appointed it neither will God or Christ euer reward it nay God may answer them thus who required this at your hands Isai 1.12 My third reason disswasiue is because God hath manifested his dislike of superstitiō in many passages of his Holy word see Deut. 12.32 Whatsoeuer I command you take heede you doe it thou shalt put nothing thereto nor take ought therefrom Here you see that God will haue nothing added to his worship seruice Thou shalt put nothing thereto saith the Text but now the Patrones of this Lords day haue put some thing thereto for they haue put the Lords day vnto the 4th Com. of God a most dangerouse presumptuouse attempt such as they can neuer answer before God nay they cannot iustifie it before men by good argument how then shall they be able to stand before God think they to add an other day to Gods Com. and iustifie it before God by such their friuolouse consequences as they vainly pretend to be necessary consequences let Ministers thinke of this that seriously too let thē doe it in time also In the New Testament God hath reucaled himselfe this way also If any man shall adde vnto these things God shall adde vnto him the plagues that are written in this booke Reuel 22.18 If Christ vvas so carefull that nothing be added to this parte of his will wrote by S. Iohn in his Reuelation no doubt he hath the same care of all partes of his will in the New Testament wherfore let our Ministers that are Patrones of our new Sabbath thinke of this Text also for when they say teach the people that Christ instituted appointed the Lords day which is false for Christ neuer instituted it as appeareth by my answer vnto all their arguments in so teaching the people they doe add vnto the New Testament they add vnto Christ his institutiones a day which Christ neuer instituted thus they haue added vnto Christ his ordinances of Baptisme the Lords Supper they hau added vnto these I say an other ordinance that is none of Christs which is the Lords day now let them heare their doome without repentance God shall add vnto them the plagues that are written in this booke of the Reuelation and one plague I sinde there written which is a plague of plagues it is hell fyer to haue a parte in the lake that burneth with fyer brimstone which is the second death Reuel 21.8 I know they sleite contemne mee think if they can so carry it with the people as they may but saue their credits with them a while they hope to quench mee for euer I being but one and such a vile one in their eyes wherefore I haue taken vnto me more helpe now I haue God on my side Christ on my side they shall defend me against these men and these men must know it now or shall will they nill they hereafter that they dispised not me but God Christ and that now they haue met t with their Master God will deale with them if they will be adding vnto God God will adde vnto them You haue an other Text also Numb 15.39 that ye may Remember all the Commandements of the Lord doe them that yee seeke not after your owne heart nor after your owne eyes after the which ye goe a whoring Where we see how God detesteth to haue mens deuices brought into his worship he calleth it a whorish tricke to hould the Lords day to be commanded by God or instituted by Christ when it cannot be proued it is to goe a whoring after their owne heart after their owne eyes An other Text you haue Mark 7.7.8 But they worship me in vaine teaching for doctrines the commandements of men for ye lay the commandement of God a parte obserue the Tradition of men a like Text you haue Isa 29.13.14.15 where a woe is denounced vpon the people whose feare towards God was taught by the precepts of men And their feare towards mee was taught by the precepts of men Whereas the former Text saith yee say the commandement of God aparte how true this is of these 10 Ministers forenamed who reiect as Iewish Ceremoniall the Lords Sabbath expresly commanded in the Morall Law let all men iudge for doe they not lay this Commandement of God a parte which inioyneth most directly the 7th day Sabbath this by the way but the words that belong vnto our purpose are these teaching for doctrines the commandements of men The Lords day Sabbath it is a doctrine taught frequently and bouldly but it is no commandement of Gods and therfore it must be onely a Commandement of men The next words for our present occation are these and obserue the Tradition of men That the Lords day is a Tradition of the Church not onely Papists auowch it but also diuerse of those Authores which I haue cited against the Lords day doe expresly affirme it that the Lords day is but a Tradition and all of them say that it is but an ordinance of men and a Commandement of man yea so much the wholl Church confessed in the dayes of K. Edward so then in kepeing it in preaching for it you keepe the Tradition of men preach for A Tradition of man And so also they that are afraide to transgresse the Lords day to worke in it this their feare toward God it is taught by the precepts of men for God hath left no precept for the Lords day the breach whereof we neede be afraide of Heare then the doome that belongeth vnto such needlesse religion all this their worship it is a vaine thing In vaine doe they worship mee c. Yea there belongeth a woe vnto such worship this is the reward of it woe vnto them c. Isa 29.15 The last Text that I will mention is Colo. 2.23 which things haue indeed a shewe of wisedome in voluntary Religion or in will-worship Iudge now good reader if I doe them any wronge to rekone the Lords day as a limme of this voluntary Religion as a branch of will-will-worship for if they cannot shew vs where God hath commaunded it then it is a voluntary thing and of mans owne will and therfore may be called a voluntary Religion a will-worship happely there may be in the eyes of such as haue bene nusled vp from the cradle in this superstitiouse practise a shewe of wisedome in it as the Text speaketh But if S. Paul may be iudge they are things of no value as he speaketh in the same Text. Wherefore since God hath in all these Textes of Scripture manifested his dislike of Superstition let this be enough to disswad euery man from the practise of it And that so much the rather because the vphoulding of this day is the iusling shouldering out of the Lords Sabbath day mentioned in the 4th Com. so as the words of our blessed Sauiour are true
33.4 and who should defend the Churches right if not your Maiestie King Dauid chose this Law for his inheritance as we reade Psal 119.111 and I beleeue so hath your sacred Maiestie defend it therefore Why should the corrupt expositions thereof which the ignorance of former ages haue hatched be still retained Why should one part of this sacred Scripture be retained an other part of the same reiected Why should not God haue his whole and intire worship prescribed in this Law as well as some partes of it you will not indure it that your Coyne be clypped or impaired but count him for a traitour that doth it how thē should you thinke well of him that will clippe impaire this current golden Law of God you cannot indure it that any part of your Royall inheritance of Crowne Lands should be detained from you And how should you indure it that any part of your Spirituall inheritance the Law of God should be withholden from you any longer Why should we serue God by halues any longer The Lords Sabbathes which are a portion of Gods Law and a part of your Maiesties the Churches inheritance now contemned as Iewish and ceremoniall and now prophaned trampled vnder foote I humblie beseech your Highnesse to take a care of As the 5th Commandement is directed vnto inferiours so is the obseruation of the Sabbath in the 4th Cōmandement directed vnto Superiours as M. Brerewood in his Treatise on the Sabbath hath well obserued the care therefore of Gods Sabbathes pertaineth vnto Kings and the 4th Comm. doth in a most eminent sorte oblige Kings Hence no doubt it was that Nehemiah that Godly Gouerner tooke the reformation of the prophaned Sabbath into his care charge Whose steppes may it please you to treade hauing finished the great worke you may to your eternall comfort with him petition Almighty God to be mindfull of this your care zeale for him saying Remember mee O my God concerning this c. Nehem. 13.22 How famouse vnto all ages are those Godly Kings Hezekiah Iosiah the rest for Reformers of Religion for Restorers of the worship of God! Oh that your zeale might equall theirs that it might be left as a monument vnto all posterity that you Restored the worship of God in his Sacred Sabbaths If I be able to compare them none of your Progenitours did euer leaue the like honourable fact to this vpon recorde vnlesse it were they that made the Reformation from Popish Idolatry and that indeed may be compared with this for that concerned the 2th Com. and this concernes the 4th Com. that was a Morall Law and so is this that was touching a parte of Gods worship in the first Table and so is this Two Morall Laws to wit the 2th Com. and the 4th Com. haue bene corrupted for many hundreth yeers together the one by Image worshiping the other by Sabbath breaking as for the former that hath by the Mercy of God bene reformed this hundreth yeers and vpwards euer since we departed from Rome and Gods blessing hath abundantly followed our Church euer since As for the latter we still sticke fast in the myre and remaine still in ignorance blindnesse togeather with Rome to this day and this waiteth for the Reformation of our English Nehemiah Hezekiah or Josiah As it was with the good Kings of Israel and Iudah in restauration of Religion still they left something vndone So our Ancestours though they reformed the corruptions about the 2th Com. yet they left the high places I meane the prophanatiō of the Lords Sabbaths still vntouched No doubt God foresaw it that the reformation of one of his Commandements was worke enough for those his seruants in those gaine-saying times the reformation of the other he hath reserued for these later times oh that these times might be so happie as to take the Time Let not posterity take this Crowne glory The restauration of the integrity of Gods worship and the raising vp againe of Gods Sabbathes call for your Maiesties helpe Helpe O King T is true innovations are dangerouse yet in some case necessary as we see by new lawes daily inacted But this is no innovation it is but the reuiuing of an old Law a long time laine dead and the putting into execution Gods 4th Comm. now and of long time out of vse Neither can it be thought a thing impossible to be done or disaduantageouse vnto your Realme for the change of the Sabbath from the Sunday backe againe to the Saturday that holy Day Gen. 2.3 will not proue I suppose one farthing losse vnto your Subiectes and for your Maiestie it is but your pleasure say the word onely it is done your Maiesties proclamation or the like workes a present Reformation Let me say vnto your Highnesse therefore as once those seruants of Naaman said vnto their Lord when the Prophet bad him but this smale easy thing Goe wash and be cleane If it were a great thing which the Lord requireth of thee wouldest thou not haue done it how much rather when he saith vnto thee wash be cleane 2. King 5.13 I leaue the application To conclude the counsaile of the Lord is to inquire for the old way Ier. 6.16 be pleased therefore to serch the Scriptures and to inquire of your reuerend Bishops and lerned Clergy as they will answer it before God if this be not the old way and the way wherein we must walke to the Worlds end Your Maiesties most humble Subiect THEOPHILUS BRABOURNE To the most Reuerent Arch-Bishops and Bishops of this Kingdome RIGHT Reuerent Fathers in God right graciouse honourable Lords I presume to offer this Treatise of the Sabbath day vnto your graue iudicious considerations as vnto whom it doth more principally appertaine to weigh determine of questions controuercies of such great consequence and whose it is in a most eminent manner to see that all corruptions in Gods worship be reformed all Truethes of God fostered cherished and all the partes of Gods worship duly religiously obserued Amongst other things in this Treatise I humbly desire your Lordshipes to take these fiue into your best deepest considerations 1. That that Sacred ordinance of Gods Sabbath then the which is not any in our Church more ancient commanded by God in his Morall Law ratified by Christ the Sonne of God practised by the Apostles also by the primitiue Churches after them for 300 or 400 yeeres together is now sinfully trampled vnder foote prophaned 2. That the Decalogue 10 Commandements of Almighty God are not wholly and fully taught and maintained in our Church but onely by partes by peeces 3. That God hath not his whole intire worship seruice prescribed in the first Table of the Decalogue but is denied one fourth part thereof weekly 4. That Gods 4th commandement is by the commō doctrine in our Church wholly frustrate and nullified both roote
that they profane Gods ancient Sabbath against the fourth Comm. of this Lavv and this shall be their ansvver that the fourth Comm. is partly Ceremoniall and that the old Sabbathday is Iewish and pertaineth to the Ievves only As for Protestantes vve tread in their steppes vp and dovvne saue that vve are not so impudently audacious as they for vve acknovvledge the second Comm. for Morall but come vnto the fourth Comm. and here vve iumpe vvith them saying the fourth Comm. is partly Morall partly Ceremoniall and the old Sabbath enioyned in the fourth Com. is Ievvish c. In respect therefore of Gods Sabbathes vvhich both they and vve deny vvee yeeld obedience to Gods Lavv but by halues and saying the fourth Comm. is partly Ceremoniall thereby vve are partiall in Gods Lavv against therefore this partiall dealing vvith God in his Lavves and ordinances shall the following partes of this booke be spent SECT II. The thing vvhich Almightie God intendeth generally in this Com. is hovv all the time and dayes of our liues should be spent and imployed in his seruice the vvhich is backed vvith an effectuall reason for my purpose is first to handle the commandement generally as in this second Section and then more particularly as in the thirth Section c. As for the time we haue a distribution of it in the comm and that into the Sixe dayes and into the seuenth day touching both of these God hath ordered it in this comm hovv he vvould be serued to vvit on the seuenth day by Sanctifying and Hallovving of it in the partes of his vvorship and seruice and a cessation from all seruile vvorkes on the sixt dayes by following some lavvfull calling or other vvich may redovvnd to the glorie of God according to that 1 Cor. 10.31 Whither therefore ye eate or drinke or whatsoeuer yee doe doe all to the glory of God As for the reason it is a liuely mouing one it being fetched from God him selfe and from his owne ensample In this reason conteined in Exod. 20.11 vve haue also a distribution of time in to the sixe dayes and into the seuenth day vvherein it pleaseth God to declare vnto vs hovv he spent and imployed his time to vvit the first vveeke or seuenth dayes that euer the vvorld savv or heard of the sixe dayes that is those sixe dayes vvhich for order of number order of nature vvent immediatly before the first seuenth day or first Saturday that euer vvas these God spent in vvorking and in making the heauens and the earth and all the hoste of them This God hath reuealed vnto vs vnto this end for one that vve should in imitation of him make choyse of those same sixe dayes vvherin God vvrought that in them and none other vve should vvorke as God vvrought and in them vve should finish all our vvorkes as God in them finished all his vvorkes The seuenth day that is the seuenth day from the Creation or the first Saturday that euer vvas this day God spent in an holy cessation and resting from the vvorkes of creation and therefore this time this day aboue and before all other times dayes God blessed sanctified and this hath reuealed vnto vs to this end and purpose that we should in an holy imitation of God cease from the workes of the sixe dayes before and rest from all seruil labour and that we shold make choise of this very day to Sanctifie it and to hallow it like as God blessed it and hallovved it Novv that we are not left to our liberty in this imployment of the time and dayes of our liefe appeareth here by first because God hath commanded it and secondly God hath backed his commandement by a strong forcible reason dravvne from his owne ensample that we shold so imploy the dayes of the weeke as God him selfe at the Creation imployed them and this is noted by that rationall particle for Exod. 20.11 And this is that which God aimeth at in this com generally namely that we shold spend and imploy euery day and all the dayes of the weeke after the ensample of God or as God himselfe spent them The thing which Almightie God intendeth in this com specially and principally is the hallowing of that sacred time and day called the Sabbath day and the Seuenth day as in the third Comm. God inioyned the hallowing of his Sacred Name so in this fourth com God inioyned the hallowing of his Sacred day to wit the seuenth day the which him selfe had made holy aboue all dayes by his blessing of it and Sanctifying of it as we reade Genes 2.3 like as the king might say to his subiectes Remember my Coronation day to keepe it an holy day or Remember the Gunpowder Treason day to Keepe it an holy day so saith the king of kings Remember the Sabbath day to keepe it holy Exod. 20.8 Secondly the Sanctification of this day it is inioyned both affirmatiuely and negatiuely affirmatiuely in these words Remember the Sabbath day to Sanctifie it Negatiuely in these words In it thou sholt not doe any worke the affirmatiue parte of the precept requireth sanctity and the parformance of holy duties the Negatiue parte of the precept requireth a resting from laboures in our ordenary callings which hinder and thrust out those holy duties Thirdly the Lord God inioyneth vs in this comm tvvo things the one is the duety of the day the other is the dueties of rest from labours and the perfermance of sondry the parts of Gods worship and seruice in the day I call it the duety of the day because we are no lesse bound in duety to God to that day then to the dueties of rest and holinesse in the day or we are no lesse bound to performe the dueties of rest and holinesse on that day then we are tyed to performe the dueties of rest and holinesse them selues I cleere the point by these examples as in a bond you haue two essentiall parts the one is the some of mony to be paied the other is the day and time when it is to be paied and a man is equally and alike bound to both of these that is as well to the day as to the some of mony as appeareth by this that al though a man bring the full some of mony yet if he omit the day and come the day after his bond is forfeited And as in circumcision there was two things inioyned the one was the cutting off of the foreskine the other was the time and day when it was to be done namely vpon the 8th day Genes 17.12 and as in that other Sacrament of the passouer there was tvvo things commanded the one vvas the slaying and eating of the passouer lamb the other was the time and day when to bedone namely vpon the 14th day of the moneth Exod. 12.6.8 in both which Sacraments of circumcision and passouer the day time was no lesse a duety then were the actions to be performed
Comman aboue and before all others that so his Churches might come into a remembrance of his Sabbath day againe The Lords Sabbaths are novv forgotten they ley buried in abhorred forgetfulnesse like as a mans body lieth stinking in the graue God graunt them a speedy and glorious resurrection they are forgotten God of his mercy bring them once againe to remembrance I am but a poore and meane one euery way low and little timorouse by nature stammering in toung vnfitted for a businesse of this nature so as I durst not aduenture vpon a businesse of this consequence if by any other meanes or persons I could haue foreseene any possibility of a reuiuing the Lords Sabbaths but looking about and seeing none that would set to his hands but that still the Lords Sabbaths must remaine in obliuion I haue aboue and beyond my vvonted courage as it is vvell knovvne taken vnto me a fiery zeale for the Lord of Hoastes if it be rashnesse I vvill be rash if it be folly I vvill be a foole vvith Dauid if I perish I perish that small mite and single Talent vvherevvith all God hath be trusted me I vvill improue it and imploy it to the vtmost for the reducing Gods Sabbaths into remembrance againe in his Churches hitherto in comparison of this cause of Gods I haue not counted deere vnto mee Wife nor Children Friends nor Country maintenance nor good name but cheerfully in regard of the goodnesse of the cause haue parted with them all more or lesse I haue now nothing left but life and liberty and these I trust the same God that hath inabled me will still I am in a readincsse to depart with these also or either of these for God and to seale vp his trueth with my liefe or liberty that so I may once at length attaine vnto that ioyfull Crowne of Martyrdome for bringing Gods Sabbathes into remembrance againe Remember the Sabbath day A greate worke requireth many hands and can you yee Trib of Leuie gaze on to se the issue whilst one singly and alone striueth beyond his strength and laboureth till out of breath in Gods quarrel you neither animating nor parte taking nor putting your least finger to the vvorke I know you can not plead ignorance vnlesse it be affected the point is easy and familiar were you but as willing as able I could not warr alone said the Angell of the Lord curse yee Meroz curse yee bitterly the inhabitants thereof because they came not to the helpe of the Lord to the helpe of the Lord against the mightie Iud. 5.23 why abidest thou Leuie among the sheepfoulds to heare the bleatings of the flockes v. 16. come forth come forth to helpe the Lord the worke is mightie to cause through all Curches a remembrance of the Sabbaths of the Lord it is not a priuate cause that a single one only should combate the wholl army of Gods hoast must take vp armes the cause is publike and vniuersally generall but if nothing will auaile vvhat shall I curse as said the Angell of the Lord no Christianes must not curse but blesse I pray God giue them better hartes it vvas Pauls case at my first answer quoth hee no man stood with mee but all men forsooke mee wherfore vvith Paul I pray God it be not laid to their charge 2 Tim. 4.16 in meane time I faint not but fight I doe and fight I will vhhither with many of with fevv vvhilst I haue any breath or being And thus farre of the Commandement and of the vvord Remember SECT VI. The next vvords vve purpose to speake of shall be these Six dayes thou shalt labour and doe all thy worke Touching these words I purpose to enquire but after two things the one is to know vvhither these vvords be a Commandement or no the other is to knovv which dayes of our weeke these sixe dayes here mentioned are for the former some take these vvords to be a permission but I determine vvith Perkins in his Cases of Conscience Pag 106. C. that they be a Commandement and his reason shall be my reason which is this that they are a Commandement because they are propounded in Commanding termes like as all Commandements are of the same iudgment also is Musculus fol. 62. these vvords also in the dayes of Christ were houlden for a commandement saith the Ruler of the Synagogue there are six dayes in which men ought to worke c. Luk. 13.14 Hee said men ought as of duety to vvorke in the six dayes If any shall obiect that then a man is bound to labour all the 6 dayes I ansvver it followeth not for so the Lord said of the Sabbathday in it thou shalt not doe any worke Exod. 20.10 and yet for all that workes of mercy and vvorkes of necessity may be done and so here albeit that God hath said sixe dayes thou shalt labour yet lawfull recreationes when necessity is may be taken in the sixe dayes Yet further if any shall obiect that then we must keepe no holy dayes if we must labour the 6 dayes I answer it followeth not for 1. the com addeth thes words and doe all that thou hast to doe so that if a man can so finish all his workes that he hath to doe in lesse then 6 dayes so as no vvorke be left to doe on the Sabbath day then he may keep that time which he can spare for an holy day 2. it is true that some holy dayes may be keept as Christmas day Coronation day Gunpovvder Treason day and the like dayes of publike thanksgiuing dayes of publike fast which are one day in a yeere not a day euery week for we haue examples for it in Scripture Esther 9.27 Joel 2.15 now these being extraordinary cases an exception or dispensation may be admitted in the com but what 's this to our case for the Com. is to be vnderstood of an ordinary weekly practise when there is no iust and weyghty cause to the contrary but the case of holy dayes is of a rare and seldome action and vpon extraordinary occasiones The second query shall be to knovv which dayes those are vvherin God hath commanded vs to labour the ansvver vvill be those six dayes vvhich were the first six dayes of the worlds creation to vvit those six dayes vvhereof vve read Genes 1.5.8.13.19.23.31 the vvhich went immediatly before the first Sabbath day that euer the vvorld saw the Sabbath day vvheron God himselfe rested where of vve read Genes 2.2.3 these sixe dayes are these 1. Sunday 2. Monday 3. Tevvsday 4. Wensday 5. Thursday 6. Friday Novv that these and none other are the six dayes inioyned in the 4th com is proued 1. Because else there would be a confusion of Gods 7th day wherin he rested vvith the other sixe dayes novv this must not be for then God shall be defeated of his end and purpose which vvas to haue the 7th day sanctified as appeareth by the 4th com and that because
God then they were wont presently they be labour it to extinguish this light in them to these I may fitly apply that word of the Lord Ierem. 23.30 Therefore behold I will come against the Prophets saith the Lord that steale my word euery one from his neighbour These then be sacrilegiouse theeues who will not sow the seed of Gods word in the hearts of their people but vvill watch vvhen it is sowne that they may come steale it away againe I trust Gods Ministers will bridle corrupt nature and giue me leaue to lay the plaister where the sore is knowing it is their office to doe the like to others dayly they vvho teach others to take a reproofe are not to learne in this point Let me speake one vvord novv to all these 3 sortes of Ministers together vvhy are yee you Tribe of Leuie such enemies to the integrity wholnesse perfection of the Lavv of your God deliuered vvith such maiestie and terrour vpon Mount Sinai Exod. 20 Why oppose you your selues also against those iotes titles of this lavv ratified by our Lord Christ vnto eternity in his sermon on the Mount Mat. 5.1.8 Why doe you not according to his vvill mind teach the people this least commandement touching the proper time of his worship and seruice Nay why are you so vnlike your selues For it is a rule approued in expounding of the Scriptures that things are to be taken in the largest sense if nothing hinder Now why then in expounding of this 4th com doe you abridge it excluding the proper time thereof as if nothing but the dueties of rest and holinesse belonged vnto vs Whereas you ought to expound it more largly as including both the time of the 7th day the dueties of rest holinesse also since there is nothing that you can iustly say against the time Againe it is another rule in expouding of Scripture in speciall of the Morall law that vnder one thing expresly commanded or forbidden are comprehended all of that kind with the least cause or occasion thereof See here how they enlarge the lavv to be vnderstood not onely of the things there by name mentioned but also of things not mentioned as of the causes occasions and yet the same men being to expound the 4th com are so farre off from enlarging it as they will miserablie curtaile it and clippe it and pare it vntill they haue quite pared away the 7th day Sabbath Why are you so inconstant so vnlike your selues is it a rule with you that things not mentioned in the Comm. are to be brought in that so the Com. may haue the largest scope compasse and will you exclude and thrust out things by name mentioned in the Com. as the 7th day Sabbath Againe when we are to deale against Papists then we are very zealouse for the integrity perfection of the law witnesse M. Perkins in his first Volume pag. 400. where he proueth that a Papist cannot goe beyond a Reprobate because they make the whole law vaine and this he affirmeth in these words If one frustrate but any one point of any one commandement the whole law thereby is made in vaine Cannot a Papist goe beyond a Reprobate if he frustrate any one point of any one commandement can a Protestant goe beyond a Reprobate when he doeth frustrate some one point in some one commandement as we doe in the 4th comm Must the law stand in euery point of euery commandement vvhen we haue to doe vvith our Aduersaries abroade is the case altered when we be among our selues at home It is made a marke of sincerity and of the trueth of grace vvhen a man hath respect vnto all Gods commandements without exception of any But come vpon the matter with them then they that deliuer this marke to others can scarcely finde it in themselues For albeit they seeme by this marke to iustify the law in the integrity and perfection of it yet aske them what they thinke of Gods 7th day Sabbath commanded in the 4th com and this they will baulke and except vnder one pretense or other by miscalling it Iewish Ceremoniall and by saying falsely that it is abolished and is this the respect they haue vnto all Gods commandements It is a rule also that the law it is wholly copulatiue that is the things therein commanded are firmly combined knit together so as not any one thing can be seuered from the law and thus farre they maintaine the law in its perfection integrity but how then cometh it about that novv you haue made such a hiatus such a gape in this lavv one of the Linkes of this chaine is broken the commanded time of 7th day in the 4th com is taken out and seuered from all the rest so novv this copulation is vncoupled and the lavv is not wholly copulatiue it is but partially copulatiue Behold how the enēmies to the Lords Sabbaths to the integrity perfection of the Lavv of God say and vnsay it againe abroad vvith our aduersaries t is a point of reprobation to frustrate but any one point of any one commandement at home t is a point of Iudaisme to maintaine defend them all What should I say more iustly may the Lord lament ouer England as once he did ouer Ierusalem saying O my people they that leade thee cause thee to erre Isa 3.12 SECT XI Thus I haue defended the Morall lavv against both Anabaptists Libertins and also the integrity perfection of this lavv against Protestants and Papists to this end I haue opened expounded one branch of this lavv to vvit the 4th com and discouered many foule grosse errours in the ordinary receiued exposition thereof Now for conclusion I purpose to adde an Exhortation to the loue of this lavv of God It is called a royall Lavv But if yee fulfill the royall law according to the Scripture c. Iam. 2.8 It is called a righteouse Law What nation is so great that hath ordinances and lawes so righteous as all this law which I set before you this day Deut. 4.8 It is as a light in darkest night Thy word is a lanthorne vnto my feete and a light vnto my path Psal 119.105 Of all men the Prophet Dauid excelleth in this argument in his 119 Psalm Thy Testimonies are my delight my counsailers v. 24. My delight shall be in thy commandements which I haue loued v. 47. Thy statutes haue bene my Songes in the house of my pilgrimage v. 54. Oh how loue I thy Law it is my meditation continually v. 97. I hate vaine inuentions but thy law doe J loue v. 113. Yee see heere how Dauid was in loue with Gods lavv Now this his loue he doth expresse partly by his desirs and prayers and partly by comparisons by prayers Open mine eyes that I may see the wonders of thy Law v. 18. Hide not thy commandements from mee v. 19. Mine heart breaketh
Sabbath day to sanctify it and yet will not indure it that their people should Sanctify the Sabbath day but they vvill call it Iudaisme if they sanctifie it or they will haue one tricke or other one distinction or other to cast in their way whereby they will hinder them from sanctifying it They call vpon the people to keepe Gods 4th Com. and pray in vvith the Congregation to keepe this Law the 4th Com. yet they vvill not abide it that their people should doe the things commanded in this commandement one of the things commanded in this 4th com is that we should sanctify the 7th day but this they will none of vvhat an horrible kind of dissembling is this to call much frequently zealously vpon the people to kepe this Law of God and yet vvill not abide that their people should doe performe the things commanded in this Law Let me also speake a word or two vnto the people and first as touching their deuotions in the Congregation you heare the Minister reade thus Remember the Sabbath day c. But the 7th day is the Sabbath c. vnto the which you deuoutly add this prayer Lord haue mercy vpon vs and incline our hearts to keepe this Law By which prayer you doe yeeld your assent vnto what the Minister had vttered it is your dueties now also to see to it that you know what you pray else as the Minister saith one thing and meaneth an other so the people say they know not what you are loath to subscribe your name vnto a writing or put your seale vnto a bond vntill you haue read it ouer and vnderstand vvell vvhat it is that you put your hand or seale vnto Why this your prayer after the Minister hath recited Gods 4th com is as your handwriting or seale put vnto Gods com you must therefore vnderstand vvell vvhat you seale vnto When the Minister saith Remember the Sabbath day vvill you pray God to haue mercy on you incline your heart to keepe the Lords day and vvhen the Minister saith But the 7th day is the Sabbath Will you desire God to incline your heart to keepe the 8th day for the Sabbath I pray iudge in your selues vvhat this is better then babling before God vve must pray vvith the spirit and vve must pray vvith our vnderstanding also and that especially vvhen vve are redy to partake of the blessed Sacrament of the Lords Supper 2. Let me speake vnto the people as touching their keeping of this Lords day in conscience of this 4th com you see they cannot bring any proueing arguments to euince it that the 4th com belongeth vnto the Lords day besides you see I haue proued the contrary that the 4th com cannot belong vnto the Lords day vvherefore people may be as zealouse as they will in sanctifying of the Lords day and hope to please God thereby as a duety of the 4th com but let them beleeue it all this their zeale is as the Apostle speaketh a zeale without knowledge Rom. 10.2 All this their religion is but meere superstition they thinke to please God hereby but God may say vnto them who required this at your hands may not this truely be counted as a limme of that voluntarie religion and will worship condemned by S. Paul Col. 2.23 let men trye all things therefore and let them imitate the Bereanes to serch the Scriptures and pray to God for illumination then for reformation They may loose their Haye their Corne on the Lords day if they will in conscience of the 4th com but the 4th com calleth for no such matters on the Lords day they may neglect their seed time on the Lords day if they will in conscience of that comm Exod. 34.21 In the 7th day thou shalt rest both in earing time and in the haruest But let them know that this com concerneth the 7th day Saturday Sabbath not the 8th day Lords day Sabbath The like may be said of Brewers Malâ—sters they may if they will neglect to brewe tunn vp their beere to steepe dry their maulte on the Lords day in conscience of the 4th com but it is but their will worship and a voluntary religion it is altogether needlesse for them to make any such scruples The like I might speake to all other Tradsmen in Citties Townes I haue often heard many scruples questions moued touching the religiouse keeping of the Sabbath day meaning it of our Lords day as whither it be lawfull for Taylers to carry home fit new garments on the Sabbath day morning and whither Shoemakers may fit shoes in the morning c. and whither Water-men may row on the Sabbath day after Euening prayer and whither Marriners may set sayle begine a voyage on the Sabbath day and whither any May-games shooting and bowleing or like recreations be lawfull on our Sabbath day and I haue heard it much questioned vvhen the Sabbath day doth begine end at morning at midnight or on the Euening and the like To these the like questiones I answer 1. if the lawes of the Realme will permit these on the Lords day I answer the law of Gods 4th com is not against them but rather with them saying Sixe dayes shalt thou labour c. whereof the Lords day is one 2. I answer it is mens duty first of all to be inquisitive after the day it selfe to know which day is the Sabbath day before they inquire how the day should be spent what may be done on the day and what not there is a greater errour amongst vs then they are aware on their scruples questiones are like vnto the minte annise cummin but there is an other thing a weightier matter of the law neglected to be questioned that is to know whither the 7th day or the 8th day be the Sabbath day or to know whither we keepe the Lords Sabbath at all or not for I confidently auowch it that Gods Sabbaths commanded in his morall law are wholly neglected profaned I ernestly desire therfore that men would now for a season turne the current of their quaeries from these lesser matters vnto this weightier matter vntill by serching they haue found out the trueth the blessing of God be vpon their laboures Thus much for answer to the abused text of the 4th commandement for the Lords day SECT V. A second text produced to proue the Lords day a Sabbath day is Psal 118.24 This is the day which the Lord hath made let vs reioyce be glad in it Here say some the word made may be translated Sanctified further this day here spoken of was a type of the very day of Christs resurrection on the Lords day or first day of the weeke therfore God made or Sanctified this day for a Sabbath Before I answer this text least some should obiect vnto me that I debase their cause by bringing in
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
vs any reason why he so called it what man then can hence collect from its bare name what we should doe with this Lords day Furthermore some argue out of this Text thus that this Lords day is so called as Christs last Supper is called the Lords Supper novv the Lords Supper is so called because it was instituted in remembrance of Christ and so this day is called Lords day because it vvas instituted for a Sabbath in remembrance of Christ Herevnto I answer by deniall of this proposition that the First day of the weeke is called Lords day as Christs last Supper is called the Lords Supper in these words they affirme that there is the like reason or the same reason of the Lords day of the Lords Supper vvel novv they haue affirmed it in the next place it is their parte to proue it for bare affirmations are no arguments it is not therfore so because they haue said it is so for my parte I neuer heard it proued yet that the Lords day is so called for the same causes that Christs Supper is called the Lords Supper neither doe I beleeue that euer I shall heare it proued In the meane space let me shew the vanity of this affirmation argumentation by the like thus This Lords day is so called as the earth is called the Lords earth all that is therin for the earth is the Lords all that therein is 1. Cor. 10.26 Novv the earth is called the Lords earth because the Lord made it all things therein to serue man in his ordenary common vse Genes 1.29 Genes 9.3 and so this day is called Lords day because Christ ordeined it for mans ordenary common vse that is for a working day If they may take liberty to giue a bare affirmation then argue vpon it absurdly then so may I 2. it is said that wee are the Lords Rom. 14.8 Now wee Christians were redeemed by the Lord Christ that we should serue him in righteousnesse holinesse all the dayes of our life Luk. 1.74.75 and if vve must serue him all the dayes of our life then must we serue him in the ordenary workes of our calings thus then I may argue so is this day called Lords day that it may be spent by seruing God in the ordenary workes of our calings 3. Iames is called the Lords brother Gal. 1.19 Now may a man thus say argue this day is called Lords day as Iames is called the Lords brother novv Iames is called the Lords brother because he vvas allied to him so is this day called Lords day because it is allied to him see the absurdety of such collections as are made from this Text. 4. If this first day of the weeke must be a Sabbath resting day because called Lords day then must the earth rest be no more tilled because it is called the Lords earth then must we Christians hereafter rest from worke euery day all our liues long because vvee are called the Lords the Lords redeemed thus you see the vanity of their arguings from this Text the like may be said out of that Text Luk. 17.22 where is mentiō made of the Lords day or day of the Sonne of man But peraduenture they will obiect that these instances are not like their case for t is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 notifying some speciall thing and it is to be translated the Lords day not the day of the Lord whereto I answer 1. for the article looke into the Textes alleaged by me you shall find the article there also 2. For the translatiō that it neither maketh or marreth whither of the twaine we take is plaine in that Translatores doe promiscuously render it sometimes one way sometimes an other see 2 Thes 1.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the fyer of flame or in flaming fyer Gal. 1.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the brother of the Lord or the Lords brother see Iam. 2.1 and what difference is to be made betwene these the mount of holinesse the holy mount the Temple of holinesse and the holy Temple and so the day of the Lord and the Lords day 3. I will shew you two phrases of neerer affinity then theires and yet differ as farr as Creation Redemption the 7th day Sabbath is called the Feast of the Lord and the anniuersary Sabbaths are also called the Feastes of the Lord Leuit. 24.2.4 and yet the one of these is not euery way like the other for the one is a Signe of Creation the other of Christ redemption so may it be betwene the Lords day the Lords Supper c. I confesse vve may be bould to render a reason why Christs Supper was called the Lords Supper because vve haue a vvord of institution added to the name declaring its nature vse and end as 1. Cor. 11.20 23.24.25 but it is not so with the day called the Lords day Reuel 1.10 Yee haue nothing but its bare name mentioned not a word of the reason of the name nor of the vse and end of the day so named wherefore all consequences from hence must be as saith M. Perkins before quoted but suppositions probabilities likelihoods Some argue thus that which in Scripture is called the Lords that is to be consecrated to the Lord and to his worship I answer as vvell may they thus argue conclud that because the earth is called the Lords it must therefore be co secrated so to God as it must rest be tilled no more be imploied vvholly and onely to Gods vvorship And so Christianes being called the Lords must rest from vvorke and onely worship God Some Ministers argue thus that this day is called Lords day by way of excellency as excelling all other dayes of the weeke therfore it must be a Sabbath day for Sabbath dayes excell all other dayes Herevnto I answer that euery excellency of a day maketh not that day a Sibbath day vnlesse it excelleth as a Sabbath day for example good friday so euery friday since doe excell all other dayes of the weeke in this regard that on it Christ suffred his bitter passion for vs yet is not euery friday since a Sabbath day Hallow Thursday excelleth all dayes of the vveeke in this that on it Christ ascended vp into heauen yet is not Thursday become a Sabbath day So the Lords day excelleth all others in this that on it Christ rose yet is not the Lords day a Sabbath day ere the more for this excellency As the Minister excelleth all other men for a Minister yet he is not therfore a Magistrate so the Lords day may excell all other dayes for a resurrection day and yet it is not therfore a Sabbath or Resting day Loe with what idle stuffe they fill peoples heads withall to boulster out their fancies Others there are who thinke their bare naming of the day Lords
lighted vpon men on the Lords day vnto their contempt of Gods ordinances of preaching and prayers performed in that day it is rather to be thought that God punisheth the contempt of his ordinances then the neglect of the day for such as profane the Lords day come not at Church then to serue God vvhen euery body doth serue God it is a signe that they be ordenary contemners of Gods worship seruice most iustly therefore may God plague them for contempt of his ordinances when they are growne to that height of impiety that they dare ordenarily neglect Gods worship yea and vpon solemne times also appointed by the Church and vvhen all men meete together to vvorship God then to shew a contempt is a greater sinne then otherwise so it is rather the contempt of Gods ordinances then the neglect of the day that God punisheth 3. Well nigh all men are perswaded in their consciences that the Lords day is the Sabbath day inioyned by the 4th Comm. albeit in trueth Saturday is the Sabbath day by the 4th Com. now if men doe neither giue God the right day through their ignorance nor yet will giue God a wrong day whereof they are notvvithstanding well persvvaded in their consciences that it is the right day then they sinne against conscience whatsoeuer is not of faith is sinne Rom. 14.23 now it is iust with God to plague men if they will neither giue him the 7th day for a Sabbath nor the 8th day neither for so they are guilty of the breach of the 4th Com. in that they giue God no day no Sabbath no not that day vvhich their consciences tell them is Sabbath day thus God may punish them for a sinne against conscience though not for the day sake and hereby it appeareth that their arguing is amisse when they say that God punisheth men for breach of the Lords day for it is rather to be thought that God punisheth for other causes SECT XIX Their second argument fetched from Testimony is from the practise of the primitiue Churches after the Apostles for the Histories of the Church say they make mention that they kept the Lords day constantly Herevnto I answer 1. that it seemeth this practise was not vniuersall in all Churches but onely in some places or not in all times but at some time onely for Mr. Perkins vpon the 4th Com. affirmeth out of the Histories of the Church that the Sabbath meaning it of the Lords day Sabbath was neglected of those Churches which succeeded the Apostles but afterwards it was reuiued established by Christian Emperours And for confirmation hereof he alleageth his Author Leo and Anton. Edict of Holy dayes Whereby it appeareth by the History of the Church also by confession of M. Perkins that this Lords day vvas not kept in the primitiue Churches constantly as now we keepe it in our Churches for it was not kept vntill Christian Emperours established it now the first Christian Emperour that enacted a Law for the Lords day as farr as I can find was Constantine this was about 300 yeeres after Christ so that this Lords day was not onely not kept by the primitiue Churches but also it was not kept in all probability not of 300 yeeres after Christ so that they haue no greate cause to alleage the practise of the primitiue Church for their Lords day 2. I ansvver but admit the primitiue Churches had kept it constātly in all places at all times alwaies yet there is a tvvofould keeping or solemnizing of a day the one is the keeping it a Sabbath day the other is the keeping of it for an Holy day now I deny that they kept it for a Sabbath day for it is most likly that they kept it for an holy day vvhich is more remise and slenderly kept then a Sabbath day and this appeareth 1. by Ignatius in his Epistle to the Magnesians where he exhorteth both to the keeping of the Sabbath day also to the keeping of the Lords day both in one the same page novv it is not likely that Ignatius did exhorte his people to keepe two Sabbath dayes in a vveeke the Saturday Sunday and therfore it is likely that the Lords day they kept it slenderly as an holy day Againe hee cales the Lords day there the Quene Princesse of dayes where you see he left an higher roome for the Sabbath day accounting it as the King prince of dayes therfore it is likly kept not the Lords day as they did the Sabbath day Yet furher it is to be noted that Ignatius exhorting his people to the keeping of both the Sabbath day the Lords day he refuseth to giue that word vnto the Lords day vvhich he giueth to the Sabbath day vvhich is most proper for a Sabbath day for in exhorting to the Sabbath day he vseth this vvord Sabbatizet but in exhorting to the Lords day he changeth the vvord and vseth this vvord celebret 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which in liklihood noteth a difference in the vse of these two dayes the one being kept as a Sabbath the other as a Festiuall day 2. It appeareth by a law made by Constantine as any may reade it reported by M. Fox in his booke of Martyres the new Edition pag. 93. thus The Sunday hee commanded to be kept holy of all men and free from all Iudiciary causes from markets Martes fayers all other manuall laboures onely hushandry excepted Where you see the workes of husbandry as plowing the like excepted this might be done in those dayes and in that Church on the Lords day Now Constantine was the most famouse defender of the Lords day of any Emperour would he thinke you haue giuen men leaue to goe to plough carte on the Lords day if hee had esteemed it as a Sabbath day no surely for this is plaine contrary to the very letter of the 4th com In it thou shalt doe no manner of worke no not in earing time nor in haruest Exod. 34.21 wherefore since Constantine gaue leaue to plough sowe the like workes of husbandry on the Lords day it is a manifest thing that in his time the Lords day was not kept for a Sabbath day but rather as a light holy day hereby it appeareth that the patrones of the Lords day haue little cause to glorie so much in the law that Constantine made for the keeping of the Lords day holy 3. It appeareth by this that Constantine made a law for the keeping holy of Friday of Sunday both the Friday because of Christ his passion the Sunday or Lords day because of Christs resurrection For this see Euseb de vita Constant lib. 4. Cap 18. and see Sozom. lib. 1. Cap. 8. these ij dayes were inacted in one the same law in one the same manner whereby you see that the Lords day vvas accounted in the primitiue Churches no more an holy
it meete that Christian people shold be pressed in sermones to sanctify this Lords day that vpon certaine paine of damnation if they faile when it is vncertaine whither it be of Christs institution or not iudge of the matter good reader To conclud how euer this is plainly yeelded by M. Perkines that if we will borrow light from the Histories of the Church it is the common opinion of such as are acquainted with them that the old Sabbath was noe throwne downe nor the Lords day Sabbath set vp vntill long after Christs ascention vntill a matter of 300 yeeres after Christ And so much concerning the testimony of M. Perkins XIII My 13th Testimony shall be that of Doctour Prideaux in his Treatise of the Sabbath day where he thus writeth where is there saith he any the least mention of surrogateing the Lords day into the roome of the Sabbath day pag. 140. and againe where saith he is there amonge the Euangelists or Apostles any distinct institution of the Lords day yea where is the text wherby you can necessarilie proue it if you should deale with an aduersarie with whom you must deale punctuallie not by prayer intreatie pag. 143. and againe as for an institution of the Lords day whither expressed or gathered by consequence let him shew it that can finde it pag. 144. In which vvords this learned great Divine plainly denieth the Lords day to be of Christs ordination and affirmeth that it cannot be so much as collected out of the Scriptares XIV My 14th and last Testimony shall be that of M. Brerewod in a learned Treatise of his lately come forth against M. Byfield on the Sabbath day who in pag. 37. thus writeth You will say saith hee the celebration of the old Sabbath was translated to the first day of the weeke translated by whom by any commandement of God where is it it is certaine there is none And therefore the solemnity of the Lords day was not established iure Diuino by any commandement of God and consequently to worke on the Lords day is for certaine no breach of any Diuine commandement Hereby we may see that a man may worke on the Lords day safely without the danger of sinne and how ably and sufficiently M. Brerewod hath managed this point against M. Byfield his worke shall speake for it selfe To the like effect I might here adde the Testimony of M. Broad of Gomarus de Orig. Sabbat and of Riuetus in Decal all late writers against the Lords day Sabbath also as is well knowne XV. I thought here to haue surceased and wrote no more for matter of Testimony but time and further serch haue ministred vnto mee yet an other cloude of witnesses for I shall yet further sett before your eyes the Testimonies of sondry lerned Diuins of two Godly Martyrs and of the Church and state of England assembled in Parliament all with one ioynt consent testifying that the Lords-day-Sabbath is not of Diuine institution My 15th Testimony then shall be that of Zwinglius ad Coloss cap. 2. pag. 515. who thus writeth The Sabbath so farr forth as it is Ceremoniall is abolished and therefore now wee are not tied or bound vnto any certaine times Where you see the iudgement of Zwinglius is that now we are not tyed vnto the sanctification of any dayes or times and consequently that we are not tied vnto the sanctification of the Lords day And this is that which elsewhere I haue said admit this errour that the old Sabbath day is a Ceremony and abolished and farewell all Sabbaths for we can find no other Sabbath then that neither in the Old nor yet in the New Testament XVI My 16th Testimony shall be that of Melanchthon in his Loc. Commun De potestate Ecclesiastica seu de clavibus who thus writeth The Church at the begining appointed the Lords day and certaine other Holy daies that there might be certaine times for instruction But these ordinations ought not to be superstitiously vnderstood For they are no necessary partes of Gods worship but they are in verie deede 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 things of an indifferent nature which out of the case of scandall may be omitted without sinne Therefore vnto these Traditions we owe obedience in regard of scandall but out of the case of scandall our consciences are free at libertie In which Testimony you see Melanchthon affirmeth these things of our Lords-day-Sabbath 1. That it is a Tradition They therfore who preach so for the Lords day Sabbath they are Patrones of old Traditions they doe but defend vphould maintaine Traditions and why may they not aswell preach for other Popish Traditions as for this And further if the Lords day proue but a Tradition then it appeareth that all Romish Reliques are not as yet abolished out of the Reformed Churches 2. That that Church which instituted the other holy dayes the same Church instituted the Lords day Sabbath and consequently the Lords day Sabbath other Holy dayes are all of equall like authority 3. Whereas hee saith that the Church appointed the Lords day thereby it appeareth that it was not the appointemēt of Christ his Apostles but of the Church after them 4. He affirmeth that the obseruation of the Lords day is but an indifferent thing so as if authority be not offended our consciences are free at liberty vve neede not sanctify it 5. For any man to esteeme better of the Lords day then as of an indifferent thing he affirmeth it plainly to be Superstition Hovv many thowsands then of superstitiouse people Ministers haue we now in this Kingdome XVII My 17th Testimony shall be that of Hemingius in his Enchiridion class 3 cap. 12. pag. 366. who thus writeth Traditions are rites which are said to be deliuered without Scripture either of the Apostles or of the Holy Fathers after the Apostles of which kinde are the Baptisme of infants the obseruation of the Lords-day Here Hemingius affirmeth 1. that the Lords day is a Tradition of the Church 2. That there is no Scripture for the obseruation sanctification thereof The Lords day then is but an vnwritten tradition A Popish Tradition preach for it as long as they list they doe but preach for Popish Traditions XVIII My 18th Testimony shall be that of Bastingius in his Commentary on the Catechisme on the 4th Com. pag. 455. where he thus writeth In that the Lords day certaine other daies alloted for the hearing of Sermones are still retained obserued therein wee differ farr from the Iewes and we doe nothing against the Doctrine of the Apostle forbidding difference of daies For the obseruation of the Lords day differeth from the Jewish Sabbath in that it was not lawfull for the Iewes to omit or to change the Sabbath of the 7th day by reason of the expresse Command of God But the Christian Church whither it doth allote the first day or any other day doeth it
sauing their libertie to doe otherwise In which passage we may learne these things from Bastingius 1. That the Church hath alloted the Lords day or First day 2. That the Church may either wholly omit the Sanctification of the Lords day or change it vnto an other day And that it is at the liberty of the Church to doe otherwise in this pointe then they now doe if they please XIX My 19th Testimony shall be that in the Harmony of Confessiones de feriis c. pag. 168. and in the Appendix at the latter end of the booke Where it is thus recorded But we teach that Traditions are not to be condemned which command nothing contrary to the Law of God and haue some politicall end to wit which are made for this purpose that things may be done in the Church in order of which sorte are the Traditions of Holy dayes as of the Lords day the Natiuity the rest These things we willingly retaine in our Churches as things indifferent which out of the case of scandall may be omitted lawfully Here we may note these particulars 1. That the Sanctification of the Lords day is no better then a Tradition 2. That the Lords day and Christmas day are both of like authority 3. That the Lords day is a thing indifferent XX. My 20th Testimony shall be that of the lerned Minister and Godly Martyr of Christ M. William Tyndall who suffred Martyrdome in the dayes of King Henry the VIII as we finde it in his workes bound with the workes of M. John Fryth Doctour Barnes all iij in one Volume Will. Tyndall in his Answer to Sir Thomas Moores Dialogue pag. 287. where hee thus writeth And as for the Sabbath we be Lords ouer the Sabbath may yet change it into the Monday or into any other day as we see neede or may make euery Tenth day Holie day onelie if we see a cause why Neither was there any cause to chang it from the Saturday but to put a difference betwixt vs the Jewes Neither need we any Holie day at all if the people might be taught without it Thus we see M. Tyndall was of iudgement that the Sabbath or Lords day is of no higher nature then that the Church may freely alter and chaunge it hither and thither at their plesures And that the Church may aswell keepe Monday for the Sabbath day as Sunday or the Lords day XXI My 21th Testimony shall be that of an other lerned Minister godly Martyr of Christ M. Iohn Fryth vvho also suffred Martyrdome for the Gospell in the dayes of King Henry the viijth as vve finde it in his vvorkes bound together with the vvorkes of M.W. Tyndall Doctour Barnes Iohn Fryth in his Declaration of Baptisme pag. 96. vvhere he thus writeth Our forefathers which were in the begining of the Church did abrogate the Sabbath to the intente that men might haue an ensample of Christian libertie c. How be it because it was necessarie that a day should be reserued in the which the people might come together to heare the word of God they ordained in steade of the Sabbath which was Saturday the next day following which is Sunday And all though they might haue kept the Saturday with the Iewes as a thing indifferent yet did they much better to ouersett the day to be a perpetuall memorie that we are free not bound to any day we are in a manner as superstitiouse in the Sunday as they were in the Saturday yea and wee are much more madd for the Iewes haue the word of God for their Saturday sith it is the 7th day they were commanded to keepe the 7th day solemne wee haue not the word of God for vs but rather against vs for wee keepe not the 7th day as the Iewes doe but the first day which is not commanded by Gods law And by by againe he addeth He that thinketh that a man sinneth which worketh on the Holy day if he be weake or ignorant he ought better to be instructed so to leaue his hould But if he be obstinate perseuere in his sentence hee is not of God but of the Deuill for hee maketh sinne in such things as God leaueth free In which passages of Mr. Iohn Fryth we may obserue these remarkable things 1. How the Godly Martyr affirmeth that our forefathers did ordaine and appoint the Sunday for an holy day so then Christ his Apostles did not ordaine it 2. Hee affirmeth that now the Sabbath day to wit the old Sabbath day being abolished wee are free and not bound to sanctify any day at all so consequently we are not tied to sanctify the Lords day 3. He affirmeth that such as so zealously doe sanctify the Sunday or Lords day they are in so doeing no better then Supperstitiouse 4. He affirmeth that they who so zealously sanctify the Lords day they are besides theire right wittes or become frantick and madd his reason thereof is this because they practise that for which they haue no scripture or word of God but rather the word of God is against them We haue some Ministers not ashamed to tell their people they will giue their liues for the Lords day Sabbath but heere you see two worthy lerned Godly Ministers and Martyres to wit Mr. Tyndall and Mr. Fryth who did not say only they would but did also giue their liues for Gods trueth these men you see would neuer haue giuen their liues for the Sunday Sabbath for they would not so much as spend their breathes for it or speake a good word of it but altogether against it 5. Saith Mr. Fryth hee that thinketh that a man sinneth by working on this Holy day or Lords day if he obstinatly perseuereth in the same opinion he is not of God but of the Deuill that because he maketh a sinne where God maketh none If this be so how many in this Land who professe themselues the Ministers of God are notwithstanding of the Deuill For they make the people beleeue that they sinne fearefully and damnably if they doe any seruill worke on this holy day the Lords day let this speech of the lerned and Godly Minister and Martyr be well obserued XXII My 22th Testimony shall be the iudgement of the Lords Spirituall Temporall with the Commons assembled in Parliament in the fifth yeere of Edward the Sixte In an Acte intituled An Act for the keeping of holy daies c. In which Statute it is thus inacted It is not to be thought that there is any certaine time or definite number of daies prescribed in holy Scripture but that the apointment both of the time also of the number of daies is lefte by the Authoritie of Gods word to the liberty of Christs Church to be determined assigned orderlie in euery Country by the discretion of the Rulers Ministers thereof as they shall iudge most expedient Be it therefore enacted by
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-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-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
of conscience for at the day when God shall iudge the secretes of men their consciences will beare witnesse their thoughtes accuse or excuse them Rom. 2.15 ARGVM IX My 9th argument to proue that the 7th day Sabbath is still in force is because vnlesse it be in force the whole 4th com with euery parte percell of it is abolished nullified altogether vselesse And thus it may be framed If the 7th day Sabbath be not now in force Then is the whole 4th com nullified altogether vselesse But the 4th com is not nullified become vselesse Therefore is the 7th day Sabbath now in force First a word or two of the minor or second proposition for the trueth of it namely that the 4th com is now in force this is plaine first by the Testimony of our Sauiour who ratifieth the very least of the commandements as you may see Math. 5.19 secondly it is ratified by our Church which hath ordered that the 4th com be reade in our Churches also that the people shall vse this prayer at the rehearsall of it by the Minister Lord haue mercy vpon vs and incline our hearts to keepe this Law Thirdly I know no Diuine one or other that denieth it or doubteth of it it were heinouse impiety for any to deny it for it were to deny one of the tenn Morall Lawes of Almighty God So much therefore for profe of the Minor I come then vnto the Major or first proposition wherein I affirmed that the abolishing of the 7th day Sabbath doth draw after it the nullifying of the whole 4th com now I proue it In the 4th com are ij things to be considered the one is the commandement it selfe the other is the reason of the com and I shall proue that both these are nullified by abolishing of the 7th day Sabbath or by denying that the 7th day Sabbath is still in force To begine with the commandement it selfe that I may shewhow this is nullified first we must see what it is which they deny namely the 7th day Sabbath in which words we will consider that they deny the Sabbath day that is the old Sabbath day to be in force now then we will consider how they deny the 7th day that is the 7th day from the Creation to be in force now for both these they doe deny in denying that the 7th day Sabbath is now in force of these two I will begine with the Sabbath day that is the old Sabbath day which they doe deny by these textes Exod. 31.13 Col. 2.16.17 now I proue that if the old Sabbath day specified in the 4th com be abolished not in force now then is the 4th com made nonsense and to stand for a Cipher and that this may appeare you shall see it made plaine to your very eyesight The Lord God said Remember the Sabbath day to sanctify it Exod. 20.8 Now the Sabbath day here mentioned it was the old Sabbath day but this old Sabbath day say these new Sabbatharians is abolished not in force now which if it be so then in this commandement Exod. 20.8 the Lord God commandeth now at this time iust nothing at all for take away these ij words Sabbath day from out the commandement and in steade thereof put so many Ciphers as you haue letters in the two words as you may doe if those words or the thing meante by those words be abolished then the commandement is no more but thus much Remember the 0000000000 to sanctify it Thus you see by deniall of the old Sabbath day they haue made the word of God of none effect Gods commandement to become nonsense and a bundle of Ciphers this must be so vnlesse they can shew vs that God commanded vs two Sabbath dayes in his 4th com the one caled Sabbath day the other caled Lords day which all the Logick in their heads can neuer doe And so much for their deniall of the Sabbath day I come now vnto the other thing that they deny to wit the 7th day from the creation in this I will consider aparte these ij things first the word day then the word Seauenth first for the word day they say that the day to wit the old day is abolished as by other textes so also by these textes Rom. 14.5 Gal. 4.10 secondly for the word Seauenth they say that the 7th day in order of time is abolished to wit the 7th day from the Creation whence it followeth 1. That if the day be abolished then is there no day now inioyned in the 4th com for take away that day which was commanded to wit the old day then is there now no day required for a Sabbath in the 4th com so then now an howre in a day may be sufficient for a Sabhath so a Sabbath day may be turned into a Sabbath howre Loe then if by deniall of the 7th day they haue not nullified the 4th cō or as good as nullified it for the Lord was wont to haue an whole day celebrated for his worship by the 4th com but now we need giue him but an howre in a day for his worship by the 4th com thus Sabbath daies may be turned into Lecture daies is not this a manifest violence done vnto Gods Law and thus it must be by their denial vnlesse they can shew vs that God commanded ij daies in his 4th com an old day a new day the 7th day the 8th day 2dly it followeth that if the 7th day from the Creation be abolished as they say it is then now a daies we are not bound by the 4th com to giue God one day in euery 7 daies for a Sabbath but we may giue God one day in 7 or one day in 14 or one day in a moneth or one day in a yeere or one in 7 yeeres or one in a mans life time for being that the 7th day in the cō is abolished none other day there is specified or put into its roome we are now left at randome to take a day when we please for the 4th com doth not tell vs how often we should keepe a Sabbath since those words the 7th day are abolished which teld vs how often we should giue God a Sabbath now iudge thou good Reader if they haue not as good as nullified Gods 4th com by abolishing the 7th day since God was wont to haue a 7th day once a weeke by his 4th com but now we need not by that com giue him a Sabbath aboue once in a yeere or once in 7 yeeres or once in a mans life for the time how often being abolished there remaineth in the 4th com no more but the duty to keepe a Sabbath day and that we may performe if we keepe but one in our whole life But we haue not yet done In the 4th cō there is ij thinges to be obserued the one is
as to take the hint our Protestant Churches haue obtained that honourable Title to be caled the Reformed Churches and this we obtained by a reformation of the worship of God touching the second commandement but if vnto that reformation we shall add now an other and reforme the worship of God touching the 4th commandement and so purg the Lords Sanctuary and make it cleane that so God may haue his intire worship in all the dueties of the first Table then shall we doubly deserue that honourable Title of Reformed Churches VVe haue a notable exhortation recorded for this purpose Wherefore come out from among them and be yee separate saieth the Lord and touch not the vncleane thing and I will receiue you will be a father vnto you and ye shall be my sonnes and daughters saieth the Lord Almightie 2. Cor. 6.17.18 This exhortation we may fitly apply vnto this purpose the Church of Rome shee liueth still in the neglect and corruption of Gods worship both in the dueties of the second commandement and also in the dueties of the fowrth commandement for shee neglecteth and denieth God also the worship of his Sabbaths to this day now as saieth the Apostle what communion hath light with darknesse 1 Cor. 6.14 This Romish Church shee lieth still in ignorance blindnesse and darknesse touching this parte of Gods worship prescribed in the 4th commandement as well as in that other parte of his worship prescribed in the 2th commandement now since we will haue no fellowship with hir in hir darknesse blindnesse and ignorance touching the 2th com why should we haue any communion with hir in hir darknesse blindnesse and ignorance touching the 4th commandement The principall and immediate worship of God is conteined in iiij commandements of the first Table now the Church of Rome hath diuided with God and ij of them shee yeeldeth God and the other ij shee robbeth him of most sacrilegiously shee giueth God those partes of his worship conteined in the first and third commandements but shee denieth God those other partes of his worship conteined in the second and fowrth commandements well we haue happily forsaken hir in hir corruptiones of the 2d commandement let vs also forsake and departe from hir in the corruption of the 4th commandement let vs come out from hir let vs be separate from hir and let vs touch none of hir vncleannesse And thus much for this namely that Gods worship is weekly neglected X. I come now vnto that other thing forementioned to wit that vntill a time of reformation God is not purely worshiped for his worship is corrupted amongst vs And this shall appeare by this that the Lords day which by Gods ordinance in his 4th commandement is appointed for a working day it is by many brought into the worship of God and sanctified by virtue of the 4th commandement It is a poore shifte that some make saying we keepe not the Lords day now as a parte of the worship of God as the Iewes did the Sabbath day For 1 since we hold that the Lords day is kept in roome of the Sabbath day as the Lords Supper is kept in the roome of the Passeouer it must needs follow that forasmuch as the Sabbath day whilst it stood was a parte of Gods worship that so in like manner the Lords day must be a parte of Gods worship also for it stands in the place of that which was a parte of Gods worship 2. If we will keepe the Lords day by virtue of the 4th commandement then it must of necessity be kept as a parte of Gods worship for what is performed in obedience to any of the 4 precepts of the first Table that must needs be the worship of God because the dueties therein contained are the worship of God It is to be noted that the Lords day it is by Gods ordinance in his 4th commandement a working day for God himselfe wrought on it at the Creation it being the first day of the world and by his exemplary working on it hee set vs a pattorne that we should doe the like Yea to his example he gaue vs his precept for it saying Sixe daies shalt thou labour c. Now the Lords day is the first day of those Sixe and therefore also a working day Yea further God did not hallow blesse and sanctify the Lords day as hee did the Sabbath day Genes 2.3 So that this Lords day it is a profane vnhallowed and vnsanctified day like vnto the other 5 working daies of the weeke Yet further Christ himselfe and his Disciples made it a trauailing day and neuer made it a Sabbath day wherefore it is but a common day now for any man to aduance this common and vnhallowed day and place it in the first Table of the Decalogue amidst and amongst the partes of Gods worship and then to sanctify it and consecrate it vnto God by virtue of his 4th commandement it is to pollute the holy worship of God with profane things and they that so vse it doe worship God impurly and corruptly as well might those profane persones whom our Sauiour whipt out of the Temple for buying and selling there bring their doues wares into the Temple to sell there as in a common market Mark 11.15 As these may bring the Lords day into the first Table and worship of God And as well might Nadab Abihu put strange fier which the Lord had not commanded into their Holy Censers to offer vnto God Leuit. 10.1.2 As these may put the Lords day into the first Table to be consecrated to God as well may they put the name of some King or gentleman into the third commandement or of S. Paul or S. Iohn and then sanctify these by virtue of the third commandement with like diuine adoration as the name of God is to be sanctified by virtue of the third commandement as to put the Lords day into the 4th commandement and sanctifie it by the 4th commandement as the Sabbath day was sanctified M. Dod on the second Commandement saith that Papists sinne against the second Com. by defiling of Gods worship his words are these Papists are to be condemned because they doe defile the worship of God with their owne inventions as by praying for the dead by putting holinesse in meates and dayes c. Now doe not these patrones of the Lords day put holinesse in dayes to wit in the Lords dayes for God neuer put holinesse in this day it is themselues therfore that haue set it aparte from all other dayes in the weeke for an Holy day and to be consecrated by the 4th Com. and Christs institution thus doeing by M. Dods iudgement they haue together with Papists defiled Gods worship liue in the weekly transgression of the second Com. Now is it not high time that a generall reformation be sought after when Gods worship is impure and imbased and when the Doctrines Traditiones of men are crept into the
in 2. They make a conscience of obseruing of sanctifying the Lords day doe reproue such as profane it make a common day of it by working and hereby they doe Reuerence it 3. They obserue the Lords day as instituted by Christ and as commanded by God in his 4th com and in so doeing they doe Honour it and Reuerence it for they honour it as a commanded day and as a day set aparte by Christ to be Holy 4. Many Diuines doe in their publike prayers and sermones blesse God for vowchsafing vs his holy ordinances as his Sabbaths and Sacraments c. by Sabbath they meane our Lords daies whereby you see they honour the Lords day together with the Sacraments and so they must doe for the Sacraments and the Lords day haue both one vse in the Church for as the Sacraments doe minde vs of Christs death and resurrection so the Lords day is sanctified in memory of Christs death and resurrection thus the Lords day is honoured as the Sacraments are now all men confesse that the Sacraments are honoured with diuine religiouse honour and so then is the Lords day also yea who feareth not to profane the Lords day as he feareth to eate the Lords Supper vnworthily 5. They honour the Lords day with that kind of honour wherewith they honour the sacred Name of God inioyned in the third com for they are carefull to sanctifie the Lords day as they are carefull to sanctifie the Name of God and their consciences are in awe of the Lords day as well as of the Name of God for they feare to profane the Lords day as well as they feare to blaspheme abuse the Holy Name of God they respect this day as an Holy day like as Gods Name is an Holy Name 6. By setting the Lords day into the place and roome of the Sabbath day they must and doe giue vnto it the like religiouse honour which was due vnto the Sabbath day that was a religiouse honour Call the Sabbath a delight the Holy of the Lord honourable Isai 58.13 Now this very text is applied to our Lords day wherefore it is honoured with diuine and religiouse honour and thus is their Idolatry compleate Note that if this Honour and religiouse reuerence and respect be giuen but vnto any one of the two former senses it maketh Idolatry for example if the Lords day be considered of as an Image or liknesse to the Sabbath day therevnto men add honour this is Idolatry or if the Lords day be but considered of as an imagination a fiction or a deuise of mans braine which indeed is an Idoll and Nothing and then herevnto mē add a religiouse and cōscionable honour reuerence respect be it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 forthwith the Lords day becomes an Idoll they Idolaters their deuotion honour conscience of it Idolatry for it is to set vp an Idoll in Gods worship when men set vp their fictions conceipts deuises to be reuerenced religiously honoured when they place their owne deuices set them in the first Table of the Decalogue as now a daies men doe this Lords day In a word it is the common and receiued opinion that all Humane inventions thrust into diuine Seruice or worship of God are plaine Idolatry now the Lords day is an Humane Invention as hath bene showne and it is thrust into Diuine Seruice and worship of God for it is beleeued and taught to be an ordinance of Gods commanded in the first Table among the parts of Gods worship and it is honoured with that religiouse reuerence which is proper vnto God and the partes of his worship and therefore the Lords day is an Idoll the religiouse sanctification of it Idolatry The Lord would not indure it that his meate c. should be giuen vnto and bestowed vpon Idoles My meate which I gaue thee as fine flower oyle and hony wherewith J fedd thee thou hast euen set it before them for a sweete sauour c. Ezek. 16.19 And can we thinke that that God who would not haue his meate oyle and hony bestowed vpon Idoles will indure it that we shall bestow his glory honour loue conscience religiouse reuerence vpon this Idoll of the Lords day Sabbath for all those Holy and religiouse affectiones which we bestow vpon the Lords day Sabbath they are Gods affectiones proper vnto his Maiestie Now my glory saith God I will not giue to an other Isa 42.8 God is a Ielouse God as we read in the second cō Ex. 20.5 and therefore he will neuer indure it that this his glory and seruice shall be bestowed vpon an Idoll of mans making deuising the Lord vpbraided the Iewes because they did Idolatrously worship the worke of their owne hands which their owne fingers had made Isa 2.8 so ridiculouse they were for who would worship a thing which himselfe hath made with his owne hands but with vs the conscience is made to stand in awc of the worke of mens braines and religiouse honour Holy affectiones and worship are bestowed vpon that which we haue made our selues if not by our owne fingers yet by our owne wittes Now who would be so ridiculouse as to feare the pollution of what himselfe hath made Holy or religiously to honour a meere nothing a very fansy For men to giue vnto the Lords day diuine honour that is to reuerence it as an ordinance of Gods vpon paine of damnation this is to aduance a fiction of mans braine and place it in equall Throne with Gods ordinances to exact of mens consciences like religiouse reuerence as is due vnto Gods ordinances for this fiction shall haue power to command and constreine the Conscience like as Gods ordinances haue and that vpon paine of damnation too what an heinouse thing is this Is it not as greate a sinne to giue Diuine worship vnto mens fantasies as vnto Images to the deuices of protestants as to the Trinkets of Papistes My glory saith God I will not giue to an other Isa 42.8 What an heinouse and horrible sinne then is it for any to giue religiouse worship which is proper vnto God to his ordinances to a meere deuice of mans making God is a Ielouse God most zealouse of his glory woe therefore vnto him that robbeth God of his glory to giue it vnto mens deuices Three euiles there are combined in this one which make it a Capitall euill 1. That the people of the Land who are most tractable vnto goodnesse haue their consciences brought into slauery bondage thraldome for they are made afraid of the shaddow of a man of the shaking of the leaues of the trees that is that vpon paine of damnation they worke not on the Lords day 2. By the supposed necessary consequences men haue aduanced this Idoll of the Lords day and ranked it among the Starres of the Heauen that is they haue placed
it among the Ordinances of God giuen it like power ouer the conscience which they haue now how God will take this at their hands it behoueth the Authors hereof to be thinke themselues 3. The Authors hereof doe bewray most audaciouse presumption in that they dare approch so neere the Majestie of God that Ielouse God with their owne inventions that they dare ranke them with the Ordinances of God now what would they more vnlesse they take the Crowne that is to Deify themselues for who but A God can exercise power ouer the conscience and make ordinances tying conscience and of equall authority power with Diuine ordinances Since this deformity is in the visage of a Protestant happilly it will be winked at or ouerly looked vpon or minced and extenuated if not defended but were it in the face of a Papist suer I am it should find no mercy but according to the iust desert thereof it should be aggrauated to the full but what should I say loue is blind I meane self loue we can spie a blemish in an other but cannot or will not see it in our selues I cannot see but that these men may as well set vp a new Sacrament of Baptisme in stead of the old one as to set vp a new Sabbath in roome of the old one or an other Lords Supper in stead of that instituted by Christ as an other Sabbath in roome of that instituted by God and since none but a God can set vp Sacraments and Sabbaths in the Church what else doe they but vsurpe the roome and Authority of God who set vp new Sabbaths in the Church By the way as touching Gods ancient Sabbaths haue not Papists by their reasons and consequences out of Scripture which these men call their neceessary consequences but how vnnecessary you haue seene abolished Gods Sabbaths expresly commanded in the Morall Law and haue they not hereby aduanced their Syllogisticall reason to be of equall authority with neuer erring Scriptures and their consequences to be of equall authority with Gods 4th commandement nay to take the vpper hand and to showlder out of place Gods commandement Now since a law inacted in Parliament cannot be reuoked but by the same authority that first inacted it doth it not follow that Papists make Idoles of themselues whē their reason shall be a Countermand to Gods commandement were Papists onely guilty of this sinne a man might with applause manage this argument against them but since Protestants also haue a hand therein I dare not passe my censure Thus you see the Lords day is an Idoll the preachers for it Idolaters and their obseruation of it Idolatry let none enuy malice mee for discouering vnto them this their sinne but rather let them turne their enuy against themselues for being such sinners and their malice against their sinne nor let any study to wrest my words but let their study be how to worke a reformation To conclude this point seeing that as the case standeth there is Idolatry committed by many thowsands in the Land and that by most puritanes is it not high time to seeke out for a reformation Now lay all these forementioned things togeather and be stirred vp to endeauor for a reformation for so as S. Iames speaketh Thou shalt hide a multitude of sinnes Iam. 5.20 And endeauour for a speedy reformation for reformation is Repenance Repentance is by no meanes to be delayed and procrastinated as we are daily taught I reade in the prophecy of the Prophet Haggay an excellent exhortation to incourag all sortes of people to the reedifying of the Temple it is this Yet now be stronge o Zerubbabel saith the Lord and be strong o Ioshuah sone of Jehozadak the High Priest and be strong all yee people of the Land saith the Lord and worke for J am with you saith the Lord of Hoastes Hagg. 2.4 I verily thinke that I may apply this Exhortation vnto all sortes of people now to incourag them to the reedifying of the Lords Sabbaths saying be strong o Prince be strong o Priest be strong all yee people of the Land and worke for the Lord of Hoastes is with you God was with his Church in the daies of Luther he prospered thē so as gloriously they reformed the corruptions in his worship and the Idolatry daily committed against the second commandement why should we doubt but that the same God fauourably alloweth this our worke or feare to expect a like blessing when the Cases are so like Remember the Sabbath day to keepe it Holy That 7th day is the Sabbath of the Lord thy God in it thou shalt not doe any worke For the Lord rested on the 7th day and therefore the Lord blessed the Sabbath day and Hallowed it Exod. 20.8.10.11 Lord haue mercy vpon thy vniversall Church and incline their heartes to keepe this law speedily to reforme the weekly transgressions of it Amen Amen My reward with men for times past hath bene euill my expectations for time to come are worse but Lord wipe not thou out the kindnesse that J haue shewed to thy Law and to thy Holy Sabbaths Remember mee o my God concerning this and pardon mee according to thy greate mercy Nehem. 13.14.22 1. Cor. 4.4 FINIS Faults escaped In pag. 51. lin 9. for reuerence read reference pag. 103. lin 2. for preformed read reformed pag. 165. lin 5. for denegerated read degenerated pag. 331. lin 6. for contraicted read contradicted pag. 421. lin 22. for eparate read separate pag. 475. lin 2. the text Rom. 15.1 there cited with ij lines before it I iudge vnsoundly applied pag. 582. lin 36. for subiect and Magistrate read seruant and Master As for other faults as mise-pointing of sentences and mis-placing lacke or superfluity of a letter here and there the intelligent Reader may easily correct them
and branch 5. That by very many in our Church there is grosse superstition committed Gods worship corrupted yea plaine Idolatry wrought and that by sanctifying of the Lords day for a Sabbath day by the 4th Com. These things as I beleeue you shall find cleerly proued in this Booke Vnto whose consideration should I commend these things for redresse if not vnto your Lordshipes hath not his Maiestie therefore deputed you vnto your seuerall charges to ouersee see to the well ordering of the Church worship of God and hath not the Almightie laied it vpon you To warne some that they teach none other doctrine 1. Tim. 1.3 And To redresse the things that are amisse Or To set in order the things that are wanting Tit. 1.5 Downe then with that Idoll the Lords day Sabbath so dealt Hezekiah with the Brazen Serpent when idolatrously abused and bring into its roome into the Church of God againe that ancient ordinance Gods Sacred Saturday-Sabbath let not an idoll of mans deuiseing stand in Gods Church where an ordinance of Gods inioyned by a Morall Law should stand Oh my honourable Lords what a pitty it is to see Antiquity true and honourable Antiquity I meane the Lords Sabbathes troden vnder foote why should not our Church become followers of those Ancientest and most pure Churches of the primitiue times that liued next after Christ his blessed Apostles in obseruation of the Lords Sabbath Who so long as they retained their greatest purity so long they religiously obserued the Saturday-Sabbath Why should not your Lordshipes exhorte vnto the obseruation of the Sabbath day as did that Godly Bishop Ignatius in his time Epist ad Magnesi And why should not your Lordships defend the Sabbath day as did that famouse Bishop Athanasius in his time Centur. iiij cap. 6. pag. 410. This done the Law of God should be taught and maintained in our Church in its integrity and perfection the 4th Commandement should be in vse amongst vs againe and be accounted as Morall as any of the other nyne and God should haue his whole intire worship prescribed in the first Table as well amongst vs as euer he had among the Iewes when they were the onely people of God If it please not God to inkindle your Lordshipes hearts with more zeale for his glory in this behalfe then is to be found among common Ministers Gods Sabbaths are like still which God forbid to lay waste his Lawes to be partially taught and his intire worship to be still denied him Let none suggest vnto your Lordships that the obseruation of the ancient Sabbath is Iudaisme for Athanasius liuing in those first ages of the Christian Churches taketh away this obiection saying Wee keepe the Sabbath day and yet we are not tainted with Iudaisme Centur. iiij In the Booke of Common Prayer after the 4th Commandement wherein the old Sabbath day is by name specified is publikly rehearsed by the Minister we are ordered to vse this deuout prayer Lord haue mercy vpon vs incline our hearts to keepe this Law Which prayer which commandement cannot vnder your Lordships correction be vnderstood of the Lords day nor of any other day but the old Sabbath day onely Wherefore the obseruation of the old Sabbath is no Iudaisme vnlesse we be taught to pray to God to incline our hearts to Iudaisme It is not vnknowne vnto your Lordships that not many yeeres since the Crosse in Baptisme hath by some bene counted idolatrouse the holy dayes Romish yet hath our Church freed them from such imputations I trust therefore that in your graue religiouse consultations it will be iudged meete that the Lords Sabbaths shall be also freed from the slaunder of Iewish Iudaisme and the like If the Holy dayes of the Saints may be defended I trust the Holie day of the Holie one of Israel shall be protected I haue done myne errand I haue discharged my duety the cause is no longer myne then in my breast I now commend it vnto your Lordships for protection the cause is Gods and therefore youres and the Churches it deserueth the patronag of the greatest of the lernedest T is true my person is meane I care not though it be fleited so the cause be honoured Iudges regard not persones but Causes In Courtes of Iustice if any sewe or informe for the King if the Kings Title be in question though the Informer be meane neglected yet the Cause is much regarded for it hath all the honour furtherance that the Iudges Courte can afford it in speciall sorte the Iudges they take in with it mannage it as if it were their owne Counsaile shall be assigned to pleade for it other causes shall stand by whilst it be tried informer witnesses shall be countenanced incouraged to speake the like so as if possible the Kings Title shall get the day Let me petition your Lordships therfore in your Triall of this Controuercy to haue regard whose the Title is that is in question it being the Lords Sabbath a branch of the Morall Law a parte of Gods worship and one of the most ancient ordinances that euer God established in his Church the Title is plainly Gods therfore yea it is called the Sabbath of the Lord or the Lords Sabbath and myne Holy Day The Title being Gods then let it haue that fauourable and honourable triall in your Synods Consistories Consciences the which earthly Kings Titles obtaine in their Courtes Who euer make squemish of it your Lordships as Iudges wil take in with it I trust knowing the Title of him is now in question of whom you hold all you inioy for the present and hope to inioy hereafter let the day be Gods let iudgement passe on his side if possible let the Informer haue incouragment countenance all helpes furtherances if not for his owne sake yet for his Cause sake and for Gods sake hee pleads the Kings broad Seale an expresse precept the 4th Com. one of the 10 Morales and one of the First Table too what better or higher Euidence can be demanded Let no argument or Text of Scripture be vrged to the abolishing of this ordinance of Gods Sabbath to the impairing ecclipsing of the Morall Law 10 Commandements and to the ouerturning of any parte of Gods worship once established in his Church if possible they may be salued and answered by any warrantable distinctiō or exposition Nor let any answer passe for orthodox wherby any iote or title of the Decalogue or any parte of Gods worship should be denied This I humbly begg and craue of our Lordships and that in the name of God whose Title I informe for and whose Title you are to iudge for and defend and that by virtue of your places high offices For I hold it as an vndoubted Maxime that it is not godly nor Lawfull to abolish an ordinance of Gods being a parte of Gods worship once established
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
persons nor yet to stop the eare and winke with the eye least we should see and vnderstand for so thou shalt both wrong thy selfe and thy Author Remember thou art now in the place of a Iudge for thou must reade the Controuercy of the Lords Sabbathes pleaded pro con betwixt these 10 Ministers and mee they against Gods Title and I for Gods Title they against Gods Sabbaths and I for them and betwixt them and mee thou must Iudge passe sentence now a Iudge must not be carried away with partiality and respect to persons nor suffer his minde to be prepossessed with an ill will to the cause before he heareth it these things are but equall and right which I craue of thee wherefore I trust I shall obtaine with thee This onely note that if thou wiâ—t suffer thy selfe to be swaied rather on the one side then on the other thou oughtest rather to take in with mee then with them for the Sabbath day it being an ancient ordinance of Gods a long time in vse in his Church therefore the cause and Title it is Gods and since I stand in defence of this Sabbath day therfore I stand in defence of Gods cause and Gods Title so side it with God but they setting themselues against Gods Sabbath set themselues not onely against me but also against Gods cause Gods Title wherfore iudge thou whither it were better for thee to take in with them or with mee against Gods cause Title or with Gods cause Title And so I commend thee to the grace of him who is able to build vs vp further in the knowledge and loue of his Trueth Thine in Christ Jesus THEOPHILUS BRABOURNE The Contentes of this Booke Chapt. I. This Chapter conteineth A defence of the Morall Law or 10 Commandements of Almightie God wherin for the defence of Gods Sabbathes it is proued that this Law is in force vnto Christianes and here Libertines Anabaptists Antinomians are confuted who deny that the Law of God consequently his Sabbaths doe belong vnto Christians and their obiectones to the contrary are answered Chapt. II. This Chapter conteineth an Exposition of the 4th Commandement together with a discouery of the manifould shamefull corruptiones abuses of this diuine Law by many Diuines of these times who doe wrest it mancle it corrupt it by their idle answers distinctions false glosses most absurd Expositiones from all which this Holy Law is vindicated by the Authour restored to its proper genuine ancient sense againe Here also it is made apparent that the whole 4th Commandement is abolisbed nullified by the common doctrine of these times Furthermore and by the way here it is showne how long a Sabbath day is as namely that it is but the time of Day light onely here is discouered the errour of such diuines as hold teach that the Sabbath day is to begine at midnight or in the Euening before or to last from morning to morning 2. By the way also here it is showne that there is no such preparation to the Sabbath to be made on the euening before by a cessation from the workes of our callings the like as some Ministers doe wright call for Lastly this Chapter is concluded with an Exhortation to the loue of Gods Law the Integrity perfection thereof Chapt. III. This Chapter conteineth A discouery of the vanity of all their Arguments brought for the maintenance of the Lords day to be a Sabbath day of their abuse of sondry Scriptures to that end This is handled in two questions the one shewing that it can neuer be proued that the Lords day was in the Apostles dayes constantly weekly obsâ—rued weeke by weeke as we now obserue it The other That it cannot be proued that so much as any one Lords day was euer kept in the Apostles dayes for a Sabbath day and that therfore it is no sinne against God but Lawfull for Husbandmen to make Hay in Hay seile to sow corne in wheat seile to reape corne in Haruest for all sortes of Tradsmen Taylers Shomakers Brewares Bakers Weauers and the rest to doe the ordenary workes of their callings as well vpon the Lords day as vpon any other day of the weeke Yet further here it is proued that the Lords day is but an indifferent thing that by the Testimony of the best writers some lerned Godly Martyrs the State and Church of England assembled in Parliament Here also the Lords day is discouered to be but A Popish Tradition so all Romish reliques are not yet remoued Finally it concludeth with an Admonition Dehortation from Superstition voluntary-religion will-will-worship Chapt. IV. This Chapter conteineth an Answer vnto all those Textes of Scripture reasons and arguments profanly impiously brought against the 7th day Sabbath commanded in the Morall Law It sheweth the absurdeties which the vndertakers against Gods Sabbath doe fale into And it wipeth off that slaunder of rigorousnesse of the Iewish Sabbath and sheweth that God required no more stricktnesse of Iewes then then the patrones of the Lords day doe require of Christians on the Lords day now Chapt. V. This Chapter conteineth sondry Substanciall Arguments prouing vndeniably that the 7th day Sabbath mentioned in the Morall Law is still in force ought to be to the worlds end This is proued both out of the Old Testament out of the New Testament also out of the ancient Records of the Church For 1. God Commanded it 2. Christ the Sonne of God ratified it 3. The Apostles after Christ practised it 4. The Primitiue Churchs religiously obserued it And in this last passage by the way it is showne 1. when the Lords day first sprang vp to be a sole Sabbath day and who were the founders thereof 2. When the Lords ancient Sabbath was first throwne downe who were the wicked Authors thereof Occationally in this Chapter the obseruation of the old Sabbath is freed from the uniust slaunder of being Iewish and Iudasme with the like Here also are confuted the vaine Euasions distinctions which are vsually framed against the ancient Sabbath day Lastly here is a discourse of the Antiquity of the Sabbath where it is proued that the Sabbath day it from the Creation so as ancient as the world Chapt. VI. This Chapter conteineth A dispensation shewing that Christians who desire the Ancient Sabbath are not necessarily bound in conscience to make A rent from our Church in their present obseruation of it but that they may waite for the opportunity of a publike Reformation by the Magistrate prouided they keepe the Lords day for the Sabbath day by way of a change in the meane season 2. It concludeth with an Exhortation to vse all possible lawfull meanes for a speedy publike generall Reformation amongst other Motiues therevnto these are touched that vntill A Reformation 1. The Decalogue is defaced of
its Integrity 2. The 4th Com. is but a Cipher 3. An holy prayer of our Church is frustrate 4. A gate is set open to Anabaptistry 5. The worship of God will languish decay 6. An old Tradition is kept in the place where the old Sabbath should stand 7. Men liue in the weekly sinne of Sabbath breaking 8. God is denied a parte of his worship Yea corruptly worshiped 9. Idolatry is committed by thowsand thowsands in the Kingdome And these are the Contentes of this booke A Defence of the Morall LAW CHAP. I. SECT I. THE scope and principall drift of this Treatise Christian Reader is the defence of the Lords Sabbathes to wit his ancient Sabbathes the Saturday seuenth dayes Sabbathes the which are expresly enioyned vs in the fourth Com. in these wordes Remember the Sabbath day to sanctify it c. But the seuenth day is the Sabbath of the Lord c. Exod. 20.8.10 Against this ancient and most sacred ordinance of Gods I find two professed enemies against whom I must bend my forces the one are they who deny the Law of God the Morall Law or 10 Commandements to belong vnto Christians and so consequently they deny Gods Sabbathes also commanded in the Law and these are our Anabaptistes and our late sprung vp Antinomianes the other are they who deny the Integrity and perfection of the Law they embrace the Law of God indeed but not the whole law and these are both Protestantes and Papistes for these reiect that ancient ordinance of Gods Sabbath day properly so called and expresly commanded in the morall law counting it for a ceremony and abolished by reiection whereof they reiect some thing commanded in the Law and so consequently they are partiall in the law and doe deny it in its integrity and perfection vrge an Anabaptist or Antinomian to the obseruation of the Sabbath day and he will answere you that the law is abolished at the comming of Christ as all those legall Ceremonies were vrge a Protestant or a Papist to sanctify the Sabbath day and your answere shall be that this part of the law touching the Sabbath day is a ceremonie and abolished at the coming of Christ thus Anabaptistes and Antinomians renounce the whole law Protestants and Papists renounce the wholenesse of the law the one would haue no law the other would haue no perfect law Against both these this booke is penned The partes of this booke are sixe diuided into so many Chapters also The first parte or chapter is in defense of the Morall Law and consequently of Gods Sabbathes against Anabaptistes and Antinomianes The other fiue partes or Chapters are in defense of the integrity and perfection of the Law and consequently of Gods Sabbathes against Protestantes and Papistes for this purpose the second parte or Chapter giueth the true sense and Exposition of the fourth Command and vindicateth it from the common and corrupt glosses and expositions of it The third Chapter sheweth the weaknesse and insufficiency of all those Scriptures and arguments which are vsually produced to proue the Lords day to be a Sabbath day The fourth Chapter sheweth the insufficiency and feeblenesse of all those Scriptures and arguments which are vsually alleaged against the Lords Sabbath of the seuenth day or Saturday to make it an abolished ceremony The fifth Chapter conteineth sondry forcible and vndeniable arguments and Scriptures prouing the morallity and perpetuity of the ancient Sabbath day The sixte and last Chapter conteineth a Dispensation for a season touching the present practise and obseruation of the seuenth day Sabbath together with an Exhortation to a speedy reformation Thus you see my taske what it is my aduersaries who they are and the partes of this Booke One thing more would be premised for so much as we shall often haue occasion to vse these two words Morall and Ceremoniall it is sit that I here shew in what sense I vnderstand them 1. I would vse these words but for distinction sake for whereas there are two sortes of Sabbathes the wekly Sabbath and the yeerly Sabbathes the Sabbath which God wrote and the Sabbathes which Moses wrote the Sabbath which God spake and the Sabbathes which Moses spake the Sabbath written in the Morall law Exod. 20.8 and the Sabbathes written in the Ceremoniall law Levit. 23.32 c. for the distinguishing of these two sortes of Sabbathes one from the other I doe vse these two words calling the weekly Sabbath recorded in the Morall law the Morall Sabbath and the yeerly Sabbathes recorded in the Ceremoniall law the Ceremoniall Sabbathes these Sabbathes were also distinguished in respect of time the Morall Sabbath was first deliuered Exod. 20.8 yea Gen. 2.2.3 the ceremoniall Sabbathes were afterwards deliuered Levit. 23.32 c. neither did these ceremoniall Sabbathes euer come within the pale of the Morall law or were written in the Tables of stone 2. I see not but that I may call the weekly Sabbath the Morall Sabbath properly for 1. the seuenth day or weekly Sabbath it conserneth practise and manners which is signified by the word Morall 2. Since God spake all those words Exod. 20.1 why should not euery thing he spake be called morall as well as any thing he spake and since the Sabbath day or seuenth day is a thing that is expresly commanded in the Morall law and which may I say which may be retained in the Church with great profit why should it be denied the name of morall 3. Giue me a reason why the seuenth day Sabbath should not be called a Morall as well as the doctrine of the Trinity in the first Com or as the doctrine of originall sinne or lust Rom. 7.7 in the tenth Comm 4. Since the dueties of the Sabbath to wit Rest and Holy exercises are accounted Morall why should not the time or seuenth day also be accounted morall for the time is a furtherance vnto these morall dueties now that which furthereth a morall should me thinke be also called a morall 5. Herevnto agreeth Doctour Ames in his Theologicall Thesis pag. 499. and also affirmeth it to be the iudgement of the best diuines saying It is receiued by all best diuines that the Morales were differenced from the Ceremoniales by this that all and onely the Morales were wrote by God in the Tables of stones c. The Saturday and weekly Sabbath then must needs be termed a morall Sabbath In a word why should this be strange for as there is a ceremoniall law and a morall law why may there not be likewise ceremoniall Sabbathes and morall Sabbathes and since God placed the seuenth day Sabbath in the morall law among the morales why should it not be termed morall and called the morall Sabbath The morall Sabbathes together with whatsoeuer else is commanded in the morall law I doe defend the Ceremoniall Sabbathes with all other Ceremonies I doe reiect It is the Decalogue and nothing else which I defend and this I stand to maintaine in
Sabbath is plaine in that it is called the preparation of the Passeouer Ioan. 19.14 rather then the preparation of the Sabbath so this text it concerneth neither the morall Sabbath nor any morall preparation By the way the cleering of this text Mark 15.44 wherein is mention of a preparation before the Sabbath may be vsefull vnto vs to discouer their errour who vrge a preparation on the Eueuing before the Sabbath from this or the like textes as if the Church vvere bound on the euening before the Sabbath day to make a preparation as they call it and to refraine all seruill labours and begin then the sanctification of the Sabbath in holy exercises but this is groundlesse 1. For albeit vve read of a preparation to the ceremoniall Sabbath which stood as hath bene showne in dressing of the lamb for the Passeouer c. yet vve reade not of any preparation to the morall Sabbath enioyned or vsed they erre therefore vvho vvould from this and the like textes collect any such preparation for the Sabbath as to begin it on Saturday at euen all the preparation which God requireth for the morall Sabbath is no more but this to remember it before it cometh and that so as all our seruill vvorkes may be compassed and finished by the end of the sixth day that so nothing may hinder vs from Sanctification of the seuenth day vvhen it commeth Yet further I answere to the text Mark. 15.42 suppose vve that by Sabbath there mentioned be vnderstood the morall Sabbath why then by preparation there spoken of may nothing else be vnderstood but a preparation by finishing of the vvorkes of the sixth day in the sixth day that so no vvorke be left for the seuenth day and for this the context giueth some light by the example of Ioseph of Arimathea v. 43. vvho vpon the sixth day at euen bought fine linnen and tooke Christ from the crosse and embalmed him vvith spices and wrapped him in linnen clothes and laid him into the sepulchre and finally rouled a stone vpon the sepulchre v. 46. Ioh. 19.40 all these vvorkes Ioseph fin shâ—d on the sixth day and so prepared himselfe for the seuenth day the Sabbath day So in vvhich sense soeuer you take it here 's no place for any such preparation as they vrge Yet further this is to be noted that it is one thing to make a preparation for the Sabbath and an other to begin the Sabbath this difference they note not vvho vrge the Sabbath to begin on the euening before the Sabbath day for vve may make prouision and preparation on the day before the Sabbath for the Sabbath by hasting on and contriuing of our vvorks so the day before as no worke may be left to be done on the Sabbath day and yet not begin the Sabbath vntill the next morning Thus we haue done with the confutation of those 3 errours which vrge from the fourth com more then a day for the Sabbath as either all the night foregoing the Sabbath day or all the night coming after the Sabbath day or else halfe of the night foregoing the Sabbath day and halfe of the night following the Sabbath day Before we can conclud this pointe a case of conscience wold be scanned t is this if it be so may some say that the Sabbath day is but the time of light only vvhat shall become of the night then or of that parte of the night to vvit an hovvre two or three before day in the depht of winter in case a man rise so soone and of that parte of the night to vvit tvvo or three howres after candles lighted may men safely employ these times in the ordenary workes of their callings Where vnto I answer in such a case as this wherin God hath left no expresse order Christian prudency and discretion must determine the matter as then in the longest dayes of sommer we giue God no more of the time of light then we can well refraine from rest and sleepe so in the shortest dayes of winter we should in reason and equity as it were by vvay of requitall giue God all that time of the night or darknesse the which we can well spare from rest and sleepe for in the longest dayes we sleepe 2 3 or 4. howres after day light and againe goe to rest one or two howres before day light bedone 2. It is fit we should deale by God in his Sabbath dayes as we deale by our selues on the six working dayes if in any of these we be disposed to rise before day light or to set vp after day be done we spend those times in actiones or workes of the same for kind which we doe in the day which belongeth vnto those times to wit in common laboures and so let vs deale by God in his Sabbaths if vve rise before day and set vp after day let those times be spent in workes sutable to the day to wit in holy exercises But more specially for the time in the morning before it be day since that we must serue God with all our heart and with all our strength in the dueties of his worship and seruice on the Sabbath day it vndeniably follovveth that a man may not fall to the laboures of his calling 2. or 3. hovvres before the Sabbath doth beginne for so the strength of his body is vveakened and the liulinesse and fresh cheerfulnesse of his minde is abated and dulled and the edge of his affections is before hand taken off and blunted and it cannot be doubted buth that God vvold be serued in his Sabbathes with as much liulinesse and cheerefullnesse and strength of body and minde as may or can be the vvhich cannot be if a man spend vp and wast his strength and vigour before hand by labors Wherefore let vs with the Prophet Dauid when vvaking or vp before day seeke God by prayer and the like I preuented saith he the dawning of the morning and cried J hoped in thy word Psal 119.147 It is then a fit time for a Christian to exercise his faith and hope in God and to pray vnto him namely in the morning erly And for the time in the Euening or after the euening after the day besides what hath bene said before in generall this also maybe added in speciall that since there is a time for meditation vpon the vvord of God Psal 119.15 I will meditate in thy preceptes Psal 119.55 I haue remembred thy name O Lord in the night Psal 119.148 Mine eyes preuent the night watches that I might meditate in thy word And Psal 42.8 the Lord will grant his louing kindnesse in the day and in the night will I sing of him c. Since I say there is a time for meditation of Gods word and for singing of Psalmes in priuate what time can be more fit then that time of the night which immediatly followeth the hearing of Gods word in publike for then things are fresh in memory we are to
proue and try all things which we heare 1. Thess 5.21 and to serch the Scriptures with those Bereans to see whither the things taught vs be so or no Act. 17.11 Now what time can be more fit for this duety then the time presently follovving the hearing of the vvord There is a precept vnto parents Deut. 6.7 And these words which I command thee shall be in thine heart and thou shalt teach them diligently vnto thy children and shalt talke of them when thou sittest in thine house and when thou laiest downe and when thou risist vp Now what time is more fit for parents and masters to whet the word of God vpon their children and seruants then presently after they haue heard it in the Congregation but this cannot be if all sortes may fall to their seuerall vvorkes so soone as the publike assembly is dismissed And so much be spoken of the word Day SECT IV. We are now to speake of thes vvords Sabbath day that vve may giue a true exposition whereof and that we may also discouer the false glosses and horrible abuses of this our time touching these words of the Commandement we thus begin Of Sabbaths we must know that there were sundry sortes prescribed of God there were Sabbathes of yeeres and Sabbathes of dayes the Sabbaths of yeeres were such as lasted a wholl yeere of these vve read in Leuit. 25.2.3.4 but of these we haue not to speake partly because they were ceremoniall neuer commanded in the morall lavv partly because the 4th com treateth of Sabbaths of dayes not of Sabbaths of yeeres Againe Sabbaths of dayes are of two sortes for there vvere Annuall Sabbaths and there vvere vveekly Sabbaths of the annuall Sabbaths vve read in Leuit. 23.7.21.24.32.35.39 these Sabbaths came but once in a yeere only of the vveekly Sabbaths vvhich came euery 7th day or euery vveeke of these vve reade in the 4th com Exod. 20.8.10.11 As touching the Annuall and yeerely Sabbaths we haue not to doe partly because they vvere ceremoniall and neuer vvrote in the morall lavv in Tables of stone partly because they came but once a yeere but the 4th comm with which vve haue to doe treateth of Sabbaths vvhich come once a vveeke this vveekly morall Sabbath vvritten in the morall lavv is that vvith vvhich vve haue to doe and thus much of the seuerall sortes of Sabbaths This morall Sabbath may in generall be thus described The Sabbath day is a certaine sacred time sanctified by God and appointed to be sanctified by man A more particular description hereof you shall haue by and by after that vve haue by serch found out vvhich day of the vveeke this Sabbath day is For the vvord Sabbath ioyned vvith the vvord Day thus Sabbath day it is agreed on all sides that it signifieth Rest so then vvhen the Lord said Remember the Sabbath day it is as much as if he had said Remember the Rest-day Furthermore it is to be noted that hovveuer here be tvvo vvords to vvit Sabbath and Day or Rest and Day yet here is but one thing but one time and one day signified like as vve say the Virgine Mary these tvvo vvords signifie but one vvoman and the Apostle Paul thes signifie but one man and the Lords Supper signify but one thing or one meale It is true vvhen Diuines in expounding these vvords haue gone thus farre namely to haue showne that the word Sabbath signifieth a Rest here they leaue the point vvithout any further serch to knovv vvhich is the Sabbath day or Rest day least they should find it but vve not being afraid to find it but desirous to find it vvill proceed further As vvhen God commanded vs saying Honour the King 1. Pet. 2.17 Remember yee the law of Moses c. Mal. 4.4 And Moses said vnto the people Remember this day in vvhich yee came out of Egypt Exod. 13.3 It is not here enough to enquire vvhat the vvord King or Law or Day signifieth but a further serch ought to be made also and that is to knovv vvho and vvhich is the King that vve may honour him and to knovv vvhat and vvhich is the lavv of Moses that vve may obey it and those Israelites to knovv vvhich was the day in which they came out of Egypt that they might obserue it Euen so it is not enough to enquire vvhat the vvord Sabbath signifieth but also vvhich is the day that vve might sanctify it the which vnlesse we be acquainted vvith it vve shall be ignorant of the very subiect of the Com. The name Iesus it signifieth a Sauiour but if novv in the expounding of Scripture vvhen vve meete vvith the vvord Iesus vve haue respect onely vnto the signification of the vvord neuer enquiring further vnto the person to knovv vvhich Iesus the text speaketh of may vve not commit a foule mistake taking a common man for Christ Iesus our Sauiour For there is in the scripture a Iesus vvhich is Ioshuah vvho brought the Israelites into Canaan Act. 7.45 Heb. 4.8 And there is a Iesus vvho is called Iustus Col. 4.11 As it is needfull then after vve haue sought out the signification of the name Iesus in the next place to serch to knovv vvhich Iesus so is it vvith the vvord Sabbath day vve must serch vvhich day To this query then which day of all the weeke or of al the seauen dayes is the Sabbath day I answer it may be knowne 1. by this name of it which God hath imposed Sabbath day for the name of a thing doth giue light to the thing named and by mens names theire persones are found on t As Iohn and Thomas are proper names to two of Christs Apostles so Sabbath day is a proper name to one certaine day of the vveeke to vvit to Saturday the seuenth and last day of the weeke that thes words Sabbath day are a proper name for Saturday I thus proue it 1. because none other day of the vveeke was constantly called by the name Sabbath day but the seuenth or last day of the weeke which is Saturday see for this purpose thes Scriptures Exod. 16.22.23.26 Exod. 20.9.10 Exod. 23.12 Exod. 35.2 Leuit. 23.3 Mat. 28.1 Luk. 13.14 I proue it secondly by the testimony of all Iewes novv liuing at Amsterdam or else vvhere who call Saturday the Sabbath day where vnto I may add the Iewes rekoning of theire dayes of the vveeke Saturday they called Sabbath day Sunday they called the first of the Sabbath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ioh. 20.1 monday they called the second of the Sabbath Tevvsday the third of the Sabbath c. In vvhich theire accompt as you see no day was called Sabbath day but Saturday 3. I proue it by the testimony of the Lattines vvho to this very day call our Saturday the Sabbath day Sabbathum and dies Sabbathi se the vvord Sabbathum so translated in all Lattine Dictionaries sinally I appeale to all Diuines if the vvord Sabbathum be not vsed in all auncient
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
fidelity in Exposition as novv they must for they might see by their ovvne eyes plainly For example suppose we the 4th Com. were thus translated Remember the Saturday-Rest to sanctifie it if novv any doubt could be vvhich shold be the day appointed of God for Sabbath day it vvould easily be decided and that by an vnlearned man if any shold offer to corrupt the text by distinguishing of a Saturday and the saturday as they doe of a Sabbath and the Sabbath and of a 7th day and the 7th day as if there were more saturdayes in a vveeke then one he vvould be laught at for his paines Againe if any would goe about to turne Gods Commandement from the Saturday to the Sunday by this deuise because the word Sabbath signifieth a Rest and vve doe Rest now from laboures on the Sunday he vvold presently be ansvvered that that 's a friuolouse reason for the 4th Com. inioyneth not a Sunday-Rest but a Saturday-Rest lastly if any would be so idle as to apply the 4th com to the Lords day and expound it of the Lords day why euery child would see his grosse abuse of the 4th com for it directly speaketh not of the Lords day but of Saturday For it is not the name Lords day that God hath put into the 4th com but the name Sabbath day or Saturday Thus I haue showne what light would come vnto Gods commandement by the translation of the Hebrew word Sabbath and what fruit would come vnto euery one in the Church of God thereby if this I cannot obtaine yet this at least let me preuaile in that Ministers would be pleased hereafter in exposition of those words Sabbathday to signify vnto the people that thereby is meant our Saturday For this I haue proued abundantly and vndeniably both by Scriptures and by the Testimonies of both Iewes and Christians of all sorts Protestants and Papists this duety therefore in the true and faithfull exposition of Gods word vnto the people I require of them as they will answer the contrary before Almighty God at that Day let them bevvare of Sophisticating with Gods lawes when they expound them In the 4th comm God said Remember the Sabbath day but he said not Remember the Sunday or the Lords day nor remember the Monday the Tewsday or the Wednesday c. but remember the Sabbath day Now looke which day of the weeke was euer in ancient time named and called Sabbath day that is the day commanded in the 4th com If then they can shew me that either Sunday Lords day Monday Tewsday Wednesday c. or any day besids Saturday was wont to be named and called Sabbath day then may they haue some culler for their errour but now haue they none A second vse shall be against sueh Ministers as doe either expound the 4th com to belong to the Lords day or Sunday because then we Rest or else when the 4th com is vrged vpon them as requiring the seuenth day rest or Saturday-Rest they turne it off thus the vvord Sabbath signifieth in English a Rest now vpon the Lords day or Sunday we rest wherevnto I reply 1. that thus when God appointed the 7th day for his Sabbath day in his 4th com the people of the Iewes might thus haue answered God that the vvord Sabbath in his 4th com signifieth a Rest now when they keepe any one of those yeerely Sabbaths in Leuit. 23. they might say this vveeke vve haue kept one of those annuall Sabbaths suppose it fell vpon Tewsday or Wensday and in this day we had a Rest by this faire gloose might not God loose in that vveeke his morall weekly Sabbath inioyned by the 4th com which fell vpon Saturday and that because they kept a ceremoniall yeerly Sabbath that weeke vpon the Tevvsday or Wensday for vpon this Tevvsday or Wensday they did Rest What iugling trickes are these vvould a man beleeue it that Puritane Ministers professing the feare of God vvould vse such dissimulation and handle the vvord of God so craftily pardon me good Reader hovv euer I reuerence their holy profession yet I cannot speake of this their vile abuse of Gods sacred vvord vvithout indignation of spirit vvho that sincerly loueth God and his sacred Scriptures can passe it ouer in silence to see his holy vvord thus vvrested and basely abused Christmas day vvhen it falleth vpon some one of the six working dayes and so the Coronation day and so thos common holy dayes S. Mathews day S. Iohns day and the rest t is true we Rest vpon these dayes from our labours and that by an ordinance of our Church but will any be so absurd as to say that these holy dayes stand by vertue of the 4th comm because we Rest on these dayes or suppose the patrones of the Lords day vvho presse the 4th comm vpon it should vrge me to sanctifie the Lords day by the 4th com might not I answer them in their owne answer that the word Sabbath in the 4th com it signifieth a Rest novv on Christmas day and on Coronation day and on S. Matthews day c. vve Rest Secondly I reply be it that on the Lords day we rest vvhy this is not the rest spoken of in the 4th com for this is a Lords-day-Rest but the com calleth for a Saturday-Rest this is a first-day-rest but the com calleth for a Seuenth-day-rest this difference is bigge enough to be seene Finally if such ansvvers be lavvfull then vvhen wee meete with the name Iesus in a text wherin it is manifestly meant of Christ our Lord yet then may vve say vvhy Iesus it signifieth a Sauiour now Ioshua vvas a Sauiour for he saued the Israelits from the Canaanites c. but shall such cauilles goe for currant as by these trickes some men turne off the Lords Sabbathes so by the like may they turne off also the Lord Iesus their Sauiour it is but to play the foole a little with the name Iesus as they doe with the name Sabbath A third vse shall be against such Ministers as doe not onely in priuate but also in publike in their Pulpites call or miscall rather the Lords day Sabbath day in reference to the 4th com by reason of whose errour the people also haue learned to nick-name the Lords day calling it the Sabbath day But vvhat an horrible confusion of times and the proper names of dayes is this If this may goe on err long vvee shall scarce know one day of the weeke from another may not vve as vvell call our Saturday Sunday or our Sunday Saturday as call our Sunday Sabbath day which is Saturday if we shall make proper names of things common names vvhat an intollerable confusion doe we bring in to the vvorld Yet further if vve may call the Lords day which is holden to be a new institution Sabbath day by an old name why may we not call Baptisme which is a nevv institution Circumcision by an old name and vvhy may
we not call the Lords Supper which is a new institution the Passeouer by an old name For as Baptisme and the Lords Supper are come in the roome of Circumcision and the Passeouer so it is said that the Lords day is come in the roome of the Sabbath day Neuerthelesse this nicknaming of dayes as full of confusion as it is and as improper as the speech is yet it might be borne if it were not of euill consequence for hereby the poore ignorant people are deluded and hereby they are brought off the more assuredly to beleeue that the 4th comm doth bind them to rest from their labours on the Lords day but to the contrary vve haue proued that the 4th com doth bind onely to the 7th day or Saturday Yea I adde that men may as vvel say they eat Sacramentall bread at their common Tables and that they celebrate the Lords Supper when they eat bread and drinke vvine at their common Tables as to say they sanctify the Sabbath day vvhen on the Lords day they heare a Sermon pray and sing 〈◊〉 for the difference betvvixt the Sabbath day and the Lords day is as great as is the difference betvvixt the Lords Supper and our common Suppers betvvixt Sacramentall bread and vvine and common bread and vvine as shall be showne The name Sabbath day may be considered as diuinly imposed by God him selfe vpon a certaine day or as humanly imposed by man novv of all the dayes in the weeke God imposed the name Sabbath day onely vpon saturday the seuenth day of the weeke if therefore we vvill take God for our guide vve are to call no day Sabbath day in reuerence to his 4th com but that day which God himselfe hath named Sabbath day but as for the Lords day it is no where in all the scriptures called Sabbath day let the patrones of this day shew where in all the New Testament the first day of the weeke or Sunday is called Sabbath day the which since they cannot doe it is altogether grovvndlesse so to name it yet further wheras it is supposed that the Lords day was set vp for a new Sabbath at Christ his resurrection yet as it is to be noted this day had no nevv name put vpon it of many yeeres after that but it was still called by its old name to wit the first day of the weeke as we read in all the 4. Euangelists yea and when it vvas named Lords day in Reu. 1.10 yet it was not named Sabbath day then nor at any time else this name then Sabbath day being put vpon our sunday it is not of Gods imposition but of mans imposition and so t is but humane it vvere to be wished then that men vvould rater conforme theire speech vnto God then vnto man calling Saturday the Sabbath day as God did and not Sunday the Sabbath day as man doth It vvere the more tollerable I confesse if there were such a penury of words and scarcety of names as vve had no other name for our Sunday but vve haue 3 seuerall names for it to wit 1. Sunday 2. the Lords day 3. the first day of the vveeke here are names enough for one day ther 's no necessity therefore to robb the seuenth day of its name that so we might haue 4. names for one day no no it is not penury of names but ther 's an other matter in it the name Sabbath day it is an auncient name and it is an honourable name and God had made his promises to such as kept his Sabbathes if thou turne away thy foore from the Sabbath from doing thy pleasure on myn Holy day c. Then I will cause thee to ride vpon the high places of the earth and feede the with the Heritag of Iacob c. Isa 58.13.14 And the violation of this Sabbath day God had seuerly punished as we reade Numb 15.32.35 and Nehem. 13.18 Whereby God from heauen hath shovvne in what esteeme he had this day yea this Sabbath day God him selfe kept it and also hee Sanctified it and blessed is Genes 2.3 yet further God hath giuen a speciall commandement for this day and put it in Tables of stone vttered it vvith his owne voice and vvrote it vvith his ovvne singer Exod. 20. thus hath God honoured this day wherefore the name of it is also honourable novv the Patrones of our Lords day seing all this and finding no such honour put vpon their Lords day hence it is that they might aduance the Lords day in the minds of the multitude they haue robbed the Saturday of all its honourable ornaments that there vvith all they might decke vp and trimme vp the Lords day and hence it is that our Sunday must needs be called the Sabbath day and so by this meanes all those Scriptures which mention any thing of the Lords Sabbathes any vvhere they are together vvith the name translated vnto the Lords day vvhat is this but to robb the Mistris of hir Iewels to bestow them vpon the handmaide to take the honour due vnto the Master and giue it vnto the seruant or to take the Crovvne from off the head of the King to sett it vpon a common subiect for as for the Lords day it is but a common working day in Gods account it being one of those six dayes vvherin God said Sixe dayes shalt thou labour Exod. 20.9 T is true vve receiued a greate blessing on that day because our Lord rose then from the dead and t is as true also that vve receiued a greate blessing on friday because on that day our Lord laid dovvne his liefe for vs and suffered vpon the Crosse and yet for al that friday is accounted but for a common vvorking day for one of the sixe dayes vvherin vve must labour yet further the Lords day is but a common day in respect of Saturday as touching all thos particulares mentioned before for the name Lords day it is but nevv and put vpon Sunday but since Christ and that many yeerers too since Christ but the name Sabbath day it is auncient and put vpon the Saturday thovvsands of yeeres before Christ againe you no vvhere read of any blessings promised by God in all the New Testament to those which Keepe the Lords day Holy nor of any iudgments inflicted or threatened vpon any that worke on the Lords day further you no where in all the Nevv Testament find any commandement to keep the Lords day Holy No nor can it be showne that Christ euer Kept it In a vvord God neuer hallovved the Lords day nor blessed and sanctified it vvhereby it shold become an holy day but all these and more God did to the Saterday therefore is the Saturday as the King or Mistrise to the Lords day as then the King and all good subiects wold think amisse of him that taketh the crowne off the King and set it vpon the head of a common subiect yea though he were aboue a common subiect as is
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
the com may be vnderstood either of these wayes for the vvord Sabbath it may be translated either a Sabbath or the Sabbath either of a day certaine or of a day vncertaine Herevnto I reply admit we should grant them that the com may be vnderstood of a Sabbath vncertaine which yet by Sabbath they must meane a Sabbath day whose name is of diuine imposition well can they now shew vs any day of the vveeke saue Saturday that is named by God in holy Scripture Sabbath day sure I am they cannot If then they cannot shew vs any day in the vveeke called in Scripture Sabbath day but Saturday must they not be inforced then to apply the 4th com to the Saturday and to it alone 2. By the like licentiouse libertie in expounding of Scriptures we may make most things that are certaine and well knovvne which to become vncertaine and vnknowne which for example the name Iesus vvhen the text declareth that it is spoken of Christ our Sauiour might not a vvrangler shift it off also by this ansvver that the name Iesus it may be translated a Iesus or the Iesus c. and so say that that text may be meant of a Iesus as Ioshua or vncertainly which Iesus and not of the Iesus which is Christ Againe whereas t is said I was in the Spirit on the Lords day that is on Sunday say they well may not I answer them as they answer mee saying it may be translated a Lords day or the Lords day and so it may be meant of some other day besides Sunday let a man read ouer 3 or 4 verses in the beginning of the first chapter of Genesis and let him in stead of the where he find it put a and he will be ashamed of his soreading it yet further why might not the Iewes haue the distinction of a Passeouer and of the Passeouer and of a Pentecost and the Pentecost as well as a Sabbath and the Sabbath And why may not vve haue a Lords day and the Lords day a Christmas day and the Christmas day an Easter day and the Easter day as well as a Sabbath day and the Sabbath day To conclude suppose we that Christ had left an expresse commandement in the New Testament for the Lords day in these words Remember the Lords day to sanctifie it how would the patrones of the Lords day Sabbath rage and storme to heare any goe about to wrest this commandement of Christs from Sunday the first day of the vveeke vnto some other day as to Saturday or to Monday c and yet in a sense euery day of the vveeke is the Lords day I desire them but to deale with Gods 4th com which mentioneth the Sabbath day like as they vvould haue others deale vvith the Lords day if it were commanded I come now to shew that by Sabbath day in the 4th comm is meant not an vnknowne and vncortaine day but a certaine and well knovvne day not a Sabbath day but the Sabbath day novv this hath bene sufficiently proued before neuerthelesse I vvill proue it furrher because some thinke that the name Sabbath day may as vvell be applied vnto Sunday as to Saturday and so the 4th comm may hold its morallity in binding vnto Sunday and first I vvill begin vvith the Testimony of all Translators both new and old looke into all our English Bibles both old and nevvly translated and you shall find that not only in the 4th com but also constantly in all other places of Scriptute vvhere is any mention of this name Sabbath day and you shall find them translating it not a Sabbath but the Sabbath which sheweth cleerly that hovv euer the word may be rendred a Sabbath yet that translation is not the best and therefore they haue reiected it and haue vnanimously translated it the Sabbath neither is this done by any that fauoured the 7th day Sabbath but by those vvho rather fauoured the Lords day and therefore no doubt but they would haue made some way for the Lords day by this their translation if it could haue bene 2. The Lord hath in the very com it selfe limited the Sabbath vnto a certaine and knowne day and that 1. by its proper name Sabbath day vvhich belonged properly vnto our Saturday not indefinitly and in common to any day as hath bene shovvne 2. By deciphering it out most plainly to be the 7th and last day of the weeke in these vvords But the 7th day is the Sabbath c. Now the 7th day is not vncertaine which day of the vveeke it is but well knovvne to be Saturday the last day of the weeke 3. It is that very day vvhich must be sanctified by man vvhich God himselfe sanctified and set vs for a patterne to vvit the 7th day from the creation as vve haue it in the reason assizmed to the com Exod. 20.11 Novv the day vvhich God rested on and the day which God blessed and sanctified is a certaine and knowne day see Gen. 2.3 it was the 7th day not a 7th day 3. I proue that the Sabbath spake of in the Comm. was a certaine knowne day and not an vncertaine day partly by the Testimony of Moses Exo. 16.23 where vpon the sixth day of the weeke v. 22. Moses teld the people thus saying To morrow is the rest of the Holy Sabbath c. so then the time of the Sabbath it was a certaine knowne time and so certaine and so knovvne that Moses could say of it the day before it came To morrow it shall be c. so much also may be collected out of Luk. 13.14 and Act. 13.42.44 Finally I proue it by the Testimony of all diuines vvho affirme that our Saturday vvas the Iewes Sabbath day which they Kept by virtue of the 4th com vntill Christ came as else where I haue already proued more largly Novv if Saturday were the day which they kept for the Sabbath day then by the practise of all the Church of the Iewes vntill Christ the Sabbath day vvas a certaine knovvne day euen as our Saturday is a certaine day Thus I haue proued vndeniably that the Sabbath day inioyned in the 4th com it was the Sabbath not a Sabbath it vvas a day certaine and not vncertaine it vvas not vnderstood of some one day of the weeke indistinctly but of one certaine vvell knowne day of the weeke which being so hovv fondly yea wickedly and profanly haue they done who by their false glosses and idle distinctions doe labour to make people beleeue that Gods certaine and knovvne times for his worship and seruice are vncertaine and vndetermined that so they might alter and change Gods times and make way for their humane inventiones that is to set the Lords day into the 4th com you haue seene it sufficiently proued that Saturday vvas the Sabbath day for thovvsands of yeers vntill Christ and that by the name Sabbath day was no other day knowne nor vnderstood but only Saturday vntill
Christ how vaine then are those men vvho vvould novv a dayes haue a nevv sense of the name Sabbath day for vntill Christ these words Sabbath day signified the Sabbath day but novv since Christ they must signify a Sabbath day then they signified the Saturday but novv they must signify the Sunday or Lords day was euer such madnesse heard of before must vvords be mutable and chang their sense with the chang of times that one vvord in diuerse Textes may signify diuersly is not strang but that one word or name in one the same Text should for thovvsands of yeeres signify one thing and the selfe same word or name after thowsands of yeers then should haue an other sense it is matchlesse this may be the queene of all absurdeties yet thus absurd are all they who would by their distinction of a and the Sabbath and the like bring the Sunday or Lords day novv into the 4th com and turne away the 7th day The approach of the gospell hath not altered the sense of words in the lavv for these words passeouer Circumcision Sacrifice though they be abolished and we haue others in their roome yet those words in the same Textes doe signify now none other thing then they were vvont to doe must only the word Sabbath be changed in its sense If words in the Old Testament shall haue one sense before Christ came and an other sense after his coming there vvil be no certainty of the sense of any of the Scriptures of the Old Testament This is quite to ouerturne all certainty of Exposition Were a man but to construe a peece of lattine out of some profane Author Terence or the like and should Engelish a word in a different sense from that sense which vvas vsed in that Authores time and diuerse from all Dictionaries and the like vvould it be borne with all thinke we and yet many of our diuines vvill deale worse with Gods sacred Scriptures then vvith a profane Author for albeit the word Sabbath vvas euer vsed in the Scriptures for Saturday and so in our Dictionaries also yet they will haue one foolish ansvver or distinction or other vvhereby they vvill turne off the Saturday to bring in the Sunday into the name Sabbath day and into the 4th com yea and neuer so much as blush at it neither iudg good Reader if the Scriptures be not fouly and shamfully abused by these men vvhen they vvill by their corrupt Expositions of the 4th com offer that violence vnto it that all men are a shamed to offer vnto A profane Authour as Terence or the like But haue you no more care of the soules of those God hath committed to your charge then thus to vse your vvites to blind their eyes least they should se the trueth and vvalke in the vvay of Gods 4th com se to it in time if Sabbath day did once signify the Saturday it must so signify to the vvorlds end Thus farr I haue laboured to vindicate Gods 4th com from the corruptiones of the time but before I passe this point I desire to lay before the eyes of our Ministers tvvo notoriouse abuses the one is the abuse of theire flockes the people of God the other is the abuse of Gods sacred vvord for the former by their corrupt pressing the 4th com so hard vpon the consciences of their people for the Sanctifying of the Lords day they haue drawne many well affected people to a great deale of zeale in keeping it holy in so much as many doe in conscience of the 4th com heare tvvo Sermones in a day if not in some places 3 or 4 they reade the scriptures priuatly at home they refraine all seruile labour all the day long they refraine so much as to talke of vvorldly businesses they neglect their gaine and proffites which else they might haue yea oft they sustaine losse and all in conscience of the day and time and of the 4th com and in hope and expectation that they performe a good vvorke and acceptable vnto Almightie God and such as shall one day be vnto their praise and glory but vvhat novv if this euen all this be in vaine and to no purpose in respect of their endes and grownds by reason it is a seruice which God requireth not haue not then such Ministers lamentably abused their people for this end consider what hath formely bene proued to wit that God in his 4. com requireth the Sabbath day not the Lords day the Saturday Rest not the Sunday-Rest the 7th day for Sabbath day not the 8th day or first day for Sabbath day so then to Sanctifie the Sunday or Lords day in conscience of the day and of the 4th Com. is meere superstition and needlesse religion because this Sunday or Lords day is no where commanded in the 4th com now to doe any thing in cōscience of the 4th com the which is not commanded in the same commandement it is meere superstition so all that care and zeale of good people yea all their paines and zealouse deuotiones are lost labour oh what a pitty it is so that vnlesse as vve may if vve may in the deepest and greatest of our charity hope that God will accept of those good meanings and good intensions of ignorant misled and deluded Papists vve can not hope that God vvill accept of the good meanings and intensions of our best people in their zealouse sanctifying of the Lords day but that rather when at that day they shall expect the praise of their piety God may say vnto them and who hath requireth this at your hand Isa 1.12 for because this day stands not by Gods Com. all our performances in conscience of the day becomes a limme of that voluntary religion and will-worship condemned by S. Paul Col. 2.23 it hath as he saith indeed a shew of wisedome but it is but a shew not the substance vve may a svvell Sanctify Friday as Sunday But it vvill be obiected vve haue the dueties as Rest and holinesse though vve haue not the day Wher to I ansvver that many indeed doe sooth and flatter themselues much with this ansvver but I say you haue not the duties to vvit the duties of the Sabbathday but all you haue is that you haue like duties to thos of the Sabbath you haue not the same for none can properly be called Sabbath day dueties but such as are done in the Sabbath day and by virtue of the 4th com vvhen you keepe a fastday or a day of publike thanksgiuing to God or an holly day on these you Rest and performe holy actions as vpon the Sabbath day but vvill you call these Sabbath dueties if you will then may you keepe thes holy dayes also in obedience to Gods 4th com for Sabbathes and then may you also say of these holy dayes though we haue not the day yet haue vve the duties of the day and so you may erect yet more Sabbaths and so stand
by the 4th com wherefore this obiection which is very common in the mouthes of Ministers and people is of no moment it vvill not free them of superstition and vvill-vvorship When Saul offred Sacrifice and Samuel should haue done it why Saul might haue answered why I gane God a Burnt offring a peace offering it vvas as much and the same which Samuel vvould haue offered here lacked nothing but the circumstance of the person it was Saul instead of Samuel I but this excuse could not serue the turne Samuel teld him he had done foolish for all that and God would depriue him of his kingdome for it 1. Sam. 13.9.10 c. so it is here they doe foolishly that alter Gods dayes and times and they shall leese their share of those blessings which God hath promised vnto them that keepe his Sabbathes Isa 58.13.14 because they keepe not his Sabbaths but their Lords dayes and they doe foolishly because they think as Saul did to please God vvith an halfe seruice doeing somthings which God commanded and leauing out and vndone othersome thing which God commanded Sauls obedience came shorte in the circumstance of the person and therfore reiected and these men that keepe the Lords day but not the Sabbath day their obedience faleth short in the circumstance of the time Gods Sacred day and therfore will be reiected of God Let them looke too it and receiue admonition And further whereas they please them selues saying they haue the dueties of the Sabbath though they haue not the time they must know that for so much as the day and precise time is as expresly commanded in the 4th com as are Rest and holy exercises therfore the day and precise time is no lesse a duety then are other things commanded in the same Com. so then when they please themselues saying they haue the dueties of the Sabbath and neglect that day and time they haue but one halfe or some partes of the Sabbathes duties for they want the sett time which is a parte of the Sabbathes duetie yea and such a parte too as being vvanting the dueties of rest and holy excercises become no better then common holy dayes dueties for on euery common holy day they doe such Sabbath dueties that is they Rest and heare Sermones c. Novv to returne if through the false Exposition of Gods 4th com Gods people be led into such an errour by keeping a vvrong day as they shall leese the revvard of their expected hopes and their religion in respect of this day become a superstition and their conscience of the 4th Com. proue a non-obedience vnto it is it not high time that this matter be looked vnto and haue not Ministers lamentablie abused the people Yet further when people in their priuate family prayers on Sunday morning before they goe into the Congregation pray to God to assist them and helpe them in the sanctification of that day Sabbath doe they not bable before God making him beleeue that that present Sunday is his sacred Sabbath day the vvhich God knoweth is most false the same is true also of the Minister vsing such prayers in his pulpit publikely Againe when night commeth doe not such as vse to call vpon God morning and Euening make an humble confesssion to God in their priuat families of their sinnes among which they rekone vp their failings in the sanctification of that Sabbath day novv past for one thus they ignorantly confesse sinnes vnto God vvhich are no sinnes and feare vvhere no feare is for if a sinne it must be a transgression of some law but shew me a law for the sanctifying of the Lords day ther 's one indeed for the Sabbath day but none at all for the Lords day neither in the old nor new Testaments Novv doe not such Ministers lamentably abuse their people who by abusiue expsitions of Gods commandement doe put a needlesse conscientie into men and cause them to thinke that to be sinne vvhich is no sinne and which is worse cause them to acknowledge vnto God more sinnes then God himselfe knowes and to aske pardon where they haue committed no offence is it not high time that God should raise vp some man to detect these errours yis doubtlesse and the times vvill in an irefull displeasure at him for his honest paines woefully reward him in body goods and good name Thus far of Ministers abusing of the people of God committed to their charge I come novv to Ministers abuse of the sacred word of God a thing to be thought on let a man trauaile vpon the Lords day or doe any common worke presently they charg him with a breach of the 4th com and with a profanation of the Lords Sabbath day a gaine in their pulpites to dravv men to a conscience of the Lords day they vrg hard the 4th com vpon the Lords day yea they apply also to the Lords day all those Scriptures which any where mention the Sabbath day and were made properly and solely for it as Numb 15.32 c. and Nehem. 13.18 where is mention made of Gods iudgments for profanation of the Sabbath day and Isa 58.13.14 where is mention made of the holy manner of keeping the Sabbath day and of blessings promised there vnto novv they making no difference betwene the Sabbath day and the Lords day doe apply all these Scriptures with others vnto the Lords day which are proper vnto the Sabbath day but thus doing they abuse these Scriptures and profane the vvord of God and thus I make it good as for the Lords day it is but a common working day for it is one of those sixe dayes wherin God hath commanded vs in the 4th com to doe our workes in and it is the first of those six dayes called in Scripture not Sabbath day but by an old name constantly to wit the first day of the weke and be it that we receiued a greate blessing on this day to wit Christ from the dead so we receiued also on Friday an other greate blessing to wit the Remission of our sinnes by Christ his passion and sufferance that day vpon the Crosse for vs and yet Friday remaineth a common working day for all that and so may and doth Sunday or the Lords day also if then the Lords day be but a common day and Ministers will apply Gods sacred vvord which vvas destinated and ordeined for sacred and holy time vnto common and profane time is not this to abuse and profane the holy and sacred vvord of God If any shall object that the time of the Sabbath day is not an holy time and the like I ansvver that as the Temple was an holy place so the 7th day or the Sabbath day is an holy time and an holy day for God himselfe made it holy when he blessed the 7th day and sanctified it Genes 2.3 like as then it is counted an vnsufferable profanation of Gods vvord for any Minister to pronounce the words of holy Baptisme
I Baptize thee in the name of the father c. vpon a child when he washeth his hands in common vvater or to pronounce those vvords of the other Sacrament Take eate this is my body c. to a man to whom the Minister giueth common bread at his Table in is priuate house so I iudge it an horrible profanation of Gods Sacred vvord for any Minister to take that parte of Gods vvord to wit the 4th com vvith those other Scriptures vvhich vvere peculiarly destinated of God for his sacred Sabbathes and to apply them profanly to the Lords day which is and common vvorking day as Friday is in a right account Thus I haue out of that zeale I be are to Gods Lavv and to Gods Sabbathes declared vnto Ministers hovv they doe a buse the people of God on the one side and profane the Sacred vvord of God on the other side and this I haue done not to aggrauate their past sinne but God knovveth that they may preuent the like in time to come but vvhat shall be done to the man that hath discouered all this will these Ministers loue him for it no they vvill hate him for it and reuile him for it and persecute him and say all manner of euill against him falsly saying he is of a provvd spirit to discouer any erroures in them and the like if it proue better t is more then I looke for and better then I haue found hither to but I passe not for their displesure so be I may keepe a good conscience to wards God Ministers must heare of their sinnes as vvell as common people And so much for the Exposition of these vvords Sabbath day and for detection of the errours about them SECT V. Hauing in the former Section expounded the thing commanded to wit the time of Gods vvorship in these words Sabbath day vve are novv to come vnto the Commandement it selfe and this is deliuered in diuerse words as in Exod. 20.8 Remember the Sabbath day in Exod. 31.16 Wherefore the children of Israel shall Keepe the Sabbath c. and in Deut. 5.12 Keepe the Sabbath day to sanctify it c. Wherefore the obseruation of the Sabbath day is not at liberty but it is necessary for it is stronghly Commanded and that vnder these two words Remember and Keepe For matter of vse since this time is commanded in the first Table a mongst our duties to vvards God and not in the second Table vve learne that as to hallovv and sanctify Gods Name in the third Com. so to Sanctify Gods Time in the 4th Com. is a parte of Gods worship and therfore this time is not to be sleited as it is by many saying the 7th day you stand so for it is but a matter of time and God regardeth not time so much c. but say I then why did God please so expresly to giue a Commandement for it saying Kepe it and Remember it and why did God place it in so high a rank as to set it into the first Table they doe well therfore who honour this time this sacred and sanctified time and who stand for it and speake for it For my parte I know no reason why vve shold not stand for the Sanctification of Gods Time as vvell as for the Sanctification of God Name they being both Commanded and both Commanded in the first Table An other vse of this pointe is it so that God hath charged vs to Remember his Sabbath day vvhat vvill become of such preachers theÌ„ as are so farr off from a remembrance of it as that they teach men publikly to forget it and to this euill end sinnefull they labour to be blurr Gods day by calling it odiously Iewish and Ceremoniall and to this end they haue coined many distinctions wherby they would peruert the straight vvay of the Lord and put a stumbling blocke before the people that so this thing commanded by God might be slighted yea they haue so handled the matter and blered the eyes of the people that they are so farre off novv from Remembring the Sabbath day as that poore people as they are they know not which day of the weeke should be called Sabbath day As these Minister shall vndoubtedly answer to God for the sinne of the people in profanation of the Lords Sabbath weekly so doe I vvish and aduise all people to lay the weight and perill of their soules vpon these their Ministers vvho tach them thus telling them plainly thus we see a plaine and expresse commandement of Almightie God for the Sabbath day but vve see none for the Lords day vvherefore vve dare not in our consciences speake against the Sabbath day no nor profane it by that common light of vnderstanding and conscience which God hath giuen vs to iudg by if we durst trust our ovvne iudgments vve durst not but sanctify the Sabbath day and God knoweth if you our Ministers vvere as vvilling as vve are we vvould keepe it holy vvherfore thâ— fault is not in vs nor the sinne ours if it be profaned see you to it therfore our blood be vpon you if we perish in this sinne eternally or be plagued of God for it heere temporally for it is only the râ—uerent regard vvhich vve haue of you and your lerning and honesty which maketh vs to disregard this thing commanded of God this we shall be able to plead before Almightie God at that greate day of Assises that we are innocent in this matter and if for all this it then goe ill vvith vs vve shall curse the day that euer vve knevv you and beleeued you thus I aduise people to disclaime and abandon the hauing any hand in this sinne and to lay the burden of it vvholly vpon such their Ministers as doe persist in enmity to the Lords Sabbathes or to any thing commanded in the 4th Com. novv the reason of this my aduise is because I finde the people generally indifferently affected and ready enough to imbrace Gods auncient Sabbath in conscience of Gods 4th Com. and the only bridle that causeth them to refraine consent is the reuerent opinion they haue of their Ministers vvho are contrarily minded and teach them otherwise c. Whereby it appeareth that the whole fault is in their Ministers and therfore haue I aduised the people to lay the waight and whole burden of this matter vpon their Ministers to prouoke them to reforme and cale backe their erroniouse Doctrines touching God Sabbathes least they haue the blood of many soules an other day laied to their charge An other vse of this pointe is against Ministers also and it is of exceeding greate consequence enough to cause the haire vpon their heads to stand right vp and their hearts to tremble againe if there be any loue and feare of God left in them it is this Is it so that Almightie God hath charged and commanded vs to Remember his Sabbath day to sanctify it and to this end hath giuen vs
is abolished Thus hauing proued from their distinctiones that they haue abolished not onely the Lords Sabbaths but also the 4th Com. it selfe I am novv also to proue the same from their obiections vvherby ther profane abuse of Scripture shall appeare in that they so expound Scripture as therby they ouerturne one of the Tenn Morall Lavves the 4th Com. and by that time this be made apparant I trust all that loue God vvill hate their doinges and they that loue Gods Commandements vvill contemne their Expositiones for this purpose I vvill produce you two of ther strongest and maine Textes vvhence they collect their obiections the one is Col. 2.16 Let no man condemne you in meate or drink or in respect of an holy day or of the New Moone or of the Sabbaths vvhere by the word Sabbaths they vvill needs vnderstand the vveekly Sabbath commanded in the 4th Com. and so that shall be abolished in this text as a Shaddovv of Christ The other Text is Exod. 31.13 verily my Sabbaths ye shall keepe for it is a signe betweene me you c. Where say they the vveekly Sabbath mentioned in the 4th comm is made a Signe and so it is abolished Novv from thes two textes and obiections of theirs I gather two arguments as necessarily follovving for the vtter abolition of the 4th com The first is this that if these two textes doe as they say abolish that very Sabbath day vvhere of God spake in his 4th com then are these vvords in the com to vvit the Sabbath day a ceremony and abolished the reason of this consequence is because these vvords Sabbath day in their two textes are in their nature the same and of the same extent vvith the like or same words Sabbath day in the 4th com and it must be so for they oppose thes words Sabbath day in their two textes vnto the like vvords Sabbath day in the 4th com the one to abolish the other This being so I proceed if that these vvords in the 4th com to vvit Sabbath day be a ceremony and abolished then is the 4th com nullified and vtterly ouerthrovvne that this is so I pray looke the text Exod. 20.8 Remember the Sabbath day to sanctify it I haue put the vvords in controuersy in a parenthesis as you see novv let thes Ministers take a way those vvords in the parenthesis and you take quiet avvay the very subiect matter of the Lords speech you leaue a roofe with out a foundation God saith Remember the Sabbathday but if now there be no Sabbath day for that it is abolished as they say hovv then shall a man Remember it God commandeth to keepe the Sabbath day Deut. 5.12 but if there be no Sabbath day hovv shall a man keepe it Againe God saith sanctifie it but how shall we sanctify it if it be not vvhat can vve Remember to sanctify a nothing so thus I haue shown that the very commandement the 4th com is vtterly nullified by their obiectiones and made to speake non-sense or a nothing this is my first argument My 2d argument is taken from the vvord Sabbath in their owne sense vse of it for when I vrge thē with the name Sabbath in the 4th com they turne me off vvith this that the Hebrew vvord Sabbath signifieth a Rest in English vvell be it so a Rest let it signify from these two textes then I argue againe thus If the Rest in the 4th com be abolished thē is the 4th com it selfe vtterly abolished but that the Rest in the 4th com is abolished them selues confesse it in their obiected two Textes for in thes Textes is the vvord Sabbath see Exod. 31.13 Col. 2.16 vvhich vvord Sabbath signifieth a Rest novv they doe oppose the word Sabbath which signifieth a Rest in Exod. 31.13 Col. 2.16 against the same vvord Sabbath in the 4th comm which signieth a Rest also prouing vnto vs that the Sabbath and Rest in the 4th com is a signe and a shaddovv and so abolished by these Textes Exod. 31. Col. 2. which being so hence it is apparent by their owne vvorke and sense that not onely the Hebrevv vvord Sabbath is an abolished ceremony and shaddovv but also that the Rest vvhich it signifieth is also a ceremony and an abolished shaddovv And so I come to proue the consequence namely that if the Rest in the 4th com be abolished then is the 4th com vtterly and for euer abolished this I make good thus if that Rest from our seruile laboures be abolished vvhich was once in the 4th com commanded then novv vve may labour in our calings not onely on the sixe dayes but also on the 7th day not onely on the vveeke dayes but also on the Sabbath day and if vve may on the Sabbath day be occupied a broad the fieldes after our businesses this doth necessarily exclud all necessity of assembling in the congregation to pray together and praise God togeather for hovv can a man be both a broad and at home in the field and in the Church plovving there and praying heere both together Thus I haue finished my arguments raised out of their two Textes vvherehy I haue proued that from their obiections and expositions there follovveth not onely an abolition of the Lords Sabbaths but also a nullification of Gods 4th com I must needs confesse I can but wonder that there is any Sabbath day at all kept in our Church vvhen I consider of thes common receiued distinctions and obiections for they doe directly ouerturne all force and virtue of the 4th com for the keeping of any day at all as thence and to goe about to raise a Sabbath day out of the Nevv Testament is impossible as shall be shovvne vnlesse some Nevv Scriptures can be found out that be not now in our Bibles wherefore considering these things it must needs be a singular vvorke and prouidence of God to incline the hartes of our Church to giue God a Sabbath vnto this day but it lyeth at the pittes brinke and at the last gaspe the least push of a profane minde vvho spurneth at piety would thrust it in and bury it for euer Thus much be spoken of this vse wherein I haue conuicted these Ministers of the vtter ouerthrow abolishing of the 4th com and that partly by this that they haue abolished that day and time which is prescribed in the 4th com so that now we can not haue the commanded time the Diuine time nor that sanctified time and as good therefore no time But suppose we must haue a time by force of consequence why then haue we for a Diuine time appointed by God an humane time by man and for a time sanctified by God we haue a profane time and vnsanctified and yet for all this this time is not a day nor weekly but an houre in a day once in a mans life or at the best but a Lecture day for a Saabath day thus much for the time Now as
for the dueties in the time either they haue vtterly abolished them also as hath bene showne or at the best they haue but counterfeit Sabbath dueties for true Sabbath dueties so much of the dueties Lastly they haue as hath bene showne taken away the very subiect matter of the 4th comm so as now God commandeth vs to Remember a nothing and to sanctify a nothing and so Gods commandement is made ridiculouse Loe this foule errour it is an errour worthy the discouery and high time it is that God should raise vp some man to discouer these things and to stand in defence of his 4th com and for this cause as I haue intitled my booke a defence of the Lords Sabbaths so haue I intitled it also a defence of the 4th com for you see how they haue by blotting out the Lords Sabbaths also defaced the whole commandement with them It is strang to see what violence this one finale portion of Scripture to wit Gods 4th com hath vndergone and it is the more strang considering the learning and knowledge of these times what vaine friuolouse distinctions of a Sabbath the Sabbath of one day in 7 of the Sabbath belonging to vs as it signifieth a Rest as it belongeth vnto all Nations that the time is a ceremony the duties in the time morall by all which they exclud the proper time in this 4th com and yet then againe to contradict themselues though the time of day be abolished yet still they will haue the day and a day out of the 4th com and a day too of 24 houres long and though the Sabbath day be abolished as they hold yet they vvill haue a Sabbath day still out of the 4th com too The 10. commandements they call them the Morall Law but bring them to this point of the Sabbath day and then they are become partly Morall partly ceremoniall they might as well say that that which in common speech they call white as the snovv that it is partly white partly blacke The Papists are blamed for making the 2d com Iewish and Ceremoniall and yet say we this 4th Comm. touching the Sabbath day is Iewish and Ceremoniall thus hauing contradicted our selues then vve fall to botching and cobling of the Commandement first it is fained that the Lords Sabbath day is abolished and vvorne out of vse and then to repaire the losse and breach againe that there may be a full number of ten Commandements the 4th comman wherein the breach vvas must be cobled vp againe the nevv leather where with all it must be amended it is the Lords day and it is put into the roome of the old and ouer vvorne Sabbath day so we haue now a new-old com or an old-new com whither you vvill for it is partly old and partly new Lastly as if all the former were not enough after sondry contradictions and after sondry fine distinctions whereby they haue violently torne a sunder what the Almightie hath inviolably and inseperablie ioyned together at last they cast them all quite away abolishing both time and dueties in the time and commandement all thes with others which I might reckone vp and with other violences and abuses which yet I am to discouer hath this one small portion of Scripture the 4th com vndergone I cannot thinke any one portion of Scripture in controversy betvvixt vs and Papists hath bene more wrested and abused by them then this by vs God amend it Paul telleth Timothy 1. Tim. 1.7 that there were some among them which desiring to be teachers of the law vnderstood not what they said nor whereof they affirmed This Scripture is verified of some Teachers in these dayes as may appeare by the premisses and as shall yet further appeare hereafter I come now to the word Remember and touching this word a reason may be demanded why the Lord should put a Memorandum vnto this com aboue any others of the 10 and why the Commandement should be expressed by this word Remember The common reason hereof rendered by diuins is to preuent carelesnes and forgetfulnesse on the six working dayes of the Sabbath day next ensuing least men should leaue some common workes of the six dayes to be done on the 7th day Sabbath this I confesse a trueth indeed but this is not all I suppose for if one demandeth a reason why God prefixed a Memento to this Com. more then vnto any other of the commandements this cannot be the reason because that by mens not forethinking of the Sabbath some vvorkes are left vndone on the six dayes to be done on the Sabbath day and so the Sabbath is profaned and the 4th com transgressed For seeing that vve are in like danger of breaking euery other of the Commandements by a carelesnes and a not forethinking of our dueties in them enioyned it should haue bene needfull therefore to haue had a Memorandum prefixed vnto euery one of the 10. Com. as vvell as vnto this 4th com least we breake them also through forgetfulnesse but since a Memorandum is put to this com and not vnto others such a reason therefore would be sought as agreeth to this com and not vnto others Novv in this point if I may take leaue to deliuer mine opinion I cannot finde out a better reason then this God foreseeing that after a long time that is about 364 yeeres after Christ for then was the Sabbath day abolished by the Laodicean Counsaile as afterwards you shall heare more this his Sabbath day vvould be not in part violated and profanely kept but that it vvould be vtterly and altogether blotted out of remembrance in all Christian Churches for 1200 yeeres together as it is to this day to preuent which forgetfulnesse and vtter neglect of his Sabbath day it pleased God to prefixe a Memento to this com that so if it be forgotten it might in time by one meanes or other be brought to remembrance againe which God graunt If we take a suruey of all the 10 Com. we shall find that nothing commanded in any of them is so wholly and vtterly buried and forgotten as is the Sabbath day commanded in the 4th com vvhen they had buried Christ they laid a stone vpon him and sealed it to make all sure that he might neuer rise againe so haue they buried the Lords Sabbath day and least it rise againe they haue cast an heape of stones vpon it calling it Iewish and Iudaisme and a signe and shaddow and a buried abolished ceremony and vvhat not and all to bring it out of remembrance Now though Papists haue foully forgotten the 2d com yet all Protestants remember it well enough God be thanked I know not any one thing in all the 10. Commandements forgotten by Reformed Churches but this one thing onely to vvit the Lords Sabbath day and as for this this is forgotten of all both Protestants and Papists it was very needfull therefore that the Lord should prefixe a Memorandum to this
should command vs to labour on the first day of the vveeke and an other part of it command vs to rest from labour on the same first day of the vveeke is this to deale honestly and faithfully with the word of God in expounding it to make it contradict it selfe and that not in diuerse places but in one and the same text I see it is not vvithout cause that the Scriptures command people to Trie all things 1. Thessal 5.21 and so they had neede doe least they drinke in poison in stead of an healthfull potion Thus I haue discouered an other shamefull abuse of this 4th com wherefore vvhen hereafter you shall heare any of these preach for the Lords day and proue it to be a Sabbath day out of the 4th com then thinke of this vse collected from these vvords Six dayes shalt thou labour Yea when you heare them presse mens consciences for the Lords day to keepe it holy and rest from vvorke because the 4th Com. saith Remember the Sabbath day doe you then call to minde that this day which they vrge so it is not named Sabbath day but Lords day or Sunday novv the 4th com saith not Remember the Lords day c. but Remember the Sabbath day c. and further call to minde that the 4th com saith Six dayes shalt thou vvorke one of vvhich six dayes is the Lords day Hovv then can these men vrge me to rest vpon the Lords day which is one of the 6 dayes and that by the 4th com vvhen the same com biddeth me to labour on the Lords day as being one of the six labouring dayes Thus if people vvill be vvise thes Ministers if they will deceiue they shall but deceiue themselues SECT VII We haue finished the former and affirmatiue part of the com vve novv come to the latter and negatiue part in thes vvords But the seuenth day is the Sabbath of the Lord thy God in it thou shalt not doe any worke c. See the same repeated Exod. 31.15 Exod. 35.2 Exod. 16.26.28 Exod. 23.12 Leuit. 23.3 Deut. 5.14 in vvhich textes the 7th day is deliuered in praeceptiue and commanding termes prohibiting straightly the prophanation of it by vvorking and that vpon paine of death c. In this negatiue part of the Com. I vvill incist by vvay of exposition onely vpon the vvord seuenth for the true sense of this vvord vve must note that there are two sortes of numbers a Cardinall and an Ordinall the Cardinall number runeth thus one tvvo three foure fiue six seuen c. The Ordinall number runeth thus the first secōd third fourth fifth sixth seuenth c. the due vnderstanding vvhereof bringeth much light to this point as for the Cardinall number be it foure six or seuen it comprizeth all and euery one of the number as all the fowre all the six all the seauen but novv the ordinall number it euer notifieth but one of the number and that is euer the last of the number also for example The Third it compriseth not all the Three but onely one of the Three againe it signifieth not the second nor the first but the third vvhich is the last of that number 2. The fourth it compriseth not all the 4 but onely some one of the 4 againe it pointeth not to the second or third of the number but to the fourth only which is the last of the number Novv to apply this vve must knovv that this vvord in the 4th com seuenth it is not a cardinall but an ordinall number the propertie vvhereof is to notifie one onely and also the last of the number vvherefore vvhen the Lord said But the seuenth day is the Sabbath c. hereby he gaue vs to vnderstand that he meant it of the last day of the weeke and of the last day of that number not of the third day nor of the sixth day but of that vvhich is last of the number to vvit the Seuenth day And if you vvould knovv vvhich day of our vveeke this 7th day is see all the 4 Euangelists calling the Lords day of resurrection which is our Sunday the first day of the vveeke if then our Sunday be the first day of the vveeke then reckone onewards and Saturday vvill be this seuenth day and also the last of the number Come we now vnto the vses of the point and first is it so that this 7th day is commanded and deliuered in preceptiue and commanding termes as hath bene proued by sondry textes of Scripture then this bevvraieth the folly madnesse of some Diuines vvho seeing that here the Lord God doth so directly point at the Saturday for his Sabbath as they haue no way to auoide it Herevpon they fall to a blasphemouse deniall saying that these vvords But the 7th day is the Sabbath of the Lord in it thou shalt not doe any worke c. are no parte of the 4th com and that they are nothing but appurtenances forsooth thes men vvill take away no lesse at once then the Negatiue parte of a Com. they would haue no more in the 4th com but thes words Remember the Sabbath day to sanctify it I might easily shew them that thes words Sabbath day and seauenth day are vsed promiscuosly so as take avvay the one and take away the other graunt the one and graunt both see Exod. 20.11 Exod. 23.12 Luk. 13.14 yea they be vsed both to notify one the same day like as Lords day and Sunday be both names for our first day of the weeke so are Sabbath day and seauenth day names for Saturday the last day of our weeke if the one then belongs not vnto vs no more doth the other and if the one be a parte of the Com. so must be the other also But by these and the like euasions they vvill by hoocke or by kroocke as vve say by one bad means or an other reiect the proper day and time of the 4th Comm. and yet their very consciences tell them that the dueties of rest and holinesse vvhich vvere commanded together vvith the time and day in the selfe same com doe belong vnto vs novv vvhat an absurd thing it is for any to goe about to diuorse separate and disioyne those things which God hath married as it were ioyned together in the 4th Com. God ioyneth together the time and the duties to be performed in the time novv vvhat God hath ioyned together let no man put assunder They thinke the dueties commanded to the Ievves are descended to vs but not the time wherin those duties were to be performed this conceipt of theirs is much like absurd to these as if an house should descend to the heire but not the grownd whereon it stands or as if a bond of 10l paiable to the father vpon the 7th day of May some Lawyers should be of opinion that the some of mony indeed to wit the 10l. is descended to his sonne after his decease but not the time
onwards Saturday though it greeueth them will be the 7th day from the Redemption wherefore if they will be like them selues Saturday must be their nevv Sabbath day if they vvill keepe a 7th day from the Redemption in remenbrance of it Saturday is not onely the 7th day from the Creation but also from the Redemption vvherefore vvhat day can be more fit for a nevv Sabbath then Saturday for it ansvvereth both to the Creation to the Redemption being the 7th day from both hovv fitly then might the memory of both Creation Redemption be celebrated both together vpon one day to wit Saturday euery vvay the 7th day To conclude suppose vve that Christ had left a commandement for the Lords day in these vvords Remember the Lords day to sanctifie it c. but the first day is the Lords day c. should not they be censured for corrupters wresters of the Scriptures who vvould attempt so to expound this first day which is Sunday or Lords day as it might be vnderstood of Monday the second day vvhich is the day after why iust so doe they novv deale vvith Gods 4th comm it saith Remember the Sabbath-day c. but the seaueuth day is the Sabbath day c. And yet they vvill make the 8th day which is the day after to be the Seauenth day vvhy might not the second day be vnderstood when Christ said the first day as vvell as the 8th day vvhen God said the 7th day SECT VIII The last thing in this 4th com to be handled is the reason of it in thes vvords for in sixe dayes the Lord made the heauen earth the sea all that in them is rested the 7th day wherfore the Lord blessed the Sabbath day hallowed it Exod. 20.11 In these words or in this reason to the com these things are considerable 1. That God blessed and hallowed the 7 h day 2. The reason mouing God to hallow it 3. How these words are a reason to the 4th comm as for this third thing it shall be handled in a Section by it selfe For the first that God sanctified the 7th day or Saturday Sabbath see this plainely in this 4th com Therefore the Lord blessed the Sabbath day and hallowed it Exod. 20.11 see it also Genes 2.3 So God blessed the seuenth day and sanctified it So then this Saturday 7th day Sabbath is a blessed and a sanctified day looke vvhat God hath blessed it shall be blessed and what God hath sanctified it must be holy the Saturday 7th day Sabbath therefore is an holy Time an holy day Thus Musculus fol. 62. God might saith he haue commanded onely the actes and doings of the day but to set out the matter more pithilie he said Remember that thou sanctify the day of the Sabbath He chargeth that the day it selfe shall be reputed holy Where Musculus doth not onely affirme that the time and day was as well commanded as those dueties in the day of rest and holy exercises but also saith that the day it selfe is an holy day Neither is this day holy by any mans hallovving or sanctifying of it but by the proper worke of God himselfe for saith these textes the Lord blessed the Sabbath day and sanctified it and God blessed the 7th day sanctified it Hereby we see hovv God hath chosen out the Saturday for an holy day aboue all dayes of the weeke and God hauing made it an holy day he hath thereby put as much difference betvvixt it other dayes of the weeke as vvas wont to be betwixt A Priest a common man the Temple their common housen as is now betwixt Sacramentall bread common bread at our tables Hence it is that Saturday the 7th day is called the Sabbath of the Lord Exod. 20.10 and the holy of the Lord Isa 58.13 and my holy day Isa 58.13 and my Sabbath Isa 56.4 How meanly soeuer times now count of this day yet you see by these names and Epithites how God estemed of it I come to the second thing considerable which is the reason vvhich moued God to hallovv this 7th day Saturday Sabbath the reason then why God sanctified this day it vvas because himselfe had rested on this day from his great miraculouse worke of the Worlds creation see this most euidently Genes 2.3 So God blessed the 7th day sanctified it because that in it he had rested from all his vvorke You see one reason then of the Sabbaths institution consecration thus A Kingdome doth solemnize the Coronation day because on that day the King came to his Crowne men keepe their Birth dayes and Marriage dayes because on those dayes they were borne married Those Iewes Ester 9. kept the dayes of Purim because of their deliuerance from Hamans conspiracy I come now to the vses of these two points and first is it so that therefore God sanctified the Saturday 7th day Sabbath because that in it he had rested from all his vvorke why then say some men it matters not which day we giue God for a Sabbath so be we giue him one c Here was a reason you see mouing God to set apart Saturday rather then Sunday or any other day to wit because he had rested on that day and had God a reason mouing him to make a choise of dayes then is there no reason at all now but one day may be as meete as an other hath length of time worne this reason out of vse will any say it matters not which day we keepe for Coronation day birth day or Marriage day for Christs Passion day resurrection day or ascention day Is there not some reason euen in thes for one day aboue all others euen so is there not a reason why the 7th day should be solemnized rested on aboue all others since that God solemnized it rested on it and did therefore blesse it sanctify it because himselfe had Rested in it I desire this may be obserued by such as expound the com to be meant of one of seuen that is of one day of the 7 or of some one day of the 7 or other as if God had made no choise or difference of dayes as if God had as well sanctified Sunday monday tewsday c. and made them Holy dayes as Saturday his sacred day There are besids others these reasons why we should celebrate this day rather then any other 1. because on this day God rested and not on any of the other 6 dayes vve must imitate God 2. God hallovved and sanctified this day so he did not honour any other of the six dayes but appointed them for worke 3. God had speciall reason to sanctifie this day because himselfe had rested on it but he had no reason so to sanctifie any of the six dayes for he rested not on thos but vvrought on them 4. God commanded this day in speciall to be sanctified by his 4th
comm which vvere reason enough for vs to put a difference of dayes if we had none other We see then it is a friuolouse obiection to say the least of it for men to say it matters not so much which day we giue God for his Sabbath so be he hath one God is in loue with his owne choise no day can so please him as his owne chosen day The Iewes might as well haue said so be we offer Sacrifice in an house by a man it matters not which house nor what man yet God had chosen his Temple before all Housen his Priests aboue all men therefore they durst not alter Gods choise Might not we as well say now it matters not so much what man ministreth the Sacraments so be a man doth it nor what we drinke at the Lords Supper so it be liquor doe wee not abhorre such obiections If vve will keepe a Sabbath by the 4th com vve must betake vs to such a day onely vnto vvhich this reason of the Sabbaths institution mentioned in the 4th com doth properly belong it cannot be said of any of the other 6 dayes Sunday Monday Tewsday Wednesday Thursday or Friday that God blessed or sanctified any of them because he had Rested on them if therefore vve choose any of these 6 dayes 1. vve keepe a day vvhich God did not blesse nor sanctify for that end 2. We defeate disapoint God of his maine reason end vvhich moued him to ordaine command the Sabbath to blesse it and to sanctify it for because God had rested on the 7th day which is Saturday Therefore the Lord blessed the 7th day hallowed it Genes 2.2.3 I pray let this point be well obserued for it is of great consequence Vse 2. is it so that God hath sanctified hallowed this 7th day Saturday Sabbath hovv is it come about that this sacred time is novv euery where in all Churches so strangly profaned for as those Iewes dealt then with the Temple they bought in it sould in it changed their money in it Mat. 21.12 So doe we now profane the Saturday Sabbath by hauing markets therein by buying selling therein yea vve refuse not to doe the most base seruill drudgery vvorkes that the Kitchine hath on the Lords Sabbath day vve are farre vnlike our heauenly Father in the vse of this day he sanctified it we profane it he rested on it we worke on it he commanded vs to Remember it we forget it These things considered it is high time for euery man to make a serch inquisition to know what 's become of the Lords Sabbath and to be well informed of the reason why the Lords Sabbaths are now forgotten so strangly profaned The Priests lippes must preserue knowledge and people must seeke the law at their mouths Mal. 2.7 Wherefore I aduise people to haue recourse to their Ministers in this matter and in most seriouse manner demand of them what 's become of the Lords Sabbaths by what warrant this sacred time is now so profaned and if they cannot for the present giue you a sound reason desire them to take it into consideration to study the point better that so a full satisfaction may be giuen to Gods people in this matter or else a reformation may be sought it is no dallying the matter is weightie that a sacred day so hallowed by God should be now so profaned it standeth euery man vpon to haue sound arguments for it vnlesse he will be guilty of the sinne of profaning Gods Sabbaths weekly and transgression of the 4th com sleiting Gods example and president This one thing I dare confidently auovvch that no Minister is able to shew any text of holy writ which doth necessarily abolish this 7th day Sabbath as for those textes Coloss 2.16 Exod. 31.13 vvhich are their maine textes ther 's no necessity at all in them for abolition of the Morall Sabbath for there be ansvvers enough to them sufficient enough as shall be seene hereafter when we come to ansvver to all their obiections if those that oppose God in his Sabbaths did but please to retaine them and to sanctify them I am confident therefore that it is nothing but their meere willes pleasures that makes them inueigh against the Lords Sabbaths Let people therefore see to it what manner of arguments reasons they admit of from their Ministers for their profaning of the Lords Sabbaths which he hath hallowed sanctified let not euery trifling probable argument be auailable hauing but some liklihod to be so but let them call for such solid substantiall reasons as doe proue the abolishing of the Sabbath day necessarily cleerly vndeniably to the full satisfying of their consciences let Ministers giue them no reasons here for their iustifiable profaning of the Lords hallowed Sabbath but such as will hould currant before God at the day of iudgement when God shall call for an account of his sacred time holy Sabbaths neither let the people rest satisfied till they haue such reasons for their profanation of the Sanctified 7th day Sabbath as they doe verily beleeue are sound warrantable such as God will accept at their hands vvhen they shall be questioned therefore before his Tribunall for no probable contingent doubtfull arguments will then passe for current against an expresse commandement and so ancient sacred an ordinance as is Gods Sabbath I conclud this point with those words of the voyce from heauen to Peter Act. 10.15 The things that God hath purified pollute thou not So say I to Ministers when your people repaire vnto you for reasons to iustify them in the profanation of the Lords sacred holy Sabbaths haue a care least you dravv all the guilt of Sabbath breaking the sinne of transgression of the 4th com vpon your owne soules and that by your reasons you doe not pollute the things which God hath sanctified purified the Lords Sabbaths I meane the things that God hath sanctified pollute thou not SECT IX I come novv to the 3d thing considerable in the reason to the 4th com mentioned in these vvords For in sixe dayes the Lord made heauen earth the sea all that in them is rested the 7th day Therefore the Lord blessed the Sabbath day hallowed it These words sixe dayes you haue them tvvise mentioned in this 4th com the first time they are mentioned is in Exod. 20.9 and there they are to be considered as a commandement for they are deliuered in commanding termes The second time you haue them mentioned is in Exod. 20.11 and here they are to be considered as a reason and so much is manifest by the rationall particle for prefixed as you see Wherefore novv vve are to consider of these vvords as they are a reason vrged by God to induce vs to the Sanctifying of his Saturday 7th day Sabbath commanded in this 4th comm the reason is
for so he thought Luther saith the Author should beginne all that hee deemed intollerable not to be indured Thus you see scandall hath formerly bene taken at the meanenesse of the person great Clerkes will neither attempt the reformation of abuses them selues nor yet can they beare it that their inferioures should doe any thing neither the reason I take to be because in the former they are in danger to loose their greatnesse in the latter to loose their goodnesse it is lamentable to see how now a dayes the word trueth of God is receined with respect of persones and that among the best both Ministers people they inquire not now a dayes vvhat hee saieth and hovv agreeablie to the rule of Gods vvord hee speaketh but vvhat is hee whence comes hee is hee a lofte in the vvorld benifised with a good liuing richly attired is hee a man of note can hee coutenance vs and the point he speakes for these the like carnall childish respectes haue Christians in receiuing Gods vvord it would discourage any man almost that is lesse then A Doctour of Diuinity of the highest ranke for honour vvorldly dignities to be industriouse in the study of the Scriptures so as thereby to ad further light vnto profession because vvhat he saith shall be as meanly accounted of as his person is S. Iames saith my brethren haue not the saith of our Lord Iesus Christ in respect of persones Iam. 2.1 Who that looketh vpon these so many stumbling blockes with many others that might be showne can wonder that men of a sharp sight yea holy liefe should haue their eye sight dazâ—lled not see such a trueth as is encountered with so many difficulties were it such a trueth as the knovvledge publike profession thereof vvould stand vvith antiquity vniuersality publike applause approbation facility of reformation credit reputation liueings preferments then should I wonder vvonder againe if Ministers should not find it out presently professe it publikly but this is such a trueth as is at the first thoughts of it oppugned by a vvhole army of gaine saying obiections all vvhich are preualent vvith manes naturall corruptiones let not people therfore think it a thing altogether impossible for many Godly lerned Ministers to side it together against such a trueth to bewillingly ignorant of it and let such Ministers themselues serch out which of these obstacles here mentioned or the like to them hath so blinded their mindes dazelled their reason as neither Gods Memorandum prefixed to the Saturday Sabbath nor Gods Commandement nor Gods ensample no nor yet Gods reason perswasion all written in the Morall Lavv can preuaile with them to take in to Remembrance againe the Lords Sabbath day for doubtlesse there must besome beame or other in the eye of their reason which cannot see reason in Gods reason Before I conclud this section one thing more I would commend to your consideration this it is vvheras this 4th com generally considered hath two partes the one is the Commandement it selfe the other is the reason of the commandement as formerly I haue showne you that our Ministers haue by their renovvncing of the time in the Com. renownced abolished by iust consequence the whole 4th com also so much I am to discouer a further errour of theirs which is that by their abolishing of the time in 4th com to wit the Saturday 7th day Sabbath hereby also they haue nullified abolished the reason to the com which is taken from Gods owne example and conteined in these words For in sixe dayes the Lord made the heauen the earth the sea all that in them is rested the 7th day Therefore the Lord blessed the Sabbath day hallowed it All these words I say they haue vtterly nullified so as now they stand but for a cipher to fill vp an empty place What I haue charged them with I thus make good The argutum thing which God would persvvade his people vnto it is the obseruation sanctification of the 7th day Sabbath as you may see in the com foregoeing this reason to this end it pleaseth God to frame propound vnto vs a most notable liuely reason taken from his owne example to this effect Remember you to sanctifie the Sabbath day for because I sanctified the Sabbath day Doe you rest from vvorke on the 7th day for because I rested from worke on the 7th day therefore I hallowed sanctified the 7th day Sabbath Now suppose we that the 7th day Sabbath were abolished as they say it is which is the argutum or thing argued wherevnto God did by this reason perswade then what vse can there be of this reason which God here propoundeth for example now that Circumcision the Passeouer Sacrifices are ceased what vse is there now of those reasons wherby Gods people the Iewes were then perswaded to those dueties of Circumcision the Passeouer Sacrifices such is the case here take away the Sabbath day you take away the reasons that belonged to it to perswade vnto the sanctification thereof for what need reasons motiues to perswad vnto that which is not But happily they will say though vntruely that the Sabbath day is not abolished it is only but changed vnto the Lords day Well say we for this time grant them this for argument sake then thus I make it good against them the reason of the 4th comm cannot possible be a reason vnto the Lords day for it is most absurd for any man to thinke God should perswade vs to keepe the Lords day because hee kept the Sabbath day or that God should perswade vs to keepe the first day of the weeke because kept the 7th last day of the weeke Thus the conclusion the premisses should not be of the same but of sondry things For the day vvhereof the question is as novv they would haue it to vvit the Lords day it differeth much from the day mentioned in the reason to the com that thus 1. The day in the reason God rested in it but the day in the question God vvrought in it 2. The day in the reason God sanctified it and hallovved it but the day in their question to vvit the Lords day vve no vvhere reade that God blessed it sanctified it so the one differeth from the other as much as an hallovved or holy day doth from an vnhallovved or vvorking day If it be so then that this reason proposed by God cannot be applied vnto the Lords day then it follovveth that this reason is made by such as oppose the Lords Sabbaths a very cipher of none vse but to fill vp a voide place A very vvicked fact it is vvhosoeuer are guilty of it Yet further that this reason stands now a dayes since our Lords day is come into vse and the Sabbath day abolished as a meere cipher it
vvill further appeare if you doe but take a suruâ—y of the Sermons of Ministers in the Pulpit of their writings in bookes for of all the arguments reasons vvhereby they vrge people to the obseruation of the Lords day you shall neuer heare them make any vse at all of this reason the vvhich God himselfe hath thought most meete to be vrged and hath therefore annexed it to his com When did you heare any say it is your duety to sanctify the Sabbath day we now keepe because on it God Almightie rested from his worke and it is your duetie to keepe this Sabbath day because God did at the Creation blesse it and sanctify it No if they should vse these reasons their davvbing vvould be seene into euery man can tell them this Day that vve keepe is not the day wherein God rested but the day vvhere in he vvrought and this day is not the dâ—y vvhich God blessed sanctified for this day is the 8th day but God sanctified the 7th day vvherefore they are ashamed to vse this reason therefore they let it stand vntoucht thus it hath stood for a Cipher this many hundreth of yeeres me thinketh the consideration but of this one point should be enough to certify them that they are wrong for asmuch as they dare not presse this Sabbath we novv keepe vvith Gods reason annexed to his 4th Comm. now of all reasons that men can inuent what reason more forcible then that which is taken from Gods owne example that he rested on that day sanctified it but now this argument from the example of God is stale in the Churches is quite out of vse vvho doth excite stirre vs vp in thes our dayes from the example of God saying let vs keepe the Sabbath day for God Almightie kept it let vs rest from our laboures on the Lords day because God rested from his workes on this day let vs sanctifie hallovv the Lords day because God Sanctified hallowed it at the Creation Genes 2.2.3 let vs keepe the Sabbath day an Holly day for God made it an Holly day by hallowing it Exod. 20.11 Genes 2.2.3 Let vs honour it as the most auncient holly day it being as auncient as the world Genes 2.2.3 as the most honourable holly day it being made an holy day by God himselfe not by man Genes 2.2.3 all men follow the example of the king who would not follow this example of God the king of kings if it were vrged if therfore the Lords Sabbaths be neglected for want of forcible most preualent argumeÌ„ts reasons let such Ministers beare the blame who depriue the people of this so effectuall mouing an argument what a maruailouse thing is it that God should in his wisedome goodnesse to vs besids his Com. perswade vs by such mouing powerfull reasons as he hath annexed to his Com. yet Ministers are Mute silent as if ther were no such things in the Law word of God is it not meete that such af oule errour as this is should be discouered But suppose that some haue Sophistically by playing with the Homonymie of the word Sabbath improperly applied to our Lords day both deceiued themselues others so vrged a farre off this reason vpon our day surly they haue toucht it but lightly as glad when they are safely got off it againe least they should bewray all for example suppose a man that knowes the difference betwixt the day called Sabbath day in scripture and the day called Lords day the one being the 7th last day of the weeke the other the first day of the weeke the one being the day before the other the one being for memory of the Creation the other for memory of the Redemption if now a Minister should tell him it is his dutie to sanctify the Lords day because God sanctified the Sabbath day would not the man think the Minister iesteth vvith him since he knowes God sanctified the 7th day of the weeke but our Lords day is the 8th day or first day of the weeke since he knowes that the reason which he vseth speakes of the day named Sabbath day but the day he applieth this reason vnto it is of another name to wit the Lords day vvould he not thinke the Minister hath foully mistaken himselfe to misapply so the example of God to a wrong day for if the Minister would presse a man to sanctify the Lords day from the example of God he must bring an example where God rested on the Lords day and where God blessed sanctified the Lords day Wherfore to conclud this point either they are a shamed of Gods reason dare not vse it at all or if they doe they must play the egregiouse Sophisters vvith the peopse by playing with the Homonymie of the vvord Sabbath vseing it in an other sense then it is vsed by God thereby to couer their doubling from the eyes of the people but for the most parte of them I am suer they vse not this reason at all these doe lesse euill then those which abuse it Thus then you see they haue first abolished the whole 4th Commandement as elsvvhere I haue proued here againe you see they haue abolished the reason to the Com. Gods example now then let vs put them together then the totall some vvill be that they haue by abolishing the Time in the 4th Com. abolished also the vvholl Commandement not onely that but also the reason example of God annexed to the Com. so they haue made cleere vvorke for they haue taken away all euen all roote branch Thus you see then the time and 7th day in the Com. is of some consequence euen as the foundation is to the building vvhen as it being once remoued all comes tumbling downe let this time therfore be more regarded if you vvill haue the 4th com at all regarded SECT X. Hauing finished the Exposition of the 4th Com. discouered the manifould erroures shamfull abuses of it that I might yet further make these erroures appeare I purpose here to mention two things The former is to shew how our Congregations which is much to be lamented vvill for the must parte of them come shorte of their hoped for reward for Sabbath keeping that the residue doe but dally if not mocke vvith God this cogitation doth present it selfe to me when I think of the publike prayers of the Church for there the Mimister in the name of God with loude audible voice a mongst other of Gods 10 Com. pronounceth these words being the 4th com Remember the Sabbathday to keepe it holy Sixe dayes shalt thou labour doe all thy worke But the 7th day is the Sabbath of the Lord thy God in it thou shalt not doe any worke thou nor thy sone nor thy daughter nor thy man seruant nor thy maide seruant nor thy eattell nor thy stranger that
is with in thy gates For in sixe dayes the Lord made heauen earth the sea all that in them is rested the 7th day wherefore the Lord blessed the Sabbath day hollowedit Now presently thes words being vttered by the Minister the wholl Congregation confirmeth them by this deuour godly prayer vnto Almightie God saying Lord haue mercy vpon vs incline our hartes to keepe this Law The charg of the Minister standing in Gods roome the Ecchoing voice of the people by there prayers as an answer confirming putteth in my minde to thinke what a lamentable Dialogue would be betvvixt Almightie God vs if he should call vs to an accounte for the breach of his 4th Com. for albeit we dravv nigh to God in the Congregation vvith our lippes saying Amen to all Gods preceptes yet in our liues is no such matter and because we all one day must come to this accompt it shall not be amisse to haue the state of it presented before our eyes here that so if we cannot acquite our selues we may know it in time vvhilst there is space for repentance Suppose we therfore Almightie God examining vs vve againe answering for our selues thus Question 1. Haue you remembred my Sabbath day as I commanded you by my Minister in the Congregation vnto which you did subscrib assent by your prayer Answer no Lord we haue in deede forgotten that day but vve haue bene mindfull of the day after it to wit the Lords day Question 2. But haue you Sanctified my Sabbath day as I commanded you Answer no Lord vve haue vve must confesse it profaned that very day but vve haue sanctified the Lords day which is but the day after it Quest 3. But as for the 7th day vvhere as I certified you that the 7th day is the Sabbath day Exod. 2â— 8 charged you that in it thou should est doe no manner of worke c. haue you novv refrained your laboures rested from worke on this 7th day Answ no Lord vve confesse indeed that how euer vve haue done our vvorkes on this 7th day yet haue vve rested from our vvorkes on the 8th day Quest 4. wheras I sanctified hallowed the 7th day also set you myne ovvne president for your example in asmuch as I Rested on the 7th day moued you by a reason drawne from myne owne example which I annexed to my 4th Com. haue you novv imitated myne example and regarded my reason vvher by I persvvaded you Ansvv no Lord vve haue neglected thy example thy reason But vve haue imitated Christ his Apostles in preaching and hearing of sermones the like on a day vvhereof vve reade not that euer thou didest Sanctify it namely on the first day of the vveeke vvhich thou didest command for labour Novv thinke of this matter good brethren in time least you leese your hoped for revvard of keeping the Lords Sabbathes for vvill this ansvver goe for current thinke you before God at that day of Rekoning But this answer is too right downe for some for these haue ingenuously confessed the trueth wherfore vve must lay downe an other answer for them for they like Saul vvho contrary to Gods Commandement spared Agag the best of the Sheepe c. yet said I haue obeied the voice of the Lord 1 Sam. 15.20 so these stand to iustifie it defend it that they doe obey the voice of God according to his 4th Com. well let these be tryed saieth the Almightie Quest 1. Haue you Remembred my Sabbath day Answer yis Lord for as for that day we neuer thought of it but we remembred the Lords day the day after Quest 2. And haue you sanctified my Sabbath day as I commammanded you Ansvv yis Lord for vve profaned it vvith seruile laboures but vve haue sanctified the Lords day Quest 3. And haue your rested on the 7th day for the 7th day is the Sabbath of the Lard c. Exod. 20.10 Ansvv yis Lord we haue laboured on the 7th day haue rested on the 8th day Quest 4. But the 7th day is the Sabbath of the Lord thy God Exod. 20.10 haue you novv kept the Sabbath of the Lord your God Ansvver yis Lord vve haue profaned it but we haue kept the Sabbath of the Lord Christ Quest 5. haue you kept the 7th day Sabbath in imitation of mee the day which I set you for a patterne the day solemnized in remembrence of the Creation Ansvv yis Lord for vve haue kept the 8th day or first day of the vveeke in imitation of Christ and his Apostles the day solemnized in remembrance of the Redemption Iudge novv good brethren if these men may not besaid to dally mocke vvith God in a most seriouse vveightie matter Yet further there are but tvvo eminent places in the Church vvherin the Minister performeth his seruice to God to vvit the Delike the Pulpit loe hovv these varie are at iarre In the Deske the Minister readeing the 10 Commandemets saith the people must sanctify the Sabbath day but the same Minister in the same Church to the same people being but gotten vp in to the Pulpit saith they must sanctify the Lords day In the Deske hee saith the 7th day is the Sabbath but gone but a farre as the pulpit there he saith the 8th day is the Sabbath Think you these men are not gone from their Text vvhen they reade one thing preach an other is it meete that the Deske the Pulpit shold be at such oddes I confesse they haue some idle distinctions friuolouse ansvvers vvhereby for the present they stoppe vp the month of conscience and blind the eyes of the simple but let them try if they cane by the same answers distinctions bleare the eyes of Almightie God at that day In the dayes of blindnesse popery before Luther brought light vnto the second com I verily beleeue it that Popish Priests had not more nor more grosse ansvvers distinctions obiections to maintaine their Idolatry and Image worshiping against the second Comm. then now a dayes our Ministers haue to mainteiue their syne of Sabbath-breaking against the 4th Com. but what should I say I vvish I knew how else to informe Gods people of his will how they I might sanctify Gods Sabbaths in priuate with out the publike assemblies of the Church helpes of a Minister disturbance of the Church as we may cane yeeld obedience to any euery of the other 9 com singly alone euery man by himselfe with out the helpe company of others although they would not ioyne with vs could I I say haue deuised this it shold well haue bene seene that I would neuer haue blotted paper to informe or contended with these cuning Sophisters who by their wittes such as they are will make any thing good they please to vndertake they should for me haue goneon till they
4th com make it senselesse as you see of like nature are all their distinctions therefore worthily to be abhorred of all such as loue Gods lawes God will vndoubtedly one day accurse all such distinctions expositions of any text of Scripture as are made in opposition to his Lawes is there no way to expound the Gospell but so as it must needs quite ouerturne the law or some part of it and is it meete to receiue such vnnecessary distinctions as shall rend out rase out some portion of Gods law the Decalogue or 10 Com. I meane But it may be obiected that vve doe not make such hauocke with the 4th com nor make it so voide senselesse but that we doe still retaine it doe presse it vpon mens consciences vvell nigh euery sermon c. True indeed you vrge the 4th com but how absurdly let all men iudge like as if a man should cancell a bond plucke off the seales yet stifly plead his bond still so these after by their doctrine they haue made the comman a peece of senselese ridiculouse stuffe yet still they call and cry out the 4th com the 4th com yee transgresse Gods 4th com Furthermore the reason annexed to it by God as most effectuall to perswade men to obedience of this com taken from Gods ensample this you altogether omit neglect For when are you heard to perswade the people thus Let vs rest from our workes on the Lords day because God rested on the 7th day Gen. 2.2 Exod. 20.11 Let vs sanctifie the Lords day because God sanctified hallowed the 7th day Gen. 2.3 Exod. 20.11 Let vs be imitators followers of God as deere children and keepe that day vveekly for an holy day vvhich God himselfe made kept an holy day at the Creation No no such matter for so they should contradict themselues If they should persvvad men to follovv Gods example so the mysterie of their iniquity vvould be discouered for God kept the 7th day from the creation but our Lords day is the 8th day from the creation the day vvhich God kept vvas kept in memory of the Creation but our Lords day is kept in memory of the Redemption thus as the com is nullified so the reason to the com is made a meere superfluouse cipher altogether vselesse let them say what they vvill to the contrary As for the law it selfe you vrge it indeed vpon mens consciences but vvith small conscience you vrge it for you abuse prefane Gods word as hath bene showne by applying that to the Lords day which is a common vvorking day as fryday is vvhich should be applied by Gods ordinance to an holy day vvhich himselfe had hallovved as to the 7th day as well might you profanely apply those Sacramentall vvords of institution to common bread to common water as Gods 4th comm to a common day not sanctified by God And thus much for Exposition of the 4th Commandement THus I haue endeavoured to make it appeare hovv they haue corrupted abused the lavv and thereby corrupted abused the people also What remaineth but that they may be driuen to repentance I minde them of that fearefull denuntiation vttered by our Sauiour Christ after that he had ratified the law in the integrity perfection of partes euen to a iot title of it Mat. 5.18 Whereto he addeth these words Whosoeuer therfore shall breake one of these least Commandements teach men so he shall be called the least in the Kingdome of heauen but whosoeuer shall obserue teach them the same shall be called great in the Kingdome of heauen Matth. 5.19 In which words our blessed Sauiour doth perswade to the keeping of the Morall Lavv in euery iote title of it vnto the worlds end Further our Sauiour sheweth wherein or in what manner he would haue euery iot title of the Law kept and this is two wayes the one by doctrine noted in these words and teach men so The other by practise noted in these words Whosoeuer shall obserue c. whereby wee see it was the minde of Christ to haue euery title of the lavv not onely obserued practised but also he would haue euery title of it taught vnto the people vrged pressed vpon them and on the other side because the bare doctrine of the Minister is forcelesse it many men vvithout his practise least they should say he layeth heauy burthens vpon other men but himselfe vvill not touch them vvith one of his fingers therefore Christ ioyneth practise to doctrine saying Whosoeuer shall obserue teach c. Furthermore vve are in speciall manner to note vnto what manner of persones these words are directed not vnto lay men as they call them but vnto the Clergie vnto Ministers in speciall as vve may vnderstand by the vvords teach men so so then this portion of Scripture it is directed vnto the Ministry the vvill of Christ to them is that they shall both teach to the people and also practise before them vnto the worlds end euery iot and title of the Law Now in the next place we haue Christ his arguments to moue perswade Ministers to these tvvo dueties and because Ministers are of tvvo sortes some though but a smale some vvill teach and practise euery iot title of the Lavv to the vtmost of theire povver but others vvill neither teach nor practise the same therefore hath Christ fitted his Arguments to both sorts by name to such Ministers as doe both teach practise to them our Sauiour promiseth this blessing that they shall be called greate in the Kingdome of heauen oh that there vvere yet many more that would couet this greatenesse in Gods fauour by teaching reuealing the whole counsaile of God euen all his Ten commandements intirly in euery iot title of them But now as for those other Ministers vvho refuse either to teach or to practise this Lavv of God intirly to these our Sauiour threateneth a Cursse to vvite that these shall be called least in the Kingdome of heauen novv vvheras our Sauiour denounceth this cursse vnto them vvhich breake one of the least of these commandements suppose vve the Time commanded in the 4th com vvhere the very least of the commandements because they vse to cale it but a circumstance and the like vvhy yet for all that so long as it is a commandement though the least of all the commandements yet Christ denounceth this Cursse vnto such Ministers as refuse to teach the people this least com and refuse to practise it before the people they haue pleased to miscale it a ceremony Iudaisme the like but let them try if this vvill free them before Christ his Iudgment seate from this Cursse of Christ vvhich he denounced being on earth I beleeue all they re subtilties shiftes vvherby they blind the eyes of men here vvill hardly so blind the eyes of Christ
then hee vvill haue an account of his vvholl Lavv not of peeces and percels of it as vve please Thus vve se vvhat the duety of Ministers is namely to teach the people to obserue the Lords seauenth day Sabbath which is one of the commandements though you make it the least and it is their duetie also if they vvill be freed of Christ his Cursse to obserue keepe the 7th day Sabbath before the people so leading them by liefe doctrine together but hovv sarre off is the practise of most Teachers from obseruing the minde vvill of Christ in steade of practising the 7th day Sabbath in their ovvne persones for example vnto others they could be content to persecute any that they se forward this way oh fearfull In stead of teaching the people this vvhich they count the least of Gods commandements vrging them to keepe euery iote and title of Gods Lavv so the Lords Sabbath day they teach openly publikly the quite contrary as namely that this least of Gods commandements it is abolished and that the Sabbath day commanded it is abolished thus this least of Gods commandements is trampled downe because it is a little one a ceremoniall one a circumstantiall one not the Law of Nations nor found novv in the hartes off all men falne corrupted as a Law of Nature and because commanded to the Iew and the like but vvhat soeuer be their shiftes suer Iam the Sabbath day is not lesse then one of the iotes and titles of Gods Law nor is it lesse then the least of Gods commandements wherefore vvho soeuer teacheth in opposition to this Sabbath day he bevvraieth himselfe to be no frend of Christs and that he regardeth not his mind and vvill in teaching and obseruing all euery of the Commandemets nay he proclaimeth him selfe in open pulpit to be a professed enemy to Christ our Sauiour and these his vvordes Mat. 5.18.19 and to the integrity vvholnesse as I may call it of Gods Lavv he had rather haue it lamed percelled out that so he might serue God by halues and by peece meale then to haue an indifferent respect vvith Dauid vnto all Gods Commandements Psal 119.6 rather then he vvould haue Gods Lavv intire compleate in the perfection of partes vnto a iote and title Is not it true of such Ministers werewith the Lord charged those corrupt Priests Mal. 2.9 to vvit that they were partiall in the Law are not these also in our time partiall in Gods Law when not with standing vvhat Christ hath said for the integrity of the Lavv yet these men wil reiect a parte of it and so become like those Priests partiall in Gods Lavv for a parte of Gods Lavv they vvill haue an other parte they vvill none of the dueties of rest and holinesse in the 4th com this parte of the 4th com they vvill haue but the other duetie of the Time this parte of the same 4th com they vvill none of Were these Ministers of the lovver ranke for zeale of the Number of those vvhich are not accounted so zelouse of Gods Lavves it vvere the lesse to be vvondred at but being puritant Ministers and such as vvould be displeased at him vvho should say to them they had not an indifferent respect vnto all Gods commandements vvith out exceptions that these I say should picke and choose take leaue become like those profane Priests partiall in Gods Law it is to be maruailed at Mistake me not good Reader it is not purity that I mislike in puritanes for of all men I honour no men more then such as are endeauour to be of pure harte holy liefe but this I hate in them to se their practise belye their doctrine professiō for they teach daily for vniversall obediēce to all Gods com without exceptions resernations but Loe they are found here halting one of the least as they say of Gods Commandements ratified by our Sauiour they neglect and contemne Others there be of the same ranke which be not so impudent as the former they preach teach not against the Lords Sabbaths therefore are not guilty of the Cursse of Christ for breaking this least Com. teaching men so yet are they enemies to this least Comm. for haueing heard of my former booke which I vvrote in defence of this least Com. and for the Lords Sabbath yea and after they haue seene it reade it ouer they spitt fyer at it cry out burne the booke t is a foule errour c. These men like Iames Iohn not knovving of vvhat Spirit they are vvould haue fyer come downe presently although they know not either how to proue their Lords day to be a Sabbath day nor yet hovv to disproue the Lords Sabbath day or to confute the booke yet they can cry burne the booke t is a foule errour c. Thus these are so farre from teaching this least com to the people as that they vse all their diligence to scare afright simple people vvith greate vvords that so they might still remaine caught in theire snares in blind ignorance if the Lawes of this Realme vvere fitted to these mens minds it should be vvoe to him that toucheth this Lords day Sabbath the Diana of our time but seing they doe it out of a good affection I shall vvith Paul make it mine hearts desire and prayer to God for them that they may repent for I beare them witnesse that they haue the Zeale of God but not according to knowledge They thinke it much that they cannot preuaile vvith the rude multitude for the keeping Holy of the Lords day Sabbath but that say they vvhat they can yet they will reuell riote profane it vvell the case is novv become their ovvne it shall be seene whither all that I haue said can preuaile vvith them for the sanctifying of the Lords Sabbaths on the 7th day suer I am I haue said shall say much more more soundly for the 7th day Sabbath to moue them to keepe it then euer they did or could say to profane persones for the keeping of the 8th day Sabbath if therfore synister affections preuaile so vvith them that they vvill not liften to mee no more then their profane hearers will to them let them tell me then what is the difference betvvixt them selues and their profane auditours An other sorte there are who are disobedient to Christs will by deniall of the integrity wholnesse perfection of Gods law in as much as they doe not onely refuse to teach the people this least of Gods commandements namely which is the proper day time of Gods worship seruice but if they finde that by the paines of any others more faithfull in this point then themselues any of their flocke are taught instructed in this way of the Lord more perfectly that they begin to see a further light into this Law of
vvhat by their study they might and ought to haue knowne if therefore they haue not bene so painfull studiouse in the serching out of this parte of Gods Lavv as they might and ought to haue bene they may acquite themselues before men but before God they shall neuer acquit them selues especially if they haue refused a light into Gods Lavv vvhen it hath bene tendered vnto them and is not this to be lamented vvhen Ministers vvill dye vvith festered guilty consciences Many feare that Popery may inuade vs againe and that were dangerouse but sure I am Sabbath breaking doth raigne amongst vs and that is more dangerouse I meane it is more dangerouse to continue among vs then the other to inuade vs for euery man is ashamed to say ought in defence of Popery but on the other side euery man is imboldened to speake in defence of Sabbath breaking and no man is ashamed to speake against the Lords Sabbaths no not the Lords Ministers wherefore this sinne is a dangerouse sinne men may commit it vvith authority of their Ministers men may commit it vvithout blushing no man may check controule them by the 4th com for their Ministers vvill defend them in it and is not this to be lamented vvhen men shall be boulstered out defended in sinne that by Authority of the Ministry vvhen I maruaile then vvill this sinne be reformed As it vvas in those vnlavvfull marriages the text saith And the hand of the Princes and rulers hath bene chiefe in this trespasse Ezra 9.2 So may I truely say in this Sabbath breaking the hand of the Ministers Teachers hath bene chiefe in this trespasse by so much the more therfore to be lamented But some man may say vnto me vvhat shall it proffit a man to lament these corruptions of our time he shall amende nothing therby for men are setled in their courses ther 's no stirring of them c. Well be it so if needs it must be so yet this knovv that if by thy teares thou canest not amend others yet hereby is not thy labour lost to thy selfe vnlesse thou thikest that the Prophet Davids teares were in vanie when he said Mine eyes gush out with riuers of waters because they keepe not thy Law Psal 119.136 God hath a bottle for such teares for here by thou bewraiest thy loue to God and thy loue to Gods Law thy loue to the welfare of the soules of thy brethren and further as God diliuered iust Lot vexed with the sines of those times 2. Pet. 2.7 so will God deliuer thee in the day of vengeance of his hotest indignatioÌ„ to this end God vvill giue his Angels charge to marke thee out for a sonne of Saluation as he did those Iewes in Ierusalem who mourned for the sinnes of those tymes And the Lord said vnto him goe through the mids of the Citty through the mids of Ierusalem set a marke vpon the foreheads of them that mourne crye for all the abominations that be done in the mids therof Ezek. 9.4 our lamentation therfore for the sinnes of our times shall not be in vaine For conclusion let vs make our daily prayers vnto Almightie God that he would bring into the way of trueth all such as haue erred and are deceiued and againe to confirme this prayer say Wee beseech thee to heare vs good Lord. Remember the Sabbath day to sanctify it c. But the 7th day is the Sabbath of the Lord thy God in it thou shalt not doe any worke c. for the Lord rested the 7th day Therefore the Lord blessed the Sabbath day hallowed it Lord haue mercy vpon vs and incline our hearts to keepe this Law AMEN CHAP. III. A discouery of the weakenesse and insufficiency of all those Textes of Scripture and arguments which are vsually brought to proue the Lords day a Sabbath day by Diuine institution I Haue finished the two first partes of my booke the former whereof was in defence of the Morall Law the latter was an exposition of the 4th com together with a discouery of the horrible abhominable corruptions abuses therof My third taske and third parte of my booke shall be to discouer the weakenesse insufficiency of those Textes of Scripture and arguments which are vsually brought to proue the Lords day a Sabbath day by Gods ordinance appointment The Lords day is not Sabbath day by Diuine institution or The Lords day is not Gods Sabbath day SECT I. FIrst of all a word or tvvo touching the name Lords day It is to be obserued that this name Lords day the which we now put vpon our Sunday or first day of the weeke yea vpon euery Sâ—nday and vpon euery first day of the vveeke it is not found to be so vsed in the Scriptures that is it is not found in the Scriptures that euery Sunday in a yeere was called Lords day For all the iiij Euangelists Mathew Marke Luke and Iohn yea S. Paul also they neuer called our Sunday or first day of the vveeke Lords day for they euer called it the first day of the vveeke by it old name see Mat. 28.1 Mark 16.2.9 Luk. 24.1 Ioh. 20.1.19 Actor 20.7 1. Cor. 16.2 Onely once it is found perhaps to be called Lords day but it was long first as by S. Iohn Reuel 1.10 so the oddes is 8 to one for our Sunday is found to be called 8 times the first day of the vveeke for once called Lords day The knovvledge of this point may be vsefull vnto vs these vvayes first is it so that our Sunday had no nevv name put vpon it by none of the Euangelists but that it vvas frequeÌ„tly called the first day of the vveeke still by its old name that after Christ his resurrection Then is it a matter very likly probable that this day had no new institution or ordination but that it remained after Christ his resurrection as it vvas before his resurrection in its old nature still that is to be a vvorking day still as it was before For it is very likely that if the old nature and vse of the day had bene changed that the old name also would haue bene changed and a nevv name put vpon it If this name Lords day had betokened any change of the vse of this day from common vse vnto an holy vse in memory of Christ his resurrection me thinke some of the 4 Euangelists vvould haue said some such like thing and some of them vvould in token thereof haue altered the name of the day and called it Lords day but for so much as the Euangelists who doe largly euery one of them set forth the Lords resurrection haue neuerthemore either spake any thing any of them touching the change of the day in memory of the resurrection no nor so much as giuen it the nevv name Lords day but constantly all of them agreeing in retaining its old name still it is a
by vveeke The 7th last thing they haue that hath any likelihood to proue this constancy is the frequent Apparitions of Christ euermore vpon the first day of the vveeke or Lords day To this I answer as before suppose we that Christ his Apparition vpon a day could make that day a Sabbath day or declare it to be so as fondly they imagine yet it cannot be proued that Christ appeared frequently and euery vveeke vpon the Lords day I graunt that Christ appeared to his Disciples vpon one Sunday or first day of the weeke to vvit on that very day vvhereon he â—ose Ioh. 20.14.19 But it câ—not be proued that he appeared any more vpon any Lords day then this one day where then is the constancy and frequency of Christs appearing euermore on the Lords day whereon Ministers people boast so much if there can be found but one Lords day wherein he appeared I confesse there is a text alleaged for a second Lords day wherein he appeared it is Ioh. 20.26 And eight dayes after againe his Disciples were within and Thomas with them c. To this text I answer 1. Suppose this text could proue a second apparition vpon a second Lords day yet this is not a constant practise of Christ euery Lords day 2. But this text is nothing to their purpose for they suppose that this phrase eight dayes after compared with Ioh. 20.19 where is mention of the first day of the weeke doth note vnto vs Christs second dayes apparition to be on the same day sennight after that first day of the weeke whereon Christ rose Ioh. 26.1.19 and so consequently vpon the Lords day also But let the words of the text be better considered of and they will afforde no such collection for the Text saith not vpon the same day sennight wherein Christ rose c. but it saith eight dayes after the day wherin he rose c. Now 8 dayes after Sunday cannot fall vpon the Sunday againe the same day sennight but on the Monday sennight after for the word after doth exclude the first Sunday vvhereon Christ rose that it must not be counted for any one of these 8 dayes for then he should haue said vpon the 8th day c. but he saith after 8 dayes c. The nevv Translation readeth it thus and after eight dayes c. Now after 8 dayes must be on the 9th day or 10th day c. and so not on the same day sennight as they imagine It is true they bring a text wherein is a like phrase as Mark. 8.31 And after 3 dayes rise againe c. which must be vnderstood say they thus and vpon the third day rise againe c. according to 1. Cor. 15.4 which saith he rose the third day c. But I answer howbeit I could giue other answers yet this shall suffice for this that be it in a case of necessity to reconcile two textes of Scripture we be necessitated to departe from the proper sense of the one yet vvhere is no necessity as here is none there to departe from the proper sense of vvords is vnsufferable by the iudgement of all Interpreters what other text is there which saith Vpon the eight day againe his Disciples were within c Or what absurdety is in it to take the vvords properly as that Christ appeared 8 dayes after the day of his resurrection vpon the Monday so then notwithstanding all their wresting this text can make nothing for Christs apparition vpon a second Lords day where then are those apparitions of Christ so constantly vpon euery Lords day there can but one dayes apparition be showne and so consequently there can be proued but one Sabbath day as namely once in a yeere vpon Easter day for Christs apparition was vpon Easter day being the day he rose on hitherto then they cannot proue a weekly Sabbath vpon euery Lords day For all this I deny not but that it may be proued that Christ appeared vpon euery Lords day after his resurrection because he appeared on euery day for 40 daies together Act. 1.3 But this text I know they dare not bring against me least whilst they proue the frequent apparitions of Christ vpon euery Lords day they disproue their nevv Sabbath day and quite ouerturne it for if Christ made his apparitions vpon euery day of the vveeke for 40 daies together then is euery day of the vveeke asmuch a Sabbath as is the Lords day because Christ appeared asvvell vpon euery day as vpon the Lords day yea he appared the third time vpon a Fishing day vvhen they vvent a fishing Ioh. 21.1.3.6 which they made a vvorking day for all Christs apparition to them on that day Loe vvhat poore stuffe here is to proue the constant practise of the Lords day yet I haue heard some graue Diuins affirme that this one argument of Christs constant appearing on the Lords day doth abundantly satisfie them for proofe of the Lords day Sabbath Doe you not thinke therefore that it is poore stuffe that will satisfy the consciences of some Ministers had not people need in these dayes to trye all things and keepe that which is good 1. Thess 5.21 Thus I haue answered all their textes and yet no constant continued practise of the Lords day appeareth But happily they may thinke that albeit none of these textes examples will singlie alone proue the constancy yet if all be put together they may proue it well we will doe them no wrong let vs ioyne them all together then we will begin at the day of Christ his resurrectioÌ„ for this is the first supposed new Sabbath day Ioh. 20.1.19 and vpon this day Christ appeared to his Disciples but we reade not of any other Lords day after that wherein was any Sabbath day dueties done vntill Pentecost Act. 2.1 c. which was about 50 daies after the resurrection day so then here was no continued practise for we reade not of any thing done here for sixe weekes or sixe Lords daies together 2. The next day supposed for a Sabbath day is that first day of the vveeke wherein Paul preached till midnight at Troas Act. 20.7 Now we are to serch how long this sermon of Paul at Troas was preached after the sermon of Peter at Ierusalem on Pentecost day whither Pauls sermon were the next Lords day after Pentecost day or not For this end we must note that Paul was no preacher at Christs death nor at Pentecost neither which vvas 7 vveekes after Christs death for Paul made hanocke of the Church Act. 7.58 Act. 9.1 long after Pentecost day and it is holden that Paul was not conuerted till the 3d yeere after Christs ascention now after his conuersion it was at least 14 yeeres before he went to Ierusalem Gal. 1.18 Gal. 2.1 now in this his latter iourney to Ierusalem Gal. 2.1 I suppose it was when he vvent vp about the difference of Circumcision Act. 15.2 which being determined he returned
him as he followed Christ 1. Cor. 11.1 Now suer I am the Disciples of Christ trauailed vpon the Lords day and if therein they followed not Christ yet they vvent together vvith him vvhich is as good for both Christ and they trauailed on the Lords day to Emmaus why then may not we trauaile on the Lords day also may we not imitate our Sauiour Christ and must vve make more conscience of the Lords day then Christs owne Disciples did who were taught by Christ himselfe what needlesse and nice strictnesse is our times falne into our Church makes conscience where the Church of Christ who inioyed Christs corporall presence made none Furthermore that we may breake the backe of this nevv Sabbaths constancy I will proue vnto you that this first and most famouse Lords day that euer was was not kept for a Sabbath by the Church of Christ then liuing with Christ my first argument is because the Minister and people Christ and his Church did not assemble on the Lords day vntill it was past or nere ended Ioh. 20.19 their first meeting was in the euening of the Lords day since their second meeting vvas 8. dayes after Ioh. 20.26 and their third when they went to fishing Ioh. 21.1.14 now assemblies congregations vvere Sabbath dueties Leuit. 23.2.3 wherefore since the Minister people Christ his Disciples mett not all the day long to solemnize it as a Sabbath vntill euening the day vvas novv spent past therfore they kept not this Lords day as a Sabbath If it be obiected that they could not assemble sooner in the day for feare of the Iewes Ioh. 20.19 I answer it is more likely they durst not stirr abroad all day lōg for feare of the Iewes because they feared the Iewes therfore they kept close all the day long together in the house and so they were assembled all the day but like sheepe vvithout their Shepheard 2. My second argument wherwith I proue it is because they knew it not they had no knowledge of it that it was a Sabbath and this I proue because they did not then so much as beleeue that Christ was risen from the dead for this purpose see Mark 16.11.9 where mention is made that Christ appeared first vnto Mary Magdalene the Text saith that she went and tould them that had bene with Christ which mourned and wept and when they heard that he was aliue and had appeared to hir they beleened it not Againe see Mark 16.13 where is mention made of the two Disciples that trauailed in to the country how Christ appeared vnto them also and the text saith of them that they went and tould it vnto the remnant neither beleeued they them Lastly see Mar. 16.14 where the Text saith finally hee appeared vnto the eleuen as they sate together and reproched them for their vnbeliefe hardnesse of heart because they bleeued not them which had seene him being risen vp againe S. Luke reporteth it thus now it was Mary Magdalene c. which tould these things vnto the Apostles But their words saith the Text seemed vnto them as a fained thing neither beleeued they them Luk. 24.10.11 So by all these Testimonies you see it plaine that the Church of Christ was ignorant of his resurrection through vnbeliefe not the eleuen not the Apostles themselues did beleeue it Now I pray tell me how these Apostles with the residue of the Disciples could Sanctify this Lords day for a Sabbath day in remembrance of the resurrection of Christ vvhen as they knew not that Christ was risen and vvhen they beleeued it not yea t is yet more plaine that they were ignorant of the resurrection for the Scripture saith that they mourned and wept still Mark 16.10 And that the two Disciples that went to Emmaus they had communication of Christ and were sade Luk. 24.17 which sadnesse mourning and weeping vpon the Lords day yea when the day vvas fatr spent Luk. 24.29 Bevvraieth that they were yet ignorant of the Lords resurrection how then I maruaile could they keepe that Lords day from morning till night in a ioyfull thankfull remembrance of Christs resurrection when they knevv nothing of it thus you see it apparent that the Lords day was not kept for a Sabbath day constantly and vveekly in the dayes of Christ and of his Apostles for this first Lords day vvas neglected Neuerthelesse it is not to be spoken hovv confident our Ministers are that this Lords day was constantly kept by Christ his Apostles in so much as I haue heard of some puritane Ministers that haue auowched it that they vvill giue their liues dye for the defence of this day whither I may beleeue them or no I cannot tell I should thinke they vvould looke before they leape as the prouerb is greate is the difference betvvixt saying doeing I would faine beleeue them though but this I resolue if they proue so good as their vvords be so vainly prodigall of their liues they shall neuer haue my life in keeping Will our Ministers dye for the defence of the Lords day sanctification vvhen the Apostles themselues profaned it for the Apostles did not beleeue any such matter as if it vvere to be sanctified as you haue seene it proued I trust the people vvill be so vvise for themselues in this point as to giue their Ministers leaue to dye first But t is mine opinion that we shall neuer see many Martyres for the Lords day One thing would be noted more before vve leaue this point It is supposed that Christ touching the Redemption did imitate God at the Creation for the setting vp of a Sabbath in memory thereof well let vs see how like or rather vnlike Christ was vnto God in this matter at the Creation God chose the first Sabbath day or 7th day to be sanctified but we haue seene it plainly proued that Christ chose not the first Lords day to be sanctified 2. God rested himselfe on the first 7th day But Christ trauailed vp downe the country too and fro on the first Lords day 3. God gaue a speciall com the 4th com for the Church to sanctify the 7th day But Christ left no com in all the New Testament for the Lords day 4. God perswaded his Church by strong reasons to the sanctification of the 7th day taken from his owne example because hee rested on the 7th day and because hee blessed sanctified the 7th day But Christ neuer perswaded his Church by any reasons to keepe the Lords day nor by his example nay rather he dissvvaded them from sanctifying of the Lords day by his example by the example of his Disciples recorded in Scripture for they trauailed too fro vpon the Lords day shewing vs thereby that vve may doe the like Forasmuch therefore as vve haue no com in the Nevv Testament for the sanctifying of the Lords day vve are left to follow examples Now I find the example of
Christ vpon the Lords day farre vnlike to the example of God on the 7th day and therefore we may follow the example of Christ and be as vnlike on the Lords day to the example of God on the 7th day as Christ was Against this some Ministers obiect thus that happily the new Sabbath was not yet knovvne the Church being in hir infancy and Christ being newly risen from the dead things were not yet established in the Church c. Herevnto I answer 1. if this new Sabbath was not knowne vpon this first Lords day why then they graunt me what I would haue which is that the Lords day was not constantly weekly kept in the dayes of Christ his Apostles as now they vrge vs to keepe it euery where and so they ouerthrow their owne doctrine 2. This obiection maketh the matter worse then it was before for now they will to maintaine their errour cast blame vpon Christ for if this nevv Sabbath was not knowne to the Church no not this chiefe principall Lords day whose fault was it but Christs in that hee being their Pastour had not taught it them yet no not when it was more then time that they had knowne it that so they might haue kept it The Lords day being instituted by Christ to be kept for a Sabbath day in remembrance of our Redemption as our new Sabbatharians imagine it could not but make as much for the Memory of Christ his death as the Lords Supper did of which Christ saied doe this in remembrance of mee now can any man thinke that Christ could passe ouer the doctrine of this a point of such consequence that in so seasonable a time vvhithout some neglect if there had bene any such thing to be taught them they cannot plead that Christ could not conveniently come at his Disciples erly enough in the morning to haue minded them of it for he rose very erly c. neither wanted he meanes to haue sent them vvord of it for he sent them word by Mary Magdalene that they should goe downe into Galile and there they should see him Mat. 28.1.10 hee might as easily haue sent them vvord also that it was his will that they should keepe that present day for a Sabbath if euer he had intended any such matter 3. I answer that this obiection spoiles all for if through infancy of the Church and the like as some infant-like-men imagine this first Lords day was not instituted for a Sabbath whither I maruaile then vvill they rune for an institution for there is not any mention in the Scriptures of any word of institution nor of any practise or example of Christ or of any of the Apostles about their sanctifying any Lords day after this first Lords day vntill Pentecost day Act. 2. vvhich was 6 or 7 vveekes after this first Lords day so here then is a greater errour for not onely the first Lords day vvas omitted for a Sabbath but also there is no footing for any Lords day kept like a Sabbath for 6 or 7 weekes together after Christs resurrection Thus the further vve serch in to this point the more vaine it doth appeare in so much as it irketh me to blot so much paper as I haue done and must doe to answer to such an idle argument as is the Lords day Sabbath it vexeth me to see men of such able partes for lerning naturall endovvments and so renoumed for sanctity thus to befoole themselues in the defence of such a friuolouse tenet as is this Lords day Sabbath But it fareth with them as I thinke like men that haue had wrong possession a long time when the true owner comes to claime his right yet since they haue possest it so long they will invent somthing to defend it still they vvill find trickes quilites and quirkes in the Lavv to hould possession still against the true ovvner so it is here the Lords day hath thrust out the Lords Sabbath day from possession novv this many yeeres and since it is done the Lords day hath hath had the possession long some culler must be set on the matter somthing must be invented to maintaine possession still though neuer so vvrongfull though neuer so to the shame of the defenders of it But for all this they are redy to reply thus but vvhat is the matter that this Lords day is so often repeated in the Nevv Testament aboue any other day of the vveeke and vvhy vvere such notable vvorkes still done vpon that day as Christ rose then and appeared to his Disciples the Holy Ghost descended Act. 2. Peter preacht and converted thovvsands Paul preacht on that day and here vvas a Collection for the poore on that day S. John receiued a Reuelation vpon the same day now all this cannot but point at something c. Where vnto I ansvver t is true all these doe point at some thing but vvhat is the thing vvhich they point vnto they should tell vs vvhat thing they point vnto not say onely they point at something I doubt not but they point at something but vvithall I beleeue they point at nothing for their purpose to helpe to proue the constant vveekly practise of the Lords day for a Sabbath if they did they vvould not be ashamed to say what they point vnto in particular turning it off thus in generall termes all these point at something In the night time Ioseph had a reuelation concerning Christ Mat. 1.20 Mat. 2.13.14 In the night Christ came vnto his Disciples vvalking myraculously on the Sea Mat. 14.25 In the night time Christ vvas betraied Mark 14.27 In the night time vvas brought by the Angel to the Shepheards those most ioyfull tydinges of a Sauiour borne into the vvorld Luk. 2.8 In the night Paul Silas sung Psalmes vnto God Act. 16.25 In the night Paul preached at Troas raised vp Eutychus falne dovvne dead Act. 20.7.8.9 Novv all these you may say pointed at something indeed true it is But tell vs proue it vnto vs what is that somthing they will not say we must hence learne to keepe Popish Vigiles or holy nightes I trust 2. Whereas they speake of the often repetition of the Lords day in the Nevv Testament the Sabbath day is oftener repeated then it t is true the 4 Euangelists doe euery one of them mention it but all that is but as if it vvere once mentioned onely for the Euangelists doe but mention one the same thing albeit it be 4 times repeated by them all that there are more Sabbath dayes spake of then Lords dayes see these textes Act. 13.14.42.44 Act. 16.13 Act. 17.2 Act. 18.4 Thirdly vvhereas they make some greate matter of it because there vvere so many notable vvorkes done vpō this Lords day this point is much in their mouthes J ansvver 1. the day vvheron notable vvorkes vvere done is vsually put dovvne in Scripture for the more certainty sake novv to
enquire after other reasons ends vvhereof the Scripture is silent is prying curiosity to affirme any other ends is presumption Ezekiel the Prophet had a reuelation or a vision on the fifth day of the 4th moneth Ezek. 1.1 Novv vvho can tell me vvhy he had his vision on the fifth day rather then on the first or in the 4th moneth rather then in the 5th or 6th moneth Eliah had a reuelation in the third yeere 1. King 18.1 Hezekiah that godly King began to raigne on the third yeere 2. King 18.1 who can giue a reason why these notable workes fell out still vpon the third yeere In the 7th moneth the Arcke rested vpon the Mount Ararat Genes 8.4 on the 7th moneth they had a solemne fast day Leuit. 16.29 on the 7th moneth they had a Sabbath Leuit. 23.24 in the 7th moneth the trumpet for the Iubile was blowne Leuit. 25.9 now what wise man can tell why God did these things still on the 7th moneth rather then on the eight or nynth moneth vnlesse the Scripture had reuealed it these are idle braines vanities 2. I answer if these notable workes done in the Lords day should sanctify the day time for euer after why should they not haue power to sanctify the place also wherin they weredone for these workes should aswell sanctify place as time in common reason and so Ierusalem should be the Holy place still for Gods worship as well as the Lords day be the Holy time for Gods worship for were not all these notable workes done in the place of Ierusalem as well as in the time of Lords day did not Christ rise from the dead there did he not appeare to his Disciples there did not the Holy Ghost descend there in Ierusalem did not Peter preach convert thowsands there did not Christ suffer there But happily they may thinke that these notable workes had more power ouer the circumstance of the time then of the place and therfore to satisfy them in all their fopperies vve must speake of the time because the question is for sooth about time well then for time if these notable workes had power to sanctify or to declare as sanctified the Lords day the First day of the weeke then why should they not sanctify or declare as Sanctified the yeere that is the first yeere of euery seauen from the first yeere of our Lord hitherto and so vve should keepe euery first yeere of euery 7 yeeres for a Sabbath yeere in memory of the Redemption like as the Iewes kept euery 7th yeere a Sabbath yeere Leuit. 25.4 for the reason is the same as good that we should keepe euery first yeere in 7. as well as euery first day in 7. for the reason why they would haue euery first day a Sabbath is because such notable workes were done in the first day of the weeke the Lords day well then why should we not haue the first yeere of the 7 a Sabbath yeere also for the selfe same notable workes that were done in the Lords day or First day of the weeke the selfe same notable workes were done in the first yeere of our Lord for in this yeere Christ rose from the dead in this yeere he appeared to his Disciples very frequently in this yeere the Holy Ghost descended in this yeere Peter preached and converted thowsands in this yeere Christ ascended vp into heauen why therfore should we not haue this first yeere a Sabbath as vvell as the First day since the reason is one and the same in both 3. I answer they erre and that by applying these notable workes done on the Lords day to vses and ends whereof the Scripture giueth them not the least light for they apply all these notable vvorkes vnto the time day wherein they were done as if they did shew declare this time this day to be a more holy time and a more holy day then other dayes and times and by name that it must be a Sabbath day too whereas the Spirit of God intendeth no such matter in recording these vvorkes that we can find but thereby aimeth at other ends as for example the reason vvhy Christ rose on the Lords day rather then on any day after might be least that he should see corruption Act. 2.27 and a reason why hee appeared to his Disciples vpon this Lords day rather then vpō any day after might be least his Disciples should dispaire in him saying he is swallowed vp of death and also Christ appeared to them on that very day to put an end to their sorrow and mourning for him as soone as might be for vnto that very day the Disciples were sadd for him yea they mourned for him and wept Luk. 24.17 Mark 16.10 yea Christ appeared on the Lords day to fulfill make good his own prophecies of himselfe before his death as that Mat. 12.40 as Ionas was 3 dayes 3 nights in the whales belly so shall the sonne of man be 3 dayes 3 nights in the heart of the earth And Destroy this Temple and in 3 dayes I will raise it vp againe Ioh. 2.19.21 It was needfull therefore that both Christ should rise on the Lords day it being the third day from his Passion and also that he should shew himselfe being risen to his Disciples vpon this third day to make good his owne words And for the holy Ghosts descent vpon this day Act. 2.1 it being Pentecost day a great feast day of the Iewes wherein were mert at Ierusalem many strangers and on which day all the people of the Citty were at home not abroad in the fields and were more apt to assemble and gather together to take knovvledge of this myracle therefore as it is most likly did the holy Ghost choose this day rather then any other to shew this myracle to grace countenance the Gospell in the sight of all men and to add authority vnto the Apostles doctrine before all men that they might be wone to the faith and what notable effect it tooke you see for thowsands of the people assembling to see the myracle vpon Peters sermon instantly made vnto them were conuerted Act. 2.14.41 The like may be said of Peters sermon vpon this day it was meerly occationall as namely to take off the slaunder of drunkennesse cast vpon the Apostles Act. 2.13 and to informe those that doubted of this myracle what it should meane Act. 2.12 but to suppose the holy Ghost descended to make this day a Sabbath is an idle fiction fained inuention Hereby you may see how they wring and wrest the Scriptures vnto such vses as the holy Ghost neuer intended whereof the holy Scripture is altogether silent who made these men of Gods priuy Counsaile that they should be so well acquainted with such ends of the holy Ghosts actions as he hath concealed such interpreters of holy Scripture if they had their due would be sent backe to the Uniuersity againe to
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
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
by the 4th Com. some diuines foreseing the grossenesse of others vvho hould that the 4th Com. doth bind to the Lords day properly are ashamed of this therfore they haue found out a nevv way of binding that is not that the 4th Com. should bind to the Lords day properly but improperly Analogically by way of resemblance similitude but how euer this distinction is some what neate pretty may serue the turne in schooles yet vvhen it comes a broad into the Country it is very absurde for 1. none of our Country diuines will vse it 2. This is an absurd distinction that one and the same Command should binde both properly improperly properly for two thowsand yeeres improperly euer after Yea this is contrary to our selues for vve abhorre it in Papists that they should make 4 senses of Scripture the Litterall Allegoricall Tropologicall Anagogicall as Perkins hath them in his Arte of Prophecying pag. 651. where he affirmeth that the sense of Scripture is but one onely novv vvhy may not Papists as vvell make 4 senses as any of vs make 2 senses a proper litterall sense an improper analogicall sense 3. The 4th Com. inioyneth vs to labour 6 dayes so by consequence vpon the Lords day therfore it cannot command rest vpon the same day Neither can the reason of the 4th Com. be drawne to this 8th day c. 4. By this diuise may we reuiue all the Ceremoniall Lawes in the Old Testament saying they bind vs novv analogically which is flat contrary vnto the Apostle Ephes 2.15 Colo. 2.14.5 The fourth com cannot bind to the Lords day being a new day analogically because the Sabbath day which is the old day is not yet abolished as shall be showne and so it must bind still to the old day properly Other answers there be also in my other booke of the Sabbath vvhich here I omit for I purpose not to stand vpon this point because I thinke few or none will vrge it In the next place let vs come to them that are ashamed of nothing for they hould that the 4th com binds to the Lords day properlie these haue many deuices to deceiue themselues others as sometimes they haue this argument that the Hebrew word Sabbath signifieth a rest novv on the Lords day vve Rest therfore the 4th Com. belongeth vnto it Hereto I answer 1. that the word Sabbath vsed in the 4th Com. vvas neuer vsed for a Rest generally vpon any day but Synecdochically for a Rest particularly vpon the 7th day onely 2. By the like reason vve may hould ffast dayes Christmas day and Coronation dayes Sabbathes by the 4th Com. also for on these dayes vve Rest also Others haue this for an argument they affirme that by Sabbath day 7th day in the Com. may be meante not the Sabbath the 7th day but a Sabbath a 7th day are not these those necessary consequences whereof they talke so To vvit because these words Sabbath 7th may be vnderstood of a Sabbath and of a 7th day that Therfore they must so be taken with them then this is a necessary consequence that vvhat may be must of necessity be it may be it shall raine too morrow doth it therfore follow that for certaine it necessarily must raine too morrow but these friuolouse childish arguments my stomacke is so loathed with them as I vvill proceed no further hauing in my exposition vpon the 4th com sufficiently discouered these vanities The third argument is Mr. Chappels which he deliuered in publike thus he argueth If one day in Seauen must be a Sabbath day and not the Seauenth day then the Lords day must be the Sabbath day But one day in 7 must be a Sabbath day not the 7th day Therfore the Lords day must be the Sabbath day As for the consequence this he proued by this argument because the Lords day is the fitest of all the sixe and that because there was a weekly collection theron 1. Cor. 16.2 with other the like Textes which are vsed in defence of the Lords day ordenarily but I omit answer to this proofe of his consequence in this place because I shall haue hereafter a more fit place to answer this argument that the Lords day is the fitest c. In this place I vvill onely answer his maine argument vvhich growndeth vpon the 4th Com. for this is our taske in this Section to deale vvith the 4th com onely I come to his Minor which consisteth of two partes But one day in seauen must be a Sabbath day not the 7th day for the former parte of it in these words But one day in seauen must be a Sabbath day for proofe of this hee alleaged my Testimony and the Testimony of those of the same iudgement with me saying as for this parte of my Minor themselues confesse it for they hould that one daye in seauen must be a Sabbath but hoe there Mr. Chappell you must not carry it away so vve must discouer your fraudulent conveiances first good Sir doe not abuse vs in our tenets and thereby abuse your auditory also vve vse not to speake so promiscuously so generally and so indistinctly as you report vs for vve vse not to say one day in seauen must be a Sabbath day but thus the last day of seauen must be a Sabbath day let this be noted and this vve doe to avoide the amphibolie or double meaning of the phrase which you charge vpon vs for these vvords one day in seauen may haue a double meaning either they may be vnderstood generally for any one day in the seauen as vvell this as that as wel the first of seauen as the last of seauen or any other of the seauē or they may be vnderstood for some one certaine particular day as the 7th day last day of the seauen Now vve to auoid all doubling equiuocationes doe addict our selues vnto the simplicity of speech therfore doe choose to say the last day of seauen rather then one of seauen but Mr. Chappell quite contrary he delights to vse in publike and to put vpon vs such phrases as haue a double meaning that so he may the better double before his people and delude them novv of the two senses propounded if vve shall vse his phrase vve doe choose the latter doe vnderstand by one day of seauen that one day which is the last day of seauen but Mr. Chappell doth choose the former sense vnderstanding by one day in seauen any one day of the seauen indefinitly this or that or any other Now in this sense his Minor is most false neither shall he euer be able to proue it out of the 4th Com. that there is commanded any one day of the seauen for there is onely commanded that one day onely which is the last of the seauen furthermore he hath abused both vs but that 's not much but his
honest auditory also that 's worse in alleaging of our Testimony in publike as if vve did vphould iustify his false Minor which we doe vtterly renownce neuer vseing his phrase in his sense the man is liuing of whom I speake if he thinke I vvrong him he can right himselfe And so I come to the other part of his Minor to wit And not the 7th day where he affirmeth that the 7th day is not the Sabbath day for proofe hereof he referred his auditory at that time to what he had in former sermons deliuered my selfe not being present at his former sermons as I was at this and being vnsatisfied with this reference I went vnto him after his sermon was ended and desired him to giue me a coppye or notes of what he had formerly preacht against the Lords Sabbaths and he asked me to what end I desired his notes my answer to him was thus I promise you that I will either confirme them or confute them I gaue him also certaine reasons to induce him to giue me his notes as this that he was the Lords Champion and therefore who but hee should defend the Lords cause I told him further that hee in speciall sorte aboue all Ministers had ingaged himselfe in this quarrell in as much as he had openly contested against my booke the Lords Sabbaths therein defended and howbeit I did not rashly and of mine owne head goe vnto him vvith this request as I told him but with the aduise of some Minister neere friend of his who thought hee neither would nor could deny me this request yet say vvhat I could I could get no notes of him so then for the latter part of his Minor and the proofe of it I must take it vpon his bare word that he had formerly confuted the Lords Sabbaths but whither he had or he had not I can say nothing because I cannot obtaine a sight of his notes but I know what I thinke of it This one thing I remember that M. Chappell was highly magnified applauded not onely by his parishoners but also by all Puritane Diuines that heard him for his solid learned ouerthrowing of the Lords Sabbath the which let vs take for granted and so you shall see how the crafty are caught in their owne craftinesse from this impiouse vngodly doctrine of M. Chappell thus I argue If that the old Sabbath mentioned in the morall law be abolished by M. Chappell then hee cannot proue infallibly that we haue any new Sabbath jure diuino then must M. Chappell his parishoners those Puritane Diuines that so applauded his doctrine all turne Anabaptists forthwith and so keepe no Sabbath at all The reason hereof is plaine for if we haue neither the old Sabbath nor any new Sabbath then we haue no Sabbath at all and so must become Anabaptistes Hauing answered their arguments whereby they would proue the Lords day a Sabbath by the 4th com I desire the Reader but to looke backe vpon them they are but 3 in number to consider how poore feeble they are and withall to thinke with what face they can so bouldly vrge the 4th com in the pulpit vpon the Lords day and so I come to disproue them and to shew that the 4th com cannot be vrged vpon the Lords day and let it be considered whither their reasons for it or mine against it be the more cleere and haue better force of prouing My first reason to the contrary is that the Lords day cannot be a Sabbath day by the 4th com because the 4th comman doth command vs to worke on the Lords day for the 4th com saith Sixe dayes shalt thou labour and doe all thy worke Exod. 20.9 and the first of these 6 dayes is the day called the Lords day as vve haue proued in the exposition of the 4th com Now this law inioyning vs to labour sixe dayes consequently on the Lords day was neuer repealed for it was noe Type or shaddow of Christ c. Nay Christ ratified this law by his owne practise for he laboured and trauailed vp downe too and fro on this Lords day after his resurrection Luk. 24.15 Now can any wise man thinke that this 4th com should command vs to Rest from worke on the Lords day when the same comm commandeth vs to worke on the Lords day behold whither these men are not fit expounders of Scripture when they are so ignorant therein as they make not onely one Scripture contradict an other Scripture but then the which is nothing more absurd they make one and the same Scripture to contradict it selfe for they make the 4th com to say Thou shalt not worke on the Lords day when it saith the quite contrary Sixe dayes thou shalt worke of which 6 the Lords day is one may not I truely say of these Ministers who thus abuse Gods law in expounding it as Paul said of some that they would be Doctours of the law and yet vnderstand not what they speake neither whereof they affirme 1. Tim. 1.7 My second argument against them is this That Sabbath day which is commanded in the 4th com it is a weekly Sabbath on euery 7th day But it cannot be proued that the Lords day is a weekly Sabbath for in Christs time and in the Apostles times it vvas not kept constantly and vveekly but once in a yeere or the like as hath bene showne Therefore the Lords day is not nor can be commanded in the 4th com My third argument to the contrary is because the time the circumstance of time as they cale it in the 4th Comm. is abolished as themselues say teach for they teach that by these Textes of Scripture Rom. 14.5 Gal. 4.10 and Colos 2.16.17 the time of the 7th day commāded in the 4th com is a ceremony a Ievvsh ceremony c. Now from their owne doctrine I argue against them thus If the commaunded time in the 4th Com. be a circumstance and a Iewish ceremony and abolished then very foolishly doe they that vvill rune to the 4th Com. for time for the new Sabbath or Lords day aske them by what precept this time of the Lords day is to be sanctified they vvill tell you by the 4th com so that they will fetch a time out of the 4th Comm. and yet they say this time is abolished what contradicting folly is this wherefore vnlesse they can proue that there vvas two dayes and two times the 7th day and the 8th day commanded in the 4th com their doeings are like vnto a foolish gardiner vvho hauing but one bed of time in his garden first he vvill cut it or roote it all vp and then he will make all men beleeue that yet for all that he can fetch as much time out of that bed as he could doe before it was rooted vp of such pulpit gardiners vve haue too many they can take out of the Com. what they please
they can put into it againe what they please But the greatest riddle is behind hovv can a man take a thing away and yet leaue it there still or how can a man say a thing is ceremoniall yet make it Morall abolished by Christ yet remaine after Christ many hundreth yeeres none but these men can answer this riddle Wherefore since the time in the 4th Com. is abolished as themselues say there is no time therefore left in the 4th Commandement for the Lords day My 4th argument against them is because the 4th Com. cannot agree to the Lords day for 1. the day commanded in the 4th Com. is a day called properlie the Sabbath day Remember the Sabbath day Exod. 20.8 But this day vvhich they vvould haue is called Lords day so that they differ palpablie in their names 2. The day commanded in the 4th Com. it is the 7th day But the 7th day is the Sabbath of the Lord c. Exod. 20.10 but the day vvhich they talke on it is the 8th day or the first day of the vveeke novv is there not difference enough to be sene betwixt the 7th the 8th Betwixt the first the last the one day is at the begining of the weeke the other is at the ending of the weeke 3. The day commanded in the 4th Com. it is that day vvhich God blessed sanctified Genes 2.3 and it is that day vvhereon God himselfe rested but the Lords day which they vvould haue it is not that day which God blessed and sanctified nor that day wheron God rested 4. The day vvhich is commanded in the 4th Com. it is that day vnto which the speciall reason annexed by God to the 4th Com. Exod. 20.11 doth properly belong but the Lords day vvhich they would haue stand by the 4th Comm. vnto it that speciall reason neither doth belong nor can possiblie be made to belong 5. The day inioyned in the 4th Com. was a day knowne by those Iewes in vse before the giuing of the Law on Mount Sinay as the word Remember at the begining of the 4th Com. importeth for vve remember things knowne before c. But the Lords day I trust is not of such antiquity nor was it knowne or in vse before the giuing of the Law and therfore the Lords day was not commanded in the 4th Com. Herevnto I might yet add an other difference that the day commanded by the 4th Comm. it is a day to be kept in memory of the Creation But the day which they would haue the Lords day it is to be kept in memory of the Redemption and is it not a likly matter thinke you that both these dayes differing as farr as the Creation doth from the Redemption should be commaunded by one and the same Com. vnlesse men vvould studdy hovv to bewray their folly I cannot deuise hovv they should doe it more grosely if this be not botching cobling to thrust this nevv Sabbath day into an old Commandement I know not vvhat is to coble is to put a peece of new leather vnto an old shoe and to botch is to put a peece of nevv cloth vpon an old garment vvhen that which was there before is growne old and worne out iust so they deale in these Diuine things the 7th day Sabbath being old and vvorne out as they say they haue novv vvith all their skill vvrought into the Com. a nevv peece to vvit the Lords day such a peece of Taylery vvas neuer seene before Should Popish Iesuites thus abuse the Scriptures in point of difference betvvixt them vs as vvorse I thinke they doe not nor cannot hovv vvould euen these very Ministers make them a scorne a reproch iustly among the people But if wee doe it among our selues no man must speake of it but let my tounge cleaue to the roote of my mouth if I be silent vvhen Gods Lawes are thus mangled and his holy sacred word corrupted abused and all to this end to maintaine superstition in keeping a nevv invented Sabbath Thus you see vve haue dispossessed them of their strongest hould for their Lords day Sabbath to vvit the 4th Com. let vs in the next place make some vse of this point Is it so that they cannot proue by their 3 arguments that the Lords day is a Sabbath day by virtue of the 4th Comm. and is it so that the contrary is proued to vvit that the 4th Com. cannot be applied to the Lords day as binding mens consciences vnto it then let Ministers take heede hovv they abuse the 4th com in their pulpits hereafter by applying it vnto the Lords day falsly for they must giue an accompt to God one day for their diuiding and applying Gods word and if they make the Spirit of God to speake vvhat hee neuer meant it vvill be woe vnto them that 's one point An other is this that it behoueth Ministers to haue a care so truly and plainly to interpret the 4th Com. to the people that when they reade the Com. they may vnderstand vvhich day of the weeke it is which God inioyneth for his Sabbath day you know on Sundaies the 10 Commandements are publikly solemnly reade vnto the people with greate deuotion as it is meete they should be and also at the solemne administration of the Sacrament of the Lords Supper then these 10 commandements are reade vnto the people againr novv it is the duety of euery Minister vvhen hee standeth in the roome of God in pronouncing of the Law vnto the people that he doe not dissemble saying one thing and meaning an other vvherefore vvhen he saith Remember the Sabbath day he must not desire in his heart that the people should vnderstand him of an other day that is not the Sabbath day but of the Lords day for this is to say one thing and meane an other which is a sinne in all men but a double sinne in a Minister againe vvhen he pronounceth these vvords with an audible voice But the 7th day is the Sabbath of the Lord thy God c. he must not desire in his minde that the people should vnderstand him of a day that is not the 7th day but of the 8th day the day after the 7th day for this is dissimulation now for a man to dissemble at any time is a sinne but vvhen the Minister is in Gods vvorship seruice yea at the blessed Sacrament ready to eate the body drinke the blood of our blessed Sauiour then to dissemble is a notoriouse sinne For a Minister to dissemble vvith one man is an euill but for him to dissemble vvith an vvhole Congregation this is a foule euill but thus to doe vvhen he representeth the person of God vnto the people stands in his roome vvho is the God of Trueth novv to dissemble it is the foulest euill of all What a straung thing is it that Ministers should in Gods roome say vnto the people Remember the
such weake textes as no man of note will make vse of this way for to this purpose one M. Pottes an auncient diuine beiond the Seaes obiected this very text vnto me as finding fault with me for putting it into my former booke so lightly hee esteemd it now to wipe away such preiudiciall thoughts let it be knowne I could instance Authoures in printed bookes who doe vrge it but sparing them I will nominate one of my 10 aduersaries standing vpon this text stifly and it is M. Gallard Minister of Sprowston in Norff sometyme pupill to the foresaid M. Pottes and so I come to the answer My 1. answer to this Text is that vvhereas M. Gallard saith the vvord made may be translated sanctified I answer him that so the vvord may be translated made also and that to translate it made is the more fitting in this place all our Translators both old and nevv doe beare me vvitnesse for they all render it made Novv if it may be translated made how vvill he proue that it must be translated sanctified for hee must remember that it is his part to proue that the vvord must necessarily be translated Sanctified Happily he vvill say that the vvord signifieth to sanctifye vvhen it is referred to dayes c. but so the vvord vsually signifieth also vvhen it is referred vnto men and yet in one place it signifieth appointed or ordeined thus the Medes Persians are said to be sanctified of God Isa 13.3.17 That is appointed of God to execute his iudgements vvhy may not the vvord then be once so meant also vvhen it is referred to dayes 2. I ansvver him suppose it must be translated sanctified then I distinguish of Sanctification of dayes some dayes are sanctified for Sabbaths for the Church to Rest on other some dayes are sanctified for other endes as for some particular mans vse in the Church as here in this text Ps 118.24 This day which the Lord made or sanctified he made it or sanctified it for Dauids vse properly for the day wherin he should come to the Crowne and so typically for Chtist his vse and for the day wherein he should be honourablie raised from the dead the Lords day now this Psalme is to be vnderstood in this latter sense as he that hath but halfe an eye may see how then vvill he proue that this Lords day whereon Christ rose was sanctified for the Church to sanctifie vvhen it vvas sanctified for Christ alone to rise in for this day vvas not sanctified for the vvhole Church and people but for Christ alone not for the Church to rest on but for Christ to rise on 3. I answer by an other distinction the word Day is some time taken in Scripture for a shorte ordenary day of 12. howres or the like and sometime it is taken for a long space of time conteining many dayes vveekes moneths or yeeres as Ioh. 8.56 Abraham reioyced to see my day c. and 2. Cor. 6.2 behold now the day of saluation Now the word Day in Psa 118.24 may be taken in this latter sense for all that time vvherein Dauid raigned and so for all that time of Christ vpon the earth after his resurrection or longer wherein he raigneth in his Church as King how then vvill M. Gallard doe to proue that by day here must be meant a shorte ordenary day of 12 or more howres or a weekly Sabbath day 4. I answer say the vvord day be to be taken for a short day then let it be proued that this is a prophecy of a weekly day as of euery Sunday or Lords day for it may be a prophecy of a yeerly day onely as of Easter day since on that day Christ rose from the dead and if it be no otherwise how will they doe for a weekly Sabbath on euery Lords day 5. I answer that this Psalme cannot be a prophecy that the Lords day or day wherein Christ was to rise should be a Sabbath day and that I proue because Christ kept not this Lords day or day of his resurrection vvhen it came as a Sabbath day but as a vvorking day for hee trauailed vp and downe too and fro on that day and so did his Disciples yea the Apostles themselues were ignorant that this first Lords day should be a Sabbath for they beleeued not that Christ was risen but sorrowed vvept all the day long vntill it vvas nere night and so could not kepe it a Sabbath in memory of the resurrection These things haue bene proued alredy Novv had this Psalme bene a prophecy that the first Lords day vvhereon Christ rose should haue bene a Sabbath day Christ must haue kept this day together vvith his Disciples as a Sabbath day because Christ must fulfill all things prophecied of him And thus much for ansvver to this abused text of Scripture SECT VI. Thus we haue answered the Scriptures vvhich they abuse bring out of the Old Testament in the next place vve come vnto those Scriptures which they alleage out of the New Testament abuseing them also the first vvhereof is that Text Act. 2.1.14 c. Where Peter preached on Pentecost day and also converted 3000 soules and administred the Sacrament of Baptisme vnto them and this Pentecost day was on the Lords day and therfore the Lords day must be a Sabbath day Here vnto I answer and in answering I must be the larger because in this Text they put greate confidence saying heere vvas a Sermon heere vvas thowsands converted heere vvas the Sacrament of Baptisme administred on this day the Holy Ghost descended vvhat vvould you haue more saith Mr. Gallard admit that this Pentecost day was our Lords day yet forasmuch as it vvas onely our Lords day vvhich vve call White-Sunday if it be a Sabbath it doth not follow that any more Lords dayes in a yeere must be Sabbaths then one that vpon our White-Sunday 2. I answer it is not to be supposed but it must be proued by them that this Pentecost day vvhereon Peter preached vvas that yeere vpon the Lords day or Sunday for it is houlden by many that Pentecost day doth follow according to the day of the Moneth variably and not according to the day of the vveeke constantly Waleus vpon the 4th Com. Pag. 161. saith it is caled into question of some whither this Pentecost day fell then vpon the Lords day or not Yea he addeth that Pentecost may fale on any day of the weeke To this agreeth Aynsworth on Leuit. 23.11.15 alleaging it to be the opinion of Sondry Rabbines and according to the Hebrew Canones and translations of the Chaldee Septuagint that Pentecost followeth the day of moneth and so is variable being one yeere vpon one day of the weeke an other yeere vpon an other day of the vveeke and herevnto also doe beare witnesse the Iewes wheresoeuer novv liuing for they keepe their Feast of Pentecost by the accounte of the Moone and
one yeere vpon one day of the weeke and the next yeere vpon an other Wherefore since it is the most likely that Pentecost day then fell vpon some other day of the weeke as Saturday or the like hovv vvill they proue it fell novv vvhen Peter preached on the Lords day or Sunday 3. I answer but suppose we that it was the Lords day wherin all this vvas done it yet doth not follow that this day was therfore a Sabbath day for these actions were no proper actions of a Sabbath day done onely vpon Sabbath dayes for they were common weeke dayes actions such as might be may be and were done vpon any day of the weeke let vs rune thorough the particulars briefly and first for the Holy Ghostes descending how will they make it appeare that the Holy Ghost in his discent doth vvaite for a Sabbath day to come downe in vve reade of the Holy Ghosts descending in Act. 10.44 and in Act. 19.6 But not a vvord that these dayes were Sabbath dayes If notable actions done in a day must sanctify that day for a Sabbath day vvhy are not good Friday wherin Christ suffered Hallow Thursday vvherin Christ ascended made Sabbaths also for these workes vvere as behoofefull for the Church as was the descent of the Holy Ghost 2. For the Sacrament of Baptisme the administration of this is no proper worke for a Sabbath but may be done in any common day Else why doe vvee baptise children on any day of the vveeke and vvhy did Phillip Baptise the Eunuch on a trauailing day Act. 8.38.39 Paul baptized Lydia hir houshold vpō the Saturday Sabbath Act. 16.15 Sacraments were neuer appropriated to the Sabbath day as vve may see in Circumcision it vvas on the 8 day were it Sabbath day or not the Passeouer it was on the 14th day of the moneth were it Sabbath day or not Christ did eate the Lords Supper on Thursday night the night before he was crucified 3. For Peters sermon we know preaching is no worke so proper vnto the Sabbath day as it may not be on any day of the weeke also else why preach wee on Lecture dayes on any of the weeke dayes preaching may be on any day of the weeke according to that 2. Tim. 4.2 preach the word be instant in season and out of season Christ preached on a vvorking day to the Samaritan vvoman his Disciples being gone into the Citty to buy meate Ioh. 4.8 the Apostles preached daily in the Temple and from house to house Act. 5.42 thus it appeareth that these are such actions as may be done on any day of the weeke hovv then will it follow that this day of Pentecost was Sabbath day because these actions vvere done in that day these are farr from necessary consequences I am suer No maruaile they pretend necessary consequences for the Lords day and magnify their reason so highly in the want of a Commandement for the day I see novv ther is some cause indeede that they should set a good face vpon the matter and hauing no Com. from Christ for the day yet they should make the world beleeue that they haue good consequences for the purpose and doe you not see how good they are had they neither consequence nor Com. for the day they should haue iust nothing for it they had need therefore extoll their necessary consequences Doe not vve on a Christmas day vvhen it falleth on a working day or weeke day both pray preach vse the Sacraments and rest from laboures and sing Psalmes in the Congregation and vvill any wise man say ther 's necessary consequence in it that we keepe it for a Sabbath day what vanities are these The vtmost that can be collected by good consequence from this Text Act. 2. is that the Church kept this day of Pentecost for a Lecture day like as vve haue Lecture dayes euery vvhere on vveeke dayes on Tewsdayes or Thursdayes the like Further it is to be noted that Peters Sermon heere it vvas meerly occationall extraordenary therfore can not binde vs to ordenary practise For vpon the extraordenary Myracle of the Holy Ghosts deseent in clouen fiery tounges some people vvere amazed astonished doubting said what may this be Act. 2.12 Others mocked and said the Apostles vvere full of new wine and drunken Act. 2.13 now here vvas greate occation for Peter to preach a Sermon vnto them partly to informe instruct those that vvere amazed doubted partly to confute those vvho scosted at the Apostles as if they had bene drunken so heere was matter enough to moue Peter to preach though he had no respect vnto the day as a Sabbath day It is true hence a Minister by consequence may gather such a consequent or doctrine as this namely that it is the duety of Ministers to preach the vvord vpon all occations but for any to collect hence not onely that vve must preach vpon all occations but more then this as namely that vve must also euer more preach vpon the same day and in the same time vvherin the Apostle Peter preached that is vpon the Lords day vvhither there be extraordenaty occation or none this is idle absurde for the Text will not beare vs out in any such collections nor can it be gathered hence that vve are bound to preach at all vpon either one day or vpon an other vnlesse it be vpon extraordenary occationes such as vvere Peters here in this Texte Further vve may aswell coliect hence also concerning the place as the time saying that vve must euermore preach in a populouse and famouse Citty also as London Norwich and the like for Peter preached in Ierusalem a famouse Citty And also when vve preach there we must keepe that day for a Sabbath day too 4. My 4th last answer to this text is by shewing their absurd consequence hence for if that the coming downe of the holy Ghost Peters sermon the convertion of 3000. the baptizing of them c. did declare the day to be a Sabbath day wherein they were done then is Pentecost a Iewish ceremoniall feast day moralized made a Christian Sabbath day and so Iewish abrogated ceremonies shall be reuiued in the Church the reason thereof is because the holy Ghost doth not call this day here Lords day or first day of the weeke but he calleth it Pentecost day and when the day of Pentecost was come Act. 2.1 This day might be called by 3 seuerall names as 1. Lords day 2. The first day of the weeke and 3. Pentecost day Now in that the holy Ghost reiecteth both those names of Lords day and first day of the weeke which should make for their purpose chooseth this name Pentecost day which was a ceremoniall day it followeth that if these actions had any force or virtue to declare the day whereon they were done to be a Sabbath day they shewed vs that this day considered
not as Lords day but as Pentecost day is our new Sabbath day Suppose we that vpon a Friday there fall ij holy dayes the one Gowries day the other King Charles his Coronation day here this one day may haue 3 names as Friday Gowries day and the Kings Coronation day if now an Acte of Parliament be made hauing relation to this day and calleth it Coronation day rather then by those other ij names vvill not euery one thinke that that Acte hath rather reference to this day considered as King Charles his Coronation day then to it considered as Friday or as Gowries day so t is here no man can thinke but that the holy Ghost in relation of these things done on this day and naming it Pentecost day not Lords day had rather reference vnto it considered as Pentecost day to make it a Pentecost Sabbath then to it as Lords day to make it a Lords day Sabbath Furthermore I make it appeare that if we imitate Peter here and the Church at Ierusalem vve must keepe the Lords day as a ceremoniall day as Pentecost day for they all kept it so as Ierusalem Act. 2.1 and this I thus proue 1. It is graunted by all that the Ceremonies of the lavv had 40 or 50 yeeres vntill the destruction of the Temple allovved for their honourable buriall Whereby is intimated that vntill then the Legall Ceremonies vvere in vse at Ierusalem 2. It is cleere by Scripture see Act. 21.20.17 vvhere the Apostles teld Paul that all the belecuing Iewes vvere still zealouse of the Law Yea further the Apostles perswaded Paul that novv he being come to Ierusalem that hee vvould Iudaize also by purifying himselfe contributing c. v. 24. and all vvas done to this end that the beleeuing lewes might thinke nothing to the contrary but that Paul himselfe also kept the law to vvit the Ceremoniall Lavv by vvhich passages it is more then manifest that at Ierusalem the Apostles and all the beleeuing Jevves they still obserued the ceremoniall lavv and that zealously novv this vvas all long after Pentecost day so that if they kept the ceremoniall lavv so long after Christ much more then at Pentecost vvhich vvas vvithin 6 or 7 vveekes after his resurrection Wherefore vve are to thinke that these Iewes at Jerusalem kept Pentecost as a Iewish ceremoniall Sabbath day vvhereof you may reade Leu. 23.15.21 and so by consequence it follovveth that if these vvorkes of the holy Ghosts descending and of Peters preaching c. doe declare this Lords day to be a Sabbath day that then vve must haue a Pentecost Sabbath day rather then a Lords Sabbath day a ceremoniall Sabbath day not a Christian Sabbath day and the Lords day is not to be kept as Lords day but as Pentecost day Behold then the absurdety of these men who glorie so much in this text Act. 2.1 as being so strong for their new Sabbath day when as they may by the same reason bring into the Church againe this ceremoniall abrogated day of Pentecost behold how vnconscionably they deale vvith the Scriptures and vvord of God making them a nose of vvaxe turning it vvhich vvay they please as may best fit their fancies if any conscience be left in them they had need I auowch it aske God mercy vpon their knees for such abuses offred vnto his sacred vvord For conclusion let the patrones of this Lords day Sabbath remember that this is their taske if they will proue the Lords day a Sabbath 1. They must proue that this Congregatiō Rested from labour all this day and that in conscience of it as a Sabbath day not occationally c nor as pentecost day for rest from labour is a parte of the Sabbath dayes duety 2. they must proue that these holy actiones which were performed of preaching the like that they were done by Peter the residue in conscience of the 4th com for Peter might preach in conscience of that com which Paul gaue 2. Tim. 4.2 preach the word be instant inseason out of season These are the ij maine things besids many others which they should proue but these they can passe ouer whith out any word tending this way SECT VII An other text they alleage out of the new Testament to vvit Ioh. 20.19 vvhere mention is made that Christ appeared to his Disciples and it vvas vpon the Lords day too and this reason is currant in euery mans mouth Ministers people Why Christs apparitions say they vpon the Lords day proue it to be a Sabbath day c. but Ministers begine to be ashamed to vse this ouer worne argument any longer well they may be ashamed of it but that it is so frequent now in peoples mouths we may thanke Ministers for it for it is one of their ovvne arguments vvhich they hau put into peoples heades an erroniouse conceipt once fastened in the minds of people by their Ministers vvill hardly be remoued be it neuer so idle But in one vvord to shew their absurdety and abuse of this Text of Scripture also for they make a practise of abusing the Scripture if Christs apparition doth declare that day to be a Sabbath day vvherin hee appeared to his Disciples then was a fishing day a Sabbath day also for Christ appeared to his Disciples on a fishing day whe they vvere a fishing at the Sea of Tiberias see Iob. 21.1.2.3.4 Yea then must Hallow Thursday be a Sabbath day also for then Christ appeared againe to his Disciples vvhen he ascended from them vp into heauen Act. 1.9.11 Yea vve must keepe Fowrty Sabbathes together once in a yeere for Christ appeared to his Disciples being seene of them by the space of 40 dayes Act. 1.3 and thus much for this text vvhereby you see how the Holy Scriptures haue bene abused the Holy Ghost is made to speake what he neuer meante vvere it not high time therfore that these things vvere reformed SECT VIII A 3d texte they alleage abuse in the nevv Testament is Act. 20.7 vvhere they say is an example of the Lords day kept as a Sabbath day by Paul the Church at Troas for Paul abode at Troas 7 dayes on the 7th day it being the first day of the vveeke then the Church assembled Paul preached now ther 's no mention of any sermon vpon any of the other dayes and therefore this vvas their Sabbath day Yea they had not onely a sermon on this day but also the Sacrament of the Lords Supper for the Disciples came together to breake bread as the Text saith Wherefore this day must be a Sabbath day This text M. Benton Minister pressed vpon me very eagerly Herevnto I answer 1. if the Lords day or first day of the weeke vvere kept here by Paul for a Sabbath day why did not Paul doe the like vpon euery Lords day in all Churches where he came and where he might if he vvould haue done it for this purpose see Act.
13.14.42.44 where mention is made how Paul vvent into the Synagogue on the Sabbath day to vvit the 7th day Sabbath at Antiochia and there preached Now sermon being ended the text saith that the Gentiles besought that they would preach these words to them the next Sabbath day accordingly it vvas so done v. 44. Now it is to be noted that these Gentiles vvere conuerted beleeuers as the text bewraieth v. 42.43 and it is to be noted also that this day being Saturday on which they thus desired Paul Barnabas to preach vnto them these words the next Sabbath day that the next day after their petition being Sunday or Lords day this was the Christian Sabbath day if any such they had and this was the proper Sabbath day for these beleeuing Gentiles if any such there vvas Wherefore 1. it seemeth that these beleeuing Gentiles vvere vtterly ignorant of any such new Sabbath for else they vvould haue desired Paul Barnabas to haue preached vnto them the next day not the next Sabbath day the next Lords day not the next Sabbath day for they being an hungry finding a sharpe appetit to Pauls doctrine vvould not haue fasted for it 7. or 8. dayes vntill the next Sabbath day but vvould rather haue bene fedde with it on the next morrow the day after it being the Lords day and appointed for sermons Sabbath day but in as much as they desired it not on the Lords day it argueth that these Christians knew not of any such new Sabbath as now vve know keepe on the Lords day 2. Seeing it was the vvisedome of the Apostles to acquaint the Churches vvith the new ordinances of Christ vpon the first opportunity as vve see they baptised those that vvere but newly conuerted Act. 2.41 Therefore we are to thinke that if these beleeuing Gentiles had neglected their duetie or had not formerly bene taught that the Lords day vvas their new Sabbath yet now Paul Barnabas if the one forgat it the other might minde it they had a most fit opportunity to reueale to these beleeuing Gentiles their new Sabbath day they might haue taken a fit occation to haue answered their suite thus vvhat doe you desire to heare the same doctrine againe the next Sabbath day Why you need not stay so long that 's 7 or 8 dayes hence and that 's Iudaisme the Iewish Sabbath day c. but to morrow that 's the Lords day that is your Sabbath day seeing you are Christians assemble your selues together therefore to morrow and then you shall heare the same words preached againe so the Apostles had sit occation to haue informed these Disciples at Antioch of their new Sabbath if there had beene any nay I cannot see how with discharge of their function they could haue omitted such an occation Besides as I said the Apostles might haue kept this Lords day heere if they vvould for nothing hindered forasmuch as these Gentiles were suiters vnto the Apostles to preach vnto them it was at the Apostles liberty to appoint the day and time vvhen and the sooner the rather if therfore here vvas fit opportunity also it was at the Apostles liberty to appoint the Lords day to preach in and to assemble the Church on that day and yet for all this did not appoint the Lords day vvho can thinke that the Apostles Paul and Barnabas esteemed the Lords day to be Sabbath day and hereby it appeareth also that Paul kept not this Lords day constantly at all times and in all places which is an argument that when Paul did preach on the Lords day as heere he did at Troas Act. 20.7 that he kept it not for a Sabbath day for then he vvould haue kept euery Lords day where euer he came as well as this one at Troas And this is my first answer 2. I answer whereas the Patrones of this new Sabbath take it for granted that Pauls Sermon and the Lords Supper were actions performed on the Lords day or first day of the weeke this I deny them this they must proue for it vvill be found that both the sermon and the Lords Supper were done in the night time which is no parte of the day and consequently that these actions were not done on the Lords day I confesse the Disciples mett on the Lords day or first day of the weeke but it followeth not thence that therfore Paul preached administred the Lords Supper on this first day vvherin they assembled that this is no paradox you shall see the Text giueth me light vnto this answer as for Pauls Sermon that this vvas performed in the night time after the Lords day vvas past see the Text which saith there were many lightes in an vpper chamber where they were assembled v. 8. Ergo it was in the night time that they vvere assembled againe the Text saith that Paul continued his preaching vnto midnight v. 7. Wherefore it is manifest that Pauls Sermon was in the night Further as for the Sacrament of the Lords Supper it vvas in those dayes an euening or night vvorke see Mark 14.17.22 1 Cor. 11.21 and Paul did not celebrate the Lords Supper in all liklihood vntill midnight after his Sermon was finished see Act. 20.11 so both the Sermon and the Sacrament were performed in the night It is likly also that the Disciples here at Troas assembled not in the morning but in the latter end of the Lords day about the shutting in of the day for it is said in the Text that the Disciples came together to breake bread v. 7. that is to receiue the Lords Supper now forasmuch as the Lords Supper was an Euening or night worke in those dayes as hath bene proued it is to be thought that when the Disciples mett to eate the Lords Supper that they mett not in the morning or at breakfast time to eate their Supper but at Supper time and at Euening time at the end of the day Againe the text saieth Paul continued his preaching vntill midnight Now it is a most vnreasonable thing to imagine that Paul should begine his sermon in the morning about 8 of the clocke continue his preaching vntill midnight it was neuer heard that there should be a sermon made of sixtene howres long vvherefore it is the most likely that Paul might begine his sermon after Supper about 9 or 10 a clocke at night so held on till midnight There is no likely hood therefore that Paul preached in the day time much lesse that he begane in the morning vnlesse you vvill absurdly imagine that the Disciples mett at Breakefast time to goe to supper and also that Paul preached a sermon of 16. howres long vvhich no Auditor could beare vvith patience proffit Neither will that hinder this in that the text saith that the Disciples mett on the first day of the vveeke v. 7. for as a man may be said to pay a summe of mony on such a day though he
paye it not till a quarter of an howre before Sune set so may they be said to mete on the first day albeit it vvas not till the very last point of the day Now I hold that the night is no parte of the day as formerly I haue showne in the exposition of the 4th comm nor is the night to be counted rekoned for any parte of the day goeing before it so then this text maketh nothing at all for the Lords day all that they can hence collect is no more but this that vve are bound to keepe euery 8th dayes night or euery Lords day night for a Sabbath night and that we must preach as Paul did till midnight c. Wherfore if they will haue it that Pauls sermon their assembling begane in the morning let them proue it for the text hath no such thing in it I know they are redy to say these were times of persecution and they could not meete till night for feare c. but the text hath nothing of any persecution now at Troas and againe since they mett to receiue the Lords Supper there was no neede for them to meete in the day time or morning for that the euening was soone enough let them proue that the Disciples would haue mett sooner but for feare if they can and lastly had feare of persecution hindred them then would they not haue mett on the first day c. in the day time least they should be seene walking in the streetes entring into the common house of assemblie they then vvould rather haue mett erly before day light or late after the day vvas shut in least they should be seene c. but they assembled in the day time therefore no feare of persecutors 3. I ansvver admit that they mett in the morning of the Lords day that the sermon the Lords Supper vvere administred in the day time yet what makes this for a Sabbath for these are euery dayes worke preaching is an euery dayes worke and Lords Supper is so too for Christ did eate the Lords Supper on a Thursday night all that can be hence collected is no more but this that the Lords day is a Lecture day like as Tewsdayes and Thursdayes be in many places of the kingdome Now ther 's great difference betwixt a Sabbath day a Lecture day Besides whereas they tell vs that this instance in Act. 20.7 is an example of a Sabbath day they are much mistaken for this is but a Sermon example it is not a Sabbath example great difference there is betwixt a Sermon example a Sabbath example for to proue a Sabbath example they must proue that these Disciples did Rest all day from morning to night and then secondly that they performed those holy actions in conscience of the day of the 4th com so then hitherto they haue not proued so much as any one Lords day kept for a Sabbath day in the Apostles times Onely they haue grosly abused this portion of Scripture also as they haue done the former to make the holy Ghost say what he neuer thought this abuse of Scripture would be reformed by such as make conscience 4. I answer vvhereas they plead that Paul tarried 7 dayes at Troas preached on the last day it being the Lords day and no mention of any sermon but on the Lords day if this will proue a Sabbath day then haue I learned a way how to proue Saturday to be the Sabbath day and that by the like arguing for Paul tarried certaine dayes at Philippie and preached on the Sabbath day to wit the Saturday Sabbath and baptized Lydia hir family on the same day but no mention there is of any preaching on the Lords day or an any other day Act. 16.12.13.14.15 therefore Saturday must be the Sabbath day 2. What though there be no mention that Paul preached in any of the 7 dayes till this Lords day doth it thereof follow that he did not preach on any of those dayes Were not many things done that were not mentioned else the world could not cōteine the bookes c. Yet it may be proued that Paul preached on the day before this first day or Lords day to wit on the Saturday Sabbath for S. Luke testifieth of S. Paul that vvhere Paul came it vvas his custome to preach euer vpon the Sabbath day Paul as his manner was went in vnto them iij Sabbath dayes disputed with them Act. 17.2 Act. 18.4 And Paul who exhorted Timothie to preach the word in season and out of season himselfe I trust was not idle at Troas all those 6 dayes which went before the Lords day But then they turne to quaeries and why preached he on this day and why is this day mentioned and none of the other Thus when they can goe no further they fale to beging of questions of vs vvhen it is their part to proue it vvhy this day rather then any other is mentioned if any reason in it they can find that vvill helpe them let them produce it 5. I answer that this sermon of Pauls was occationall extraordenary and therefore no likelyhood that it was a Sabbath neither is it likely that this assembly at Troas was a Sabbath assembly for Sabbath assemblies are vvorkes of the day not of day night both Suppose therefore that the Church at Troas assembled in the morning of the Lords day and so held on their assemblie whilst midnight yea all night also for so much is plaine by the text Act. 20.7.11 and so they held society a whole day and a vvhole night also 24. howres is this to be deemed an ordenary Sabbath day worke if it be then must our Congregations assemble euery vveeke on the Lords day morning and so hold on vntill Moonday morning or else we are not like our patterne here the Church at Troas see if these mens eyes be in their heads who would draw this Lords day and action of the Church at Troas vnto the erecting institution of an ordenary Sabbath for if this Text be our President for our new Sabbath then it is good reason vve should keepe our new Sabbath as this text vvitnesseth they kept it Againe as for Pauls sermon Sabbath sermons are workes of the day not of day and night both Now if Paul begane his sermon in the morning the Text saith that he continued it vnto midnight v. 7. yea that he had spoken a long while to the dawning of the day v. 11. If this were a Sabbath sermon what a sacke full of troubles were our new Sabbatharians in for they must leaue their howre ij howre sermons and make sermons many howres long yea when they haue done preaching in the day time they must too it againe and preach in the night also euen to midnight As this example at Troas was extraordenary so was it occationall occationed by Pauls departure from them the next day for he had tarried with them 7
dayes and the next morning he was to take his iourney and departe from them as the text speaketh v. 7.13 and neuer to see their faces any more nor they euer to see his face any more as the Text speaketh v. 25. Now in all probability the Church at Troas knowing this resolued herevpon to come take their last sight and farewell of him to receiue the Lords Supper at his hands before his departure and this was likely to be the occation of their assemblie now on this Lords day yea so much may be collected out of the Text Act. 20.7 Now the Brethren being assembled Paul could doe no lesse then giue them a sermon at his departure and this he that tooke all occations to build vp edifie the Church tooke this occation to establish these in the faith and this vpon this or the like occations he vvould haue done vpon any day of the weeke Sunday Monday or any other Now what is this President vnto vs and to the erecting instituting of Sermons on the Lords day as a Sabbath day All that can be collected hence is but this that vpon these or the like occations people may be assembled together the Minister may preach a sermon to them and that these things may be done on that day of the weeke wherein the occation falleth out be it Lords day Monday Tewsday or any other and all this to be done not in conscience of the time day wherein they are done superstitiously but in regard of the present occation onely but behold our Ministers haue hence collected by their magnified cōsequences that we must assemble together euery weeke for euer vpon the Lords day be there occations or no occations to moue thereto I meane extraordenary occations and this must be done in conscience of the very time day vvherein they vvill haue vs assemble how farre off are these departed from their Coppie and President Act. 20.7 they mett occationally but we must meete occation or none yea vvith a superstitiouse respect of the time day we meet in for vve find not that these at Troas made any conscience of the day and time vvherein they mett vnlesse you vvill suppose that all Sunday night or euery Lords day night is a sanctified time for Sabbath dueties and to be obserued in conscience And vvhich is vvorst of all this time collected by their vaine consequences out of this Text vvherein they swerue from their Coppie it must be pressed vpon mens consciences as a parte of Gods worship that in conscience of it men must neglect their callings to their great damage and that vpon perill of sinne and paine of damnation is it not high time these things were reformed But happily it vvill be said by Ministers that this is an example of the Apostle Paul and of the Church of God at Troas now examples bind conscience c. Whereto I answer 1. this is no Sabbath example it is but a Sermon example 2. If examples bind the Church now then must rich men sell their house and land and lay the mony downe at the Ministers feete for so did the Church Act. 4.34.35 and if all examples of the Apostles bind conscience then are Ministers of all men in an ill case for they must not onely study and preach painfully but also must vvorke hard in some honest calling for so did Paul he laboured in his Trade of Tent making Act. 18.3 they must not onely preach on the Lords day but also they must preach till midnight for so did Paul they must not onely preach in the Church on the Lords day but also from house to house in the vveeke dayes for so did the Apostles Act. 5.42 I but hereto they will reply seing them selues in so ill a case that these things were extraordenary and peculiar to those times therfore bind not vs now whereto I answer can they see the extraordinarinesse in these examples and can they not see also the extraordinarinesse of this example of Pauls preaching at Troas and the extraordenarinesse of Peters Sermon on Pentecost day Act. 2.1 Where they please they can see where they please they can not see at all For conclusion if they will proue their Lords day a Sabbath by this text Act. 20.7 let them remember that besids other things this is their taske 1. to proue that the Church assembled in the morning of the Lords day 2. They must proue that the people did refraine all seruile labour at Troas all the Lords day long from breake of day in the morning vntill night for they might assemble together at Church on the Lords day morning about nyne of the clocke as vve doe on Lecture dayes and yet come from their laboures also as we doe on a Lecture day they might meete in the Church by 9 of the clocke and yet they might haue spent 3 or 4 howres euen all the morning before in their ordenary callings now forasmuch as they hould that it is vnlawfull for vs to spend the morning of the Lords day in seruile labour and because it is a speciall parte of a Sabbath dayes duety to rest from our laboures as it is in the 4th com therfore they must proue vnto vs that these Disciples at Troas did refraine their vvorkes all the day long the morning as vvell as the after noone 3. They must remember to proue vnto vs that those holy dueties vvhich the Disciples at Troas performed on the Lords day they did them in conscience of the 4th Comm. for a people may heare a Sermon in conscience of that Com. of Pauls preach the word c. in season out of season 2. Tim. 4.2 But this is not the 4th Comm. these are the maine things they should spend their time in to proue but of all the rest these 3 things are neuer touched by them thus the maine of all which should be laboured in is vtterly neglected but vntill they proue these things beleeue them that will for mee SECT IX A 4th Text in the New Testament which they alleage and abuse is Act. 1.2 where is mention made that Christ after his resurrection whilest he vvas on earth gaue Commandements vnto the Apostles whom he had chosen Now say they albeit it be not specified in particular vvhat Commandements Christ gaue them yet it is gatherable what they vvere by the practise of the Apostles afterwards now their practise was to keepe the Lords day for a Sabbath Here vnto I answer 1. that whereas they pretend a practise of the Apostles in keeping the Lords day they were so farr from a practise of it as it cannot be showne where any of the Apostles kept two Lords dayes in all their liues now a single action is no practise 2. I answer admit that the Apostles kept the Lords day yet I deny that it can be proued that they kept it for a Sabbath day for the vtmost that can be proued is but that they kept
it for a Lecture day if that that is that they preached a Sermon sometimes vpon the Lords day but a lecture day is no Sabbath day 3. I answer if the practise of the Apostles after Christ his Ascention be a sure note that Christ whilst he was vpon the earth gaue the Apostles a Commandement for that practise then surely Christ gaue the Apostles a Commandement to keepe the Saturday Sabbath for Paul Barnabas the Rest with them kept the Saturday Sabbath constantly after Christ his Ascention se for this purpose Act. 13.14.42.44 and Act. 16.13 and Act. 17.2 and Act. 18.4 thus it appeareth by their owne arguments that the Saturday Sabbath is still in force commanded by Christ too yet they will not acknowledge it but oppose it 4. I answer that it is absurd for any to imagine once that Christ gaue his Apostles a commandement for the Lords day for this were to cast a foule blurr on the Apostles that Christ their Master should giue them a Commandement to deliuer vnto the Churches and they shold conceale it wher 's then their fidelity how could they say with Paul Act. 20.27 that they had reuealed the whole counsaile of God kept nothing back vvhen they had kept back a precept for the Lords day Sabbath SECT X. A 5th text out of the New Testament alleaged and abused for the Lords day is 2. Cor. 5.17 and this text as t is vsed by others so it is stifly defended by Mr. Greenwood the words are these If any man be in Christ he is a new creature old things are passed away behold all things are become new Whence he thus argueth what saith he can be plainer to proue that if all things be new then a new day of worship also Hereunto I answer 1. if all things in Christs kingdome be become new then shew me vvhere Christ hath giuen you a new commandement for your nevv Lords day I am suer you can finde none in all the nevv Testament in the steade of the old 4th com 2. They say all things in Christ kingdome are become new yet they vvill needs hau the old 4th com to strengthen their nevv Lords day by it do they not contradict them selues if all things be nevv then let them no more vrge the 4th old com for the Lords day 3. the Isralites vvere commanded to vvorship the true God that by the first old com shevv me then vvhat other God or vvhat nevv God vve must vvorshipp if all things are become nevv 4. S. Iohn saith he wrote no nâ—w commandement but an old commandement vnto them 1. Ioh. 2.7 Paul telleth vs that whatsoeuer things are written afore time are written for our lerning Ro. 15.4 our Sauiour telleth vs that vntill heauen earth passe one iot or one title of the law shall not escape c. Mat. 5.18 so then all things in Christs kingdome are not become nevv 4. This Text is ignorantly vvrested vnto a sense the which the holy Ghost neuer meant for the holy Ghost speaketh not in this text of old of new lawes ordinances in the Church as if this text were for the abolishing of the old Ceremonies of Circumcision the Passeouer and the like and for the establishing of new ordinances as of Baptisme the Lords Supper the like as they wrest abuse it grosly but it treateth of the old corruptions in men vnregenerate and of new grace in men sanctified and that a man in Christ is not an old man but a new man in conuersation this is the true sense laying open to euery eye and yet for all this they be not ashamed to vvring wrest this portion of Scripture to old Sabbaths to new Sabbaths what a shamefull abuse is this of Scripture me thinkes men that make conscience of other things should also make conscience of this to giue the vvord of God its due and proper sense to report a mans vvords in an other sense then he meant them is in estimation false witnesse bearing a finne of the 9th Com. but to misreport the sacred word of God and to giue such a sense of it as the holy Ghost neuer intended this is a sinne not against man but against God this is to be a false witnesse not against man but against God What haue they no body to father their falshoodes vpon but vpon God the God of trueth vvill not the Lords day be vpholden for a Sabbath vvithout such vile vngodly courses as these SECT XI A 6th Text out of the New Testament alleaged and abused for the Lords day is 1. Cor. 16.2 Vpon the first day of the weeke let euery on of you put aside by himselfe and lay vp as God hath prospered him that then there be no gatherings when I come Loe here say they was a collection for the poore which collection was an ordinance of the Apostle as I haue ordeined in the Churches of Galatia so doe yee Now when there were collections for the poore there must be assemblies and when there were assemblies then there vvere sermons and on those dayes in which were collections for the poore and assemblies sermons those were Sabbath dayes This text M. Yates hath vrged vpon me Herevnto I answer 1. Here you see the foundation of all this argument is from hence that there vvas at Corinth a collection for the poore and that there was also an Assembly if therefore I shall make it appeare that there vvas neither collection nor assembly then you will say this text is grosly abused and that herein is no foundation for any new Sabbath And first touching the assembly that here was no assembly or congregation ordeined by Paul is plaine from the vvords of the Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 apudseipsum reponat or apud se seponat let euery one of you put aside by himselfe the Apostle speaketh not here of putting vp mony in the congregation or assembly but of putting it aside by himselfe Now it is one thing to lay vp mony by a mans selfe and an other to lay it vp with others in an assembly for a man may lay vp mony by himselfe when he is at home alone by himselfe and this is that vvhich the text speaketh of and this is not done in an assembly as they suppose but out of an assembly if here vvere any grownd for them for any assembly the Apostle must haue said Let euery one of you contribute vvith others or in the assembly or let euery one of you put aside from himselfe as men doe to Collectors in the Church but he saith the quite contrary let euery one put aside by himselfe vvherefore this ordinance of Pauls vvas a duety to be done by euery man singlie alone by himselfe at home here then you see is no grownd for any assembly or Congregation Now I come to the collection and I shall make it appeare that Paul made no ordinance here at Corinth
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
day is argument sufficient to convince any man to proue that the Lords day must be a Sabbath day so strong they are in conceipt so weake in argument and thus they argue why this day which we keepe it is called in the Scriptures by S. Iohn the Lords day is it not well what would you haue more then is not this enough for any reasonable man I answer if it be called the Lords day then the Lords day let it be still for me I goe not about to giue it any other name albeit it may be questioned but this is that I say that S. John did not call this day Sabbath day did he if hee had called it Sabbath day as he called it Lords day then would I beleeue it had bene a Sabbath day but now I beleeue that it is but a Lords day not a Sabbath day because S. Iohn called it but Lords day not Sabbath day Their last vpshot vvhich is a note that they are at non plus is to quaeries in steade of proofes as thus I but vvhy thinke you this day was called Lords day rather then any other there was something in it extraordenary doubtlesse c. I answer t is true something in it there vvas something extraordenary too as namely it was called Lords day because on it Christ rose from the dead so he did not vpon any other day But if any thing they will haue more then this let them shew vs vvhat it is proue it when they haue done but let them leaue this idle begging of questiones of vs the which is a most frequent thing with them Thus you see what poore hould they haue for this new Sabbath from this text Reuel 1.10 full little did S. Iohn thinke when he wrote this Reuelation mentioned the Lords day in it that euer Christians after him would haue so abused this name to the seting vp of a new Sabbath vpon it To conclud since they will be so confident as to collect a necessary institution from a bare nomination I desire them first to proue it that this name Lords day vvas of diuine imposition there is cause to doubt there are many names in scripture that are not diuinly imposed as Mars streete Purim Mathew c. so may this be too and the rather considering that this name Lords day was vnknowne in the Church for many yeeres after Christ for all the 4 Euangelists named it by the old name the first day of the weeke onely and so did S. Paul Act. 20.7 it might therfore be so named first by the Church afterwards by S. Iohn in his Reuelations now if this name might be humane then may the institution vse of it be humane also SECT XIII Thus you haue seene their Scriptures what pittifull worke they haue made with them the feeblenesse insufficiency whereof being singly considered of well viewed they full well seeing though loath to confesse it now they haue a new deuise that 's this albeit say they or some of them that these Scriptures cannot proue the Lords day a Sabbath singlie a lone considered yet put them all together they vvill proue it Quae non prosunt singula multa juvant Hereunto I answer it is well that at last they are forced to confesse it that none of their Scriptures can proue the point alone by themselues singly by yeelding this they haue fairly yeelded their cause for I desire of them to shew me in one argument framed out of all these textes together how they can proue the Lords day a Sabbath any better then they could out of them all singlie and alone considered one after an other the vvhich can not be done For it is vvith these textes singlie and together as it is vvith a single cipher and a multitude of ciphers if a single cipher standeth for nothing then add to it an hundreth more ciphers they increase not the number the totall summe of them will be nothing still an 100 ciphers cānot make one single vnity And so it is vvith these Textes if euery one of them singlie and alone haue no force of prouing the Lords day a Sabbath then add them all together if there vvere an hundreth more of them and all of them shall proue nothing arguments doe not chang their nature being a multitude from that they vvere single vvee esteeme not of arguments by number but by vveight many probabilities cannot make one infallibility When a Chapman is to buy of a Merchant many particular things of one kinde packed together the Chapman least he be deceiued will take them asunder viewe them singlie one by one but if the merchant dares not suffer him to looke vpon them trye them euery one singly but will enforce him to take them in the grosse in the lumpe whithout a particular sight the Chapman needeth none other argument then this to perswade him that there is packing as they calle it that this Merchant is about to play the crafty merchant as they say vvith him so it is heere if now their textes must be no longer viewed scanned seuerally singlie one by one but we must haue them thrust vpon vs in the lumpe all ioyned to gether vvho can but suspect iugling and double dealing vvas it euer knowne that such deuices vvere vsed but all this is still to hold such as they haue once taken in fetters of blindnesse superstition these cannot say as Paul said that they haue renounced the hidden things of dishonestie not walking in craftines nor handling the word of God deceitfully 2. Cor. 4.2 If to refuse a single triall of euery text they bring particularly by it selfe be not out of some hidden dishonestie craftinesse handling the word of God deceitfully I cannot tell what is And thus much be spoken in answer vnto all their Scriptures both out of the old new Testaments in all which you see they cannot proue vnto vs so much as one Lords day kept for a Sabbath no not in all the Scriptures In the next place we are to come vnto their reasones if their Scriptures cannot proue the point I trust their reasones consequences shall doe as little vnlesse their reasons be growne more potent then the Scriptures are SECT XIIII Amongst all their reasones for the Lords day Sabbath this is one that it is the fitest day for a Sabbath therfore it must be a Sabbath that it is of all other dayes the fitest this they proue because Christ rose on it and Paul preached on it and collectiones for the poore were made on it c. Hereunto I answer 1. by demaunding of them in whose account this fitnesse is to be allowed of in Gods account or in mans account if they say in mans account what hath man to doe in valuing making choise of dayes for Gods worship God neuer left it vnto man to make choise of his
Sabbaths for man to take vpon him this office it is but an vsurpation If they say in Gods account then I answer as for the 6. dayes they are vnsit for a Sabbath in Gods account because God appointed them for labouring dayes Sixe dayes shalt thou labour c. Exod. 20.9 wherefore if we may take that day for a Sabbath which God esteemeth fitest then must we haue the Saturday Sabbath for that God esteemed this the fitest day of all others it appeareth in that he gaue a com for the sanctifying of this day aboue all others God commanded this day he neuer commanded any day besids this day But hereunto they will thus reply but we meane it of the 6 dayes only that day of the 6 begining at Sunday for the first of the 6 which is the fitest that day must be Sabbath day for as for the 7th day we hould that to be abolished I answer admit for argument sake that the 7th day Sabbath is abolished which is more then euer they shall proue let vs take them in their meaning of the 6 dayes yet it followeth not for this their arguing is but a sley begging of the question that by taking that in their argument for granted which they should first haue proued to wit that some one of the 6 dayes must be a Sabbath and then this being proued in the next place they may consider which of the 6 dayes is the fitest for the Sabbath and that in Gods account for things may be fit for an vse in mans account which God neuer ordeined to that vse This their arguing is like in absurdety vnto this a man hath 7 sonnes concerning these thus one may argue the eldest sonne is a Lawyer because he is the fitest of all the rest the eldest sonne is a Phisitian because he is the fitest for a Phisitian and yet for all this fitnesse he is neither Lawyer nor Phisitian the eldest sonne is fitest for a gentleman yet he may be a beggar Saul of all men present was fitest to offer sacrifice yet God neuer ordeined him to offer sacrifice so the Lords day may in a sense be said to be the fitest for a Sabbath and yet God neuer ordeined it for a Sabbath but these are idle things first therefore let them handle their argument prouing that Christ hath ordeined any one or some one of the 6 dayes and then let them proue it shewing that the Lords day is fitest when a man goeth into a glouers shopp he must not vse such logicke as this this paire of glones is sitest for mee therfore they are mine he must first know if the glouer will parte whith them so or not for there must be something else besides fitnesse or else you must goe whith out them so first let them shew vs that Christ will haue one of the 6 dayes and then let them shew which of the 6. hee will haue In the meane space I will disproue them and shew that none of the 6 dayes are fit for a Sabbath for 1. God with ut any repeale bath giuen a com that these 6 dayâ—s wee should labour Exod. 20.9 and therefore these 6 dayes are not fit any of them for a Sabbath 2dly I will shevv that of all the 6 dayes the Lords day is not fit for a Sabbath and that because Christ and his Disciples vvith his approbation trauailed on this day at least 15 miles vvhich vve knovv of as hath bene proued out of Luk. 24.13.15.33.36 the vvhich hee vvould neuer haue done if hee had iudged it fit for a Sabbath day 3dly S. Paul did voluntarily omit the keeping of the Lords day vvhen he might haue kept it vvith those Christians at Antioch for but a vvord speaking as hath bene shovvne out of Act. 13.14.42.43.44 vvhich Paul vvould not haue omitted if he had iudged this Lords day fitest for a Sabbath Wherefore none of the 6 dayes are fit in Gods account for a Sabbath no not the Lords day it selfe they must therefore bring some other better argument then this of fitnesse to proue the Lords day a Sabbath of all our Lambes those vvhich are spotlesse are fitest for a sacrifice yet no man must novv Sacrifice them 2. I ansvver to their reason vvhere by this argument is proued they proue the Lords day to be fitest for a Sabbath day because certaine famouse vvorkes vvere done theron as 1. Christ rose on it 2. appeared on it 3. the holy Ghost descended on it 4. Peter preached converted 3000. Baptised them on it 5. Paul preached on it 6. there vvas collections on it and this reason is very plausible with common people But I deny that these things doe fit a day for a Sabbath day in Gods account as for mans account I regard not what he accountes or thinks fit in matters necessary to be obserued vpon paine of damnation in matters of Gods worship I desire them to shew vs how they come to know Gods minde in this point hath God at any time reuealed it that such actiones as are forementioned should fit the dayes wherin they were done for Sabbathes or hath the Church of God at any time found out Sabbathes or made choise of Sabbathes by such and the like actiones or hath God left it to the liberty and vvisedome of men to choose him out his Sabbathes by such like actiones if none of these can be shovvne how dare they be so presumptuous to affirme that such actiones doe fit the dayes vvherin they were done for Sabbathes mans reason is a more blind thing in the dueties of the first Table then in the dueties of the second Table now the point of a Sabbath is a matter of the first Table dare men be so audaciously bould then vvith their reason consequences heere yea such poore reasones and friuolouse consequences it stands not vvith the feare of God and reuerence of Gods Majestie to be so bould vvith God I vvish therfore that men especially Ministers vvould make lesse vse of their reason consequences and more vse of the Scriptures and conscience Further I answer that if men will be directed by examples in the Scripture for the erection choosing of dayes for publike solemnities they shall find that such famouse actions haue not caused those very dayes vvherein they vvere done to be holy dayes but God and the Church haue made choise of the next dayes after Thus God ended his vvorke of Creation on the 6th day now he sanctified the 7th day which is the day after the Church Ester 9. did likewise for those Iewes who had deliuerance from Hamans conspiracy on the 13th day of the moneth they kept the 14th day of the moneth the day after a day of feasting ioye v. 17. those Iewes who had deliuerance on the 14th day of the moneth they solemnised the 15th day of the moneth the day after v. 18. wherefore if they would follow the Church of
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
proued in the Section before this Then also should not those Churches vvhich doe keepe it keepe it as a Sabbath but as an holy day remisly so as they might make hay in Hay seile and reape their corne in haruest and plough their Lands in Wheate seile vpon the Lords day for so did the primitiue Churches in Constantins time they did their vvorkes of husbandry on the Lords day But some in our Church are growne more strict then euer the primitiue Churches were and yet these are holden the purest Churches we must doe no worke in Hay-seile Barley-seile Haruest nor Wheate-seile all in conscience of the 4th com if vve should imitate the primitiue Churches in these dayes either by neglecting the Lords day altogether as some of them did or by doeing the vvorkes of hus bandry on the Lords day as othersome of them did these our Ministers who vse more zeale then knowledge would damne vs to the pit of hell for it To conclud this Section vvhereas Ministers haue formerly frequently abused the Churches of God deceased slaundred them by fathering this their errour vpon them as if they had bene of their minds keeping the Lords day for a Sabbath vvhich is false as you see hereby they haue vvronged the dead yea those pure primitiue Churches of God made thē speake vvhat they neuer thought to the boulstering vp of a late sprung vp errour an errour of 40 or 50 yeeres old by some in our Church of 7 or 10 yeers old in some other Churches they must consider also hovv many thowsand soules they haue seduced partly by this golding tale of the constant practise of all Churches and for time to come let these things be reformed that so those primitiue Churches be no more abused nor our Christian auditours deluded SECT XXI All this while you haue heard their Testimonies alleaged for the Lords day to be a Sabbath now at last let me haue leaue to alleage some Testimonies against the Lords day for being a Sabbath and here in I will not produce you Diuines of the lowest ranke but such onely as are of the formost ranke of the chiefe Diuines that haue wrote I. My first Testimony shall be that recorded by M. Perkines on the 4th com in his first volume in the order of the Causes of Salvation and Damnation pag. 48. which before I touched vpon where caleing the Lords day by the name of Sabbath he thus writeth The observation of the Sabbath was neglected of those Churches which succeeded the Apostles but after wards was established by Christian Emperours as a day most apte to celebrate the memorie of the Redemption And for this he quoteth his Author Leo and Anton. Edict of holie daies Here it is to be noted 1. that this Testimony is not of what some priuate persones did or thought of the Lords day but what was done by an wholl Church yea by Churches in the plurall number 2. The thing recorded of these Churches is that they neglected the observation and sanctification of the Lords day Sabbath 3. The time is to be noted how longe they continued without obseruation of the day and this is gatherable to be about Three hundreth yeeres for it is said it was neglected vntill it was established by Christian Emperours now it is well knowne that the first Christian Emperour that made any Decree for the honourable Religiouse observation of the Lords day was Constantine who liued about 300 yeeres after Christ 4. The last thing remarkable is to consider what Churches these were which so neglected the Lords day they were not any of those later Churches who were corrupted with the dregges of popery but they were the most ancient the primitive Churches and so the most pure Churches Thus farr of my first Testimony whereby you haue seene what opinion these Ancient Churches held of our Lords day Sabbath for the first 300 yeeres II. My second Testimony shall be to shew what esteeme the Church of God had of our Lords day in the time of Constantine at vvhat time it flourished most Constantinus Imperator concessit Rusticis ut diebus Dominicis agrorum culturae prout ipsi viderine fore necessarium inservirent In Cod. tit 12. de Feriis Which Decre M. Foxe recordeth in his booke of Martyres at the end of the first booke in the tene first persecutions pag. 93. in the last Edition and pag. 105. in the old Edition thus Constantine commanded the Sunday to be kept holy of all men and free from all Iudiciary causes from Markets Martes Fayers all other manuall labours onely husbandry excepted The which Decree M. Brerewood in his Treatise of the Sabbath against M. Byfield thus reporteth that Constantine the Great licenced the Country people by his Decree freely libere liciteque are the words of the Constitution to attend their sowing of graine setting of Vines other husbandry on the Lords day Now would Constantine thinke you assisted vvith the advice no doubt of his lerned Clergie haue giuen free license liberty vnto his Subiectes to haue followed their vvorkes of husbandry as ploughing and the like on the Lords day if those times had iudged the Lords day to be a Sabbath day by diuine institution and to be sanctified in conscience of the 4th Commandement Why the 4th com directly forbiddeth all seruile labours such as are ploughing carteing sowing setting and the like they could not be so voide of reason therefore as to giue liberty yea and that freely to doe seruile vvorkes and laboriouse on the Lords day if the Lords day had in their iudgment stoode by virtue of the 4th Com. as many now a dayes faine it We heare now a dayes much sownd of that famouse Decree of Constantine made for the sanctification of the Lords day but behold vvhat it was hee required none other sanctification of it then we now a dayes make of our common Holy dayes S. Mathew S. Johns day the rest if so much for then it was not vnlawfull to plough on the Lords day What therefore if I should say that the Lords day is not of Gods ordination and therefore we may lawfully safely plough sowe our Lands in Wheate-seile mowe our grasse and make baye in baye-seile reape our Corne worke in haruest euery Lords day vvhy may I not be as free from censure as Constantine and the Church in his time vvhat say I more then was then decreed and established by law yea and that by Constantine who was the most holy Emperour and best patron of the Lords day that euer Prince was An other Testimony is a Decree of Constantine recorded by Eusebius de vita Constant. lib. 4. cap. 18. and also by Sozom. lib. 1. cap. 8. vvherein hee decreed by one the same law without any difference making that all his Empire should sanctifie both the Friday and the Sunday the day before the Iewes Sabbath the day after it The Sunday because
did not set vp the Lords day for a Sabbath as many hold beleeue among vs. Yea he citeth S. Augustine to haue bene of the same iudgement also saying that the obseruation of these things are at our liberty XI My 11th Testimony shall be that of Chemnitius in his Examen Cons Triden de diebus festis pag. 151. who thus writeth The Apostles assembled on the first day of the weeke to breake breade to heare the word Act. 20.7 they gaue Almes 1 Cor. 16.2 because on the first day of the weeke Christ rose from the deade Mark 16. because therefore of the resurrection that day was iudged the more fit for Church assemblies in the new Testament yet for all that did not the Apostles ordaine by any law or precept the observation of that day with any opinion of necessitie tying mens consciences vndor the new Testament but the observation thereof was free and at libertie and for orders sake Here you see Chemnitius citeth those very textes out of which many in our dayes think to proue the Lords day to be a Sabbath to wit Act. 20.7 and 1 Cor. 16.2 yea moreouer he nameth the Resurrection as the occation of Church assemblies on that day yet for all these as things of no moment to proue the Lords day to be of diuine ordination he concludeth that the Apostles did neuer ordaine the Lords day to be sanctified as a thing necessary and tyeing mens consciences but that still its observation remained at liberty as a thing indifferent to be kept or not kept were it not for order sake to auoide confusion lest men should assemble some on one day some vpon an other without regard of the ordināce of the Magistrate c. You see then how this Authour estemeth the sanctificatiō of the Lords day but as a thing indifferent Againe Chemnitius in his Loc. Theolog de Lege Dei quarto praecepto pag. 55. thus writeth The Apostles tooke the first day of the weeke Act. 20.7 1 Cor. 16.2 in which Christ rose but not with this opinion that like as God at the Creation sanctified the 7th day c. So Christ by his resurrection did sanctifie the first day of the weeke that it should be observed vpon necessity of Salvation c. by by againe he thus saith that the Apostles might admonish vs that the Lords day in the N. Testament is to be kept not with that necessity as the Sabbath day was in the Law but at libertie only for order decency sake c. In which words besids that he concludeth that the Lords day is a thing of indifferent nature he layeth downe an other remarkable thing to wit that whereas the patrones of this new Sabbath doe affirme that like as God at the Creation did sanctifie the 7th day in memory of the Creation so Christ did sanctify the 8th day or first day of the weeke in memory of the Redemption the quite contrary doth Chemnitius affirme here saying but not like as God at the Creation sanctified the 7th day so Christ at his resurrection sanctified the first day of the weeke these two which they make to agree in similitude hee plainly saith are a dissimilitude XII My 12th Testimony shall be that of M. Perkins in his Exposition vpon Reuel 1.10 his third volume pag. 239. where he thus writeth It is commonly thought saith he that the Iewes Sabbath was changed into the Lords day by Christian Emperours longe after the ascention of Christ but it is more consonant to the new Testament to hold that Christ himselfe was the Author of this change then he brings his iij textes to proue it 1. Cor. 16.2 Act. 20.7 Ioh. 20.19.26 In which passage M. Perkins yeeldeth it to be the common opinion according to the Histories of the Church to thinke that the Lords day was not in vse for a longe time after Christ vntill Christian Emperours raised it vp as elsewhere he speakes out of Leo and Anton. Edict of holy dayes which was a matter of 300 yeeres the which bewrayes the nouelty and the weakenesse of this new Sabbath for had it bene any of Christs nevv ordinances as vvere Baptisme the Lords Supper can vve thinke it vvould haue bene forgotten so soone vvhat that the very next Churches vnto the Apostles shold so quickly forget it To mende the matter happily some vvill say that howbeit M. Perkins doth graunt it was the common opinion so to thinke of the change yet he addeth that it is more consonant to the New Testament to hold that Christ himselfe changed it so that Christ was the Author of this Lords day I grant indeed he saith so and indeauoreth to proue it to be so that by iij Textes of Scripture but then the question shall be whither M. Perkins iudged that it cold be proued by these Textes to be a necessary vndoubted trueth or but a contingent probable thing Now that he held was of opinion that it was but a probable trueth and somwhat likely onely himselfe else where shall expound himselfe for this purpose see his Cases of Conscience and second Volume pag. 106. vvhere the holy man speaking to the conscience of this new Sabbath durst not speake perēptorily as of a thing certainly infalliblie true but tremblingly as it were repeating ouer his doubtfull speeches three or fowre times in 6 or 8 lines writing these are his words The Sabbath day in the new Testament in all likelihood is tied to that we cale the Lords day that as I take it by Christ himselfe The reasons thereof are these 1. the Sabbath of the new Testament is called the Lords day Reuel 1.10 now J suppose for in these points still wee must goe by likelihoods it is called the Lords day as Christs last Supper is called the Lords Supper c. And then his second reason is taken out of 1. Cor. 16.2 and his third out of Ioh. 20.19 Now in prouing the Lords day to be the Sabbath he vttereth these doubtfull speeches in these fewe lines 1. in all likelyhood 2. As I take it 3. I suppose 4. For in these points we must still goe by likelyhoods Surely had there bene any sound and prouing arguments to be fetched out of these iij Textes Reuel 1.10 1. Cor. 16.2 Ioh. 20.19.26 M. Perkins would neuer haue gone so doubtfully to worke by suppositions thoughts and likelihods as here he doth So then it is manifest that when M. Perkins said it is more consonant to the tenour of Scripture to hold that Christ altered the Sabbath so instituted the Lords day that he spake these vvords not as of a certaine infallible trueth but as of a doubtfull disputable point The Lords day Sabbath then by M. Perkins iudgement when he had made the most and best of it that he could is but a probable thing a mere likelihood vncertaine whither euer Christ instituted it or not now tell me is
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
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
a Signe that he would neuer more destroy the world by a floode of waters Genes 9.12.13 neuerthelesse the Raine bow is not abolished for wee see it still in the cloudes in rainey weather For other signes still remayning see the proofe of the next Major see these Scriptures Ro. 3.25 Phil. 1.28 2. Thes 1.5 and thus much for answer to this argument An other way whereby they may argue out of this textis this All Signes of Christ are abolished But the 7th day Sabbath is a Signe of Christ Therefore the 7th day Sabbath is abolished But I deny this wholl argument both Major and Minor For the Major I deny that all signes of Christ are abolished For they can not proue it and because there are sondry signes of Christ remayning still for example the Bridgroome was made a type or signe of Christ Ioh. 3.29 Reuel 29.9 and as we reade euery where in the booke of the Canticles so the Shepheard Ioh. 10.11 was made a signe of Christ and yet these relationes remaine still we haue Bridgroomes still and Shepheards still 2. certaine meates legally vncleane as the Hare the Conie and the Swine Leuit. 11.5.6.7 they were made a signe of Christ Act. 10.14.15 Col. 2.16 and yet for all that all Hares Conies and Swine are not abolished no nor as touching abstenence from them as in a fast 3. The Rocke in the wildernesse was made a signe of Christ 1 Cor. 10.4 and yet the Rocke is not vanished out of its place because it was once a signe of Christ nor is it become vselesse but that men may wash and cattell drink at it to this day 4. I might add that circumcision being a Sacrament it was a signe of Christ Rom. 4.11 yet those infāts circumcised a little before Christ his death their circumcision was not gathered as the Apostle speaketh or nullified and abolished immediatly after Christs death nor in all the time of their liues after see 1. Cor. 7.18 by all which instances it is manifest that all signes of Christ are not abolished I come now to the Minor and here I deny that the 7th day Sabbath was at any time a Signe of Christ considered as incarnate their text Exod. 31.13 saith indeed that the Sabbath was a signe but it doth not say that the Sabbath was a Signe of Christ indeed the text speaketh of Iehouah God the father vnder this word Lord but it is altogether silent of God the Sonne Christ Iesus considered as mediator incarnate wherefore this text maketh nothing for their purpose and thus is this second argument answered Neuerthelesse some reply and vrge this text further for the prouing of this Minor saying that God sanctifyeth vs by Christ considered as incarnate as is plaine Eph. 1.3 Herevnto I answer behold what shufling is heere is this the way to proue by necessary consequence when they are forced from one text to flie vnto an other text were there that necessary consequence where of they talke in their argument out of this text they should not neede to flie vnto an other is not this to picke aquarrell against Gods ordinance voluntarily without any necessity to seeke out for matter against God but all this will nothing auaile them For 1. I haue some exceptiones against the text in my former booke p. 138. 2dly admit that God doth sanctify by Christ yet it followeth not that what souer is made a signe of God the Father and of God the Sonne considered as God it must also be a signe of God the Sonne considered as redeemer and incarnate so greate is the difference betwixt Christ considered as God coequall with the father and considered as God-man incarnate as that which being a signe of God the father though it must also be a signe of God the Sonne considered as God coequall to the father yet it is not necessary that it should be a signe also of God the Sonne considered as God-man and incarnate Further more I will giue three answers more vnto this argument the first is by distinguishing of Signes if the Sabbath here be a signe of Christ then there are some signes of Christ which are euer present with the thing signified as in this text Exod. 31.13 where the text speaketh in the present tense doe it is a Signe that I the Lord doe sanctify you where you see this is a Signe of somthing as present there be some Signes of Christ which are farre distant from the thing signified where the signe was present but the thing signified was future of this kind was circumcision sacrifices meates and drinkes new Moones and yeerly Sabbathes now the former sense is it which they must imbrace by this text Exod. 31.13 and in this sense I deny that such signes of Christ are abolished for albeit it were so that of the latter kind of signes where the signe and the thing signified were farre assunder in time that at the presence of the thing signified the signe vanished yet is there not like reason in the former kind of signes for then the Sabbath day which was made a signe of Christ as they say then presently sanctifying the Isralites should haue vanished and haue bene abolished euen in those dayes wherein Moses wrote this text Exod. 31.13 for then at that time was the Signe and the thing Signified present together It is a signe that I the Lord doe sanctify you saith the text My second answer is this whereas they build so strongly vpon it that the Sabbath day was here made a signe of Gods and so also of Christs sanctification as if sanctification were a maine thing signified and typed out by the Sabbath this I deny the Sabbath was not made a signe of Sanctification but onely a signe of God the Lord. For the word Sanctifie in this text is vsed as a description of God not as the antitype or thing signified the antitype or thing signified is onely the Lord as if the text were thus read My Sabbath is a signe that yee may know that I am the Lord or that I am the Lord who doe sanctifie you For confirmation of this see Ezek. 20.20.12 where the same matter is repeated thus Sanctify my Sabbathes they shall be a signe betwene me and you that ye may know that I am the Lord your God Hereby you may see that the thing signified by the Sabbath was the Lord our God for God would giue his people a signe whereby they might know him that sanctifieth them from all false Gods now if the word sanctify had bene the thing signified and typed then that word would not haue bene omitted here as being the chiefe thing intended Thus you see the Sabbath was no signe of Sanctification and yet vpon this supposition they build all this their argument My third answer is by distinguishing of the word sanctify it may be taken 1. For that inherent grace of holinesse which is wrought in the hearts of the Elect by
the holy Ghost or 2. For an externall priuilege whereby a Nation or people are seuered from other Nations and people to participate of the outward ordinances of God as the word and Sacraments c. Rom. 3.1.2 Rom. 9.4 Deut. 4.8.34 Exod. 19.10 now admit the Sabbath was made a signe of Sanctification then may the word Sanctifie in the text be vnderstode of this latter kind of Sanctification onely now this Sanctification cannot haue reference vnto Christ considered as incarnate for if it hath then the text must rune thus keepe yee my Sabbaths for they are a Signe that I the Lord Christ doe sanctifie you Now the Lord Christ considered as incarnate could not be sayed to sanctifie those Isralites in Moses his time that is to take the people of the Iewes then from other Nationes and bestow vpon them those holy Privileges of his Oracles circumcision and the rest for hee was not incarnate of 2000 yeeres after that A third way whereby I suppose they may argue out of this text Exod. 31.13 is this All signes whose things signified or antitypes be come weare forthwith abolished But the 7th day Sabbath was a signe whose antitype is long since come Therefore the 7th day Sabbath was forthwith at the death of Christ abolished For the trueth of the Major this they thinke to proue partly by that text Col. 2.16.17 and partly from that common receiued axiome that when the body is come the shaddow or signe vanisheth Herevnto I answer 1. for the text Col. 2.16.17 that this text will not helpe them for our question now is aboute signes But this text saith nothing of Signes for it speaketh onely of Shaddowes now there may be greate difference made betwixt a signe and a Shaddow For euery Shaddow may be a signe but euery Signe is not a Shaddow we haue the word Shaddow vsed but thrice in the new Testament as in Col. 2.17 and in Heb. 8.5 and in Heb. 10.1 and it is euer vsed to signifie a thing to come futurlie as the Apostle speaketh plainly Which are a shaddow of things to come Col. 2.17 And againe The law hauing a shaddow of good things to come Heb. 10.1 But now Signes are vsed to signify things past Exod. 31.17 Rom. 4.11 and somtimes things to come Genes 17.8.11 and somtime to signify a thing present as Exod. 31.13 wherefore seeing there is so greate a difference betwixt a signe and a Shaddow we must not confound them the Apostle would abolish no more but such signes onely as did signify things to come and the Sabbath in Exod. 31.13 is made onely a signe of a thing present Haue these men an indifferent respect with Dauid vnto all Gods commandements Psal 119.6 think you when they belabour it so studiously to ouerthrow a parte of them and may not these men be said to loue Gods law from the heart and to be true friends vnto it when they vse all their wit and lerning to ouerthrow an ordinance of Gods commanded expresly in that law and what will be the issue of this their thanklesse worke why this the bright shining law of God which is a light vnto our feete Psal 119.105 it shall by this their greate study haue a darke shaddow or ceremony placed in the very heart of it yea it shall be made a very monstre among Gods lawes For of all Gods lawes from Genesis to Malachie there is not one like it such a hotch potch they haue made it it shall be partly fish parly flesh partly white partly blake partly morall partly ceremoniall partly abolished partly entaining may they not be in loue with this their worke to behold the vglinesse of it 2. I answer to their axiome and so also to their Major by deniall that all signes must forthwith vanish when the antitype and thing signified is come and I giue these instances to the contrary 1. The Passeouer Lamb it was a Signe that God would spare the Israelites at midnight when he came to destroy the first-borne of the Egyptians now this Passeouer it was eaten in the Euening before this midnight so that it was a signe of a deliuerance to come as namly in the night after now midnight being come and the Angel bauing Passed-ouer spared the firstborne of the Israelites here then the antitype or thing signified by the Passeouer was come and yet for all that this Signe of the Passeouer it was not forthwith abolished for it lasted many hundreth of yeeres after euen till the last Supper of Christ see Exod. 12.6.13.29.25 Luk. 22.15 yea it remained still as a signe of thier deliuerance which was past come and gone long before as you may see Exod. 12.26.27 loe here the signe remained long after the thing signified was come and gone for the fathers were to instruct their Children when they were in Canaan that this Passeouer was kept in remembrance of Gods deliuerance from the destroying Angell whilst they were in Egypt which deliuerance was long before this Passeouer and this Passeouer long after the deliuerance signified by it And vvhy may not the Sabbath last also in the Church if it were a signe long after Christs coming in the flesh euen till his last coming vnto iudgment I can see nothing to the contrary but that it pleaseth not our Ministers to haue it so indeede they talke much that the Sabbath it was a signe the Sabbath it was a signe and now the body Christ being come the signe must of necessity be gone but here they see the contrary the signe of the Passeouer it lasted in the Church many hundreth of yeers after the thing signified by it was come 2. Circumcision it was a signe that God would giue the Land of Canaan to the Israelites Genes 17.4.8.10 well then Canaan was the thing signified by the signe of circumcision now when the Israelites were come into the Land of Canaan then they had receiued the thing signified but did not this signe of circumcision last in the Church many hundreth yeers after that yis euen to the coming of Christ for he was circumcised and why may not the Sabbath if a signe remaine still in the Church after Christs death if they say that circumcision was a signe of something else besids the Land of Canaan so say I was the Sabbath for it was a signe also of the creation or of Gods rest then Exod. 31.17 A 3d instance The Lord gaue Moses a signe or token that hee had sent him to deliuer the Isralites now the signe was this that after he had brought the Israelites out of Egypt both hee they should serue God vpon the Mount Horeb Exod. 3.1.12 where you see that the signe was a good while after that the thing signified was come for the thing signified was this that Moses should goe vnto Pharaoh and also bring the children of Israel out of Egypt Exod. 3.11 now after hee had bene with Pharaoh after he had carried the Isralites out of Egypt then
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
absurdety appeareth partly in this that they will oppose an ordinance of Gods yea one of his most ancient ordinances established in his Church and partly in this that they will set themselues against the same voluntarily and wilfully for no cause at all but because they will doe so The 2d absurdety that these doe fale into by forceing this text Col. 2.16.17 so any other text also against the Sabbath day commanded in the morall law is this that hereby they are manifest enemies to the Law of God I say to the morall law of God Exod. 20. written by the finger of God Exod. 31. â—8 they bewray their enmity in this that they are enemies to the Integrity and perfection thereof they feare they should rune into Iudaisme if they should yeeld obedience to alâ— the tenn commandements for whereas the text saith God spak all thesâ— wâ—â—ds Exo. 20.1 yet these men will reiect some of these words namly all those words which concerne the 7th day Sabbath thus they will not haue as the Prophet Dauid speaketh Psalm 119.6 a respect vnto all Gods commandements But they will serue God by halues and by peeces they will take and leaue where and what they list in Gods law for they will not imbrace and maintaine the whole law of God as God deliuered it but some peeces of it they acknowledg other peeces they renownce and thus they deliuer to the people but a parte of Gods will and but a broken partiall and imperfect law if one parte of Gods law be good for vs Christians is not an other parte of it good also if the greatest parte of Gods law be good for vs is not the whole law and are not all the partes of it good for vs also depriue vs not of the Integrity and perfection of Gods law A 3d absurdety commited by these is this that they foulely contradict themselues by bringing this text Col. 2.16.17 against the Lords Sabbath day for whereas the question betwixt them and mee is solely about the time and day to wit the 7th day this their text which they bring against this day it doth not so much as mention they word day at all for the word dayes in the text Col. 2.16.17 it is not in the originall as you may perceiue by this that our translatoures haue written it in smaler letters the originall hath nothing but the word Sabbaths whereby I gather that rather the Sabbaths then the word day and the time are made a shaddow of Christ now the Hebrew word Sabbath signifying a Rest from labours as they will haue it if any thing therefore be a shaddow of Christ it is this Rest from laboures now they all teach and maintaine that the Rest in the 4th com is morall and perpetuall and yet behold here by this their text Col. 2.16.17 and by their argument out of it they dispute against this Sabbath or Rest for they make it a shaddow of Christ and so abolished and so this Rest it shall be morall ceremoniall perpetuall and yet long since abolished it shall be morall by their Doctrine in the pulpit and ceremoniall by their arguments in Disputation is not this a grosse contradiction for this text Col. 2.16 if it maketh any thing against the 7th day Sabbath it maketh as much if not more against the word Sabbath and Rest as it doth against the day and time which is the thing in question And this I make plaine by this reason also they say that by the word Sabbaths in Col. 2.16.17 is meant all Sabbaths both the weekly and the yeerly Sabbaths which if it be so then looke how largly the word Sabbaths is expounded touching the yeerly Sabbaths so largly this word Sabbaths must be expounded touching the weekly Sabbath for this one word Sabbathes cannot be taken in ij diuerse senses now this word in reference vnto the yeerly Sabbaths doth includ both the time day and also the Rest dueties to be performed in that time and day and so all are abolished as Shaddowes both the Rest and the day iust so it must be touching the weekly Sabbath if it be meant in the word Sabbaths then both the day and the Rest of the day also must be included and so day and Rest must be abolished as shaddowes both A 4th absurdety committed by these enemies to the perfection and integrity of Gods law is this that by bringing this text Col. 2.16.17 or any other text or textes against the Sabbath day commanded in the 4th com hereby they doe nullify vtterly bring to naught the 4th com for whereas the 4th com commandeth the Sanctification of the Sabbath day these men will by this text proue this Sabbath day to be a Shaddow of Christ and so therefore to be abolished whence it must follow that by their doeings the Sabbath day commanded in the 4th com is abolished as a shaddow which being abolished the 4th com is nullified and made as a cipher it commanding iust nothing at all for if these words Sabbath day be a shaddow and abolished then these 10 letters which are in these 2 words may in sense be put away as abolished and in the roome of them put 10 ciphers then whereas the 4th com runeth thus Remember the Sabbath day to sanctify it why now according to these patrones of the Lords day it may rune thus Remember the 0000000000 to sanctify it and thus they haue nullified this commandement for you see it now commandeth iust nothing vnlesse they can tell how to proue vnto vs by the virtue of their consequences that God commanded two Sabbath dayes in his 4th com the one vpon the 7th day the other vpon the 8th day suer I am the Iewes neuer knew but one and Christ neuer kept but one and God spake not in his 4th com of Sabbaths in the plurall number but of a Sabbath or the Sabbath in the singular number as but of one singularly and this one Sabbath they haue made a Shaddow and so abolished Finally whereas all Diuines affirme that some time or day in generall for Gods worship is morall and in force by the 4th com if this text Col. 2.16 be vrged against the time and day to wit the Sabbath day in the 4th com then this absurdety also followeth that there is not some time or day for Gods worship morall by the 4th com the reason is because looke what was commanded in the 4th com vnder these words Sabbath day the selfesame is a bolished by Col. 2.16 vnder the same words Sabbath dayes if this text be set against that for these words must haue as large a sense in Col. 2.16 as they haue in Exod. 20.8 and so we shall haue no time morall in the 4th com for Gods worship which is contrary to all Diuines A 5th absurdety which these enemies of the perfection and integrity of Gods law doe fale into by producing this text Col. 2.16.17 or any other text against the 7th
you in meate drinke or in parte of a feast or of the new moone or of the Sabbath daies c. Now the question is to know what daies are signified by these words in parte of a feast for this purpose looke into Leuit. 23.34.39 where you haue two feastes mentioned either of them were to last 7 daies a peece now the first day of the 7 should be a Sabbath day likewise the 8th day should be a Sabbath day as the text speaketh v. 35.36.39 now forasmuch as the first 7 daies were the whole feast when the first day of those 7 was taken out for a Sabbath day then the 6 daies remaining which went betwen the two Sabbaths these were the parte of a feast and these 6 daies being the parte of that ceremoniall feast these were those which S. Paul might say were a Shaddow of Christ so abolished so now you see what daies they were which S. Paul speaketh of vnder these words translated Holy day which may be translated in parte of a feast hereby is nothing else signified but those 6 festiuall daies which went betwene the two Sabbaths were a parte of the whole feast which lasted by the Law 7 daies so then whereas they would haue all the ceremoniall Sabbaths comprised vnder the words Holy day inconclusion you see ther 's none of them at all comprised in them for the Apostle may be vnderstod to speake onely of those 6 daies which went betwen the 2 Sabbaths but were no Sabbaths themselues so it will not follow that by the word Sabbaths in Colos 2.16.17 must be vnderstood the 7th day Sabbath In conclusion let me shew you what may be vnderstod by these words holy day or in parte of a feast and these words Sabbath dayes by those words holy day or in parte of a feast may be meant those 6 festiuall dayes which went betwen the ij Sabbaths but were no Sabbaths themselues then by those other words in the text Col. 2.6 Sabbath dayes may be meant these ij Sabbath dayes which were the bounds of the 6 festiuall dayes to wit the first day and the 8th day v. 35.36.39 together with all other annuall Sabbath dayes But if this pleaseth not then thus by the words holy day or rather feast you may vnderstand the Apostle to speake of those ij feastes of 7 dayes a peece in v. 34.39 ioyning the first day Sabbath with the following 6 dayes and both these to make vp one feast consisting of 7 dayes onely then these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must be translated rather in respect then in parte for the words may be rendered both wayes now if you put the first day Sabbath vnto the 6 festiuall dayes then by these words Sabbath dayes in Col. 2.16 may be vnderstod the 8th day Sabbaths which followed the 7 festiuall dayes and also all other yeerly Sabbaths with it as those mentioned Leuit. 23.7.8.21.24.27.32 Or if this yet pleaseth not for they are hard to please so eagre they are against the Lords Sabbaths then thus if by holy day or feast you will needs vnderstand all dayes both the feastes of 7 dayes a peece and all other single Sabbath dayes forementioned then by the word Sabbaths 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Col. 2.16 the Apostle may be vnderstod to speake not of the Sabbath of dayes but of the Sabbaths of yeeres of which you may reade Leuit. 25.4.8.10.11 where you haue mention of the 7th yeere to be kept for a Sabbath likewise of the 50th yeere the yeere of Iubile so in all these wayes the 7th day Sabbath is not spokē of By all which answers it may appeare that it is no impossible thing to reconcile these two Scriptures Exod. 20.8.10 Col. 2.16.17 for it appeareth how many wayes the Apostles words may be taken and still the Sabbath day written in the Morall Law not touched at all by this text Col. 2.16 and are they not wilfull and malitiouse enemies to the perfection of Gods Law to his ordinance the Sabbath day who when the Apostles words may be taken any of these wayes or some of these at least so as Gods morall Sabbath may be preserued but yet none of them will please them but some other vnnecessary sense must needs be violently thrust vpon vs and namly such an one as may perpetually destroy the Lords Sabbath why is there no way to expound one text of Scripture but so as it must ouerthrow an other doe men delight themselues to make collectiones and gather conclusiones out of one portion of Scripture which shall ouerturne for euer that expresly commanded in an other portion of Scripture where is the feare of God all this while and reuerence to his word and ordinances are not these men guilty of the sinne of adding to Gods word Deut. 12.32 of that curse threatened for the same cause Reuel 22.18 for like as they haue added diuerse inventions to that text Exod. 31.13 against Gods Sabbaths so haue they added Gods 7th day Sabbath to this text Col. 2.17 for the ruine of it and they haue added this their invention to S. Pauls words that he spake vniuersally of all Sabbaths when he spake but indefinitly of some Sabbaths Thre things more I haue to add by way of answer vnto this text Col. 2.16 the formost is this that there are reasones in this text why it cannot be that this word Sabbaths should be vnderstod of the Sabbath written in the morall law the former reason is this that all the other things mentioned in this text Col. 2.16 are such things as neuer came into the Morall Law as 1. meate drink 2. holy day or feast 3. new Moones wherefore this giueth vs an hint to conclude that the other thing mentioned in this text namly the Sabbaths should be of like kind to wit such Sabbaths as neuer came into the Morall Law neither for who could thinke that all the other words and things in this text should be pure ceremonies and such as neuer came into the morall law and this one word onely to wit Sabbaths should conteine in it a Morall day and ceremoniall dayes or dayes some whereof were neuer wrote by the finger of God as the yeerly Sabbaths and some such as God wrote with his owne finger in the morall law as the 7th day Sabbath An other reason fetched from the text is this that if in this word Sabbaths they will includ the 7th day Sabbath commanded in the Morall Law then doe they abolish by this text Col. 2.16 Not onely the 7th day and also the Rest but also the very commandement it selfe the 4th com that is abolished vnder these words where it is said that Christ hath Put out the handwriting of ordinances v. 14. In which words the written 4th com is abolished and this I make appeare thus the 16th verse of this second Chapter to the Colossians is a conclusion as you may perceiue by the
note of inference vsed in it Therefore one of the premisses whereof you haue in v. 14. Now the Apostles argument is on this wise If the handwriting of ordinances which is the written Law which commanded meate and drink and holy daies new Moones and Sabbath daies be put out and taken away Then let no man condemne you in meate and drinke holy daies new Moones and Sabbath daies But the handwriting of ordinances is put out and taken away Therefore let no man condemne you in meate drink holy daies new Moones and Sabbath daies The Apostles Minor you haue in v. 14. and his conclusion in v. 16. now forasmuch as it is a rule with Logiceans that there must not be more in the conclusion then is in the premisses hence it followeth that if by the word Sabbaths in v. 16. they will vnderstand the 7th day Sabbath written in the 4th com then by these words handwriting in v. 14. they must vnderstand also the handwriting of the 4th com or else there is more in the conclusion then in the premisses for the premisse v. 14. speaketh but of the haÌ„dwriting of ceremonies writteÌ„ by Moses onely but in the conclusion v. 16. if they will includ not onely the ceremoniall law writteÌ„ by Moses but also a parte of those things written by God in the Tables of stone then in the conclusion I say they haue both Moses his handwriting and also a parte of Gods handwriting and so there is more in the conclusion then in the premisses wherefore to auoid this absurdety they must vnderstand the word handwriting in v. 14. to include not onely the handwriting of the ceremonies by the hand of Moses but also they must vnderstand thereby that parte of Gods handwriting whereby he commanded the 7th day Sabbath which is the 4th com and so you see they abolish the handwriting of the 4th com it selfe and so we shall haue no 4th com at all thus you may see wherevnto the opposition of Gods Sabbaths out of this text Col. 2.16 tendeth namely to the subuersion of the 4th com let them talke what they will of obedience to Gods 4th com and that they haue a respect with Dauid vnto all Gods commandements yet all is but talke and words iudge the Tree by the fruits you see all their endeauors tend vnto the subuersion of one of Gods Morall Lawes and this is the first of my 3. Answers which I tould you I had more to adde Now I come vnto an other of my answers and it is this that they that expound this text Col. 2.16 of the 7th day Sabbath commanded in the Morall Law they doe crosse and contradict their owne Authours such writers of their owne as are of high estimation with them I will produce a fewe of them in steade of many that might be alleaged I will begine with M. Perkins who frameth an obiection of some aduersaries which they make out of these ij textes Col. 2.16 and Gal. 4.10 saying that if we obserue any difference of dayes now in the new Testament then we are no better then Iewes vnto which textes M. Perkines thus answereth That both these places speake of the feasts of the Iewes and of d fference of daies that stands in force by the Iewish ceremoniall Law Cases of conscience Chapt. 16. Sect. 3. Pag. 108. Where you see M. Perkins freeth this text Col. 2.16 from hauing any thing to doe against the Morall Law or against the difference of dayes in force by the Morall Law by saying that it speaketh of a difference of dayes which stode in force by the Iewish ceremoniall Law now the 7th day Sabbath was neuer commanded in the Iewish ceremoniall law but in the morall law Let vs heare also what M. Dod saith in this point he answereth to an obiection framed out of this text Col. 2.16 against the Sabbath day on this wise We must know saith he that here the Apostle speaketh of such Sabbaths as are in the ranke with the meates drinkes whereof the spake before of which sorte were the first day of euery moneth and the first and last daies of euery one of the 3 solemne feastes of the Iewes of these he speaketh in the plurall number and not of the Lords Sabbath day in the singular number which hath a singular excellencie and how euer times change it neuer changeth Dod on the 4th com Pag. 132. In which words you see M. Dod affirmeth that this text Col. 2.16 speaketh onely of the yeerly Sabbaths which the Iewes kept in their 3 yeerly feastes or 3 solemne feastes doth plainly deny that this text saith anything of the Lords 7th day Sabbath which he caleth the Lords Sabbath day in the singular number by way of excellency Of this same iudgement is M. Greeneham in his worke vpon the Sabbath of the same iudgment also is M. Elton vpon the Colossians on this text Col. 2.16 of the same iudgement likewise is Doctour Ames in his Thesis touching the Sabbath To these fiue I might add many more that are of the same iudgement as themselues cannot but know seing they read them dally one more I will add who is newly come forth M. Richard Byfield against M. Brerewood on the Sabbath who saith in expresse words that this text Col 2.16 doth not abolish the Sabbath day in the 4th com but those other Sabbaths c. See him Pag 130. Thus you see that they who would haue the Apostle to speake of the morall Sabbath mentioned in the morall law as M. Chappel his 9 confederates would they are contrary vnto Diuines of greate note of their owne side Obiection say they why doe you alleage M. Perkins and M. Dod and others why they doe not defend your opinion for the 7th day Sabbath doe they Herevnto I answer it is not my purpose in this place to alleage them as if they spake for the 7th day Sabbath but onely for this purpose to shew that they euen thire owne Diuines will not indure it that this text Col. 2.16 should be pressed any further then against the Iewish ceremoniall law and that it concerneth not the Lords Sabbath day spoken of in the 4th com singularly but those yeerly Sabbaths spoken of plurally c. This is all I aime at by alleaging their Testimony now the Testimony of a man against himselfe is euer accounted strong and good for me to produce one of my aduersaries to iustify my cause it is better and more forcible then if I should alleage an â—undreth Diuines that are of the same iudgement with mee and so much for this point My third answer to this text is this suppose we that the 7th day Sabbath were a shaddow of Christ by this text Col. 2.17 yet â—ence vvill nothing follow necessarily but that the Sabbath is abolished as touching its typicalnesse and shaddowish quality that so it shall be no more vsed as a type or as a shaddow of Christ to come but for
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
themselues no neither can man else vse them vnto the day we now keepe for God did moue vnto the obseruation of the Saturday 7th day 1. Because him selfe at the Creation rested on it 2. Because he had blessed that day hallowed it so made it an Holy day now these two reasones neither are nor can be applied to our Lords day for God at the creation did not rest on our Lords day no neither did he then blesse sanctify the Lords day for the Lords day was not then knowne Thus you see how they baue made cleere worke for they haue taken away both the body of the 4th com the reasone annexed to it by God thus they haue taken away the whole 4th com head taile roote branch it stands for vs now onely to looke vpon Loe now we may say with the Prophet Dauid It is time for thee Lord to worke for they haue destroied thy Law Psal 119.126 Thus since I haue faithfully plainly discouered this Notoriouse errour I haue done what in me lyeth towards a reformation onely this remaineth that with the residue of the congregation I make this prayer vnto God That it may please him to bring into the way of trueth all such as haue erred are deceiued CHAPT V. This Chapter conteineth sondry substanciall arguments out of the word of God proueing that the Lords Sabbath day written in the Morall Law is still in force so ought to be vnto the worlds end like as are the other morales I Haue now finished the fowre 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 a discouery of the corrupt expositiones thereof The third was an answer vnto those Scriptures reasones wich are vsually brought to proue the Lords day the Sabbath day The fowrth was an answer vnto those abused Scriptures which are brought against the Lords Sabbath day And now by order I am come vnto the fith parte of my booke and herein I am to proue vnto you the perpetuity of the Lords Sabbath and that it is still in force and so ought for euer to be Touching the Sabbath I note two things 1. I see many lerned and greate Diuines of late prime men and of the formost ranke in the Vniuersities both on this side and beyond the Seas disclaiming and wrighting against the Lords day Sabbath but I see none of them shew vs where we shall haue an other Sabbath in the absence of this as the former bewrayed their learning and iudgement so this latter bewrayed their forgetfulnesse what shall the Church of God be left without a Sabbath now shall we turne from Superstition to Anabaptistry I ioyne with them in throwing downe the Lords day for a Sabbath but I dare not put an end to the worke when it is but halfe done 2. As those Iewes of old cried the Temple of the Lord the temple of the Lord so I obserue the Patrons of the Lords day to cry out of the prophanation of the Lords Sabbaths the prophanatiō of the Lords Sabbaths as if they were the onely friends to Gods Sabbaths whereas in deed in trueth they are the chiefe enemies to them and are foulely mistaken in their iudgement for they are the Lords dayes which they meane not the Lords Sabbath dayes if therefore any man may in a right accompt be said to be a true friend to Gods Sabbaths it is not they it is hee that writeth for them and defendeth them against the world and corruptiones of the time hee may indede say with Eliah I haue bene very Ielouse for the Lord of hostes for they haue forsaken thy Couenant broken downe thy Sabbaths and I onely am left The Lords Sabbaths are still in force or Gods ancient 7th day Saturday Sabbath is still in force SECT I. IN defending the Lords Sabbath I purpose to obserue this method first I will proue the point by arguments lesse forcible and then by arguments more forcible first by arguments shewing that it is a thing meete convenient and very befiting vs to keepe the Lords Sabbath then by arguments shewing that it is a thing very necessary in regard of Gods appointment ordination By the way whereas there are many light and triuiall obiections vsually brought against the Lords Sabbath and some place would be reserued to answer them I think it vnfit to place them after the point is proued by necessary arguments for when Gods will is once knowne there is no place left for carnall and triuiall obiections against it and therefore I hold it better to place these obiections next after the point is proued by probable arguments and arguments of conveniency and so these triuiall obiections shall rather come in by way of opposition vnto arguments of conveniency then vnto arguments deriued from Gods ordination Wherefore I purpose to spend the first Section about arguments of conveniency and the second Section in answer vnto sondry obiections and then the third Section in arguments prouing the point necessarily from Gods ordination To begine with the first of these namly conveniency and arguments lesse forcible in handling of this point first I will proue by sondry arguments that it is meete we should keepe a Sabbath day one or other indefinitly and then I will proue that it is most meete fitest to keepe the Saturday or 7th day Sabbath before any other One reason mouing me to handle these two points is to preuent Prophane and carnall men thus to thinke why you haue throwne downe the Lords day Sabbath now therfore what need we any more Sabbaths c I procede therfore to giue such reasones as may take place in a carnall mind For the former of these I proue that it is meete we should keepe a Sabbath day because it is a worke of mercy that this may the better appeare we will consider of it in respect of man beast touching man we will consider of him generally and then particularly and first for man in generall it is a greate comforte and worke of mercy vnto all men to keepe a Sabbath day for therein their bodies are exceedingly refreshed and comforted for looke as the Bedd at night is a greate refreshment vnto man that hath bene occupied all the day before in his painfull calling so is the Sabbath day a sweete refreshment vnto men after that they haue bene exercised Sixe dayes one after an other in continuall laboures the trueth of this point euery man findeth by good experience We haue a prouerb that men must worke to day as they may worke too morrow that is that men doe not so ouerworke themselues in one day as they be vnfit for worke the next day this prouerb may well be applied to our present occation that men must worke this weeke so as they may worke the next weeke also that is they must not so worke and tyre out their
doubtfull then when the matter is in our choise which day of the weeke to take it is the surest and safest to make choise of that day whereof there is some doubt whither it be abolished or not we haue showne it is certaine that the 7th day is not abolished but suppose there were some doubt of it as it cannot be but doubted of by the stifiest Anti Sabbatharians since that some place is lest for doubting be it that we doubt neuer so litle of it yet it is better and safer to keepe it then to keepe any other day of the weeke to neglect the 7th day being once Commanded of God and it cannot be cleerly proued that euer God countermanded it here vpon some scruple at least must remaine in mens consciences touching it and therefore it is fitest to keepe the 7th day so shall we make suer worke that God shal haue nothing against vs out of his 4th coÌ„ but doeing otherwise we shall laye in perpetuall doubts feares that we liue in the transgression of the 4th com So much be spoken for this point the which I haue insisted vpon not so much hereby to proue that the 7th day must be the Sabbath for that I shall doe after the next section by solid arguments but chiefly to this end to stay satisfie the minds of carnall men with carnall reasones with Testemonies and the like for some men there are I feare me that could wish in their hearts that there were no Sabbaths at all of such an ignoble and base Spirit they are all their minde is for worke worke vncessantly it is meete therfore that it should be declared vnto such men that it is not onely necessary to haue a Sabbath in religiouse diuine respects but also in carnall respectes as for necessity of nature and the like and that otherwise all Churches would condemne vs for not onely the primitiue Churches but also all Christians euery where of euery Sect doe set a parte one day in 7 for Gods worship yea our owne Church would rise vp in iudgment and condemne such conceipts by hit contrary and daily practise SECT II. I come now to giue answer vnto many friuolouse obiectiones which are daily raised against the Lords Sabbath which being done I shall haue a cleere way opened for me to proue that the Lords Sabbath day is still in force these rubbes being taken out of the way first OBIECT I. One obiection they haue against the Lords Sabbath day and it is this what shall we keepe the Sabbath day the 7th day the Saturday Sabbath why that is the Iewes Sabbath day Herevnto I answer my desire it not to striue aboute names were the Lords Sabbath day called the Jewes Sabbath day in none other nor worse sense then that it might likewise be called the Christians Sabbath day I should say nothing to the contrary but finding it so called reprochfully I desire to rescue it from vnder the feete of contempt I desire therefore of such men as so cale it reprochfully to giue me a reason why the Sabbath day commanded in the 4th com should rather be called the Iewes Sabbath day then the Lord our God whom we are commanded to Haue in the first com should be called the Iewes Lord God for my parte I can see no reason but that the one may be so called reprochfully as well as the other nor any thing can I see to the contrary but that we may as well cale the Sabbath day which the Iewes Sanctified our Sabbath day also as to cale the Lord God whom the Iewes worshipped our Lord God But to take of vniust scandall let not men nickname the Lords Sabbaths but rather in an holy reuerence of God let vs cale them as God himselfe calleth them that is the Lord Gods Sabbaths for thus the Lord himselfe named them in his 4th com when he said The 7th day is the Sabbath of the Lord thy God So then it is Gods Sabbath not the Iewes Sabbath it is the Sabbath of the Lord and not the Sabbath of the Iewes The Lord telleth vs by his Prophet Isaiah that we should cale the Sabbath a delight the holy of the Lord honourable Isa 58.13 So then we should vse the name of the Sabbath honourably but loe how men will vse it reprochfully caling it Iewish and the Iewes Sabbath in scorne and contempt Yet further the Sabbath was ordeined from the Creation Genes 2.3 Now at the Creation there was no difference of Iew Gentile how then can the Sabbath be called the Iewes Sabbath it may be therfore the Gentiles Sabbath as well as the Iewes Sabbath so much for this name or nickname OBIECT II. An other obiection is this oh but this were to bringe into the Church such strictnesse as is intollerable for if we admit of the Iewes Sabbath day then must we not so much as kindle a fyer on the Sabbath day nor doe any worke at all how needfull soeuer it be Herevnto I answer that this is but an euill reporte and a slaunder brought vp against the Lords Sabbaths by those who are professed enemies vnto them and delight to bring them into disgrace with the people for we haue formerly showne that the Lord neuer forbad the Iewes to kindle a fyer in a case of necessity on the Sabbath but onely for the doeing of such workes as might be done the day before or tarry vntill the day after we haue showne how Christ himselfe was present at a feast on the Sabbath day where in all likelihod was a fyer kindled to make prouision for the guests or as greate workes done in attendance to the guests by the seruants as is the kindling of a fyer which may be done in an instant and without almost any labour yea our Sauiour allowed in his time of all necessary workes and workes of mercy to be done vpon the Sabbath day as to plucke and rubb eares of corne to lift a beast out of the ditch or to leade a beast vnto the water and the like In a word there was no more strictnesse required of the Iewes in keeping of the Sabbath day then is at this present required by Diuines in keeping of our Lords day so this obiection is but a slaunder OBIECT III. An other obiection is that it is a thing impossible to be reformed since the Sabbath day hath bene out of vse so many hundâ—eth yeeres and since the Lords day hath bene in vse so longe Wherevnto J answer impossible say you what impossibility is there in it the impossibility and all the difficulty is onely in the minds of men in that they are not willing with it for the Commonwealth should not loose euery man a penny by the change of the day for it is all one to them whither they keepe Saturday for their Sabbath or Sunday all the difficulty in the matter is as farre as I can see to possesse the minds of our Gouerners with this
may befale any Church of God on earth for it is a property of the Church Triumphant in heauen to be freed from all erroures Now that A Church of God on earth may faile I proue by theise instances The Patriarkes they liued in polygamie hauing many wines which for any man now to doe were a sinne against the 7th com Againe the Iewes vsed to put away their wiues giuing them a bill of diuorce now that Church liued a long time in this errour against the 7th commandement vntill Christ came who reformed it Mat. 19.7.8.9 Againe did not the Church of Galatia fale into a greate errour when the Apostle taxed them as if they had bene remoued away vnto an other gospell Gal. 1.6 Againe did not Christ reproue the Churches of Pergamus and of Thyatira for corruptiones in them by suffering them that maintained the doctrine of Balaam of the Nicholaitanes and the woman Iezabell Reuel 2.12 13.14.15.18.20 Lastly and to add no more how came it about if a Church of God cannot erre about such a point as the Sabbath day that those purest and primitiue Churches which liued immediatly after the Apostles did neglect to keepe this Lords day Sabbath for diuerse hundreth of yeeres for so saith M. Perkins they did and citeth his author Leo Anton Edict see Perk in his first volume vpō the 4th com pag. 48. surely my aduersaries will iudge this a foule errour in those Churches by all which examples it is too too apparent that a Church of God may erre that too in Morall dueties commanded in the Morall Law whence it is plaine that they erre who build their faith vpon this fundation that the Church of God cannot erre OBIECT VII An other obiection against the Lords Sabbath is this that if we admit of the old Sabbath againe thē we shall bring Iudaisme into the Church and be guilty of a kind of Heresy c. Wherevnto I answer it followeth not for the Primitiue Churches were of a contrary iudgement as it appeareth by Athanasius in his Homilie de semente wee assemble togheter saith Athanasius in the Sabbath day not as if we weere sicke of Iudaisme but therefore we meete on the Sabbath that we may worship Iesus the Lord of the Sabbath Where you see that Athanasius in the name of the Church testifieth that they were not infected with Iudaisme because they kept the Sabbath day the same may also be true of our Church we may keepe the Sabbath day and yet be free from Iudaisme It is to be noted that not euery thing which the Iewes practised was to be accounted for Iudaisme for then the whole Morall Law should be Iudaisme wherefore those things onely are to be accounted for Iudaisme which neuer came into the Morall Law or 10 com and which were written by Moses of which number were their Sacrifices Priestes meate new moones feastes annuall Sabbaths but as for this old Sabbath wherin God himselfe rested this was put into the Morall Law and written by the finger of God and to sanctify this Sabbath is no more Iudaisme then to honour our Superioures is Iudaisme for why should the things commanded in the 4th com be more Iudaisme then the things commanded in the 5th com Since they cannot proue this Sabbath to be a ceremony and abolished as you haue seene in the 4th part of this booke it is therefore absurd for them to call the Sanctification of the Sabbath Iudaisme Yet further since they onely who keepe the Sabbath doe obserue yeeld obedience to the Law in the integrity perfection therof and doe giue God his wholl worship in all the parts thereof they may as well say it is Iudaisme for a man to be intire and pefect in the Law and to giue God his wholl worship intirly and brand him with Iudaisme vnlesse he will mancle Gods Law and be partiall in the Law and in Gods worship seruing God by halues And further if it be Iewish and Iudaisme to keepe the Sabbath day to wit the old Sabbath day then 1. the 4th com is Iewish for it commands nothing but Sanctification of the old Sabbath day 2. If it be Iudaisme to keepe the old Sabbath then is it Iudaisme for Ministers to call in the Pulpit for the Sanctification of the Lords Sabbaths to vse the name Sabbath day for this is as well a Iewish name as the keeping of it is a Iewish practise if we may vse the name without tincture of Iudaisme why not the thing named also 3. What is the keeping of the Lords day better then Iewish for doe not we resemble the Jewes by setting a part on wholl day in euery weeke for Gods worship as they did 4. Since the Sabbath day was commanded to be kept in imitation of God as that we should Rest on the 7th day because God rested on the same day Exod. 20.10.11 men may therefore say it is Iewish Iudaisme to become followers of God 5. Since the Sabbath was kept in memory of the Creation men may say it is Iewish to celebrate weekly a thankfull remembrance of the Creation For matter of Haeresy both Athanasius Ignatius and the primitiue Churches obseruation of the Sabbath day will cleere vs of Haeresy to obserue the Sabbath with its typicall shadowish quality as a signe Shaddow of Christ if euer it were so this were Haeresy but renowncing all shadowish respectes to keepe it onely as a signe of the Creation remembrance thereof as a sacred time for the worship of God as a fit time to exercise mercy in to man beast by a rest from laboures so as an helpe vnto these morall dueties of rest God worship this can be no Haeresy for we refraine those meates in a fast which were shadowish obserue Whie-Sunday or Pentecost day which was a shaddow of Christ yet are farre enough from Haeresy see Act. 21.20.26 Rom. 14.5 hereto I might add the Testimonies of all those Diuines iustifying this point for orthodox which you shall find hereafter in my third argument for the defence of the ancient Sabbath I grant the Laodicean Counsaile anathematized it but the more ancient more pure Churches Sanctified it If it be Haeresy to keepe Gods Sabbaths then 1. it is Haeresy for Ministers in Pulpits to vse the name Sabbath day 2. It is Haeresy to celebrate a day weekly in a thankfull remembrance of the Creation 3. It is heresy for the Church and people of God to become followers of God by working whē he wrought resting when he rested 4. It is heresy to walke in obedience to the 4th cō 5. It is heresy to be intire perfect in Gods Law to haue an vnpartiall respect vnto all Gods commandements yea it is heresy to giue God his wholl worship intirly In a word since the Sanctification of the Sabbath is a part of Gods worship if for all that men will call it heresy I say
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
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
day whereon God rested profaned the Saturday Sabbath and giuen God the Sunday Sabbath as we doe now for if they had rekoned Monday for the first day then Sunday after would haue bene the 7th day Finally whereas they say that the 4th com hath not declared vnto vs which 6 dayes we should labour in this is false for God hath plainly discouered it in his 4th com which are the 6 dayes that these wayes 1. they are those 6 dayes we should labour in which God himselfe laboured or wrought in to wit the first 6 dayes from the Creation as you may see by the reason added to the com for in 6 daies the Lord made the heauen and the earth c. Exod. 20.11 so God setting himselfe as a patterne vnto vs we are to follow his ensample which is to worke on those 6 dayes wherein God himselfe wrought which point we haue further proued in the exposition of this parte of the 4th com formerly 2. God hath reuealed it in his 4th com by commanding vs to sanctify the Sabbath day now the Sabbath day was on the 7th day on our Saturday wherefore seing we know which day is the resting day thereby we know which are the labouring dayes for all the 6 daies which goe before the Sabbath day resting day or Saturday those are the 6 working dayes So you see it is but an idle cauill to raise doubtes about the 6 daies which God appointed out for labour 3. If we will not imitate God labouring those very 6 daies wherein God wrought then we fale into these absurdeties 1. that as they begine make Monday the first so may I begine at Tewsday for the first or Thursday or Friday or skip ouer 100 or 10â—0 daies before I set a first day and so God shall haue a Sabbath but once in an 100 or 1000 dayes 2. To say the 4th com hath not declared vnto vs which 6 daies we should labour in since it is manifest by the constant practise of the Church of the Iewes one may as well say that the 4th com hath not declared by the word day whither we must keepe a naturall day or an artificiall day or the day of grace which is a day concisting of many yeeres as we must haue recourse to the practise of the Iewes for the one so for the other And thus much for their first euasion An other euasion they haue it is this that these words in the 4th com Sixe daies thou shalt labour They are not a commandement but a permission as if the Lord had said Sixe daies mayest thou labour if thou wilt Herevnto I reply 1. that these words are an expresse commandement as well as any other for they are deliuered in commanding termes as well as any other this point I haue formerly proued in the expositioÌ„ of these words in the 4th com therefore here I omit to repeate it 2. Admit that these words be but a permission yet so they will make enough for my purpose that thus for if God did in his 4th com permit vs and giue vs leaue to worke in those 6 daies wherein himselfe wrought at the Creation then cannot any wise man thinke that God would in the very same commandement forbid vs to labour in some one of those 6 daies vnlese you will thinke that God permitted vs to worke vpon a day and reuoked his permission againe and all vnder one breath Wherefore seing that God gaue vs leaue to worke by his 4th com vpon all those 6 daies which goe before the Iewes Sabbath day our Saturday the 7th day therefore if we will haue any Sabbath day from the 4th com we must betake vs to the 7th day our Saturday the Iewes Sabbath day that because God hath permitted vs to worke vpon any day saue the Saturday Thus much for my 4th argument ARGVM V. My 5th argument to proue that the 7th day Sabbath is still in force is because to sanctify the 7th day Sabbath is a parte of the 4th com or a parte of the Decalogue and 10 Commandements and thus it may be framed Euery parte of the Law is still in force But to sanctify the 7th day Sabbath is a parte of the Law Therefore to sanctify the 7th day Sabbath is still inforce I haue purposly framed this argument for the sake of those who doe so dote vpon this fiction that the Time in the 4th com it is but a circumstance and an accident and I cannot tell what other triuall thing they make of it but say they if it could be once proued vnto vs that this Time of the 7th day were a parte of the Law or of the 4th com then would we soone imbrace it well they shall see it therefore proued to be a parte of the Law of God For the Major or first proposition I thus proue it Euery parte of the Law is still in force because the Law is still in force for if the Law be in force then of necessity the partes of the Law must be in force this followeth necessarily by the rule of Logicianes Posito aut remoto toto necesse est poni vel remoueri partes But the Law is in force as you may reade Rom. 3.31 Rom 13.8.9.10 yea the whole Law is in force as you may see Mat. 5.18 Iam. 2.10 for whosoeuer shall keepe the whole Lawe yet faileth in one point he is guilty of all Therefore all the partes or euery parte and persell of the Law is in force In a word whosoeuer denieth this Maior he is an enemy to the Integritie perfection of Gods Law he must be partiall in the Law yea he must hold it Jewish Iudaisme for any to be intire perfect in the Law that is to haue an indifferent vnpartiall respect vnto all the parts of Gods Law for whosoeuer is intire perfect in his obedience to Gods Law he will sanctifie his Sabbaths as one part of his Law which these men must account for Iudaisme so much for proofe of the Maior I come now vnto th profe of the Minor or second proposition here I proue that to sanctify the 7th day Sabbath is a parte of the Law my first reason is because the Sanctification of the 7th day Sabbath is as well as much commanded in the Law as any other duetie therin mentioned is for other dueties are deliuered but in commanding termes so is this for the Lord saieth But the 7th day is the Sabbath c. in it thou shalt not doe any worke Where you see that God expresly mentioneth the Time day to wit the 7th day of this Time and day hee saith In it thou shalt not doe any worke so that God hath as well forbidden men to labour worke vpon the 7th day as he hath forbidden men to kill to Commit adultery or to steale and therefore the 7th day the sanctification of it is no lesse a
parte of the Law and may challeng it of right then are the commandements of murther adultery stealing 2. In a bond there the debitor is bound vnto ij things the one is the summe of money the other is the Time day when it must be paid now will any man say that the Time and day mentioned in the bond is no parte of the bond there is the same reason of the thinges in a bond and of the things in the bond of the 4th com 3. The Iewes were commanded to circumcise vpon the 8th day to eate the passouer on the 14th day now will any man thinke that these daies commanded were no partes of those Commandements 4. An other reasoÌ„ to proue the time day to be a parte of the Law is because if it be taken away then the Law is vnperfect lame for take away these words But the Seauenth day from the 4th com then you leaue the 4th com imperfect and lame for it wanteth those words which the Almighty wrote in it to wit these words But the Seauenth day 2. As hereby the Law is lamed in its words so also is it in things for our new Sabbatharians when they haue abolished the old Sabbath the 7th day Sabbath then they thinke the Law is imperfect for it wanteth a day therfore they haue patched it vp againe with a new day to wit the Lords day saying the 4th com commandeth now the Lords day wherefore themselues are my witnesses that the Time day is a parte of the Law and also a parte so necessary as they hold the Lawe vnperfect vntill they haue put in a new peece to make vp the breach when a stud or pillar of an howse is taken away so as they must set in a new stud or pillar into its roome then that old stud surely was in right account a parte of the house so is it here since a new day must be put into the 4th com in the roome of the old day surely the old day was a parte of the 4th com a man may therefore as well take away the studes or pillars of an house as abolish the 7th day Sabbath and as the one tendeth to the ruine of the house so the other tendeth to the ruine of the whole Law of God but specially of the 4th com 5. If these words But the 7th day is the Sabbath be no parte of the Law or 4th com then are we not now bound to giue God one day in 7 for a Sabbath for one day in 700 may suffice more we are not commanded if so much 6. Those words which expresly forbid seruile labour are a parte of the Law or 4th com But these words The 7th day is the Sabbath in it thou shalt doe no manner of worke doe expresly forbid seruile labour Therefore these words The 7th day is the Sabbath c. are a parte of the Law 4th com 7. Those words the breach whereof are punishable with death are a parte of the Law or 4th com for punishment implieth sinne and sinne presupposeth a law But these words The 7th day is the Sabbath in it thou shalt doe no worke are punishable by death see Exod. 31.15 Exod. 35.2 Therefore are these words The 7th day is the Sabbath c. a parte of the Law or 4th com 8. If these words The 7th day is the Sabbath c. be no parte of the Law or 4th com then by so saying you condemne all Expositors for they affirme that in these words one day in 7 is commanded c. which could not be if these words were no part of the Law or 4th com and thus much for my 5th argument ARGVM VI. My 6th argument to proue that the 7th day Sabbath is still in force is because it is the 7th day besides which there is no 7th day thus I frame it That day which is a 7th day besids the which there is no 7th day that day must be our Sabbath day But Saturday the 7th day is a 7th day besids which there is no 7th day Therefore Saturday the 7th day must be our Sabbath day For profe of the Maior or first proposition many Diuines are of iudgement that the 7th parte of time is Gods to be consecrated to his worship seruice as morall wherefore all such Diuines must approue of this Major to wit that that day which is a 7th day besids which there is none other 7th day that day must be our Sabbath day consecrated to Gods worship and seruice my reason hereof is because that day which is the 7th day besids which there is no 7th day it is the 7th parte of time in the strictest and best accounte 2. All Diuines in expounding of the 4th com doe expound these words The 7th day is the Sabbath Exod. 20.10 to be vnderstod of a 7th day and so they would haue a 7th day to be in force though not the 7th day wherefore since they hold a 7th day to be in force they must needs grant that that day which is a 7th day besids which there is none other 7th day it must be our Sabbath day and thus all Diuines doe iustify my Major wâ—ither hey hold a 7th parte of time to be Morall or that a 7th day is Morall and so much for proofe of the Major I come now vnto the profe of the Minor or second proposition to wit that Saturday the 7th day is a 7th day besids which thereis no 7th day For this purpose note that a 7th day must be so accounted either Naturally or Diuinly first for the account Naturall Saturday must needs be a 7th day naturally besids which there is none other 7th day for Saturday is the 7th day from the Creation and there is no 7th day besids it from the Creation now the account which fet cheth its begining from the Creation that is the naturall account because time and dayes begane at the begining of the Creation and he that counteth daies in number as they were in being he followeth the Naturall computation Further as Saturday is naturally the 7th day besids which there is none other so Saturday is the 7th parte of time in a naturall accounte besids which there is no 7th parte of time this is very apparent at the first viewe 2. For the account Diuine Saturday must needs be a 7th day in Diuine account besids which there is none other 7th day for the Scriptures whose computation is Diuine doe informe vs that Saturday is a 7th day inasmuch as they cale the day whereon Christ rose the first day of the weeke Mat. 28.1 Mark 16.2 that is our Sunday now if Sunday be the first day of the weeke in a Diuine account then Saturday which went before it or the Saturday which comes after it must be the last and a 7th day of the weeke in a Diuine account forasmuch as the Scripture
accounteth no day the first day of the weeke but one to wit our Sunday therefore besids Saturday there can be none other 7th day in a Diuine accompt Further as Saturday is a 7th day besids which there is no 7th day in a Diuine accompt so is Saturday the 7th parte of time in a Diuine accompt besids which there is no 7th parte of time Thus you haue seene the Minor proued to wit that Saturday the 7th day is a 7th day besids which there is no 7th day and it is proued to be a 7th day both in the account Naturall Diuine Further if we shall come to the computation of all Christian Churches whither Protestants or Papists still Saturday will be both the 7th day beside which there is no 7th day also the 7th parte of time for doe not all Churches account our Lords day or Sunday for the first day of the weeke if then Sunday be the first day Saturday must be the 7th day also if there be no first day of the weeke but one to wit Sunday then can there be no 7th day of the weeke but one to wit Saturday One thing be pleased to note that since Saturday is as well the onely 7th parte of time as the onely 7th day as appeareth formerly therefore I might frame an other argument concluding Saturday to be the Sabbath day because it is the onely 7th parte of time as well as because it is the onely 7th day as thus That day which is the 7th parte of time besids which there is no 7th parte of time that day must be Sabbath day But Saturday is the 7th parte of time besids which there is no 7th parte of time Therefore Saturday must be our Sabbath day Let me heere demand of those Diuines who hold that a 7th parte of time is to be consecrated to Gods worship as Morall which time they would make to be the 7th parte of time besides our Saturday which is the 7th day from the Creation I desire to know where they would begine or which day shall be their first parte of time besids our Sunday which is the first day of the worlds Creation it cannot enter into my head as yet where they should begine their account of time vnlesse it be from the Creation or from the Redemption there is none other famouse action in the world that I can conceiue of the which Christians should make their computation of time by then these two the Creation the Redemption Now if they will account from the Creation which is the Naturall account yea or by the Diuine accompt then Sunday must be the first parte of time Saturday must be the 7th parte of time but if they will account from the Redemption then suer I am in the first place that they cannot make our Sunday or Lords day which now we consecrate to Gods worship to be a 7th parte of time secondly if they will rekone our Lords day to be the first day of the weeke and so the first day first parte of time it being the first day of the Redemption Then they must hould our Saturday to be the 7th parte of time and so to be consecrated to Gods worship Thus let them rekone either from the Creation or from the Redemption they must acknowledg Saturday to be the day to be consecrated to God It is meete that all Diuines who acknowledge a 7th parte of time to be Gods for his worship as I think the most Diuines doe should tell vs also which is that day which is that 7th parte of time in particular that so we may know it and keepe it it is meete also that they tell vs from whence they begine theire account whither from the Creation or Redemption or whence else so shew vs which day is the first parte of time in their accompt Let me also demand of all Diuines who expound the 4th com of a 7th day which day of the weeke that a 7th day is whereof they speake I desire of them that they shew vs which day of the weeke they will count for their first day of the 7 so shall we see where they will begine their account whither from the Creation or from the Redemption or rather from neither of of them but from some new deuise of their owne braine suer I am if they will follow that account which is naturall or that which is Diuine they must rekone our Sunday for their first day then they must fale vpon Saturday for their 7th To conclude this argument whereas all Protestant Diuines that I either know or heare of doe maintaine these ij Positiones the one that a 7th parte of time is Gods to be consecrated to his worship seruice the other that a 7th day is to be sanctified for a Sabbath day whereas it is now discouered vnto them that there is none other 7th parte of time or 7th day in any approued Authenticall accompt besides our Saturday the 7th day my petition heere vnto them all is that henceforth they would imbrace that auncient ordinance of God the Saturday Sabbath or else their owne Doctrine positiones shall rise vp in iudgement against them And so much for my 6th argument ARGVM VII My 7th argument to proue that the 7th day Sabbath is still in force is because it is a singular helpe meanes to keepe in the Courch of God the memory of that wonderfull and miraculouse worke the Creation of the world by Almightie God thus it may beframed That thing which was ordeined of God to be a speciall meanes a singular helpe to keepe in his Church the memory of that most wonderfull miraculouse worke to wit the Creation of the world by Almightie God That meanes and helpe ought still to be in vse in the Church of God But the 7th day Sabbath was ordeined of God to be a speciall meanes a singular helpe to keepe in his Church the memory of that most wonderfull miraculouse worke to wit the Creation of the world by Almightie God Therefore the 7th day Sabbath ought still to be in vse in the Church of God For profe of the Major or first proposition The Almighty hath done many and maruailouse workes in the world hee hath done many Miracles hee caused the Sea to diuid stand vpon heapes to be a wale on either hād vntill his people went thorow on dry land hee caused the Sunne to stand still in the midest of the heauens for an whole day hee caused the Earth to tremble and quake the Sunne to loose hir light many dead bodies of the Saints to awake at the passion of our Lord Christ with many other wonderfull miracles recorded in the Scriptures but amongst them all there is none that doth excell this Myracle of Myracles the Creation of the world how well then doth it beseeme vs to keepe a memory of such a
to the Redemption but we speake of a Sabbath that was a signe of the Creation therefore the Sabbath we heere speake for it differeth from those Sabbaths which the Apostle abolished as farre as the Creation differeth from the Redemption this yet further appeareth in their text for it speaketh of a Shaddow of thinges to come so that those abolished Sabbaths had respect vnto things to come afterwards as vnto Christ but this Sabbath for which we plead it was a signe of things past done before as of the Creation so that this Sabbath differeth from those abolished Sabbaths as farre as things past doe differ from things to come so then it doth not appeare that any thing once made an helpe to keepe in memory the Creation was euer abolisâ—ed indeed it were contrary vnto all reason that it should for albeit that such signes should vanish as had respect vnto things future when once the substance was come in presence yet is it farre otherwise with such signes as had respect vnto things past for here the substance or thing signified should neuer be come any neerer then at first it was vnto the signe but rather farther off still so as the longer the signe lasted the more vse neede there would be of it so much for answer to this fond obiection I come now vnto the profe of the minor or second proposition to wit that the 7th day Sabbath was a speciall helpe meanes to preserue the memory of the Creation in the Church of God this I proue because the Sabbath day was made a signe of the Creation signes are helpes meanes to keepe memory of those things whereof they are signes here then my taske is to proue vnto you for the confirmation of my Minor these two propositiones the one that the Sabbath day was once a signe of the Creation the other that signes are helpes meanes to keepe memory of the things they signify For the former of these to wit that the Sabbath day was once a signe of the Creation This I proue first by the Testimony of all men and secondly by the Testimony of the Sriptures For the Testimony of men that the 7th day Sabbath is a signe this all of them grant when they alleage that text Exod. 31.13 against the Sabbath as an abolished signe further that this signe respected the Creation as the thing signified by it is found to be the iudgement of Diuines euery wherein their writings as might be showne if it were needfull yea this is plaine by the common arguments in euery mans mouth for when they would proue that the Lords day must be a Sabbath they thus argue if the Iewes kept a Sabbath in memory of the Creation then so ought we Christians to keepe a Sabbath in memory of the Redemption againe the Lords day was instituted say they in memory of the resurrection like as the Sabbath day was instituted for me mory of the Creation by which kind of reasoning they doe confesse it that the Sabbath day was instituted for the memory of the Creation So much for the Testimony of men next I come to proue it by diuine Testimony from the Scripture for this purpose see Ex. 31.17 where the Lord speakeing of our 6 daies labour of our 7th day Sabbath saith thus It is a signe betwene mee the children of Israel for euer for in sixe daies the Lord made the heauen the earth in the 7th day he ceased rested as if the Lord had thus said because I laboured in the 6 daies at the Creation rested on the 7th day therefore your 6 daies labour 7th daies rest is a signe betwene mee you of my 6 daies labour 7th daies rest thus the sense must be rendered if we take the words as they are translated but because this kind of sense making is difficult not so familiar vnto our vnderstandings by reason the thing signified by the signe is not expressed but collected therefore to make the sense of the text appeare more cleerly it is better to put the word that in the roome of the rationall partice for then the sense will be very familiar easy for so the thing signified by the signe shall be expressed in the text then the text should be read thus Jt is a signe betweene me and the children of Israel for euer that in sixe daies the Lord made heauen earth in the 7th day he ceased rested Thus you see it plaine that as all men hold the 7th day Sabbath was kept in remembrance of the Creation so this text confirmeth it saying that it is a signe that God laboured 6 daies rested on the 7th day Now that this particle translated for may be translated that it appeareth 1. By the Septuagint which rendereth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which may be indifferently translated for or that according as may best fit the text 2. In sondry other textes our Translatores haue translated the same Hebrew word that rather then for as you may see Deut. 29.6 That yee may know that I am the Lord your God Thus I haue proued the one of the propositiones to wit that the 7th day Sabbath was a signe of the Creation The other proposition which I am to proue is that Signes are helpes and meanes to keepe in memory the things they signify and this is so plaine as I might spare the labour toproue it for it is the very nature propertie of a signe to be a meanes to bring to minde the thing fignified by it wherefore serues the picture of a mans absent frieÌ„d but to helpe to bring him to minde The raine bowe in the clowds it is called a signe or a token Genes 4.13 the Lord said he would looke vpon the bowe that he might remember the CoueaÌ„t which was the thing signified by the bowe v. 16. The passeouer was a signe or tokeÌ„ which when the Angell saw he remeÌ„bred the Couenant spared the Isralites Exod. 12.13 The Lords Supper it is a Sacramentall signe it is of this vse to be an helpe meanes to remember vs of the death of Christ 1. Cor. 11.24 you may reade the like also in Gen. 17.11 Exo. 31.13 by all which instances it is plaine that signes are helpes and meanes to bring to mind preserue in memory the thing absent signified by those signes Thus much for the Minor or second proposition also for my 7th argument whereby you haue seene it proued that the 7th day Sabbath must still be in force because it is a singular meanes to preserue in memory the myraculouse worke of Gods Creation ARGVM VIII My 8th argument to proue that the 7th day Sabbath is still in force is because God hath expresly commanded it in his morall Law thus it may be framed Whatsoeuer God hath expresly commanded to be done in his Morall Law or
the reason of the 4th Com. to shew you how they haue nullified made voide that also for they haue made most horrible hauocke with Gods Commandement by reiecting the Saturday Sabbath The body of the 4th Com. is conteined in iij. verses Exod. 20.8.9.10 and I haue showne how these iij. verses of the xx Chapter of Exodus are made voide and nullified and now I come to shew how they haue made frustrate also an other whole verse to wit verse the 11th and so they shall haue filled vp the mesure of their iniquity fulâ— by a sacrilegiouse robbing God of iiij whole verses out of his Morall Law by taking away the key of knowledge from them for I account it all as one to rend iiij verses of sacred Scripture out of the Bible to peruert the sense of them or to turne the sense vse of them into Ciphers That I may shew you how by denying and abolishing the 7th day Sabbath they haue nullified made voide the reason of the 4th Com. also first I will recite the reason for in sixe daies the Lord made the heauen the earth the sea all that in them is and rested the 7th day Therfore the Lord blessed the Sabbath day hallowed it Exod. 20.11 This 11th verse is a reason giuen by Almightie God thereby to perswade vnto the obedience of the 4th Com. The Commandement was this that we should worke vpon those sixe daies which were the first sixe daies from the begining of the Creation that we should rest from labour on the 7th day from the Creation now the reason whereby God would perswade vs herevnto is a reason drawne from his owne example because that in those sixe daies God himselfe laboured and in the same 7th day God himselfe rested yea and therfore hallowed sanctified this 7th day Now what reason can be more liuly then a reason drawne from Gods example what argument can be more moueing with the sonnes daughters of God then an argumeÌ„t fetched from the example of their heauenly fathers but let the oldest man liuing tell me if euer he heard any Minister in the pulpit presse the keeping of the 4th com by this reason which God hath here added vnto his 4th com or let any man tell me if euer he heard the sanctification of the Lords day which is the first day of the weeke pressed by this reason here added by God vnto his 4th com Nay what Minister will not be ashamed to perswade men either to the keeping of the 4th com or to keeping of the Lords day by this reason which heere God hath propounded for we neither worke on those 6 dayes wherin God wrought neither doe we rest on that 7th day wherein God rested for we rest on the 8th day or first day not as God did on the 7th day our Lords day God did not rest on it for our imitation but he laboured on it for our imitation so as there is no correspondency betwixt our Lords day Sabbath our now keeping of the 4th com Gods example reason propounded vnto vs. When did you euer heare any Minister say thus Let vs rest from our laboures on the Lords day because God himselfe as our Patterne rested on the Lords day and let vs sanctify hallow the first day because God blessed sanctified the first day you see how God hath added a most liuely effectuall reason to his 4th com drawne from his owne example to moue vs to rest on the Lords day to sanctify the first day tell me if euer you heard any Minister thus presse this reason Gods example or if yee haue heard any houer aboute it as loath to touch it he hath nicknamed dayes caling the Lords day Sabbath day the 8th or first day the 7th day wherefore because Ministers cannot deuise how to make Gods example and exemplary reason to fit square to our new Sabbath therefore they are mute sileÌ„t touching it and thus you see the reason of the 4th com standeth in our Bibles but for a Cipher men are a shamed to vse it least they should shame themselues is it not a lamentable thing that Ministers are ashamed to deliuer the whole will counsaile of God least thereby they should both shame themselues bewray vnto the people their foule errour in abolishing of Gods Sabbaths for if this reason were vsed men would easily see how wide we are from the marke in keeping the Lords day in conscience of the 4th com when as the very reason of the 4th com would plainly â—each vs that it is the 7th day Sabbath wherein God himselfe rested that we should rest and not on the 8th day Sabbath To summe vp all you haue seene how they that abolish the 7th day Sabbath they haue turned the body of the 4th com into a company of Ciphers this hath bene declared proued many wayes yea they haue also turned the reason to the 4th com into so many words so many Ciphers for it standeth in the booke of God for a mute and is like a blanke in a Lottery no Minister vseing this reason of God before his people to perswade them to the keeping of the Lords day or of the Sabbath day by it So then since they haue not onely nullified the commandement but also made voyde and vselesse the reason annexed to the commandemeÌ„t hereby you see they haue by reiecting Gods hallowed and sanctified time the Saturday Sabbath reiected also the whole 4th com with euery parte and persell of it roote and branch There are not many verses in the Morall Law and behold how of those fewe verses they haue turned into Ciphers made voyde vselesse no lesse then iiij whole verses v. 8.9.10.11 there are not aboue 15 or 16 verses in all the Morall law now whosoeuer reiecteth the Saturday or 7th day Sabbath you see he maketh voyde frustrate no lesse then 4 of those verses it is an errour caling for deepest consideration a speedy reformation Thus much for my 9th argument ARGVM X. My 10th Argument to proue that the 7th day Sabbath mentioned in the law is still in force is because our Sauiour Christ ratified the very least thing commanded in the Law to endure for euer Mat. 5.18 thus it may be framed He that ratified the very least thing commanded in the Law vnto the least letter to last for euer he ratified the 7th day Sabbath to be still in force But Christ ratified the very least thing commanded in the Law vnto the least letter to last for euer Therefore Christ ratified the 7th day Sabbath to be still in force As for the Major or first proposition it is cleere of it selfe for nothing therin can be doubted of for admit that the 7th day Sabbath be the least thing commanded in the Morall Law why then hee that ratified euery thing commanded in the Law vnto the very least
haue we done and said much more in defence of the Lords Sabbaths thē they haue said or can say in defence of the Lords day who are patrones of it this Lords day Sabbath were it not the Diana and darling of our time supported by men of learning holinesse and zeale I would say of it that it is the most idle friuolouse thing that cane be invented for besids other defects in it they cannot proue a constant practise of it no nor that it was euer kept weeke by weeke two Lords daies together one after an other in any place nor at any time I can but wonder therefore that any man that hath but either learninge or honesty should after the consideration of these things preferre the Lords day aboue the Sabbath day or neglect the ancient ordinance of Gods Sabbath day to imbrace this nouill Sabbath of the the Lords day I haue now finished my 12th last argument as touching the first branch of it wherin I haue proued that the Apostles of Christ did constantly keepe the Sabbath day after Christs resurrection now I am to procede and to proue vnto you the second branch of my Minor or second proposition which is That the primitiue Churches which liued after the daies of the Apostles kept the Sabbath day for 300 or 400 yeeres after Christ And this trueth I shall confirme vnto you by sondry Testimonies 1. I will begine with that which M. Perkins reporteth saying The obseruatiō of the Sabbath was neglected of those Churches which succeeded the Apostles but afterwards it was established by Christian Emperours his Author for it is Leo Anton Edict of Holy daies Perk. in his first volume vpon the 4th com pag. 48. by the word Sabbath M. Perkins vnderstandeth the Lords day Sabbath Now of this Lords day he saith according to his author that the Churches which succeded the Apostles they neglected it vntill it vvas established by Christian Emperours now these Churches were the primitiue Churches for they liued immediatly after the Apostles they liued in the neglect of the Lords day Sabbath for about 300 yeeres after the daies of the Apostles as is gatherable by this that he saith it was established by Christian Emperoures now the first Emperour that established the Lords day was Constantine the greate as saith Hosp Cap. 9. pag. 27. this Constantine liued aboute 300 yeers after the Apostles now for asmuch as these Churches liued about 300 yeeres without the Lords day Sabbath it followeth that they all that time kept the 7th day Sabbath vnlesse we shall vncharitably censure them to haue liued profanly without any Sabbath day all that while which were absurd to thinke many Churches kept both Sabbaths together to wit the Sabbath day and the Lords day as you shall see by and by now can it be thought that some of the Primitiue Churches should be so zealouse as to keepe two daies other some so key could as to keepe none at at all wherefore since these Churches kept not the Lords day therefore it must follow that they kept the Sabbath day thus you see it followeth that the Sabbath day was in vse in the primitiue times for about 300 yeeres after the Apostles so then as the Apostles kept the Sabbath day constantly after Christs resurrection so the primitiue Churches that succeded next after the Apostles they kept it for a matter of 300 yeeres longer 2. My next Testimony shall be out of the Centuries where it is thus recorded Romae conventus ecclesiasticos non fuisse in Sabbato quemadmodum in aliarum terrarum ecclesiis Centur iiij Cap. vj. pag. 477. de ritibus ecclesiae Romanae The summe whereof is this that There was no Ecclesiasticall or Church assemblies vpon the Sabbath day at Rome as there was in other Churches In which words there is an opposition made betwixt the Church of Rome an other Churches to wit Christian Churches aboute keeping of the Sabbath day now it is recorded that there was no Church meetings vpon the Sabbathday at Rome but yet there was Church assemblies vpon the Sabbath day in other Churches abrode in the world so then by this Record it is plaine that the most Churches kept the Sabbath day albeit Rome did not and it is no maruaile that Rome had learned of the Laodicean Counsaile to reiect the yoke of Gods 4th com with the first further ' this Testimony was of what was done in these Churches for 300 or 400 yeeres after Christ so then you see that the Sabbath day was obserued in the most Churches 300 or 400 yeeres after Christ so much for this second Testimony 3. My third Testimony shall be from an acte made by the Laodicean Counsaile in the yeere of Christ 364. Laodicenum Concilium celebratum circa annum 364 sanxit Non oportere Iudaizare Christianos in Sabbatho vacare sed potius operari in eadem die Dominicam praeponendo Sabbatho quod si inventi fuerint Sabbathum Judaeorum observantes anahemate ibidem feriuntur Hospin de origin Fest Chap. 9. pag. 27. The summe whereof is this The Laodicean Counsaile held about the yeere 364 made a Law that Christianes should not Judaize rest vpon the Sabbath day but rather worke vpon it that they should praeferre the Lords day aboue the Sabbath day And if so be any were found obseruing the Iewes Sabbath they should be excommanciated or accursed By this Law then it appeareth that the Sabbath day was in vse in those times for else this Law had bene made in vaine which forbad Christians to kepe the Sabbath day any more vpon paine of excommunication for gouernes doe not enact Lawes against nothing 2. Note that as the Sabbath day was in vse in those times so also it was in vse amōgft Christianes for this law as you see was bent against the practise of Christianes forbidding Christianes to keepe the Sabbath day whereby we see that in these times the Sabbath day was honoured among Christianes 3. Note that vnto this time Christianes did honour the Sabbath day with or aboue the Lords day this I gather from hence because this Counsaile ordeined that for time to come Christianes should preferre the Lords day before the Sabbath now they neded not to haue made a law to bind Christiās to preferre the Lords day before the Sabbath day if they had done so before the making of this law this is a remarkabl thing that in these times the Sabbath day was had in such honour with Christiās as it was as highly or rather more highly set by then the Lords day was 4. Note the time this Law was made 364. yeeres or there about after Christ whereby we see that the Sabbath day was in vse amongst Christianes for nere 400 yeeres after Christ A digression by the way shewing 1. the Invalidity of this Laodicean Counsaile Decree made against the Lords Sabbaths 2. The Originall of the Lords day Sabbath 3.
whence I came 4. My fourth Testimony shall be the words of M. Perkins and Doctour Prideanx M. Brerewood For M. Perkins he moueth a question to know who changed the Iewes Sabbath And then his answer is this It is commonly thought saith hee that the Iews Sabbath was changed into this Lords day by Christian Emperours long after the Ascention of Christ Perk. in his Exposition vpon the first Chapter of the Reuelation and verse the 10th In which words M. Perkins doth deliuer though not his owne yet the common opinion and iudgment of others now the common opinion is saith hee that the Iewes Sabbath was changed long after Christ his Ascention and that by Christian Emperours so then it is the common opinion that the Sabbath day lasted in the Churches a long time after Christ his Ascention euen 300. yeers For Doctour Prideaux saieth he in his worke vpon the Sabbath pag 140 Annon Sabbathum Iudaeorum oum Iudaeis sine scrupulo murmure obseruarunt Apostoli caetus in Sabbatho coactos libentissime instituerunt Annon insequens Ecclesia tam Sabbathum hoc quam diem Dominicum per aliquot annorum decursum sacris conventibus distinauit Notiora sunt ista quam vt probatione indigeant The summe whereof is this did not the Apostles saith hee obserue the Iewes Sabbath with the Iewes without the least scruple making did they not most willingly appoint assemblies on the Sabbath day and did not the Church which followed them appoint both the Sabbath day the Lords day for holy assemblies for diverse yeeres these things are so well knowne that they need not to be proued By whose Testimony you see that the Churches which followed the Apostles they obserued and kept the Sabbath day for diuerse yeeres this is so plaine by History that it needeth not any quotations or profe For M. Brerewood Professor in Gresham College in London in his Treatise of the Sabbath day against M Bysield pag. 77. thus writeth And little doe you know saith hee of the ancient condition of the Church if you know it not that the ancient Sabbath did remaine was obserned together with the Lords day by the Christians of the Easterne Church aboue 300 yeers after Christs death c. And againe The Sabbath of the 7th day was religiously obserued in the East Church 300 yeeres more after our Sauiours passion That Church being a greate parte of Christendome Thus by the iudgement of those who are well seene into the Histories of the Church it is a plaine case that the Sabbath day was religiously obserued and that by Chrïstians for more then 300 yeeres after Christ 5. My fifth Testimony shall be that recorded by Zanchie out of Sozomen the summe whereof is this That those of Constantinople almost all others haue Ecclesiasticall Assemblies to heare Gods word on the Sabbath day on the Lords day Zanchie vpon the 4th com Thes 1. Here you see that not onely at Constantinople they kept the Sabbath day but also almost in all other Churches the Sabbath was kept 6. My sixth Testimony shall be out of Socrates the summe whereof is this Assemblies were wonte to be in the Churches euery weeke vpon the Sabbath day vpon the Lords day Socrat. Chap. 8. lib. 6. againe At Cesarea Cappadocia in Ciprio vpon the Sabbath day vpon the Lords day the Presbiters Bishopes did euermore interpret expound the Sciptures Socrat. Cap. 21. lib. 6. here you see a weekly obseruation of the Sabbath day a constant practise of Presbiters and Bishopes to expound the holy Scriptures vpon the Sabbath day But before I proceed any further it shall not be amisse to answer a doubt that may rise in the minds of some that reade these Antiquities may they say what did the primitiue Churches keepe two Sabbath daies euery weeke for it seemeth so because they kept both the Sabbath day and the Lords day For answer hereto we must know that howbeit they kept two daies yet it is not to be thought that they kept them both for Sabbath daies resting from labour all day long according to the 4th com for 1. This were more then euer God required in his morall Law to rest two daies in Seauen 2. Jgnatius put a difference betwixt the Sabbath day and the Lords day as betwene the King and the Quene for he caled as you shall see by by the Lords day the quene of daies hereby intimating that the Sabbath day whereof he spake also in that place was the King of daies 3. The Christianes against whom the Laodicean Counsaile enacted that law forespoken of they honoured the Sabbath day aboue the Lords day as there we shewed 4. Many Churches of Christianes they kept not the Lords day at all for 300 yeeres together as we haue showne out of Perkines 5. In Cōstantines time he gaue leaue for men to goe to plough and other workes of husbandry on the Lords day as else where we haue showne by all which it is more then manifest that the primitiue Curches though they kept the Lords day yet they kept it not for a Sabbath day or like the Sabbath day but rather much like as we now keepe a common Holy day or a lecture day wherin we come to Church heare the word of God but we keepe not the whole day in a rest from laboures in conscience of the 4th com thus you see albeit they kept two daies in a weeke yet but one onely was kept for their Sabbath the other was kept lightly and partially they kept these two daies in a weeke then much like as we now kepe the Lords day and some light Holy day or the Lords day a Eecture day when they fall both in one weeke 7. My seauēth Testimony shall be that of Athanasius who liued about the time of Constantine 300. yeeres after Christ who in his Homilie de Semente saith thus Wee assemble together in the Sabbath day not as if we were infected with Iudaisme but therefore wee meete together in the Sabbath day that we may worship Iesus the Lord of the Sabbath Centur. iiij Cap. vj. pag 410. In which words we see what was the practise of the Christian Curches in the daies of Athanasius for then they kept the Sabbath day as we see here Furthermore it is worth our obseruation to consider that Athanasius doth not onely barely auowch it that they then kept the Sabbath day but moreouer he doth Iustify defend their keeping of it for whereas some might obiect vnto him saying but doe your Churches keepe the Sabbath day still why that is Iudaisme c. of this mind was the Laodicean counsaile that liued not long after Athanasius and it seemeth that this slaunderouse opinion of the Sabbath was creeping into the Church in the daies of Athanasius growne to ripenesse within a matter of 60. yeeres after him for now the Laodicean counsaile durst cale it Iudaisme in
plaine termes for Christianes to keepe the Sabbath day but see how this famouse Athanasius godly Bishop foreseeing this mischeife meeteth with the priuy obiectiones of some in his time who were alredy infected with this leauen saying not as if we were infected with Iudaisme The iudgement therfore of this Godly Bishop was that a Christian Church might sanctify the Sabbath day without any tainte or tincture of Iudaisme I wish all Ministers now would learne to know of Athanasius that to keepe Gods Sabbath it is no Iudaisme but how is it to be lamented to see the most diuines rather to follow that Schismaticall decree of the counsaile of Laodicea caling the keeping of Gods Sabbath Judaisme then to follow that famouse Athanasius who defendeth it that the keeping of the Sabbath day is no Iudaisme Further it is to be noted that the Christian Churches in the time of Athanasius kept the Sabbath day and that this was about 300 yeeres after Christ so that the Sabbath day was in vse with Christianes for 300 yeeres after Christ Now the first 300 yeeres after Christ are accounted for the most pure times the freest from corruptiones and the after times were lesse puer abateing of their purity daily as the Church grew elder now forasmuch as the Sabbath day was honourable amongst Christianes and religiously obserued in the most puer times this is much to be regarded for what if the Sabbath day begane to be trampled vpon and counted for Iudaisme 60 or 100 yeeres after these puer times what 's that to vs for if we follow any we will choose rather to imitate the more puer Churches I trust so then those that were lesse puer now the more puer Churches as you haue seene it abundantly proued they kept the Sabbath day To conclude so long as the Churches retained their best purity so long the Lords Sabbaths were in vse honour but when the Churches begane to decline and fale away as to set vp Images to adore the Crosse to pray to Saints to pray for the deade to beleeue a purgatory and the like then they begane to esteeme the Lords Sabbath Iudaisme that so they might forsake them and set vp dayes of their owne invention but my trust in God is that as he hath caused a reformation of the abuses of the second commandement which crept into the Church in those times so the same God will find a time to reforme the abuses of the 4th com also which crept in then too but remaine to this day vnreformed 8. My eight last Testimony shall be that of Ignatius who liued about an 100 yeeres after Christ Let not vs saith hee keepe the Sabbath day in a Iewish manner pleasing our selues with a rest or idlenesse for he that will not labour let him not eate c But let euery one of vs keepe the Sabbath day Spiritually reioyceing in the meditation of the lawe not in a remisnesse or idlenesse of the body but in an admiration of the workemanship of God not reioyceing in daunceings and vnciuill Showtinges c. And after the Sabbath day let euery one that loueth Christ celebrate the Lords day beinge the quene of dayes c. Ignat. in his Epistle to the Magnesianes In this exhortation of Ignatius we may note 1. That hee speaking both of the Sabbath day and also of the Lords day doth insinuate a plaine difference betwixt them as touching their estimation for the Lords day he counteth as the queene of daies and so leaueth a place for the Sabbath day to be in account as the King of dayes yea speaking of the Sabbath day he vseth the word Sabbathizare but speaking of the Lords day he vseth the word celebrare 2. We may note that hee speaking of the Sabbath day doth consider it doublie first as the Iewes in those dayes did vse it or abouse it rather 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reioyceing in idlenesse or slothfulnesse as hee speaketh And secondly as Christianes ought to vse it for the former we may note by Ignatius his words that the Iewes in his dayes did keepe the Sabbath day indeed but yet they kept it profanly as a feast of Bacchus with idlenesse with daunceings with showteing and the like now this kind of Sabbath keeping Ignatius did abhorre saying it is better for the Iewes to labour on the Sabbath day then thus to keepe it for he that will not worke saith hee let him not eate which words are to be referred vnto the Iewes not vnto the Christianes to whom he wrote vnlesse they would ioyne with these profane Iewes in reuelling and roioting on the Sabbath day by which manner of speaking Ignatius alludeth vnto a like forme of speech vsed by God himselfe in a like case saying I cannot suffer your new Moones nor Sabbaths c. My soule hateth them c. Isa 1.3 Now God did not simply hate their Sabbaths since he had commanded them but he hated their irreligiouse hypocriticale obseruation of the Sabbaths and so Ignatius did not meane simply that the Iewes should worke vpon the Sabbath day or else they should not eate but comparatiuly and respectiuly as if he had thus said rather then men should keepe the Sabbath as doe the Iewes in reuelling sporting idlenesse let them be forced to labour worke in it by denying them foode for it is better to worke on the Sabbath day according to that commandement which inioyneth labour 2. Thes 3.10 then to rest according to that commandement Exod. 20.10 when a man dothit onely to please the flesh and not to further him in the worship of God it is better to keepe no Sabbath then to keepe it onely in a carnall manner honest labour is better on the Sabbath then carnall slouthfull reuelling rest Now this kind of profane carnall keeping of Gods Sabbath is that which Ignatius doth admonish Christians of and doth dehorte them from saying Let not vs keepe the Sabbath as doe the Iewes or in a Iewish manner c. In the next place Ignatius speaketh of the Sabbath as Christianes ought to keepe it that is not profanly and carnally but religiously and Spiritually But let euery one of vs saith hee keepe the Sabbath Spiritually and then he proceedeth to mention the dueties of the Sabbath particularly the one whereof is to reioyce in the meditation and Diuine contemplation of the Law of God reioyceing in the meditation of the Law the other is to make an holy admiration of the Creation of the world of the prouidence of God in the gouernance of the same c. In an admiration of the workmanship of God Now vnto this Holy Spirituall religiouse obseruation of the Sabbath day did Ignatius exhorte those Christians vnto whom he wrote saying But let euery one of vs keepe the Sabbath day c. In which exhortation you see that Ignatius did not onely permit the keeping of the Sabbath day among Christianes but he goeth
said to remeÌ„ber the words of Iesus which he had said vnto him Mat. 26.75 and so it is here whereas God said remember the Sabbath day he speaketh to his people the Iewes of a day which they knew beforehand for it was consecrated not first at the giuing of the Law but long before euen at the Creation Genes 2.3 now the Iewes they knew no day for a Sabbath day and so could remember no day but Saturday the 7th day they knew not of the Lords day nor of any other and therefore this 4th com and the word Remember in it belongeth properly vnto no day of the weeke but Saturday 2. That day of the weeke and that onely is the Sabbath by the 4th com whose proper name is Sabbath day Remember the Sabbath day Exod. 20.8 now no day of the weeke was euer called Sabbath day by the Scriptures or ancient fathers but Saturday therefore no day but Saturday can stand by the 4th com I am not ignorant that we cale Sunday Sabbath day but this is but a miscalling and nicknaming of daies as elsewhere is shewed see Mark 16.1.2 where Saturday was caled Sabbath day sunday was caled the first day of the weeke 3. Onely that day is Sabbath day by the 4th com which is the 7th day of the weeke But the 7th day is the Sabbath of the Lord thy God Exod. 20.10 now no day of the weeke is by any approued computation called and accounted the 7th day but Saturday as elswhere hath bene showne therefore Saturday is the Sabbath day by the 4th com see Mark 16.1.2 where Sunday is caled the first day of weeke if Sunday be the first day then Saturday which cometh after it must be the 7th day Thus you see none other day of the weeke can be Sabbath by the 4th com because none other day was euer caled Sabbath day nor counted the 7th day 4. No day of the weeke caÌ„ be Sabbath day by the 4th com but Saturday the 7th day because the reason of the 4th com Gods ensample of his rest on the 7th day therein conteined Exod. 20.11 cannot belong vnto any day of the weeke besids Saturday this point is elswhere cleered also Thus you see it vndeniablie proued that if one day in a weeke must be a Sabbath day by the 4th com it must of necessity be Saturday because the 4th com in all the partes thereof point vs out vnto Saturday and vnto no day of the weeke besids it ARGVM XXIII My 23th argument in defence of the Lords Sabbath proueth that it must be morall perpetuall because it is such an ordinance of Gods as doth greatly further the publike solemne worship of God tend vnto piety and furtherance of the dueties of the first Table nourish Christian Religion generally helpeth all sortes of people to the attainment of grace and groweth in all the dueties of piety towards God and Charity towards man yea because it is such an ordinance of Gods as tendeth vnto mercy and that not onely towards mankind in generall but also vnto mercy both vnto man beast And thus I argue That which is expressely commanded in the morall Law which by experience we find tending vnto and a notable furtherance of Gods publique priuate worship and seruice and of all sortes of people for their attainment and increase of grace godlinesse and growing vp in our Christian Religion yea and further which is commanded as a worke of mercy vnto mankind yea both to man beast that thing is morall perpetuall still in force But to rest from worke on Saturday the 7th day is expresly commanded in the Morall Law and we find it by experience tending vnto a notable furtherance of Gods publique priuate worship seruice of all sortes of people for their attainment increase of grace godlinesse and growing vp in our Christian Religion yea and further which is commanded as a worke of mercy vnto mankind yea both to man and beast Therefore to rest from worke on Saturday the 7th day is morall perpetuall and still in force As for the trueth of the Major I suppose none will deny it for it is a Rule in expounding the commandements that not onely the things expressed in the Decalogue are commanded as dueties binding vs but also all causes helpes furtherances vnto those dueties whence I reason thus if the helpes furtherances of morall dueties belong vnto vs though not expressed in the Law then by like if not by stronger reason such helpes furtherances as serue vnto morall dueties being expresly commanded in the Law doe belong vnto vs bind vs as morall yea further that duety which is commanded in the law as a worke of mercy that must needs be morall without all controuersy And as for the Minor I suppose it is as cleere as the Major for 1. it is expresly commanded in the Morall Law that we should rest from worke on the 7th day which is Saturday But the 7th day is the Sabbath c. in it thou shalt not doe any worke c. Exod. 20.10 And 2. we find it by all experience that if we rested from our laboures on Saturday the 7th day it would greatly tend vnto the furtherance of Gods publike worship on that day and vnto the begetting groweth and increase of grace in all men for when men doe â—et a parte all worldly imployments to attend on the seruice of God then are they free from many distractiones incumberances which would hinder them in Gods seruice and then are they fiter for all Religiouse exercises c. The trueth hereof we see by our now keeping of the Lords day for our resting from worldly imployments on this day doth greatly further the worship of God all holy exercises iust so it would be with the 7th day if we had it in vse 3. That a rest from worke on the 7th day is commanded as a worke of mercy is plaine Exod. 23.12 In the 7th day thou shalt rest that thine oxe and thine Asse may rest and the sonne of thy maide and the stranger may be refreshed See to this effect also Deut. 5.14 So then God would that men should rest on the 7th day for the reliefe ease and refreshment both of man and beast God would that Masters should exercise pittie and mercy to their wearied and tired seruants by resting them on the 7th day Now in this respect I may cale the Saturday or Sabbath day the Seruants Iubile for on this day euery weeke they should haue release from their painfull and seruile laboures to refresh themselues therin on this day all Masters should exercise mercy to their wearied seruants how euer other times holy dayes for seruants refreshment are at the liberty plesure of gouerners yet this time day is not so for of duety God in the behalfe of Seruants requireth it of Masters so it is
to wit the 5th Nouember it were absurd to thinke that the rest from work should teÌ„d to the publik praise of God but the day should teÌ„d to some other end it followeth therefore that as the rest inioyned in the 4th coÌ„ tendeth vnto the furtherance of Gods worship so doth the time to wit the 7th day there also inioyned as the rest from laboures teÌ„deth vnto mercy towards man beast so the day to wit the 7th day tendeth vnto mercy also Thus I haue proued it that the obseruation of Saturday the 7th day is morall perpetuall because it tendeth vnto the furtherance of Gods publike as well as priuate wor hip and seruice because it is a worke of mercy both to man beast now all workes in the Decalogue tending to promote Gods seruice are Morall and all workes therein commanded which are vvorkes of Mercy are Morall also by the judgement of all Diuines and so much for this answer An other answer some may frame saying the day to vvit the 7th day is not necessarily tending vnto the vvorship of God a vvorke of mercy c since these may be furthered also by an other day But contrariwise 1. This answer is absurd thus I make it appeare there is a twofould necessity there is a necessity vvhich is absolute as vvhen the vvorship of God cannot stand vnlesse it hath such a day c. And there is a necessity in some respect as vvhen Gods vvorship cannot so vvell fitly stand vnlesse it hath such a day c. Novv if they vvill admit of no more of the Morall Law then is necessary in the first respect then these absurdeties they fale into 1. that they may reiect the 8th Com. Thou shalt not steale for it is not absolutly necessary that this 8th com should be retained among vs since Coueting an other mans goods in heart is forbidden in the 10th Com. now he that keepeth the 10th Com. standeth not in any absolute neede of the 8th Comm. yea they may as vvell reiect as not Morall the 6th the 7th 8th Commandements as not absolutly necessary because the Magistrate may make Lawes against murther adultery and stealth if men vvill reiect Gods 7th day vvhich he hath sanctified commanded because men may find and set vp an other day then may they reiect for the same reason the 6th the 7th the 8th Commandements also 2. An other absurdety they fale into vvhich is this that thus they may reiect the setting a parte of an whole day for rest from laboures and for Gods vvorship for both these may be done in halfe a day or in some fevve hovvres of a day yea they may reiect the weekly sanctification of a day vnto God and keepe but one day in a moneth or in a yeere for it is not absolutly necessary to Gods worship as a worke of mercy either to keepe an whole day or one in euery weeke 3. An other absurdety they fale into which is this they may aswell reiect the Element of Wine the Sacrament saying wine is not necessary to the Lords Supper as to say the 7th day is not necessary vnto Gods worship for common beere may be drunk in stead of wine as well as a common day be vsed in stead of an hallowed day Yea as well may vve change bread in the Lords Supper for flesh eate flesh in remembrance of Christs body as change that sanctified day which God commanded 2. I proue it that the very precise time of the 7th day is necessary vnto Gods worship if not absolutly yet secundum quid if not for the being of it yet for the right fitest well being of it my reasones are these 1. if the 7th day was not in some respect necessary vnto Gods worship and a worke of mercy then might the Iewes haue changed the day set out an other day for the same dueties But it was not Lawfull for the Iewes to change their Sabbath day as all confesse Therfore was the 7th day necessary in some sorte 2. If the 7th day were not necessary in some sorte vnto the seruice of God and worke of mercy in refreshing man and beast after they were spent in labour then would not God haue expresly commanded it for those endes But God did expresly command the 7th day to those endes as we read in the fourth Com. Deut. 5.14 Exod. 23.12 Mark 2.27 Therfore is the 7th day necessary in some sorte c why should we thinke that God should expresly command the 7th day by name for his Sabbath the 8th day for Circumcision the 14th day for the passeouer vvhen he mentioned not the day for baptizing of Infantes nor the day for administration of the Lords Supper but that the dayes expresly commanded vvere necessary and the dayes not commanded vvere indifferent had not the 7th day bene necessary God vvould haue left it vncommanded as he hath done many indifferent things 3. Our Sauiour saith the Sabbath was made for man Mark. 2.27 Now if made for man then it was necessary for mans good either for his being absolutly or for his well being respectiuly or else it was needlesse superfluouse But it was not made needlesly c. Therefore it was necessary 4. If no day of the weeke can be so fit a day for Gods worship as the 7th day then is the 7th day necessary in some sorte But no day of the weeke can be so fit a day as is the 7th because all the other 6 daies are common vnhallowed dayes and onely the 7th day is a sanctified and holy day Genes 2.3 and so fiâ—est for holy dueties Ergo c. 5. If all the other 6 dayes in the weeke be ordained for labour and worke then of necessity the 7th day must be kept for Gods worship and for a worke of mercy to man beast But all the other 6 dayes are ordeined for worke Sixe daies shalt thou labour c. And ordinarily weekly to alter the institution of any of those Sixe daies is to violate Gods ancient ordinance Therefore is the precise time of the 7th day necessary 6. On the Sabbath day men are not onely to afford rest vnto their wearied seruants but also to make holy assemblies Leuit. 23.2.3 to worship God Ezek. 46.3 to doe the exercises of Religion now forasmuch as no day is commanded by God for these dueties but onely the Saturday or 7th day therefore if you take any other day it must be a day of mans appointment now let all men iudge if men will not be more carefull to yeeld their seruants rest to meete together in the publike assemblies and to performe the partes of Gods worship exercises of Religion on that day which God hath commanded then on that day which is but of mans commandement this may appeare by our common holy dayes what thin assemblies what cold deuotion then in comparison of the Lords day which
suppose a commandement had bene giuen in the new Testament for the Lords day in the same forme of words with the 4th com for the Sabbath day saying Remember the Lords day to sanctify it c. But the first day of the weeke is the Lords day in it thou shalt doe no worke c. for on the first day the Lord rose from the deade and therefore the Lord blessed the Lords day and hallowed it If any now should frame such a distinction against our Lords day Sabbath saying this name Lords day may be translated a Lords day that so he might turne the sense of the commandement from that day which hath so many hundrethes of yeeres bene knowne called by the name Lords day vnto any day of the weeke would not the Patrones of the Lords day cry fie on such a man it is pitty he liues that will so corrupt the Scriptures the case is their owne I appeale vnto their consciences if by these answers they haue not as shamefully corrupted and abused this portion of Gods Law the 4th com 2. Whereas they say the name Sabbath may be translated a Sabbath that this translation is vnfit and disagreing to the Scriptures and contextes I alleage against them all the lerned translatoures both new and old that euer translated the Bible for they all constantly doe render it the Sabbath not a Sabbath 3. If by the name Sabbath in the 4th com was meant a Sabbath vncertainly what day of the weeke then this absurdety followes that the Iewes were not bound distinctly vnto the Saturday Sabbath which they alwayes kept and held themselues bound to keepe but that they might haue kept Sunday Monday or some other day in imitation of God and in memory of the Creation Yea further since all men confesse that the Iewes by Sabbath day vnderstod the Saturday if now it be otherwise vnderstod then one the same word shall haue one sense for 2000 yeeres and more and afterwards the same word shall haue an other sense and so the words in Scripture shall change their sense as the times change what is more absurde 4. The absurdety of this distinction yet appeareth in this also for since there was neuer any day of the weeke weekly caled Sabbath day in all the Scriptures but the Saturday onely how can any man in his right wittes apply the 4th com to any day but Saturday it is as absurd as if one should suppose two Saturdayes in a weeke a Saturday the Saturday or two Christmas dayes in one yeere a Christmas day and the Christmas day I confesse we cale now a daies Sunday Sabbath day but what matters it what we cale who take liberty to cale and to miscale daies at our plesure but I speake of a Diuine nomination of daies vsed in the Scriptures for neither Prophets nor Apostles did euer cale the Sunday or Lords day Sabbath day nor any other day of the weeke saue Saturday Since therefore there is but one day in a weeke named Sabbath day by Diuine computation how can there be a Sabbath day and the Sabbath day 5. In my expâ—sition of the 4th commandement I haue at large proued it that by Sabbath day in the 4th com we must vnderstand the Sabbath day emphatically that is Saturday not a Sabbath day at rouers at randome vnto which profes forepast I referr my Reader see my Exposition vpon these words Sabbath day 6. The absurdety of this distinction appeareth in this if this word Sabbath should be translated a Sabbath then one the same word should haue diuerse senses in one and the same commandement for the name Sabbath at the latter end of the commandement Exod. 20.11 must be translated the Sabbath for it was not any day of the weeke which God blessed at the Creation but it was Saturday the 7th day onely and certainly it is absurd therefore to translate the same name Sabbath at the begining of the commandement Exod. 20.8 otherwise as a Sabbath as of a day at randome and vncertaine And so much for this distinction II. A second euasion I will touch and it is there distinction of a 7th day and the 7th day let a man vrge those words of the 4th com But the 7th day is the Sabbath of the Lord c. to proue that we must sanctify the old Sabbath day which is the 7th day and they will make this for one of their answers that the commandement speakes of a 7th day not of the 7th day by a 7th day they vnderstand some day or other of the weeke at rouers and at randome but not any one certaine day of the weeke Were there nothing else against this distinction this one were enough that by refusing the 7th day which implieth a setled well knowne certaine day of the weeke to imbrace a 7th day at rouers as an vncertaine time hereby they labour to make things knowne when vnknowne when things certaine to be vncertaine as if they delighted in vncertainties and as if God should require a time for his worship but no man knew when 2. Were this answer tollerable what should stand firme in the Scriptures God commanded circumcision on the 8th day had some of our times liued in those times they could by this Law haue circumcised a child on the 9th or 10th day made it in their accompt a 8th day though not the 8th day for if they would but skip ouer the first or second day of the childs birth not rekoning them then the 9th day or 10th day would be a 8th day The Lord commanded the Passeouer to be eaten on the 14th day of the moneth loe we haue some by a new deuised computation could haue iustified it that by the same Law they might haue eaten the Passeouer on the 15th or 16th day of the moneth and all well enough for they could make the 15th or 16th day of the moneth an 14th day though not the 14th day for hauing said that the commandement may be vnderstod of a 14th day they can thus make it good they will not rekone the first day of the moneth for any of the number but begine their account at the second day and so the 15th day will become a 14th day is not this pretty iugling think you that these men thinke they haue to doe with a God when they thus expound his commandements or with some babe or child that cannot tell to 7 or to 14 but they will say perhapes they doe not so rekone nor skip ouer daies c. But that this is false I thus proue it our Sunday or Lords day is not onely the first day of the weeke in our common account and in the computation of all Chruches Iewes and Christianes Protestants and Papistes but also it is caled the first day of the weeke constantly in the Scriptures see Mat. 28.1 Mark 16.2 Luk. 24.1 Ioh. 20.1.19 Act. 20.7 ij Cor. 16.2 Now that our new SabbathariaÌ„s might
make their Lords day Sabbath to become a 7th day so accord to the 4th com they must skip ouer Sunday in their accompt not rekoning it for the first day of the number so begine their rekoning at Monday counting Monday for the first day of the weeke then the Sunday or Lords day following will be a 7th day thus by their distinction cuning iugling together that day which our Church all Churches cales dies octavus the 8th day these haue made it a 7th day that day which the Scriptures cale the first day the same they haue made a 7th day I abhorr with my heart soule to see Gods people thus deluded and his sacred Scripture I meane his 4th com thus abused and made a nose of waxe to be turned hither and thither as the times please I know some are redy to wish I had spent my time better then to haue medled in this point of the Sabbath so in loue they are with their wonted erroures and others haue wished me and my booke hanged vp together with the like so rash is their furiouse zeale for their new Sabbath and so madd they are and enraged against me for discouering this their abhominable abuse both of Gods people and the sacred Scriptures but whither I haue done well or euill in this point and whither they or I doe rather deserue this censure I leaue to the indifferent and vnpartiall reader 3. An other absurdety against this distinction is that if a 7th day may be vnderstod in the 4th commandement indefinitly vncertainly then were not the Iewes tied to sanctify the Saturday Sabbath no more then any other day in the weeke 4. All Translatores both new and old are against them for they constantly translate it the 7th day as the most fit not a 7th day 5. Since there is no more 7th daies then there is Saturdaies in a weeke it is a foolish distinction to talke of a 7th day as if there were or could be more 7th daies in a weeke then one for since our Sunday or Lords day is the first day in a Diuine account as hath bene proued and also in all other approued computationes therefore Saturday following and onely Saturday must be both the 7th day and a 7th day without difference 6. That it must be translated and also expounded of the 7th day to wit Saturday and not of a 7th day vncertainly which day I haue proued it in my Exposition of these words of the 4th com But the 7th day is the Sabbath of the Lord c. Vnto which place I referre my reader 7. The absurdety of this distinction appeareth thus if the word seauenth may be translated a 7th as of a day vncertaine then one and the same word in one and the same commandement should haue diuerse senses for the word seauenth at the latter end of the commandement Exod. 20.11 must be trāslated the 7th as of a day certaine for God rested the 7th day to wit on Saturday Genes 2.3 it is absurd therefore to translate the word seauenth in the former parte of the commandement Exod. 20.10 a 7th as a day vncertaine And so much for this distinction III. A third euasion they haue this is very frequent in all mens mouthes let a man vrge the 4th com for the Saturday Sabbath your answer shall be this One of Seauen the 4th com it inioyneth one day of 7 so they reiect the 7th day and will haue one of 7. Thus they leane vpon this false exposition of the com that by the 7th day is to be vnsterstod one day of the 7 by one of 7 they meane any one of the 7 or some one day of the 7 or other with out difference Thus these enemies to Gods Sabbath doe corrupt the proper sense of the scriptures rather then they will see their old erroures and be take them to a reformation glad they are if they can inuent any thing for the subuersion of this sacred ordinance Gods Sabbath day My first argument against this euasion shall be this that the word Seauenth vsed in the 4th com it is not a Cardinall as they cale it but an Ordinall word of number it noteth but one of that number and its order also as that it is the last for order of that number named thus the Tēth is not any one of the 10 but the last for order of the 10. The fowrth moneth of the yeere it is not any one moneth of the 4 but the last moneth of the 4 so the Seauenth day of the weeke it is not any day of the 7 but the last for order of all the 7. they doe therefore most shamefully corrupt the word of God who when they heare God say But the 7th day is the Sabbath of the Lord which 7th is the last day of the number or weeke then they will come in with their deuices to defeate God of his day and time saying by the 7th may be meante one of 7 or some one day of the 7 that is as well the first day of the weeke or any other as the last day 2. The absurdety of this answer and exposition may appeare by the like cases The passeouer was by the Law to be eaten vpon the 14th day of the moneth now according to these Expositers of Gods Law a man might haue eaten the passouer vpon one of the 14 daies as on the 5th or 8th or 12th daie and iustifiably too for their Exposition of Gods law is by 14th to vnderstand one of 14 or some one day of the 14 that is any one day of the 14. Againe they were to circumcise a child on the 8th day I say these men that is vpon one or vpon some one of the 8 daies so they might at their choise circumcise a child on the 4th or 6th day of its age thus by their exposititiones they make Gods Lawes of none effect for God made choise of one certaine day aboue all others and these haue made all daies common God would haue the 7th day which is the last of the 7 for his Sabbath but these tell vs one of 7 some one of 7 or any one of the 7 may suffice as if God had not made his choise of the day but left vs the prerogatiue to make the choise good Lord deliuer vs from such Expositers and such Expositiones I could haue borne this griefe with silence as a long time I did if these Antisabbatharians or enemies to Gods Sabbaths would haue taken knowledge of these their erroures in loue and the spirit of meeknesse either in priuate before I printed my former booke or in publike by my former booke but now they maintaine thē with an high hand vtterly cōdēning me protesting against me both in publike and in priuate wherefore I doe the world to know how I abhorre these their vngodly proceedings in abusing Gods people and in corruption the sacred Scriptures 3.
If by the 7th day may be vnderstod one of 7 indifferently theÌ„ might the Iewes haue kept any one day in the weeke without difference for their Sabbath as Sunday Monday or some other but this is absurd to imagine yea a greater absurdety for since all meÌ„ coÌ„fesse that the Iewes with their Prophets Christ himselfe vnderstod by the words Sabbath day one certaine day of the weeke as Saturday if now we will expound the same words in the 4th com of a day vncertaine then shall the words of scripture chang their sense as the times chaÌ„g the same words for 2000. yeeres shall signifie one thing and euer after that an other thing oh manstrouse absurdety 4. If by the 7th day may be vnderstod some one day of the 7 without difference then may we Christianes keepe the Saturday Sabbath againe with the Iewes for this is one day of the 7 but this they hold a fowle errour to keepe the Iewes Sabbath therefore by the 7th day we must not vnderstand one day of the 7 indifferently 5. If by the 7th day in the 4th com be vnderstod one day of 7 then is there no ceremony in the 4th com for if one of 7 be the true exposition of the 4th com it was euer the true sense of it if one of 7 indifferently both was now is the true exposition of the Com. where I pray is the ceremony where is the time which we say was abolished by Christ since the sense of the com is euery way the same now which it was But our new Sabbatharians all say there is a ceremony in the time Therefore is not one of 7 the true sense exposition of the 7th day in the 4th com 6. The 4th com it inioyneth one day of 7 but one one day of 7 to wit the last of the 7 now since they oppose this text Colos 2.16 which abolisheth Sabbaths to the 4th com against that Sabbath there hereby they abolish that one day of 7 in the 4th com how absurd then is it for them to talke of one day of 7 as if still one day of 7 were morall by the 4th com when themselues haue abolished that one day of 7 there commanded by Colos 2.16 they will abolish a thing and yet maintaine it still 7. That by these words in the com the 7th day must be vnderstod the 7th day as of a knowne certaine day and not one of 7 indifferently and indefinitly I haue proued it in my Exposition of the 4th coÌ„ vpon these words But the 7th day is the Sabbath c. whither I referre my Reader and thus much for this euasion that by the 7th day they say may be vnderstod one of seauen or some one day of the 7. IIII. Some seing how hardly they are beset in the former distinctiones haue found out an other new euasion and they seing that these words of the coÌ„ beare so strongly against them to wit But the 7th day is the Sabbath they therfore haue thought it fit to reiect these words alltogether and so all the after parts of 4th com also therefore they answer thus that ther is no more of the 4th com morall but these words at the begining of it Remember the Sabbath day to sanctify it and as for all the residue of the com that they reiect altogeather as appurtenances to the com and as application I must confesse I neuer heard any man so impudent saue one M. Greenwood a silenced Minister one of my 10 professed aduersaries and one man more whose name I spare neither would I haue iudged it worth the confutation but that I feare the rest of my aduersaries may be take them to this refuge when they be hardly put too it When I looke vpon this mans answer togeather with those forementioned me thinkes they haue dealt very honourably with Gods Law for they haue not dared to deny any parte of it in right downe termes but this man as they say without feare or witt layes violent hands on Gods Law rendeth or teareth away the greater parte thereof at once me thinke he that makes conscience of a Surplisseâ— should make some conscience of doeing violence to a Morall Law and of denying such a portion of Sacred Scripture I heare indeed of much conscience vsed in other matters I see too little vsed in disputation woe is me that it is so any thing shall be said or done yea Gods Lawes shall be mancled quartered rather then God shall haue his Sabbathes againe But first it is absurd for any man to put asunder what God hath ioyned togeather could any thing be more neerly ioyned to other then the latter parte of the 4th Com. is to the former and yet this man dares sunder them Our Sauiour said that the Law in euery iotâ— tittle of it should last for euer Mat. 5.18 But M. Greenwood saith not onely that some iote or title of it is abolished but also that many letters yea words of it are abolished the Lavv of the 4th Comm. had not one hundreth vvords in it and be hath here reiected aboue Fovvre score of them is that a contrite spirite that trembleth at Gods word Isai 66.2 vvhich reiecteth his vvord 2. The latter parte of the Comm. naming the Seauenth day hath as good right to be Morall as the former parte naming the Sabbath day for like as the Lords day and Sunday be tvvo names both notifying one the same day to vvit our present Sabbath day so are Sabbath day Seauenth day tvvo other names both notâ—fying the Saturday and therfore the Holy Ghost vseth them promiscuously the one for the other for that vvhich in one place is named the Sabbath day as in Exod. 20.11 in an other is named the Seauenth day as in Genes 2.3 Exod. 23.12 Exod. 34.21 yea it is so in one and the same verse Exo 20.11 if therefore the Sabbath day be morall then must the 7th day be morall too 3. As the other commandements haue two partes an affirmatiue and a negatiue so hath this 4th com the affirmatiue you haue in these words Remember the Sabbath day to sanctify it The Negatiue you haue expressed also in these words The 7th day is the Sabbath c. in it thou shalt not doe any worke c. Now this man by denying these words he denieth a parte yea the Negatiue parte of the 4th coÌ„ and is it not absurd to imbrace the affirmatiue parte of a commandement and to reiect the negatiue parte thereof yet nothing is so fowle but it may be said to abolish Gods Sabbaths Where is rest commanded and seruile labour forbiddeÌ„ if not in this latter parte of the com take away then this latter parte of the Com. you take away Gods commandement which forbiddeth all seruile laboures on the Sabbath day now shall the duety of rest from labour be morall not that parte of the Com. which expresly inioyneth
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
Of this I may say as Christ saied ye haue made the commandement of none effect by your tradition God saied in it thou shalt not worke I say they this is not to be regarded by Christianes for it is but Application and Appurrenance yet further whither rend all these distinctions and euasiones wherby men would deny Gods 7th day Sabbath and what 's the reason that to this end Gods Law must be thus rent and torne assunder doe not the Authores of these things behaue themselues like men weary of Gods seruice and as if it were a burden vnto them to haue so many of Gods ordinances in his Church and therfore they diminish the number as if the fewer of them the rather it grieueth them that Gods sacred Sabbath should be morall lest they should be bound to sanctifie it were it not thus with them they would not invent such euasiones against this ordinance as they doe But they haue conceiued a preiudice against it and therefore downe it must V. An other euasion I meete withall and it is this let a man alleage the 4th commandement for the sanctification of the Sabbath day properly so caled and our answer shall be this the Sabbath day why doe we not keepe the Sabbath day the word Sabbath it signifieth a Rest and doe we not rest on the Lords day why we haue the Sabbath day alredy we keepe it euery weeke so long as we rest from our workes euery Lords day Let me shew you the absurdety of this slye euasion by the like suppose we a commandement giuen for the sanctification of the Lords day in the new Testament thus Remember the Lords day to sanctifie it but the first day of the weeke is the Lords day in it thou shalt doe no worke c. for on the Lords day Christ rose from the dead and therefore he blessed and sanctified the Lords day Suppose we also one of our new Sabbatharians should alleage vnto me this commandement for the obseruation of the Lords day if I should answer him thus the Lords day why doe I not keepe the Lords day the old Sabbath day on Saturday it is the Lords day for the 4th commandement saith the 7th day is the Sabbath of the Lord c. And doe I not then sanctify the Lords day when I keepe the old Sabbath day on Saturday were not this a slye eusiaon and yet such slye euasiones they vse as if because they can deceiue themselues blind the poore people by such sleites they could deceiue God himselfe too thereby but as in the supposed commandement for the Lords day it is manifest enough which day is the Lords day as namely not Saturday but Sunday for it is caled the first day of the weeke which is true of Sunday onely and it is caled the day wherein Christ rose which is true of Sunday onely so in the true commandement for the old Sabbath it is plaine enough to any but deceiuers which day the Lord meant for his Sabbath that is not the Sunday or Lords day but the Saturday for it is caled in the commandement the 7th day which agreeth to Saturday onely and it is said in the commandement to be the day wherein God rested at the Creation which agreeth to Saturday onely 2. May they not by the like sophistry keepe the Coronation day a fast day or Christmas day when it faleth on a working day and all by the 4th com and in stead of Gods Sabbath for the word Sabbath signifieth a Rest now on eueâ—y of these daies we rest from worke and doe we not then keepe the Lords Sabbath thinke you when we keepe the Coronation day a fast day or Christmas day thus wise meÌ„ yea Religiouse meÌ„ play with Gods com as a foole would play with an other mans nose and yet let a man in loue of Gods trueth with all meeknesse and submission to them for time was I so carried it towards them tell them in most friendly manner of these erroures and they are redy to flie in a mans face to fill the world with clamoures against him as one not worthie to liue any longer as one morefit for the iayle then to inioy common libertie These are good incouragements are they not to prouoke one to study and to discouer erroures and to set men in the right way these and worse haue bene my reward hitherto I might be larger in confutation of this sleite as by shewing that these words Sabbath day are a proper name of a day to wit of Saturday and therefore we must not rest in the bare signification of the word Sabbath but looke how the Spirit of God vseth it to what day he doth apply it namely vnto Saturday for as Lords day is a proper name for Sunday so is Sabbath day a proper name for Saturday whence it plainly appeareth that they dally and play with the word Sabbath when they flie to its signification neglecting its application and the Holy Ghostes vse of the word these with other things we might add but enough hath bene said for him that will vnderstand if further you desire to see of this point I referre you to my Exposition of these words in the 4th commandemeÌ„t Sabbath day so much for this euasion VI. An other euasion is this let a man alleage Gods Com. for the 7th day Sabbath and one answer shall be this The Sabbath day or the Lords day all is one for it is bur time you stand on and time is but a circumstance and why should you be so strict for a circumstance as if God regarded a time so much c. Because you say but a time and but a circumstance by way of sleiting you must know that this time this circumstance it is an ordinance of Gods yea one of the most ancient ordinances of God in the Church it is a time indeed but it is a Sacred and Holy time for God himselfe pleased to Hallow it and make it an Holie day at the Creation So God blessed the 7 day and sanstified it Gen. 2.3 Were it not blasphemy to but at Gods ordinances why might not some thus but at our Sacraments as well as these doe at Gods Sabbathes why may they not as well say the Sacramentes what need you be so strict for them they are but Signes of things c the water it is but well water the bread it is but Bakers bread c as you say the Sabbath why it is but a time and but a circumstance 2. We must know that some circumstances be but indifferent others be necessarie for example the circumstance of time when it is not commanded limited then it is an indifferent circumstance then a man may but at it by way of diminution thus the Sacraments are to be vsed but whither in the fore noone or in the after noone whither on the Lords day or on an other day is a thing indifferent because not Commanded On the other
Against this distinction J conceiue these things 1. that by the same distinction we may still retaine all those Ceremoniall and anniuersary Sabbaths in Leuit. 23. holding them all morall in force still quoad genus as touching some time to be annually allotted for Gods worship but abolished as touching those speciall dayes quod ad Speciem attinet and so there shall be no more morallity in the 4th com then there is in those Ceremoniall commandements which is iust none at all or else the 4th com shall be euery white as much a Ceremoniall commandement as any of those commandements for those yeerly Sabbaths in Leuit. 23. Yea what morallity shall there be in Gods Sabbath more then is still in the Tabernacle or Temple for hence Diuines collect that some place must be assigned now for Church assemblies and publike worship and they collect no more from Gods Sabbath in the 4th com as namely that some time be allotted now for Gods worship 2. Since that the authores of this distinction doe grant that some day in generall is by the 4th com morall and perpetuall I will proue that that day must be Saturday the 7th day my reason is because the other Sixe dayes are commanded in the 4th com for the dayes of worke and labour Sixe daies thou shalt labour and doe all thou hast to doe Exod. 20. now this commandement of Sixe dayes labour is morall and perpetuall neuer yet altered and so saith M. Perkins in his commentary on the 4th Chap. to the Galatianes v. 9 pag. 286. But the words saith he Sixe daies thou shalt labour c the 7th day is the Sabbath of the Lord c are morall conteine a perpetuall trueth and in his Cases of conscience pag. 106. D. thus This reason made by God to the creature must stand in force till he reuerse it which yet he hath not And further the Sixe daies mentioned in the 4th com are Sunday Monday Tewsday VVednesday Thursday Friday namely those Sixe dayes wherein God himselfe wrought at the Creation Genes 1.5.8.13 c. Exod. 20.11 For Saturday neuer came into the number of the Sixe dayes neither by the commandement did the Iewes obserue or rekone any other daies for those Sixe but these I haue mentioned as I haue proued in my exposition on these words of the 4th com wherefore if one day of the 7 be morall by the 4th com and then the former 6 of those 7 daies be ordeined for worke by the 4th com then it must follow that that one day which is morall by the 4th com is Saturday the 7th day and the last of the number because of all the 7 dayes none is left vacant for a Sabbath but Saturday the 7th day all the other daies being appointed by the 4th com for worke Hereby it appeareth that this distinction is friuolouse saying that some one day is morall by the 4th com in generall but not that particular day which God commanded the Iewes constantly kept 3. That this distinction is absurd I proue it because it ouerturneth one of Gods tenn moralls to wit the 4th com for as for a time or day in generall this is commanded in the 2th com where Gods worship is inioyned for if God must be worshiped then of necessity a time or a day in generall one or other must be allotted therefore so then deny that speciall time to wit Saturday the 7th day and you abolish the 4th com vtterly and grant no more morall in the 4th com but a time in generall and you confound the 2th com with the 4th com make thâ— 4th com a needlesse repetition 4. If some one day in generall be morall by the 4th com and not determined which day then the Church may choose Saturday the Iewish Sabbath day againe But they hold it Iudaisme to keepe Saturday the Iewes Sabbath day Therefore is not some one day in generall vndeterminedly morall inioyned by the 4th com or the Church may appoint the day of Christs Natiuity Christmas day or the daies of Christs passion our Fridayes for Sabbath dayes by the 4th com since the 4th com is holden not to determine the speciall day and time 5. If some one day or some time in generall be all that is morall in the 4th com then are we not tyed to giue God a Sabbath weekly it may suffice if we giue God a day once a moneth one in a yeere or one in 7000 daies for thus there shall be a day and some time in generall allotted for Gods worship and this is an other absurdety whereof this distinction is guilty 6. If one day or some time in geneaall be all that is morall in the 4th commandement so as the speciall day time must be allotted and appointed by the Authority of the Church then this absurdety followeth that this sacred ordinance of Gods sabbath shall be partly Diuine partly humane a mingle mangle for God commands a time man commands the time Yea so one ordinance of God to wit his Sabbath it shall stand by virtue of two seuerall commandements as if one were not enough for it shall stand by the 4th com as it is a time and so commanded of God by the 5th com as it is the time and so commanded by the Magistrate 7. That the absurdety of this distinct on may yet further appeare let it be obserâ—ed the old Sabbath day which was expresly commanded in the 4th com and which the Iewes kept to wit Saturday they say that this speciall time and day was abrogated as appeareth by Exod. 31.13 and by Colos 2.16 and other like textes now they oppose these textes which speake of Sabbath daies not onely vnto those anniuersary Sabbath daies in Leuit. 23. but also to that weekly Sabbath day in the 4th com Exo. 20. and hereby they hold the 7th day Sabbath abolished now I would faine know of them if the word Sabbath in Colos 2.16 be not of as large a sense as the word Sabbath in the 4th com if there be no difference as none they can shew then if followeth that if the Sabbath day in the 4th com be abolished by this text Colos 2.16 which speakes of Sabbath daies then are all Sabbath daies and times in the 4th commandement abolished that both specially and generally for euery aniuersary Sabbath abolished by this text is abolished both generally and specially so then since they apply this text Colos 2.16 against the Sabbath mentioned in the 4th com it is a friuolouse tenet to say the time in the 4th com is morall quod ad genus attinet and to say that by the 4th coÌ„ some day or time in generall onely is morall this cannot be vnlesse it be vainly supposed that the name Sabbath day in the 4th com hath a genus but the same name in Colos 2.16 hath none 8. If onely the time commanded in the 4th com quod ad genus
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
to rest in or for man if not for both I rather thinke for man for as for God he rested no more on the 7th day then on the 8th 9th and 10th daies and so euery day after but to man it might be otherwise he might rest on the 7th day and worke on the 8th 9th and 10th daies c. yea many holy daies God hath made since the Creation Leuit. 23. but it can no where be showne that he made any for himselfe but alwaies for man yet more plainly that God sanctified the 7th day for mans vse it shall appeare by the 4th com Exod. 20.11 where the Lord vseth a reason to perswade vs to rest on the 7th day and it is this because God himselfe rested on the 7th day blessed it and hallowed it which reason is drawne from the Sanctification of the 7th day at the Creation Genes 2.3 as if the Lord had said you shall rest on the 7th day because I blessed it and sanctified it at the Creation for the selfe same end hereby then it appeareth that the 7th day at the Creation was sanctified with reference vnto man yet further it shall appeare by the words of our Sauiour Mark 2.27 saying The Sabbath was made for man c. it is plaine then that when God made the Sabbath at the Creation he made it for man thus it appeareth that the Sabbath was from the Creation Herevnto some answer that the Sabbath at the Creation was exemplary indeede but not obligatory vntill the 4th com was deliuered in the wildernesse But the vanity of this distinction shall thus appeare 1. If the law of the Sabbath the 4th com did not bind vntill it was deliuered on Mount Sinay then did none of the other Nyne com bind neither vntill they were deliuered on Mount Sinay vnlesse you will say that the Law had not euer tenn commandements in it and that the law is not of a Copulatiue nature 2. It were most strange to suppose that God should giue an example more then 2000 yeeres before any should follow it for wherefore are examples but for to be imitated 3. When our Sauiour said The Sabbath was made for man Mark 2.27 he meaneth not that it was made at the Creation for an example vselesse but for mans vse as to rest in it c. 4. Can any man thinke it that God should sanctify the 7th day and so make it an holy day at the Creation and then suffer it to be profaned and polluted for 2000 yeeres after vntill the Isralites came into the wildernesse or can any man thinke that God should make a Sabbath day at the Creation for the people of the Iewes onely who were not a people distinct of nere 2000 yeeres after and not for the Patriarkes also who liued before the flood or can we thinke that the Fathers before the flood had Sacrifices and no Sabbaths that they had the worship of God and no time allotted for it or can we thinke that the Church of God from the Creation had no day set aparte for a thankfull holy remembrance of the Creation of the world vntill they were come into the wildernesse II. My second reason to proue that the Sabbath was from the Creation is because the 4th com must be supposed to be as ancient as are the other nyne commandements of the Decalogue for the Decalogue is holden of all to be as ancient as the world and so it must be for else the Law were not of a copulatiue nature the 10 commandements were not linked together as a chaine of many linkes for one linke to wit the 4th in midest of the chaine should be wanting contrary vnto Iam. 2.10 contrary to the doctrine of all Diuines 2. If the 4th cō were not as ancient as the other 9 commandements then it must be absurdly supposed that the Decalogue had not alwaies 10 commandements in it as it had Deut. 10.4 If then the 4th com be as ancient as are the other 9 commandements then the Sabbath therein commanded must be as ancient as is the Morall Law which is for antiquity from the Creation It may be obiected that there is no mention of the Sabbath day vntill the Law was giuen vpon Mount Sinay Exod. 20. or at soonest in the wildernesse of Sin Exo 16.1.23 well be it so but doth it follow that because it was not sooner mentioned it was not therefore sooner in vse the Law against murther it is not mentioned at the soonest vntill after the murther of Abell Genes 4.15 but will it thereof follow that there was no Law against murther before Kaine killed Habel we know many things there were which were not recorded for else the world could not conteine the bookes Ioh. 21.25 on the contrary for so much as we find that the Sabbath was in vse Exo. 16.23 before the 4th com was giuen on mount Sinay Ex. 20.1.8 it is therefore the most likly that it was from the Creation for if it had not its first originall at Mount Sinay when can it be thought to haue its begining but at the Creation together with the other commandements of the Decalogue III. My third reason that the Sabbath was from the Creation is because we find not the Spirituall workes of the Sabbath day particularly expressed in the 4th com giuen vpon Mount Sinay Exod. 20. nor yet in the mention of the same Law before in the wildernesse of Sin Exo. 16. which is an argument that the Sabbath day was in vse and the manner how to sanctify it was well knowne vnto the Iewes before either of these Lawes were written Exod. 20. or Exod. 16.5.23.28 otherwise God himselfe would in some of these textes haue expressed particularly vnto them after what manner and where withall they should sanctifie this day The same is also confirmed by the first word of the 4th com Remember Remember the Sabbath day to sanctify it signifying that they knew before and could cale it to minde againe how to Sanctify the Sabbath day and therefore touching this point the Lord needed not say any more vnto them but Remember it c. I haue often maruailed in my selfe why it should please God so punctually expresly to mention the corporall obseruation of the Sabbath in resting from bodily laboures and be so silent as it were in the Spirituall dueties of the Sabbath which are the more excellent doubtlesse the reason is because the Sanctification of the Sabbath did not then begine when the Law was giuen Exod. 20. or Exo. 16. but that it was an ancient ordinance of Gods long before in the Church in the memory of all men before the giuing of the Law as were the other Morales in the Decalogue so as they knew how to sanctify the day and with what dueties I confesse it that the Lord vseth the word Sanctify in the 4th com which doth in generall imply the particular meanes and waies of sanctifying the day but it doth not
his chang were not the very same which God specified in Numb 9.10.11 but yet they were such as might be collected by like reason whereby it appeareth that we may goe beyond the letter of the text so be we hold closse to the like reason this I haue done in fetching my argument from the passeouer day to the Sabbath day for I haue held me to like reason of them both as you haue seene And so much for proofe that the Lords day may be kept for the Sabbath day by way of A change for a season in a case of necessity But yet it remaineth that I proue now that our case in changing the Sabbath day for the Lords day is a case of necessity this being done all is firme for this therefore see the next section SECT IV. In this section I shall proue vnto you that there is a true necessity vpon vs to neglect the Sabbath day for a season and to keepe the Lords day with our Church for it and in roome of it This necessity I shall declare vnto you 1. In respect of our bodies 2. In respect of our soules 3. In respect of our brethren first of the first of these touching our bodies and in this respect I shall make necessity appeare two waies the former is this that if we keepe the 7th day or Saturday Sabbath then we shall haue but 5 daies in a weeke to prouide for our bodies and to compasse the workes of our caleings in for when we haue kept the Saturday Sabbath the Magistrate will compell vs by the lawes of the Realme to keepe the Sunday also so we shall haue but 5 daies in euery weeke or in euery 7 daies to performe the workes of our caleings in now it is of necessity that we should haue 6 daies in euery weeke ordenarily or in euery 7 daies to doe the workes of our caleings in because else God would not haue allowed man 6 daies to worke in for himselfe haue taken but one for his worship as he did in the 4th com Exod. 20.8 now since there is a necessity that we haue 6 daies ordinarily in euery weeke to follow our caleings in it is of necessity that we neglect the Sabbath day worke in it for a season vnles the Magistrate will dispense with his Lawe touching the Lords day or vntill it shall please God to incline the heart of the Magistrate to proclaime a reformation that so the Sabbath day may be kept for vnlesse the Magistrate doth one of these two we can haue but 5 daies in euery weeke for our caleings and so much for the former necessity in regard of our bodies I come now vnto the other necessity in respect of our bodies which is this if we keepe the 7th day Sabbath then we offend the Magistrate and transgresse the Lawes of the Realme herevpon will follow imprisonment of body consequently pouerty for when a man is imprisoned he must neglect his caleing meanes of maintenaÌ„ce so he shall be brought to a morsell of bread hee his wife children which depend vpon him shall come to want of things necessary now who so shall incurre these euils by keeping of the Sabbath day to him there is a necessity to neglect the Sabbath day namely the necessity of wante pouerty hunger Now least any man should maruaile that I will plead this kind of necessity of all others therefore I will strengthen it and that by the allowance of our Sauiour Christ and practise of his Disciples for you reade Mat. 12.1.2 How Christs Disciples did neglect the Sabbath day fell to plucking eares of corne to rubbing them in their hands Luk. 6.1 which workes they did on the Sabbath day to preuent a little hunger and Christ iustified this action Now if hunger was a case of necessity in Christs Disciples why should not hunger be a case of necessity in vs also and if they might worke on the Sabbath day to preuent hunger why may not we doe so too to preuent hunger and imprisonment also yea to preuent penury not in himselfe alone but in his whole family wife and children so our necessity is greater then was that of Christs Disciples The consideration of this may be vsefull to satisfy the obiectiones that rise in the minds of some saying it seemeth then you haue more minde of your belly then of God of your safety then of Gods Sabbaths but the vanity of this obiection shall appeare by this that the very same obiection beareth as strongly against Christs Disciples as against vs for may not such obiections rise in your minds also against Christs Disciples saying it seemeth you minde your bellies more then your God and you feare a little hunger more then the breach of Gods Sabbaths thus you see the weaknesse of this obiection so much for the necessity in regard of our bodies I come now vnto the necessity in regard of our soules here I shall make it appeare that to keepe the Sabbath day as things stand yet it will pine our soules And this I shall shew in two respectes the former is this you know the Sabbath day ought to be solemnised with Assemblies Leuit. 23.3 Now the benefit of company fellowship in sanctification of Gods Sabbaths is of greate vse to kindle zeale and forwardnesse in our frâ—zen heartes like as coales laid together burne more firuently I reioyced saith the Prophet Dauid when they said to me wee will goe into the house of the Lord Ps 122.1 Now such as are convinced of this trueth to beleeue that the lords Sabbaths are still in force are fewe in number as one in an house two in a Towne 3 or 4 in a Citty like the clusters that grow neerest the sunne here one and there one ripe before the rest now if these thus dispersed should keepe the Lords Sabbath continually solitarily alone it is much to be feared that their zeale wold waxe could like burning coales when scattered vpon the hearth put asunder and so their soules should languish and pine away as it were The other respect whereby it will appeare that there is necessity to chang the Sabbath day lest the soule pine is this you know that to the sanctification of the Sabbath day is required the helpe of the Minister Luk. 4.16 Act. 15.21 To goe before the people in the duety of prayer to God to open the Scriptures feeding them with the bread of life diuiding the word of God a right now because the lawes of our kingdome will not permit priuate Conuenticles because there cannot be a Minister in euery family therefore if we keepe the Lords Sabbaths as things stand now then wee must keepe them without that ordinance of Gods Ministry so our soules should languish pine away for lacke of the daily breade the heauenly food of our soules for we should be depriued of our Sabbath dayes bread and want the
indeed that Reformation must begine at the head His Maiestie the Reuerend Bishopes and ParliameÌ„t are they that cane doe this greate worke Neuerthelesse priuate persones and single persones may be helpers The Master builder layes the stone but inferiour persones hewe the stone and single persones carry stone to the building His Maiestie and ParliameÌ„t enacteth Lawes yet often and againe those Lawes take their originall in the Country from priuate persones and single persones who foreseeing the necessity of such Lawes acquainting their brethren therewith they rune from man to man till at length they come to the King himselfe All therefore I desire thee as a priuate person to doe is but this first pray to God instantly and constantly to make knowne this doctrine of his Sabbath to all persones and so in time vnto his Maiestie and other Reformers vnder him and that God would incline both His and all mens hearts vnto a publike and generall Reformation Secondly vse all meanes possible within the compasse of thy caleing that may any waies tend vnto a reformation to this end after thou hast well studied the pointe then speake of it freely as occation serueth vnto all whom it doth concerne let the Lords Sabbaths haue thy good word let them haue thy countenance and all possible furtherance that so the light of this trueth may be conveighed from man to man vntill it be spread all ouer the Kingdome vntill it hath reached vnto the Pallace of the King and Parliament house When the Lords Tabernacle was to be made euery one of a wiling heart brought something therevnto some brought gold siluer some blew silke skarlet some oyle for the light some rammes skines and badgers skinnes so euery one would haue an hand in that gloriouse and sacred worke Now the Lords Sabbaths are to be reedified let euery one bring something therevnto and if they cannot afford gold and siluer yet let them bring something a skine or two or a little oyle for the light a man cannot afford God and his cause lesse then his good word and countenance and his good word may proue as oyle for the light for it may procure much light this is all which I desire of priuate persones and thus they may serue very vsefully for the Lords building as hewers of stone for the building or as bearers of stone to the Master builders or as oyle for the light and this is all I desire of single persones who say I am but one c. why one may light a Candle which may giue light vnto twenty and one may kindle a fyer that may warme a greate many and so much for common persones Further we must know this Exhortation concerneth not onely common persons but it reacheth vnto the very chiefe it belongeth vnto Laiety and Clergy both it concerneth common Ministers neerly but it concerneth the Byshopes and Fathers of the Church more neerly it concerneth the Commons of the land neerly but it concerneth the Gentrie and Nobilitie more neerly and his Maiestie most neerly for by how much God hath aduanced any in Authority aboue others by so much this Reformation more neerly concerneth them or him and in case they neglect it the greater account they shall haue to render vnto God at that day The 4th com it was as hath been showne most principally giuen vnto Superiours c. And Nehemiah reproued the Nobles and Rulers of the land for the peoples profanation of the Lords Sabbaths Nehem. 13.17 Let the Commons speake for a reformation let the Magistrats make reformation and so I come vnto the Motiues I. In the first place we will consider of the greatnesse and so of the difficulty of this reformation that so many men may be moued to put too their helpe Since the daies of the Apostles I cannot call to minde that euer the Church of God made any reformation comparable to this of the Lords Sabbaths vnlesse it were that one remarkable reformation touching the second commandement begune by that worthy instrument of Gods glorie Martine Luther if the euill eye of the inviouse man will giue me leaue to say so The greatnesse whereof may appeare 1. Because it concerneth all men without exception for there is no man liuing in the Church but the obseruation of the Sabbath concerneth him and that in a speciall sorte 2. It will be the greater because it hath layne buried now aboute twelue hundreth yeeres euen since that wicked and Schismaticall decree of the Counsaile of Laodicea Anno 364 which rente the Churches a sunder one from an other the younger from the more ancient and pure Churches as touching the obseruation of the Lords Sabbaths Now an old sore is not easily cured the myracle of Christ was the greater vpon Lazarus because he raised him from the dead when he had bene so long buried that he stank againe the Lords Sabbaths haue bene now so long dead and buried that they stinke againe in mens nostriles through their want of a true Sente the reuiuing and raising of them vp againe therefore will be a worke of greate difficulty 3. It will be the greater because it is like to meete with mighty and greate oppositiones for what greate worke was euer attempted that had not as greate oppositiones when the Wales of Ierusalem were builded what oppositiones and when the Temple was reedified what oppâ—sitions and no doubt but at the reedifying and raising vp againe of the Lords Sabbaths there will be no smale oppositiones Now greate workes and difficult workes as they stand in neede of the helpe of greate men so they neede the helpe of many men to one Captaine or Generall there are hundreths and thowsands of common soldiers it is needfull therefore that euery priuate man should put to his hand and his voyce for the reedifying of the Lords Sabbaths and by how much the more difficult by so much the more neede there is of a generall assistance and the aide of all men II. In the second place we will consider of the Honourablenesse of this reformation and this will appeare by the Honourablenesse of the thing to be reformed to wit the Lords Sabbath touching which first we will consider of its antiquity this ordinance of Gods Sabbath of all others it is one of the most ancient for it is of the age of the world it being instituted at the Creation Genes 2.3 If therefore the honourablenesse may be valued by the antiquity what can be more honourable for nothing is more ancient who would not haue an hand and a voyce in the raising vp againe of so ancient and honourable an ordinance of Gods as is his sacred Sabbath Secondly we will consider of its constant obseruation a longe all times and ages from before the giuing of the Law vpon Mount Sinay vntill 300 or 400 yeeres after Christs ascention for as we haue formerly proued the Sabbath day was in vse in the Church before the giuing of the Law and so also
it was in vse after the giuing of the Law vntill Christ yea and it was in vse in the daies of the Apostles by the Apostles themselues after Christâ— and also it was in vse in the primitiue Churches after Christ for 300 or 400 yeeres euen so long as the Church retained its best purity and vntill corruptiones and popery begane to creepe in now if we shall value the honour of the Sabbath day by the honourable estimation that the Church of God had constantly for thowsands of yeeres of it before Christ and if we shall esteeme of its honour by the honourable estimation which the Christian Churches had of it for neere 400 yeeres after Christ then doubtlesse the Sabbath is an honourable thing and the reformation of it will be no lesse honourable and who vvould not put hand and voyce to such an honourable reformation Thirdly we will consider how Almightie God hath honoured it this will appeare in these particulares 1. God honoured it by his owne obseruation of it at the Creation for God himselfe rested vpon the Sabbath day Genes 2.3 2dly God honoured this day and time aboue all daies and times in that he blessed hallowed and sanctified this day as we reade Genes 2.3 Exod. 20.11 and so made it an Holy day 3dly God honoured this day by commanding it by his owne immediate voyce vpon Mount Sinay and by placeing it amongst the other Morales and giuing it there also an eminent and chiefe place for hee put it into the first Table of the Decalogue and after that caused it carefully to be laid vp and preserued in the Arke with the other Morales 4thly God honoured this day by taking it vnto himselfe in a speciall sorte caling it his day as myne holy day Isa 58.13 And the Sabbath of the Lord Exod. 20.10 whence it is caled the Lords Sabbath Emphatically VVherefore since God rested on this day let vs indeauour a reformation that we his children also may rest on this day and since God hallowed and sanctified this day let vs vse all good meanes that we may hallow and sanctify this day also since God deliuered this day by liuely voyce let vs vse our toungs voyces for it and since God placed it amongst the other Morales set it eminently in the first Table let not vs suffer it to be thrust out amongst the Ceremonies and seing God gaue it an high place in the Morall Law let not vs suffer it to be thrust quite out of place so as now it should haue no place at all in the Morall Law wher 's your courage wher 's your zeale for God if you can indure these things If Christian men loue to haue their hands in an honourable worke then let them cast aside shame and feare and such like carnall affectiones and let them armed with courage and zeale speake for God and defend his Sabbaths and cale for a reformation the worke is honourable for it is honoured with Antiquity with the constant practise of Gods Church that also of the purest primitiue Church and with speciall honour done vnto it by Almighty God himselfe Yet further this Sabbath is in Scripture expresly called an Holy day To morrow is the Rest of the Holy Sabbath vnto the Lord Exod. 16.23 Isa 58.13 and one reason thereof may be because at the Creation God blessed it and sanctified it Genes 2.2.3 And so made it an Holy day Now no day of all the 7 no not the Lords day was euer sanctified by God or caled an Holy day Yea God had many anniuersary Sabbaths as we read in Leuit. 23. Yet doe we not read that euer God blessed sanctified any of them as he did this Sabbath of the 7th day So highly God honoured it This difference therefore of this day from others is as the difference of Sacramentall bread from common bread and as was the sacred Temple from common howsen and who would not labour the reedifying of such an holy and honourable thing III. In the third place we will consider of the necessity of this Reformation and here If vntill a reformation be made diuerse sondry verses of the holy Scripture yea in the 10 commandements be as so many verses rent out of the Scripture or quite blotted out of the booke of God or stand but as so many Ciphers And also the Decalogue or Morall lawe is not taught and maintained in our Church nor in any Christian Church besids in its integrity and perfection but onely lamely and maimedly If vntill a reformation the whole 4th commandement is vtterly and wholly abolished both roote and branch If vntill a reformation be made the Land and Kingdome wherein we liue with all other Christian Churches doe liue in the weekly profanation of the Lords Sabbaths and transgression of the 4th commandement If I shall shewe vnto you that vntill a reformation be made we sanctify a common and profane day and profane a sanctified and holy day And Gods worship will languish and profanesse inuade vs And that a Romish Relique is honoured in stead of an ordinance of Gods And that Gods worship is daily neglected yea and corrupted with many other euiles If I shall proue vnto you that vntill a reformation the sinne of Idolatry is committed by many in the Land if I say I shall make these things plainly appeare vnto you then I trust you wil say with me that it is high time that euery man lay too his helping hand for a reformation that speedily I. For the first of these there are not many verses in the Decalogue or 10 commandements and yet there are no lesse then fowre whole verses in the 10 commandements which be as so many verses rent out of the Scripture or blotted out of the booke of God or stand but for so many Ciphers and they are these verse the 8th verse the 9th and verse the 10th and verse the 11th of the xx Chapter of Exodus for the Sabbath day there specified we haue not and the 7th day there specified we haue not and the Sixe daies for working daies there specified we haue not and the 7th day wherein God rested and the which God blessed and sanctified we haue not These things we haue more largly proued in the former parts of this booke therefore a touch of them here is enough Wherefore seeing we haue not in vse the things specified and commanded in those iiij verses therefore those iiij verses be as if they were rent out of the sacred Bible or blotted out of the booke of God or stand but for Ciphers Now is it not high time to stirre when the Scriptures of God are thus abused for we haue but the brann or huske that is the bare words of the 4 verses as for the flower kernell which is the sense and the things meant by those words in these verses this we haue not II. Furthermore that the Decalogue or Morall law is not
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
Traditiones It may be it will be said that Popish Traditiones come vnto vs as is holden from the Apostles by the practise and allowance of the Fathers but we hold the Lords day to come from the the Apostles by the Scriptures by force of necessary sound consequence c. Herevnto I answer for my parte I can see no difference betwene these two vnlesse it be that our case is the worser and the Tradition the better for what wise man would not as much reley vpon the Fathers as vpon their vaine consequences or more honour the Authority of the Fathers then these mens friuolouse consequences To conclud seeing all Romish rubbish is not yet swept out of our Church is it not necessary there should be a speedy Reformation This is that point for the discouery whereof I haue suffred so much they say indeed I will suffer nothing and therefore haue made a Dispensation but they say amisse At my first discouery of it I said no worse of it then thus that there is no warrant for the Lords day Sabbath in the Scriptures therefore I durst not preach for it if I might gaine 500 l. I did not deliuer this my iudgement in Pulpit but onely in priuate to 3 or 4 of my inward friends Now for this I was censured by some godly religiouse Ministers to be vnworthie of the place I then inioyed and hereupon the Gentleman of whom I did depend dismissed me of my place it is now more then fowre yeeres since all this time I haue suffred with my family greate want for the want of that my maintenance and for ought I can foresee so am like to liue and so to dye But if now it be found that I was in the trueth and those godly and religiouse Ministers in the errour will not all men say they are bound in conscience to make me amends by a restitution of my losse I demand it of them by these presents without restitution repentance is vnsound the cries of the oppressed are entred into the eares of the Lord of Hostes VIII Vntill a reformation be made 1 There is a gate set vpon vnto Anabaptistry that so Gods Church should haue no Sabbaths 2. The religiouse obseruatiō of the Sabbath by the primitiue most pure Churches is not imitated as if it were erroniouse 3. A godly prayer of our Church is but a meere babling before God 4. The religion vsed in obseruation of the Lords day is but Superstition and will-will-worship the Corne Hay men loose in the fields the neglect of their callings with all their deuotiones done on this day in conscience of the day shall neuer be rewarded these particulars I haue handled formerly more largly and therefore a touch of them here is enough And doe not all these things plead for a speedy reformation Arminianisme is a greate mote in many mens eyes greate is their desires it were reformed but loe here is a Beame in most mens eyes and should we not first labour to plucke out this beame out of our owne eyes so should we see better to plucke out the mote that is in other mens eyes IX Furthermore I shall shew vnto you that vntill a reformation cometh Gods worship is daily neglected amongst vs. By a daily neglct I meane an euery 7th daies neglect or a neglect euery day when the Sabbath cometh By the worship of God I vnderstand seruice and obedience to be performed vnto God according to the first Table of the Decalogue for Diuines account the dueties of the first Table to be the partes of Gods worship and seruice yea and of his immediate worship Now that Gods worship is neglected among vs this will easily appeare for the sanctification and hallowing of Gods Sabbath it is one of the dueties specially commanded in the first Table and therefore it is a parte of Gods worship yea Diuines accord in this that the old Sabbath it was not onely the time of Gods worship but also a parte of Gods worship wherefore we standing for the old Sabbath and speaking of it it is a parte of Gods worship by the iudgement of our owne Diuines to proceede then if the old Sabbath be a parte of Gods worship then this old Sabbath be neglected among vs as it is then is Gods worship or a parte of his worship neglected among vs Nay further which is worser in as much as the Saturday Sabbath is exceedingly contemned and depised by contemning it men contemne and despise the worship of God a most fearefull thing Now tell me if it be not time to seeke a reformation when God is denied his worship due vnto his Honour yea and denied it weekly too yea and a principall parte of his worship for it is his immediate worship and the worship of the first Table for you see that God hath not his weekly worship prescribed in the 4th commandement furthermore is it not time to seeke a reformation when Gods worship is lamed and parselled out vnto him for God is denied his whole worship hee hath it not in all the partes thereof in its integrity and perfection for of iiij partes of his worship prescribed in the first Table of the Decalogue God hath but iij. And as for the 4th parte concerning his most holy Sabbaths this he is vtterly denied and is it not time that all good people should wish for a reformation that so God may haue his intire worship seruice among vs that hee may be intirely worshiped and not by halues Furthermore whereas at this day the Lords sacred and hallowed Sabbaths are trampled vpon and contemned and dispised as Iewish and as Iudaisme and as vaine Shadowes abolished Ceremonies and so a parte of Gods sacred worship is trampled vpon and a principall parte of his worship to wit his immediate worship is contemned and dispised is it not time more then time that these things should be amended When we consider of the time how long time God hath bene denied his intire worship in all Churches both of Protestants Papists to wit for a thowsand yeeres and vpwards is it not now high time then that a reformation should be sought for that this spreding euill should goe no further oh let vs no longer prouoke God with our sinnes of ignorance The fogges mistes and blacke darkenesse of Popish ignorance are not yet all dispelled a greate light I confesse came in by Luther by meanes whereof the corruptiones of the second commandement were happily reformed but yet all that Romish rubbish was not then remoued the sanctuary of the Lord was not then cleane purged for albeit the worship of God as touching the second commandement was then restored yet Gods worship as touching the 4th commandement was left vntouched and no doubt God that appointed that parte of his worship to be restored by those times hath reserued this parte of his worship to be restored by our times if we will be so happy
forswore his Lord and Master therein he bewraied it not Let good men therfore Holy be defended no further then their goodnesse and holinesse will extend and suffer them to be prosecuted and discouered in their erroures sinnes that they may reforme them I confesse they are my brethren so I acknowledge them but what then may not their erroures therfore be discouered and reproued Peter was Pauls brother did Paul therfore cloke Peters errour no Paul discouered it and reproued it to his face and that publikly before all men Gal. 2.11.14 shall the sinnes of the people be reproued and not the sinnes of Ministers shall Ministers haue a patent to sinne without reprofe our Sauiour reproued Peter saying get thee behind me Satan I hold sinne is lesse to be borne withall in a Minister then in a priuate person especially if it be both in their life and doctrine as that is for which I shall reproue them for when they not onely practise it but also erroniously teach it hereby they draw whole multitudes after them and therefore sinnefull errour would be snibed in them as a riuer would be stopped in the fountaine Perhapes thou wilt further say for them but what is it you haue against them it seemeth by these words that you haue some greate matter against them which we cannot beleeue since we know them to be men so Holy so lerned and euery way so qualified as we cannot say black is their eye c. Why amongst others these things I haue against them In generall I challeng them for their false and erroniouse doctrine where with all they haue now a long time deceiued and seduced the people of God wherein they still stifly persist he particulars whereof are these by their vngodly and abhominable reiecting of that most ancient ordinance of Gods Sabbath by name commanded in the Morall Law 1. They are become companiones to those wicked Priests who were partiall in Gods Law Mal. 2.9 for they deny the Integrity perfection of the Law and teach it onely by halues by parceles and peeces and so make Gods Law a lame and defectiue Law 2. They deny God a parte of his holy worship and seruice prescribed in the first Table of the Decalogue and this they neglect and omit weekly 3. They haue vtterly abolished and by their doctrine nullified the whole 4th Commandement both roote and branch 4. They haue most shamefully abused the 4th Commandement by their most grosse false and erroniouse expositions of it so as I neuer saw any one portion of scripture more corruptly and falsly expounded by any Popish Iesuit Whereby they worthily deserue the Title to be called The corrupters of Gods Law 5. They doe shamefully abuse certaine Textes and portions of Scripture and that by setting Scriptures together by the eares for they wrest certaine Scriptures of the New Testament to the vnnecessary contradicting and ouerthrowing of things commanded in the Decalogue and 10 Commandements of the Old Testament 6. They haue and doe most vnschollarlike abuse the 4th Com. by applying it to the Lords day the which God directed properly vnto the Saturday or 7th day of the weeke 7. They teach and maintaine that the Lords day is the Sabbath day by Christ his institution and to this purpose they haue most vnlernedly dishonestly wrested and abused diuerse sondry portiones of sacred Scripture a thing which one day they must account to God for and hereby they haue shamefully abused many of the well affected people of the land nursing them vp in Superstition will worship and idolatry If I shall make these 7 things good against these 10 Ministers as in this booke I shall then I trust you will pardon me if now and then I let fale an harsh word or two against them and then I trust you will not blame me for taking vp the bucklers against them as Gods enemies in these cases I could not haue taken these things so euilly at the hands of any as of puritans nor of any puritans as of puritane Ministers for at their hands I looked for better As for them these 10 Ministers I require and charge them as they will answer it before the Tribunall of Almightie God at the generall day of Iudgement that they study the 4th Commandement better and other the Scriptures now in controuercy so that they may deliuer nothing to the people but the pure word of God in their exposition and that they forbeare these erroniouse doctrines in pulpit and in priuate yea and reuoke these their foule erroures making a mends to the people of God whom they haue wronged by acknowledging the same vnto them before either they or any of their people departe this present life it is no dallying with mens soules and Gods matters Or else let them answer this my booke and so honestly acquite themselues of these things I charge them withall it is but equall that I demaund that they should either confirme my booke or confute it some of them say they will giue their liues for the Lords day Sabbath I trust then they will giue their laboures which is lesse to defend it I doubt not but you shall heare them make many shiftes friuolouse excuses that they may not answer me as hitherto they haue done when moued to answer my former booke but this is but still to maintaine their credit among the people as if they could easily answer all but they will not wast their time forsooth Happily the combination of these 10 Ministers will agree euery man to preach an invectiue sermon or two euery man in his owne parish against this booke and so raise a greate cry against me picking partially some fewe things in my booke to cauill at as it is no hard matter for a Rhetoricean to delude the people with words and for a Sophister to beguile them with seeming arguments and answers but my request vnto them is that they would answer my booke and that punctually from point to point not snaching and catching here and there at things and that they would print it as I haue done and so they shall stand to what they say without alterationes and after minceings and extenuationes An Author may be much wronged and abused in pulpit as I haue bene alredy by M. Chappell reporting to the people things out of my former booke falsly which I neuer wrote there so confuting their owne phantasies in stead of my booke and the Author hath no remedy but patience To auoide the like I desire them to forbeare pulpit confutations and come to printed confutations that so they may be answered againe What remaineth Christian Reader but that in the last place I craue thy single eye and vnpartiall censure and that you carry a minde voide of all preiudice euill will either to the person or the cause whereabouts thou art redy to be imployed in reading Remember we are not to receiue the word of God with respect of
is supposed of divine institution so necessary then is a day of Diuine institution as without it Religion Gods worship will languish of a continuall consumption now since there is no day of diuine institution but the Saturday or 7th day it is of necessity that we keepe the Saturday or 7th day to preuent the decay of Religion to support further Gods worship Seruice Thus I haue proued it that to rest from our laboures on Saturday the 7th day is morall perpetuall because we finde it tendeth vnto the furtherance of Gods worship because it is a worke of mercy to man beast yea in a sorte necessary also thus much of this argument ARGVM XXIIII Because many stand so much vpon the law light of nature holding that onely to be morall in the Decalogue which is ratified by the light of nature that they would imbrace the Sabbath if it could be proued to be a Law of nature for the benefite of such therefore J frame this argument and thus I argue That duety which is expresly commanded in the Decalogue which being made knowne to a meere naturall man he cannot by his light of nature reason oppose but must allow of and subscrib vnto as good for him that duety is morall concerneth our practise is perpetually to be kept But the obseruation of Saturday the 7th day Sabbath is expresly commanded in the Decalogue is a duety which being made knowne to a meere naturall man hee cannot by the light of nature reason oppose it but must allow it and subscrib vnto it as good for him Therefore the obseruation of Saturday the 7th day Sabbath is morall concerneth our practise is perpetually to be kept As touching the profe of the major if any shall except against it saying they could like of it if it spake of such a duety in the Decalogue as were first found out by the light of nature but mislike of it because it speakes of such a duety as is first found out by a supernaturall light then made knowne vnto a naturall man Hereto I reply that it is not matteriall whither the duety be first found out by the light of nature after allowed of by the same light or first found out by the supernaturall light of Gods word in his 4th com then subscribed vnto by the light of nature it mattereth not I say which way by whom the duety was found out first so long as nature the light of reason doth allow of it iustify it and subscrib vnto it after it is found out for men are as well bound by the Law and light of nature to obserue those dueties which the light of nature alloweth and approueth being taught vnto them as to obserue those which were neuer taught them for it is not the finding of them nor the manner of getting the knowledg of them that bindeth but it is the approbation and allowance of them that bindeth to the obseruation of them and which hath the force of a Law in a man wherefore what duety soeuer is prescribed vs in the Decalogue if the light of nature cannot oppose it as harmfull incommodiouse but doth rather allow of it iustify it approue of it as good that duety must needs be morall practised by vs or else we bewray our selues to be vnnaturall to put out the light of nature in vs to goe against conscience for we will refuse to doe that which the very light of nature in vs alloweth of and subscribeth vnto as good to be done and so I come to the Minor Jn the minor I shall not need to proue any thing but this to wit that a meere naturall man cannot oppose Gods 7th day Sabbath but must allow of it as good to be obserued so soone as the Author vse end of it be discouered vnto him first theÌ„ for the Author of the Sabbath a meere naturall man cannot by the light of reason but allow of all lawes and ordinances made by a Deity 2. for the vse and end of the 7th day Sabbath 1. as it is kept in memoriall of the Creation so a naturall man cannot but allow of it since by the Creation hee receiued his being and all comforts of this life 2. It crosseth not the good of particuler persones societies or common wealâ—s but on the contrary it serueth to refresh both man and beast being ouertoiled and spent in the 6 dayes before by laboures it helpeth the exercise of Religion and it is a duety which societies and common weales cannot well subsist without for we see besids weekly Sabbaths that common weales do maintaine sondry anniuersary holy dayes and therefore at the least one day in 7 is counted needfull for Rest wherefore suppose wee that the Lords day or the Sunday Sabbath were changed into the 7th day or Saturday Sabbath since the common weale standeth in neede of one day in 7 at least for rest and refreshment and the exercise of religion therefore it followeth that if we had the Saturday Sabbath in vse the common weale could haue nothing against it to oppose it but must allow of it approue it and subscrib vnto it as good to be obserued because in it and by it a good and benefite cometh vnto the common weale both for their bodies and soules In a word doth not nature teach vs that it is meete to shew mercy vnto Seruants and allow them one day in 7 to rest in from their painefull laboures and to refresh themselues and so to fit them for labour againe on the next Sixe daies and doth not nature teach that it is fitter that this day should be of Gods choise which is Saturday the 7th day then of mans choise and also that the time should not be indifferent at mans plesure least some cruell Masters should deny their Seruants this necessary refreshment but necessary as inioyned by God as a duety from all Masters How then should this Sabbath be but morall when the light of nature cannot except against it and how should it not but be obserued of vs to this day when that naturall light of reason that is in vs doth consent vnto it allow and approue of it as good for vs as the Apostle said Doth not nature teach you that if a man hath long haire it is a shame vnto him 1. Cor. 11.14 So may I say doth not nature teach vs that if we had Gods ancient Sabbaths the obseruation of them would proue both piouse and commodiouse our Sauiour saith The Sabbath was made for man Mark 2.27 Now what an vnnaturall man is that who will reiect that thing which was made for him will any man refuse an howse or a garment that was made for him or any of Gods Creatures which were made for him shall not such incurr an heauy censure who will reiect a duety commanded in the Decalogue the which the light of nature still