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
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
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
was the signe not abolished but to be vsed An other instance of like kind we find in Isa 7.14 you may see it at your leisure by all which instances this one thing appeareth that a signe may remaine lōg after the thing signified by it be come thus is their 3d argument answered Oh how doe these men loue the Law of God who thus dispute against it and what would be the issue if they could obtaine their desires why this Gods Law should become A Monstre we Protestantes should become Anabaptistes profane persones kepeing no Sabbaths at all for besides this Sabbath they shall neuer be able to shew vs any other Hauing answered to all that they can say out of this text to euery argument seuerally now I come to giue iij. answers more which may serue to euery of their 3. arguments but first I desire my aduersaries either to imbrace these my answers and distinctiones whereby I would preserue Gods Sabbaths or else to study such others as may please them better or else they bewray abhominable partiallity to Gods Law trueth for they cane preserue nyne commandements halfe of the 4th why not the other halfe so all the tenn intirely First whereas they take it for granted that the Sabbath here mentioned Exo. 31.13 which they say is made a signe of sanctification that it is the 7th day Sabbath mentioned in the 4th com this I deny there are ii sortes of Sabbaths the weekly 7th day Sabbath the yeerly Sabbaths now this their text may be vnderstod of the Annuall and yeerly Sabbaths which neuer came into the Morall Law if therefore I shall make it appeare that this text of theirs may be vnderstod of the Annuall and ceremoniall Sabbathes and not of the morall weekly Sabbath then is all their labour lost and all their 3 arguments friuolouse for all their arguments haue argued onely against the yeerly ceremoniall Sabbaths the which no man will defend for this purpose therefore note these things 1. It is very improbable that all those verses v. 13.14.15.16.17 which are 5 in number should treate but of one kind of Sabbath to wit the 7th day Sabbath as may appeare by the very reading of them ouer vnlesse you would say here were a Tautologie ouer and ouer againe with the same thinge Wherefore it is more probable that in this long and large discourse of Sabbaths Moses speaketh of ij sortes of Sabbaths of the yeerly Sabbaths in Exod. 31.13.14 and of the weekly Sabbath in Exod. 31.15.16.17 some light is added herevnto if we doe but obserue Moses for he vseth often in speaking of the Sabbath to mention both kinds before he hath done that is both the anniuersary Sabbaths and the weekly Sabbath as you may see in Exod. 23.12.14.15.16 and in Exod. 34.21.22.23 and in Leuit. 23.3.4.24.32.38.39 A 2d reason may be this the Lord had giuen Moses in charge to build the Tabernacle Exod. 25.8.9 the making whereof would cost greate longe labour now least the people should thinke that because the worke about this Tabernacle was an holy worke perteyning vnto God for his seruice and worship that therefore they might put no difference of dayes whilst they were in this worke but that they might worke vpon the Sabbaths also whither weekly Sabbaths or yeerly Sabbaths as well as on the 6 working dayes to preuent this Notwithstanding saith the Lord my Sabbaths yee shall keepe c. Exod. 31.13 c. as if the Lord had said albeit I will that you make me A Tabernacle c. Yet I will not that you worke about it on my Sabbath dayes now because the people were as prone vpon this occation of building the Tabernacle to worke vpon the yeerly Sabbaths when their turne came as vpon the weekly Sabbath on the 7th day therfore it is meete for vs to thinke that God would as well make prouision heere for his yeerly Sabbaths as for the weekly Sabbath and that therefore in this text Exod. 31. Moses spake of the yeerly Sabbaths as in v. 13.14 and of the weekly Sabbath as in v. 15.16.17 that so the people appointed to worke about the Tabcrnacle as Bezaleel and Aboliab and the rest they might not worke either vpon the yeerly or weekly Sabbath but were all these 5 verses spent onely about one kind of Sabbath as the weekly Sabbath onely then had not God made provision heere for his yeerly Sabbaths which cannot be likly A third reason may be this that in these fewe verses v. 13.14.15.16.17 there is threatened the punishment of death to those that doe any worke on the Sabbath two seuerall times in two seuerall verses as in v. 14. whosoeuer worketh therein the same person shall be cut of from his people and in v. 15. whosoeuer doth any worke in the Sabbath day shall dye the death Now it is not likly that one and the same punishment should be repeated and twise together threatened for the breach of one kinde of Sabbath day and therefore to auoid a Tautologie and needlesse repetition it is most likly that here Moses spake of two kinds of Sabbaths of the yeerly Sabbath in v. 13. and so threatened death to the transgressoures of them in v. 14. and of the weekly Sabbath in v. 15. and so threatened death also to the transgressours of it in the latter end of the same v. 15. A 4th reason may be this that the Sabbaths in v. 13.14 are made a signe of Sanctification or Redemption by Christ as they say but the Sabbath in v. 15.16.17 is kept in memory of the Creation and is a signe of Creation to remember that in 6 dayes the Lord made beauen and earth and rested on the 7th day as you haue it in v. 17. now these diuerse signes doe intimate that here may be diuerse Sabbaths spoken of in these verses for Sanctification and Redemption may be applied to the one kind and Creation to the other kind of Sabbaths for it is nothing probable that Redemption and Creation should be both applied vnto one kind onely Thus you see what liklihod there is that the Sabbaths mentioned in v. 13. vpon which they grownd all their arguments are not the 7th day Sabbath which is our question but that they are the yeerly Sabbaths which neuer came into the morall law and about which we make no question at all wherefore vnlesse they cane take away these answers and proue vnto v. that by the word Sabbathes in v. 13. is meante the weekly 7. day Sabbath they are besids the question all their labour hath bene in vaine and all being granted them which this text cane afford them it will make onely for the abolishing of the yeerly Sabbaths but nothing for the abolishing of the 7th day Sabbath for suppose it granted that the yeerly Sabbaths in v. 13.14 were signes of Sanctification and Redemption by Christ and therefore abolished yet it will not follow that the weekly Sabbath
to 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
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
A Defence Of that most Ancient and Sacred ordinance of GODS the SABBATH DAY Consequently and together with it 2. A Defence of the iiijth Commandement 3. A Defence of the integrity and perfection of the Decalogue Morall Law or X. Commandements 4. A Defence also of the whole and intire worship of God in all the partes thereof as it is prescribed in the first Table of the Decalogue 5. A Discouery of the Superstition impurity and corruption of Gods worship yea and Idolatry committed by multitudes in sanctifying the Lords Day for a Sabbath Day by the iiijth Commandement Vndertaken against all Anti-Sabbatharians both of Protestants Papists Antinomians and Anabaptists and by name and especially against these X Ministers M. Greenwod M. Hutchinson M. Furnace M. Benton M. Gallard M. Yates M. Chappel M. Stinnet M. Iohnson and M. Warde The second Edition corrected and amended with a supply of many things formerly omitted BY THEOPHILUS BRABOURNE Printed ANNO DOM. 1632. Thus saieth the Lord stand in the wayes and behold and aske for the old way which is the good way and walke therein and yee shall finde Rest for your soules Ierem. 6.16 This is that old and that good way Remember the Sabbath day to keepe it holy c. The vijth day is the Sabbath of the Lord thy God in it thou shalt not doe any worke c. for on the vijth day the Lord Rested Therefore the Lord blessed the Sabbath day and hallowed it Exod. xx viij x. xj Obserue it walke in it For verily I say vnto you vntill heauen earth passe one iote or one title shall in no wise passe from the Law vntill all things be fulfilled Mat. 5.18 Whosoeuer therefore shall breake one of these least Commandements and teach men so hee shall be called the least in the Kingdome of heauen Mat. 5.19 Whatsoeuer thing I commaund you take heede you doe it Thou shalt put nothing thereto nor take ought there from Deut. 12.32 Cursed is euery one that continueth not in all things which are written in the booke of the Law to doe them Gal. 3.10 To the Kings most excellent Maiestie CHARLES by the grace of God King of Great-Brittaine Fraunce and Ireland Defender of the Christian faith c. MOST dread and renowned Soueraigne may it please your excellent Maiestie such is the power of Trueth and specially in Religion that they which haue once tasted it cleaue vnto it more then vnto all the hopes of this life besides The Law of thy mouth saith Dauid is better vnto mee then thowsands of gold siluer Psal 119.72 Yea such is the excellency of Gods blessed Trueth as his meekest seruants will stirr in the defence of it the mildest fight before it shall be indamaged by their forbearance I durst not petition your Highnesse nor aduenture these lines vnto your Maiesties consideration vntill I had by diligent studie first so setled my conscience in the certaine trueth of them as my minde gaue me that I am tied in conscience rather to departe with my life then with this Trueth so captiuated is my conscience inthraled to the Law of my God Here therefore I tender this Trueth with my life vnto your Maiestie that vnto your Godly consideration this vnto your clemency mercy and both to the pleasure of the Almighty I remember when the Booke of the Law had bene lost and was found againe by Hilkiah the Priest in the Raigne of Iosiah 2. King 22. that Hilkiah sent it by Shaphan the Chaunteller vnto the King which giueth me to vnderstand that in matters of Gods worship in case failings and corruptions be found out the Supreme power the King is to haue knowledge of it More particularly when the Lords Sabbath was thought to be prophaned by the Disciples of Christ by plucking eares of corne Mat. 12. to whom did the Pharises complaine but vnto Christ the Lord and Master of the Disciples And when in Nehemiahs time the Sabbath was prophaned by treading the Winepresse bearing of burdens Nehem. 13. to whom did Nehemiah turne himselfe but vnto the Rulers Nobles of Iudah for redresse I addresse my selfe therefore vnto your Maiestie humblie beseeching you to take it into consideration 1. That that most ancient sacred ordinance of Gods Sabbath prescribed in the Morall Law and religiously practised by the most anciët primitiue Churches neere 400 yeeres after the Ascention of Christ euen so longe as they retained their brightest purity and which ought religiously to be sanctified to the worlds end it is now prophaned trampled vnder foote 2. That the Decalogue Law of God is not taught maintained in our Church in its fulnesse integrity and perfection but onely partially by peeces 3. That God hath not his whole intire worship seruice prescribed in the first Table of the Decalogue but is denied one quarter or fowrth part thereof weekly 4. That by the common doctrine in our Church the 4th Commandement is wholly frustrate altogether nullified both roote and branch 5. That by most men in our Church there is grosse superstition committed Gods worship is corrupted and by many plain idolatry wrought by keeping the Lords day for a Sabbath by the 4th Com. Amongst other things I haue as I beleeue made these fiue things manifestly appeare in this Booke and now I humbly present them vnto your Highnesse consideration trusting the cause will speake for it selfe and its bare mention will call for a Reformation It was the laudable and Godly care of your deere Father to cause in his time a new Translation of the sacred Bible for the correction of but here and there a word how much more I trust will his suruiuing Sonne Heire be mindfull of such weighty matters as these are Almighty God hath honoured this eternall Law of the 10 Commandements with such honour as he vouchsafed not to any one portion of Scripture besids in all the Sacred Bible for hee deliuered it in most Maiesticall and terrible manner in flaming fyer the earth trembling Moses the people quaking hee spake it proclaimed it with his owne voyce and wrote it with his owne finger in Tables of stone The Eternall Sonne of God whilst on earth bewraied such care of this Law as that hee ratified it and euery iote title of it to the worlds end saying Verily I say vnto you that vntill heauen earth passe one iote or one title shall in no wise passe from the Law till all things be fulfilled Mat. 5.18 The Church of God in this Christian Kingdome honoureth at this day this Law of God for shee hath inrouled it in hir Booke of Common Prayers and ordered that it be deuoutly reade at the Sacrament of the Lords Supper at other times of holy Assemblies I trust therefore your Maiestie will afford this sacred honourable portion of Gods Word your best protection The Law it is the inheritance of the Church as wee reade Deut.
persons nor yet to stop the eare and winke with the eye least we should see and vnderstand for so thou shalt both wrong thy selfe and thy Author Remember thou art now in the place of a Iudge for thou must reade the Controuercy of the Lords Sabbathes pleaded pro con betwixt these 10 Ministers and mee they against Gods Title and I for Gods Title they against Gods Sabbaths and I for them and betwixt them and mee thou must Iudge passe sentence now a Iudge must not be carried away with partiality and respect to persons nor suffer his minde to be prepossessed with an ill will to the cause before he heareth it these things are but equall and right which I craue of thee wherefore I trust I shall obtaine with thee This onely note that if thou wiâ—t suffer thy selfe to be swaied rather on the one side then on the other thou oughtest rather to take in with mee then with them for the Sabbath day it being an ancient ordinance of Gods a long time in vse in his Church therefore the cause and Title it is Gods and since I stand in defence of this Sabbath day therfore I stand in defence of Gods cause and Gods Title so side it with God but they setting themselues against Gods Sabbath set themselues not onely against me but also against Gods cause Gods Title wherfore iudge thou whither it were better for thee to take in with them or with mee against Gods cause Title or with Gods cause Title And so I commend thee to the grace of him who is able to build vs vp further in the knowledge and loue of his Trueth Thine in Christ Jesus THEOPHILUS BRABOURNE The Contentes of this Booke Chapt. I. This Chapter conteineth A defence of the Morall Law or 10 Commandements of Almightie God wherin for the defence of Gods Sabbathes it is proued that this Law is in force vnto Christianes and here Libertines Anabaptists Antinomians are confuted who deny that the Law of God consequently his Sabbaths doe belong vnto Christians and their obiectones to the contrary are answered Chapt. II. This Chapter conteineth an Exposition of the 4th Commandement together with a discouery of the manifould shamefull corruptiones abuses of this diuine Law by many Diuines of these times who doe wrest it mancle it corrupt it by their idle answers distinctions false glosses most absurd Expositiones from all which this Holy Law is vindicated by the Authour restored to its proper genuine ancient sense againe Here also it is made apparent that the whole 4th Commandement is abolisbed nullified by the common doctrine of these times Furthermore and by the way here it is showne how long a Sabbath day is as namely that it is but the time of Day light onely here is discouered the errour of such diuines as hold teach that the Sabbath day is to begine at midnight or in the Euening before or to last from morning to morning 2. By the way also here it is showne that there is no such preparation to the Sabbath to be made on the euening before by a cessation from the workes of our callings the like as some Ministers doe wright call for Lastly this Chapter is concluded with an Exhortation to the loue of Gods Law the Integrity perfection thereof Chapt. III. This Chapter conteineth A discouery of the vanity of all their Arguments brought for the maintenance of the Lords day to be a Sabbath day of their abuse of sondry Scriptures to that end This is handled in two questions the one shewing that it can neuer be proued that the Lords day was in the Apostles dayes constantly weekly obsâ—rued weeke by weeke as we now obserue it The other That it cannot be proued that so much as any one Lords day was euer kept in the Apostles dayes for a Sabbath day and that therfore it is no sinne against God but Lawfull for Husbandmen to make Hay in Hay seile to sow corne in wheat seile to reape corne in Haruest for all sortes of Tradsmen Taylers Shomakers Brewares Bakers Weauers and the rest to doe the ordenary workes of their callings as well vpon the Lords day as vpon any other day of the weeke Yet further here it is proued that the Lords day is but an indifferent thing that by the Testimony of the best writers some lerned Godly Martyrs the State and Church of England assembled in Parliament Here also the Lords day is discouered to be but A Popish Tradition so all Romish reliques are not yet remoued Finally it concludeth with an Admonition Dehortation from Superstition voluntary-religion will-worship Chapt. IV. This Chapter conteineth an Answer vnto all those Textes of Scripture reasons and arguments profanly impiously brought against the 7th day Sabbath commanded in the Morall Law It sheweth the absurdeties which the vndertakers against Gods Sabbath doe fale into And it wipeth off that slaunder of rigorousnesse of the Iewish Sabbath and sheweth that God required no more stricktnesse of Iewes then then the patrones of the Lords day doe require of Christians on the Lords day now Chapt. V. This Chapter conteineth sondry Substanciall Arguments prouing vndeniably that the 7th day Sabbath mentioned in the Morall Law is still in force ought to be to the worlds end This is proued both out of the Old Testament out of the New Testament also out of the ancient Records of the Church For 1. God Commanded it 2. Christ the Sonne of God ratified it 3. The Apostles after Christ practised it 4. The Primitiue Churchs religiously obserued it And in this last passage by the way it is showne 1. when the Lords day first sprang vp to be a sole Sabbath day and who were the founders thereof 2. When the Lords ancient Sabbath was first throwne downe who were the wicked Authors thereof Occationally in this Chapter the obseruation of the old Sabbath is freed from the uniust slaunder of being Iewish and Iudasme with the like Here also are confuted the vaine Euasions distinctions which are vsually framed against the ancient Sabbath day Lastly here is a discourse of the Antiquity of the Sabbath where it is proued that the Sabbath day it from the Creation so as ancient as the world Chapt. VI. This Chapter conteineth A dispensation shewing that Christians who desire the Ancient Sabbath are not necessarily bound in conscience to make A rent from our Church in their present obseruation of it but that they may waite for the opportunity of a publike Reformation by the Magistrate prouided they keepe the Lords day for the Sabbath day by way of a change in the meane season 2. It concludeth with an Exhortation to vse all possible lawfull meanes for a speedy publike generall Reformation amongst other Motiues therevnto these are touched that vntill A Reformation 1. The Decalogue is defaced of
Christ this text then putteth an end to the law for iustification but not for obseruation OBIECT VI. One text more they obiect Rom. 7.6 But now we are deliuered from the law c. as a vvoman is from hir husband vvho is deade c. I shall giue none other ansvver vnto this text then vnto the former to wit that by the law is vnderstood the penalty of the law the curse of the law or the law in respect of the penalty and curse thereof that this is the Apostles meaning I make it appeare by two reasons from the context 1. See v. 4. So ye my brethren are dead to the law by the body of Christ by the body of Christ that is by the sufferings of Christ in his body now if Christ hath freed vs from the law by his suffering of death what can this intimate but that the law from which he freed vs by death was considered in respect of the penalty and curse and as holding vs in bondage vnto death For by death Christ freed vs from death wherefore when the Apostle saith we are dead to the law or freed from the lavv he considered the law as a killing letter and as it held vs in bondage vnto death 2. See v. 5. When we were in the flesh the affections of sinnes which were by the law had force in our members to bring forth fruit vnto death To bring forth fruit vnto death here the Apostle speaketh of the law not simply but of the law as together with our corruption fructifying vnto death wherefore seeing the Apostle spake of the lavv as tending vnto death it follovveth that vvhen in the very next vvords he said We are deliuered from the law v. 6. he meant that vve are deliuered from the poenalty and curse of the lavv or from the lavv as it respecteth the curse to vvit eternall death and destruction so then here is nothing yet proued against the lavv for obseruation as a rule of liefe It vvas not for nothing that S. Paul added these vvords for righteousnesse saying Christ is the end of the law to wit for righteousnesse c. Rom. 10.4 Shevving thereby that he disputed against the lavv not simply but considered as the meanes of iustification and obtaining righteousnesse Neither is it to be passed by vvithout speciall obseruation that S. Paul disputing in another place against the law doth it not against the lavv simply but against the lavv considered as tending to the curse to those vvho sought righteousnesse thereby and therefore he said not Christ hath redeemed vs from the law Gal. 3.13 but Christ hath redeemed vs from the curse of the law Yea it is remarkable that euery where where S. Paul disputeth against the lavv his maine question is about iustification by the law denying iustification by the law saying By the works of the law shall no flesh be iustified Rom. 3.20 Gal. 2.16 So that S. Paul disputeth against the lavv onely with respect had vnto obtaining righteousnesse and iustification thereby and in respect of the curse of the lavv But it is no vvhere found that Christ is the end of the lavv for obseruation and for a rule of an holy liefe nor is it any vvhere found that Christ hath redeemed vs from obseruation of or obedience to the lavv nor yet is it any vvhere said By the lavv shall no flesh be directed or guided in their liues and conuersation vvherefore for time to come if Anabaptists and Antinomians vvill obiect against the law by way of opposition to vs let them not proue that the lavv is abolished in respect of iustification and as a curse c. For all this vve stedfastly beleeue and teach but let them remember to proue vnto vs that the lavv is abolished as a rule of liefe for obseruation for this is that vvhich vve deny onely that Christ hath abolished the poenalty of the lavv vve beleeue it but that he hath abolished the matter of the law this we deny and this as yet they haue not proued nor euer shall be able if we will be S. Pauls schollers we must learne of him so to dispute against the law as that we doe not for all that make it of none effect and so to abolish the law as yet for all that we doe establish it For so he saith Doe we make the law of none effect c God forbid yea we establish the law Rom. 3.31 but our aduersaries haue learned of Paul to abolish the law but not to establish the law We haue novv made answer vnto the most and chiefest of their Scriptures which they alleage against the law others they haue also but they are such as will admit of the same answere giuen to some of these or else are so triuiall as they deserue no answer to conclud then since I haue firmely proued it that the law is still in force and that to all men beleeuers and vnbeleeuers for obseruation and since they can neither answer our Textes nor yet proue the contrary it remaineth that the Morall law is still in force which being so Gods ancient Sabbath commanded in this law is still in force also for both Anabaptistes and Antinomians haue confessed this vnto me that if it can be proued that the Morall law is still in force then it must and doeth vndeniably follow that the Saturday Sabbath is still in force as well as any other thing commanded in the law Thus we haue vindicated Gods Sabbathes from Anabaptistes and Antinomians in the next place we must vindicate them from Protestants and Papists CHAP. II. An exposition of the fourth Commandement together with a discouery of the manifold lamentable shamfull and abhominable corruptions and abuses of this diuine Law of God by many Ministers of these times through their false glosses idle answers and absurd expositions of it SECT I. IN the former Chapter to the end that vve might vindicate the Lords Sabbaths vve haue defended the Morall Lavv against Anabaptists and Antinomians and novv in this and the follovving Chapters of this Booke for the same end namely to vindicate the Lords Sabbaths vve vvil defend the Integrity and perfection of the Morall Lavv against Protestants and Papistes for Anabaptists and Antinomians deny the whole lavv Protestants and Papistes deny the vvholnesse of the lavv they vvill yeeld no obedience at all to the Lavv these vvil yeeld obedience but by halues and of this number are those ten Ministers my professed enemies in this point who in speciall sorte I doe oppose by name Mr. Grenewod Mr. Benton Mr. Hutchinson Mr. Furnace Mr. Gallard Mr. Yates Mr. Chappell Mr. Stinnet M. Iohnson and Mr. Ward dvvelling in and aboute Norvvich As for Papistes tell them of their sinne of Idolatry in vvorshiping of Images c. against the second Commandement of this Law and among other answers this vvil be one that the second Command is Ceremoniall and pertaineth to the Iewes only tell them againe of their sinne of Sabbath-breaking
that they profane Gods ancient Sabbath against the fourth Comm. of this Lavv and this shall be their ansvver that the fourth Comm. is partly Ceremoniall and that the old Sabbathday is Iewish and pertaineth to the Ievves only As for Protestantes vve tread in their steppes vp and dovvne saue that vve are not so impudently audacious as they for vve acknovvledge the second Comm. for Morall but come vnto the fourth Comm. and here vve iumpe vvith them saying the fourth Comm. is partly Morall partly Ceremoniall and the old Sabbath enioyned in the fourth Com. is Ievvish c. In respect therefore of Gods Sabbathes vvhich both they and vve deny vvee yeeld obedience to Gods Lavv but by halues and saying the fourth Comm. is partly Ceremoniall thereby vve are partiall in Gods Lavv against therefore this partiall dealing vvith God in his Lavves and ordinances shall the following partes of this booke be spent SECT II. The thing vvhich Almightie God intendeth generally in this Com. is hovv all the time and dayes of our liues should be spent and imployed in his seruice the vvhich is backed vvith an effectuall reason for my purpose is first to handle the commandement generally as in this second Section and then more particularly as in the thirth Section c. As for the time we haue a distribution of it in the comm and that into the Sixe dayes and into the seuenth day touching both of these God hath ordered it in this comm hovv he vvould be serued to vvit on the seuenth day by Sanctifying and Hallovving of it in the partes of his vvorship and seruice and a cessation from all seruile vvorkes on the sixt dayes by following some lavvfull calling or other vvich may redovvnd to the glorie of God according to that 1 Cor. 10.31 Whither therefore ye eate or drinke or whatsoeuer yee doe doe all to the glory of God As for the reason it is a liuely mouing one it being fetched from God him selfe and from his owne ensample In this reason conteined in Exod. 20.11 vve haue also a distribution of time in to the sixe dayes and into the seuenth day vvherein it pleaseth God to declare vnto vs hovv he spent and imployed his time to vvit the first vveeke or seuenth dayes that euer the vvorld savv or heard of the sixe dayes that is those sixe dayes vvhich for order of number order of nature vvent immediatly before the first seuenth day or first Saturday that euer vvas these God spent in vvorking and in making the heauens and the earth and all the hoste of them This God hath reuealed vnto vs vnto this end for one that vve should in imitation of him make choyse of those same sixe dayes vvherin God vvrought that in them and none other vve should vvorke as God vvrought and in them vve should finish all our vvorkes as God in them finished all his vvorkes The seuenth day that is the seuenth day from the Creation or the first Saturday that euer vvas this day God spent in an holy cessation and resting from the vvorkes of creation and therefore this time this day aboue and before all other times dayes God blessed sanctified and this hath reuealed vnto vs to this end and purpose that we should in an holy imitation of God cease from the workes of the sixe dayes before and rest from all seruil labour and that we shold make choise of this very day to Sanctifie it and to hallow it like as God blessed it and hallovved it Novv that we are not left to our liberty in this imployment of the time and dayes of our liefe appeareth here by first because God hath commanded it and secondly God hath backed his commandement by a strong forcible reason dravvne from his owne ensample that we shold so imploy the dayes of the weeke as God him selfe at the Creation imployed them and this is noted by that rationall particle for Exod. 20.11 And this is that which God aimeth at in this com generally namely that we shold spend and imploy euery day and all the dayes of the weeke after the ensample of God or as God himselfe spent them The thing which Almightie God intendeth in this com specially and principally is the hallowing of that sacred time and day called the Sabbath day and the Seuenth day as in the third Comm. God inioyned the hallowing of his Sacred Name so in this fourth com God inioyned the hallowing of his Sacred day to wit the seuenth day the which him selfe had made holy aboue all dayes by his blessing of it and Sanctifying of it as we reade Genes 2.3 like as the king might say to his subiectes Remember my Coronation day to keepe it an holy day or Remember the Gunpowder Treason day to Keepe it an holy day so saith the king of kings Remember the Sabbath day to keepe it holy Exod. 20.8 Secondly the Sanctification of this day it is inioyned both affirmatiuely and negatiuely affirmatiuely in these words Remember the Sabbath day to Sanctifie it Negatiuely in these words In it thou sholt not doe any worke the affirmatiue parte of the precept requireth sanctity and the parformance of holy duties the Negatiue parte of the precept requireth a resting from laboures in our ordenary callings which hinder and thrust out those holy duties Thirdly the Lord God inioyneth vs in this comm tvvo things the one is the duety of the day the other is the dueties of rest from labours and the perfermance of sondry the parts of Gods worship and seruice in the day I call it the duety of the day because we are no lesse bound in duety to God to that day then to the dueties of rest and holinesse in the day or we are no lesse bound to performe the dueties of rest and holinesse on that day then we are tyed to performe the dueties of rest and holinesse them selues I cleere the point by these examples as in a bond you haue two essentiall parts the one is the some of mony to be paied the other is the day and time when it is to be paied and a man is equally and alike bound to both of these that is as well to the day as to the some of mony as appeareth by this that al though a man bring the full some of mony yet if he omit the day and come the day after his bond is forfeited And as in circumcision there was two things inioyned the one was the cutting off of the foreskine the other was the time and day when it was to be done namely vpon the 8th day Genes 17.12 and as in that other Sacrament of the passouer there was tvvo things commanded the one vvas the slaying and eating of the passouer lamb the other was the time and day when to bedone namely vpon the 14th day of the moneth Exod. 12.6.8 in both which Sacraments of circumcision and passouer the day time was no lesse a duety then were the actions to be performed
we not call the Lords Supper which is a new institution the Passeouer by an old name For as Baptisme and the Lords Supper are come in the roome of Circumcision and the Passeouer so it is said that the Lords day is come in the roome of the Sabbath day Neuerthelesse this nicknaming of dayes as full of confusion as it is and as improper as the speech is yet it might be borne if it were not of euill consequence for hereby the poore ignorant people are deluded and hereby they are brought off the more assuredly to beleeue that the 4th comm doth bind them to rest from their labours on the Lords day but to the contrary vve haue proued that the 4th com doth bind onely to the 7th day or Saturday Yea I adde that men may as vvel say they eat Sacramentall bread at their common Tables and that they celebrate the Lords Supper when they eat bread and drinke vvine at their common Tables as to say they sanctify the Sabbath day vvhen on the Lords day they heare a Sermon pray and sing 〈◊〉 for the difference betvvixt the Sabbath day and the Lords day is as great as is the difference betvvixt the Lords Supper and our common Suppers betvvixt Sacramentall bread and vvine and common bread and vvine as shall be showne The name Sabbath day may be considered as diuinly imposed by God him selfe vpon a certaine day or as humanly imposed by man novv of all the dayes in the weeke God imposed the name Sabbath day onely vpon saturday the seuenth day of the weeke if therefore we vvill take God for our guide vve are to call no day Sabbath day in reuerence to his 4th com but that day which God himselfe hath named Sabbath day but as for the Lords day it is no where in all the scriptures called Sabbath day let the patrones of this day shew where in all the New Testament the first day of the weeke or Sunday is called Sabbath day the which since they cannot doe it is altogether grovvndlesse so to name it yet further wheras it is supposed that the Lords day was set vp for a new Sabbath at Christ his resurrection yet as it is to be noted this day had no nevv name put vpon it of many yeeres after that but it was still called by its old name to wit the first day of the weeke as we read in all the 4. Euangelists yea and when it vvas named Lords day in Reu. 1.10 yet it was not named Sabbath day then nor at any time else this name then Sabbath day being put vpon our sunday it is not of Gods imposition but of mans imposition and so t is but humane it vvere to be wished then that men vvould rater conforme theire speech vnto God then vnto man calling Saturday the Sabbath day as God did and not Sunday the Sabbath day as man doth It vvere the more tollerable I confesse if there were such a penury of words and scarcety of names as vve had no other name for our Sunday but vve haue 3 seuerall names for it to wit 1. Sunday 2. the Lords day 3. the first day of the vveeke here are names enough for one day ther 's no necessity therefore to robb the seuenth day of its name that so we might haue 4. names for one day no no it is not penury of names but ther 's an other matter in it the name Sabbath day it is an auncient name and it is an honourable name and God had made his promises to such as kept his Sabbathes if thou turne away thy foore from the Sabbath from doing thy pleasure on myn Holy day c. Then I will cause thee to ride vpon the high places of the earth and feede the with the Heritag of Iacob c. Isa 58.13.14 And the violation of this Sabbath day God had seuerly punished as we reade Numb 15.32.35 and Nehem. 13.18 Whereby God from heauen hath shovvne in what esteeme he had this day yea this Sabbath day God him selfe kept it and also hee Sanctified it and blessed is Genes 2.3 yet further God hath giuen a speciall commandement for this day and put it in Tables of stone vttered it vvith his owne voice and vvrote it vvith his ovvne singer Exod. 20. thus hath God honoured this day wherefore the name of it is also honourable novv the Patrones of our Lords day seing all this and finding no such honour put vpon their Lords day hence it is that they might aduance the Lords day in the minds of the multitude they haue robbed the Saturday of all its honourable ornaments that there vvith all they might decke vp and trimme vp the Lords day and hence it is that our Sunday must needs be called the Sabbath day and so by this meanes all those Scriptures which mention any thing of the Lords Sabbathes any vvhere they are together vvith the name translated vnto the Lords day vvhat is this but to robb the Mistris of hir Iewels to bestow them vpon the handmaide to take the honour due vnto the Master and giue it vnto the seruant or to take the Crovvne from off the head of the King to sett it vpon a common subiect for as for the Lords day it is but a common working day in Gods account it being one of those six dayes vvherin God said Sixe dayes shalt thou labour Exod. 20.9 T is true vve receiued a greate blessing on that day because our Lord rose then from the dead and t is as true also that vve receiued a greate blessing on friday because on that day our Lord laid dovvne his liefe for vs and suffered vpon the Crosse and yet for al that friday is accounted but for a common vvorking day for one of the sixe dayes vvherin vve must labour yet further the Lords day is but a common day in respect of Saturday as touching all thos particulares mentioned before for the name Lords day it is but nevv and put vpon Sunday but since Christ and that many yeerers too since Christ but the name Sabbath day it is auncient and put vpon the Saturday thovvsands of yeeres before Christ againe you no vvhere read of any blessings promised by God in all the New Testament to those which Keepe the Lords day Holy nor of any iudgments inflicted or threatened vpon any that worke on the Lords day further you no where in all the Nevv Testament find any commandement to keep the Lords day Holy No nor can it be showne that Christ euer Kept it In a vvord God neuer hallovved the Lords day nor blessed and sanctified it vvhereby it shold become an holy day but all these and more God did to the Saterday therefore is the Saturday as the King or Mistrise to the Lords day as then the King and all good subiects wold think amisse of him that taketh the crowne off the King and set it vpon the head of a common subiect yea though he were aboue a common subiect as is
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
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
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
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
to be applied to the com on this manner 1. On the 7th day thou shalt rest from thy labours because I the Lord thy God at the Creation rested from my worke on the same day or on the 7th day 2. On the sixe dayes thou shalt labour finish all thy workes so as nothing be left to be done on the 7th day because on the six dayes I the Lord thy God did worke finish all leauing nothing to be done on the 7th or Sabbath day Thus stands the reason in relation to the com as I conceiue it as in the former part of the 4th comm God presseth vs to the obseruation of the Saturday Sabbath by virtue of the 4th com in commanding termes saying Remember the Sabbath day to sanctify it so in the latter part thereof God presseth vs to the obseruation of the same day by his owne example so then if either precept or president will auaile with vs if either an imperiouse commandement or a sweete gentle reason will auaile any thing with vs then vve must keepe Gods Saturday Sabbath and such with whom neither Gods commandement no nor yet his patterne example proposed for vs to follow will preuaile they shew themselues not children of God but rebelles to God God is pleased many times in Scripture to propound himselfe for our patterne as 1. Pet. 1.15 As he which hath called you is holy so be ye holy c. Our Sauiour Christ exhorteth vs to doe good to those which harme vs that so we may be the children of our heauenly father c. then he concludeth thus you shall therefore be perfect as your father which is in heauen is perfect Matth. 5.48 and so in this 4th com God hath set forth himselfe for our patterne saying Remember the Sabbath day to sanctify it for I the Lord sanctified it on the 7th day thou shalt rest for on the 7th day I the Lord rested if therefore you will be led by reasons as reasonable men shold then let Gods reason take place with you or if you vvill be led by examples let Gods example be of force vvith you to keepe his Saturday Sabbath Wherefore laying aside Gods commandement I now vrge onely Gods reason vpon you and Gods example vpon you exhorting you in the vvords of the Apostle Be yee therefore followers of God as deere children Eph. 5.1 Hee kept the Sabbath day doe you so too But if yet you shall enquire which is the day I ansvver see but vvhich day of the vveeke it vvas on vvhich God rested at the Creation Genes 2.2.3 that is the day vvhich God persvvadeth vs to keepe else it vvere impertinent for God to persvvade vs to keepe the 8th or 9th day because he kept the 7th day The premisses the conclusion must be vnderstood of the same thing as Logiceans know well the 7th day therefore is the day to vvit the 7th day from the creation vvhich is Saturday for on this day God rested and to this day God persvvaded vs. The vse of this point is for the iust reproofe of our times vvith vvhom neither precept nor president vvill preuaile for neither Gods commandement nor Gods example can doe any thing now a dayes no nor yet Gods reasons can moue any whit if any of these 3 or if all of them together would take place with vs behold vve haue them all in this 4th com For 1. God commanded the Sabbath day 2. God kept it himselfe 3. He allureth vs by a strong reason taken from his ensample noted by the particle for How could a point be more thorowly pressed of all sortes of people vvhich come vnder this reproofe I find none more guilty then some of the Clergie for as for the Laity though they be guilty hereof yet a little matter would soone reclaime them but as for these of the Clergie they are intoxicated and euen drunken with reason Sophistry for Gods reason which he vseth here in this com to allure men to keepe his Sabbaths it is vvith them as no reason for either they will make this reason no parte of Gods comman or but as some needlesse appendix vnto it or let it stand still for a cipher as no reason at all so they make a shevv to imbrace Gods 4th com but not his reason which hee added to the same cōmandement it is the property of an vnreasonable man to reiect Gods reasons Or else by their subtill vse of reason they can tosse it as a man doth a Tennis bale from one day vnto another as if the reason must runne thus Therefore God blessed sanctified the 7th day because vve should keepe the 8th day therefore God hallowed the Sabbath day because we should sanctifie the Lords day As absurd as it is for the conclusion to be vnderstood of one day the premisses of an other yet can they put some culler or other on it whereby the simple yea themselues too are deceiued and this deceipt is the more dangerouse in that it is cullered ouer vvith a shevv of learning common people verily beleeue that because they are so learned conscionable therefore they vse their learning conscience in euery matter they medle withall I wish it were so Oh that Lot Dauid and Peter had alwayes vsed that knowledge conscience that was in them Were it the common people that violated Gods Sabbathes vve could soone check them with the 4th com with the example reason of Almightie God to the contrary but novv since it is the syne of Ministers no bonds nor reasons of God can hould them for they haue fond out so many distinctions answers obiectiones as they can both violate profane the Sabbath day yet againe make God man beleeue that they keepe the Sabbath day as you see none cale more for it then they witnesse their Sermons so these can profane Gods Sabbathes with a grace they can doe it defend it when they haue done they can doe it neuer blush at it these therfore are in a most dangerouse well nigh desperate case smale hope of repentance This one thing I demand of them let them put all their lerning all their honestie together try if by them both they can tell hovv to apply this example reason which God addeth here to this 7th day Sabbath vnto their 8th day Lords day Sabbath God hath vrged his Sabbaths 1. with a Memorandum prefixed to them more then to any other thing Commanded 2. with a Commandement 3. with his owne example 4. with a strong reason what may be the reason why these Clerkes professing to be Masters of reason Artes should not see or acknowledge these most reasonable things or should so foully misapply them as formerly we haue shovvne they doe It cannot be the difficulty of the point for that 's easy familiar nor can it be the strength of Scriptures against the
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
had mett with the reward of their dawbing doubling For as I suspected them so I find them like Moab Ierem. 48.11 setled on their lees like the men in Ierusalem Zephan 1.12 frozen in their dreges The second thing I purpose to mention for the further appearance of the abuse of this Comm. here follovveth wheras words argumentes vvill hardly auaile I purpose in the last place to try if sense will be informed for which purpose I will giue you an occular demonstratioÌ„ so as the sense of seing shall be conuinced of the abuse of this Com. That this may be I will set heere before your eyes the whole 4th com intirly as God wrote it in the Tables of stone furthermore as for these things vvhich so many Ministers say are ceremoniouse abolished in this Com. those things I will compasse about with a parenthesis or two halfe moone circles that so you may se which partes of the Com. they hold for Morall which for ceremoniall behould it thus Remember the Sabbath day to keepe it Holy Sixe dayes shalt then labour doe all thy worke But the Scauenth day is the Sabbath of the Lord thy God in it thou shalt not doe any worke thou nor thy sone nor they daughter thy man seruant nor thy maide nor thy beast nor thy stranger that is with in thy gates for in six dayes the Lord made heauen carth the sea all that in them is and rested the 7th day Therfore the Lord blessed the Sabbath day hallowed it Loe which partes of this 4th Com. they make Ceremoniall abolished to wit all those wordes which are inclosed vvith in the parenthesis for the vvord day this they abolish for a ceremony by these Textes Rom. 14.5 Gal. 4.10 for the vvord Sabbath that they hould for an abolished ceremony by these Textes Col. 2.16.17 Exod. 31.13 and for these words these 7th day is the Sabbath this is that vvhich of all other partes of the commandement they abhorre as a Ievvish ceremony so much for the commandement come we next vnto the reason of the com noted by the vvord for vvhich conteineth a most effectuall persvvasion from Gods ovvne example herin these vvords rested the 7th day doe stand for a Cipher no Minister at any tyme in these our dayes vseing thes vvords as a reason to moue and excite vs to rest on the 7th or 8th day because God rested at that time secondly these vvords the Sabbath day doe stand for a Cipher also for no Minister doth perswade vs in these dayes to sanctify the Sabbath day because God sanctified the Sabbath day to vvit the Saturday Sabbath for it is the Saturday vvhich God hallovved sanctified at the Creation Novv cast thine eye backe good Reader see the com behold vvhat they allow of it to be morall and hovv much of it they will needs haue to be ceremoniall like a cipher did thine eyes euer before behold such a mingle mangle such a hotch potch the 4th com is by these Interpreters become halfe fish halfe flesh A Lynsey wolsey A morrall Ceremoniall Commandement partly lasting partly faded There be many Statute Lavves in this Kingdome t is said many Lavvyers vvill doe much for money but can such an instance as this be showne vvhere the Lavvyers haue by their expositions pleadings so mangled any of the Kings Lawes as haue our diuine Lawyers who in this case haue taken away the key of knowledge Luk. 11.52 How can a mans eyes but abhorre to looke vpon behold any vvriting thus interlaced with parenthessese many hundreth of yeeres after it was written but how should a Christian looke vpon any of Gods ten commandemeÌ„ts vvith any patience to see them or any of them thus mangled defaced vvas God so mindfull to place all the morales by themselues in the Tables of stone to exclud the Ceremonials and vvright them elsewhere as vnsit to be matched vvith the lasting Morals and are there novv so many Ceremoniall words crept into this Morall law We reade in 2. Sâ—m 10.4 how King Hanun tooke Dauids seruants and shaued off the halfe of their beards and cutt off their garments in the midle euen to their buttocks and sent them away me thinke these men could not looke more ill fauouredly disguisedly then doth this 4th com Now it is thus barbared and notched by our late barbers If I would haue a thing vgly done indeed these men shall doe it for me Furthermore the indignity offred vnto this com is such as it is not now onely shamefull to looke vpon but also it is by their corrupt exposition made very non-sense ridiculouse to this purpose let vs collect together so much of this comm as they allovv to be memorall and omit that vvhich they make ceremoniall that is so much as is put within the halfe moone circles see what a peece of senselesse stufe there will be and this then it is Remember to keepe holy Sixe dayes shalt thou labour doe all thy worke But of the Lord thy God thou shalt not doe any worke thou nor thy sonne nor thy daughter c. see if by their distinctions subtilties they haue not picked out the heart and sense of this com by picking out the time Thus for the comm but further for the reason which God hath annexed to his com taken from his resting on the 7th day and from his sanctifying and hallowing of the 7th day this reason I say hath not onely some vvords pickt out of it as had the com but vvhich is more the vvholl reason it selfe as God laid it dovvne vvrote it in Tables of stone is vtterly by them abolished vselesse no mention of it in these our dayes thereby to excite persvvad people to the obedience of the 4th com Wherefore by your eye sight you may behold the abuse of this comm and by your obseruation you may take notice how the reason to the com is nullified two remarkable things to be obserued The consideration of these things me thinke should plead strongly against all the enemies to the Lords Sabbaths that so all their reasons they bring against them should be suspected reiected because by their abolishing his Sabbaths they must needes make such hauocke of Gods 4th com as you see Their textes of Scripture also Col. 2.16.17 and Exod. 31.13 with the rest are to be suspected as corrupted grosly abused by them seeing that they vvill so vrge presse them against the 7th day Sabbath in the 4th com as that by one text of Scripture they will mangle another so vnderstand one text of Scripture as it shall eate out the very bowels of an other so setting Scripture against Scripture the text Col. 2.16 shall eat out the bowels of the 4th com yea this text Col. 2.16 with other the like certain reasons they haue shall picke out the very heart sense of the
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
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
thing very likly that they knew nothing of the alteration or change of the day at all It is most probable therefore that our Sunday or Lords day was a working day in the dayes of the 4 Euangelists after Christ his Resurrection and at that time when they wrote their Gospels 2dly but suppose we for argument sake that this name Lords day had some secret virtue in it as the patrones of it would make vs beleeue to betoken that the day so named must needs be a Sabbath day yet it followeth not that euery of our Sundayes and euery first day of the weeke must be kept for a Sabbath day for it is not found in the Apostles times that they called euery Sunday Lords day as we doe for they the most of them neuer named our Sunday Lords day but still called it by its old name the first day of the weeke yea 8 times it was called by its old name the first day of the weeke to once the Lords day Wherefore it is likly that this Sunday was kept for a Sabbath not constantly but seldome as namely vpon some one first day of the vveeke or other once in a quarter or halfe a yeere or once in a yeere or the like so often as it can be proued that our Sunday was called Lords day so often it possibly may be that our Sunday must be kept for a Sabbath not ofter now I suppose it will trouble the patrons of this weekly Lords day Sabbath to proue that euer there was any more Sundayes called Lords day then one in a yeere onely so then the most that can be made of this name Lords day is to vrge the people to keepe it for a Sabbath day once in a yeere onely What iniury then is done to the people to cause them to refraine the workes of their calling on euery Sunday throughout the yeere and that vnder this pretense that euery Sunday in the yeere is the Lords day so a Sabbath day let this be thought on Secondly as touching the name of the day It is to be obserued that our Sunday is no where in all the New Testament named Sabbath day but it is euer called either the first day of the weeke or the Lords day Yea S. Mathew doth plainly distinguish betwixt the Sabbath day and the first day of the weeke as being the one the day before the other the one vpon the Saturday the other vpon the Sunday Now in the end of of the Sabbath when the first day of the weeke begane to dawne c. Mat. 28.1 the same doth S. Mark also And when the Sabbath day was past c. they bought sweete oyntments c. and erly in the morning the first day of the weeke they came to the Sepulchre c. Mark 16.12 the same is plaine also by S. Luke Luk. 23.56 Luk. 24.1 and by S. Iohn Ioh. 19.31 Ioh. 20.1 so then the Sabbath day was the day before our Sunday or first day of the weeke The knowledge of this point bewraieth the errour of our Ministers in calling our Lords day and first day of the weeke Sabbath day this their practise is all together growndlesse for none of the Apostles euer called the Lord day Sabbath day no they did as you see proued distinguish betweene the Lords day and the Sabbath day as being the one the day after the other Nay they are much departed from the practise of the Apostles and Euangelists for they called our Saturday the day before our Lords day Sabbath day but many of our Ministers who vvill be thought to follovv the Apostles in keeping the Lords day for a Sabbath yet will not follow them in calling our Saturday Sabbath day if they will imitate the Apostles and Apostallicall times in one thing why should they not imitate them in an other if the practise of the Apostles doth binde vs as they teach then vvhy doe they not cale our Saturday Sabbath day since that vvas the practise of the Apostles why is not Saturday honoured vvith that proper name which doth belong vnto it why doe they deceiptfully robb the Saturday of its honourable name Sabbath day and put it vpon the Lords day the very Papists shew more fidelity in this point then we Protestants for they imitate the Apostolike times and to this day they call Saturday dies Sabbathi and Sabbathum that is Sabbath day as did the Apostles wherefore if we vvill doe as the Apostles did vve must call Saturday Sabbath day and if vve vvill not be worse then Papists vve must call our Saturday Sabbath day still Sometimes vve vvill borrow light from the primitiue Churches vvhy reade the Ecclesiasticall Histories for 300. yeers more after Christ and you shall find them calling our Saturday the day before our Lords day Sabbath day constantly how cometh it about then that our times are so farr denegerated from the primitiue churches that vve abhorre to call the Saturday Sabbath day and instead thereof the Lords day must be called Sabbath day this nevv Christening or new naminge of dayes is a nouill thing it is a nouelty of late inuention 2. The knowledge of this point may proue proffitable to common people for their direction in reading of the Scriptures both of the Old New Testament for often times they shall in reading meet with this name Sabbath day Now they must be carefull which day of the weeke to apply it vnto else a foule errour is committed albeit hitherto men haue not thought so by the name Sabbath day is meant our Saturday as you see it proued by all the 4 Euangelists aboue mentioned and as is plaine by the practise of the primitiue Church for 300 yeers and more after Christ vvherefore when you meete vvith the name Sabbath day as in Isai 58.13 Nehem. 13.18 Act. 13.14.42.44 Act. 16.13 Act. 17.2 and Act. 18.4 You must vnderstand it of Saturday and not of Sunday or the Lords day vvhich wee novv call and miscall Sabbath day it is strange to see how ignorant people are in this point for they make no difference betwixt Sabbath day and Lords day but take them for the same when as Sabbath day is on the 7th day and Lords day is on the 8th day hence is their errour that when they reade any of those forementioned Scriptures they apply them to the Lords day as if in Esaias and in Nehemiahs times the Lords day had bene then in vse for a Sabbath vvhat a monstrouse errour is this againe when they reade the 4th com Exod. 20.8 which speaketh of the Sabbath day they here againe ignorantly vnderstand by Sabbath day the Lords day and yet that was on the 7th day of the vveeke and this is on the 8th day of the vveeke as if the Lords day had bene in vse for a Sabbath day in Moses his time and at the giuing of the lavv but let this already said be enough to reforme this errour for time to come you see all the 4
Euangelists after Christs resurrection calling the day before our Sunday or first day of the vveeke vvhich is Saturday the Sabbath day vvherefore if here after your Ministers vvill misapply the 4th com to the Lords day beleeue them not for you see all the 4 Euangelists call Saturday the Sabbath day not Lords day the Sabbath day and the 4th com is for that day only which is named Sabbath day as you may see by reading it The rather this is to be noted because such a mistake of one day for an other in a bond may forfeit your bond as in case through a mistake you carry your money in the 8th day of the moneth when it is due on the 7th day of the moneth now the 4th com is a bond wherein man stands bound vnto God to pay his diuine seruice on the 7th day of the weeke but if he delaies vntill the 8th day I dare assure him that he hath forfeited vvith God and broken the bond of the 4th comm For this bond is not due and payable on the 8th but on the 7th day Looke to it as you vvill Thus much for the name now we come to the thing and question it selfe SECT II. For the better scaning of this point whither the Lords day be a Sabbath day or not by Gods ordinance I purpose to handle 2 maine questions the one is whither euery first day of the weeke euery Sunday euery Lords day be a Sabbath day or not and here hereafter I purpose to let it goe for granted them for argument sake that euery Sunday is may be called Lords day vvhich yet can neuer as you haue seene be proued by the Scriptures the other is whither any one Sunday first day of the vveeke or Lords day be a Sabbath day or not Touching which questions let it be obserued and I dare say it that Papists can say as much out of the Scriptures in defence of that Fable of the Fyer in Purgatory as can be said in defence of the Lords day to be a Sabbath day Touching the former question that euery Lords day must be a Sabbath day constantly if they cannot proue this constancy that euery Sunday must be a Sabbath day then it vvill follovv that we are not now tied to keepe a Sabbath once euery weeke but onely sometimes as once in a quarter of a yeere or halfe a yeere or once in a yeere or the like and so the life and soule of this nevv Sabbath is extinguished and as good as vanished That it may appeare vvhat they can make good this vvay I vvill produce you all their textes of Scripture out of vvhich they must proue this point if it can be proued and if it shall appeare that none of those Scriptures vvill afforde any ground for a constant vveekly Sabbath then you vvill say with me that they goe groundlesly to vvorke when they vrge a constant keeping of the Lords day The first of their Textes is the 4th Com. Exod 20.8 But to this Text I answer that it is true in deed that the 4th Comm. doth call for a weekly Sabbath but this Text hath nothing at all to doe with the Lords day as shall be showne fully in the next question wherefore this Text is not to the purpose A second Text they haue it is Reuel 1.10 I was in the Spririt on the Lords day to this Text I answer admit for argument sake that this Lords day whereon S. Iohn receiued his Reuelation vvere a Sabbath day and that this name Lords day did impley so much yet can it not be proued from hence that euery Sunday and euery first day of the weeke was a Sabbath day all that can be gathered out of this Text is but to proue one day a Sabbath day and namely that one day which vvas called Lords day in this Text if it could be certainly found out which day of the weeke it was As hath bene showne it cannot be proued that euery first day of the the weeke is in Scripture called Lords day vvherefore it cannot be proued that any more first dayes of the weeke are Sabbaths then are called in Scripture Lords day and that is but one day in a yeere onely or the like Further it will not follow neither from the name or nature of the Sabbath day that if the Lords day be a Sabbath day then it must be a weekly Sabbath day as in the 4th Com. for there vvere weekely Sabbaths and yeerly Sabbaths also in the Lavv novv since they hold the vveekly Sabbaths ceremonies a svvell as the yeerly Sabbaths how kno◠they vvhither of those two sortes of Sabbaths S. Iohns vvas vvherin he receiued his Reuelation for it might be a yeerly Sabbath A third Text they haue that is Ps 118.24 This is the day which the Lord hath made let vs reioyce and be glad in it To this Text I ansvver as before admit for argument sake that this day must be a Sabbath day yet as vve say one svvallovv maketh not a Sommer so one Sabbath day maketh not a constant practise this Text can make vvay for no more Sabbaths then one in a yeere or one in a mans life time for Dauid had but one day in his life time in vvhich he vvas Crovvned King nor had Christ here typed by Dauid any more dayes for his Resurrection then one so still here is nothing for the constancy of a vveekly Sabbath day A fourth text they haue and that is Act. 2. vvhere vpon the day of Pentecost Peter preached and conuerted 3000 soules c. To this Text I ansvver as before admite this day must needs be a Sabbath day because here vvas a Sermon in it yet vvhat is this for a constancy for a continued practise◠it doth not follovv that because Peter preached this one time here vpō pentecost day that therfore he preached euery Lords day euery Sunday or First day of the vveeke after vveekly can it be showne vvhere Peter preached the next Lords day or Sunday after this day of pentecost or can it be shovvne that euer Peter preached any vvhere and at any time tvvise together vpon tvvo Lords dayes immediatly succeding one an other for it is not enough to shevv that he preached once onely vpon one Lords day but he that vvill proue a constācy must proue a vveekly practise Sunday after Sunday day by day All that can be gathered from Peters Example is but this that vve preach and heare a Sermon once in a yeere at Pentecost day that is on Whit Sunday for on Whit Sunday it is supposed that Peter preached this Sermon A fift Text they haue it is Act. 20.7 vvhere Paul preached at Troas vntill midnight c. vnto vvhich text I ansvver as before be it this day vvere a Sabbath day because Paul preached a sermon then vvhich can neuer be therby proued to be a Sabbath day yet vvhat is this to a constancy this vvas a
rare seldome action once onely done novv Pauls seldome rare preaching cannot bind vs to an often frequent preaching vnlesse you would haue the Schollers out stripp their Master Can it be showne that euer Paul did any where or at any time preach twise together vpon two Lords dayes one after an other If it cannot as I know it cannot where then is any grownd for a continued practise weekly this Example of Pauls was rare extraordenary like as vvas Peters in the forealleaged text now extraordenary things doe not bind vs to an ordenary practise and frequent vnles you will that we should keepe the Lords day more frequently more constantly then did the Apostles themselues A sixth Text they haue and it is 1 Cor. 16.2 vpon the first day of the weeke let euery one lay by him in store c. Here it is thought that there vvas a Collection for the poore and a Sermon so it vvas a Sabbath day Vnto this Text I answer as before let it be granted which neuer can be proued that this was a Sabbath day because there was a collection for the poore yet this Text proueth not any continued constancy of Sunday after Sunday euery Sunday or euery first day of the weeke for it speaketh but of one single action once done onely saying vpon the first day of the weeke not euery first day of the vveeke But touching this my answer Mr. Chappell Minister of S. Andrews in Norwich hath vndertaken to proue the contrary in publike against my former booke vvhere he affirmed that the word Katà when it is applied to time or place it is taken distributiuly for euery one and that therfore this Text is to be reade according to the old Translation thus Euery first day of the weeke let euery one lay by him in store And so he vvould haue this collection for the poore if any here vvere to be a constant practise To vvhome I ansvver 1. if here be inioyned a constant collection for the poore on the Lords day as a proper worke for our new Sabbath day why doth he not presse his people the Ouerseers of the parish vvith the rest to make a collectiō for the poore euery Lords day as a proper Sabbath dayes vvorke as an errour for them to make any collections vpon any other day of the vveeke for that vvhich is proper to Sunday is vnlavvfull to be done on any other day Secondly I ansvver that forasmuch as our Nevv Translatours haue altered amended our old Translation I maruaile that Mr. Chappell will oppose them for vndoubtedly they did not correct it rashly and vnaduisedly their manner vvas to preserue the dignity of the old Translation what they could therfore they vvould not haue altered it from Euery first day vnto vpon the first day but that they savv vvell that it could not be translated Euery first day vvherefore I haue the nevv Translation vvhich is iudged by all men the better translation on my side against Mr. Chappell Thirdly I ansvver that the grovvnd vvhere vpon Mr. Chappell goeth in contradicting both the Nevv Translatores and mee is false for he affirmeth that the vvord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vvhen it concerneth time or place it signifieth Euery one But I vvill shew him sondry textes of Scripture to the contrary see Rom. 5.6 For when we were yet of no strength in due time Christ died for the vngodly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rendred in due time it being here to be vnderstood of one single time but by Mr. Chappels rule it must be thus rendered Euery time as if Christ had died many times for vs see also Rom. 9.9 for this is the word of promise at this time will I come Sara shall haue a Sonne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rendered at this time as vnderstood of one single time in vvhich the Angel vvould come againe but if Mr. Chappels reason be good then it ought thus senselesly to be translated Euery time will I come Sara shall hatte a sonne as if the Angell vvere to come often times c. see a like Text Ioh. 5.4 for an Angell went downe at a certaine season in to the poole c. According to Mr. Chappell this Text must be thus translated for an Angell vvent dovvne euery time or euery season in to the poole c. And see Math. 2.16 Herod slevv the children from tvvo yeeres old vnder according to the time vvhich he had inquired of the vvise men If Mr. Chappels obseruation vpon the Greek text be good then it must be thus absurdly translated Herod slevv the children from tvvo yeeres old vnder euery time vvhich he had inquired of the vvise men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 novv it is plaine that Herod inquired of the vvise men but once see v. 7. Thus it appeareth hovv vnsoundly he vvent to vvorke vvhen he vvouldsupporte our Nevv Sabbath Fourthly I ansvver suppose it could be proued as he vvould hane it that the vvord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is euery vvhere else in Scripture taken for Euery one vvhen it concerneth time yet heere in this place I proue that it must not be taken so but as our Nevv Translation hath it for vvords must be vnderstood to signify according to the Authors mind that vseth them as is vvell knovvne novv tvvo reasons there be in this text vvhich crosse Mr. Chappels sense the one is that if this collection be a constāt thing for Euery first day of the weeke then vvere the Churches of Galatia Corinth bound to make a constant collection for the poore of the Church of Ierusalem on euery Lords day or first day of the vveeke continually for this collection vvas not for their ovvne poore but for the poore of remote Churches for Jerusalem see 1. Cor. 16.3 like as vve had once in England a collection for the Church in the Palatinate novv had this collection bene for their owne poore there had bene the more likelihood that it might haue bene vveekly and continually but being it vvas for the poore of a forraigne Church to vvit for the Church at Ierusalem as vvas ours for the Pallatinate once vvhat likelihood is there to think this collection should be euery vveeke vveeke by vveeke continually let the reader iudge The other thing in this text vvhich crosseth Mr. Chappels translation is that Paul saith he vvould haue no collection vvhen himselfe vvas present vvith them that then there be no gatherings when I come 1. Cor. 16.2 now who could be so simple to thinke that this collection must be vnderstood to be Euery first day of the weeke vvhen as Paul himselfe makes an exception that in the text it selfe for he excepteth that time vvherin himselfe should be there present vvith them that then there should be no gatherings thus much for ansvver to this text also vvherby you see it cannot be proued that this collection supposed nevv Sabbath vvas a constant continued thing vveeke
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
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
Lords day for it is so indeed 2. If you aske me vvhere vve haue any com to baptize infants my ansvver is that I neuer reade of any yet and therefore I take it to be an indifferent thing at the libertie of the Church to baptise vvhen infants or of riper yeeres if therefore you can shew a Com. for Baptisme of infants vvhich I cannot then is there reason you should also shew a Com. for your Lords day but if you can shew none no more then I then is your Lords day but an indifferent thing and at the liberty of the Church as Baptisme of infants is this is a rule that vvhat is not commaunded nor forbidden that is indifferent so then as the Church may baptise one sooner or later so the Church may keepe your Lords day and they may refuse to keepe it if they please and this is the highest pitch of honour that you can raise your Lords day to that it is an indifferent thing so as the Church may Rest vpon it or vvorke vpon it keepe it or refuse to keepe it at hir pleasure for a commaunded thing or day it is not by your owne confession SECT IV. Thus vve haue showne that of all the Scriptures which they bring for the Lords day they haue neuer a Commandement for it from Christ nor from his Apostles Novv let vs come vnto such kind of Scriptures as they haue for it the first vvhich vve vvill mention shall be the 4th Com. Exod. 20.8 Remember the Sabbath day to sanctify it c. Herevnto I answer doe not these men thinke you stand in need of Sampsons strength to drage hale this 4th Comm. vnto the Lords day And of more then Achitophels vvite to make an argument out of this 4th Com. for the Lords day which shall stand by force of necessary consequence whereof they talke so had they not neede of a long rope to tye together this 4th Com. the Lords day the one being two thowsand yeeres before the other the one in Moses his time the other in Christ his time Doth our new ordinance of Baptisme stand by force of the old Law of Circumcision made thowsands of yeeres before euer Baptisme vvas heard of Doth our new ordinance of the Lords Supper stand by force of the old Law of the passeouer made thowsands of yeeres before the Lords Supper vvas euer heard of and how then should this nevv ordinance of the Lords day be proued to stand by force of the old Law for the 7th day Sabbath made thowsands of yeeres before euer this Lords day vvas heard on had not these men fore heads of brasse cast off shame vvit together they could not be so impudent as to vndertake such an absurd taske but this they leane vpon they can but say the vvord and it is done the simple people beleeue all for gospell if once Mr. Yates Mr. Gallard and Mr. Chappell deliuer it as their iudgment it is as if S. Peter S. Iohn S. Paul had said it in expresse vvords thus it is in our Country I beleeue it is no better in other partes of the Kingdome Who vvould thinke that these men should be so audaciously bould as to alter Gods 4th Com. from one day of the vveeke vnto an other be it that Christ had set vp the Lords day for a Sabbath is not his Authority sufficient for it are not all the Textes in the Nevv Testament able enough to iustifie it but they must flie into the Old Testament for a commandement for it can they shevv vvhere Christ or his Apostles did euer ranke this Lords day vnder the 4th com or inioyne it to be kept with reference vnto or conscience of the 4th Com let them shew their necessary consequence for this Furthermore if these men could see but that they cannot so long as they thinke wisedome must dye vvith them vvhilst they goe about to strengthen their Lords day Sabbath by the 4th Com. they therby vveaken it in the sight of all vvise men For besids vvhat hath bene said to this purpose themselues doe bevvray it that their cause is feeble and vvanteth strength supportation for their consciences tell them that the Lords day needeth a Commandement and their eyes tell them that Christ and his Apostles left none for it in all the Nevv Testament vvherefore to make vp that vvhich is lacking by Christ themselues haue supplied it by runing into the Old Testament for a Com. for it thus they intimate that Christ vvas not a perfect Lavv-giuer because he gaue none for the Lords day Sabbath and further they doe bevvray that they cannot finde arguments sufficient enough for the Lords day neither from Christ nor from the Apostles nor in all the Nevv Testament for else they vvould as vvell content themselues vvith such arguments as they find in the Nevv Testament for it as in other new ordinances they doe they rune not into the Old Testamēt to proue the doctrine of the Resurrection of Christ of Baptisme and the Lords Supper Wherefore they bewray that the Lords day is not grownded in the New Testament as is the Resurrection Baptisme and the Lords supper this kind of Sophistry is much like vnto this suppose a Lawyer should affirme it that it is vnlavvfull for an vsurer to take aboue 8. in the 100. and the vsurer should demaund againe of him vvhen that Law was made by vvhom what King vvas the Authour founder of it herevnto the Lawyer should reply it vvas enacted by King Charles a fewe yeeres since c. Suppose againe that the vsurer doubting of the matter should desire him to proue it vnto him by the Statute booke that there was such a Law enacted by King Charles in such a yeere as he spake of if novv this Lawyer could not shew any Statute Law for it enacted in King Charles his reigne but must bring forth an old Statute Lavv enacted by Quene Elizabeth many yeeres before King Charles his birth where in Shee forbade to take aboue 10 in the 100. Would not any man whose eyes are in his heade thinke the Lawyer doth but fumble And thinke here were forgery deceipt in this Lawyer iust so it is with our diuines they say with one voice that Christ instituted this Lords day and that 1630 yeeres a gone yet put them to proue it they can shew no Comm. for it made during the reigne of Christ here vpon earth or in the time of his Successours the Apostles but they rune out for a Law enacted 2000. yeers before Christ or his Apostles vvere borne is not this pretty If I might aduise them they should hould them closse to such Lawes onely and Scriptures as they can find in the New Testament enacted by Christ for the Lords day if it vvere but to saue their credites among wise men But let vs novv come vnto their arguments to see how they vvill proue the Lords day a Sabbath day
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
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
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
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
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
an expresse commandement to the Iewes to keepe that Sabbath in memory of the Creation but there can be no commandement showne vs from Christ or his Apostles for vs to keepe the Lords day in remembrance of the redemption wherefore we are not bound vnto this new Sabbath as they were vnto the old Sabbath for there is not the like reason this sophistry euery man may see I come now to their reason they say the Redemption is greater then the vvorke of Creation Herevnto I answer to know vvhither it be greater or not vvould cost more labour then this their reason is worth vvherefore for argument sake I suppose it is greater but heere I demaund of them to whom it is greater Whither it be greater vnto all men or but vnto some men their answer vvill be that the vvorke of Redemption is greater vnto the elect vnto the redeemed and to those onely vvhich haue faith Well then the Redemption is neither greater nor great nor any thing at all to those vvhich are not elected not redeemed and vvhich liue dye vvithout faith of these ij sortes of people the elect are the fewer number the vnbeleeuers are the greater number Well then see how these things hange together the thing they must proue is that we Christians that is all we Christians euen euery one vvithin the pale of the Church that is baptised all these ought to keepe the Lords day for a Sabbath in memory of the redemption vvhen as the one halfe of these are not redeemed and their reason to bind all euery man thus to keepe a remembrance of this redemption is because the vvorke of redemption is greater vnto some onely of these men How absurd is this that euery man should be bound to keep a ioyfull memory of that thing which doth belong but vnto some of them onely as not to the one halfe of them this is as if they would vndertake to perswade not onely English men but also Dutch men French men to keepe a yeerly ioyfull remembrance vvith vs for our deliuerance from the Spanyard in 88 Why vvhat haue French Dutch to doe vvith our deliuerance in 88 this concerned not them it vvas not their deliuerance so vvhat haue such to doe to keepe a ioyfull remembrance euery Lords day for the redemption vvhen it belongeth not vnto them they being vnbeleeuers and such as loue not the Lord Iesus Wherefore they cannot presse this their new Sabbath of Lords day by this their reason vpon any but vpon such as they see by their fruits doe alredy beleeue such as doe not yet beleeue vvhich commonly are the greater number these are not tyed vnto the keeping of this Lords day behold vvhat a Sabbath they haue then to vvit such a one as onely the fewer number of the Church Parish are tied to keepe it as for the greater number of our Citties Townes Parishes these are not bound to keepe it this their reason therefore doth bewray the idlenesse of the cause for vve must haue such a Sabbath as the reason of it doth belong vnto all and to euery man none excepted and such is the Saturday Sabbath vvhich is to be kept in memory of the Creation now all euery man hath a benefit by the Creation and therefore all are bound to it none excepted but it is not so with the Sunday Sabbath for a fewe onely haue reason to keepe it Yet further to discouer the vanity of this argument since they vvill haue vs keepe a Sabbath in remembrance of the Redemption I demaund of them hovv often they vvould haue vs keepe a Sabbaah in memory of the Repemption once euery 7th day ofter or seldomer they vvill answer once euery 7th day vvhy say I that is Iewish and sauoureth of Iudaisme to obserue a 7th day this they haue learned from the Iewish Sabbath vvherefore since they doe so abhorre Iudaisme the 7th day Sabbath vvhy doe they imitate the Jewes herein and the 7th day Sabbath by choosing a 7th day the 7th day is in imitation of Gods rest on the 7th day and in memory of the Worlds creation finished at the 7th day but vve are Christians and as they say all things are become new old things are passed away vvell then vve must now imitate Christ the Redeemer as the Iewes did God the Creatour and we must fetch light from the vvorke of Redemption to know how often to keepe our new Sabbath as the Iewes did by Gods direction from the vvorke of Creation If then we must imitate Christ the Redeemer as did the Iewes God the Creatour then must we trauaile too fro vpon the Lords day for so did Christ himselfe 2. If we must fetch light hovv often to keepe our nevv Sabbath from the vvorke of redemption as the Iewes did from the worke of Creation then must we since all things are become new take vp a new account of time also vve must no longer regard a 7th day but now we must regard the third day for as God was sixe dayes in the worke of creation rested the 7th so Christ vvas three dayes in the worke of redemption rose rested the third day on good friday he suffred vpon the crosse on Saturday on a parte of the Lords day he lay in the graue so you see the vvorke of redemption cost Christ 3 dayes worke vvherefore if they vvill imitate Christ they must keepe euery third day for a Lords day for a new Sabbath so they shall keepe two Sabbathes in a weeke or thereabouts if they doe not thus they may talke vvhat they vvill that all things are become new that as the Iewes kept a Sabbath in imitation of God at the Creation so vve in imitation of Christ in the redemption but vvhere is their imitation of Christ doe they trauaile too fro follow their callings on the Lords day as Christ did doe they keepe euery third day a Lords day and Sabbath day as Christ rose vpon the third day no such matter Furthermore whereas they suppose that we haue as greate neede of a Sabbath to keepe a memory of the Redemption as the Iewes had of a Sabbath to keepe in memory the Creation I deny it for God had giuen the Jevves the Sabbath day and it alone to keepe in memory his Creation therfore it vvas necessary because they had no other helpes but for vs for the Redemption vve haue two Sacraments Baptisme the Lords Supper to keepe in memory the Redemption these are helps enough so as there is no necessity of a Sabbath day also for the same end Doe this in Remembrance of mee so hereby then the Redemption shall be kept in memory all though vve haue no Lords day Sabbath at all There is neede therfore to haue a Sabbath to keepe memory of the Creation when there is no neede to haue one to keepe memory of the Redemption They haue also an
other argument as vaine as this past thus If God instituted a Sabbath in memory of the creation then so did Christ institute a Sabbath in memory of the redemption But they cannot proue this consequence it is onely their naked affirmation wherefore my bare deniall of it shall be sufficient vntill they proue it you may see this argument further incisted vpon in my former booke Pag. 48. others argue thus the greater work must carry the honour of the day c. Ans the greater work may haue greater honour though not of the same Kind for the creation may haue the greate honour of the Sabbath day to remember it and the Redemption may haue the greater honour of not one but two Sacramentes to Remember it SECT XVII An other argument for the Lords day they haue it is this the Authority of the Magistrate hath Commaunded it and therfore we must keepe it c. Let no man thinke I frame this argument of mine owne heade for as I haue often heard common people vseing it so I haue bene vrged with it my selfe by a diuine and none of the meanest neither neede they be ashamed to heare of this argument in publike which they doe vse in priuate I assure them it is the best argument which they haue for the Lords day none of all these past are like vnto it for euery soule must be subiect vnto the higher powers Ro. 13.1 if therfore the Magistrate commaundeth vs to keepe it we must keepe it To this argument I answer 1. that our question is not whither vve must keepe the Lords day or not keepe it but whither Christ hath instituted appointed it for a Sabbath or not let this be first proued then vve vvill be redy to keepe it though this argument of Authority be wanting 2. I answer if this Lords day hath no higher authority then from the Magistrate then doth it not bind conscience simply by it selfe but as all indifferent things doe which are commanded by the Magistrate Yea the Lords day it selfe must be ranked amongst indifferent things where of the Magistrate may properly make Lawes Yea whereas the Magistrate now commandeth the Lords day to be kept if it hath no higher Authority then of the Magistrate then hee may alter the solemnity of the day from Sunday to Moonday to Tewsday or to any other day of the weeke Yea not onely alter it but also at his plesure nullifye it vtterly forbide keepeing of it any more And so the Tenour of your new Sabbath will proue but a fickle and inconstant thing 3. I answer if our Lords day standeth by virtue of the Magistrate thē is it not kept by virtue of the 4th com but by virtue of the 5th Com. for it is the 5th Com. that inioyneth obedience to our Superioures wherefore then must Ministers no more presse the 4th Com. vpon the Lords day but the 5th Com. they must no more say Remember the Sabbath day But now they must say Honour thy Father thy Mother when they would haue men sanctify the Lords day And people they must no more say they keepe the Lords day in conscience of the 4th Com. but in conscience of the 5th Com. and thus also shall the 4th Commandement be vtterly abolished and out of all vse in the Church This Lords day Sabbath then may be doubly considered of as it is commaunded by God or as it is Commaunded by the Magistrate as it is commaunded by the Magistrate so I doe no waies oppose it let it stand so such as it is in that respect so long as the Magistrate pleaseth as little while as hee pleaseth but I oppose our Ministers onely who say this Lords day stands by diuine ordination from God so intangle the peoples consciences in this respect making more Commandements as we say then tenn or making Lawes to bind conscience where God maketh none For by their collections consequences they make or say they finde that there was a Law of God for the Lords day which is most false SECT XVIII Thus vve haue answered to all their Artificiall arguments now we come vnto their Testimonies the first whereof is Gods blessing of this day Gods curseing of the profaners of it first of the former say they Gods blessing of this day to the greate edification of the Church is a signe that God approueth of this day Hereunto I answer it is one thing for God to blessed this day it is an other for him to blesse his ordinance in the day Gods ordinance in the day is preaching praying now God in mercy doth vsually blesse these ordinances of his being conscionably vsed vpon any day Sabbath day or Lecture day now we must carefully distinguish betwixt Gods blessing of the day vvherin these are performed Gods blessing of the ordinances them selues they therfore mistake things that argue thus that God blesseth the day when they should say God blesseth his ordinances in the day for it followeth not that because God blesseth his ordinances done in the day that he therfore blesseth also the day time wherein these ordinances are done no more then God blesseth the place wherin these ordinances are performed Let me shew you the vanity of this arguing by the like case Gods blessing doth vsually accompany painfull labour now suppose some profane Tradsman should vvorke all day long vpon the Sabbath day or Lords day finding at night his work to haue increased thriuen in his hands might he argue thus God hath blessed this day vnto me for a working day therfore here after I shall vse it for a working day for Gods blessing vpon my laboures this day is a signe that God approueth my action alloweth of it for a working day The other part of this argument is that God hath cursed the profaners of this Lords day and this is a signe that God approueth of the day For we reade in bookes set forth by some Diuins of many remarkable iudgements of God which haue befalne the profaners of the Lords day Herevnto I answer 1. that in controuercies about points of Religion vve must not proue things by the arguments of prosperity aduersity for these are no certaine signes of Gods vvill and pleasure no man for certaine knowes loue or hatred of all that is before them Eccl. 9.1 vve must to the Scriptures in this case for there God hath manifested his vvill but you may perceiue they be almost out of breath in as much as they are inforced to flye the Scriptures and hale in any thing that may helpe to make a noise and put some culler vpon the matter before the simple By this argument vve may conclude that the Palatinate his cause vvas naught and the Emperour his cause vvas good because God crossed the Palatinate 2. We are to distinguish of the day from the dueties in the day now we may impute those curses of God vvhich
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
day then Friday was an holy day now I trust no man will think that the primitiue Churches kept Friday for a Sabbath day no nor yet that they kept both these as Sabbathes the Friday the Lords day for so they should haue kept ij or iij Sabbathes in a weeke Thus you see their argument fetched from the practise of the primitiue Churches for the Lords day will doe them no good SECT XX. Their third argument from Testimony is the constant practise of the Church for many hundreth of yeeres togeather for say they the Church of God hath kept this Lords day for a Sabbath now this Sixtene hundreth yeeres vpwards can it be thought that Gods Church should laie in an errour so longe what Sixetene hundreth yeeres Herevnto I answer 1. that the Church of God hath not euer in all places kept the Lords day for it was neglected of thos Churches which succeeded the Apostles vntill it was established by Christian Emperours so as in all porbability it was not kept for 300 yeers by some Churches as you haue heard quoted out of Perkins in the last Section before this 2. In those Churches where it was kept it was not kept for a Sabbath but as an holy day remisly and with workes of husbandry done in it like as they kept their Friday as we haue showne in the former Section 3. Since those formost ages of the Church it hath bene kept by all Christian Churches being Romish but as an other holy day vntil Luther and many yeeres since for vntill Luther or thereabouts our Church hath lyen buried in the Romish Church as wheate in the chaffe now it is vvell knowne that the Church of Rome doe hould maintaine the Lords day to be but a Tradition of the Church and that it is to be kept but like an other holy day not by the 4th com herein they are neerer the trueth then wee are thus you see how the Church of Rome doth jumpe and agree vvith the Ancient Church in Constantins time how both in Constantins time and in the Church of Rome since vntill Luthers time the Lords day hath beene accounted but as an holy day the contrary whereto cannot be showne thus you see what account the Churches haue made of the Lords day vntill Luthers time vvhich is a matter of fiften hundreth yeeres And now let vs come vnto the times since Luther If we shall take a suruey of the Reformed Churches in France the lovv Countries it is apparant that they haue kept it remisly like an holy day not like a Sabbath day sauing that in the Low Countries at this time it is more solemnly kept much what as solemnly as we in England keepe it now but they haue not kept it so solemnly vntill now of late yeeres as within this 7 or 10 yeeres or thereaboutes as is well knowne Come we then vnto our owne Church which is the most famouse Church for keeping of the Lords day of any other I demaund how long our Church of England hath kept this day so zealously as now it doth it is well knowne by men of yeeres that can but remember 40 or 50 yeeres agone that then the Lords day was not kept as it is now I spare to make a Catalogue of the ordenary workes of mens caleings then done on the Lords day publikly frequently I cannot remember 40 yeers past and yet in my time I can remember such ordenary workes done generally of all sortes of men as are no Sabbath day workes I am suer but for the particulars I referr you to the memory of men of greater age more yeeres Thus I haue briefly giuen you a suruey of the times ages of the Church how the Lords day hath bene in account in practise from the Apostles times vntill now with in these 40 or 50 yeeres hitherto it hath not bene kept like a Sabbath day how then can the patrons of the Lords day boast that it bath bene kept as a Sabbath in the Churches constantly for Sixetene hundreth yeeres whereas they aske by way of admiration is it possible that the Church of God should lye in an errour so long what 1600 yeeres they bewray their owne errour ignorance to speake so for I haue showne that the Church neuer accounted it or kept it for a Sabbath day but for an holy day remisly for 1500 or 1600 yeeres together But admit that our Church or some in our Church rather haue accounted the Lords day for a Sabbath day by the 4th com for this 40 yeeres or 50 yeeres make they such a wonder that a Church may lye in such an errour as this is as if it were vnpossible what will they then say vnto the Churches that succeeded the Apostles that neglected the Lords day all together for a matter of 300 yeeres vntill it was reuiued by Christian Emperours as we haue formerly proued why may not our Church or some in our Church rather err in thinking the Lords day to be a Sabbath when it is not as well as those Churches which succeeded the Apostles did err as these men thinke that patronag the Lords day in thinking the Lords day was not to be kept at all if they might err for 300 yeeres togeather may it not be thought possible for our new Sabbatharians to err for 40 or 50 yeeres together Besids it is not the Church of God that hath erred so long it is the errour only of our nevv Sabbatharians who haue erred from their cradle they thinke therfore that the whole Church of God hath also euer bene in errour with them from the Apostles dayes vntill now indeed they would faine make the world beleeue that all Gods Church hath euer bene of their minde for the Lords day but you see they are foulely beguiled ther 's no such matter it is but their dreame when they awake they will see better It is to be lamented to see how by this golding conceipt that the Church of God hath euer constantly kept this Lords day for a Sabbath since the Apostles they haue ledd the world after them and now they haue bred such a firuent zeale of the Lords day in the hearts of many men as that they thinke it no lesse then blasphemy for a man to say any thing against it as they hold it But since they haue alleaged vnto vs the practise of the Church I wish they would stand to their owne argument and that they would subscribe vnto it that vve are no otherwise bound to the Lords day then can be proued the primitiue Churches practisedit for then should not all Churches be bound to keepe the Lords day but some might keepe it that pleased so to doe and other Churches might omit the keeping of it vvho pleased not to keepe it for so vvas it in the primitiue Churches some kept it but othersome kept it not no not for 300 yeeres together as vve haue
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
of Christ his Resurrection The Friday because of Christ his Passion Loe here then were two dayes in a weeke sanctified the Friday the Sunday and that without difference Now who that readeth this can thinke that the Church in Constantins time kept the Sunday or Lords day as a Sabbath vnlesse he should absurdly thinke that they kept two Sabbaths in a weeke the Friday the Sunday it is more likely that they kept them both but as we keepe some light holy dayes Nor did the memory of the Resurrection exalte the Lords day any higher then did the memory of the Passion exalte the Friday Thus you see in what esteeme the Church of God had the Lords day in Constantins time III. My third Testimony shall be that whereof we reade in Socrates his Ecclesiasticall Historie lib. 5. cap. 21. vvhere he thus writeth The drifte saith he of the Apostles was not to lay downe Canons Decrees concerning Feastes holy daies but to become paternes vnto vs of piety of good life Godly conuersation Whereas there is greate contention at this time to proue the Lords day to be a Sabbath day instituted in the new Testament by Christ his Apostles this Historian will determine the controuercy for vs if we will be guided by the iudgement of those primitiue Churches for hee saith plainly that the Apostles made no Decrees concerning Holy dayes of which number the Lords day is one and what he saith here of the Apostles the same also in the same Chapter he saith of Christ namely that hee made no law for the Church to celebrate the feast of Easter c. Thus you see it is the iudgement of antiquitie that neither Christ nor his Apostles did euer appoint Easter day vvhich is the Lords day nor any other dayes to be sanctified for Sabbaths I deny not for all this that those times gaue any respect vnto the Lords day and other Holy dayes but this onely I deny that they sanctified this Lords day as Diuinely instituted and appointed by Christ or his Apostles but rather as from the same authority from by which they sanctified other holy dayes of the Saints to wit from by the Tradition of the Church IV. My fowrth Testimony shall be the iudgment of S. Augustine who in his 118 Epistle de festis diebus thus writeth But as for those things which we obserue by Tradition not by wrighting we vnderstand them to be giuen either by the Apostles themselues or by approued Councells c. As the anniuersary celebration of the Lords Passion the Resurrection the Ascention c. In vvhich passage vve note these particulars 1. That S. Augustine accounted the Sanctification of the Lords day to be a thing receiued by Tradition 2. That its institution was not to be founde in the Scriptures for he saith which we obserue by Tradition not by wrighting c. 3. That S. Augustine was doubtfull vncertaine vvhither the obseruation of the Lords day vvere a Tradition receiued from the Apostles or from Councells 4. That S. Augustine rekoneth the Lords day being the Feast of the Resurrection to be of no better nor higher authority then are Good Friday Hallow Thursday the Feasts of Christs Passion Ascention We may as well therefore by S. Augustins iudgement sanctify euery Friday and euery Thursday for Sabbaths throughout the yeere as euery Lords day for they haue all three the same originall selfesame grownd Authority for they be all Traditions vnwritten Traditions and doubtfull whither from the Apostles or from Councells By the way since S. Augustine knew no Scripture for the sanctification of the Lords day for the Sabbath how cometh it about I maruaile that many in our dayes haue found out so many Scriptures for it vve haue now this text of Scripture Ioh. 20.19.26 witnessing that Christ did often appeare vnto his Disciples on this day Another Text we haue for it Act. 20.7 where S. Paul preached a sermon at Troas on this day An other Text we haue found out 1. Cor. 16.2 vvhere there was a collection for the poore on this day And yet an other Text we haue Reuel 1.10 where this day is called the Lords day I maruaile S. Augustine and his times should be so ignorant as not to see these textes as warrantable institutions for the Lords day to become a Sabbath since wee see them and say they are so cleere to proue the point Shall I tell you mine opinion it is this I suppose they that first set their witts on worke to finde a Diuine institution for this Lords day they sawe nothing but Tradition of the Church for it as for the rest of Holy dayes but miseliking this they iudged it better to haue it stand by a Diuine ordinance and therefore haue vsed their witts to wrest these Scriptures thitherwards so now they haue fathered the matter all vpon God and made this Lords day a Diuine ordinance to get the more honour vnto it this durst not S. Augustin doe but he more ingenuously plainly confessed it to be as indeed in trueth it is A Tradition of the Church of equall authority for its sanctification with Good Friday Hallow Thursday other Holie daies To conclude well we may make of the Lords day what esteme we vvill but yet you see it is but a Tradition a Popish Tradition as this vvas the Iudgement of S. Augustine so you shall see it confirmed by others also by by Now if it proue but a Tradition them may vve conclud that all Romish rubish is not as yet cleane swept out of the Reformed Churches An other Testimony of S. Augustine I finde in his vvorkes contra Adimant cap. 16. vvhere he thus vvriteth For we also doe celebrate both the Lords day the Feast of Easter certaine other festiuall daies but we obserue not the times but onelie the things signified by or in those times c. Loe here S. Augustine saith they kept the Lords day indede in his time in that Church but how they kept it much like as they kept other Holy dayes and festiualls for saith he non tempora observamus we regard not the times c. I but did the Lords day stand by the ordinance of Christ then S. Augustine would haue regarded the time for he must haue regarded that very day if Christ had ordained it did the Lords day stand by virtue of the 4th Com. then S. Augustine must haue obserued the time for the day time to wit the Seauenth day vvas no lesse inioyned in the 4th Com. then rest from laboures holy excercises how can men that worke on the Lords day Sabbath be said to rob God of his time if the time be not to be regarded it is more then manifest therfore that S. Augustine the Church of God in his time did not beleeue it that the Lords day vvas instituted by Christ or that it was to be
sanctified by virtue of the 4th Com. I could alleage other Testimonies out of S. Augustine to the same effect but these are sufficient V. Soe much for the iudgement of the Auncients the Primitiue Churches for the first 400 yeeres vpwards I come now vnto our later times My 5th Testimony then shall be that of Peter Martyr cited by Marlorate in his Commentaryon 1 Cor. 16.2 who thus writeth Like as the Sabbath day was celebrated by the Law in memory of the Creation so is now the Lords day in vse in memory of the Resurrection but when this chang alteration was made we haue it not expressed in the Scriptures and then againe a little beneath saith he Neither are we therefore to be accused as obseruers of dayes times as if we placed more holinesse in one day then in an other for we assemble rather on the Lords day then on any other day onely for ciuill respectes for the order of the Church It is plaine then that this Holy man accounted the Lords day to be an ordinance of the Church onely and a ciuill thing kept onely for order sake he knew of no Diuine institutiō for it nor of any 4th com belōging vnto it nor thought he that there was any difference to be made betvvene the Lords day other dayes of the vveeke in any respect vnto Christs institution of it for he saieth expresly that it is not found in the Scriptures vvhen the Lords day vvas set vp how then vvill men doe to proue the Lords day to be of Diuine institution VI. My 6th Testimonie shall be that of Brentius in Leuit. 23.2 recorded by Doctour Bownde in his booke of the Sabbath Pag. 109. thus saith he The kepeing Holy of the Lords day is not commanded by the Authoritie of the Gospell but rather receiued into vse by the publique consent of the Church And a little after thus againe The obseruation of the Lords day is proffitable not to be reiected but yet it is not to be accounted for a Commandement of the Gospell but rather for a Ciuill ordination Then this what can be more plainly spokē Brentius saith the Lords day hath no authority for it in the Gospell that it is but a Ciuill ordinance but many now a dayes vvould make vs beleeue if we were so credulouse that it hath authority from Christ his Apostles and that it is a Diuine ordinance Should I haue called it a Ciuill ordinance albeit I know assuredly it is no better how should I haue bene rated for it reuiled by some Ministers But I am glad I am not the first that haue so called it nor am I alone in this opinion VII My 7th Testimony shall be that of Caluine on Galat. 4.10 where he thus writeth When wee now a daies obserue a difference of daies we doe not put any bonde or tie of necessitie vpon mens consciences we make no difference of daies as if one day were more holie then an other we place no religion in them but we onely prouide for order concorde c. I but had Caluin held the Lords day to haue bene of Diuine institution he vvould haue placed religion in its obseruation there had bene more in it then to haue kept it onely for order sake for peace sake c. Yea had he iudged this day to stand by virtue of the 4th Com. he would must haue made a difference of dayes accounting one day to vvit the 7th more holy then the rest yea he must haue put a bond tye of necessity vpon mens consciences for it is necessary that the 4th Com. should be obeied Againe see Caluin on Coloss 2.16 vvhere he thus writeth We obserue no daies as if there were any Religion in holy daies or as if it were vnlawfull to worke in them but we haue respect vnto policie order not vnto daies Thus speaketh Caluine of all holy dayes in generall both the Lords day others ioyning them all together His iudgement is direct for our purpose that this holy day of the Lords day together with other holy dayes are sanctified but for order sake with respect vnto gouernment and further he saith plainly that it is no vnlawfull thing for a man to doe the workes of his calling on the Lords day how pregnant is hee for our purpose VIII My 8th Testimony shall be that of Zanchie on the 4th com Thesis 1. who there doth plainly affirme it that the Apostles left the Lords day at libertie to the Church that we are not tied to sanctifie it by any tie or bond of conscience c. And for confirmation of this his iudgment in the same place he giues his reason also thus Zanchie IX My 9th Testimony shall be that of Vrsinus in his Catech. on the 4th Comm. pag. 637 vvhere he thus vvriteth The Sabbath is twofould one of the old Testament which was tied to the 7th day its obseruation was necessarie and the worship of God The other of the new Testament and this dependeth on the libertie of the Church who chose the first day of the weeke for certaine causes it is to be obserued for order sake but without any opinion of necessitie Thus you see the iudgment of Vrsinus was that the Lords day or first day of the weeke is at the plesure of the Church for its sanctification And Moreouer that there is no necessitie to sanctifie it surely Vrsine did not beleeue as many with vs doe that Christ and his Apostles raised vp the Lords day for a Sabbath nor yet that the 4th com had any thing to doe with it But it matters not what Vrsinus his iudgement was nor Caluines nor Zanchies the rest we haue some Ministers that haue bene zealouse preachers for and Patrones of the Lords day Sabbath they haue preacht for it they will preach for it they haue erred they will err they haue misled the people they will doe so still they haue resolued to liue to dye in it they will preach for it they say as long as they liue X. My 10th Testimony shall be that of Paraeus in his Comment on the Romanes cap. 14. pag. 1512. vvhere he maketh this his third Hypothesis saying The Holie daies of Christianes remaine free at libertie so as they may be altered and changed from one day vnto an other by the Church c. And by and by he addeth two reasons amongst others one is this because neither Christ nor his Apostles did determine any certaine holy daies to his Church but left them at libertie The other is a Testimony of Augustine in his 118. Epistle saying All these things are at libertie in their obseruation Totum hoc genus rerum liberas habet obseruationes Here Paraeus saith plainly that neither our Sauiour Christ no nor his Apostles did determine of any certaine holy dayes for his Church but left it to liberty so then they
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-worship the which as I direct it vnto all men whome it may concerne so in a speciall sorte I apply it vnto such patrones of the Lords day Sabbath as haue alredy made head against my former booke with greate zeale haue scandalized it among the people so occationed this booke by name Mr. Hutchinson Mr. Benton Mr. Furnace Mr. Gallard Mr. Yates Mr. Chappell Mr. Grenewod Mr. Stinnet Mr. Iohnson Mr. Ward These men obstinatly persisting in their erroniouse false doctrine after sufficient meanes of conviction ought to take these things into consideration First touching the Admonition by the whole discourse touching the Lords day already finished thou maiest see Christian reader that there is no footeing or grownd in the word of God to make the Lords day a Sabbath wherefore I doe hereby admonish both Ministers and people and desire them to take knowledge of it henceforth that this their zealouse sanctifying of the Lords day in conscience of the 4th com of Christ his institution it is no better before God with wisemen then Superstition and needlesse religion for when men will doe that in Gods seruice in obedience vnto God the which hee hath no where commanded them what is this but a needlesse religion and superstition when men cannot shew Gods will for that they doe then it must follow that it is of their owne willes so their religion in that point is a voluntary-religion and a will-worship Let me not be mistaken the Lords day may be considered as an ordinance of God or as an ordinance of man as it is ignorantly conceiued to be an ordinance of God in this sense only I speake against it but as it is an ordinance of man that is as it is commanded by the Magistrate so at his will and plesure to continue it or discontinue it in this regard I haue nothing against it so much for the Admonition I come now vnto the Debortation my first reason disswasiue is because we hate Superstition will-worship in others how doe we beare against our aduersaries the Papistes because of their superstitiouse Traditiones and Religion of will-worship and can we see an errour in them and cannot we see the same errour in our selues had we bene wise for our selues we might haue seene this errour long agone for they haue often admonished vs in their writings against vs telling vs that our Lords day is but a Tradition from the fathers and a Tradition of the Church herein giue the deuill his right as they say they haue spoken most truly albeit we haue giuen deafe care vnto them laboured to shifte it of and will we condemne them for will-worship superstition practise the same our selues well heare what S. Paul saith therefore thou art inexcusable O man whosoeuer thou art that condemnest for in that that thou condemnest an other thou condemnest thy selfe for thou that condemnest doest the same thinges Rom. 2.1 Many Ministers thinke them selues farr enough of from superstition will-worship whilst in the pulpit they can cry out against the superstition of Papists when as indeed and in trueth themselues are euen then very Papistes in this point greate patrones and maintainers of superstition will worship wherefore let them reforme themselues or else let them be silent touching Papistes you haue seene it proued by good Authority that the Lords day is but a Tradition of the Church shall we retaine Popish Traditiones will these Ministers be still patrones and supporters of vnwritten Traditiones I would hope better of them My second reason disswasiue is because we shall all leese our labour in the Sanctification of the Lords day vve shall labour in vaine For if we like seruants will be doeing of such vvorkes as our Maister neuer appointed vs doe vve thinke our Maister vvill thanke vs yea reward vs for them you haue heard that God neuer commanded vs to sanctify the Lords day by the 4th Com. that Christ neuer appointed it in the New Testament if therefore we will be hallowing of the Lords day thinke you that God will reward you for it or that Christ vvill thanke you for it many men that are honestly disposed of ingenuouse minds being misled by some Ministers they leese some yeeres their Hay in the field some yeers their corne in the field all of conscience thinking it a duety for them so to doe rather then to labour on the Lords day many others keepe the Lords day very strictly both priuatly publikly erroniously misperswaded that that text Isa 58.13 inioyneth theÌ„ so to doe but is not all this Labour in vaine God neuer commanded it Christ neuer
against them saying well ye reiect the commandement of God that ye may obserue your owne Tradition Mark 7.9 For they trample downe the Lords Sabbath day that they may keepe their owne Lords day My 4th reason disswasiue is because by the vphoulding of this Lords day Sabbath the sacred Scriptures vvord of God is profaned I make that appeare thus Ministers doe daily vrge the 4th Com. vpon the Lords day doe presse mens consciences to the Sanctifying of the Lords day by the 4th Comm. now the 4th Com. doth speake as he that hath but halfe an eye may see of the day called Sabbath day but this is a day called Lords day the 4th Com. was made for a sanctified hallowed day for God himselfe blessed it sanctified it Genes 2.3 but this Lords day is a profane day a common day neuer sanctified by God but on the contrary appointed for labour it being one of the sixe working dayes mentioned in the 4th Com. Christ himselfe trauailing on it c. Now for Ministers to apply this sacred word of Gods 4th Com. vnto a profane common and vnsanctified day time this or nothing is to profane the Sacred word of God Secondly many portions of Scripture in the New Testament with some also out of the old are hereby also wrested abused profaned the Spirit of God is made to speake for that which neuer came into his minde to thinke a most horrible vnsufferable thing in a Christian Church as for example these Texts Psal 118.24 Ioh. 20.1.19.26 Act. 1.2.3 Act. 2.1.14 c. Act. 20.7.1 Cor. 16.2 2. Cor. 5.17 and Reuel 1.10 these eight Textes at least besids the 4th Com. are abused for the maintenance of a forged new coined and counterfait Sabbath day who that hath any zeale of Gods glory or loue vnto his Holy word can endure it that Gods word and trueth should be thus profanly vsed profaned abused wherfore if you beare any reuerence vnto the sacred word of God let a reformation be made Looke vpon the third Com. Thou shalt not take the name of the Lord thy God in vaine now Gods word is a parte of his name wherby he is knowne Act. 9.15 therfore for men to abuse profane Gods word it is to abuse profane Gods name so a sinne against the third Com. now the reward of such profanation is this that God will not hold him guiltlesse that taketh his name in vaine hee shall surely therfore be punished vvithout repentance amendement But vvhat doe I speaking to deafe Adders men will not be charmed what they haue holden they will hold as for me I am but one meane they are many mighty so that I almost despaire of remedy howeuer I haue discouered their sinne vnto them at their perill be it whither they will amend it or not I abhorre to thinke of it yet this I am sure of that that is true amongst vs which the Lord once complained of by his Prophet Ieremiah that is that an horrible filthy thingis committed in the land the Prophets prphecy lies people delight therein Ierem. 5.30.31 that the Prophets prophecy lyes this is apparent as hath bene showne and the people delight therein this is manifest in asmuch as many that are both religiouse also counted wise are not ashamed to speake it that they wish from their hearts that I had neuer medled in this point so we haue for the most parte like Priest like people both delighting in this counterfait Sabbath both like vnto Nadab Abihu who offered straung fier before the Lord which hee had not commaunded them Leuit. 10.1 My 5th and last reason disswasiue is because it is a sinne for Ministers to preach for the Lords day This I proue because they cannot speake for it in faith now whatsoeuer is not of faith is sinne saith the Apostle Rom. 14.23 now that they cannot preach for it in faith is plaine by this that they haue no word of God for the grownd of their faith we haue alredy showne that they haue no word of God for this Lords day Sabbath for they can not shew vs where Christ or any of his Apostles left any commandement for it no nor yet haue they any necessary consequences for it so often therefore as A Minister presseth the people to sanctify the Lords day Sabbath so often he sinneth And so much touching this Lords day Sabbath CHAP. IIII. An answer vnto all those textes of Scripture reasones arguments which are vsually profanly brought against the Sabbath day mentioned in the 4th com to wit the 7th day Sabbath I Haue now finished the 3 first partes of my booke the first whereof was in defence of the morall law the second was an exposition of the 4th com with adiscouery of the corrupt expositiones thereof the third was an answer to those Scriptures reasones that are brought for the Lords day and now I am by order come vnto the fourth parte of my booke herein I am to answer to the Scriptures and reasons whereby the enemies of the Lords Sabbathes goe about most wickedly vngodlily to throw them downe and here my purpose is not onely to make answer vnto those textes reasones which these 10 Ministers or any of them in the name roome of the rest haue impiously obiected against the Lords Sabbathes but also I purpose to answer vnto all obiectiones generally what soeuer I can heare or reade of Gods Ancient Sabbaths are not abolished or The Lords ancient 7th day Saturday Sabbath is not abolished SECT I. IN the first place let me discouer an high point of folly in these Antisabbatharians for a seruant to forsake his old Master before he knows where to haue a new or for any man to pull downe his old house before he had found for certaine that he was able to build vp a new house is a greate folly into this folly are falne not onely those other 9 Ministers by caling the Lords Sabbaths Ceremonies Iewish Iudaisme to bring them into reproch but especially M. Chappel by preaching against them openly now what an egregiouse folly is this in them to throw downe the old Sabbath before they knew where to find a new Sabbath to abolish the 7th day before they were able to raise vp the 8th day me thinke a smale portion of discretion should haue taught them to haue made sure worke that they were well able to defend the Lords day before they had aduentured to debase and abolish the Sabbath day I wish all men to learne wisedome by their folly that is neuer to debase striue to abolish the old Sabbath vntill they know how to proue the Lords day to be a Sabbath so to set vp a new Sabbath That with the moreculler and shew of trueth men might abolish Gods Sabbathes besides their loading of them with reprochfull termes of Iudaisme and abolished Shaddowes and Ceremonies and
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
bodies with continuall laboures in one weeke as that they shall be vnfit to labour an other weeke now common reason teacheth that mans body cannot endure continuall and perpetuall laboures day by day without ceaseing all his life longe wherefore of necessity there must be a time for men to Sabbathize rest in from laboures therefore it is meete that some one day in a weeke be set a parte for rest that so a man may so worke one weeke as he may worke an other also it is a point of wisedome also for men so to follow their workes as they may goe on continue with them not like vnskilfull Riders who ride galloping vpon the spurre in the forenoone so as their tyred horse cannot goe in the after noone wherefore if men doe but regard their owne bodies it is meete they should set a parte a day to Sabbathize in and rest from their laboures But suppose we that some mans body being of any oaky substance yron constitution could hould out in laboures day by day euerlastingly yet how vnbeseeming a thing is it for man whom God hath made Lord of all to become a slaue a drudge in this world working and tuging day by day without ceaseing like horse in a Carte neither can men pleade necessity for experience hath taught that we can compasse all our workes within the 6 dayes nor yet can the poore plead necessity because of their pouerty for as God gaue the Israelites twise so much Manna on the 6th day as vpon any other day that so they might rest vpon the Sabbath day So hath God blessed the established order in our kingdome of working but 6 dayes in 7 that the poore can now earne as much in 6 dayes as they should doe in 7 dayes if it were customary for vs to worke euery day for did the poore worke 7 dayes the rich would giue them the lesse for euery dayes worke so as they should but barely get a liuing then and so much they get now for because they worke but a fewe dayes therefore they haue the more for euery dayes worke that so they might liue of their worke thus much for men in generall I come now to men in particular by name vnto Seruants It is needfull that we keepe a Sabbath because it is a worke of mercy vnto Seruantes now God was wont to take care for Seruants lest they should be vnmercifully oppressed with labour and therefore it is added to the 4th com That thy mâ—n seruant and thy maâ—de may rest as well as thou Deut. 5.14 what doth this teach vs but that masters must shew mercy vnto their Seruants by resting of their bodies as well as of their owne for if the one hath neede of rest so hath the other Salomon telleth vs that a righteouse man sheweth mercy to his beast Pro. 12.10 how much more then vnto his man seruant and maide seruant were it not that we haue good Lawes in this case prouiding for Seruants by forbiding masters to doe their workes on the Lords day some vnmercifull hardharted and couetuouse masters would worke their Seruants day by day vntill they were weary of their liues the necessity of a Sabbath in this case appeareth by the Lawes now in force whereby for the benefit ease and refreshment of poore Seruants it is enacted no doubt that many holy daies shall be obserued yeerly weekly In the 3d place I come to Beastes it is needfull that we keepe a Sabbath that so we may shew mercy vnto our beastes for God was wont to cale for mercy vnto the labouring beast In the 7th day thou shall rest that thine oxe and thine Asse may rest Exod. 23.12 and it is a property saith Salomon of a good man to shew mercy to the life of his beast Pro. 12.10 and should a man labour his beast on euery day weeke by weeke he might soone haue his skine Thus farre we haue considered of the needfulnesse ca Sabbath day in ciuill respects Now I come to shew the needfullnesse of a Sabbath in religiouse respectes that God may be solemnely and publiky worshipped that the Church and people of God may be further edified in their most holy faith for these two causes it is needfull that there should be a Sabbath day I shall not neede to spend time to amplify these two things for they are so requisite and needfull that all men will grante me that it is meete to haue a day set a parte for the publike worship of God the edification of the Church of God to omit what else might be said the necessity of a Sabbath day appeareth in this that our Church doth now celebrate many Holy daies for the same ends not onely the Saintes daies yeerly but also the Lords daies weekly 2. It is meete to haue a Sabbath day because it is a thing of good reporte approued allowed of by all Christian Churches now the Apostle calleth vpon vs to follow those things which are of good reporte Phil. 4.8 those things therfore which all Christian people approue and allow of are meete to be had in vse Papistes they allow of resting from laboures and the publike worship of God constantly vpon one day of euery Seauen Lutherans doe the like and Anabaptists how euer they keepe no day by Diuine Institution yet they keepe and hould it fit to keepe one day in Seauen wherin they rest from their labours and performe publike worship vnto God lastly all Protestants doe allow and approue of one day in Seaven as fit to rest in from labours and to worship God publikly so here is a clowde of witenesses houlding it meete to keepe a Sabbath day and a thing of good reporte If we should ascend vnto the primitiue Churches who liued next after the Apostles we shall find that they held it meete to keepe one day in 7 and sometimes more for the Seruice of God and to rest from laboures thus we haue a generall and ioynt consent of all Churches both now liuing and from the Apostles times that it is a thing meete to rest and serue God publikly one day in a weeke and so we haue proued this point namely that it is meete convenient to keepe a Sabbath day indefinitly one in 7 daies Now I come to proue that of all the daies of the weeke the 7th day or Saturday is the most fit day my first reason is because God Almightie Rested rather vpon the Saturday then vpon any other day Genes 2.3 and therefore it is meete we should imitate such a president were a man to make his choise on which day of the weeke to Rest from laboures and to refresh himselfe I thinke he could not possiblie find a more fit day to Rest in then on that day wherin God Almighty Rested My second reason is taken from this that a man may doubt whither the old Sabbath day be abolished or not and if it be disputable and
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
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
the Morall Law or Decalogue that had they seene it the Lords day cold not be proued to be a Sabbath day nor the old Sabbath to be abolished but by making it a ceremony and so defacing of the Integrity and perfection of the morall Law they would rather haue yeelded the old Sabbath to be still in force My 7th testimony shall be the iudgement of the best Diuines witnesse Doctour Ames in his Theologicall Tâ—esis Pag. 499. saying This is a most certaine Rule receiued by all the best Diuines that the morall commandements were thus differenced in their deliuerie from the ceremoniales that all onely the morales were proclaimed publikly before the people of Israel from Mount Sinay by the voyce of God himselfe after also were written the second time written as it were by the singer of God that in Tables of stone to declare their perpetuall immutable continuance If then this was a true marke of difference betwixt morals ceremoniales as it was tâ—at God wrote no ceremonies in the Tables of stone but onely norales then is the 7th day Sabbath a morall still in force for God proclaimed the 7th day Sabbath before all Israel wrot it in Tables of stone to dâ—clare its immutability and vnchangablnesse My 8th and last Testimony shall be the Iudgement of all Diuines wâ—o though â—o friends to the old Sabbath yet confesse this with one voyce tâ—at one day in Seauen is of Diuine institution from the 4th com now hence it followeth that as we haue formerly proued it since of all the seauen dayes in the weeke none of them can agree to the 4th com but Saturday the 7th day therefore of necessity their voyce must be vnderstod as giuen for this one day of the seauen to wit Saturday the 7th day so it must be morall ARGVM IV. My 4th Argument to proue that the 7th day Sabbath is still in force is because none other day of the weeke can be the Sabbath day but it onely thus it may be framed Jf no day of the weeke can be a Sabbath day by the 4th com but the 7th day onely Then must the 7th day be our Sabbath day But no day of the weeke can be a Sabbath day by the 4th com but the 7th day onely Therefore must the 7th day be our Sabbath day As for the Major or first Proposition no man will deny it for every man standeth to maintaine a Sabbath and also a Sabbath from the 4th com wherefore if no day of the 7 can be Sabbath by the 4. com bâ—t the 7th day then of necessity they must hold the 7th day to be our Sabbath day And so I come to the Minor or second proposition to wit that No day of the weeke can be a Sabbath day by the 4th com but the 7th day onely And this I proue from the 4th com it selfe where the Lord hath commanded vs to worke all the daies of the weeke saue the 7th day for there the Lord hath expresly commanded vs to worke and labour vpon the Sixe dayes saying Sixe daies shalt thou labour doe all thy worke Exod. 20.9 wherefore we cannot both worke vpon these Sixe dayes and also keepe one of them weekly for a Sabbath day therin resting from worke this were impossible to worke vpon euery one of the 6 dayes yet to rest from worke vpon some one of them Nay further this were to make God to contradict himselfe and that in one the same commandement if he should by this 4th com inioyne men to worke vpon the 6 dayes and yet for all that should inioyne men in the same commandement to rest from worke in one of those 6 dayes wherefore no day of these 6 dayes can be a Sabbath day by Gods 4th com this is most plaine vnlesse you would suppose foolishly that God should say vnsay it againe with the same breath wherefore since none of the 6 dayes of the weeke can be Sabbath day therefore the 7th day onely must be the Sabbath day I cannot deuise what euasiones they should finde against this trueth vnlesse these two the one is this t is true may they say Sixe dayes we must labour by the 4th com and doe we not labour Sixe dayes theÌ„ rest the 7th day constantly euery weeke MoÌ„day Tewsday Wednesday Thursday Friday Saturday in these 6 dayes we labour on Sunday the 7th day we rest from labour new the 4th com doth not tell vs which 6 dayes we are to labour in Herevnto I reply that this kind of answer is common indeede but it is idle foolish for this were to count the dayes of the weeke in a most absurd fashion differing both from the computation of our owne Church also of the Scriptures as for our Church wherin we liue doe they not all account Sunday or Lords day the first day of the 7 or of the weeke how then cometh it about that these men will begine at Monday for the first day of the weeke as if Monday were the first day of the weeke or of the 7 dayes 2. This account is differing from the Scripture account for the Scriptures haue euer rekoned our Sunday or Lords day for the first day of the weeke as we reade Mat. 28.1 Mark 16.1.2 Luk. 24.1 Io. 20.1 The day after the Iewes Sabbath was called the first day of the weeke Luk. 23.56 Ioh. 19.31 Mark 16.1 Mat. 28.1 compared with Luk. 24.1 Ioh. 20.1 Mark 16.2 and Mat. 28.1 Now it is knowne to all the world that Saturday is the Iewes Sabbath day so then Sunday must be the first day of the weeke because Saturday the Iewes Sabbath day is the 7th day the last day of the weeke It is also plaine by this that we all hold that Christ rose vpon our Sunday or Lords day now the Scripture calleth that day whereon Christ rose the first day of the weeke wherefore if these men will begine at Monday for the first day they haue reiected Gods account and therefore we may reiect this their account forasmuch as we are about Gods matters we must follow Gods account wherefore since this account to begine the weeke at Monday is a nouelty of mans deuise it is to be reiected as vnwarrantable there is none accounte warrantable but a Diuine accompt and that account is to rekone Sunday for the first day neither is there any accompt warrantable in the Church but the Churches accompt and the Church wherein we liue accounteth the Lords day or Sunday for the first day of the weeke and not Monday Furthermore if the Iewes might haue taken this libertie to begine the weeke where at what day they would as these men doe then might they haue disappointed God of his 7th day Saturday Sabbath before Christs coming in the flesh if they would haue begune at Monday for the first day as these doe they might haue laboured vpon that
the duety of an Holy Rest the other is the duety of an Holy time to wit the 7th day now of these two things they hold the time a ceremony and abolished but the duety of an Holy Rest this they hold morall and this they carefully performe on the Lords day as they perswade thē selues well but if now I shall proue vnto you that their performance of this Holy Rest vpon a wrong day is not the Sabbaths duety nor the duety required by God in his 4th com then you will say with me that their abolishing of the time the 7th day is the abolishing of the 4th com also for there are but ij things inyoned in the Com. they deny the one expresly and the other by iust consequence For this purpose note that the like is not the same for example A counterfaite is like a current shilling yet it is not a current shilling Sauls Sacrificing was like to Samuels sacrificing but not the same and so the Lords day Holy Rest may be like the Sabbath daies Holy Rest but yet for all that it is not the Sabbath daies Holy Rest It is to be obserued that the Lords day Rest differeth from the Sabbath daies Rest three wayes the first is in the name for the name Rest receineth its denomination most properlie from the day wherin it is done thus the Rest performed on a Fast day is called a Fast daies rest the Rest on a common Holie day is to be called an Holy day rest not Sabbath day rest the worke done on a Saturday is called Saturdaies worke and the worke done on a friday it is called Fridaies worke and so the Rest performed on the Lords day it is the Lords day rest not the Sabbath day rest it is absurd to misename things for if you may call the Rest performed on the Lords day the Sabbath daies rest why may you not by the like reason call the Fridaies worke Saturdaies worke and the rest on a common holy day the Sabbath day rest and a Fastdaies rest or any day of publike thanksgiuings rest the Sabbath daies rest and why may we not call Sauls sacrificing Samuels sacrificing the Lords daies Rest therfore is not the Sabbath daies Rest The other way whereby the Lords day rest differeth from the Sabbath daies Rest is in respect of the 4th Comm. for the rest performed on the Sabbath day is properlie the rest of the 4th Com. because the 4th Com. inioyneth its rest to be vpon the Sabbath day but the rest performed on the Lords day cannot be a rest belonging to the 4th Comm. because the 4th Comm. doth not command any rest vpon that day which is named Lords day it commandeth onelie such a rest as is on the day named Sabbath day and it commandeth labour worke on the day called Lords day it being one of the sixe working daies Happily they will say that they performe this rest on the Lords day in conscience to the 4th Com. But I answer that it cannot belong therfore vnto the 4th Com. for it is not mens conscience but Gods ordinance that maketh a rest to be the rest of the 4th Com. which I thus declare if mens keeping a rest with a respect vnto the 4th Com. would therfore make it a rest commanded in the 4th Com. then it shall follow that if any man in his ignorance will obserue the rest on a fast day on a Coronation day in a conscience of the 4th Com. faineing to himselfe that it is commanded in the 4th Com. then it shall come to passe that Fast dayes Coronation dayes shall stand by virtue of the 4th Com. and be Sabbathes too further by this deuise whereas the Iewes had many Sabbaths some weekly others yeerly they might haue obserued their yeerly Sabbaths in conscience of the 4th Com. The third way whereby the rest of the Lords day differeth from the Rest of the Sabbath day is in regard of the ends wherfore they are obserued for the Holy rest of the Sabbath day is kept to preserue in Gods Church the memory of the Creation but the Holy rest of the Lords day is to preserue the memory of the Redemption the Sabbath daies rest mindeth vs of Gods rest vpon the Sabbath day but the Lords daies rest mindeth vs of Christs Resurrection vpon the Lords day Thus you haue sene it manifested that the Holy rest which we now performe on the Lords day it is not that Holy rest required in the 4th Comm. it is onely like vnto it but it is not the same for it differeth 1. in the name the one being properly called the Sabbath daies Rest the other the Lords daies Rest 2. It differeth in respect of the 4th Com. for the Rest proper to the 4th Com. is a rest vpon the 7th day vpon a day whose name is properly Sabbath day but our rest is vpon the 8th day vpon a day whose proper name is Lords day 3. It differeth in the vse end for the Rest on the Sabbath day is to preserue a memory of the Creation but the rest on the Lords day is to preserue a memory of the Resurrection or Redemption 4. I will add a 4th difference which is this the rest vpon the Sabbath day which is commanded in the 4th com is a rest to be obserued in imitation of Gods Rest on the 7th day at the Creation Genes 2.3 Exod. 20.11 but the Rest on the Lords day is not done in imitation of Gods rest at the Creation nor can be for God rested on the 7th day our Lords daies rest is on the 8th day now this is farr from imitating of God when he rested vpon one day and we will Rest vpon an other And thus in these four respects it is euident that the Rest which now we keepe it is none of Gods Rest ordeined in his 4th Comm. it is but like it as a counterfaite shilling is like a currant shilling let no man therfore any longer deceiue himselfe by thinking he keepeth Gods rest when he resteth on the Lords day To conclude forasmuch as the Holy rest we now keepe on the Lords day it is not that Holy rest required in the 4th com hereby you see plainly that now we neither giue God the time no nor the dueties of the time and that by abolishing of the sacred sanctified time of the 7th day they haue also abolished the Holy rest required of God in this 4th Com. and thus there being but two things inioyned vs in the 4th Comm. they haue reiected them both iudge then good Reader if they haue not by abolishing of the 7th day Sabbath made voide and nullified also the 4th Commandement for they obserue iust nothing of all that God commandeth but haue reiected both the time the dueties in the time And thus much for proofe that by abolishing the 7th day Sabbath they haue made voide nullified the 4th Com. it selfe I come now vnto
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
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
further then so for he falleth to a plaine right downe exhortation and perswasion of Christians to keepe the Sabbath day Let euery one of vs saith hee keepe the Sabbath day What cā bemore plaine had Ignatius esteemed the obseruatiō of the Sabbath day an abolished ceremony as many thinke now a daies or Iudaisme as those of the Laodicean Counsaile thought it who liued 200 yeeres after Ignatius and as many of vs now a dayes iudge it to be he would neuer haue exhorted and perswaded Christianes to the obseruation of it Thus you see that so long as the Church was in its greatest purity and perfection so long it retained in honour the Lords Sabbaths for Ignatius liuing so neere vnto the time of the Apostles he liued in the most flourishing estate of the Church for purity and euen in these so pure times was the Sabbath day in honour vse so continued vntill the Church begane to decline which was 200 yeeres after this time about which time they begane to corrupt the second Command what maruaile if they then also made hauocke of the 4th commandement too but this I say so longe as the primitiue Churches remained in their greatest purity so longe Christians retained the Lords Sabbaths in honour vse thus much for the second branch of my Minor so hitherto we haue proued these two things the former that the Apostles of Christ did constantly obserue the Sabbath day in their time the other that the most pure primitiue Churches which followed the Apostles kept the Sabbath so long as they kept their purity which was 300 or 400 yeeres after Christ now I am come to the third last branch of my Minor The 3d branch of my Minor or second proposition which I am to proue is That our Church doth daily pray to God to incline our heartes to keepe this Sabbath day I shall not neede to goe farre for the proofe of this point for our daily prayers to God euery Sunday or Lords day in the Congregation will confirme it for the Minister as it is ordered by our Church in the booke of Common prayer rehearseth to the whole Assembly the 10. Commandements of Almightie God among the rest hee repeateth the 4th Com. saying Remember the Sahbath day to keepe it holy c. But the 7th day is the Sabbath of the Lord thy God in it thou shalt not doe any worke c. for the Lord rested the 7th day and therefore the Lord blessed the Sabbath day and hallowed it Now as soone as this Commandement touching the 7th day Sabbath is rehearsed in the audience of the people It is by our Church ordered that the whole Congregation shall herevnto subioyne this deuout prayer Lord haue mercie on vs and incline our heartes to keepe this lawe And thus you see that our Church doth ratify the Sabbath day by praying daily to God to incline our heartes to keepe it But happily some may say our Church doth not intende by this hir prayer to ratify the 7th day Sabbath which is the Iewes Sabbath Herevnto I reply that by this hir prayer she must be vnderstod to pray to God to incline our hearts either to the keeping of the 7th day Sabbath or to the keeping of the Lords day Sabbath now strongly I am perswaded that the Reuerend Bishopes of our Church will not say that the 4th com doth command vs to keepe the Lords day therefore when we pray to God to incline our heartes to the keeping of the 4th com we cannot vnderstand our prayer to be meant of the Lords day for it is not the day caled Lords day which the 4th Com. inioyneth but it is the day called Sabbath day as you see in the Commandement and it is not the Lords day which the Minister pronounceth in reading the 4th com but it is the Sabbath day which he speaketh of neither is it the 8th day or first day of the weeke which the 4th com speaketh of but it is the 7th day and last day of the weeke which the commandement mentioneth neither is it the 8th day or first day of the weeke or Lords day where in God rested at the Creation but it is the 7th day wherein God rested as the Commandement saith neither is it the Lords day which the commandemēt saith God blessed and hallowed but it is the day caled Sabbath day which God blessed and hallowed as the 4th commandement speaketh wherefore when the Minister saith Remember to Sanctify the Sabbath day if then we shall pray thus Lord incline our hearts to keepe the Lords day doe we not so make answer as sometimes deafe men doe who when a man caleth for a knife they bring him the sheath when the Minister telleth the people which day is the Sabbath day saying But the 7th day is the Sabbath of the Lord if then we shall pray thus Lord incline our heartes to keepe the 8th day are we not then like those that come to Church when the Sermon is done that goe to sell comodities the day after the fayer yea were not this to bable with God and to profane this Holy ordinance of prayer when the prayers of the Church cane be taken but ij waies it is a very absurd thing vncharitable for any man to expound them in the worser sense which is a false and absurd sense wherefore since the Lords day cannot be meāt in our publike prayer therefore the Sabbath day must be meante for there is none other but one of these two that can be imagined and thus I haue proued the 3d branch of my Minor to wit that our Church doth pray to God daily to incline our heartes to keepe the Sabbath day so these 3 points are proued 1. That the Apostles kept the Sabbath day 2. That the primitiue Churches after them kept it 3. That our Church daily praieth to God to keepe it wherefore if the constant practise of the Apostles the religiouse practise of the most ancient and primi tiue Churches after the Apostles the daily prayers of our Church will any thing auaile with vs then must we sanctify the 7th day Saturday Sabbath ARGUM. XIII I had thought to haue added no more by way of profe for confirmation of the Sabbath day but further serch hath ministred vnto me more arguments these they are which follow My 13th Argument for confirmation of the 7th Sabbath is because we must imitate God who kept the 7th day Sabbath and thus I frame it Whosoeuer must imitate God in his keeping of the 7th day Sabbath they must keepe the Saturday 7th day Sabbath But we must imitate God in his keeping of tho 7th day Sabbath Therefore wee must keepe the Saturday 7th day Sabbath For the Maior it is cleere for since God kept the Saturday 7th day Sabbath if we must imitate him then must we keepe the same day in order when i◠comes and so doeing
because wee may together with Antinomiās Libertines Anabaptists as well abolish all the Morall Law by the Scriptures as with them abolish the Saturday Sabbath and thus I argue If wee may together with Libertines Antinomians Anabaptists abolish by the Scriptures the Saturday Sabbath as a Jewish Ceremony Then may wee with them also abolish by the Scriptures the wholl Law of God euen all the tenn commandements as Jewish Ceremonies But neither wee may nor yet may those lawlesse Christians of Libertines Antinomians Anabaptists abolish by the Scriptures the wholl Law of Gods tenn commandements as Iewish ceremonies Therefore wee may not together with Libertines Antinomians Anabaptists those lawlesse Christians abolish by the Scrïptures the Saturday Sabbath as a Iewish Ceremony For profe of the consequence it is well knowne that those Lawlesse Christians of Libertines Antinomians Anabaptistes doe reiect the Santification of all Sabbaths not but that they keepe the Lords day as a Sabbath together with those Protestant Churches amonge whom they liue but they keepe it onely as an ordinance of the Magistrate and as in obedience to their gouerners yet so too as in case they could doe any common seruile worke on the Lords day without offence to any they would and doe professe it that they would but to keepe any Sabbath as a Diuine institution and as an ordinance of Gods and by virtue of the 4th commandement this they doe reiect as Iewish and Ceremoniall and for their warrant among other textes of Scripture as wee doe so doe they alleage Exod. 31.13 Colos 2.16.17 against the Saturday Sabbath shewing that it is abolished as a signe and shaddow c. Thus they bring Scripture against the old Sabbath as well as wee the same Scriptures that we bring so then wee are iustly ranked with Libertines Antinomians and Anabaptists for abolishing by the Scriptures the ancient Sabbath day Now J procede to proue the Major for as for the Minor it needeth no profe if wee may by these Scriptures Exod. 31.13 Colos 2.16.17 Together with these Sectaries abolish the Saturday Sabbath which is one thing commanded in the morall Law then may we together with them also by these Scriptures Eph. 2.15 Heb. 7.12 Heb. 10.1 Col. 2.14 Abolish the wholl Morall Law all things commanded therein the reason hereof is plaine and manifest for these Sectaries doe bring Scripture against the wholl Law of God as well as against that one parte thereof which commandeth the Saturday Sabbath now if we will shake hands with them in the one why not in the other also if we will ioyne with them in vrging pressing these textes Exod. 31.13 Colos 2.16.17 Against the 7th day Sabbath which is one branch of the Law why then should we not by the same reason ioyne with them also in vrging pressing these other textes Eph. 2.15.7.12 Heb. 10.1 Col. 2.14 Against the wholl Law euery branch thereof and so abolish it too ther 's the same equity for both let vs not therefore abolish Gods Sabbath day vnlesse we minde to turne Anabaptists and Antinomians and abolish the wholl Law also Happily it will be thought ther is not so good reason to abolish the wholl Law by these Scriptures which these Sectaries doe alleage against it as there is in those other Scriptures which they alleage against the Saturday Sabbath But for this matter I shall make it appeare that as these Sectaries haue as little cause to vrge these textes against the wholl Morall Law as they or wee haue to alleage those textes against the old Sabbath day so they haue as good cause as strong reasons to alleage these textes against the wholl Law as they and we haue to alleage those textes against the old Sabbath day for this purpose let vs compare the textes on either partes First for the textes brought against the Sabbath day Exod. 31.13 Colos 2.16.17 Here say they wee the Sabbath in the Morall Law is made a signe a shaddow now all signes Shaddowes are abolished at Christs coming hee being the substance of those shaddowes 2. In the text Col. 2.16.17 Say they and wee here we haue the very thing in question expressy mentioned namly Sabbaths and Sabbaths too in the plurall number so all Sabbaths both weekly annuall in the Morall Law and in the Ceremoniall Law are abolished Now on the other parte for the textes brought against the wholl lawsee Heb. 10 1. for the Law hauing a shadow of good things to come c. Where the things commanded by the Law are called a shadow hence I thus reason if the Sabbath commanded in the Morall Law be abolished because Sabbaths commanded in a Law are a shadow Col. 2.16.17 Then are all things commanded in the Morall Law abolished and consequently the Law also because things commanded in a Law are a shadow Heb. 10.1 Is not there as good reason for the one as for the other come we to the other textes also see Eph. 2.15 Col. 2.14 Heb. 7.12 Where it is said there is a chang of the Law that the handwriting of ordinances is put out that the Law of commandements is abrograted In which texts it is affirmed that the law is abolished here then may they say in like manner in these textes we haue the thing in question expresly mentioned namly the Law by Law in Scripture is somtimes meant both the Morall Ceremoniall Law Mal. 2.7 And so the wholl Law is abolished both Morall and Ceremoniall well then hence I thus reason if the Sabbath in the Morall Law be abolished by Col. 2.17 Because there is mention of Sabbaths abolished then must not the Morall Law be abolished also by Eph. 2.15 Col. 2.14 Heb. 7.12 Because here is mention made of the law abolished is there not the same reason in both for if you will extend the word Sabbaths which is onely vnderstod of the Sabbaths in the Ceremoniall Law vnto the Sabbath inioyned in the Morall Law why may not they extend the word Law which is onely vnderstode of the Ceremoniall Law vnto the Morall Law whereas you alleage that in Col. 2.16.17 There is mention of Sabbaths in the plurall number and therefore all kinds of Sabbaths weekly and anniuersary must be abolished why may not they and you with them argue also and say that in Eph. 2.15 and in Col. 2.14 There is mention of ordinances commandements in the plurall number and therefore are all Gods ordinances and all Gods commandements whither in the Morall Law or in the Ceremoniall abolished Thus you see then there is as good reason for vs to ioyne with Antinomians and Anabaptistes in casting away the Morall Law as to ioyne with them in casting away the Sabbath day commanded in the Morall Law we may as well cast away by the Scriptures misapplied euen all Gods commandements and all Gods ordinances as Gods Sabbath day we may as well turne Anabaptists in
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
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
side the passeouer was not onely commanded to be eâ—ten but also the time when namely on the 14th day oft he moneth now here this time to doe it on the 14th day was a necessarie circumstance not to be butted at and sleited but to be stood for as for an ordinance of Gods the omission whereof had bene a sinne so it is in this question of the Sabbath not onely thes dueties of rest and religiouse exercises are commanded but also the time day is as well commanded Rememember the Sabbath day c But the 7th day is the Sabbath in it thou shalt not worke c here the circumstance of time is not left to mans liberty as an indifferent thing but is commanded so is a necessary thing because commanded therfore we must stand for it be strict about it The time and day commanded in the 4th Comm. is like the time and day of payment specified in a Bond now euery man accounteth the day in a Bond or Bill a necessary circumstance not to be sleited I might add hereunto an other euasion of like moment why say some the time it is but an accident c. Well this time vvas a parte of Gods vvorship as Diuines confesse saying the old Sabbath day it was vvhilst it stood not onely the time of Gods worship but also a parte of Gods worship I it is a circumstance of like dignity with that circumstance of place to vvit the Temple vvhiles it stood and therfore no more to be sleited then may a parte of Gods vvorship or then might the Temple vvhilst it stood Yea it is no accident for it is a parte a parte of the 4th Com. for the time is as vvell câ—mmanded as those other dueties of rest and Holy exercises But suppose it vvere an accident let it be a circumstance vvhat else you vvill vvhither I pray tend all these extenuations and diminutiones since the time and day is no lesse commanded then those other dueties of rest and Holy exercises vvhat meane they but this namely that because it is a thing of the lest moment therefore they care not for it therfore they sleit it neglect it as if they vvould yeeld obedience to Gods greater Commandements but none to his lesser to the more vveightie matters but none to the lesse weightie matters is not this to be partiall in Gods Lavv is this to haue respect vnto all Gods Commandements me think a matter of the least moment that can be dâ—uâ—sed such as vvas the eating of an apple at the Creation vvhen it comes attended vvith the broad Seale of Gods Command annexed to it it should be honourably reuerently entertained hovv much more this most ancient Sacred ordinance of Gods Sabbath vvhich is an instrument of so greate good proffit to the Church of God vvhich is a parte of Gods vvorship vvhich bringech so much glorie to God bevvare of sleiting this Sacred time for it is an ordinance and a most ancient ordinance of Gods yea it is a parte of Gods vvorship To conclude forasmuch as God did euer put as much difference betvvixt his Sabbath day all other dayes in the vveeke as betvvene hir that is a mans vvife all other vvomen a man therfore vnder colourable pretences may as vvell leaue his vvife take some other woman as leaue Gods 7th day Sabbath and take an other day as well may a man dally with the 7th com liue in adultery as with the 4th com and liue in Sabbath-breaking he that lyes with an other mans wife may as well say he keepes the law of wedloke as he that keepes the Lords day say he keepes the 4th com so much for this euasion VII An other euasion let a man alleage the 4th com for the sanctification of the Sabbath day and this shall be one of your answers wee are we Christians bound to the Iewes Sabbath day no no the commandement for the Sabbath day was deliuered to the Iewes But the 7th day is the Sabbath of the Lord thy God in it thou shalt doe no manner of worke by thou here is meant the Iewe thou Iewe shalt doe no worke in it c. If this be a good answer to me against Gods Sabbath then can it not be bad If I pay them in their owne coine when these men presse the sanctification of the Lords day and that from the 4th com I answer them as they mee wee what are we Christians bound by the 4th com to the keeping of the Lords day no no the 4th commandement was giuen to the Iewe thou that is thou Iewe c. 2. It is true indeed the Sabbath day was commanded to the Iewe vpon Mount Sinay neither were any English men there that J read of but if therefore we English men may reiect Gods Sabbath because the Sabbath was not commanded vnto English men but vnto Iewes then by the same right may we reiect not onely the Sabbath of the Iewes but also all the 10 commandements of the Iewes euen the whole morall Law for it was all the Iewes in this sense all of it being commanded vnto the Iewes Yea we may goe further for vpon the same reason we may reiect that diuine Sermon of our Sauiour Christ which he preached on the Mounte Mat. 5.1 c. and also we may reiect the whole Epistle to the Hebrewes and the Epistle of S. Iames for to whom was Christs Sermon preached but vnto Iewes and vnto whom were these two Epistles wrote but vnto Iewes there were no English men in those quarters that euer I read on 3. The Passeouer it was first commanded vnto the Iew thou Iew c. Exod. 12. but for all that the Gentiles such of them as turned vnto God obserued it also see Exod. 12.48 Yea albeit there was somthing in the Passeouer which was peculiar vnto the Iewe and belonged not vnto the Gentile at all as the celebration of it as a token that God spared the first borne of the Isralites neuerthelesse they obserued it there can be therefore no absurdety in it for vs to keepe the Sabbath though it had bene giuen to the Iewe onely 2. admit the Sabbath as deliuered on Mount Sinay had bene giuen to the Iewe onely yet forasmuch as the Sabbath is a branch of the morall Law hence it followeth that it was from the Creation and so vnto all people Iewe and Gentile for there was then no difference of Iewe and Gentile And so much for this euasion VIII An other euasion I meete with which is this that the time indeede commanded in the 4th com quod ad genus attinet is morall perpetuall that is that some time or day in generall be allotted for Gods worship is by the 4th com morall but not that speciall day which the Iewes kept thus Chemnitius in his Loc. Theolog. de quarto praecepto pag. 56. with whom accordeth others of greatest note also
Sabbath daies meales and this is an other case of necessity whereinto we fale if we keepe the Sabbath day and for the auoiding whereof we may make a chang of the Sabbath day into the Lords day for a season Hence it is that obedience to the 4th commandement requireth an assent and fellowship of others which is not required in the other commandements for a man may yeeld obedience to euery other commandement singlie and alone by himselfe though no man else will ioyne with him but for this 4th commandement it cannot be obserued as it should be without the fellowship and society of others ioyning with him Now a word or two for the iustifying of these two necessities touching the soule to be true necessities and such as may warrant a chang of a day appointed by God for the former namely Assemblies the want of assemblies was one cause of the change of the Passeouer day by Hezekiah as you may reade ij Chro. 30.3 For the latter namely Ministers the want of Ministers or Priests was an other cause of the passeouer dais chang by Hezekiah as you may reade in the forealleaged place And the King and his Princes And all the congregation had taken counsaile in Ierusalem to keepe the Passeouer in the second moneth for they could not keepe it at this time because there were not Priests enough sanctified neither was the people gathered to Jerusalem 2 Chro. 30.2.3 Where you see the want of the peoples assembly and the want of Priests were the ij causes of the chang of this day from the first moneth to the second moneth I confesse our new Translatores reade it thus because the Prists had not sanctified themselues sufficiently But this cometh still to the same for our Ministers haue not yet sanctified their vnderstandings from a profane opinion of the Lords Sabbaths and therefore we cannot haue their helpe to the sanctification of the Sabbath day so it is all one whither there be not Ministers enough or whither those that be are not willing to yeeld vs their helpe for both waies we shall want the helpe of the Ministry if we keepe the Sabbath day and if the Priests vnsufficiency were cause enough to chang the day much more then when Priests and Ministers are both vnsufficient and also vnwilling so as they cannot be perswaded to lend vs their helpe and thus you see that the want of people and the want of Ministers are a sufficient cause to make a chang of a day and that the old day should be profaned whilst an other is kept in its roome and steade If any shall aske me now why I keepe not the Sabbath day since it is my iudgement that it ought to be kept my answer shall be 1. That a man is not bound in all cases and at all times to put in practise what he knoweth should be done as I haue showne by the examples of Moses touching diuorcement of Israelites omitting Circumcision of Dauids spareing Ioab and eating Shewbread and the rest And further and more particularly I keepe it not because as I haue proued by two good arguments that an other day may be kept for it for a season 2. My answer shall be that I keepe not the Sabbath day because I cannot keepe it necessity lying vpon me Now I cannot keepe it 1. Because so I should haue but 5 daies in a weeke to follow my caleing 2. Because so I should impouerish my selfe and my family which is a iustifiable plea in this case of the Sabbath 3. Because I cannot haue assemblies on the Sabbath to ioyne with in holy Sabbath exercises and specially because Ministers will not preach to vs vpon the Saturday or Sabbath for how should we keepe the Saturday Sabbath when Ministers will not come to Church and preach vnto vs on the Saturday and my 4th reason and necessity is that as I am a Subiect so J stand bound to obey my gouerners so long as they command me nothing which Gods word hath forbidden mee now they command me to follow my caling on the Saturday Sabbath the 4th com doth not forbid me the same I being considered as a Subiect seruant vnto my superioures But herevnto some will be redy to say why if you can not keepe the Sabbath day as you would why keepe it then as you may without assemblies and without a Minister for God requireth no more of a man then he can doe c. Herevnto I shall giue none other answer then this that the same obiection layeth as well against the practise of the godly King Hezekiah as against mee hereby the absurdety thereof shall appeare why might not you as well obiect to Hezekiah when he put off the passeouer day from the 14th day of the first moneth to the 14th day of the second moneth vpon my reasons saying why did not Hezekiah keepethe passeouer vpon the 14th day of the first moneth which is the right day the day established at the institution of the passeouer since it was his iudgement that it ought to be then kept what and if he could no haue the assemblies of the people as he would why yet he might haue kept the passeouer with that company he had in Ierusalem as himselfe and his Princes and Courtieres and Cittizens of Ierusalem what needed he to profane the first passeouer day and to chang it vnto an other day for want of the residue of the people and what if he had not priests enough already sanctified or not sufficiently sanctified why yet he might haue kept the passeouer as he could with those priests he had or with the priests such as they were whither sufficienly or vnsufficiently sanctified for whē Hezekiah had tarried till the secōd day yet thē many in the Congregation were not sanctified as they should be therfore he praied saying The good Lord be mercifull toward him that prepareth his whole heart to seeke the Lord God though he be not cleansed according to the purification of the Sanctuary ij Chro. 30.18.19 And why could not Hezekiah haue kept the passeouer on the first day with people and Priests vnsufficiently sanctified as well as on the second day yet for all these obiectiones you see Hezekiah in hope to haue things in better order and in hope of a reformation against the second day therefore he neglected and profaned the first day and made a chang of the day Others will be redy to obiect thus why your soules neede not pine for you may haue supply the next day by keeping Sunday or Lords day also and herein you shall haue assemblies and Ministers both Herevnto I answer 1. That is more then euer God required that we should keepe two Sabbaths in one weeke and also it is more then the necessity of our caleings will permit 2. Suppose we should keepe the Lords day also yet so doeing we should want our daily bread that is that spirituall foode which is appointed of God for
Wee can by virtue of this Dispensation keepe the Lords day in conscience of and obedience vnto the 4th commandement but you cannot keepe the Lords day in obedience vnto the 4th commandement holding still your owne grownds and reiecting the Sabbath day 3. Whereas you say you are well enough and will keepe you where you are still then know that your good and contentfull condition wherein you rest it is no better then Popish superstition if you thinke hereby to please God in obedience vnto his 4th commandement To conclud let no man flatter himselfe in his keeping the Lords day or new Sabbath because we old Sabbatharians doe keepe it with them for we keepe it in one sense and they in an other we iustify our keeping of it but they can neuer iustify their owne keeping of it holding still their old grownds and opiniones of it we so keepe the Lords day with them as for all that we renownce it for Gods Sabbath and to haue any Diuine institution if any therefore will take aduantage from this Dispensation or incouragment from our keeping the Lords day they must keepe it in our sense as we keepe it and esteeme of it OBIECT III. Yet further our new Sabbatharians obiect thus vnto vs saying you say you keepe the Lords day in place or roome of the Sabbath day well and so doe we too like as we keepe the Lords Supper in roome of the Passeouer so doe we the Lords day in roome of the Sabbath day I answer we say not onely that we keepe the Lords day in roome of the Sabbath but this we add that we keepe it in roome of the Sabbath by way of a change for the Sabbath now here they leaue vs they will not say they keepe the Lords day for the Sabbath day sake for so they should renownce the Lords day and not keepe it for it selfe sake Albeit we keepe the Lords Supper in roome of the Passeouer yet we keepe it not for the Passeouer sake but for its on owne sake or else we should aduance the Passeouer aboue the Lords Supper and so it should not be regarded for it selfe sake For example when the old King is dead then the new King his heier rules in his roome and place and we obey the new King in stead of the old but for his owne sake not for the old Kings sake and in this sense they keepe the new Sabbath in roome of the old Sabbath supposing the old Sabbath to be deade therefore they keepe the Lords day for it selfe sake not for the Sabbaths sake But it is otherwise with vs for when the King goeth to the warres into some forraine Land and leaueth a deputy or viceroy to gouerne in his roome we obey this deputy in the roome indeed of the King but not for his owne sake but for the Kings sake and so wee keepe the Lords day for a time in roome of the Sabbath but for the Sabbaths sake not for its owne sake OBIECT IIII. Some argue thus forasmuch as those which stand so strongly for the old Sabbath doe profane and neglect it themselues and doe by this Dispensation iustify it as warrantable therefore what neede wee to take any care at all of it why should we make any scruples of conscience about it why should we feare to profane it and to worke on it and why should we be in doubt of transgression of the 4th commandement by neglecting it Herevnto I answer greate is the difference betwixt our profanation and neglect of the Sabbath day and the profanation and neglect of it by our new Sabbatharians and therefore it followeth not that they may prophane it as well as we and as safely for we doe profane it in griefe of heart like as Dauid did breake the Law of the Shew-bread and did suffer Ioab to liue and as the Apostles did vse and retaine Ceremonies among beleeuers after they were abolished and as a man laboureth to quench an howse on fyer on the Sabbath day so as we hartely and vâ—fâ—iâ—edly wish it could be otherwise 2. Whilst we profane this day we freely giue God an other day for it by way of exchange as Hezekiah did hereby it appeareth that whilst we profane it by bodily labour in a case of necessity we doe reuerence it honour it highly in our heartes But on the contrary these new Sabbatharians they doe profane the Sabbath without any respect had vnto necessity they profane it voluntarily for they take no griefe of heart at their working on the Sabbath day neither doe they wish it were otherwise and that there were a reformation neither doe they giue God an other day for the Sabbath day but they keepe the Lords day for it selfe onely hateing Gods Sabbath and therefore vaine is their arguing to say they may as well neglect the Sabbath day as we doe Let them know that if our neglect were a sinne it were but a sinne of frailty but their neglect of it is a sinne with an high hand our were but a sinne against our wiles but theirs is a sinne vvith full consent of will nay ours is no sinne for 1. we giue God an other day for it 2. vve profane it but in a case of necessity onely as Dauid did eate the Shew-bread and as men quench an howse on sier on the Sabbath But on the contrary theires is a sinne for they prophane Gods Sabbaths willingly neuer respecting any necessity at all VVherefore let not them beare themselues vpon vs nor thinke to worke vpon the Sabbath day as well as we doe vnlesse they did it with the same minde that vve doe it vvith You know the Israelites went thorough the Red Sea safely for they had a warrant from God so to doe but the Egyptians following them thinking they might as well goe thorough as they were drowned Let no man sooth vp flatter himselfe therefore thinking hee may worke on the Sabbath because wee doe worke on it for it may cost him deere to follow vs vnlesse he be of the same iudgment vvith vs. I verily perswade my selfe that many a man cozeneth himselfe taking heart courage to liue still in the vvant of reformation either of his iudgment or practise in this point because he seeth vs to neglect the keeping of the Sabbath day but let him be admonished in time I dare assure him that he shall be accounted of God for a Sabbath breaker when wee shall be iustified and he shall be arraigned before Gods Tribunall for a weekly transgressour of his 4th commandement when it shall be said vnto vs Well done thou good and faithfull seruant OBIECT V. Some happily may obiect thus it seemeth to vs that Sabbath breaking is a fearefull sinne whilst we reade your exposition vpon the 4th commandement But now since we haue reade your Dispensation it seemeth but a light matter because a man may liue in the weekly breach thereof and yet iustify it too Herevnto I answer I
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
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
worship of God and when common and vnhallowed dayes are offred and consecrated vnto God in stead of pure and sanctified dayes Loe how Gods worship is polluted XI Yet further if I shall make it appeare that multitudes I doe not say all are guilty of Idolatry vntill a Reformation cometh then you will say with me it is high time indeed to seeke for a reformation For this purpose you must know that there is as well a puritane Idolatry as a Popish Idolatry for as when A Crucifix the Breaden God the Images of Christ the virgine Mary the rest come in presence instantly Papists vncouer the head and performe much honour in respect of them So no sooner doth the Lords day Sabbath come but forthwith Puritanes vncloth themselues of their base aray and attire themselues in their best apparell and they lay aside all seruile laboures for that time as a profanation of that sacred time and much religiouse honour and deuotion is performed in respect of this daies presence yea greate conscience is made of it Pardon me beloued the sinnes of Gods children must not be clocked neither must I be partiall no neither must I deale ouerly but tell euery man or ranke of men of their sinne without baulking I cale it Puritane Idolatry because these are the greate Patrones thereof That I may discouer it vnto you first we will begine with the word Idolatry this word is a greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is compounded of two wordes the one whereof signifieth an image and likenesse of a thing or an imagination and fiction of the braine the other signifieth honour and reuerence now put both these together and they signify an honour and reuerence of an image and liknesse of a thing or of an imagination and fiction of the braine thus you haue the signification of the word Idolatry Now when diuine and religiouse honour is giuen to a similitude or fiction of the mind then it is a dangerouse matter and when the conscience stands in awe of a similitude or fiction of the braine reuerencing it for a diuine ordinance then it is Idolary Now to apply this The Lords day is this Idoll and they that preach for it and practise it are the Idolaters to make this good you shall see how fitly these may be caled Idolaters and their practise Idolatry first touching that parte of Idolatry which consisteth in imagery liknesse you shall see how like they haue framed the Lords day to the Sabbath day made it a very image similitude liknesse of the Sabbath day consequently an Idoll for 1. They haue giuen the very name the proper name of the Lords Sabbath vnto it for doe they not vsually cale the Sunday or Lords day the Sabbath day 2. They sanctify and keepe the Lords day like vnto the Sabbath day with a resting from all seruile laboures with preaching and prayers and the like 3. they keepe it in conscience of the 4th com like as the Sabbath day was 4. They apply all those textes of Scripture vnto the Lords day which were wont to be applied to the Sabbath day and which indeed are proper to the Sabbath day as Neh. 13.15 Isa 58.13 Math. 12.1.2.3 c. with others behold then if they haue not made the Lords day as like as like may be to the Sabbath day an image or picture cannot be more like a man then they haue framed this Lords day vnto the Sabbath day nay the images similitudes which Papists make of God of Christ or of Saintes are not so like vnto God Christ Saints as this Lords day is made fashoned like the Lords Sabbath day like as idolatrouse Jeroboam made a feast vnto his calues like vnto the feast that was in Iudah 1. King 12.32 so haue these made a new Sabbath like vnto the Lords Sabbath in the Morall Law 2. Touching that other acception of the word where it is taken for an imagination or fiction of the minde or braine And in this sense an Idoll is Nothing as the Apostle speaketh 1. Cor. 8.4 An Jdoll is nothing in the world that is it is no such thing as it is imagined fansied to be in this sense also the Lords day is an Idoll the obseruers of it are Idolaters their sanctification of it Idolatry for 1. whereas they cale the Lords day Sabbath day it is a mere fiction for they neuer found it so named in the Holy Scriptures 2. That the Lords day should be kept like the Sabbath day with a rest from laboures all day long is an imaginary conceipt for they find no such obseruation of it by Christ nor by his Apostles 3. That the Lords day should be obserued by virtue of the 4th com is not onely a fiction but an absurd foolery 4. That Christ instituted the Lords day is a mere forgery and fansy of mens braine as hath bene formerly showne and thus you see that the Lords day is a mere Idoll or a very Nothing that is nothing but a fansie fiction of mens braine of this day therefore we may say as the Lord said of Ieroboames Moneth which he had consecrated vnto his Idoles that it was the moneth which hee had forged of his owne heart 1 King 12 33. so this Lords day is the Sabbath day which men haue forged of their owne hearts And thus we haue cleered and made apparent the two first things in this Idolatry to wit that the Lords day is an Image and liknesse and that the Lords day is an imagination and fiction or an Idoll and Nothing I come now to the third thing which maketh compleate Idolatry and that is Honour and Reuerence for that is properly Idolatry when religiouse honour and reuerence is attributed vnto Images and similitudes or vnto Imaginations and fictions of the braine or vnto Idoles and Nothing as when men reuerence these as Diuine things and as ordinances of God Now I shall easily demonstrate vnto you that men giue Honour Reuerence vnto this Lords day yea no ciuill honour but diuine religiouse Honour For 1. The patrones of the Lords day they doe esteeme one day aboue an other the Lords day aboue and before any other day in the weeke and that in a religiouse manner thus they honour it by aduancing it aboue all other daies yea by holding the cause of the institutiō of the Lords day to be greater then the cause of the institution of the Sabbath day they must hold that the Lords day is an higher more honourable day then was the Sabbath day for they say that the worke of the Redemption was the cause of the institution of the Lords day now the worke of Redemption they hold to be a greater worke then was the worke of the Creation which was the cause of the institution of the Sabbath day and thus you see they must haue the Lords day in more honour then the Sabbath day was
and in his returne he deliuered the Decrees of the Apostles to seuerall Churches where he came Act. 16.4 and so as he went along he preached as at Philippi Act. 16.12.13 and at Thessalonica Act. 17.1.2 and at Corinth Act. 18.1.4 and at last he came to Troas where he preached this sermon of which we doe inquire Act. 20.7 So then count these it will be found about a matter of 17. yeeres difference betvvixt the sermon of Peter at Pentecost and the sermon of Paul at Troas vvhere then is the constancy of the Lords day Sabbath vvhen vve can finde none kept for a matter of 17. yeeres together The 3d text wherein is mention of our new Sabbath it is 1. Cor. 16.2 vvhere Paul ordeined a collection to be made on the first day of the vveeke c. Novv how many weekes moneths or yeeres this collection was ordeined after Pauls sermon at Troas Act. 20.7 I cannot tell nor can they proue that it was the next Lords day after the sermon Paul preached at Troas so then as yet there can no constant vveekly Sabbath be proued The last text is Reu. 1.10 where S. Iohn receiued a reuelation on the Lords day now how many yeeres difference there was betvvixt the ordination for that Collection for the poore 1. Cor. 16.2 and S. Iohns Reuelation I know not neither can they proue I presume that it was on the next Lords day after that Collection So still there appeareth no constant and weekly celebration of the Lords day let their textes be considered this way or that vvay Whereas they talke so much of the constant practise of the Apostles this I dare auowch that it cannot be showne that euer Peter or Paul or any other of the Apostles of Christ did euer preach any sermons vpon tvvo Lords dayes immediatly following one an other Nay vvhich is more it cannot be shovvne that any one Apostle did euer preach tvvise in all his life time vpon the Lords day nay vvhich is yet more it can not be shovvne that all the Apostles put them all together did euer among them all preach tvvo Lords dayes together one after an other Who that considereth these things could be so blinded as to thinke this Lords day can be established proued to be a weekly Sabbath from the Apostles practise surely he that celebrateth a weekly Sabbath on the Lords day as he hath no commandement for it from Christ in the new Testament so he hath not so much as the vveekly practise of the Apostles for his warrant But my Brethren if you vvill vvalke in a vvarrantable vvay vvherein you shall haue both an expresse commandement from God and also the vveekly and constant practise of the Apostles then forsake the Lords day the Sunday Sabbath and keepe the Sabbath day the Saturday Sabbath for for it you haue the 4th com expresly and then for practise of the Apostles be pleased but to pervse these textes of Scripture and you shall find the Apostles constantly keeping the Sabbath day see Act. 13.14 42.44 Act. 16.13 Act. 17.2 Act. 18.4 and this was all after Christ his resurrection Now iudge thou that readest whither the practise of the Lords day weekly or the practise of the Sabbath day weekly be more soundly proued and follow the better Be no more children wanering carried about with euery wind of doctrine by the deceit of men and with craftinesse whereby they lay in waite to deceiue Eph. 4.14 But try all things and keepe that which is good 1. Thess 5.21 Furthermore whereas it is supposed that this Lords day was kept constantly for A Sabbath I will giue instance to the contrary of all Lords dayes that euer were that first Lords day wherein Christ rose from the dead and then appeared vnto his Disciples that Lords day was the most eminent and chiefe for from this day all after Lords dayes take their name excellency this being the substance as it were and all others but shaddowes ressemblances of this for on this first Lords day was the worke of the Resurrection performed not on the others of all Coronation dayes in the Kings reigne none is so properly called Coronation day nor so excellent ioyfull as is the first Coronation day in which the Crowne is set vpon the Kings head Many keepe their Marriage dayes but of them all none is so excellent and so solemnly kept as is the first Marriage day wherein the Bride Bridgrome were ioyned together euen so it is betweene the first Lords day and other Lords dayes following after it The difference is as the body from the shaddow and as the life from the picture if therefore I shall shevv that this first Lords day vvas not kept as a Sabbath day it is more then if I should shevv that 20 Lords dayes together were omitted in the Apostles dayes after Christs ascention Further if I shall shevv that Christ himselfe and his Disciples whilst hee vvas on earth and resident vvith his Church did not keepe this first most eminent Lords day who then vvill imagine that these Disciples of Christ and this Church vvould keepe the Lords day a Sabbath after Christs departure from them ascention into heauen for vndoubtedly the Church would imitate Christ follovv his example looke vvhat they saw him doe whilst he was on earth vvith them the same vvould they doe after he was departed from them follow me saith Paul as I follow Christ 1. Cor. 11.1 Novv I shevve that this first Lords day vvas not kept as a Sabbath and Resting day because it vvas vsed for a trauailing day for this purpose see Luk. 24.1.13 vvhere you haue mention of two of Christs Disciples vvho trauailed vpon this first Lords day whereon Christ rose a matter of 15 myles and this I make good thus they went from Ierusalem for there the Disciples were resident v. 9. and they trauailed to Emmaus which Towne vvas threescore furlongs from Ierusalem as the Text saith v. 13. novv 8. furlongs make a myle so then 60. furlongs make Seauen myles and an halfe this done they returned the same day backe againe to Ierusalem v. 33. vvhich is seauen myles an halfe more so add these together they trauailed that day fiftene myles it cannot be thought that these spent lesse time then all the vvhole after noone of this first Lords day in trauailing for tvvo myles an hovvre is an ordenary tranailers pase so that fiftene myles cost them neere 8. hovvres vvorke Novv can it be thought that these two of Christs Disciples vvould haue made this day of all dayes in the yeere a trauailing day if the Church of Christ had solemnized this day as a Sabbath day at Ierusalem these two vvere two of Christs Disciples follovvers vvherefore they vvould haue laid a side all vvorkes that they might vvith ioyfulnesse haue solemnized this day in a most thankfull remembrance of Christs resurrectiō if any fame or report they had heard at
Ierusalem before they came forth that this day should haue bene celebrated for a Sabbath in memory of the Resurrection of their Lord and Master Christs Disciples vvere sad and sorrovvfull men novv for the death losse of their Lord Master Mark 16.10 Luk. 24.17 hovv therfore vvould they haue shevved all tokens of ioy thankfulnesse for his restoring to life againe by celebrating a Sabbath if they had knovvne of any Besids these tvvo vvere religiouse deuout men or else they vvere hypocrites novv vvhithersoeuer they vvere had they but heard any rumor at Jerusalem that morning before they came forth that this day present should be solemnized by the Church of Christ for the first Christian Sabbath of all succeeding generations that they should leade the vvay and set a patterne to all follovving generations doubtlesse they vvould for this day haue laide aside all iourneys Further the Church of Christs Disciples vvere not so many then but that tvvo men might be missed if absent from the Chamber vvhere they mett novv if they vvere truely religiouse then vvould they not haue bene absent from the Congregation of the Saints so in loue they vvere vvith such Assemblies if they had knovvne of any if they vvere hypocrites they vvould not haue bene absent at such a time for their credit sake least they should be pointed at for it all vvhich laid together declare plainly that they knevv not of any Sabbath to be kept that day nor that it vvas knovvne to the residue of the Disciples at Ierusalem for then they should haue heard of it from them by a common reporte like as they heard before they came forth of all other things that had happened on that day see v. 22.23.24 So much for the trauailing of the tvvo Disciples on the Lords day But happily the Patrones of our nevv Sabbath vvill plead that this trauaile might be some vvorke of necessity charity so a Sabbath dayes vvorke To vvhom I ansvver that sure I am the text giueth no such light a Sabbath dayes iourney in common estimation is but tvvo myles Act. 1.12 but this is much more then a Sabbath dayes iourney for it vvas 15 myles but suppose they could proue that this trauaile vvas some vvorke of necessity c. yet vve knovv that as they vvent to Emmaus so they returned backe againe that night novv be it that there was necessity for their goeing forth to Emmaus that day yet vvhat likelihood vvas there of any necessity for them to come backe againe seauen myles an halfe to Jerusalem on the same day might they not haue tarried at Emmaus till the next day I come novv to shevv hovv Christ himselfe made this first Lords day a trauailing day for first of all after he rose he appeared vnto Mary Magdalene Mark 16.9 Secondly he appeared vnto tvvo Disciples as they trauailed to Emmaus Mark. 16.12 and here he trauailed from Ierusalem vnto Emmaus vvith the tvvo Disciples Luk. 24.13.15.28.29.30 and this was seauen myles an halfe as hath bene counted Furthermore that he might shevv himselfe vnto the residue of the Disciples the same day he trauailed backe againe to Ierusalem Luk. 24.33.36 Mark 16.14 Ioh. 20.19 and this his iourney vvas seauen myles and an halfe more so here you see our Sauiour Christ made this day a trauailing day also by iournying from place to place 7 or 8 myles at a time Novv vvho could thinke this Lords day to be kept by Christ for a Sabbath day when he made it his trauailing day Furthermore let it be obserued that a Sabbath vvas by the lavv to be kept in with holy Congregations Assemblies Leuit 23.2.3 accordingly it was Christ his manner euermore on the Sabbath dayes to be in the Congregation among the people of God as we reade Luk. 4.16 And he came to Nazareth and as his custome was went into the Synagogue on the Sabbath day stood up to read c. So then it was a customary thing with Christ on the Sabbath dayes to be teaching in the Assemblies but loe on this Lords day hee was in the fields trauailing too fro somtimes he was in the company of two of his Disciples and somtime all alone Luk. 24.31 and he came not into the assemblie of his Disciples vntill neere night Ioh. 20.19 Novv Christ being the Shepheard Minister where should he haue bene but in the assemblie of his Disciples all that day teaching them preaching vnto them if it had bene a Sabbath day but loe the flocke was scattered some of the Disciples were at Ierusalem other some were trauailing to Emmaus and Christ the Pastour of the flocke he came not amongst them vntill the Euening but was in the fields trauailing hither and thither was this Lords day kept like a Sabbath by this Christian Church iudge thou that readest If it be said that Christ did instruct those two Disciples in trauailing to Emmaus and therefore it was a Sabbath duety I answer what did Christ doe more here then Phillip did to the Eunuch in a trauailing day the Eunuch riding in his charrer did not Phillip instruct him see Act. 8.27.28.35 and must this day be therefore a Sabbath day yea what did Christ more heere to these two Disciples then he did on euery day of the weeke for 40 dayes together to all the Apostles together see Act. 1.3 and must all these 40 dayes therefore be Sabbaths and these instructions Sabbath dueties there is no more likelihood that these should be Sabbath dueties then there is to suppose it a Sabbath duety to see a man sit still and rest him for an hovvre or tvvo on a working day especiasly if during that time he doth but read a Chapter in the Bible or the like Furthermore can it be thought that Christ who vvas the Pastor of the flocke would spend his Sabbath day in teaching tvvo of the sheepe of the flocke onely neglecting the residue for he came not among the vvhole flock assembled together vntill neere night Ioh. 20.19 Luk. 24.29.33 Wherefore Christ kept not this Lords day a Sabbath vvith the assemblie and congregation of his Disciples and can it then be thought he kept it vvith tvvo men onely Loe this is the Lords day vvhich our nevv Sabbatharians vvould haue for a Sabbath and you see Christ the Lord of it trauailed too fro hither thither vpon it you see also hovv the Disciples of Christ trauailed out home 15 myles vpon it yea and Christ the Lord of this nevv Sabbath looking on them vvithout checke nay vvhich is more countenancing of them therein for he iustified them by his ovvne like practise he trauailing along vvith them Luk. 24.15 I vvould aske a question here of our nevv Sabbatharians vvhich is this May not we Christians safely trauaile vpon the Lords day fitene or twenty myles more or lesse about the ordenary affaires of our callings without scruple of conscience Paul saith that we should follow