously liue in the breach of one of Gods tenn Commandements by name the 4th com for if we deny both these daies then doe we neither keepe a Sabbath day nor the Sabbath day all diuines confesse that the 4th com inioyneth a Sabbath day one or other though not the Sabbath day to wit the 7th day so then euery man fearing God must defend stand for a Sabbath day one or other the old day or the new day or else he liueth in the sinfull breach of the 4th com weekely And thus much for the profe of the Major or first proposition I come now to the Minor or second proposition to wit That no man fearing God may maintaine defend the Lords day for a Sabbath and this I proue thus 1. Because a man cannot defend this day in faith Whatsoeuer is not of faith is sinne Rom. 14.23 now it behoueth euery man that feareth God to looke to the gouernment of his tounge that he speaketh not in defence of any thing vnlesse he can doe it in faith now that a man cannot speake for this Lords day or new Sabbath in faith I thus proue it because he hath no word of God for the grownd of his faith that faith which hath no word of God for its fundation it is not faith but fansy superstition and presumption That a man can haue no word of God to grownd found his faith vpon for the Lords day I thus proue it 1. because Christ hath left no commandement in the new Testament for
the Seruants by right from God Thus you see it cleere that to rest on the 7th day is a worke of mercy vnto maÌ„ beasâ— a worke greatly tending to the furtherance of all the dueties of piety and charity In a word the obseruation of the Sabbath day must needs be a thing greatly tending to the good of mankind because it was made for them The Sabbath was made for man Mark 2.27 vnlesse therefore we will accuse God of vnskilfulnesse in making things for men which are not good and proffitable for them we must needs yeeld that the obseruation of the Sabbath is a thing tending vnto and a furtherance of mans good in generall What answer may be framed to this argument I cannot foresee vnlesse it be some such as this that the rest from labour is it onely which tendeth vnto piety and is a worke of mercy but not the day to wit the 7th day this helpeth not c. But contrarywise 1. The day helpeth vnto a religiouse sanctification of the rest because it is a sacred day aboue all others in the weeke for God hallowed it at the creation and it onely Genes 2.3 therefore it doth best besuite sacred actioÌ„s addeth a kind of a more reuereÌ„t respect vnto them thus a man is touched with a more sublime and honourable regard of the duety of prayer in the Church as of ancient in the Temple then in a common house see Genes 28.16.17 Eccles 4.17 Leuit 19.30 ij Chron. 8.11 Mark 11.15.16.17 And Moses must put off his shoes because the place was Holy grownd Exod. 3.5 Thus Nehemiah required of the people behauiour sutable vnto the day the people must not weepe because the day was Holy Nehem. 8.9.10 and This is the day which the Lord had made let vs reioyce be glad in it Psal 118.24 Here the day minded them of the dueties in and of the day to wite ioy and gladnesse like as the Coronation day when it cometh it mindes vs of the dueties of the day that in a more liuely maner then any other day if therefore sacred places did further men in sacred dueties by touching their heartes with a more then ordenary reuerence and religion channge of behauiour and if daies doe mind vs of the dueties of the daies then why should not also the sacred day of the Sabbath when it cometh be of like vse it being of like kinde why should not the presence of this sacred day the more moue vs to be holy because the day is holy if Moses must put off his shoes because the grownd where on he stoode was holy grownd why should not we be the more moued to put off all carnall and sinnefull affectiones because the day wherein we are is an holy day if the people in Nehemiahs time must not weepe because the day was holy must not we learne to absteine from worke the rather because the day is holy So thus we see sacred places sanctified daies haue added somewhat vnto the increase of holy affectiones reasones haue bene fetched from the holinesse of the places and daies to mâ—ue vnto more reuerence in gesture outwardly in body inwardly in heart and to decline such things as doe not besâ—te these places or times this may yet further appeare in the Lords day for it being supposed a sacred day and of Diuine institution the day thus considered doth not a little further our rest from laboures so helpe vs to a more proffitable vse of all holy exercises in the day which would not be so if the day were in esteeme but a common day 2. One duety of the Sabbath is to sing Psalmes vnto the praise of God as we may see by the title of the 92 Psalme and among other things the Church doth praise God for that his marvailouse miraculouse worke of the CreatioÌ„ of the world whereof the Sabbath day or 7th day is a signe Exod. 31.17.15 Now this very day doth not a little further this sacred duety of praising God for the Creation of the world that 1. Because this day being the same day in the weke for order whereon God rested at the Creation it doth more liuely represent vnto vs Gods rest then can any other day of the weeke 2. Because God made this day to be a signe of the Creation Exod. 31.17.15 as the Elements of bread wine and water in the Sacraments be signes of the redemption now signes doe further the remembrance of the things signified by them therefore the Sabbath day being a signe of the Creation it doth further the thankfull remembrance thereof and our cheerefull praises of God for it since by it wee haue life being wel being without which should haue had no being at all 3. The 7th day being that day whereon God himselfe rested at the Creation Genes 2.2 this day hath a force in it aboue all daies in the weeke to perswad men to rest themselues and giue rest vnto their seruants on that day in an imitation of God because God rested on it and thus it furthereth 1. The work of mercy in afording rest vnto poore seruants and 2. It furthereth the workes of piety religion for the more freely that men rest the more cheerefully they worship God this efficacy no other day hath 4. As a place so the time of the 7th day is a furtherance to Gods worship for thereby we haue time to serue God in without which God cannot be serued yea further this time day doth further the continuance and frequency of Gods worship for were it not for this some men would thinke it enough to giue God but one howre or two in a day and one day in a moneth or quarter of a yeere 5. The time and day was commanded at once together with the duety of rest both in one commandement both in one sentence in that commandement both with one breath Exod. 20.10 The one as a duety the other as the proper time for the performance thereof now it is consentaneus and agreable to all reason to thinke that these two things being thus inioyned immediatly together should both tend together vnto one and the same end each after its manner and kind so as if the one tendeth vnto the worship of God so should the other also and it is absurd to thinke that the one should tend vnto oen end the other vnto another and diuerse end A decre is made that one the 5th of Nouember the day should be kept in a thankfull remembrance for that deliuerance c. that people shall refraine their laboures resorte to their parish Churches where the Ministers shall publikly praise God c. now who cold imagine but that as the duety of resting from worke tendeth vnto the publike praise of God so doth the place appointed thereto to wit the Church and so doe the persones to wit the Ministers and so doth the time and day also
it and corrupt it and shall we thinke the Gentiles Heathen that know not God haue retained all the Morall Law perfectly without forgetting any thing therein doe we thinke better of the Heathen Gentiles who haue liued since the giuing of the Law then of the people of God who liued before the Law if the light of nature in the people of God before the Law needed a better light to wit the Law of God to direct their Law and light of nature can the blind light in Heathen people since the Law giue a light vnto the Law if it cannot why then will we rather learne what is morall by the light of nature and lawes of nationes then by the light of lightes the Law of God Should we vrge the practise of any thing that is vn-naturall or which nature abhorreth then there might be some more â—uller for this distinction but since we vrge nothing vn-naturall nor any thing impossible nor any thing harmefull to a Church or State commoÌ„ wealth in this case what grownd should there be to draw vs to the Lawes light of nature suer I am though nature be ignorant of the Lords Sabbath yet enemy vnto it it cannot be for let nature be informed what manner a thing Gods Sabbath is and it will imbrace it for nature abhorreth to profane sacred things of which kind the Sabbath is and nature approueth of a day and this day as well as any other day for Gods worship and for mans refreshment in a rest from laboures why then should we reiect Gods Sabbath because blind nature is ignorant of it and not rather imbrace it because if nature be but taught it it cannot oppose it it will imbrace it I find it that this distinction is merely inuented for the very nonce to thwarte rase downe and roote out Gods ancient Sabbaths for I find nothing else prescribed in the morall Law which they doe reiect by this dinstinction but onely Gods Sabbaths now as well might they reiect the drinking of wine in Lords Supper as the Sabbath day in the 4th com for ther 's the same reason seing that the drinking of wine is not naturall to English men no more then the Sabbath is to Heathen people for wine is not the naturall fruite and liquor of our Country but Beere like as they say the 4th com belongeth vnto vs but as it is the Law of nature but not as it was giuen to the Iewes for so it was Iewish so might they say the institution of the Lords Supper belongeth vnto vs English men but as it is a law in our nature and not as it was giuen to the Iewes Christs Disciples to drinke Beere is naturall to vs but to drinke wine is Iewish for the Iewes vsed wine at their meales as we vse Beere 6. The Apostle Paul telleth vs of a Law written and of a Law of nature the one written in Tables of stone the other in the Tables of the heart the one giuen the Iewes the other to the Gentiles As manie as haue sinned without the Law shall perish with out the Law as manie as haue sinned in the Law shall be iudged by the Law Rom. 2.12.14 I would faine know where the difference lieth betwene these two Laws the Law of nature the written Law of God if vve vvill imbrace no more of Gods written Law then the Gentiles find written in their hearts yea vvhat then are we the better for hauing Gods vvritten Lavv among vs 2. Inasmuch as the Apostle saieth that as manie as haue sinned in the Law they must be iudged by the Law hence it follovveth that all vve Christians who imbrace the written Law we must stand or fall to this written Law and must be iudged by it an other day can we then vvith safety reiect this vvritten Lavv and take the vnvvritten Lavv for the rule of our Liues no surely vnlesse vve could thinke vve should liue by one Lavv be iudged by an other 7. If so much of the Lavv of God be Morall as is found among the Gentiles then is the Ceremoniall Lavv of Sacrifices a Morall Lavv for the Gentiles haue had their Sacrifices thus vve reade that Iupiters Priests brought Bules vvith garlands vnto the gates vvould haue Sacrificed vnto Paul and Barnabas Act. 14.13 Wherefore the light of nature in the Gentiles is no sufficient rule to distinguish Morales from Ceremoniales 8. This distinction is Antichristian for it is against Christ and his Apost es for they euer sent the Churches vnto the vvrittâ—n Law neuer to the vnvvritten Law Mat. 1.18.19 Rom. 3.31 Iam. 2.8.10 Paul saieth hee beleeued all things vvhich vvere written in the Lavv c Act. 24.14 And vvhatsoeuer things are written a fore time are written for our lerning Rom. 15.4 and cursed is euery one that continueth not in all things vvhich are written in the booke of the Law to doe them Gal. 3.10 and the vvhole Scripture is by inspiration to teach c. 2. Tim. 3.26 in all vvhich scriptures vve are sent vnto the vvritten Lavves the Lavves giuen to the Ievves not vâ—to the vnvvritten Lavves that vvere giuen to the Gentiles the Holy Ghost vvould that vve should borrovv light from the vvritten Lavvs giuen to the people of God but the Authors of this distinction vvill send vs to the vnwritten Laws vvhich are found among Heathen people and Infideles to borrovv ligâ—t from them It seemes then that vve shall borrovv light from darknesse Ye were once darknesse but are now light in the Lord Eph. 5.8 9. If no more of the Law shall bind vs then so much as is found out by the light of nature then Gods word shall not bind properliâ— by of it selfe but that it must borrow strength elswhere as from the Law light of nature or else it shall not bind nor be a Law this is to detract from the Dignity Authority of Gods word for a Minister must not now come with Thus saith the Lord but he must strengthen it with this so saith the Law of nature he must not say onely Thou shalt not steale not commit adultery for thus no man is bound vntill he add this And this the Law of nature 10. If so many of the precepts of the Law onely shall be in force with vs as are allowed of by the Law of nature then it shall follow that so many such qualified men among vs shall stand bound to the first Commandement onely as by the Law light of nature did acknowledge the true God and they are for number a few 3 or 4 in a Country Citty or Kingdome and for quality onely the most lerned and deepest schollers for such onely did acknowledge the true God among the Heathen The reason hereof is that if we must fetch direction from the Heathen to know which precepts we are bound vnto then by like reason must we fetch light from them also to know how many
and leisure To conclude since this Dispensation tendeth to the peace of the Church and also imitateth the Apostles let it obtaine the most fauourable construction that may be at least let it not be racked wrested vncharitably SECT V. I haue reserued this Section to make answer vnto fondry obiections which are framed vpon occation of this Dispensation and these they are which follow OBIECT I. Some obiect thus forasmuch as I am perswaded that the Lords Sabbath is still in force howbeit I am also well perswaded of the trueth of your dispensation yet can I not passe ouer the Sabbath when it cometh profaneing it working vpon it without many great checkes of conscience and much sorrow of heart that I should profane the Lords Sabbath and that too after I know it to be the Lords Sabbath still in force by the 4th commandement thus I am afflicted and pricked in conscience euery weeke now I pray what say you to this is it not a sinne for me to goe against the checkes of my conscience what may I doe in this case For answer herevnto we must know that some checkes of conscience doe arise from the doinge of something which we should not doe and for a man to goe against these it is dangerouse and sinnefull and a note of an harde heart Againe there are some checkes of conscience which arise from the doinge of something which we would not doe and these are not alwayes sinnefull but are notes of a softe heart and tender conscience for they would not doe the things they doe if it were in their power to amend them I will cleere this case by some examples it is lawfull for a man to fly for his life his enemy pursuing him vpon the Sabbath day and it is lawfull for a man to worke in quenching of a fyer on the Sabbath day neuerthelesse a softe heart and tender conscience will be full of prickings in the time of his flight and whilst he is at worke Now the reason hereof is not because these his actions are sinefull but because he doth what he would not doe vpon this day if it could be auoided and because he neglecteth the speciall seruice of God all that time which he would much rather haue bene imployed about Furthermore Dauid when he eat the Sewbread it could not but grieue him that he was cast vpon such necessity as that he must eate that which was not lawfull for him to eate And Dauid when he spared the life of Ioab which he should haue taken away it could not but be a corziue to his conscience so often as he saw that murtherer liue And the Apostles when they obserued those things commanded in the Ceremoniall Law in circumcising shauing the head and the like they knowing that these things were abolished they could not but doe it with checking and vnquiet consciences in some respect and yet these were not euill consciences nor these actiones sinnes but they were markes of softened heartes and tender consciences and so is it with the checkes in conscience which we cannot but haue in some respectes so often as we neglect the Lords Sabbath they are notes of soft heartes tender consciences plainly bewraying that we would much rather Sanctify the Lords Sabbath if it were in our power Furthermore whereas you asked me what you should doe in this case I answer euen all you can doe to the vtmost of your power to get out of this necessity that so you may haue your hearts desire in sanctification of the Lords Sabbaths for no man will lay still vnder a necessity any longer then he needs must a poore man will get out of his pouerty a sicke man out of his sicknesse a prisoner out of prison with all the speed they may Now the way to get out of our necessity is this to labour a generall reformation and that first by instant constant prayer to God and next by divulging this trueth of God as farre as thin occationes and caleing will permit that so it may rune from man to man till at length it may come vnto the Magistrate whose office it is to make reformation and so to loosen thee from thy necessity of profaning the Lords Sabbaths any longer Indeed it is fit we should haue prickes and checkes in conscience all the time we lay in the neglect of the Lords Sabbaths that so we may be thereby often rowsed vp to vse all good meanes possible and speedily for a reformation If God should let vs bequiet in minde we would grow secure with this Dispensation sit downe and take our ease neuer careing what becomes of Gods sacred Sabbaths nor when a reformation were made OBIECT II. Some who are enemies to Gods Sabbaths and friends to the Lords day argue thus forasmuch as the Lords day may be kept for a Sabbath still by virtue of this Dispensation why should we trouble our selues for we haue that alredy let vs keepe vs where we are still for we are well enough But herevnto I answer that you are not well enough for the discouery of this you must note for whom this Dispensation is made vnto whom it doth properly belonge for it belongeth not vnto all men this Dispensation therefore is made for such as are perswaded that the Sabbath day is still in force and therefore doe make a conscience of it who in a case of necessity may keepe the Lords day for it for a season vntill a time of reformation But this Dispensation is not made at all for our newe Sabbatharians who make no conscience of the old Sabbath for to what end should they haue a Dispensation from the old Sabbath who make no conscience at all of it In the Dispensation it is allowed for men to keepe the new Sabbath or Lords day for the old Sabbath and in steade of it for a season which doth imply that they had rather keepe the old Sabbath then the newe that they haue a conscience of the old Sabbath still and that the Lords day is not kept for it selfe sake but for the Sabbaths sake so that it is the Sabbath that hath all the respect and honour the Lords day hath none as for it selfe Now our new Sabbatharians will not keepe the Lords day still in this sense but if they will take any aduantage from our Dispensation and from our keeping the Lords day with them they must keepe it in this sense for in this sense the old Sabbathatians doe keepe the Lords day we honour the Sabbath day as our King and we esteeme the Lords day in its roome but as a deputy that for the time occupieth the place of the King and whom we honour not for his owne sake but for the Kings whose place he possesseth so we honour the Lords day for the Sabbath daies sake which went last before the Lords day and in roome whereof the Lords day stands as a deputy for the present necessity 2.
taught or maintained in its integrity wholenesse and perfection in our Church this I haue made plaine also in the former parte of this booke for vnlesse we hold and teach which we doe not that the Decalogue is wholly Morall without any Ceremony commanded in it and so maintaine the Lords Sabbaths for morall we doe not teach and maintaine Gods Lawes in their integrity perfection but we teach the lawes of God by halues and by peeces in a lamed manner taking and leauing picking and choosing now is it not high time for euery man to bestirre him when the Priests are become partiall in the Law and when they reueale not vnto the people the whole counsaile of God III. Yet further that the whole 4th commandement is vtterly ouerthrowne and altogether abolished both roote and branch this I haue also formerly proued here therefore the mentioning of it is enough not onely the roote and body of the commandement is nullified but also that most preualent and liuely reason which Almightie God in his wisedome thought good to annex vnto his 4th commandement Exod. 20.11 And the which was drawne from his owne example and also from his blessing it As you may see Exod. 20.11 This is also become as a Cipher in our Churches and so the whole commandement is abolished both in the duety prescribed and in the reason also to moue vnto that duety and so roote and branch is quite gone and is not a reformation necessary thinke you when a whole lawe of God and a Morall Law too is abolished is it not high time now for euery man to stirre what will you see the lawes of God trampled vnder foote and still be silent IIII. Furthermore that euery man lyeth in the weekly profanation of the Lords Sabbaths and transgression of the 4th commandement this is most plainly proued also in the former parte of this booke for we haue alredly firmely proued that the Sabbath day mentioned in the 4th commandement it is no day of the weeke but Saturday now since we profane the Saturday it followeth vndeniably that we profane the Lords Sabbaths and that weekly and are guilty of the breach of the 4th commandement and so may as well liue in the sinne of Adultery weekly against the 7th commandement as in Sabbath breaking against the 4th commandement and is it not necessary that there be a reformation when vntill then euery man is a Sabbath breaker and euery weeke guilty of a sinne against the 4th commandement is it not high time that men cast aside shame and feare of men and such carnall affectiones and shewe forth their shame and feare towards God and be no longer silent V. Vntill a time of Reformation a profane common day is giuen vnto God in stead of a sanctified and holy day for the cleering of this we must remember that the Saturday or 7th day Sabbath it was consecrated sanctified and so made an holy day by God at the Creation Genes 2.2.3 yea it is expresly so called Exod. 16.23 To morrow is the rest of the Holy Sabbath c. The like we read of in Isa 58.13 but we no where reade that the Lords day or first day of the weeke was euer so called nay it is by Gods ordinance in the 4th com one of the 6 working daies so a profane and common day as Thursday or Friday is wherefore such as giue God the Lords day they giue him a profane and common day for a Sanctified and Holy day now as well may we vse common bread in the Sacrament for Consecrated Bread as a common day for a Consecrated day and as well might the Iewes haue performed Gods worship in a common house in stead of the Temple as we to giue God a common day for an Holy day and is it not time then that a reformation were made that so the Holy God might be serued with an Holy Sabbath his Holy Church haue an Holy day wherein to performe hir Diuine seruice Furthermore which is worse we not onely sanctify a profane day but we also profane a Sanctified day who can but take it to heart to see sacred things profaned now were it not meete this should be reformed VI. Vntill a time of a Reformation Gods worship will languish of a declining consumption and profannesse will invade vs for the cleering of this note that Masters will not permit their seruants one wholl day in euery weeke to be vacant from their seruice and to goe to Church spend the time in holy exercises nor will they set apart one day in a weeke for themselues for holy exercises so freely when that day is but of mans institution as when the day is of Gods institution this we may see cleerly in the difference betwixt the Lords day now which is supposed of Diuine institution our other Holy daies which are of humane institution how deuoutly is God serued on the Lords day what greate Assemblies then in comparison of other Holy daies But now since the Lords day is found faulty and destitute of a Diuine institution what difference thinke you will erre long be made betwixt the Lords day other holy daies and thus the heate of Religion will abate and prophannesse creepe in now is not a speedy Reformation needfull to preuent this VII Vntill a time of Reformation a Romish Relique and Popish Tradition is honoured in stead of an ordinance of Gods his Holy Sabbath for the cleering of this I shall proue vnto you first that the Lords day is a Tradition and secondly that it is a Popish Tradition or worse 1. That the Lords day is a Tradition of the Church you may remember I haue formerly proued it and that by the Testimonies of S. Augustine of Melanchthon of Hemingius and out of the Harmonie of Confessions 2. It must needs be a tradition no better for the institution of it is no where found in the Holy Scriptures as hath bene showne and therefore it must be supposed to be ordeined by the Fathers or to come vnto vs from the Apostles by some vnwritten Tradition of the Church or else it must haue a worse originall Thus you see the Lords day is a Tradition or worse giue it its due and it is an old Tradition newly furbushed trimmed vp or an old Tradition cullered painted ouer with Scripture Now that it is a Popish Tradition and Romish Relique I thus proue it because there being no grownd for it in Scripture yet for all that the patrones of it doe vrge presse the obseruation of it as a necessary thing as tying meÌ„s consciences vpon paine of damnatioÌ„ now for any to vrge indifferent things not found in the Scriptures vpon paine of damnation is Romish and Popish Neither let this seeme strange vnto any that I call it a Romish and popish Tradition for the Papists themsâ—lues doe willingly owne it and father it and stifely defend it for one of their vnwritten