the Lords day c. Hence it is thus argued this day is called the Lords day as the last Supper of Christ is called the Lords Supper now as Christ did substitute the last Supper in roome of the Passeouer so he substituted the Lords day in roome of the Sabbath I answere 1. it doth not followe it must be called the Lords day in the same sense as Christs Supper is called the Lords Supper for it may be called the Lords day 1. in reference to God the Creator meaninge there by the Lords Sabbath of the 7th day since thes Sabbathes were caled the Lords dayes as the lords Holy day Isa 58 13. now if the Sabbath be the Lords holy day then is it the Lords day 2. In reference to God the Redeemer it might be called the Lords day as the day is wherein Christ will come to Indgment Luk 17 24 30. that is a day wherein Christ will shewe himselfe Maruailouse to the world so did Christ in the day of his Incarnation Passion Resurrection and Ascention in euery of thes he did a remarkable worke and euery of thes might be called the Lords day and which of them Iohn had respect vnto Scripture is altogether silent and therfore can we not builde vpon infallible growndes herein and we must not set vp Sabbathes tyeinge mens consciences vpon probabilities and contingencies furthermore who wold argue from Luk 17 24. that because the day of Iudgment is called Christs day Therfore that day must then be kept for a Sabbath day but admit S. Iohn meant the day of Christs Resurrection that is a day wherein he would declare himselfe mightely to be the Sonne of God by the resurrection from the dead Rom 1 4. What is this to a Sabbath which men must celebrate how doth it appeare Christ rose one this day and called it the Lords day with this intendement that men shold for euer after keepe it a Sabbath shewe me an institution of a Sabbath day by Christs riseing one this day or by S. Iohns calling it the Lords day finally say it were a Sabbath day how will it appeare in the Canon of Holy Scripture that the Lords day was in the Apostles dayes a weekly day kept euery 7th day as now it is or rather an annuall day as Easter day is for properly Easter day is the Lords day I answere further there is not like reason of thes two the Lords day and the Lords Supper for a day and a Supper differ much so as a day may be called the Lords in one sense and a Supper may be called the Lords in an other sense I answere secondly it will not follow that there must be the same reason and likenesse betweene the Lords day and the Sabbath which was betwene the Lords Supper and the Passeouer for the Passeouer was a branche of the Ceremoniall Law and a Ceremony and a type of Christ and therfore to be abolisht at Christs comeing But the Sabbath was a branch of the Morall Law and a Morall neither euer was it made a death to life now that God Sanctified the first day of the weeke for Christ to rise on I deny not nor doe I refuse to reioyce there on and be thankfull to God for so greate a worke euen euery day in the weeke and yeere or more solemnely once in a yeere as at Easter or ofter if the Church see it expedient But that this Text doth prophecy of this day for euer to be kept for our sole Sabbath in a Rest all day long and in holy duties euery 7th day this I denye since this Text saith not this day was Sanctified for men but it was Sanctified for Christ yea we may reioyce and be glad in it annually as the Iewes were in theire annuall dayes of purim Ester 9.26.27 and yet not keepe it in a stricte Rest all day long as on a Sabbath I answer secondly by day in the Psalme is not necessarily vnderstod a shorte ordinary day of 12. or 24. howres but rather a long space of tyme as all the tyme after Dauid came to the Crowne and so it may be applied to type out the whole tyme of Christ vpon the earth ruleing as King in the Kingdom of his Church thus Abraham sawe Christs day Ioh. 8.56 thus t is called the day of Saluation 2. Cor. 6.2 If then by day here be meante the day of grace or the tyme of Christs abode one the earth then heer is no footing for a Sabbath day of 12. or 24. howres long 4. A 4th Text they produce is Act. 2.1.14 where Peter preached one Pentecost which is one our white Sunday and administred the Sacramentes of Baptisme and the Lords Supper after he had converted 3000. soules wherfore this must nedes be a Sabbath day because in it were performed the workes of a Sabbath c. Here to I answere 1. That Peters actions are no diuine institutions vnlesse backt by some precept now nor Christ nor his Apostles gaue any precept for performance of thes duties one this day 2. Peters sermone was extraordenary for it was vpon the extraordenary comeing downe of the Holy Ghost then and to remoue away the false slander of drunkenesse v. 13. and it was occasioned by the greate concourse of people extraordenarily met and assembled not to heare a sermone but to heare the Apostles myraculously speake straunge tounges v. 6. now extraordenary things binde not to ordenary practise 3. Preaching and administration of Sacraments be not proper duties of a Sabbath but commone to any day of the weeke Christ administred Lords Supper one a Thursday night the night before he was Crucified Phillip baptized the Eunuch one a trauileing day Act. 8.38.39 and for preaching it was an euery dayes worke if occation serued preach the word in season and our of season 2. Timoth. 4.2 Christ preached to the Samaritane Ioh. 4. on a working day for his Disciples were gone in to the citty to buye meate v. 8. He preached one the Mountaine Mat. 5.1 and out of a shippe at an other tyme Luk. 5.1.2.3 which dayes were no Sabbaths for on the Sabbaths Christ and the people mett in theire Synagogues Luk. 4.14 Paul preacht daily in the Temple and from house to house Act. 5.42 and daily in the schoole of Tyrannus Act. 19.9 Now vnles thes duties of preaching and administration of the Sacraments were so proper to the Sabbath as they were vsed vpon no day else how can thes duties be markes of a Sabbath no no nothing but a Commandement will establish a Sabbath day doe not we preache reade Scriptures praye administer the Sacrament and performe as many Sabbath duties on Christmas day when it falls on a weeke day as we doe on any Sabbath day and yet vvho vvill therfore gather vve keepe that Christmas day for a Sabbath 4. Note Walaeus vpon the 4th Com pag. 161. saith it is called in to question of some whither this day of Pentecost then fell vpon the Lords day or not yea he addeth that Pentecost may fall one any day of the weeke it is not therfore so generally a granted truth with diuines that Pentecost euer was vpon our Lords day as vve hold and keepe it 5. If I may add mine ovvne opinion of the matter I thinke Pentecost then when the Holy Ghost descended vpon the Apostles in cloven fiery tounges it was vpon our Saturday which was the 7th day Sabbath not
permitteth Apocrypha Scriptures to be reade sometymes in our congregations yet it permitteth them not to be vsed and alleaged as a sole ground to establishe any doctrine of our church and what I pray is our reason better then Apocrypha Scriptures that wee shuld leane more to tone then to other vvere it meete we should receiue doctrines into the church vvhich haue a binding power ouer the conscience tying the whole man to obedience of them vpon payne of damnation vvhich are framed and maintainede only by force of our reason wherfore to conclude let reasons be subseruient and handmaide to the Holy Scriptures and euer follow them neuer to goe before them nor to goe vvithout them and therfore since our Sauiour Christ and his Apostles be auouched to be the founders of our new Sabbath I pray in the first place shewe vs where euer Christ or any of his Apostles gaue any commandement for it or whereas you say collection for the poore preaching be markes of a Sabbath shew me your text of Scripture vvhere it is said that collections preaching be proper infallible markes of any Sabbath day or which is yet lesse let it be showne where euer they said or did any thing which necessarily and infallibly doth giue vs notice that it was but their minde that euer after the churches should euery weeke keepe the Lords day a Sabbath in conscience of the 4th Com and since God at creation gaue a commandement for that Sabbath vvhy should we not thinke Christ would a giuen a commandement too for this Sabbath if euer he had intended to haue had it kept as a Sabbath vvould God giue a commandement for his Sabbath and Christ leaue his Sabbath without a commandement and to be collected by feeble reason vvas our Sauiour so carefull to giue a commandement for the Lords Supper to be done in remembrance of him and did he forget thinke you to leaue a commandement for the Lords day to be kept in remembrance of him could it be possible a matter of so great importance as is a Sabbath and such a Sabbath as would make so much for his remembrance to the worlds ende should be passed ouer in deepe silence not only by Christ himselfe but also by his succeeding Apostles so as not only not to commande it but which yet is lesse not so much as mention it by the name of a Sabbath whoe that considereth of this would or could euer thinke that Christ did institute and appointe this Lords day for a Sabbath vvas not these those considerations which made Calvin vpon Col. 2.16 say it is not vnlawfull to labour worke on our Sabbathes thus in effecte hee was not this it also which moued zanchie vpon the 4th com Thesis 1. to say The Apostles left the Lords day at liberty and that we are not bounde to keepe it for a Sabbath by any bonde or tye of conscience thus hee To come yet nerer home to our owne diuines was it not hence that Perkins though a greate frend to the Lords day for Sabbath as Walaeus on the 4th com quoteth him thus Perkins ingenuously saith he confesseth that as touching Christs institution the argumentes he bringes for our Lords day they be not necessary but only probable ones c. and see Perk cases of conscience chapt 16. vvhere the holy man durst not speake to the conscience peremptorily as of a thing for certaine true but tremblingly as it were repeatinge his doubtfull speeches 3. or 4. tymes ouer in 6. or 8. lines wrighting as 1. In all likely hoode saith he 2. as I take it c. 3. now I suppose c. 4. for in these pointes stil we must goe by likely hoodes c. surely had there beene any sufficient grounds for our new Sabbath this holy man durst not haue concealed them no nor would he haue spake so doubtfully whoe in other pointes speakes peremptorily and confidently and was it not hence that Doctour Prideaux in his worke vpon the Sabbath saith where is there the least mention of surrogation of the Lords day in roome of the Sabbath pag. 140. Againe where saith he amongst the Euangelists or Apostles is there any distinct institution of the Lords day yea further where is the texte whence you will necessarily proue it vvhat should I reckone vp particular men is it not the doctrine of our churche very lately a booke came to my hands printed at Oxford in the yeere 1621. written by M. Broad touching the Sabbath where on the margent pag. 2. thus he wrighteth Christian people chose the first day of the weeke and made it their Sabbath saith the booke of Homilies By the doctrine then of our church saith M. Broad the obseruation of the Lords day is an Ecclesiasticall ordinance and not an Apostolicall precept againe pag. 21. It is not by any expresse command from Christ or his Apostles but by an ordinance of the church as is the doctrine of many great diuines and of our church in the booke of Homilies that we sanctify the Lords day rather then any other day of the weeke thus wrighteth M. Broade of the Lords day and of its institution as being in the judgement of our owne church not from God nor from Christ but from certaine Godly christian and well disposed people One obiection remaineth to be remoued which is That the Church of God hath kept this Lords day for a Sabbath many hundreds of yeeres and can it be thought Gods whole church should erre and that so long I answere t is true indeed we ought to hould a reuerent regard of the tenentes of our Mother the church so as not lightely nor rashely to receiue any opinions which blemishe hir practise Neuerthelesse this we must know also that the church whilst on earth is liable to miscariages through ignorance for as much as God doth not reueale his whole truth to hir at once but successiuely now on thing and then another as she is able to beare it as the tymes may permite and as it seemes good to his Godly pleasure doe we not see daily light is brought into the church and God reueales himselfe more and more and what doth this argue but what we cannot deny that is that before such light came we were in darkenes and error as touching those pointes yea we must grante the church may doth erre in some things vnles we will affirme that shee is growne to fulnesse of stature and perfection in knowledge so as nothing more can be added I verily perswade my selfe these very cōceipts that the true Church of God cannot erre in any maine thing is the very foundation of errour in those mindes where such conceipts rule for vvhoe would be so idle to spend labour and tyme to try all thinges and with the Bereanes to serch the Scriptures if alredy our curch hath tryed all and serched all to perfection so as they haue no vvayes erred more humble thoughts of our
still liuing and so vvhat if 4th Comm did not binde that country vvhere they haue not night a day so successiuely and commodiously in short tyme following eache other to a day light doth it not therfore binde vs vvho haue not the like case And thus you haue seene their artificiall reasons against the tyme and day of the Sabbath answered now it remaineth that vve answere to their inartificiall reasons and testimonies the vvhich are fetched from the Primitiue Churchs 1. The first Testimony and Authority they produce against the 7th day Sabbath is that of Ignatius in his Epistle to the Magnesianes saith he Let not vs keepe Sabbath in a Jewish sorte reioycing in idlenesse for who so doth not work let not him eate as saith the Scripture vvhere Ignatius vvould haue them not Sabbatize but work rather on that day I answere let the vvords be well weighed and they make nothing at all against the Sabbath to this end note a little before he had dehorted the Magnesians that they would not suffer themselues to be seduced or deceiued with other doctrines nor with fables nor vvith genealogies nor vvith Jewish smoke thus in generall next he descends to particulares first he inueighes against the Iudiciall Law and Circumcision c. and this done next he bringes in the vvords citod aboue Let not vs keepe Sabbath c. now it is to be noted vnto vvhich of those generalles aboue said from which Ignatius dehorted the Magnesians these words haue relation for my part I must thinke they haue reference to those words fables and Iewish smoke as if he had ioyned them thus Suffer not your selues to be seduced with fables nor Iewish smoke or vanity but cleaue vnto Christ and let not vs keepe Sabbath as doe the Iewes c. thus he counted their Sabbatizing such as it was there no cleaning to Christ but a vaine Iudiciall vanity now that this relation must stand thus I proue 1. Because he spake of other doctrines and of fables now its fitest to referre Circumcision to Doctrines because it vvas a Drctrine once and to referre those things he dehortes from on the Sabbath as idlenesse and daunceinges to the words fables and Iewish smoke 2. Because he dehorted them from obseruance of the Iudaicall Law now those fables Iewish vanities of idlenesse and daunceinges on the Sabbath were neuer any ceremoniall Law and therfore cannot be referred to that forespoken of the Law Now if Ignatius in this passage did not dehorte from any thing vvritten in the Law touching the Sabbath but from other fables and traditions of their owne then Ignatius did not disswade from keeping the Sabbath as it is commanded in the Law of 4th Com but from keeping of it according to their fabulouse and vaine manner let these two things therfore be noted 1. that Ignatius did dehorte from things neuer commanded the Iewes in the Morall Law 2. That the things he did disswade from they vvere fabulouse and vaine things as from eating meates dressed the day before and from drinking lukewarme drinkes what he meanes by lukewarme drinkes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I cannot imagine I neuer reade of any such drinkes forbiden in the Law and from reioycing in dauncinges and vnciuill howtings or clapping of hands in the Sabbath day and other like he disswades from vvhich things are meerely Iewish fables and neuer found in Gods Law vvherfore I conclude that Ignatius did not forbidd an holy keeping of the Sabbath day such as stood with the Law of God but he only forbad that carnall and superstitious keeping of it fore mentioned such as vvas neuer commanded by any law That this is so yet more plainly appeares in that 1. in this very place and text He doth exhorte the Magnesians to keepe the Sabbath Spiritually in meditation of Gods Law and in admiration of the workes of God 2. In that Iguatius doth not disswade from keeping the Sabbath simply but after a sorte and in some manner He saith not Let not vs keep Sabbath but thus Let not vs keepe Sabbath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after a Iewish sorte and fashion as reioycing in idlenesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so you see it is a carnall sensuall rest from labours that this good man inuaigheth against Only one thing in his disswasion vvould be cleered vvhich is that he addeth these words Who so doth not labour let not him eate c. these vvords are not to be taken simply as if he would they should work in their ordenary callings on the Sabbath day for so we make him contrary to himselfe who exhorted them to keep the Sabbath day Spiritually by meditation of Gods Law and Gods vvorkes now to work and to rest from vvorke which the word Sabbatizing signifieth are contraries besides how can a man so meditate on Gods Law and the vvorks of God as in a Sabbath one should whilst the boby is in vnquiet labour yea in many callings mens workes are such as they cannot at all both doe their works and also meditate Gods Law as in the trades of grocers and other retailing shopkeepers who sell by little parcelles and are euer in bargayning so scriueners who are euer wrighting and the like trades which occupie the minde specially if they kept market on Sabbath day as we doe how could their mindes in the market be occupied about Gods Lawes and it is to be noted Ignatius did not oppose Spirituall Sabbatizing or Resting to Sabbatizing or Resting simply but thus he opposed Spirituall Sabbatizing to Judiciall Sabbatizing fabulously 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vvherfore to salue all seming contradiction a fit sense may be giuē of the words taking them to be comparatiuely spoken as that they should rather work on the Sabbath in an honest calling then so fabulously carnally and irreligiously to spend the Sabbath in daunceing and vnciuile showting and the like and here it seemes to me he alludeth to the like manner of speech in Isa 1.13 I cannot suffer saith the Lord your new Moones nor Sabbathes my soule hateth your appointed Feastes c. now here God did not simply forbid Sabbaths but that irreligiouse prophane judiciall keeping of Sabbaths Thus you see Ignatius his vvordes makes nothing against the Sabbath being vvell considered of but rather nesse of the abolishing of this Sabbath because these had their hands in it then I should haue done if I neuer had heard that they had any hand in it Thus you see neither their textes alleaged out of Scripture nor yet their reasons nor their testimonies can proue the Rest in the Lords Sabbath day to be partly ceremoniall nor yet the tyme and 7th day to be abrogated So then in the last place I addresse my selfe to giue some possitiue reasons to shew that the 7th day Sabbath is still in force euen to this day and so consequently must be to the worlds end The 7th day Sabbath is still in force IN the first place I would free the Sabbath day from a prejudicate opinion arising in mindes of men from calling it the Iewes Sabbath day
Touching which name were it vsed in a good or in an indifference sense I should say nothing but since I finde it so termed in a reprochfull sense to rescue it herefro I vvould faine know 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 wee are commanded to worship in the first Com should be called the Iewes Lord God I can see no reason but that the one may be so called as well as the other Nor any reason but if we may call the Iewes God our God so vve may call the Iewish Sabbath day our Sabbath day and if vve doe not call it our Sabbath day because we keepe it not the faute is only in our selues wherfore to auoide all difference about the name let it not be called the Jewes Sabbath day nor the Christians Sabbath day as proper to eighther but let vs call it the Lords Sabbath day as common to Jewes and to Christians both and as appertaining vnto all nations vnto whome soeuer the 10. Comm doe appertaine This name you shall finde justify able by Moses in Exod. 20.10 where he calles it the Lord Gods Sabbath when he said The 7th day is the Sabbath of the Lord thy God 1. My first argument to proue the 7th day Sabbath is still in force is because the 8th day Sabbath or Lords day is not in force and thus it may be framed If our now Sabbath called the Lords day which is eighther on the 8th or on the first day of the week be not in force Then must the 7th day which is the day next foregoeing the Lords day be now in force But our now Sabbath called the Lords day which is on the 8th or first day of the vveeke is not in force Therfore the 7th day vvhich is next foregoeing the Lords day is now in force More briefly thus If the 8th day be not in force Then the 7th day is in force But the 8th day is not in force Ergo the 7th day is in force I proue the consequence to be good because eighther the 7th or the 8th day must be Sabbath the one of them for of all the seuen dayes in the weeke there is no scruple or question betwene them and me saue only about these two dayes so as one of these two dayes must be Sabbath by both our consents especially since we all hould it morall that one day in euery 7. must be a Sabbath which to deny were great impiety I proue the Minor that is That the 8th day or Lords day is not in force and this I proue because ther is neither precept nor practise neither of Christ nor of any of his Apostles in Scripture to put the Lords day in force and this taske I haue particularly and largely made good in the first parte of my Booke where I haue shown by way of answere That the Lords day is not a Sabbath day by Diuiue Institution 2. My 2d argument is because the 7th day Sabbath is not abolished and it may thus be framed That which is not abolished that is now in force But the 7th day Sabbath is not abolished Therfore the 7th day Sabbath is now in force I need not proue the Maior since t is plaine to euery eye for the Minor this I haue proued particularly and largly in the 3d parte of my booke where by way of answere I haue shewed That the 7th day Sabbath is not abolished 3. My 3d argument is because the 7th day Sabbath was neuer changed and it may thus be framed That which was neuer altred nor changed by Christ or by his Apostles That is still in force to this day But the 7th day Sabbath vvas neuer altred nor changed by Christ or by his Apostles Therfore the 7th day Sabbath is still in force to this day The Maior is cleere of it selfe since things once instituted by God in the ould Testament if euer they vvere altred it must be by Christ or his Apostles in the New Testament For the Minor note that the vvord change intimates two things th one is the abolishing of the ould thother is the bringing in of a new as Dauid 2. Sam. 12.20 he changed his apparell that is he left or laid of his mourning apparell and he put on other apparell now thus did neither Christ nor his Apostles change the Sabbath by abolishing it and by setting vp a new if they did change it it was by precept for by practise but not by precept for they as they did not blot For the truth of the Maior 1. the vvrighting of this Law in Tables of stone by God vvhat could it intimate vnto posterity if not this for one namly that those Lawes should be perpetuall else they might haue beene vvrote on paper or parchement or the like vanishing things 2. what reason can be rendered why God should put such an apparant difference twixt the 10. Com and the ceremoniall Law as that he would vvright the one vvith his owne finger but the other he vvould not but set Moses to vvright it the one he deliuered by his audible voice vnto the people the other was deliuered solely by the voice of Moses vvhat may be judged to be the reason hereof but that God did more esteeme of the one then the other and so vvould haue it more durable 3. This Maior is the common receiued truth at the hand of all Diuines witnes Doctour Ames in his Theologicall Thesis pag. 499. Haec enim regula est certissima inter optimos omnes Theologos recepta praecepta moralia a ceremonialibus in eorum traditione sic fuisse discriminata ut omnia sola moralia publice fuerint coram toto populo Israelis ex monte Sinai ipsius Dei Voce proclamata postea etiam proprio Dei quasi digito scripta rescripta idque in tabulis lapideis ad perpetuam immutabilem ipsorum durationem indicandam For this saith he is a most certaine rule and receiued by all best Diuines that the Morall Commandements vvere thus differenced in their deliuery from the ceremonials that all and only the Morals vvere proclaimed publikly before all the people of Israel from Mounte Sinay by the Voice of God himselfe after also were wrighten and againe written as it were by the singer of God and that in Tables of stone to declare their perpetuall and immutable continuance As for the Minor this you haue it in the 4th Comm and deliuered as a commandement in preceptiue and commanding termes Remember the Sabbath day c. In it thou shalt not doe any work c. now if you aske vvhich day we must remember the Lord in the same Com telleth vs it is the 7th day But the seauenth day is the Sabbath c. So the 7th Sabbath vvas commanded and so it most plaine Exod. 35.2 5. My 5th
put to this and not too others a reason wold be sought such a one as agrees to this Com. and not to others now if I may take leaue to deliuer mine opinion I cannot finde out a better reason than this God foreseeing that after a longe time that is about 364. yeeres after Christ this his Sabbath wold be not in part violated but vtterly and altogether blotted out of remembrance in the Church for 1200 yeeres together and so this 4th Comm forgotten and not the other 9. or this 4th aboue or rather then the other 9. therfore was a Memorandum set to this and not to the other or to this aboue the other to bring men into the Remembrance and practise of it againe I said this Sabbath was blotted out in the yeere of Christ 364. that is by the Laodicean Counsaile as hereafter you shall heare c. from thence vntill this present howre it is not Remembred for we profane it buy sell market fayer and worke in it I pray God bring this to our remembrances and close home to our consciences I said also this Comm is forgotten aboue the other 9. for thers no one thing in all the other 9. commanded that is wholly and altogether forgotten as is this seauenth day and though Papistes haue forgotten foulely the second Comm yet blessed be God the Reformed Church of Protestantes remember it well but as for the seauenth day Sabbath and the Command vpon it Remember the Sabbath day this is forgotten at all hands vtterly by both Protestantes and Papistes and so much of the word Remember 4. The next pointe to be considered is the name of this sacred Time and day t is called Sabbath Remember the Sabbath c. In this name two thinges are considerable 1. that it is vsed as a proper name for the seauenth and last day of the weeke with the Iewes of this I say no more referring you to what I haue else where afore said touching the Sabbath as a proper name c. 2. That the word Sabbath signifieth Rest The first vse I will raise bence shall be from the consideration of both those ioyned togeather and may be for information sheweing that the Hebrew word Sabbath may be translated into Englishe wordes if vve doe but ioyne these two together that is the proper name and the signification of it so for Sabbath as t is a proper name of the last day of the weeke put Saturday and then hereto add that signification of the word Sabbath Rest and then thus it may be rendred Saturday-Rest Remember Saturday-Reste to keepe it holy c. the profit that wold come of this is that there vvold be no scruple in mindes of the ignorant which day of the weeke it is that God requireth in his 4th Comm to be Sanctified Further it wold reforme the confusion of such as call our first day of the vveeke or Lords day The Sabbath day thus doeing they woefully confound thinges as times and dayes iust as if vve novv a dayes shold begine to call our Sunday by the name Saturday what a confusion wold this breede of time transplaceing the proper name of the seauenth day of the weeke vnto the first day of the weeke Hence in part is that delusion of well minded ignorant people that when they reade the 4th Comm Remember the Sabbath day c. and then bethink themselues that vve call our Sunday Sabbath day surely then conclude they our Sunday or Lords day is the day that God appointed by this his 4th Comm which is a grosse errour since vve all say the Sabbath day is changed into that which we call the Lords day and if the Sabbath day be changed as is said into the Lords day why doe vve not put away the ould name and take vp only the new name like as the name of that Father of the faithfull it was of ould Abram but when God changed his name into Abraham the Lord said neighther shall thy name be called any more Abram but thy name shall be called Abraham Genesi 17.5 and so let vs no more calle it Sabbath day but Lords day But if you will retaine the proper name Sabb. still as is not vnmeete you should since it is a name that may perpetually be kept in the Church it being a particle of the Morall Law which is perpetuall why then I beseech you let euery day haue its owne proper name doe not miscall dayes by wronge names Let our Satuday be called Sabbath day for so it of all the dayes in the weeke answeres to the Iewes Sabbath day vvitnesse the Iewes when they liued in England they kept Saturday for theire Sabbath day and as they doe likewise in other partes of the World where they live at this day and witnesse the Lattines vvho to this day call Saturday Sabbath day Dies Sabbathi I doubt not but this exhortation might preuaile were it not for an inconuenience which wold be this then that if vve called Saturday Sabbath day then our people wold growe to thinke that Saturday shold be Sanctified by Gods will in his 4th Comm. for our Sabbath day and if vve call the first day of the weeke Sunday or Lords day only then the people vvold not so easily be made beleeue that the 4th Comm. bindes them to the Lords day because the Comm. binds only to the day called Sabbath day not speaking one vvord of the day called Lords day But if vve call the Lords day Sabbath day once then it goes downe the stomacke without any lett or scruple that the 4th Comm pointes directly to our first day of the weeke or Lords day and so a wrong day is kept one day being taken for another so Superstition is vsed for Religion and one day God shall say who required this at your handes who may the people say why our watch men our ministers taught vs so and called it so and told vs it ought to be so as for vs we were not learned in the tounges and Artes we must beleeue our Ministers The Priests lippes must preserue knowledge and we must aske the Law at theire mouthes but this plea cannot altogeather free the people see Ezek 33.6 nor can the Ministrie be altogether free of a shrewde taxatiō were it not hitherto done of ignorance and of a good intente in asmuch as they are guilty of this transgression partly by misenameing of dayes which causeth an errour in the people But hereto it will be said Sabbath signifies a Rest now on our Lords day we Rest and therfore we may call it a Sabbath day I answer t is true Sabbath signifieth Rest so the Lords day might be called Sabbath day but yet in no other sense then euery common Holy day wherein we worke not may be called Sabbath day that is Resteing day now if the nameing of Holy dayes Sabbath dayes shold beget an inclination in the ignorant to sanctifie them as Sabbaths were it not time to forbeare such names Furthermore
note that we may call the Lords day or first day of the weeke and other common Holy dayes Resting dayes but we must know with all that thus to call and to name them is meerly humane and of our owne deuise for God neuer named or called the Lords day nor common holy dayes Resteing dayes if therfore we will call dayes as God calleth them then must vve call only the 7th day Sabbath day or Resting day for said God Exod. 20.10 The 7th day is the Sabbath or Resting day I answere 2. Sabbath day may be vsed in reference to the 4th Com or not in any reference vnto it if it be vsed not in reference to the 4th Comm I am not against it for so may we call Christmas day when t is one a weeke day Sabbath day and so may we call dayes of publike thanksgiuing and reioycing Sabbath dayes as coronation dayes Gunpowder Treason dayes c. but if vve call any day Sabbath day religiously in relation to the 4th Comm as in that sense we call our Lords day Sabbath day then know it cannot be called Sabbath day for that this name Sabbath day in reference to 4th Com it must haue these properties 1. it must be set vpon its proper day our Saturday the which is named by God Sabbath day or Resting day 2. it must be the 7th day from the creation or last day of the vveeke 3. it must be the day which God blessed and sanctified Genes 2.3 Exod. 20.11 now none of these thinges agree to our Lords day 5. The next point to be treated one is the vvord Day Remember the Sabbath day now as before vve haue heard of the Sabbath day vvhich it is for order and place as vvhither the first or 2d c. or 7th or 8th day so now vve are to heare of the duration and length of that Sabbath day A day is commonly diuided into a day naturall of 24. howres or artificiall of 12. howres but I must craue leaue to departe from this distinction though a common receiued one because how euer it may haue its vse in ciuill affaires yet is it not Canonicall and Diuine and therfore not to be a rule in expounding the word Day in Scripture that I may not seeme sleightily to deny a common distinction note the reasons moueing me here too are 1. Because it is no vvhere founde in Scripture that they had any day of 24. howres a day of 12. howres I reade of I confesse but I neuer reade of a day of 24. howres it is not safe therfore by Day in 4th Com to interpret it of a day of 24. howres 2. By a day naturall of 24. howres vve vnderstand both the light and the darknesse the day and the night vvhich fale within compasse of these 24. howres novv I pray what a woefull confusion and jumbling of things together is here vvhat is this but to put light for darkenesse vvhen ye call the night or darknesse Day may you not as vvell put darknesse for light and call the day or light Nighte may vve not as vvell comprize Hell vnder the vvord Heauen as darkenes vnder the vvord Day vnles it be Ironically I thinke this is matchlesse But hereto it will be said doth not Scripture thus Genes 1.5 So the Euening and the morning vvere the first day by Euening here is meante the night and by morning the day or light and both these made vp the first day I answere the Euening doth no vvhere in Scripture betoken the night or darkenesse and that I am not singular in this see Perkins cases of conscience at end of 2d booke but by Euening vve are to vnderstand the afternoone as vve in this land doe saying Good euene to you Sir if once it be past noone that euening is takē for the afternoone and tyme of perfect light and before Sune set appeares by the phrase of euening sacrifice which was celebrated about 3. or 4. a clocke in after noone see these textes Ex. 29.38.39 Deu. 23.11 losh 8.29 Ezra 9.4.5 Iere. 6.4 Deut. 16.6 so then according to Scriptures sense by Euening I vnderstand the afternoone and by morning the forenoone and thus the Euening that is the afternoone and the Morning that is the forenoone made the first day Genes 1.5 Hauing thus giuen my reasons why I reiect a day naturall of 24. howres consisting of day and night both In next place I am to shewe vvhat I meane by Day in 4th Com By Day I vnderstand the tyme of light only namly all that space of tyme and light from day peepe or day breake in the morning vntill day be quite off the skye at night that by Day is meante the light see Gene. 1.5 God vvhoe know best to name things called the Light Day see 1. Thes 5.5.8 1. Cor. 3.13 and that the day begines euen vvhilst it is but a little light and much darke see Ioh. 20.1 and see Mark. 1.35 this last text is to be reade as Chemnitius vvell obserues thus In the morning vvhilst it vvas very much night c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so Beza reades it too of dayes I may say there are 2. kindes according to Scripture 1. a naturall day and this is from first aproche of light vpon our horizon before Sune rise vnto the last departure of light after Sune sett from off our horizon 2. is an artificiall day and this consistes of 12. howres Joh. 11.9 are there not 12. howres in the day the naturall day is variable now longer as in Sommer novv shorter as in Winter The artificiall day is constantly of the same lenght 12. howres long I conclude by Day in 4th Com I rather thinke the the naturall day to be meante then the artificiall day for it is the safest to giue God the longer of the two that is the day from day breake to last shutting in of the day so long as is any light in the skye Here a case of conscience would be discussed that is if our Sabbath be but from day breake to shutting vp of day hovv shall vve doe in depth of vvinter at vvhat tyme vve haue not 12. howres of day light novv your opinion vvas euen novv that it is the safest to giue God the longer of the two dayes rather the naturall than the artificiall but in depth of vvinter the artificiall day of 12. howres is the longer day I ansvvere 1. though for that tyme the artificiall day be longer than the naturall day yet it is so but for a little vvhile during the depth of the winter only vvhich tyme excepted all the yeere after the naturall day is the longer and so these 2. dayes compared together in all tymes vve giue God the longer day vvhen vve giue him the naturall day 2. For so much as it is not likely that God would haue vs measure him his day by two diuers metevvands that is by the day naturall at one tyme of the yeere and by the day artificiall
assembly wherein they did no seruile labour v. 6.7 and this was a Sabbath day to wit a ceremoniall Sabbath day now the Iewes killing their passeouer on good friday as the 14th day then Saturday must be the 15th day and so an holy convocation and Sabbath by the Leuiticall Law and so here is an other Sabbath fell on and with the weekly Sabbath now to come to the point the parascue or preparation spoken of Mark 15.42 hath respect of these two Sabbathes only to this latter that is to the Ceremoniall Sabbath which was on the first day of vnleauened bread or on the 15th day of the month and it hath not respect vnto the Morall Sabbath now the reasons mouing me to say so are 1. because this parascue or preparation is not any vvhere applied to the Morall Sabbath but only it stands in reference to the ceremoniall and therfore we reade the Euangelist Ioh. 19.14 calling it the preparation of the passeouer not the preparation to the Sabbath as they would 2. we reade of a preparation euer on the day before the 15th day of the month the Sabbath on the first day of vnleauened bread but of none before the vveekly Sabbath see Luk. 22.8.9 and ye know there must be a preparation of the passeouer before it be eaten for it must be killed and rosted first Exod. 12.6.8 and a place where it must be eaten in must be prepared too Luk. 22.11 and to winde vp all in a word the parascue or preparation whereof Scripture speakes so oft is nothing else but the preparation and making ready of the passeouer to be eaten the which labour fell as now vpon the day before the Sabbath vnderstand whither Sabbath you will Mark. 15.42 so then this preparation ouer night being proper to the Ceremoniall Sabbath of the passeouer it belonged not to the weekly Sabbath so the weekly Sabbath began not ouer night ere the more for this Text Mark 15.42 Finally the cleering of this text Mark 15.42 by the way may be vsefull to shew their opinion is growndlesse vvho vrge a preparation to the Sabbath on Saturday afternoone or on Saturday euen pressing vs then to refraine our weekly labours and to spend that portion of tyme in holy exercises for my part I know no other preparation to the Sabbath to be performed more on Saturday after noone than in the forenoone or then on Friday or Thursday before that is I know none but this that we should remember it afore hand and so to be more and more mindfull of it as it drawes nerer and nerer vnto vs lest vvhen t is come we profane it You haue heard the first vse shewing vvhen the Sabbath doth not begine as namly not ouer night c. The 2d vse shall be to shew by vvay of instruction vvhen the Sabbath doth begine The Sabbath is to begin in the morning vvhen the day begines as breake of day this flowes naturally from the Comm for if God commanded vs to keepe holy the Day then must we begine vvith the day then vvhen the day begines to begin it afore the day as at midnight or the like is growndlesse and is more then God euer required so to delay the beginning an howre 2. or 3. after day breake is to robbe God of a part of his day by sanctifying to the Lord not a day but a peece of a day 6 The 6th and last point in the Comm as touching tyme and day is to enquire 1. vvhat day God sanctified but this nedeth no labour since t is apparant God sanctified the 7th day and last day of the vveeke that day vvhich followed his 6. dayes vvorke 2. vve are to enquire after the reason mouing God to sanctify this day of the vveeke before any other and this is plainly laid downe in the last clause of the 4th Comm and againe in Genes 2.3 So God plessed the 7th day and sanctified it Because that in it he had rested from all his vvork vvhere you see God renders the speciall reason mouing him to blesse and to sanctify the Sabbath day and it vvas Because that on that day himselfe had rested Use 1. may be to shew vs that God in his 4th Comm enioyneth not a day at randome but a particular day such a day as hath this reason of Gods Rest belonging to it now this belonged only to the 7th day of the vveeke not to the 8th day nor to the first day of the vveeke our Lords day for God the creatour rested not vpon our Lords day vvhen he had finished the vvorke of creatiō but vpon our Saturday the 7th day which goeth next before the Lords day Use 2. may be to shevv vs that the 4th Com can not be vrged or applied to the first day of the vveeke our Lords day because that reason of Gods Rest vpon the 7th day vvhich moued him to sanctify it neither doth nor can belong to the Lords day now since that reason of Gods Rest vvhich is a parte of the 4th Com can not belong to our Lords day no more can the whole Com belonge vnto it Use 3. and me thinks the reason of Gods Institution should say some thing for the morality and perpetuity of the Sabbath for as sine moued God to bringe death into the vvorld at the first vpon Adam Rom. 5.12 so the same continuing moues God still to continue death in the world vpon Adams posterity So Gods Rest vpon the 7th day mouing him at first to sanctify it the same reason remayning to vvorlds end should moue God to continue the sanctification of the 7th day for euer the ground of which consequence is taken from that axiome That God is immutable and vnchangable euer the same so as if things be the same towards him he againe is the same towards them Hence it is vve thus argue did God so to Abraham to David to Pharaoh c. if thou be to God as they were so God vvill be to thee as he vvas to them now as God is euer the same so is Gods rest on the 7th day And so we haue spake of the duty of the day and of the tyme next we should come to speake of the duties in the day and in the tyme the duties in the day are 2. Holines and Rest Remember to keepe the Sabbath day Holy and in it thou shalt not doe any worke but as touching exposition of these two Holines and Rest I purpose to desiste for asmuch as vve differ not in these sauing about the latter that it is houlden partly morall partly ceremoniall but of that by and by Hauing spoken of the duty of the day and mentioned the duties in the day here a question would be scanned touching both these comparatiuly to know whither is the more excellent that which God did first and principally aime at the duty of the day or the duties in the day a question at first sight I confesse it seemes friuolouse the rather I moue it
is this That since the Ceremoniall Sabbaths whilst in force did binde as strictly as did the Morall Sabbath therfore there is the same reason and the regard of the Ceremoniall and of the Morall Sabbath for strictnes of obseruation and therfore it followeth by like reason as farre as man may judge that if a dispensatiō be granted in case of necessity for a change of that day so a dispensation likewise in like case is granted for a change of the Morall Sabbath so long as that necessity vnauoidably lasteth vnles groundlesly we should think God is more strict towards Christians about the Sabbath then he vvas towards Iewes about the Sabbath of the Passeouer One obiection more vvhat and if vve cannot haue publike assemblies in the congregatiō may are vve not bounde to keep the Sabbath as vve can priuately euery man in his owne familie I answere since God had ordeined the Sabbath to be kept vvith publike assemblies and with the helpe of Priestes or Ministers as hath beene showne therefore I judge it better to alter the day vntill the tyme of reformation that so we might enioy the publike assemblies and benefite of an able Minister on an other day then without these to keep the very selfe same day that this opinion is justifiable see the like practise of the good King Hezekiah fore mentioned 2. Chron. 30.1.2.3 vvho because the Priests were not prepared to keep the Passeouer in the first Month nor vvere the people publikely assembled together in the same month for these two causes the King with his Princes altered the day of the Passeouer to the second month If any shall obiect or doubt that I straine things to farre when I wold justifie the change of the Sabbath by the change of the Passeouer because these two are things of a different kinde c. and because the reasons mouing vs to change the Sabbath are not the same that God mentioned in the Law of the Passeouers change Numb 9.10 for satisfaction of the vveakest in this point I thus answer 1. to the latter touching the reasons of our change they be not the same indeed euery way yet if they be as they are as necessary to enforce a change as thes Numb 9.10 it is sufficient and for proofe hereof see it in the practise of King Hezekiah who changed the day of the Passeouer 2. Chron. 30.3 not vpon these very particular grounds which God specified in Numb 9.10 for God specified onely these two defilment by a dead corps and being in a farre iourney but Hezekiah by like reason gatheted that they might alter the day vpon other grounds also if as weightie as those first and namely vpon these 1. Because the Priests vvere not sanctified 2. because the people were not assembled so thes two differ both in the persons and also in the things as may be seen by cōparing thos two textes together Secondly I answere to the former and I justifie my arguing from the Passeouer to the Sabbath from the practise of our Sauiour who argued from Dauids eating the Shewbread to the Sabbath Math. 1.12.2.3 which were things farre more different then the Passeouer day the Sabbath day for both these are of day and tyme but thos were of bread and tyme Further by this practise of Christ I finde it lavvfull for vs to reason from a ceremoniall as the shewe breade was or by like reason from a ceremoniall as the Passeouer was to a morall as the Sabbath was concluding that the same exceptions and dispensations belonge to the morall Sabbath which God granted to the ceremoniall Law of Shewbread or to the Law of Passeouer if there be necessity in the one as vvas in the other For a conclusion let me stopp vp one gapp wher at I perceiue some will be redy to breek out saying since that we haue not now the very day vvhich God sanctified but an other day in its roome vve are not tied so strictly to keepe this day in the duties of Reste and Holinesse as we shold be if we had the righte day and therfore vve may take liberty c. where vnto I ansvvere hovv euer the right day is to be desired principally and before any other and all good meanes to be vsed for obtayning it yet vntill a tyme of reformation I hould this day ought as strictly to be Sanctified as that other suppose a debtor bound in a bond to pay 10li. on the seauenth day of March and his creditor seing him in a streight and necessity is vpon him so as he he cannot bring the mony iust vpon the day in mercy the creditor permitteth him to make payment on the next day after on the 8th day of March shall novv this vnthankfull debtor thus revvard his mercifull creditor saying since I carry not my 10li. vpon the right day of my bond being dispensed vvith all for the tyme why therfore I nede not be strict neighther in the some nor yet in the currantnesse of the mony I may take liberty and carry but 9li. 10s. therfore yea and I care not if also I put in some light gould and clipt siluer is this good dealing thinke you by the debtor towards his mercifull creditor Why apply this the case is thine if thou vvilt giue Godlesse dutie and seruice on this 8th day then on the 7th day yea farther consider of that text Num. 9.12 vvhere though the Lord had permitted that in a case of necessity the tyme and day might be changed for the Passeouer yet as touching the duties of the Passeouer to be by the Law performed in the tyme and in the first day God vvold abate none of them though vpon another day for so saith the text According to all the ordinances of the Passeouer they shall keepe it So may I say of this first day of the vveeke vntill a tyme of reformation and necessity be remoued According to all the ordinances of the Sabbath on the seauenth day shall yee keep it FINIS