Histories of the Church for Saturday the 7th day Thus it is euident that Sabbath day is a proper name signifying our Saturday and Saturday then is the day vvhich God meant and spake of in those vvords Remember the Sabbath day Secondly vve may knovv that Saturday is the day vvhich God meant by these vvords Sabbath day because God hath in his 4th com plainly deciphred out the day vvhich he called Sabbath day and that in these vvordes But the 7th day is the Sabbath c. And see Exod. 35.2 and Exod. 23.12 Leu. 23.3 so then the 7th day of the vveeke is the very day vvhich God vnderstandeth by Sabbath day novv the 7th day of the vveeke is our saturday for our Lords day or Sonday is called by all the 4 Euangelists the first day of the vveeke Mat. 28.1 Mark 16.2 Luk. 24.1 Ioh. 20.1 vvel then rekon on and Saturday after vvill be your 7th day Furthermore it is not obscurly declared in the reason to the 4th com Exod. 20.11 Where Almightie God setteth out his ovvne ensample for vs to imitate hee Rested on the seuenth day and hee blessed and Sanctified the seuenth day for Sabbath vuhich seuenth day from the creation is our Saturday Finally the Sabbath day and the 7th day are vsed in the 4th com promiscuously the one for the other for t is said Ex. 20.11 that God rested the 7th day wherefore the Lord blessed the Sabbath day c. where he should haue said thus Wherefore the Lord blessed the Sabbath day c. vnlesse the Sabbath day and the seuenth day be both one and the same and here I might ad the Testimony of Walaeus de Sabbatho pag. 61. who affitmeth and also proueth it that the word Sabbath in the 4th com is not vsed indefinitly and indeterminatly but for the seuenth day from the Creation Thirdly that our Saturday was the Sabbath day which vvas once commanded to the Iewes by the 4th com I proue by the Testimony of all Diuines for doe not all both Protestants and Papists acknowledg that our Sauiour was crucified on Good Friday and that hee lay in his graue al our saturday being the Iewes Sabbath day and rose on our Sunday wherby they confesse that our Saturday was the Sabbath day Further more doe not all Diuines affirme that Saturday the old Sabbath day was abolished by Christ c In which words they confesse that Saturday was the Sabbath day mentioned in the 4th com what neede of further proofes Hauing found out particularly which is the day of the weeke to which the 4th com had respect namely Saturday Now we may be bould to make a more particular description of the Sabbath day and thus it may be desribed The Sabbath day is that sacred time called Saturday counted the seuenth day from the Creation which was sanctified and hollowed by God and appointed to be Sanctisied by man I call it a sacred time and that in a double respect 1. by destination 2. By consecration the Sabbath day is holy by destination it being set a parte for holinesse and for the worship of God to be celebrated in it like as the Temple once was Remember the Sabbath day to Sanctifie it Exod. 20.8 The Sabbath day is Holy by consecration because at the Creation God consecrated it and made it an Holy day and this he did two waies 1. By his personall and exemplary Rest vpon this day And the 7th day hee rested from all his worke which he had made Genes 2.2 For if the grovvnd whereon Moses stood became holy grownd because of Gods presence there Exod. 3.5 what shold hinder it but that in like sorte the day wherin God him selfe rested shold forthwith become an Holy day 2. By his hallowing and sanctifying of this day So God blessed the 7th day and sanctified it c. Genes 2.3 other Sabbathes were holy but by destination only but saturday Sabbath was holy both by destination and by consecration also Hauing finished this point it remaineth that we make some vse and application of it the first vse then shall be for information and thus I reason if Saturday be the day and time which God aimed at in his 4th com by those words Sabbath day then may our Translatores in translating of the 4th com safly translate it Saturday for Sabbath day they may put Saturday saying Remember Saturday to Sanctify it For Saturday is that day properly meant by the words Sabbath day neither haue we any day of the weeke which will answer to the Sabbath day but our saturday only and if it be objected that the name Saturday doth not fully expresse the name Sabbath day because Sabbath signifieth a Rest I answer it is no more then but this that to the name Saturday vve add the word Rest and so we shall haue the full sense thus Saturday-Rest Remember the Saturday-Rest to sanctifie it It is obiected against this that so doing we shold bring an heathenish name as Saturday is into the Scriptures c. Hereto I answer I trust that as our holy vse of our Temples and Churches hath purged that abuse of them vnto which many of them were first erected so our Christiaen vse of the name Saturday may sanctifie and purge it from heathenish abuse 2. We vse the name but for distinction sake onely voide of all heathenish vanities now why may not the name Saturday be brought into the scripture of the 10 commandements as well as that heathenish name Mars into the scripture of the Actes of the Apostles Then Paul stood in the midst of Mars hill and said c. But I meane not to contend for this I leaue it vnto the wisedome and discretion of our lerned Translatores all that I aime at hereby is only this that I desire all meanes and helpes may be afforded whereby the true and proper sense of the scriptures may be easily vnderstood and that in as much as may be by the ignorant and vnlearned This one sore euill I find that whilst we retaine the word Sabbath in the Com. it being an Hebrevv vvord it is in our Church as it vvas in those dayes vvhere in the scriptures vvere in Lattine because the people vnderstood not the Lattine toung the priests might make vvhat Expositions they would and so it is here because the vvord Sabbath an Hebrevv vvord is not translated into English but redd in our Bibles and retained still our Ministers many of them giue what fained and fabulouse Expositions of the vvord Sabbath they please as a Sabbath and the Sabbath and a Rest and all to this end that they might dravv the 4th Com. vnto the Lords day and expound it of the Lords day or Sunday as if the name Sabbath day might be giuen indifferently vnto any day of the weeke none of vvhich corrupt glosses could delud the people if they had the words Sabbath day trāslated into English wordes for so they need not so vvholly rely vpon the Ministers
Christ how vaine then are those men vvho vvould novv a dayes haue a nevv sense of the name Sabbath day for vntill Christ these words Sabbath day signified the Sabbath day but novv since Christ they must signify a Sabbath day then they signified the Saturday but novv they must signify the Sunday or Lords day was euer such madnesse heard of before must vvords be mutable and chang their sense with the chang of times that one vvord in diuerse Textes may signify diuersly is not strang but that one word or name in one the same Text should for thovvsands of yeeres signify one thing and the selfe same word or name after thowsands of yeers then should haue an other sense it is matchlesse this may be the queene of all absurdeties yet thus absurd are all they who would by their distinction of a and the Sabbath and the like bring the Sunday or Lords day novv into the 4th com and turne away the 7th day The approach of the gospell hath not altered the sense of words in the lavv for these words passeouer Circumcision Sacrifice though they be abolished and we haue others in their roome yet those words in the same Textes doe signify now none other thing then they were vvont to doe must only the word Sabbath be changed in its sense If words in the Old Testament shall haue one sense before Christ came and an other sense after his coming there vvil be no certainty of the sense of any of the Scriptures of the Old Testament This is quite to ouerturne all certainty of Exposition Were a man but to construe a peece of lattine out of some profane Author Terence or the like and should Engelish a word in a different sense from that sense which vvas vsed in that Authores time and diuerse from all Dictionaries and the like vvould it be borne with all thinke we and yet many of our diuines vvill deale worse with Gods sacred Scriptures then vvith a profane Author for albeit the word Sabbath vvas euer vsed in the Scriptures for Saturday and so in our Dictionaries also yet they will haue one foolish ansvver or distinction or other vvhereby they vvill turne off the Saturday to bring in the Sunday into the name Sabbath day and into the 4th com yea and neuer so much as blush at it neither iudg good Reader if the Scriptures be not fouly and shamfully abused by these men vvhen they vvill by their corrupt Expositions of the 4th com offer that violence vnto it that all men are a shamed to offer vnto A profane Authour as Terence or the like But haue you no more care of the soules of those God hath committed to your charge then thus to vse your vvites to blind their eyes least they should se the trueth and vvalke in the vvay of Gods 4th com se to it in time if Sabbath day did once signify the Saturday it must so signify to the vvorlds end Thus farr I haue laboured to vindicate Gods 4th com from the corruptiones of the time but before I passe this point I desire to lay before the eyes of our Ministers tvvo notoriouse abuses the one is the abuse of theire flockes the people of God the other is the abuse of Gods sacred vvord for the former by their corrupt pressing the 4th com so hard vpon the consciences of their people for the Sanctifying of the Lords day they haue drawne many well affected people to a great deale of zeale in keeping it holy in so much as many doe in conscience of the 4th com heare tvvo Sermones in a day if not in some places 3 or 4 they reade the scriptures priuatly at home they refraine all seruile labour all the day long they refraine so much as to talke of vvorldly businesses they neglect their gaine and proffites which else they might haue yea oft they sustaine losse and all in conscience of the day and time and of the 4th com and in hope and expectation that they performe a good vvorke and acceptable vnto Almightie God and such as shall one day be vnto their praise and glory but vvhat novv if this euen all this be in vaine and to no purpose in respect of their endes and grownds by reason it is a seruice which God requireth not haue not then such Ministers lamentably abused their people for this end consider what hath formely bene proued to wit that God in his 4. com requireth the Sabbath day not the Lords day the Saturday Rest not the Sunday-Rest the 7th day for Sabbath day not the 8th day or first day for Sabbath day so then to Sanctifie the Sunday or Lords day in conscience of the day and of the 4th Com. is meere superstition and needlesse religion because this Sunday or Lords day is no where commanded in the 4th com now to doe any thing in cōscience of the 4th com the which is not commanded in the same commandement it is meere superstition so all that care and zeale of good people yea all their paines and zealouse deuotiones are lost labour oh what a pitty it is so that vnlesse as vve may if vve may in the deepest and greatest of our charity hope that God will accept of those good meanings and good intensions of ignorant misled and deluded Papists vve can not hope that God vvill accept of the good meanings and intensions of our best people in their zealouse sanctifying of the Lords day but that rather when at that day they shall expect the praise of their piety God may say vnto them and who hath requireth this at your hand Isa 1.12 for because this day stands not by Gods Com. all our performances in conscience of the day becomes a limme of that voluntary religion and will-worship condemned by S. Paul Col. 2.23 it hath as he saith indeed a shew of wisedome but it is but a shew not the substance vve may a svvell Sanctify Friday as Sunday But it vvill be obiected vve haue the dueties as Rest and holinesse though vve haue not the day Wher to I ansvver that many indeed doe sooth and flatter themselues much with this ansvver but I say you haue not the duties to vvit the duties of the Sabbathday but all you haue is that you haue like duties to thos of the Sabbath you haue not the same for none can properly be called Sabbath day dueties but such as are done in the Sabbath day and by virtue of the 4th com vvhen you keepe a fastday or a day of publike thanksgiuing to God or an holly day on these you Rest and performe holy actions as vpon the Sabbath day but vvill you call these Sabbath dueties if you will then may you keepe thes holy dayes also in obedience to Gods 4th com for Sabbathes and then may you also say of these holy dayes though we haue not the day yet haue vve the duties of the day and so you may erect yet more Sabbaths and so stand
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
for so he thought Luther saith the Author should beginne all that hee deemed intollerable not to be indured Thus you see scandall hath formerly bene taken at the meanenesse of the person great Clerkes will neither attempt the reformation of abuses them selues nor yet can they beare it that their inferioures should doe any thing neither the reason I take to be because in the former they are in danger to loose their greatnesse in the latter to loose their goodnesse it is lamentable to see how now a dayes the word trueth of God is receined with respect of persones and that among the best both Ministers people they inquire not now a dayes vvhat hee saieth and hovv agreeablie to the rule of Gods vvord hee speaketh but vvhat is hee whence comes hee is hee a lofte in the vvorld benifised with a good liuing richly attired is hee a man of note can hee coutenance vs and the point he speakes for these the like carnall childish respectes haue Christians in receiuing Gods vvord it would discourage any man almost that is lesse then A Doctour of Diuinity of the highest ranke for honour vvorldly dignities to be industriouse in the study of the Scriptures so as thereby to ad further light vnto profession because vvhat he saith shall be as meanly accounted of as his person is S. Iames saith my brethren haue not the saith of our Lord Iesus Christ in respect of persones Iam. 2.1 Who that looketh vpon these so many stumbling blockes with many others that might be showne can wonder that men of a sharp sight yea holy liefe should haue their eye sight dazâ—lled not see such a trueth as is encountered with so many difficulties were it such a trueth as the knovvledge publike profession thereof vvould stand vvith antiquity vniuersality publike applause approbation facility of reformation credit reputation liueings preferments then should I wonder vvonder againe if Ministers should not find it out presently professe it publikly but this is such a trueth as is at the first thoughts of it oppugned by a vvhole army of gaine saying obiections all vvhich are preualent vvith manes naturall corruptiones let not people therfore think it a thing altogether impossible for many Godly lerned Ministers to side it together against such a trueth to bewillingly ignorant of it and let such Ministers themselues serch out which of these obstacles here mentioned or the like to them hath so blinded their mindes dazelled their reason as neither Gods Memorandum prefixed to the Saturday Sabbath nor Gods Commandement nor Gods ensample no nor yet Gods reason perswasion all written in the Morall Lavv can preuaile with them to take in to Remembrance againe the Lords Sabbath day for doubtlesse there must besome beame or other in the eye of their reason which cannot see reason in Gods reason Before I conclud this section one thing more I would commend to your consideration this it is vvheras this 4th com generally considered hath two partes the one is the Commandement it selfe the other is the reason of the commandement as formerly I haue showne you that our Ministers haue by their renovvncing of the time in the Com. renownced abolished by iust consequence the whole 4th com also so much I am to discouer a further errour of theirs which is that by their abolishing of the time in 4th com to wit the Saturday 7th day Sabbath hereby also they haue nullified abolished the reason to the com which is taken from Gods owne example and conteined in these words For in sixe dayes the Lord made the heauen the earth the sea all that in them is rested the 7th day Therefore the Lord blessed the Sabbath day hallowed it All these words I say they haue vtterly nullified so as now they stand but for a cipher to fill vp an empty place What I haue charged them with I thus make good The argutum thing which God would persvvade his people vnto it is the obseruation sanctification of the 7th day Sabbath as you may see in the com foregoeing this reason to this end it pleaseth God to frame propound vnto vs a most notable liuely reason taken from his owne example to this effect Remember you to sanctifie the Sabbath day for because I sanctified the Sabbath day Doe you rest from vvorke on the 7th day for because I rested from worke on the 7th day therefore I hallowed sanctified the 7th day Sabbath Now suppose we that the 7th day Sabbath were abolished as they say it is which is the argutum or thing argued wherevnto God did by this reason perswade then what vse can there be of this reason which God here propoundeth for example now that Circumcision the Passeouer Sacrifices are ceased what vse is there now of those reasons wherby Gods people the Iewes were then perswaded to those dueties of Circumcision the Passeouer Sacrifices such is the case here take away the Sabbath day you take away the reasons that belonged to it to perswade vnto the sanctification thereof for what need reasons motiues to perswad vnto that which is not But happily they will say though vntruely that the Sabbath day is not abolished it is only but changed vnto the Lords day Well say we for this time grant them this for argument sake then thus I make it good against them the reason of the 4th comm cannot possible be a reason vnto the Lords day for it is most absurd for any man to thinke God should perswade vs to keepe the Lords day because hee kept the Sabbath day or that God should perswade vs to keepe the first day of the weeke because kept the 7th last day of the weeke Thus the conclusion the premisses should not be of the same but of sondry things For the day vvhereof the question is as novv they would haue it to vvit the Lords day it differeth much from the day mentioned in the reason to the com that thus 1. The day in the reason God rested in it but the day in the question God vvrought in it 2. The day in the reason God sanctified it and hallovved it but the day in their question to vvit the Lords day vve no vvhere reade that God blessed it sanctified it so the one differeth from the other as much as an hallovved or holy day doth from an vnhallovved or vvorking day If it be so then that this reason proposed by God cannot be applied vnto the Lords day then it follovveth that this reason is made by such as oppose the Lords Sabbaths a very cipher of none vse but to fill vp a voide place A very vvicked fact it is vvhosoeuer are guilty of it Yet further that this reason stands now a dayes since our Lords day is come into vse and the Sabbath day abolished as a meere cipher it vvill further appeare if you doe but take a suruâ—y of the Sermons of Ministers in the Pulpit of their writings in bookes for of all the arguments reasons vvhereby they vrge people to the obseruation of the Lords day you shall neuer heare them make any vse at all of this reason the vvhich God himselfe hath thought most meete to be vrged and hath therefore annexed it to his com When did you heare any say it is your duety to sanctify the
Sabbath day we now keepe because on it God Almightie rested from his worke and it is your duetie to keepe this Sabbath day because God did at the Creation blesse it and sanctify it No if they should vse these reasons their davvbing vvould be seene into euery man can tell them this Day that vve keepe is not the day wherein God rested but the day vvhere in he vvrought and this day is not the dâ—y vvhich God blessed sanctified for this day is the 8th day but God sanctified the 7th day vvherefore they are ashamed to vse this reason therefore they let it stand vntoucht thus it hath stood for a Cipher this many hundreth of yeeres me thinketh the consideration but of this one point should be enough to certify them that they are wrong for asmuch as they dare not presse this Sabbath we novv keepe vvith Gods reason annexed to his 4th Comm. now of all reasons that men can inuent what reason more forcible then that which is taken from Gods owne example that he rested on that day sanctified it but now this argument from the example of God is stale in the Churches is quite out of vse vvho doth excite stirre vs vp in thes our dayes from the example of God saying let vs keepe the Sabbath day for God Almightie kept it let vs rest from our laboures on the Lords day because God rested from his workes on this day let vs sanctifie hallovv the Lords day because God Sanctified hallowed it at the Creation Genes 2.2.3 let vs keepe the Sabbath day an Holly day for God made it an Holly day by hallowing it Exod. 20.11 Genes 2.2.3 Let vs honour it as the most auncient holly day it being as auncient as the world Genes 2.2.3 as the most honourable holly day it being made an holy day by God himselfe not by man Genes 2.2.3 all men follow the example of the king who would not follow this example of God the king of kings if it were vrged if therfore the Lords Sabbaths be neglected for want of forcible most preualent argumeÌ„ts reasons let such Ministers beare the blame who depriue the people of this so effectuall mouing an argument what a maruailouse thing is it that God should in his wisedome goodnesse to vs besids his Com. perswade vs by such mouing powerfull reasons as he hath annexed to his Com. yet Ministers are Mute silent as if ther were no such things in the Law word of God is it not meete that such af oule errour as this is should be discouered But suppose that some haue Sophistically by playing with the Homonymie of the word Sabbath improperly applied to our Lords day both deceiued themselues others so vrged a farre off this reason vpon our day surly they haue toucht it but lightly as glad when they are safely got off it againe least they should bewray all for example suppose a man that knowes the difference betwixt the day called Sabbath day in scripture and the day called Lords day the one being the 7th last day of the weeke the other the first day of the weeke the one being the day before the other the one being for memory of the Creation the other for memory of the Redemption if now a Minister should tell him it is his dutie to sanctify the Lords day because God sanctified the Sabbath day would not the man think the Minister iesteth vvith him since he knowes God sanctified the 7th day of the weeke but our Lords day is the 8th day or first day of the weeke since he knowes that the reason which he vseth speakes of the day named Sabbath day but the day he applieth this reason vnto it is of another name to wit the Lords day vvould he not thinke the Minister hath foully mistaken himselfe to misapply so the example of God to a wrong day for if the Minister would presse a man to sanctify the Lords day from the example of God he must bring an example where God rested on the Lords day and where God blessed sanctified the Lords day Wherfore to conclud this point either they are a shamed of Gods reason dare not vse it at all or if they doe they must play the egregiouse Sophisters vvith the peopse by playing with the Homonymie of the vvord Sabbath vseing it in an other sense then it is vsed by God thereby to couer their doubling from the eyes of the people but for the most parte of them I am suer they vse not this reason at all these doe lesse euill then those which abuse it Thus then you see they haue first abolished the whole 4th Commandement as elsvvhere I haue proued here againe you see they haue abolished the reason to the Com. Gods example now then let vs put them together then the totall some vvill be that they haue by abolishing the Time in the 4th Com. abolished also the vvholl Commandement not onely that but also the reason example of God annexed to the Com. so they haue made cleere vvorke for they haue taken away all euen all roote branch Thus you see then the time and 7th day in the Com. is of some consequence euen as the foundation is to the building vvhen as it being once remoued all comes tumbling downe let this time therfore be more regarded if you vvill haue the 4th com at all regarded SECT X. Hauing finished the Exposition of the 4th Com. discouered the manifould erroures shamfull abuses of it that I might yet further make these erroures appeare I purpose here to mention two things The former is to shew how our Congregations which is much to be lamented vvill for the must parte of them come shorte of their hoped for reward for Sabbath keeping that the residue doe but dally if not mocke vvith God this cogitation doth present it selfe to me when I think of the publike prayers of the Church for there the Mimister in the name of God with loude audible voice a mongst other of Gods 10 Com. pronounceth these words being the 4th com Remember the Sabbathday to keepe it holy Sixe dayes shalt thou labour doe all thy worke But the 7th day is the Sabbath of the Lord thy God in it thou shalt not doe any worke thou nor thy sone nor thy daughter nor thy man seruant nor thy maide seruant nor thy eattell nor thy stranger that
is with in thy gates For in sixe dayes the Lord made heauen earth the sea all that in them is rested the 7th day wherefore the Lord blessed the Sabbath day hollowedit Now presently thes words being vttered by the Minister the wholl Congregation confirmeth them by this deuour godly prayer vnto Almightie God saying Lord haue mercy vpon vs incline our hartes to keepe this Law The charg of the Minister standing in Gods roome the Ecchoing voice of the people by there prayers as an answer confirming putteth in my minde to thinke what a lamentable Dialogue would be betvvixt Almightie God vs if he should call vs to an accounte for the breach of his 4th Com. for albeit we dravv nigh to God in the Congregation vvith our lippes saying Amen to all Gods preceptes yet in our liues is no such matter and because we all one day must come to this accompt it shall not be amisse to haue the state of it presented before our eyes here that so if we cannot acquite our selues we may know it in time vvhilst there is space for repentance Suppose we therfore Almightie God examining vs vve againe answering for our selues thus Question 1. Haue you remembred my Sabbath day as I commanded you by my Minister in the Congregation vnto which you did subscrib assent by your prayer Answer no Lord we haue in deede forgotten that day but vve haue bene mindfull of the day after it to wit the Lords day Question 2. But haue you Sanctified my Sabbath day as I commanded you Answer no Lord vve haue vve must confesse it profaned that very day but vve haue sanctified the Lords day which is but the day after it Quest 3. But as for the 7th day vvhere as I certified you that the 7th day is the Sabbath day Exod. 2â— 8 charged you that in it thou should est doe no manner of worke c. haue you novv refrained your laboures rested from worke on this 7th day Answ no Lord vve confesse indeed that how euer vve haue done our vvorkes on this 7th day yet haue vve rested from our vvorkes on the 8th day Quest 4. wheras I sanctified hallowed the 7th day also set you myne ovvne president for your example in asmuch as I Rested on the 7th day moued you by a reason drawne from myne owne example which I annexed to my 4th Com. haue you novv imitated myne example and regarded my reason vvher by I persvvaded you Ansvv no Lord vve haue neglected thy example thy reason But vve haue imitated Christ his Apostles in preaching and hearing of sermones the like on a day vvhereof vve reade not that euer thou didest Sanctify it namely on the first day of the vveeke vvhich thou didest command for labour Novv thinke of this matter good brethren in time least you leese your hoped for revvard of keeping the Lords Sabbathes for vvill this ansvver goe for current thinke you before God at that day of Rekoning But this answer is too right downe for some for these haue ingenuously confessed the trueth wherfore vve must lay downe an other answer for them for they like Saul vvho contrary to Gods Commandement spared Agag the best of the Sheepe c. yet said I haue obeied the voice of the Lord 1 Sam. 15.20 so these stand to iustifie it defend it that they doe obey the voice of God according to his 4th Com. well let these be tryed saieth the Almightie Quest 1. Haue you Remembred my Sabbath day Answer yis Lord for as for that day we neuer thought of it but we remembred the Lords day the day after Quest 2. And haue you sanctified my Sabbath day as I commammanded you Ansvv yis Lord for vve profaned it vvith seruile laboures but vve haue sanctified the Lords day Quest 3. And haue your rested on the 7th day for the 7th day is the Sabbath of the Lard c. Exod. 20.10 Ansvv yis Lord we haue laboured on the 7th day haue rested on the 8th day Quest 4. But the 7th day is the Sabbath of the Lord thy God Exod. 20.10 haue you novv kept the Sabbath of the Lord your God Ansvver yis Lord vve haue profaned it but we haue kept the Sabbath of the Lord Christ Quest 5. haue you kept the 7th day Sabbath in imitation of mee the day which I set you for a patterne the day solemnized in remembrence of the Creation Ansvv yis Lord for vve haue kept the 8th day or first day of the vveeke in imitation of Christ and his Apostles the day solemnized in remembrance of the Redemption Iudge novv good brethren if these men may not besaid to dally mocke vvith God in a most seriouse vveightie matter Yet further there are but tvvo eminent places in the Church vvherin the Minister performeth his seruice to God to vvit the Delike the Pulpit loe hovv these varie are at iarre In the Deske the Minister readeing the 10 Commandemets saith the people must sanctify the Sabbath day but the same Minister in the same Church to the same people being but gotten vp in to the Pulpit saith they must sanctify the Lords day In the Deske hee saith the 7th day is the Sabbath but gone but a farre as the pulpit there he saith the 8th day is the Sabbath Think you these men are not gone from their Text vvhen they reade one thing preach an other is it meete that the Deske the Pulpit shold be at such oddes I confesse they haue some idle distinctions friuolouse ansvvers vvhereby for the present they stoppe vp the month of conscience and blind the eyes of the simple but let them try if they cane by the same answers distinctions bleare the eyes of Almightie God at that day In the dayes of blindnesse popery before Luther brought light vnto the second com I verily beleeue it that Popish Priests had not more nor more grosse ansvvers distinctions obiections to maintaine their Idolatry and Image worshiping against the second Comm. then now a dayes our Ministers haue to mainteiue their syne of Sabbath-breaking against the 4th Com. but what should I say I vvish I knew how else to informe Gods people of his will how they I might sanctify Gods Sabbaths in priuate with out the publike assemblies of the Church helpes of a Minister disturbance of the Church as we may cane yeeld obedience to any euery of the other 9 com singly alone euery man by himselfe with out the helpe company of others although they would not ioyne with vs could I I say haue deuised this it shold well haue bene seene that I would neuer haue blotted paper to informe or contended with these cuning Sophisters who by their wittes such as they are will make any thing good they please to vndertake they should for me haue goneon till they
the text all the people wept when they heard the words of the Law Nehe. 8.9 And is there not like cause for our people to vveepe also when in the Congregation they heare these Tenn Oracles reade and yet but nyne or nyne a peece of them kept for that vvhich concerneth the 7th day Sabbath is altogether by euery one neglected Ezra the Priest vvhen he tooke into consideration the vnlavvfull Marriages of the people it is said he rent his cloathes and pluckt of the haire of his head and beard and sate downe astonied Ezra 9.3 because of their strange Marriages hovv should vve then be affected to thinke of the strange Sabbathes vvhich now are kept for vve haue diuorsed put avvay from vs Gods ancient Sabbaths and vve are married to a nevv Lords day Sabbath a strange Sabbath neuer heard of in Scripture for a Sabbath Greate cause we haue to lament for 1. the Sacred holy day vvhich is of greatest antiquity is profaned this Holy day being as ancient as the vvorld it selfe Genes 2.3 secondly the most honourable Holy day is vnhallovved For God him selfe made it an holy day by blessing it and sanctifying it Genes 2.3 Yea and God himselfe rested on it Genes 2.2.3 Therfore it is two vvaies honourable 3. That day vvhich God expresly commanded Exod. 20.8 is profaned and by profaning of it not onely Gods 4th Com. is violated but also Gods example is profaned and set at naught for vve doe not novv imitate God by resting on the 7th day as he did vve haue an other day to vvit the 8th day And also Gods reason vvhich he annexed to the 4th Com. to allure and persvvad men to keepe his 7th day Sabbath this is nullified and out of all vse in these our dayes so Gods reasons are profaned as not vvorth the naming in our Churches is not this to be lamented vvhen neither Gods Com. nor Gods example nor yet Gods reasons can auaile vvith vs somtimes things honourable somtimes things Auncient are admired and esteemed but heere loe neither the Antiquity nor yet the Honourablenesse of the Lords Sabbaths can auaile vvith vs and is not this to be lamented vvhat an yron age liue vve in that none of all these cane moue vs A 4th cause of lamentation is because by this neglect of the right day and keeping of a vvrong day by setting a common vnhallowed day to wit the Lords day in roome of a Sanctified and holy day namly the Sabbath day all our Religion in keeping this vnballowed day for God neuer hallovved it in Conscience of the 4th com is meere superstition and God may say vnto our people an other day vvho required this at your hands thus are people abused and is not this a cause of lamentation some lament for the Ceremonies of the Church as the Surplisse and the like some complaine of Arminianisme how it spreads some complaine of Popery vsed in corners of the land euery one complaines of his grievance but I heare none of them all complaine of the profanation of the Lords Sabbaths of Gods example of Gods reasons and of Gods 4th com no man takes these to heart albeit euery one of them haue theire hands in these profanationes I wish the current of mens complaintes vvould turne vnto these things which more neerley concerneth them then those others A 5th cause of lamentation is because vnto the conscionable sanctifying of the Lords Sabbaths there are promises annexed see Isa 58.13.14 and on the other side to such as profane them there are curses annexed se Numb 15.32.35 Nehem. 13.1718 now inasmuch as vve profane that very day to wit the Saturday Sabbath vnto vvhich these promises were properly made it follovveth that we are not novv capable of any of those promises because vve keepe not the day vnto vvhich the promises vvere made I confesse that our Diuines haue and doe apply these promises vnto a Counterfaite day to wit the Lords day that they might doe it with the lesse suspition with the greater applause they haue like counterfaiters dissemblers called this Lords day Sabbath day thus by their humane imposition of new names vpon the daies of the weeke the simple vvell meaning people are beguiled but the day vnto vvhich these promises properly doe belong it is the day called in a Divine accompt Sabbath day not vnto the day so called in an humane accompt not vnto the day called Lords day And is not this to be lamented when people neglect their proffites commodites on the Lords day some loose their Corne some their Hay many poore men their labour and vvorke wherby they maintaine their families vvith many other losses and damages to their estates which might be rekoned vp and all these the vvell minded people of the land doe vvillingly neglect and loose all in hope of these promises trusting to make a better exchang that for losse of erthly things in conscience to Gods Command they shall gaine heauenly things and interest into Gods promises but behould they must faile of the promises because they faile God in the Condition for Gods promises rune thus if thou performe the condition which is to Sanctify the day named Sabbath day not the day named Lords day tell me novv is not this matter of iust lamentation to see the people of the land thus beguiled and deceiued and that both in their temporall estate also of the promisses of God if men haue any compassion brotherly loue in them they cannot but sorrow and mourne for these things On the contrary as for those forementioned Curses annexed to the Sabbath day and the profaners of it vvheras our people hope to auoide them by a religiouse sanctifying of the Lords day behould the people to be pittied for all that they fale into the danger of these Curses because they profane that very day named Sabbath day vnto the profanation of vvhich these curses vvere poperly made for these curses were neuer made vnto the profanation of the day named Lords day or vnto the day nicknamed counterfeitly called Sabbathday as now the Lords day is for these curses were threatened long before euer the Lords day had any being or could be kept for a Sabbath day if it had euer so bene kept as for their religiouse sanctifying of the Lords day in conscience of this 4th com God may say vnto them who required it at your hands is not this also matter of iust lamentation to see well minded people striue and endeauor with greate dilligence to auoide Gods Curses and yet by reason of miseinformation corrupt teaching to fale into danger of them yea it is the more pittifull in that the selfe same labour deuotiōs had they bene performed both on the day before they had for certaine out of all doubt both bene liable to all the promisses made to them that keepe Gods Sabbaths and also bene freed from the least danger of the Curses
him as he followed Christ 1. Cor. 11.1 Now suer I am the Disciples of Christ trauailed vpon the Lords day and if therein they followed not Christ yet they vvent together vvith him vvhich is as good for both Christ and they trauailed on the Lords day to Emmaus why then may not we trauaile on the Lords day also may we not imitate our Sauiour Christ and must vve make more conscience of the Lords day then Christs owne Disciples did who were taught by Christ himselfe what needlesse and nice strictnesse is our times falne into our Church makes conscience where the Church of Christ who inioyed Christs corporall presence made none Furthermore that we may breake the backe of this nevv Sabbaths constancy I will proue vnto you that this first and most famouse Lords day that euer was was not kept for a Sabbath by the Church of Christ then liuing with Christ my first argument is because the Minister and people Christ and his Church did not assemble on the Lords day vntill it was past or nere ended Ioh. 20.19 their first meeting was in the euening of the Lords day since their second meeting vvas 8. dayes after Ioh. 20.26 and their third when they went to fishing Ioh. 21.1.14 now assemblies congregations vvere Sabbath dueties Leuit. 23.2.3 wherefore since the Minister people Christ his Disciples mett not all the day long to solemnize it as a Sabbath vntill euening the day vvas novv spent past therfore they kept not this Lords day as a Sabbath If it be obiected that they could not assemble sooner in the day for feare of the Iewes Ioh. 20.19 I answer it is more likely they durst not stirr abroad all day lōg for feare of the Iewes because they feared the Iewes therfore they kept close all the day long together in the house and so they were assembled all the day but like sheepe vvithout their Shepheard 2. My second argument wherwith I proue it is because they knew it not they had no knowledge of it that it was a Sabbath and this I proue because they did not then so much as beleeue that Christ was risen from the dead for this purpose see Mark 16.11.9 where mention is made that Christ appeared first vnto Mary Magdalene the Text saith that she went and tould them that had bene with Christ which mourned and wept and when they heard that he was aliue and had appeared to hir they beleened it not Againe see Mark 16.13 where is mention made of the two Disciples that trauailed in to the country how Christ appeared vnto them also and the text saith of them that they went and tould it vnto the remnant neither beleeued they them Lastly see Mar. 16.14 where the Text saith finally hee appeared vnto the eleuen as they sate together and reproched them for their vnbeliefe hardnesse of heart because they bleeued not them which had seene him being risen vp againe S. Luke reporteth it thus now it was Mary Magdalene c. which tould these things vnto the Apostles But their words saith the Text seemed vnto them as a fained thing neither beleeued they them Luk. 24.10.11 So by all these Testimonies you see it plaine that the Church of Christ was ignorant of his resurrection through vnbeliefe not the eleuen not the Apostles themselues did beleeue it Now I pray tell me how these Apostles with the residue of the Disciples could Sanctify this Lords day for a Sabbath day in remembrance of the resurrection of Christ vvhen as they knew not that Christ was risen and vvhen they beleeued it not yea t is yet more plaine that they were ignorant of the resurrection for the Scripture saith that they mourned and wept still Mark 16.10 And that the two Disciples that went to Emmaus they had communication of Christ and were sade Luk. 24.17 which sadnesse mourning and weeping vpon the Lords day yea when the day vvas fatr spent Luk. 24.29 Bevvraieth that they were yet ignorant of the Lords resurrection how then I maruaile could they keepe that Lords day from morning till night in a ioyfull thankfull remembrance of Christs resurrection when they knevv nothing of it thus you see it apparent that the Lords day was not kept for a Sabbath day constantly and vveekly in the dayes of Christ and of his Apostles for this first Lords day vvas neglected Neuerthelesse it is not to be spoken hovv confident our Ministers are that this Lords day was constantly kept by Christ his Apostles in so much as I haue heard of some puritane Ministers that haue auowched it that they vvill giue their liues dye for the defence of this day whither I may beleeue them or no I cannot tell I should thinke they vvould looke before they leape as the prouerb is greate is the difference betvvixt saying doeing I would faine beleeue them though but this I resolue if they proue so good as their vvords be so vainly prodigall of their liues they shall neuer haue my life in keeping Will our Ministers dye for the defence of the Lords day sanctification vvhen the Apostles themselues profaned it for the Apostles did not beleeue any such matter as if it vvere to be sanctified as you haue seene it proued I trust the people vvill be so vvise for themselues in this point as to giue their Ministers leaue to dye first But t is mine opinion that we shall neuer see many Martyres for the Lords day One thing would be noted more before vve leaue this point It is supposed that Christ touching the Redemption did imitate God at the Creation for the setting vp of a Sabbath in memory thereof well let vs see how like or rather vnlike Christ was vnto God in this matter at the Creation God chose the first Sabbath day or 7th day to be sanctified but we haue seene it plainly proued that Christ chose not the first Lords day to be sanctified 2. God rested himselfe on the first 7th day But Christ trauailed vp downe the country too and fro on the first Lords day 3. God gaue a speciall com the 4th com for the Church to sanctify the 7th day But Christ left no com in all the New Testament for the Lords day 4. God perswaded his Church by strong reasons to the sanctification of the 7th day taken from his owne example because hee rested on the 7th day and because hee blessed sanctified the 7th day But Christ neuer perswaded his Church by any reasons to keepe the Lords day nor by his example nay rather he dissvvaded them from sanctifying of the Lords day by his example by the example of his Disciples recorded in Scripture for they trauailed too fro vpon the Lords day shewing vs thereby that vve may doe the like Forasmuch therefore as vve haue no com in the Nevv Testament for the sanctifying of the Lords day vve are left to follow examples Now I find the example of
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
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
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
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
day whereon God rested profaned the Saturday Sabbath and giuen God the Sunday Sabbath as we doe now for if they had rekoned Monday for the first day then Sunday after would haue bene the 7th day Finally whereas they say that the 4th com hath not declared vnto vs which 6 dayes we should labour in this is false for God hath plainly discouered it in his 4th com which are the 6 dayes that these wayes 1. they are those 6 dayes we should labour in which God himselfe laboured or wrought in to wit the first 6 dayes from the Creation as you may see by the reason added to the com for in 6 daies the Lord made the heauen and the earth c. Exod. 20.11 so God setting himselfe as a patterne vnto vs we are to follow his ensample which is to worke on those 6 dayes wherein God himselfe wrought which point we haue further proued in the exposition of this parte of the 4th com formerly 2. God hath reuealed it in his 4th com by commanding vs to sanctify the Sabbath day now the Sabbath day was on the 7th day on our Saturday wherefore seing we know which day is the resting day thereby we know which are the labouring dayes for all the 6 daies which goe before the Sabbath day resting day or Saturday those are the 6 working dayes So you see it is but an idle cauill to raise doubtes about the 6 daies which God appointed out for labour 3. If we will not imitate God labouring those very 6 daies wherein God wrought then we fale into these absurdeties 1. that as they begine make Monday the first so may I begine at Tewsday for the first or Thursday or Friday or skip ouer 100 or 10â—0 daies before I set a first day and so God shall haue a Sabbath but once in an 100 or 1000 dayes 2. To say the 4th com hath not declared vnto vs which 6 daies we should labour in since it is manifest by the constant practise of the Church of the Iewes one may as well say that the 4th com hath not declared by the word day whither we must keepe a naturall day or an artificiall day or the day of grace which is a day concisting of many yeeres as we must haue recourse to the practise of the Iewes for the one so for the other And thus much for their first euasion An other euasion they haue it is this that these words in the 4th com Sixe daies thou shalt labour They are not a commandement but a permission as if the Lord had said Sixe daies mayest thou labour if thou wilt Herevnto I reply 1. that these words are an expresse commandement as well as any other for they are deliuered in commanding termes as well as any other this point I haue formerly proued in the expositioÌ„ of these words in the 4th com therefore here I omit to repeate it 2. Admit that these words be but a permission yet so they will make enough for my purpose that thus for if God did in his 4th com permit vs and giue vs leaue to worke in those 6 daies wherein himselfe wrought at the Creation then cannot any wise man thinke that God would in the very same commandement forbid vs to labour in some one of those 6 daies vnlese you will thinke that God permitted vs to worke vpon a day and reuoked his permission againe and all vnder one breath Wherefore seing that God gaue vs leaue to worke by his 4th com vpon all those 6 daies which goe before the Iewes Sabbath day our Saturday the 7th day therefore if we will haue any Sabbath day from the 4th com we must betake vs to the 7th day our Saturday the Iewes Sabbath day that because God hath permitted vs to worke vpon any day saue the Saturday Thus much for my 4th argument ARGVM V. My 5th argument to proue that the 7th day Sabbath is still in force is because to sanctify the 7th day Sabbath is a parte of the 4th com or a parte of the Decalogue and 10 Commandements and thus it may be framed Euery parte of the Law is still in force But to sanctify the 7th day Sabbath is a parte of the Law Therefore to sanctify the 7th day Sabbath is still inforce I haue purposly framed this argument for the sake of those who doe so dote vpon this fiction that the Time in the 4th com it is but a circumstance and an accident and I cannot tell what other triuall thing they make of it but say they if it could be once proued vnto vs that this Time of the 7th day were a parte of the Law or of the 4th com then would we soone imbrace it well they shall see it therefore proued to be a parte of the Law of God For the Major or first proposition I thus proue it Euery parte of the Law is still in force because the Law is still in force for if the Law be in force then of necessity the partes of the Law must be in force this followeth necessarily by the rule of Logicianes Posito aut remoto toto necesse est poni vel remoueri partes But the Law is in force as you may reade Rom. 3.31 Rom 13.8.9.10 yea the whole Law is in force as you may see Mat. 5.18 Iam. 2.10 for whosoeuer shall keepe the whole Lawe yet faileth in one point he is guilty of all Therefore all the partes or euery parte and persell of the Law is in force In a word whosoeuer denieth this Maior he is an enemy to the Integritie perfection of Gods Law he must be partiall in the Law yea he must hold it Jewish Iudaisme for any to be intire perfect in the Law that is to haue an indifferent vnpartiall respect vnto all the parts of Gods Law for whosoeuer is intire perfect in his obedience to Gods Law he will sanctifie his Sabbaths as one part of his Law which these men must account for Iudaisme so much for proofe of the Maior I come now vnto th profe of the Minor or second proposition here I proue that to sanctify the 7th day Sabbath is a parte of the Law my first reason is because the Sanctification of the 7th day Sabbath is as well as much commanded in the Law as any other duetie therin mentioned is for other dueties are deliuered but in commanding termes so is this for the Lord saieth But the 7th day is the Sabbath c. in it thou shalt not doe any worke Where you see that God expresly mentioneth the Time day to wit the 7th day of this Time and day hee saith In it thou shalt not doe any worke so that God hath as well forbidden men to labour worke vpon the 7th day as he hath forbidden men to kill to Commit adultery or to steale and therefore the 7th day the sanctification of it is no lesse a
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
we shall treade in his footestepes But this is no imitation of God to consider how hee rested on the 7th day and for vs to rest on the 8th day or when hee rested on the 7th last day of the weeke for vs to rest on the first day of the weeke this is rather to thwarte and crosse God then to imitate follow God To imitate God is to doe as like him to come as neere him as possible we can now no day of the weeke is so like the day wherin God rested as our Saturday the 7th day because God rested on the Saturday 7th day nor can we come so nere God in practise on any day of the weeke as we may on our Saturday which is the 7th day So much for the Maior I come to the Minor to wit that we must imitate God in his keeping of the 7th day Sabbath and this I proue 1. in generall for the Scriptures doe frequently set God before vs for our pattorne exhorte vs to be imitators followers of him as Eph. 5.1 Be yee followers of God as deere children c. Math. 5.48 Yee shall therfore be perfect as your Father which is perfect 1. Pet. 1.15.16 But as he which hath called you is holy so be yee holy in all manner of connersation Because it is written be yee holy for I am Holy Luk 6.36 bee yee therfore mercifull as your Father also is mercifull Thus we see how frequent the Sacred Scriptures are in exhorting vs to be followers imitators of God doubtlesse God doth delight to be imitated by menn to see them follow his ensamples in such things as hee hath set him seâ—fe forth vnto vs to be imitated in if then we must imitate God in one thing then why not in an other Yea if we must imitate God in things more difficult as in his Holinesse Mercifulnesse in his perfection much rather should we imitate him in things most facile easie to be done now what is more easie for vs to doe then to change the Sunday Sabbath into the Saturday Sabbath so should we imitate God indede and keepe the 7th day as hee did at the Creation 2. I proue the Minor in particular from the 4th Com. where God Almightie commandeth vs to rest vpon the 7th day Exod. 20.10 and then he fetcheth a reason to moue vs to doe so from his owne example because himselfe rested on the 7th day Exod. 20.11 as if he had thus said Rest you on the 7th day as I did for I at the Creation rested on the 7th day I shall further proue the same by the Testimony of Diuines of note Musculus in his Exposition vpon the 4th Com. fol. 66. The imitation of the example of God saith he standeth in this that in the same Sixe daies in which God wrought all his workes wee worke ours and in the seauenth day when hee rested from his we doe rest also from our workes according to his example Thus you see Musculus expounding the 4th Com. so as he saith we must imitate the example of God and rest vpon the same 7th day in which God himselfe rested M. Perkins on the 4th Com. in his first volume pag. 47. vpon these words of the Com. for in sixe daies c. saith thus This is the third reason of this Com. taken from the like example That which I did thou also must doe but I rested the 7th day Therfore thou must doe the like Againe Perkins in his Cases of conscience pag. 106. D. saith thus The second reason is taken from Gods Example That which the Lord himselfe hath done in person the same must man doe by his Commandement But the Lord himselfe rested the 7th day Therfore man must doe the same This reason made by God to the creature must stand in force till hee reuerse it which yet he hath not done nor doth Thus M. Perkins affirmeth the trueth of my Minor most fully M. Dod on the Commandements vpon these words of the 4th Com. for in sixe daies c. pag. 121. saith thus The third reason is taken from Gods example c. as if he should say if thou wilt follow examples then follow the example of the best now what better example can there be then of God himselfe who when he made the world rested on the 7th day Therefore from his example learne thou that on the 7th day thou giue thy selfe wholly to the dueties of sanctification To the same essect he speaketh againe in pag. 167. where he saith that God proposed himselfe for a President to be imitated of vs God ceased from creating on the 7th day therefore hee would haue vs cease from our workes also on the 7th day In which words M. Dod affirmeth that we must imitate God in his keeping of the 7th day Sabbath so much for profe of the Minor Herevnto some may say the example of God was for the old day for the 7th day c. To them I say they say the trueth what other day is commanded in the 4th com then the old day the 7th day can they thinke the 4th old com should command any new day as the 8th day or can Gods example agree to any new day surely this old 4th com is for none other then for an old day and so is Gods old example Happily some will answer that reason annexed to the 4th com where vpon this argument leaneth is no parte of the 4th com it is onely an appurtinance vnto it c. I reply will you therefore reiect this reason annexed by God then fall you into these absurdeties 1. That you will retaine the Sabbath day mentioned at the begining of the com Exod. 20.8 yet reiect Gods reasoÌ„ annexed therto to stirre vp to the obseruatioÌ„ thereof as if Gods reason were forcelesse vselesse these thinke they haue no need of Gods exsamples to leade moue them to obedience 2. They absurdly faine that this reason taken from Gods Rest on the 7th day at the Creation is Iewish and Gods ensample belonging vnto the people of the Iewes onely or else why will they reiect Gods example loue they not to be followers of God or shall the Iewes onely be the followers of God but not Christianes 3. If you say this reason belongeth not vnto vs Christianes then doe you cast a foule blurre vpon our Diuines Musculus Perkines Dod with many others who haue expounded applied this reason from Gods example vnto vs Christianes yea M. Perkins saith expresly that This reason made by God vnto the Creature it must stand in force vntill hee reuerse it which yet he hath not done nor doth So much for this answer I conclude if we will become followers of God imitate him as he hath prescribed in his 4th com then must we sanctifye the Saturday 7th day Sabbath ARGVM XIV My 14th argument for maintenance of the Saturday Sabbath is
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
to rest in or for man if not for both I rather thinke for man for as for God he rested no more on the 7th day then on the 8th 9th and 10th daies and so euery day after but to man it might be otherwise he might rest on the 7th day and worke on the 8th 9th and 10th daies c. yea many holy daies God hath made since the Creation Leuit. 23. but it can no where be showne that he made any for himselfe but alwaies for man yet more plainly that God sanctified the 7th day for mans vse it shall appeare by the 4th com Exod. 20.11 where the Lord vseth a reason to perswade vs to rest on the 7th day and it is this because God himselfe rested on the 7th day blessed it and hallowed it which reason is drawne from the Sanctification of the 7th day at the Creation Genes 2.3 as if the Lord had said you shall rest on the 7th day because I blessed it and sanctified it at the Creation for the selfe same end hereby then it appeareth that the 7th day at the Creation was sanctified with reference vnto man yet further it shall appeare by the words of our Sauiour Mark 2.27 saying The Sabbath was made for man c. it is plaine then that when God made the Sabbath at the Creation he made it for man thus it appeareth that the Sabbath was from the Creation Herevnto some answer that the Sabbath at the Creation was exemplary indeede but not obligatory vntill the 4th com was deliuered in the wildernesse But the vanity of this distinction shall thus appeare 1. If the law of the Sabbath the 4th com did not bind vntill it was deliuered on Mount Sinay then did none of the other Nyne com bind neither vntill they were deliuered on Mount Sinay vnlesse you will say that the Law had not euer tenn commandements in it and that the law is not of a Copulatiue nature 2. It were most strange to suppose that God should giue an example more then 2000 yeeres before any should follow it for wherefore are examples but for to be imitated 3. When our Sauiour said The Sabbath was made for man Mark 2.27 he meaneth not that it was made at the Creation for an example vselesse but for mans vse as to rest in it c. 4. Can any man thinke it that God should sanctify the 7th day and so make it an holy day at the Creation and then suffer it to be profaned and polluted for 2000 yeeres after vntill the Isralites came into the wildernesse or can any man thinke that God should make a Sabbath day at the Creation for the people of the Iewes onely who were not a people distinct of nere 2000 yeeres after and not for the Patriarkes also who liued before the flood or can we thinke that the Fathers before the flood had Sacrifices and no Sabbaths that they had the worship of God and no time allotted for it or can we thinke that the Church of God from the Creation had no day set aparte for a thankfull holy remembrance of the Creation of the world vntill they were come into the wildernesse II. My second reason to proue that the Sabbath was from the Creation is because the 4th com must be supposed to be as ancient as are the other nyne commandements of the Decalogue for the Decalogue is holden of all to be as ancient as the world and so it must be for else the Law were not of a copulatiue nature the 10 commandements were not linked together as a chaine of many linkes for one linke to wit the 4th in midest of the chaine should be wanting contrary vnto Iam. 2.10 contrary to the doctrine of all Diuines 2. If the 4th cō were not as ancient as the other 9 commandements then it must be absurdly supposed that the Decalogue had not alwaies 10 commandements in it as it had Deut. 10.4 If then the 4th com be as ancient as are the other 9 commandements then the Sabbath therein commanded must be as ancient as is the Morall Law which is for antiquity from the Creation It may be obiected that there is no mention of the Sabbath day vntill the Law was giuen vpon Mount Sinay Exod. 20. or at soonest in the wildernesse of Sin Exo 16.1.23 well be it so but doth it follow that because it was not sooner mentioned it was not therefore sooner in vse the Law against murther it is not mentioned at the soonest vntill after the murther of Abell Genes 4.15 but will it thereof follow that there was no Law against murther before Kaine killed Habel we know many things there were which were not recorded for else the world could not conteine the bookes Ioh. 21.25 on the contrary for so much as we find that the Sabbath was in vse Exo. 16.23 before the 4th com was giuen on mount Sinay Ex. 20.1.8 it is therefore the most likly that it was from the Creation for if it had not its first originall at Mount Sinay when can it be thought to haue its begining but at the Creation together with the other commandements of the Decalogue III. My third reason that the Sabbath was from the Creation is because we find not the Spirituall workes of the Sabbath day particularly expressed in the 4th com giuen vpon Mount Sinay Exod. 20. nor yet in the mention of the same Law before in the wildernesse of Sin Exo. 16. which is an argument that the Sabbath day was in vse and the manner how to sanctify it was well knowne vnto the Iewes before either of these Lawes were written Exod. 20. or Exod. 16.5.23.28 otherwise God himselfe would in some of these textes haue expressed particularly vnto them after what manner and where withall they should sanctifie this day The same is also confirmed by the first word of the 4th com Remember Remember the Sabbath day to sanctify it signifying that they knew before and could cale it to minde againe how to Sanctify the Sabbath day and therefore touching this point the Lord needed not say any more vnto them but Remember it c. I haue often maruailed in my selfe why it should please God so punctually expresly to mention the corporall obseruation of the Sabbath in resting from bodily laboures and be so silent as it were in the Spirituall dueties of the Sabbath which are the more excellent doubtlesse the reason is because the Sanctification of the Sabbath did not then begine when the Law was giuen Exod. 20. or Exo. 16. but that it was an ancient ordinance of Gods long before in the Church in the memory of all men before the giuing of the Law as were the other Morales in the Decalogue so as they knew how to sanctify the day and with what dueties I confesse it that the Lord vseth the word Sanctify in the 4th com which doth in generall imply the particular meanes and waies of sanctifying the day but it doth not
shew vs how or whereby in particular the day should be sanctified how know we at this day where withall to sanctify the Sabbath day we rather find is by obseruation how the Church of God euer did sanctifie it then by the 4th com as farre as euer I could vnderstand we find the people and Church of God constantly sanctifying it with sacred actiones for they had on that day holy conuocationes and assemblies Leuit. 23.3 then the people resorted vnto the Prophets for instruction ij King 4 23. then the Sacred Scriptures were publiquly red Act. 15.21 then they sung Psalmes Psal 92. then the people did worship before the Lord at the gate of the Temple Ezek. 46.1.3 on this day our Sauiour Christ and his Apostles after him did constantly preach vnto the people Luk. 4.16 c. Act. 13.44 Act. 16.13 Act. 17.2 Act. 18.4 Now as we learne what God meant by the word Sanctifie in the 4th com by the obseruation how Gods Church did sanctify the Sabbath day in their practise so no doubt those Isralites in the wildernesse knew what God meant by the word sanctify by the constant practise of their ancestores before them IV. My 4th reason is drawne from the first word of the 4th com Remember Remember the Sabbath day to sanctify it c. now in asmuch as God commanded those Iewes at Mount Sinay to remember the Sabbath day it implieth that the Sabbath day was in vse before then and that they knew it and could cale it to minde againe for remembrance implieth the caling to mind of a thing forepast and foreknowne Hereto some may thus answer admit this word remember hath relation to the Sabbath as foreknowne yet there may be a double relation the one to the Sabbath as instituted from the Creation the other to it as commanded in the wildernesse of Sin Exod. 16. But that this word remember hath relation to a knowledge beyond that in the wildernesse of Sin consequently vnto the Creation it will appeare 1. By this that God bad them remember to Sanctify the Sabbath day now how to sanctify the Sabbath day in a speciall manner as hath bene showne they lerned not by the 4th commandement Exod. 20. Nor in the wildernesse of Sin Exod. 16. and therefore this word remember had reference to times before their being in the wildernesse of Sin 2. It is nothing probable that this word should haue reference but vnto the Israelites being in the wildernesse of Sin for the mention of the Sabbath in the wildernesse of Sin was but one moneth before the giuing of the Law on Mount Sinay as you may see Exod. 16.1 Exod. 19.1 Now can it be thought the Jsraelites were of so brittle memories to forget a law giuen them but one moneth before as they should stand in need to haue the word Remember added so shortly after is it not by farre the more likly that this word had reference vnto some long time before as vnto the Creation the memory whereof stod in neede of a speciall Memorandum least they should forget it yea doth not the reason annexed to the commandement Exod. 20.11 drawne from Gods hallowing of the 7th day at the Creation to moue the Iewes to sanctifie the 7th day imply so much as if the Lord said because I rested on the 7th day at the Creation therefore blessed it sanctified it for your holy vse therefore forget it not though it was done long since but Remember it to sanctifie it c. V. My 5th reason we doe not onely learne it from our Sauiour that the Sabbath was made for man Mark. 2.27 But also more particularly we find that it was made for the exercising mercy vnto man yea both to man beast as we read Exod. 23.12 Deut. 5 14. that so poore tiered seruants might by a rest then be refreshed hence I thus argue if that the Sabbath was not from the Creation and so before the Israelits came into the wildernesse then this absurdety shall follow that God was not so mindfull to shew mercy vnto the poore tired seruants of the Patriarkes as he vvas vnto the seruants of the Iewes in the wildernesse nor so mercifull before the giuing of the Law as after 6. My 6th reason for the Antiquity of the Sabbath shall be the vnanimouse consent of well nigh all Diuines for this purpose Doctour Bownd in his booke on the Sabbath pag. 6. saith The Sabbath was from the begining from the Creation it came in with the first man must goe out with the last man for confirmation hereof he alleageth sondry Authores as Vatabl. Iunius Peter Martyr Bullinger Hospinian Danaeus Zanchie pag. 12. Chrysostome Beza Bertram Athanasius To the same effect Walaeus de Sâ—bbatho citeth sondry Authores of best note pag. 43. as Philo Judaeus lib. 3. be vita Mosis among Christianes Chrisostome Hom. 10. in cap. 2. Gen. Theodoret quaest in Genes Augustine ad Casul Epist 86. Luther in 2. Cap. Genes Zuinglius comment in 20. Cap. Exod. Caluine in 20 Cap. Exod. in 5. Cap. Deut. Beza in 1. Cap. Apocalyp Martyr in 2. Cap. Genes and in 4. praecept Bullinger in Cap. 12. Mat. Zanchie de operibus creationis Cap. 1. Vrsinus Catech in 4. praecept Gualtherus in Math. 12. Homil. 162. The institution of the Sabbath saith he is most ancient neither is there any thing in all the worship of God more ancient c. Aretius tom 1. loc com loco 30. Bertrame in libello de Politia Iudaicea cap. 2. Mercerus in Cap. 2. Genes Anton. Faius Junius in 2. Genes Pareus in 2. Genes Zepperus lib. 4.24 de legib forens Iudaeorum Alstedius Theol. Catecheti Sect. 3. Cap. 6. Hauing quoted all these Authores with others more to proue the Sabbath was from the Creation then Walaeus concludeth thus The same also is affirmed almost of all other interpreters of the Reformed Church neither saith he haue I euer yet seene any that hath directly denied it vnlese some one or two of our late writers who haue bene bould to question it Here let me add what I find recorded by M. Aynsworth in his Annotationes on the 92. Psalme vpon the Title of it where he saith the Chaldee paraphraseth vpon it thus An hymne a song which the first man Adam said for the Sabbath day It seemes therefore by the iudgment of Antiquity that the Sabbath was from the Creation and that Adam himselfe sanctified it Let these reasones Testimonies be put into the Scale togeather with those on the contrary parte I beleeue those will not hold weight with these and so much for the antiquity of this sacred ordinance the 7th day Sabbath Now shall we suffer so ancient an ordinance to be causelesly and needlesly trampled vnder foote who that loueth Antiquity but should be in loue with this so ancient an ordinance then the which is not a more ancient ordinance now in the Church of God or if there be it
it was in vse after the giuing of the Law vntill Christ yea and it was in vse in the daies of the Apostles by the Apostles themselues after Christâ— and also it was in vse in the primitiue Churches after Christ for 300 or 400 yeeres euen so long as the Church retained its best purity and vntill corruptiones and popery begane to creepe in now if we shall value the honour of the Sabbath day by the honourable estimation that the Church of God had constantly for thowsands of yeeres of it before Christ and if we shall esteeme of its honour by the honourable estimation which the Christian Churches had of it for neere 400 yeeres after Christ then doubtlesse the Sabbath is an honourable thing and the reformation of it will be no lesse honourable and who vvould not put hand and voyce to such an honourable reformation Thirdly we will consider how Almightie God hath honoured it this will appeare in these particulares 1. God honoured it by his owne obseruation of it at the Creation for God himselfe rested vpon the Sabbath day Genes 2.3 2dly God honoured this day and time aboue all daies and times in that he blessed hallowed and sanctified this day as we reade Genes 2.3 Exod. 20.11 and so made it an Holy day 3dly God honoured this day by commanding it by his owne immediate voyce vpon Mount Sinay and by placeing it amongst the other Morales and giuing it there also an eminent and chiefe place for hee put it into the first Table of the Decalogue and after that caused it carefully to be laid vp and preserued in the Arke with the other Morales 4thly God honoured this day by taking it vnto himselfe in a speciall sorte caling it his day as myne holy day Isa 58.13 And the Sabbath of the Lord Exod. 20.10 whence it is caled the Lords Sabbath Emphatically VVherefore since God rested on this day let vs indeauour a reformation that we his children also may rest on this day and since God hallowed and sanctified this day let vs vse all good meanes that we may hallow and sanctify this day also since God deliuered this day by liuely voyce let vs vse our toungs voyces for it and since God placed it amongst the other Morales set it eminently in the first Table let not vs suffer it to be thrust out amongst the Ceremonies and seing God gaue it an high place in the Morall Law let not vs suffer it to be thrust quite out of place so as now it should haue no place at all in the Morall Law wher 's your courage wher 's your zeale for God if you can indure these things If Christian men loue to haue their hands in an honourable worke then let them cast aside shame and feare and such like carnall affectiones and let them armed with courage and zeale speake for God and defend his Sabbaths and cale for a reformation the worke is honourable for it is honoured with Antiquity with the constant practise of Gods Church that also of the purest primitiue Church and with speciall honour done vnto it by Almighty God himselfe Yet further this Sabbath is in Scripture expresly called an Holy day To morrow is the Rest of the Holy Sabbath vnto the Lord Exod. 16.23 Isa 58.13 and one reason thereof may be because at the Creation God blessed it and sanctified it Genes 2.2.3 And so made it an Holy day Now no day of all the 7 no not the Lords day was euer sanctified by God or caled an Holy day Yea God had many anniuersary Sabbaths as we read in Leuit. 23. Yet doe we not read that euer God blessed sanctified any of them as he did this Sabbath of the 7th day So highly God honoured it This difference therefore of this day from others is as the difference of Sacramentall bread from common bread and as was the sacred Temple from common howsen and who would not labour the reedifying of such an holy and honourable thing III. In the third place we will consider of the necessity of this Reformation and here If vntill a reformation be made diuerse sondry verses of the holy Scripture yea in the 10 commandements be as so many verses rent out of the Scripture or quite blotted out of the booke of God or stand but as so many Ciphers And also the Decalogue or Morall lawe is not taught and maintained in our Church nor in any Christian Church besids in its integrity and perfection but onely lamely and maimedly If vntill a reformation the whole 4th commandement is vtterly and wholly abolished both roote and branch If vntill a reformation be made the Land and Kingdome wherein we liue with all other Christian Churches doe liue in the weekly profanation of the Lords Sabbaths and transgression of the 4th commandement If I shall shewe vnto you that vntill a reformation be made we sanctify a common and profane day and profane a sanctified and holy day And Gods worship will languish and profanesse inuade vs And that a Romish Relique is honoured in stead of an ordinance of Gods And that Gods worship is daily neglected yea and corrupted with many other euiles If I shall proue vnto you that vntill a reformation the sinne of Idolatry is committed by many in the Land if I say I shall make these things plainly appeare vnto you then I trust you wil say with me that it is high time that euery man lay too his helping hand for a reformation that speedily I. For the first of these there are not many verses in the Decalogue or 10 commandements and yet there are no lesse then fowre whole verses in the 10 commandements which be as so many verses rent out of the Scripture or blotted out of the booke of God or stand but for so many Ciphers and they are these verse the 8th verse the 9th and verse the 10th and verse the 11th of the xx Chapter of Exodus for the Sabbath day there specified we haue not and the 7th day there specified we haue not and the Sixe daies for working daies there specified we haue not and the 7th day wherein God rested and the which God blessed and sanctified we haue not These things we haue more largly proued in the former parts of this booke therefore a touch of them here is enough Wherefore seeing we haue not in vse the things specified and commanded in those iiij verses therefore those iiij verses be as if they were rent out of the sacred Bible or blotted out of the booke of God or stand but for Ciphers Now is it not high time to stirre when the Scriptures of God are thus abused for we haue but the brann or huske that is the bare words of the 4 verses as for the flower kernell which is the sense and the things meant by those words in these verses this we haue not II. Furthermore that the Decalogue or Morall law is not
in his Church prescribed in his Morall Law vnlesse some most pregnant Text can be brought against it which doth necessarily most cleerly abolish it so as it can be no wayes answered of which kind vnder your Lordships correction be it spoken I know there is not any one Text that can be showne in all the New Testament Now God forbid that any of his ordinances should be throwne downe when they may if we pleased be still retained It may easily be thought that in so large a Treatise as this is wherein is handled so many arguments answers passages particles that in a new Argument not formerly wrote of by any that some or others of them may sauour of humane frailty stand in neede of further study I craue of your Lordships that such a thing may not be racked dwelt vpon but that the body of the Treatise maine Argument arguments answers may be attended the which are so cleere sound to my vnderstanding as I am good Confident the cause shall obtaine your Lordships Patronage So demeane your selues in deciding iudging and defending Gods Title here on earth that when the Lord Iesus that chiefe Shepheard Byshop of our soules shall appeare then you may receiue an Incorruptible Crowne of glory Your Lordships to Commande THEOPHILUS BRABOURNE To the Godly and well affected Reader KNowing dearly beloued and Christian Reader that as there ought to be so there is a propensity and Holy inclination in all who are truly Gods to haue a respect generally vniuersally vnto all his Commandements to one as well as to an other without exceptions reseruations To auoide all superstition and will-worship and to giue vnto God his owne worship and seruice prescribed in his Laws without baulking and abridging him of any parte thereof I iudged therfore that this discourse in defence of the Sabbath day which is one maine thing prescribed in Gods Commandements and a parte of Gods worship seruice could not be vnwelcome to thee Calling to minde also the Parable of our Sauiour how seuerly he will deale with that seruant vnto whom he deliuereth but one single Talent if he hide it vp in secret so as no proffit come thereof Mat. 25.24 Remembring also that our Sauiour made it an essentiall marke of Peters loue vnto him to feede his Lambes Ioh. 21.15 And that it is giuen in charge vnto all To exhorte one an other to admonish one another to edify one an other 1. Thes 5.11.15 These things laid before myne eyes I could not for loue nor durst I for feare but make knowne my minde in this point How could my Spirit be but stirred within me to see my Christian betheren the Church and Spowse of Christ to lay in the weekly neglect of Gods worship profanation of his Sacred Sabbathes and transgression of the 4th Commandement when in the meane time they zealously superstitiously tender vnto God their will-worship of the Lords day Sabbath how could I but discouer these things especially when but the Alteration and chang of a day as the sanctification of the Saturday for the Sunday might helpe all this In the dayes of Isaiah the Prophet the Church of God had profaned the Lords Sabbathe Isai 58.13 and the Lord gaue him in charge to Crie aloude spare not lifte vp thy voice like a trumpet show my people their transgression to the house of Iaakob their sinne c. Isai 58 1. It is the duetie therfore of Gods Ministers to tell his people of their sinne and the people and Church of God must with patience heare it with cheerefulnesse reforme it for which happy Reformation I make my prayers vnto God that when they assemble next in Parliament they may make this one of their maine Consultations to cause a serch to be made both into the Scriptures into the Ecclesiasticall Histories Records of the Church to see what grownds can be found for the Lords day Sabbath to make also a diligent inquiry after the Lords ancient Sabbathes to see what 's become of them and when vpon what grownds they where first throwne downe that so the errours of our Fathers may be reformed in vs their children Thâ—s you haue the reasons mouing me to wright As I had many sufficient reasons mouing me to wright so I mett with many sondry discouragments for some yea Ministers who of all others one would thinke should iudge most charitablie of their brethren ☞ they enter into my heart say it is pride and singularity that sets me on worke c And this once broched by a Minister it runneth also from the mouthes of their people continually now albeit I haue professed protested in priuate vnto such Ministers the contrary that after a diligent serch of myne hearte as I have teld them yet nothing will satisfy them but pride it must be though Well once againe I answer them that in the words of S. Paul Though I know nothing by my selfe yet am I not thereby iustified T is true indeed The hearte is deceiptfull c. Ierem. 17. as soone therfore as I can find this haughtinesse arising I will labour its mortification God assisting But what 's this to the purpose among wise men say hee be a proude person that pride creepeth in as it will to a mans best actions too too often is his cause therfore starke naught then many a lerned and elegant sermon should be reiected and many a zelouse Sermon of no worth but thus it is with many of them that vnlesse a man can so Master his vnderstanding captiuate his iudgement as to say what they say for company out of a reuerence to their persons giftes to affirme with them that all is Gods Sacred trueth which they fancy about the Lords day Sabbath though hee can see no such matter but the cleane contrary yet â—ee must be branded for a proude person but with patience I shall labour to beare them selfeloue is stronge and selfedeniall hard Some obiect to me saying you are but one and the Lords day Sabbath hath stoode thus a long time and the most are of a contrary iudgement to you neuer think you to reforme it I neuer looke to see it altered in my dayes c. To which carnall reasonings I answer should a faithfull Minister in his Charge be discouraged with such arguings what Minister might not forbeare the pulpit let him preach for repentance almes deedes chastity sobriety or selfedentiall c and may not many in his Congregation tell him that hee is bat one and they haue liued otherwise a longe time and many yea Ministers will doe as they doe and therefore neuer let him thinke to reforme them c who could think wise men should argue thus vnwisely and yet these eares of myne haue heard these arguments vsed by Christians in other points of no ordenary vnderstanding But let these know that a
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
did so for in six dayes the Lord made heauen and earth and rested the seuenth day vvhich is our Saturday Exo. 20.11 It is as you see the very reason and president vvhich God himselfe hath set before our eyes and if vve like to doe as God did and to treade in his steppes then must vve speake as God spake in our account and doe as God did in our practise This is that which Musculus hath in his exposition vpon the fourth comm fol. 66. The imitation of the example of God saith hee standeth in this that in the same six dayes in which God wrought all his workes we worke ours and in the seuenth day when hee rested from his we doe rest also from our works according to his example It is to be noted that hee saith that our imitation of God standeth in this that we vvorke on the same six dayes in which God vvrought and that we Rest on the same seuenth day in vvhich God himselfe rested This is the true exposition of this fourth comm Here then is discouered the errour of many vvho thus pleade for themselues Doe not vve according to the Commandement vvorke six dayes rest the seuenth day this is a trueth they say indeed but it is not Gods trueth they labour six dayes indeed but they labour not on those same six dayes which God spake of and which God set them a sample of in his ovvne person nay they profanely labour vpon that day for one vvhich God set them a patterne to rest on and that is vpon the Saturday T is true as they say also they rest the seuenth day but not on that seuenth day vvhich God counted for the seuenth day but on that seuenth day vvhich God euer counted for the first day of the weeke vvhich is our Sunday Novv no maruaile God set himselfe out for our patterne that vve shold imitate him see hovv nere vve follovv him on our Saturday God rested from vvorke and sanctified it and vve in imitation of him vvorke on that day and profane it againe on our Sunday God vvrought as vpon the first of his six working dayes and vve in imitation of God doe cease from vvorke and sanctify it thus vvhen God rest vve vvorke and vvhen hee vvorketh then vve rest is this to imitate God or can vve oppose and thvvart him more and yet these men vvold thinke vve doe them vvrong to say they doe not imitate God but rather mocke God pretending indeed to imitate him according to his fourth comm vvhen in very trueth vve cold not deuise on the suddaine hovv to thvvart and crosse Gods example more then vve doe Now vvhence comes this erronious practise amōg the people but from the erronious doctrine of some Ministers vvho besides other errours touching the Sabbath doe falsly expound the fourth command to the people by nicknaming of dayes as if the six dayes mentioned in the Comm. might be vnderstood of other six dayes then God euer spake of or vvrought in or then the Church for thousands of yeeres vnderstood the fourth comm to speake of and as if the seuenth day might be attributed to some other day then the seuenth day from the creation vvherein God rested and for this purpose they haue inuented a distinction of a seuenth day and the seuenth day making the ignorant people beleeue that the fourth com speaketh not of the seuenth day but of a seuenth day that is of any day of the seuen whereby God is plainly defeated of his purpose which vvas to haue that one seuenth day sanctified vvhich he had therefore blessed and sanctified and which himselfe rested on and left vs for a patterne and hereby an other day is foisted in and intruded into its roome This idle distinction giues vs to learne novv that there is a first day of the vveeke and the first day of the vveeke that there is a Lords day and the Lords day and that there might haue beene in the Church of the Iewes had they beene so skillfull as vve are become a eigth day for circumcision and the eigth day and a fourteenth day of the moneth for the passouer and the fourteenth day and these vnderstood not of one and the same day but of diuers dayes and vvhy not all these as vvell as a seuenth day the seuenth day and if they please too vve may haue a Christ and the Christ a Mathevv and the Mathevv a Iohn and the Iohn a Paul and the Paul and sometimes these shall be expounded in one of these senses and aftervvard at an other time in the other of these senses Distinctions they be more fit for children then for men of yeeres for Iesuites then Protestants for Iuglers then honest meaning men A second thing out of our generall suruey of the partes of this com is that vve haue proued that the time and day specified in the fourth com is no lesse commanded by God then the dueties of rest and holinesse which being so here cometh to be reproued an other errour of our Ministers they vse to Answer it thus vvhen the duety of the very day and time is vrged vpon them oh say they the time that 's but an adiunct but an accident but a circumstance and t is not the circumstance so much vvhich God lookes at but it is the substance which God regardeth novv see hovv these men haue learned an arte to extenuate Gods commandements by calling them lightly and regardlesly but an accident but a circumstance who could thinke that Ministers yea Puritane Ministers vvho shold back Gods commandements and reuerence the things commanded shold but at them and as it were push at them vvith a but saying t is but a circumstance c is not this a contempt offered to the Holy one of Israel thus to sleight him in his ordinance durst euer the Church of the Ievves thus but at the eigth day appointed of God for circumcision saying the strict day is but time but a circumstance what if we neglect it and circumcise on the nineth day the day after it is the Substance of cutting off the foreskine which God lookes at might they then haue thus sleighted the time ordeined of God for the passouer to be eaten on the 14th day of the moneth by saying the precise time was but a circumstance and so be we eate the passouer it matters not if we eate it on the 15th or 16th day of the moneth were any of vs bound in a bond to paie vnto his Maiestie a certaine some of mony vpon the seuenth day of May durst we aduenture it to sleyght the precise day of payment vpon this idle pretense that the day and time in the bond it is but an adiunct but a circumstance all will be well enough therefore if I tender the some of mony vpon the eigth day or ninth day of May vvere this but a common bond betwixt subiect and subiect sure I am no Lawyer no Iudge no nor any common man but vvold
fidelity in Exposition as novv they must for they might see by their ovvne eyes plainly For example suppose we the 4th Com. were thus translated Remember the Saturday-Rest to sanctifie it if novv any doubt could be vvhich shold be the day appointed of God for Sabbath day it vvould easily be decided and that by an vnlearned man if any shold offer to corrupt the text by distinguishing of a Saturday and the saturday as they doe of a Sabbath and the Sabbath and of a 7th day and the 7th day as if there were more saturdayes in a vveeke then one he vvould be laught at for his paines Againe if any would goe about to turne Gods Commandement from the Saturday to the Sunday by this deuise because the word Sabbath signifieth a Rest and vve doe Rest now from laboures on the Sunday he vvold presently be ansvvered that that 's a friuolouse reason for the 4th Com. inioyneth not a Sunday-Rest but a Saturday-Rest lastly if any would be so idle as to apply the 4th com to the Lords day and expound it of the Lords day why euery child would see his grosse abuse of the 4th com for it directly speaketh not of the Lords day but of Saturday For it is not the name Lords day that God hath put into the 4th com but the name Sabbath day or Saturday Thus I haue showne what light would come vnto Gods commandement by the translation of the Hebrew word Sabbath and what fruit would come vnto euery one in the Church of God thereby if this I cannot obtaine yet this at least let me preuaile in that Ministers would be pleased hereafter in exposition of those words Sabbathday to signify vnto the people that thereby is meant our Saturday For this I haue proued abundantly and vndeniably both by Scriptures and by the Testimonies of both Iewes and Christians of all sorts Protestants and Papists this duety therefore in the true and faithfull exposition of Gods word vnto the people I require of them as they will answer the contrary before Almighty God at that Day let them bevvare of Sophisticating with Gods lawes when they expound them In the 4th comm God said Remember the Sabbath day but he said not Remember the Sunday or the Lords day nor remember the Monday the Tewsday or the Wednesday c. but remember the Sabbath day Now looke which day of the weeke was euer in ancient time named and called Sabbath day that is the day commanded in the 4th com If then they can shew me that either Sunday Lords day Monday Tewsday Wednesday c. or any day besids Saturday was wont to be named and called Sabbath day then may they haue some culler for their errour but now haue they none A second vse shall be against sueh Ministers as doe either expound the 4th com to belong to the Lords day or Sunday because then we Rest or else when the 4th com is vrged vpon them as requiring the seuenth day rest or Saturday-Rest they turne it off thus the vvord Sabbath signifieth in English a Rest now vpon the Lords day or Sunday we rest wherevnto I reply 1. that thus when God appointed the 7th day for his Sabbath day in his 4th com the people of the Iewes might thus haue answered God that the vvord Sabbath in his 4th com signifieth a Rest now when they keepe any one of those yeerely Sabbaths in Leuit. 23. they might say this vveeke vve haue kept one of those annuall Sabbaths suppose it fell vpon Tewsday or Wensday and in this day we had a Rest by this faire gloose might not God loose in that vveeke his morall weekly Sabbath inioyned by the 4th com which fell vpon Saturday and that because they kept a ceremoniall yeerly Sabbath that weeke vpon the Tevvsday or Wensday for vpon this Tevvsday or Wensday they did Rest What iugling trickes are these vvould a man beleeue it that Puritane Ministers professing the feare of God vvould vse such dissimulation and handle the vvord of God so craftily pardon me good Reader hovv euer I reuerence their holy profession yet I cannot speake of this their vile abuse of Gods sacred vvord vvithout indignation of spirit vvho that sincerly loueth God and his sacred Scriptures can passe it ouer in silence to see his holy vvord thus vvrested and basely abused Christmas day vvhen it falleth vpon some one of the six working dayes and so the Coronation day and so thos common holy dayes S. Mathews day S. Iohns day and the rest t is true we Rest vpon these dayes from our labours and that by an ordinance of our Church but will any be so absurd as to say that these holy dayes stand by vertue of the 4th comm because we Rest on these dayes or suppose the patrones of the Lords day vvho presse the 4th comm vpon it should vrge me to sanctifie the Lords day by the 4th com might not I answer them in their owne answer that the word Sabbath in the 4th com it signifieth a Rest novv on Christmas day and on Coronation day and on S. Matthews day c. vve Rest Secondly I reply be it that on the Lords day we rest vvhy this is not the rest spoken of in the 4th com for this is a Lords-day-Rest but the com calleth for a Saturday-Rest this is a first-day-rest but the com calleth for a Seuenth-day-rest this difference is bigge enough to be seene Finally if such ansvvers be lavvfull then vvhen wee meete with the name Iesus in a text wherin it is manifestly meant of Christ our Lord yet then may vve say vvhy Iesus it signifieth a Sauiour now Ioshua vvas a Sauiour for he saued the Israelits from the Canaanites c. but shall such cauilles goe for currant as by these trickes some men turne off the Lords Sabbathes so by the like may they turne off also the Lord Iesus their Sauiour it is but to play the foole a little with the name Iesus as they doe with the name Sabbath A third vse shall be against such Ministers as doe not onely in priuate but also in publike in their Pulpites call or miscall rather the Lords day Sabbath day in reference to the 4th com by reason of whose errour the people also haue learned to nick-name the Lords day calling it the Sabbath day But vvhat an horrible confusion of times and the proper names of dayes is this If this may goe on err long vvee shall scarce know one day of the weeke from another may not vve as vvell call our Saturday Sunday or our Sunday Saturday as call our Sunday Sabbath day which is Saturday if we shall make proper names of things common names vvhat an intollerable confusion doe we bring in to the vvorld Yet further if vve may call the Lords day which is holden to be a new institution Sabbath day by an old name why may we not call Baptisme which is a nevv institution Circumcision by an old name and vvhy may
Lords Sabbaths for the abolishing them for they haue none necessarily prouing that point nor can it be the strength of Scriptures for the alteration of the day for they haue none to that purpose neither wherefore it must needs follow that the eyes of their reason are blinded with some sinister by respects or other I will propound some let their owne hartes iudge whither I haue hit the marke or not Many looke vpon the antiquity of the pointe rather then vpon Gods Commandement verely beleeuing the abolishing of the 7th day Sabbath the erecting of the Lords day Sabbath cannot possible be an errour it is so auncient as if errour could no be ancient Many looke vpon the vniuersality of the point an other Popish argument verily beleeuing it cannot possibly be an errour vvhich is so vniuersally receiued espetially many of them being religiouse Godly men as if a Godly man could not erre Many looke vpon the learning of such as haue professed it an other Popish argument as if lerned men could not erre Thus they that looke asquint at thes by respectes when they goe to iudg of the case in question rather then at those 4 maine things euen novv propounded to be considered in Gods 4th Com. it is no maruaile they cannot see the vvood for Trees Many looke before they will reade my booke or scane the point at the vtter impossibility of any reformation as if our dayes vvere vvorse then euer were any before therfore they haue no mind to vnderstand it thus they looke vpon Gods matters vvith carnall eyes vvho in other cases teach men to doe their duety leaue the successe to God should all men treade their steppes they would make all sure against any reformation since they vvill receiue no information Some are of opinion that God will vvincke at vs as he did at the Patriarks hauing many vviues since it is the practise of all Churches to doe as we doe therfore they vvill goe on regardlesse of any further knowledge of the point But such men may liue in adultery at this day vpon the same growndlesse opinion if but many others would consent ioyne vvith them in this wicked practise so as they might but haue this plea that all men doe so or that all Curches doe so I would not be thought to speake at rouers to guesse only in these obiections by respectes at what men may think for these myne eares haue heard men make the most of these obiections which here I propound Many before they vvill open the doore of their vnderstanding to this point first cast in their mindes vvhat a scandale it vvill be to their Ministry vvhat a discredit to their persones that they haue misledd the people so long therfore iudge it better to goe on still as they haue begunne they shall answer all a swell as theire forefathers vvho haue done the like and their people shall get to heauen in this wrong vvay as well as the people of former times did therfore they will none of the knowledge of this point but I should think people would more relye vpon their Ministers honestie fidelity credit their Ministry more if they saw them so farre to neglect themselues their credit as for Gods glorie the good of their people to reueale a trueth to them though it crosse what they had formely taught them Many thinke what shall I learne what I that haue thaught others novv in myne old age it is better to hould this for an errour so to reiect all thoughts of it but I should esteme that man not worthy to teach others vvho scorneth to learne of others Many thinke if they should giue any way to the knovvledge of this point they should but disturb the peace of the Church vve are novv at a swete concord it is better therfore to be ignorant of it c. But by this reason vve might haue remained all Papists vnto this day for had our forefathers vpon this grownd reiected Luthers doctrine had vve not all bene deeply guilty still of the syne breach of the second Com. Popish Idolatry yea what I pray is this better then grosse temporizing pleasing of the times Many thinke possibly it may come to passe that the profession of this point may cost them losse or hazard of their liuings wherby they are now comfortable maintained therfore it is good not to be first in the knovvledge profession hereof they think they may know it soone enough 10 or 20 yeeres hence to their cost let others breake the yee in the meane time But these men set more by a good liuing then by a good conscience they loue to serue God but it shall be no further then they may serue theire owne turnes they will serue God if they be suer once it will cost them nothing Many thinke it is not safe to be acquainted with this point least it intangle their consciences c. But thes men vvhilst they seeme to be of tender consciences bewray they haue no conscience or very corrupt consciences for if they had any conscience or any good conscience vvould it suffer them to refuse such a light in to Gods Lavv as vvould cause them to make a conscience of it were Gods Lawes and the knowledg of them made think you to intangle mens consciences doe not Ministers people both pray vse meanes to increase in knovvledge of Gods Lavvs are they novv afraid of the knowledge them when of tendred vnto them least their consciences should be intangled with them Many thinke happily it is a trueth it vvere not amisse if it vvere preformed for vve haue little to say for our Lords day as little against the Sabbathday but that such a meane obscure fallow as this Brabourne is vvho is such such vve knovv him vvell enough both vvhat he is vvhat he was c. that such a one should attempt this reformation our Spirits cannot brooke it But bretheren I haue often still doe vvish vnfeinedly in many respectes that God had put it into the harte of some other man an eminent person to haue informed in this case that so my meanenesse should haue bene no impediment to the progresse of Gods cause but God is vvont to glorify himselfe by weake instruments that so the praise may be to God not to the instrumēt that our times are no changlinges that they differ not from former times shall appeare by a storie I reade of in Peter Heylyns Microcosmos pag. 291. where it is thus reported In the time of Luthers reformatiō one Matheo Langie A Cardinal A Byshop of A Bishopricke of the greatest reuenews of any in all Germany ingenuously confessed that the Masse was not void of its faultes that the Courts of Rome were corrupted that a generall reformation of the liues of priests fryers was necessary But that a poore rascall Munke
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
Christ vpon the Lords day farre vnlike to the example of God on the 7th day and therefore we may follow the example of Christ and be as vnlike on the Lords day to the example of God on the 7th day as Christ was Against this some Ministers obiect thus that happily the new Sabbath was not yet knovvne the Church being in hir infancy and Christ being newly risen from the dead things were not yet established in the Church c. Herevnto I answer 1. if this new Sabbath was not knowne vpon this first Lords day why then they graunt me what I would haue which is that the Lords day was not constantly weekly kept in the dayes of Christ his Apostles as now they vrge vs to keepe it euery where and so they ouerthrow their owne doctrine 2. This obiection maketh the matter worse then it was before for now they will to maintaine their errour cast blame vpon Christ for if this nevv Sabbath was not knowne to the Church no not this chiefe principall Lords day whose fault was it but Christs in that hee being their Pastour had not taught it them yet no not when it was more then time that they had knowne it that so they might haue kept it The Lords day being instituted by Christ to be kept for a Sabbath day in remembrance of our Redemption as our new Sabbatharians imagine it could not but make as much for the Memory of Christ his death as the Lords Supper did of which Christ saied doe this in remembrance of mee now can any man thinke that Christ could passe ouer the doctrine of this a point of such consequence that in so seasonable a time vvhithout some neglect if there had bene any such thing to be taught them they cannot plead that Christ could not conveniently come at his Disciples erly enough in the morning to haue minded them of it for he rose very erly c. neither wanted he meanes to haue sent them vvord of it for he sent them word by Mary Magdalene that they should goe downe into Galile and there they should see him Mat. 28.1.10 hee might as easily haue sent them vvord also that it was his will that they should keepe that present day for a Sabbath if euer he had intended any such matter 3. I answer that this obiection spoiles all for if through infancy of the Church and the like as some infant-like-men imagine this first Lords day was not instituted for a Sabbath whither I maruaile then vvill they rune for an institution for there is not any mention in the Scriptures of any word of institution nor of any practise or example of Christ or of any of the Apostles about their sanctifying any Lords day after this first Lords day vntill Pentecost day Act. 2. vvhich was 6 or 7 vveekes after this first Lords day so here then is a greater errour for not onely the first Lords day vvas omitted for a Sabbath but also there is no footing for any Lords day kept like a Sabbath for 6 or 7 weekes together after Christs resurrection Thus the further vve serch in to this point the more vaine it doth appeare in so much as it irketh me to blot so much paper as I haue done and must doe to answer to such an idle argument as is the Lords day Sabbath it vexeth me to see men of such able partes for lerning naturall endovvments and so renoumed for sanctity thus to befoole themselues in the defence of such a friuolouse tenet as is this Lords day Sabbath But it fareth with them as I thinke like men that haue had wrong possession a long time when the true owner comes to claime his right yet since they haue possest it so long they will invent somthing to defend it still they vvill find trickes quilites and quirkes in the Lavv to hould possession still against the true ovvner so it is here the Lords day hath thrust out the Lords Sabbath day from possession novv this many yeeres and since it is done the Lords day hath hath had the possession long some culler must be set on the matter somthing must be invented to maintaine possession still though neuer so vvrongfull though neuer so to the shame of the defenders of it But for all this they are redy to reply thus but vvhat is the matter that this Lords day is so often repeated in the Nevv Testament aboue any other day of the vveeke and vvhy vvere such notable vvorkes still done vpon that day as Christ rose then and appeared to his Disciples the Holy Ghost descended Act. 2. Peter preacht and converted thovvsands Paul preacht on that day and here vvas a Collection for the poore on that day S. John receiued a Reuelation vpon the same day now all this cannot but point at something c. Where vnto I ansvver t is true all these doe point at some thing but vvhat is the thing vvhich they point vnto they should tell vs vvhat thing they point vnto not say onely they point at something I doubt not but they point at something but vvithall I beleeue they point at nothing for their purpose to helpe to proue the constant vveekly practise of the Lords day for a Sabbath if they did they vvould not be ashamed to say what they point vnto in particular turning it off thus in generall termes all these point at something In the night time Ioseph had a reuelation concerning Christ Mat. 1.20 Mat. 2.13.14 In the night Christ came vnto his Disciples vvalking myraculously on the Sea Mat. 14.25 In the night time Christ vvas betraied Mark 14.27 In the night time vvas brought by the Angel to the Shepheards those most ioyfull tydinges of a Sauiour borne into the vvorld Luk. 2.8 In the night Paul Silas sung Psalmes vnto God Act. 16.25 In the night Paul preached at Troas raised vp Eutychus falne dovvne dead Act. 20.7.8.9 Novv all these you may say pointed at something indeed true it is But tell vs proue it vnto vs what is that somthing they will not say we must hence learne to keepe Popish Vigiles or holy nightes I trust 2. Whereas they speake of the often repetition of the Lords day in the Nevv Testament the Sabbath day is oftener repeated then it t is true the 4 Euangelists doe euery one of them mention it but all that is but as if it vvere once mentioned onely for the Euangelists doe but mention one the same thing albeit it be 4 times repeated by them all that there are more Sabbath dayes spake of then Lords dayes see these textes Act. 13.14.42.44 Act. 16.13 Act. 17.2 Act. 18.4 Thirdly vvhereas they make some greate matter of it because there vvere so many notable vvorkes done vpō this Lords day this point is much in their mouthes J ansvver 1. the day vvheron notable vvorkes vvere done is vsually put dovvne in Scripture for the more certainty sake novv to enquire after other reasons
be redy to reply say But Sir you giue too great liberty to our people you lay the reines vpon their necke you speake most profanly c. to whom I answer I know indeed that it is full sore against their wills that I haue discouered this secret vnto their people for they had rather haue ploded on in their old errour deceiuing the people still then this light should haue bene seene but for my part I had rather please God then please men Knovving that God cannot away with it that his Ministers shold teach for his Doctrines their owne inventiones Traditiones I Know well that they doe daily reuile me reproch me say all manner of euill against me falfly before their people that so my person being brought into contempt that which I speake against their new Sabbath may be contemned likewise but I desire them to forbeare such vnchristian cuning courses I desire them that they would no more backbite me slaunder me behind my backe vvhere I cannot come to ansvver for my selfe but this is a more faire course vvich I vvill propound vnto them if they thinke in deede in trueth that I haue giuen too greate libertie vnto their people haue done vvrong vnto their nevv Sabbath then let them put pen to paper confute this booke so they shall bevvray to the vvorld that they speake as they thinke vvhen they so bitterly inueigh against me against my booke euery silly creature can say t is an errour t is a foule errour t is an abominable errour t is a wicked booke an hundreth more but I would haue Ministers that are schollers leaue vvords fale to blovves let them confute the booke neither doe I exhorte them to this as a matter at their choise to doe it or not to doe it but I vrge it vpon them as a duetie both to man and to God it is their duetie in respect of men because they haue so confidently taught them that this day is the Sabbath day and that vpon payne of damnation they are bound to sanctify it in conscience of the 4th com vvherefore either they must acknovvledg that they haue bene in an errour labour so soone as they can to reforme it which is parte of amends an argument of an honest minde or else they must defend it that so their people may see that they play not fast loose with them that they teach them no more in the pulpit then they will be redy to defend by their pen if any oppose it I cannot see how they can defend themselues for honest men vnlesse they doe thus it is not enough for them to belch out now then some reprochfull words with a kinde of scorne and disdaine to vilifie the booke the Author of it euery foole can answer a booke so It is also their duetie in respect of God for they say that I am in a foule errour and that the Lords day is a constant Sabbath of Gods institution Well then and will they not defend Gods cause who should stand vp for God if Gods Ministers will not wherefore haue they both their liuings and their office of Ministrie but to manage Gods causes defend them against all oppositions vvill they thinke you giue their liues in defence of this Lords day as they tell their people they will who will not giue their labours to defend it when as Peter the Apostle did but by his example bring in Iudaisme into the Church of Antiochia Paul the Apostle withstood him to his face and reproued him before all men Gal. 2.11.14 If therefore I like Peter haue offended against the Lords day then they like Paul in zeale of Gods glorie should rise vp to confute me before all men else they cannot iustify themselues so farre as I can see to be faithfull in their places and to be followers of the Apostles As for the people me thinke they should neuer cease pressing of their Ministers by these the like arguments to the answer of this booke for the quieting of their consciences and for the cleering of the trueth in this point they should say vnto Archippus take heede vnto the ministerie that thou hast receiued in the Lord that thou fulfill it Col. 4.17 vnlesse they desire to liue in ignorance and errour and in doubt which is the trueth It is true it hath bene reported to me that some of these 10 Ministers haue bene thus moued by their people but they haue returned this answer Wee What wee shall vvee answer his vaine booke let some Cobler Tayler or Shomaker answer it c. and are not these loftie spirits who could forbeare to reproue them openly that knoweth them in an errour in a foule and grosse errour and after sufficient meanes of conuiction tendred vnto them both priuatly publikely and done also in all meeknesse and forbearance for all this they still persist carry it out in the height of pride scorning disdaining him that shall in loue respect vnto their persons admonish them as my former booke will witnesle for me So much be spoken touching the former question wherein you see that they cannot proue it that euery Lords day or Sunday was kept for a Sabbath in the Apostles dayes as now they are SECT III. I come now vnto the second maine question which is to know whither it can be proued that any one Lords day is a Sabbath day by Gods ordinance or not For I deny not only that euery Lords day is a Sabbath constantly and weeke by weeke but also I deny that there is so much as any one Lords day a Sabbath day For the better scaning of this point I will examine all their Scriptures all their reasons which they produce in this case First for their Scriptures I haue reade ouer many the workes and writings of the patrons of this Lords day to see their grownds for it but yet among all the textes of Scripture which they alleage I can no where find a Commandement for it alleaged by them out of any parte of the new Testament and this seemeth to me a straung thing if you demaund of them who is the Authour of this new Sabbath they will tell you Christ in the next place if you demaund of them where Christ left any commandement for it by himselfe or by his Apostles here they are at a non plus they can finde no com for it in all the new Testament no nor any exhortation to keepe it nor promise or threatening to those who keepe or profane it now this at the first entrance doth breede a shrewd suspition that this new Sabbath is but some forgery when there is neither commandement nor exhortation for it in the booke of God neither promise to them who keepe it nor threatening to them who profane it when the old Sabbath was set vp it was done by an expresse Commandement and can there a
new Sabbath come into its roome with out a Commandement was God more carefull to institute a Sabbath in memory of the Creation then Christ was to set vp a Sabbath in memory of the Redemption Furthermore the new ordinances which Christ set vp in the Gospell as Baptisme and the Lords Supper Christ was mindfull to leaue commandements for them expresly as for Baptisme Goe therefore and teach all nations baptizing them c. Mat. 28.19 for the Lords Supper Take eate this is my body whith is broken for you c. 1 Cor. 11.24.26 now this Lords day is affirmed by them to be an ordinance of the Gospell a new ordinance of the new Testament instituted in memory of the Redemption is it likely that Christ would leaue commandements for some of his new ordinances not for the rest This Lords day if it be as they make vs beleeue it may well be counted by the Church a third Sacrament for it is to be kept in remembrance of Christ like as are the two other Sacraments of Baptisme the Lords Supper yea and this new Sabbath wich is or may well be a nevv Sacrament also is of as great vse if not of greater then the tvvo Sacraments of Baptisme and the Lords Supper for Baptisme remembreth a man of Christ but once in his life time in a speciall sorte the Lords supper putteth vs in minde of Christs death but once a quarter but this nevv Sabbath nevv Sacrament should put vs in minde of Christ once a weeke so as this vvould be very vsefull aboue the others novv can vvee thinke that Christ vvould be so mindfull as to leaue Comm. for the ij Sacraments be altogether vnmindfull to leaue a commandement for the Lords day to be a Sabbath if euer he had meant it should be a Sabbath and for the Apostles some fansy that Christ left a commandement vvith them Act. 1.2 but let it then be shovvne vvhere is it vvritten I marueile nay can vve thinke that if Curist had giuen the Apostles a commandement to deliuer to the Church that they durst haue concealed it could this haue stood vvith their faithfulnesse The consideration of this one point is enough to make any man to stagger the vvhole building to totter their case is aboue 50 in the 100 the vvorse for this that they are inforced at the first onset to confesse that they can shevv no commandement for the Lords day from either Christ the founder of it or his Apostles The Saturday Sabbath hath a commandement to authorise it but the Sunday Sabbath hath none vvherefore I shall make my choise of the Saturday Sabbath let them that list choose the Sunday Sabbath Hence this one note vvould be obserued that since there is no Commandement for the Lords day therfore it followeth that the Patrones thereof must fetch all their grownds for it by reason collections consequences out of Scripture now how feeble a thing mans blind reasons is vvho knoweth not that knowes himselfe how liable are vve to mistake yea how subiect to fallacies to be deceiued thereby are the best Logiceans especially in the Matters of God so that if reason may possibly err be deceiued thē may they be deceiued that stand for the Lords day yea though I in stead of opposition should ioyne with them all men say Amen to them for reason and consequences are their best guide direction so then at the best the foundation of our Lords day Sabbath hath but the sandy foundation of mans blinde shallow reason But here vnto they are redy to reply that necessary consequence out of Scripture is as sound as Scripture it selfe vvhere vnto I answer 1. That the comparison made of mans reason with Gods vvord is vnbefitting for be it that necessary consequence is sound and very sound yet seing consequence is by force of manes reason it is not fit that it should be compared equalled with the neuer erring vvord of God 2. I answer t is true that necessary consequence is very sound indeed but then the difficulty is to knovv when a consequence is necessarily true and vvhen not for many men take their consequences to be necessarily true which are but contingent and doubtfully true But to passe by this point let it be noted that these men vvho doe so aduance mens reason and consequences and talke so much for consequences and of necessary consequences ther 's no men vse necessary consequences lesse then they doe in somuch as I begine to question it that they talke beyond their skill vvhen they talke so before the people of necessary consequences for if they knew vvhat they said vvhen they so speake vve should sinde them vse this necessary consequence in their disputations and arguments framed by them for the Lords day Sabbath for it is in this argument and vpon this occation that they talke so of necessary consequences thereby insinuating vnto common people that they haue neuer erring Necessary consequence for their Lords day Sahbath But heere I challeng them any of them all to shew me but one argument out of any Text of Scripture for the Lords day Sabbath vvhich standes by force of necessary consequence vvhich if they can not doe as I know vvell they cannot doe it then are they but vngodly bragadoceans proud boasters to prattle of necessary consequences as if forsooth they meant it to proue all they say by necessary consequence but when they come to it they flinch giue in and doe nothing lesse this is but one of their trickes to delude the people withall Because vve are vpon the point let me shew you some of their necessary consequences as 1. Christ appeared to his Disciples vpon the Lords day Therefore the Lords day must of necessity be a Sabbath day 2. Christ rose vpon the Lords day ergo euery Lords day after must necessarily be a Sabbath 3. The holy Ghost descended on the Lords day ergo it cannot possibly be otherwise but it must be a Sabbath 4. Peter preached once on the Lords day at an other time I know not how many yeeres after Paul preached a sermon too on the Lords day Therefore of necessity it must be a Sabbath day 5. There vvas a collection for the poore on the Lords day Therefore it must be a Sabbath a poore consequence 6. It vvas called the Lords day therefore it must be a Sabbath day As much as if they had argued thus necessarily it vvas called Sunday therefore it must be Saturday These the like are the necessary consequences which they vse who talke so much of necessary consequence the very mention whereof is enough to loath a mans stomake vnto vomiting Here cometh in an obiection say they if you must haue a command for the Lords day shew vs you then where we haue a com for the Baptisme of infantes 1. I answer you doe vvell to confesse that you haue no comm for your
by the 4th Com. some diuines foreseing the grossenesse of others vvho hould that the 4th Com. doth bind to the Lords day properly are ashamed of this therfore they haue found out a nevv way of binding that is not that the 4th Com. should bind to the Lords day properly but improperly Analogically by way of resemblance similitude but how euer this distinction is some what neate pretty may serue the turne in schooles yet vvhen it comes a broad into the Country it is very absurde for 1. none of our Country diuines will vse it 2. This is an absurd distinction that one and the same Command should binde both properly improperly properly for two thowsand yeeres improperly euer after Yea this is contrary to our selues for vve abhorre it in Papists that they should make 4 senses of Scripture the Litterall Allegoricall Tropologicall Anagogicall as Perkins hath them in his Arte of Prophecying pag. 651. where he affirmeth that the sense of Scripture is but one onely novv vvhy may not Papists as vvell make 4 senses as any of vs make 2 senses a proper litterall sense an improper analogicall sense 3. The 4th Com. inioyneth vs to labour 6 dayes so by consequence vpon the Lords day therfore it cannot command rest vpon the same day Neither can the reason of the 4th Com. be drawne to this 8th day c. 4. By this diuise may we reuiue all the Ceremoniall Lawes in the Old Testament saying they bind vs novv analogically which is flat contrary vnto the Apostle Ephes 2.15 Colo. 2.14.5 The fourth com cannot bind to the Lords day being a new day analogically because the Sabbath day which is the old day is not yet abolished as shall be showne and so it must bind still to the old day properly Other answers there be also in my other booke of the Sabbath vvhich here I omit for I purpose not to stand vpon this point because I thinke few or none will vrge it In the next place let vs come to them that are ashamed of nothing for they hould that the 4th com binds to the Lords day properlie these haue many deuices to deceiue themselues others as sometimes they haue this argument that the Hebrew word Sabbath signifieth a rest novv on the Lords day vve Rest therfore the 4th Com. belongeth vnto it Hereto I answer 1. that the word Sabbath vsed in the 4th Com. vvas neuer vsed for a Rest generally vpon any day but Synecdochically for a Rest particularly vpon the 7th day onely 2. By the like reason vve may hould ffast dayes Christmas day and Coronation dayes Sabbathes by the 4th Com. also for on these dayes vve Rest also Others haue this for an argument they affirme that by Sabbath day 7th day in the Com. may be meante not the Sabbath the 7th day but a Sabbath a 7th day are not these those necessary consequences whereof they talke so To vvit because these words Sabbath 7th may be vnderstood of a Sabbath and of a 7th day that Therfore they must so be taken with them then this is a necessary consequence that vvhat may be must of necessity be it may be it shall raine too morrow doth it therfore follow that for certaine it necessarily must raine too morrow but these friuolouse childish arguments my stomacke is so loathed with them as I vvill proceed no further hauing in my exposition vpon the 4th com sufficiently discouered these vanities The third argument is Mr. Chappels which he deliuered in publike thus he argueth If one day in Seauen must be a Sabbath day and not the Seauenth day then the Lords day must be the Sabbath day But one day in 7 must be a Sabbath day not the 7th day Therfore the Lords day must be the Sabbath day As for the consequence this he proued by this argument because the Lords day is the fitest of all the sixe and that because there was a weekly collection theron 1. Cor. 16.2 with other the like Textes which are vsed in defence of the Lords day ordenarily but I omit answer to this proofe of his consequence in this place because I shall haue hereafter a more fit place to answer this argument that the Lords day is the fitest c. In this place I vvill onely answer his maine argument vvhich growndeth vpon the 4th Com. for this is our taske in this Section to deale vvith the 4th com onely I come to his Minor which consisteth of two partes But one day in seauen must be a Sabbath day not the 7th day for the former parte of it in these words But one day in seauen must be a Sabbath day for proofe of this hee alleaged my Testimony and the Testimony of those of the same iudgement with me saying as for this parte of my Minor themselues confesse it for they hould that one daye in seauen must be a Sabbath but hoe there Mr. Chappell you must not carry it away so vve must discouer your fraudulent conveiances first good Sir doe not abuse vs in our tenets and thereby abuse your auditory also vve vse not to speake so promiscuously so generally and so indistinctly as you report vs for vve vse not to say one day in seauen must be a Sabbath day but thus the last day of seauen must be a Sabbath day let this be noted and this vve doe to avoide the amphibolie or double meaning of the phrase which you charge vpon vs for these vvords one day in seauen may haue a double meaning either they may be vnderstood generally for any one day in the seauen as vvell this as that as wel the first of seauen as the last of seauen or any other of the seauē or they may be vnderstood for some one certaine particular day as the 7th day last day of the seauen Now vve to auoid all doubling equiuocationes doe addict our selues vnto the simplicity of speech therfore doe choose to say the last day of seauen rather then one of seauen but Mr. Chappell quite contrary he delights to vse in publike and to put vpon vs such phrases as haue a double meaning that so he may the better double before his people and delude them novv of the two senses propounded if vve shall vse his phrase vve doe choose the latter doe vnderstand by one day of seauen that one day which is the last day of seauen but Mr. Chappell doth choose the former sense vnderstanding by one day in seauen any one day of the seauen indefinitly this or that or any other Now in this sense his Minor is most false neither shall he euer be able to proue it out of the 4th Com. that there is commanded any one day of the seauen for there is onely commanded that one day onely which is the last of the seauen furthermore he hath abused both vs but that 's not much but his
honest auditory also that 's worse in alleaging of our Testimony in publike as if vve did vphould iustify his false Minor which we doe vtterly renownce neuer vseing his phrase in his sense the man is liuing of whom I speake if he thinke I vvrong him he can right himselfe And so I come to the other part of his Minor to wit And not the 7th day where he affirmeth that the 7th day is not the Sabbath day for proofe hereof he referred his auditory at that time to what he had in former sermons deliuered my selfe not being present at his former sermons as I was at this and being vnsatisfied with this reference I went vnto him after his sermon was ended and desired him to giue me a coppye or notes of what he had formerly preacht against the Lords Sabbaths and he asked me to what end I desired his notes my answer to him was thus I promise you that I will either confirme them or confute them I gaue him also certaine reasons to induce him to giue me his notes as this that he was the Lords Champion and therefore who but hee should defend the Lords cause I told him further that hee in speciall sorte aboue all Ministers had ingaged himselfe in this quarrell in as much as he had openly contested against my booke the Lords Sabbaths therein defended and howbeit I did not rashly and of mine owne head goe vnto him vvith this request as I told him but with the aduise of some Minister neere friend of his who thought hee neither would nor could deny me this request yet say vvhat I could I could get no notes of him so then for the latter part of his Minor and the proofe of it I must take it vpon his bare word that he had formerly confuted the Lords Sabbaths but whither he had or he had not I can say nothing because I cannot obtaine a sight of his notes but I know what I thinke of it This one thing I remember that M. Chappell was highly magnified applauded not onely by his parishoners but also by all Puritane Diuines that heard him for his solid learned ouerthrowing of the Lords Sabbath the which let vs take for granted and so you shall see how the crafty are caught in their owne craftinesse from this impiouse vngodly doctrine of M. Chappell thus I argue If that the old Sabbath mentioned in the morall law be abolished by M. Chappell then hee cannot proue infallibly that we haue any new Sabbath jure diuino then must M. Chappell his parishoners those Puritane Diuines that so applauded his doctrine all turne Anabaptists forthwith and so keepe no Sabbath at all The reason hereof is plaine for if we haue neither the old Sabbath nor any new Sabbath then we haue no Sabbath at all and so must become Anabaptistes Hauing answered their arguments whereby they would proue the Lords day a Sabbath by the 4th com I desire the Reader but to looke backe vpon them they are but 3 in number to consider how poore feeble they are and withall to thinke with what face they can so bouldly vrge the 4th com in the pulpit vpon the Lords day and so I come to disproue them and to shew that the 4th com cannot be vrged vpon the Lords day and let it be considered whither their reasons for it or mine against it be the more cleere and haue better force of prouing My first reason to the contrary is that the Lords day cannot be a Sabbath day by the 4th com because the 4th comman doth command vs to worke on the Lords day for the 4th com saith Sixe dayes shalt thou labour and doe all thy worke Exod. 20.9 and the first of these 6 dayes is the day called the Lords day as vve haue proued in the exposition of the 4th com Now this law inioyning vs to labour sixe dayes consequently on the Lords day was neuer repealed for it was noe Type or shaddow of Christ c. Nay Christ ratified this law by his owne practise for he laboured and trauailed vp downe too and fro on this Lords day after his resurrection Luk. 24.15 Now can any wise man thinke that this 4th com should command vs to Rest from worke on the Lords day when the same comm commandeth vs to worke on the Lords day behold whither these men are not fit expounders of Scripture when they are so ignorant therein as they make not onely one Scripture contradict an other Scripture but then the which is nothing more absurd they make one and the same Scripture to contradict it selfe for they make the 4th com to say Thou shalt not worke on the Lords day when it saith the quite contrary Sixe dayes thou shalt worke of which 6 the Lords day is one may not I truely say of these Ministers who thus abuse Gods law in expounding it as Paul said of some that they would be Doctours of the law and yet vnderstand not what they speake neither whereof they affirme 1. Tim. 1.7 My second argument against them is this That Sabbath day which is commanded in the 4th com it is a weekly Sabbath on euery 7th day But it cannot be proued that the Lords day is a weekly Sabbath for in Christs time and in the Apostles times it vvas not kept constantly and vveekly but once in a yeere or the like as hath bene showne Therefore the Lords day is not nor can be commanded in the 4th com My third argument to the contrary is because the time the circumstance of time as they cale it in the 4th Comm. is abolished as themselues say teach for they teach that by these Textes of Scripture Rom. 14.5 Gal. 4.10 and Colos 2.16.17 the time of the 7th day commāded in the 4th com is a ceremony a Ievvsh ceremony c. Now from their owne doctrine I argue against them thus If the commaunded time in the 4th Com. be a circumstance and a Iewish ceremony and abolished then very foolishly doe they that vvill rune to the 4th Com. for time for the new Sabbath or Lords day aske them by what precept this time of the Lords day is to be sanctified they vvill tell you by the 4th com so that they will fetch a time out of the 4th Comm. and yet they say this time is abolished what contradicting folly is this wherefore vnlesse they can proue that there vvas two dayes and two times the 7th day and the 8th day commanded in the 4th com their doeings are like vnto a foolish gardiner vvho hauing but one bed of time in his garden first he vvill cut it or roote it all vp and then he will make all men beleeue that yet for all that he can fetch as much time out of that bed as he could doe before it was rooted vp of such pulpit gardiners vve haue too many they can take out of the Com. what they please
they can put into it againe what they please But the greatest riddle is behind hovv can a man take a thing away and yet leaue it there still or how can a man say a thing is ceremoniall yet make it Morall abolished by Christ yet remaine after Christ many hundreth yeeres none but these men can answer this riddle Wherefore since the time in the 4th Com. is abolished as themselues say there is no time therefore left in the 4th Commandement for the Lords day My 4th argument against them is because the 4th Com. cannot agree to the Lords day for 1. the day commanded in the 4th Com. is a day called properlie the Sabbath day Remember the Sabbath day Exod. 20.8 But this day vvhich they vvould haue is called Lords day so that they differ palpablie in their names 2. The day commanded in the 4th Com. it is the 7th day But the 7th day is the Sabbath of the Lord c. Exod. 20.10 but the day vvhich they talke on it is the 8th day or the first day of the vveeke novv is there not difference enough to be sene betwixt the 7th the 8th Betwixt the first the last the one day is at the begining of the weeke the other is at the ending of the weeke 3. The day commanded in the 4th Com. it is that day vvhich God blessed sanctified Genes 2.3 and it is that day vvhereon God himselfe rested but the Lords day which they vvould haue it is not that day which God blessed and sanctified nor that day wheron God rested 4. The day vvhich is commanded in the 4th Com. it is that day vnto which the speciall reason annexed by God to the 4th Com. Exod. 20.11 doth properly belong but the Lords day vvhich they would haue stand by the 4th Comm. vnto it that speciall reason neither doth belong nor can possiblie be made to belong 5. The day inioyned in the 4th Com. was a day knowne by those Iewes in vse before the giuing of the Law on Mount Sinay as the word Remember at the begining of the 4th Com. importeth for vve remember things knowne before c. But the Lords day I trust is not of such antiquity nor was it knowne or in vse before the giuing of the Law and therfore the Lords day was not commanded in the 4th Com. Herevnto I might yet add an other difference that the day commanded by the 4th Comm. it is a day to be kept in memory of the Creation But the day which they would haue the Lords day it is to be kept in memory of the Redemption and is it not a likly matter thinke you that both these dayes differing as farr as the Creation doth from the Redemption should be commaunded by one and the same Com. vnlesse men vvould studdy hovv to bewray their folly I cannot deuise hovv they should doe it more grosely if this be not botching cobling to thrust this nevv Sabbath day into an old Commandement I know not vvhat is to coble is to put a peece of new leather vnto an old shoe and to botch is to put a peece of nevv cloth vpon an old garment vvhen that which was there before is growne old and worne out iust so they deale in these Diuine things the 7th day Sabbath being old and vvorne out as they say they haue novv vvith all their skill vvrought into the Com. a nevv peece to vvit the Lords day such a peece of Taylery vvas neuer seene before Should Popish Iesuites thus abuse the Scriptures in point of difference betvvixt them vs as vvorse I thinke they doe not nor cannot hovv vvould euen these very Ministers make them a scorne a reproch iustly among the people But if wee doe it among our selues no man must speake of it but let my tounge cleaue to the roote of my mouth if I be silent vvhen Gods Lawes are thus mangled and his holy sacred word corrupted abused and all to this end to maintaine superstition in keeping a nevv invented Sabbath Thus you see vve haue dispossessed them of their strongest hould for their Lords day Sabbath to vvit the 4th Com. let vs in the next place make some vse of this point Is it so that they cannot proue by their 3 arguments that the Lords day is a Sabbath day by virtue of the 4th Comm. and is it so that the contrary is proued to vvit that the 4th Com. cannot be applied to the Lords day as binding mens consciences vnto it then let Ministers take heede hovv they abuse the 4th com in their pulpits hereafter by applying it vnto the Lords day falsly for they must giue an accompt to God one day for their diuiding and applying Gods word and if they make the Spirit of God to speake vvhat hee neuer meant it vvill be woe vnto them that 's one point An other is this that it behoueth Ministers to haue a care so truly and plainly to interpret the 4th Com. to the people that when they reade the Com. they may vnderstand vvhich day of the weeke it is which God inioyneth for his Sabbath day you know on Sundaies the 10 Commandements are publikly solemnly reade vnto the people with greate deuotion as it is meete they should be and also at the solemne administration of the Sacrament of the Lords Supper then these 10 commandements are reade vnto the people againr novv it is the duety of euery Minister vvhen hee standeth in the roome of God in pronouncing of the Law vnto the people that he doe not dissemble saying one thing and meaning an other vvherefore vvhen he saith Remember the Sabbath day he must not desire in his heart that the people should vnderstand him of an other day that is not the Sabbath day but of the Lords day for this is to say one thing and meane an other which is a sinne in all men but a double sinne in a Minister againe vvhen he pronounceth these vvords with an audible voice But the 7th day is the Sabbath of the Lord thy God c. he must not desire in his minde that the people should vnderstand him of a day that is not the 7th day but of the 8th day the day after the 7th day for this is dissimulation now for a man to dissemble at any time is a sinne but vvhen the Minister is in Gods vvorship seruice yea at the blessed Sacrament ready to eate the body drinke the blood of our blessed Sauiour then to dissemble is a notoriouse sinne For a Minister to dissemble vvith one man is an euill but for him to dissemble vvith an vvhole Congregation this is a foule euill but thus to doe vvhen he representeth the person of God vnto the people stands in his roome vvho is the God of Trueth novv to dissemble it is the foulest euill of all What a straung thing is it that Ministers should in Gods roome say vnto the people Remember the
one yeere vpon one day of the weeke and the next yeere vpon an other Wherefore since it is the most likely that Pentecost day then fell vpon some other day of the weeke as Saturday or the like hovv vvill they proue it fell novv vvhen Peter preached on the Lords day or Sunday 3. I answer but suppose we that it was the Lords day wherin all this vvas done it yet doth not follow that this day was therfore a Sabbath day for these actions were no proper actions of a Sabbath day done onely vpon Sabbath dayes for they were common weeke dayes actions such as might be may be and were done vpon any day of the weeke let vs rune thorough the particulars briefly and first for the Holy Ghostes descending how will they make it appeare that the Holy Ghost in his discent doth vvaite for a Sabbath day to come downe in vve reade of the Holy Ghosts descending in Act. 10.44 and in Act. 19.6 But not a vvord that these dayes were Sabbath dayes If notable actions done in a day must sanctify that day for a Sabbath day vvhy are not good Friday wherin Christ suffered Hallow Thursday vvherin Christ ascended made Sabbaths also for these workes vvere as behoofefull for the Church as was the descent of the Holy Ghost 2. For the Sacrament of Baptisme the administration of this is no proper worke for a Sabbath but may be done in any common day Else why doe vvee baptise children on any day of the vveeke and vvhy did Phillip Baptise the Eunuch on a trauailing day Act. 8.38.39 Paul baptized Lydia hir houshold vpō the Saturday Sabbath Act. 16.15 Sacraments were neuer appropriated to the Sabbath day as vve may see in Circumcision it vvas on the 8 day were it Sabbath day or not the Passeouer it was on the 14th day of the moneth were it Sabbath day or not Christ did eate the Lords Supper on Thursday night the night before he was crucified 3. For Peters sermon we know preaching is no worke so proper vnto the Sabbath day as it may not be on any day of the weeke also else why preach wee on Lecture dayes on any of the weeke dayes preaching may be on any day of the weeke according to that 2. Tim. 4.2 preach the word be instant in season and out of season Christ preached on a vvorking day to the Samaritan vvoman his Disciples being gone into the Citty to buy meate Ioh. 4.8 the Apostles preached daily in the Temple and from house to house Act. 5.42 thus it appeareth that these are such actions as may be done on any day of the weeke hovv then will it follow that this day of Pentecost was Sabbath day because these actions vvere done in that day these are farr from necessary consequences I am suer No maruaile they pretend necessary consequences for the Lords day and magnify their reason so highly in the want of a Commandement for the day I see novv ther is some cause indeede that they should set a good face vpon the matter and hauing no Com. from Christ for the day yet they should make the world beleeue that they haue good consequences for the purpose and doe you not see how good they are had they neither consequence nor Com. for the day they should haue iust nothing for it they had need therefore extoll their necessary consequences Doe not vve on a Christmas day vvhen it falleth on a working day or weeke day both pray preach vse the Sacraments and rest from laboures and sing Psalmes in the Congregation and vvill any wise man say ther 's necessary consequence in it that we keepe it for a Sabbath day what vanities are these The vtmost that can be collected by good consequence from this Text Act. 2. is that the Church kept this day of Pentecost for a Lecture day like as vve haue Lecture dayes euery vvhere on vveeke dayes on Tewsdayes or Thursdayes the like Further it is to be noted that Peters Sermon heere it vvas meerly occationall extraordenary therfore can not binde vs to ordenary practise For vpon the extraordenary Myracle of the Holy Ghosts deseent in clouen fiery tounges some people vvere amazed astonished doubting said what may this be Act. 2.12 Others mocked and said the Apostles vvere full of new wine and drunken Act. 2.13 now here vvas greate occation for Peter to preach a Sermon vnto them partly to informe instruct those that vvere amazed doubted partly to confute those vvho scosted at the Apostles as if they had bene drunken so heere was matter enough to moue Peter to preach though he had no respect vnto the day as a Sabbath day It is true hence a Minister by consequence may gather such a consequent or doctrine as this namely that it is the duety of Ministers to preach the vvord vpon all occations but for any to collect hence not onely that vve must preach vpon all occations but more then this as namely that vve must also euer more preach vpon the same day and in the same time vvherin the Apostle Peter preached that is vpon the Lords day vvhither there be extraordenaty occation or none this is idle absurde for the Text will not beare vs out in any such collections nor can it be gathered hence that vve are bound to preach at all vpon either one day or vpon an other vnlesse it be vpon extraordenary occationes such as vvere Peters here in this Texte Further vve may aswell coliect hence also concerning the place as the time saying that vve must euermore preach in a populouse and famouse Citty also as London Norwich and the like for Peter preached in Ierusalem a famouse Citty And also when vve preach there we must keepe that day for a Sabbath day too 4. My 4th last answer to this text is by shewing their absurd consequence hence for if that the coming downe of the holy Ghost Peters sermon the convertion of 3000. the baptizing of them c. did declare the day to be a Sabbath day wherein they were done then is Pentecost a Iewish ceremoniall feast day moralized made a Christian Sabbath day and so Iewish abrogated ceremonies shall be reuiued in the Church the reason thereof is because the holy Ghost doth not call this day here Lords day or first day of the weeke but he calleth it Pentecost day and when the day of Pentecost was come Act. 2.1 This day might be called by 3 seuerall names as 1. Lords day 2. The first day of the weeke and 3. Pentecost day Now in that the holy Ghost reiecteth both those names of Lords day and first day of the weeke which should make for their purpose chooseth this name Pentecost day which was a ceremoniall day it followeth that if these actions had any force or virtue to declare the day whereon they were done to be a Sabbath day they shewed vs that this day considered
not as Lords day but as Pentecost day is our new Sabbath day Suppose we that vpon a Friday there fall ij holy dayes the one Gowries day the other King Charles his Coronation day here this one day may haue 3 names as Friday Gowries day and the Kings Coronation day if now an Acte of Parliament be made hauing relation to this day and calleth it Coronation day rather then by those other ij names vvill not euery one thinke that that Acte hath rather reference to this day considered as King Charles his Coronation day then to it considered as Friday or as Gowries day so t is here no man can thinke but that the holy Ghost in relation of these things done on this day and naming it Pentecost day not Lords day had rather reference vnto it considered as Pentecost day to make it a Pentecost Sabbath then to it as Lords day to make it a Lords day Sabbath Furthermore I make it appeare that if we imitate Peter here and the Church at Ierusalem vve must keepe the Lords day as a ceremoniall day as Pentecost day for they all kept it so as Ierusalem Act. 2.1 and this I thus proue 1. It is graunted by all that the Ceremonies of the lavv had 40 or 50 yeeres vntill the destruction of the Temple allovved for their honourable buriall Whereby is intimated that vntill then the Legall Ceremonies vvere in vse at Ierusalem 2. It is cleere by Scripture see Act. 21.20.17 vvhere the Apostles teld Paul that all the belecuing Iewes vvere still zealouse of the Law Yea further the Apostles perswaded Paul that novv he being come to Ierusalem that hee vvould Iudaize also by purifying himselfe contributing c. v. 24. and all vvas done to this end that the beleeuing lewes might thinke nothing to the contrary but that Paul himselfe also kept the law to vvit the Ceremoniall Lavv by vvhich passages it is more then manifest that at Ierusalem the Apostles and all the beleeuing Jevves they still obserued the ceremoniall lavv and that zealously novv this vvas all long after Pentecost day so that if they kept the ceremoniall lavv so long after Christ much more then at Pentecost vvhich vvas vvithin 6 or 7 vveekes after his resurrection Wherefore vve are to thinke that these Iewes at Jerusalem kept Pentecost as a Iewish ceremoniall Sabbath day vvhereof you may reade Leu. 23.15.21 and so by consequence it follovveth that if these vvorkes of the holy Ghosts descending and of Peters preaching c. doe declare this Lords day to be a Sabbath day that then vve must haue a Pentecost Sabbath day rather then a Lords Sabbath day a ceremoniall Sabbath day not a Christian Sabbath day and the Lords day is not to be kept as Lords day but as Pentecost day Behold then the absurdety of these men who glorie so much in this text Act. 2.1 as being so strong for their new Sabbath day when as they may by the same reason bring into the Church againe this ceremoniall abrogated day of Pentecost behold how vnconscionably they deale vvith the Scriptures and vvord of God making them a nose of vvaxe turning it vvhich vvay they please as may best fit their fancies if any conscience be left in them they had need I auowch it aske God mercy vpon their knees for such abuses offred vnto his sacred vvord For conclusion let the patrones of this Lords day Sabbath remember that this is their taske if they will proue the Lords day a Sabbath 1. They must proue that this Congregatiō Rested from labour all this day and that in conscience of it as a Sabbath day not occationally c nor as pentecost day for rest from labour is a parte of the Sabbath dayes duety 2. they must proue that these holy actiones which were performed of preaching the like that they were done by Peter the residue in conscience of the 4th com for Peter might preach in conscience of that com which Paul gaue 2. Tim. 4.2 preach the word be instant inseason out of season These are the ij maine things besids many others which they should proue but these they can passe ouer whith out any word tending this way SECT VII An other text they alleage out of the new Testament to vvit Ioh. 20.19 vvhere mention is made that Christ appeared to his Disciples and it vvas vpon the Lords day too and this reason is currant in euery mans mouth Ministers people Why Christs apparitions say they vpon the Lords day proue it to be a Sabbath day c. but Ministers begine to be ashamed to vse this ouer worne argument any longer well they may be ashamed of it but that it is so frequent now in peoples mouths we may thanke Ministers for it for it is one of their ovvne arguments vvhich they hau put into peoples heades an erroniouse conceipt once fastened in the minds of people by their Ministers vvill hardly be remoued be it neuer so idle But in one vvord to shew their absurdety and abuse of this Text of Scripture also for they make a practise of abusing the Scripture if Christs apparition doth declare that day to be a Sabbath day vvherin hee appeared to his Disciples then was a fishing day a Sabbath day also for Christ appeared to his Disciples on a fishing day whe they vvere a fishing at the Sea of Tiberias see Iob. 21.1.2.3.4 Yea then must Hallow Thursday be a Sabbath day also for then Christ appeared againe to his Disciples vvhen he ascended from them vp into heauen Act. 1.9.11 Yea vve must keepe Fowrty Sabbathes together once in a yeere for Christ appeared to his Disciples being seene of them by the space of 40 dayes Act. 1.3 and thus much for this text vvhereby you see how the Holy Scriptures haue bene abused the Holy Ghost is made to speake what he neuer meante vvere it not high time therfore that these things vvere reformed SECT VIII A 3d texte they alleage abuse in the nevv Testament is Act. 20.7 vvhere they say is an example of the Lords day kept as a Sabbath day by Paul the Church at Troas for Paul abode at Troas 7 dayes on the 7th day it being the first day of the vveeke then the Church assembled Paul preached now ther 's no mention of any sermon vpon any of the other dayes and therefore this vvas their Sabbath day Yea they had not onely a sermon on this day but also the Sacrament of the Lords Supper for the Disciples came together to breake bread as the Text saith Wherefore this day must be a Sabbath day This text M. Benton Minister pressed vpon me very eagerly Herevnto I answer 1. if the Lords day or first day of the weeke vvere kept here by Paul for a Sabbath day why did not Paul doe the like vpon euery Lords day in all Churches where he came and where he might if he vvould haue done it for this purpose see Act.
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
from the name that this day is called Lords day but how they will frame an argument from this name Lords day to proue it a Sabbath day I cannot deuise Thouching their collections from this name I answer 1. Let them remember that since they haue no com from Christ for this day therfore are put too it to magnifie their reason consequences prouided they be necessary consequences as they speake let them not forget I say when they bring vs a reason hence that it be not a probable one but one of their necessary consequences if I mistake me nor they shall find some what to doe to proue necessarily from the bare name of a thing 2. Seing that Paul did voluntarily omit the keeping of the Lords day when he might haue kept it if he vvould but haue spake the word as hath bene showne out of Act. 13.14.42.44 ther 's no probability therfore to think that any thing should be intimated here in these vvords Lords day to declare this day now to be a Sabbath day 3. Forasmuch as it shall hereafter be proued out of M. Perkins that sondry of the primitiue Churches did not obserue the Lords day for 300 yeeres after S. Iohns time who can thinke that in this Text S. Iohn did ratify the Lords day for a Sabbath vvhen the Christian Churches vvhich immediatly succeded him vvere ignorant of it further forasmuch as our Sauiour Christ the Lord of this Lords day did make it a trauailing day vvhen he vvas vpon the earth it cannot be thought that S. Iohn did intimate by these words Lords day that it should be kept as a Resting day or Sabbath day vnlesse you suppose that Iohn the Seruant put holinesse in that day vvherin Christ his Lord put none 4. You haue a Text in Mat. 24.10 besids many others in Act. 13.42.44 Act. 16.13 Act. 17.2 Act. 18.4 pray that your flight be not in the winter neither on the Sabbath day Where our Sauiour Christ allowed a conscience to be made of flying trauailing on the Sabbath day that is the 7th day Sabbath and that 40 yeers after his death Were the Patrones of the Lords day but as vvilling to imbrace the Lords Sabbathes as they are to vphould the Lords day here vvere a text for them that hath by farr more probability of trueth then this text hath Reuel 1.10 but they bewray their partiality when they will refuse that which hath better grownds in Gods word and imbrace that vvhich hath worse grownds yea no grownd at all 5. It is a rule in expounding of Scripture that vvords that are some vvhat ambiguouse and doubtfull be so construed and expounded as that they doe not contradict some other plaine expresse Text of Scripture now in the 4th Com. vve haue a most expresse plaine Scripture neuer yet repealed Sixe dayes shalt thou labour now this Lords day is the first of these sixe dayes wherfore these words Lords day must not be so expounded as if vve should Rest from labour on this day for so vve make a contradiction in Scripture by setting this text against the 4th Com. I come novv to answer more directly first for this name Lords day they take it for graunted that S. Iohn meante it of our Sunday or First day of the weeke but it may bedoubted of for our Sauiour Christ was Lord of the old Sabbath The Sonne of man is Lord euen of the Sabbath Mark 2.28 Wherefore the 7th day Sabbath may truly be called the Lords day now be it that our Sunday or First day of the weeke may also becalled Lords day because Christ our Lord rose on it So then if both the 7th day of the weeke and also the 8th day of the weeke may both be called Lords dayes it is your parte then to proue that by Lords day S. Iohn meant that Lords day which is our Sunday it may be he meant it of the Lords day vvhich is Saturday Suppose vve not with standing that S. Iohn meante it of our Sunday vvhat argument can thence be collected M. Perkins in his Cases of Conscience Chap. 16. Sect. 2. argueth thus that this day is called the Lords day as the last Supper of Christ was called the Lords Supper and that for this cause that as Christ did Substitute the last Supper in roome of the passouer so he substituted the first day of the weeke in roome of the Iewes Sabbath to be a day set a parte for his owne worship Touching this argument I shall not need giue any other answer then that reuerend diuine hath put into my mouth for he doth ingenuously confesse it in the same place that this is but a probable argument saying I suppose for in these points still we must goe by liklihoods that this day is called the Lords day as the last Supper of Christ was called the Lords Supper c. Well if then there can be no arguments drawne from this name Lords day but suppositions likelihoodes vvhat haue we to doe with them these are no necessary consequence for how shall a Minister with a safe conscience presse men peremptorily necessarily to a certaine keeping of the Lords day vpon probable suppositions likelihoods vncertainties can an vncertaine doubtfull argument bind men vnto a certaine vndoubted practise Ministers must haue a care and make a conscience of it that they doe not bind mens consciences straiter then Gods word doth when God speakes probably doubtfully they must not speake peremptorily certainly this were to make Gods Lawes straiter then they are if therfore it be but a likely matter that the Lords day is a Sabbath let Ministers leaue it deliuer it to people but as a likely thing so as if they profane it it cannot be said for certaine that they sinne in profaning it but Ministers novv a dayes are gone beyond Perkins where he saw but likelihoods they doe see certainties dare from such Textes as these presse mens consciences to the certaine peremptory keeping this Lords day vpon paine of damnation how they shall answer this to God I know not it behooueth them to forethinke of it In the meane space for the people if they be wise let them not suffer their consciences to be snared bound and inthralled touching the Lords day by such arguments as these Yet further that the vanity of this their collection from the name Lords day may appeare see it by the like of the day called the passeouer day of Pentecost day of the action caled the Lords Supper had not God added his word Com. to these dayes to this action therby declaring vnto vs vvhat vse vve should make of these dayes of this action who could from these names onely haue collected the vse of these dayes of the Lords Supper euen so it is here S. Iohn hath onely barely named this day Lords day herevnto he hath not added any word touching its vse or giuen vs any reason why he so called it what man then can hence collect from its bare name what we should doe with this Lords day
Furthermore some argue out of this Text thus that this Lords day is so called as Christs last Supper is called the Lords Supper novv the Lords Supper is so called because it was instituted in remembrance of Christ and so this day is called Lords day because it vvas instituted for a Sabbath in remembrance of Christ Herevnto I answer by deniall of this proposition that the First day of the weeke is called Lords day as Christs last Supper is called the Lords Supper in these words they affirme that there is the like reason or the same reason of the Lords day of the Lords Supper vvel novv they haue affirmed it in the next place it is their parte to proue it for bare affirmations are no arguments it is not therfore so because they haue said it is so for my parte I neuer heard it proued yet that the Lords day is so called for the same causes that Christs Supper is called the Lords Supper neither doe I beleeue that euer I shall heare it proued In the meane space let me shew the vanity of this affirmation argumentation by the like thus This Lords day is so called as the earth is called the Lords earth all that is therin for the earth is the Lords all that therein is 1. Cor. 10.26 Novv the earth is called the Lords earth because the Lord made it all things therein to serue man in his ordenary common vse Genes 1.29 Genes 9.3 and so this day is called Lords day because Christ ordeined it for mans ordenary common vse that is for a working day If they may take liberty to giue a bare affirmation then argue vpon it absurdly then so may I 2. it is said that wee are the Lords Rom. 14.8 Now wee Christians were redeemed by the Lord Christ that we should serue him in righteousnesse holinesse all the dayes of our life Luk. 1.74.75 and if vve must serue him all the dayes of our life then must we serue him in the ordenary workes of our calings thus then I may argue so is this day called Lords day that it may be spent by seruing God in the ordenary workes of our calings 3. Iames is called the Lords brother Gal. 1.19 Now may a man thus say argue this day is called Lords day as Iames is called the Lords brother novv Iames is called the Lords brother because he vvas allied to him so is this day called Lords day because it is allied to him see the absurdety of such collections as are made from this Text. 4. If this first day of the weeke must be a Sabbath resting day because called Lords day then must the earth rest be no more tilled because it is called the Lords earth then must we Christians hereafter rest from worke euery day all our liues long because vvee are called the Lords the Lords redeemed thus you see the vanity of their arguings from this Text the like may be said out of that Text Luk. 17.22 where is mentiō made of the Lords day or day of the Sonne of man But peraduenture they will obiect that these instances are not like their case for t is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 notifying some speciall thing and it is to be translated the Lords day not the day of the Lord whereto I answer 1. for the article looke into the Textes alleaged by me you shall find the article there also 2. For the translatiō that it neither maketh or marreth whither of the twaine we take is plaine in that Translatores doe promiscuously render it sometimes one way sometimes an other see 2 Thes 1.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the fyer of flame or in flaming fyer Gal. 1.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the brother of the Lord or the Lords brother see Iam. 2.1 and what difference is to be made betwene these the mount of holinesse the holy mount the Temple of holinesse and the holy Temple and so the day of the Lord and the Lords day 3. I will shew you two phrases of neerer affinity then theires and yet differ as farr as Creation Redemption the 7th day Sabbath is called the Feast of the Lord and the anniuersary Sabbaths are also called the Feastes of the Lord Leuit. 24.2.4 and yet the one of these is not euery way like the other for the one is a Signe of Creation the other of Christ redemption so may it be betwene the Lords day the Lords Supper c. I confesse vve may be bould to render a reason why Christs Supper was called the Lords Supper because vve haue a vvord of institution added to the name declaring its nature vse and end as 1. Cor. 11.20 23.24.25 but it is not so with the day called the Lords day Reuel 1.10 Yee haue nothing but its bare name mentioned not a word of the reason of the name nor of the vse and end of the day so named wherefore all consequences from hence must be as saith M. Perkins before quoted but suppositions probabilities likelihoods Some argue thus that which in Scripture is called the Lords that is to be consecrated to the Lord and to his worship I answer as vvell may they thus argue conclud that because the earth is called the Lords it must therefore be co secrated so to God as it must rest be tilled no more be imploied vvholly and onely to Gods vvorship And so Christianes being called the Lords must rest from vvorke and onely worship God Some Ministers argue thus that this day is called Lords day by way of excellency as excelling all other dayes of the weeke therfore it must be a Sabbath day for Sabbath dayes excell all other dayes Herevnto I answer that euery excellency of a day maketh not that day a Sibbath day vnlesse it excelleth as a Sabbath day for example good friday so euery friday since doe excell all other dayes of the weeke in this regard that on it Christ suffred his bitter passion for vs yet is not euery friday since a Sabbath day Hallow Thursday excelleth all dayes of the vveeke in this that on it Christ ascended vp into heauen yet is not Thursday become a Sabbath day So the Lords day excelleth all others in this that on it Christ rose yet is not the Lords day a Sabbath day ere the more for this excellency As the Minister excelleth all other men for a Minister yet he is not therfore a Magistrate so the Lords day may excell all other dayes for a resurrection day and yet it is not therfore a Sabbath or Resting day Loe with what idle stuffe they fill peoples heads withall to boulster out their fancies Others there are who thinke their bare naming of the day Lords
day is argument sufficient to convince any man to proue that the Lords day must be a Sabbath day so strong they are in conceipt so weake in argument and thus they argue why this day which we keepe it is called in the Scriptures by S. Iohn the Lords day is it not well what would you haue more then is not this enough for any reasonable man I answer if it be called the Lords day then the Lords day let it be still for me I goe not about to giue it any other name albeit it may be questioned but this is that I say that S. John did not call this day Sabbath day did he if hee had called it Sabbath day as he called it Lords day then would I beleeue it had bene a Sabbath day but now I beleeue that it is but a Lords day not a Sabbath day because S. Iohn called it but Lords day not Sabbath day Their last vpshot vvhich is a note that they are at non plus is to quaeries in steade of proofes as thus I but vvhy thinke you this day was called Lords day rather then any other there was something in it extraordenary doubtlesse c. I answer t is true something in it there vvas something extraordenary too as namely it was called Lords day because on it Christ rose from the dead so he did not vpon any other day But if any thing they will haue more then this let them shew vs vvhat it is proue it when they haue done but let them leaue this idle begging of questiones of vs the which is a most frequent thing with them Thus you see what poore hould they haue for this new Sabbath from this text Reuel 1.10 full little did S. Iohn thinke when he wrote this Reuelation mentioned the Lords day in it that euer Christians after him would haue so abused this name to the seting vp of a new Sabbath vpon it To conclud since they will be so confident as to collect a necessary institution from a bare nomination I desire them first to proue it that this name Lords day vvas of diuine imposition there is cause to doubt there are many names in scripture that are not diuinly imposed as Mars streete Purim Mathew c. so may this be too and the rather considering that this name Lords day was vnknowne in the Church for many yeeres after Christ for all the 4 Euangelists named it by the old name the first day of the weeke onely and so did S. Paul Act. 20.7 it might therfore be so named first by the Church afterwards by S. Iohn in his Reuelations now if this name might be humane then may the institution vse of it be humane also SECT XIII Thus you haue seene their Scriptures what pittifull worke they haue made with them the feeblenesse insufficiency whereof being singly considered of well viewed they full well seeing though loath to confesse it now they haue a new deuise that 's this albeit say they or some of them that these Scriptures cannot proue the Lords day a Sabbath singlie a lone considered yet put them all together they vvill proue it Quae non prosunt singula multa juvant Hereunto I answer it is well that at last they are forced to confesse it that none of their Scriptures can proue the point alone by themselues singly by yeelding this they haue fairly yeelded their cause for I desire of them to shew me in one argument framed out of all these textes together how they can proue the Lords day a Sabbath any better then they could out of them all singlie and alone considered one after an other the vvhich can not be done For it is vvith these textes singlie and together as it is vvith a single cipher and a multitude of ciphers if a single cipher standeth for nothing then add to it an hundreth more ciphers they increase not the number the totall summe of them will be nothing still an 100 ciphers cānot make one single vnity And so it is vvith these Textes if euery one of them singlie and alone haue no force of prouing the Lords day a Sabbath then add them all together if there vvere an hundreth more of them and all of them shall proue nothing arguments doe not chang their nature being a multitude from that they vvere single vvee esteeme not of arguments by number but by vveight many probabilities cannot make one infallibility When a Chapman is to buy of a Merchant many particular things of one kinde packed together the Chapman least he be deceiued will take them asunder viewe them singlie one by one but if the merchant dares not suffer him to looke vpon them trye them euery one singly but will enforce him to take them in the grosse in the lumpe whithout a particular sight the Chapman needeth none other argument then this to perswade him that there is packing as they calle it that this Merchant is about to play the crafty merchant as they say vvith him so it is heere if now their textes must be no longer viewed scanned seuerally singlie one by one but we must haue them thrust vpon vs in the lumpe all ioyned to gether vvho can but suspect iugling and double dealing vvas it euer knowne that such deuices vvere vsed but all this is still to hold such as they haue once taken in fetters of blindnesse superstition these cannot say as Paul said that they haue renounced the hidden things of dishonestie not walking in craftines nor handling the word of God deceitfully 2. Cor. 4.2 If to refuse a single triall of euery text they bring particularly by it selfe be not out of some hidden dishonestie craftinesse handling the word of God deceitfully I cannot tell what is And thus much be spoken in answer vnto all their Scriptures both out of the old new Testaments in all which you see they cannot proue vnto vs so much as one Lords day kept for a Sabbath no not in all the Scriptures In the next place we are to come vnto their reasones if their Scriptures cannot proue the point I trust their reasones consequences shall doe as little vnlesse their reasons be growne more potent then the Scriptures are SECT XIIII Amongst all their reasones for the Lords day Sabbath this is one that it is the fitest day for a Sabbath therfore it must be a Sabbath that it is of all other dayes the fitest this they proue because Christ rose on it and Paul preached on it and collectiones for the poore were made on it c. Hereunto I answer 1. by demaunding of them in whose account this fitnesse is to be allowed of in Gods account or in mans account if they say in mans account what hath man to doe in valuing making choise of dayes for Gods worship God neuer left it vnto man to make choise of his
Sabbaths for man to take vpon him this office it is but an vsurpation If they say in Gods account then I answer as for the 6. dayes they are vnsit for a Sabbath in Gods account because God appointed them for labouring dayes Sixe dayes shalt thou labour c. Exod. 20.9 wherefore if we may take that day for a Sabbath which God esteemeth fitest then must we haue the Saturday Sabbath for that God esteemed this the fitest day of all others it appeareth in that he gaue a com for the sanctifying of this day aboue all others God commanded this day he neuer commanded any day besids this day But hereunto they will thus reply but we meane it of the 6 dayes only that day of the 6 begining at Sunday for the first of the 6 which is the fitest that day must be Sabbath day for as for the 7th day we hould that to be abolished I answer admit for argument sake that the 7th day Sabbath is abolished which is more then euer they shall proue let vs take them in their meaning of the 6 dayes yet it followeth not for this their arguing is but a sley begging of the question that by taking that in their argument for granted which they should first haue proued to wit that some one of the 6 dayes must be a Sabbath and then this being proued in the next place they may consider which of the 6 dayes is the fitest for the Sabbath and that in Gods account for things may be fit for an vse in mans account which God neuer ordeined to that vse This their arguing is like in absurdety vnto this a man hath 7 sonnes concerning these thus one may argue the eldest sonne is a Lawyer because he is the fitest of all the rest the eldest sonne is a Phisitian because he is the fitest for a Phisitian and yet for all this fitnesse he is neither Lawyer nor Phisitian the eldest sonne is fitest for a gentleman yet he may be a beggar Saul of all men present was fitest to offer sacrifice yet God neuer ordeined him to offer sacrifice so the Lords day may in a sense be said to be the fitest for a Sabbath and yet God neuer ordeined it for a Sabbath but these are idle things first therefore let them handle their argument prouing that Christ hath ordeined any one or some one of the 6 dayes and then let them proue it shewing that the Lords day is fitest when a man goeth into a glouers shopp he must not vse such logicke as this this paire of glones is sitest for mee therfore they are mine he must first know if the glouer will parte whith them so or not for there must be something else besides fitnesse or else you must goe whith out them so first let them shew vs that Christ will haue one of the 6 dayes and then let them shew which of the 6. hee will haue In the meane space I will disproue them and shew that none of the 6 dayes are fit for a Sabbath for 1. God with ut any repeale bath giuen a com that these 6 dayâ—s wee should labour Exod. 20.9 and therefore these 6 dayes are not fit any of them for a Sabbath 2dly I will shevv that of all the 6 dayes the Lords day is not fit for a Sabbath and that because Christ and his Disciples vvith his approbation trauailed on this day at least 15 miles vvhich vve knovv of as hath bene proued out of Luk. 24.13.15.33.36 the vvhich hee vvould neuer haue done if hee had iudged it fit for a Sabbath day 3dly S. Paul did voluntarily omit the keeping of the Lords day vvhen he might haue kept it vvith those Christians at Antioch for but a vvord speaking as hath bene shovvne out of Act. 13.14.42.43.44 vvhich Paul vvould not haue omitted if he had iudged this Lords day fitest for a Sabbath Wherefore none of the 6 dayes are fit in Gods account for a Sabbath no not the Lords day it selfe they must therefore bring some other better argument then this of fitnesse to proue the Lords day a Sabbath of all our Lambes those vvhich are spotlesse are fitest for a sacrifice yet no man must novv Sacrifice them 2. I ansvver to their reason vvhere by this argument is proued they proue the Lords day to be fitest for a Sabbath day because certaine famouse vvorkes vvere done theron as 1. Christ rose on it 2. appeared on it 3. the holy Ghost descended on it 4. Peter preached converted 3000. Baptised them on it 5. Paul preached on it 6. there vvas collections on it and this reason is very plausible with common people But I deny that these things doe fit a day for a Sabbath day in Gods account as for mans account I regard not what he accountes or thinks fit in matters necessary to be obserued vpon paine of damnation in matters of Gods worship I desire them to shew vs how they come to know Gods minde in this point hath God at any time reuealed it that such actiones as are forementioned should fit the dayes wherin they were done for Sabbathes or hath the Church of God at any time found out Sabbathes or made choise of Sabbathes by such and the like actiones or hath God left it to the liberty and vvisedome of men to choose him out his Sabbathes by such like actiones if none of these can be shovvne how dare they be so presumptuous to affirme that such actiones doe fit the dayes vvherin they were done for Sabbathes mans reason is a more blind thing in the dueties of the first Table then in the dueties of the second Table now the point of a Sabbath is a matter of the first Table dare men be so audaciously bould then vvith their reason consequences heere yea such poore reasones and friuolouse consequences it stands not vvith the feare of God and reuerence of Gods Majestie to be so bould vvith God I vvish therfore that men especially Ministers vvould make lesse vse of their reason consequences and more vse of the Scriptures and conscience Further I answer that if men will be directed by examples in the Scripture for the erection choosing of dayes for publike solemnities they shall find that such famouse actions haue not caused those very dayes vvherein they vvere done to be holy dayes but God and the Church haue made choise of the next dayes after Thus God ended his vvorke of Creation on the 6th day now he sanctified the 7th day which is the day after the Church Ester 9. did likewise for those Iewes who had deliuerance from Hamans conspiracy on the 13th day of the moneth they kept the 14th day of the moneth the day after a day of feasting ioye v. 17. those Iewes who had deliuerance on the 14th day of the moneth they solemnised the 15th day of the moneth the day after v. 18. wherefore if they would follow the Church of
the Iewes then must they thinke that these famouse actiones must be remembred not on the day wherein they were done the Lords day but the day after it on Moonday this day must be our new Sabbath or if they vvill imitate God and borrovv any light from him then must they thinke that the day after all is done must be the Sabbath and as God set vp the 7th day in remembrance of his vvorke of Creation on the 6 dayes so they are to thinke that Christ vvho in this pointe imitated God as they say set vp the 9th day of the vveeke in remembrance of his worke of Redemption done on the 6th 7th 8th dayes of the vveeke so all those notable actiones should betoken vnto vs that Moonday is our nevv Sabbath day it being the day after We vvill be thought to grownd this Lords day vpon Scripture yet not follow either the example of God or of the Church of God recorded in Scripture for we will not keepe the day after but the very day vpon which those actiones were done SECT XV. An other of their arguments for the Lords day to be a Sabbath day is because on this day Christ rose from the dead this is in euery mans mouth saying why should the Lords day be a Sabbath doe you aske why did not Christ rise on this day thus they argue so confidently as if it could not be doubted of but that the Resurrection must needs raise vp a new Sabbath But herevnto I answer by the like reasoning shewing that by as good reason as this is we may haue euery friday euery thursday Sabbathes also for friday may not a man say thus friday must be our Sabbath day because on this day Christ suffered for vs on the crosse it is Christs Passion day and can any aske why friday should be Sabbath day since it was Christs Passion day for thursday may not a man say as much for it also Thursday must be our Sabbath day because on this day Christ ascended vp into heauen c. Thus you see by like reason we may as well haue 3 Sabbathes in a weeke as this one of Lords day If any shall obiect that the Lords day was the greatest therfore most fit that it before the other ij should be the Sabbath I answer if we may compare them friday vvas the greatest for on it Christ bore the vnsupportable vvrath of his father for vs vvhich made him cry out my God my God why hast thou forsaken me but on the Lords day there was onely Christs soule put into his dead body so reuiued againe now it was agreater matter as I think euery one will confesse for the Diety to support the humanity on his Passion day vnder that vnsupportable wrath of God then to put his soule into his dead body in his resurrection day 2dly I answer how come they by this knowledg that they can say that this day must be a Sabbath day because Christ rose on it is not this one of their audaciouse presumptuouse assertiones who are bold to affirme what they lift in the matters of Gods worship suer I am the Scriptures say no such thing nor doe they relate any such matter when they speake of Christ his Resurrection I find the Scriptures thus saying that Christ died for our sinnes rose againe for our iustification Rom. 4.25 where we heare what vse we are to make of Christs resurrection that is that it vvas to iustifie vs but vve no vvhere reade that Christ rose to make the Lords day a Sabbath day As for this action of Christs riseing on this day can any man thinke that God vvould raise vp nevv ordinances in his Church as this Lords day Sabbath is by a bare action vvithout a vvord of institution added to it suppose vve that Christ at his last Supper had onely brake the Bread giuen a morsell to this man a morsell to that man without any words of institution added vnto this action to declare vnto them what they should doe with the breade and what vse they should make of it and suppose be had onely giuen the Cup to this man to drinke to that man to drinke and neuer said any thing vnto them touching this Cup tell me now could the Apostles without a myracle haue knowne what vse they should make of this bread of this wine Why so it is here Christ rose vpon this Lords day but neuer added any word of institution vnto it to signifie vnto vs that therefore he rose on this day because his Church should keepe it for a Sabbath how then I pray can any the patrones of our Lords day Sabbath gather by their consequences any thing from this bare action of Christs rising on this day Nay let me come neerer suppose the Iewes had read it in the Scripture that God himselfe Rested on the 7th day but had neuer read it in the 4th com that they should imitate God and Rest on the 7th day also how could they haue gathered from that bare action of Gods Rest on the 7th day that they ought in conscience to imitate God Rest on the 7th day also when God had added no com or word of institution vnto his owne Rest for their direction what can men know Gods minde without his word to teach it them yis doubtlesse our nevv Sabbathairans can a bare action vvithout any vvord of institution is enough for them had these but sene Christ breake the bread onely it had bene enough for them or heard say that God Rested on the 7th day these needed no more it is enough they knovv thus much that Christ rose vpon the Lords day they can convert this to their owne vse well enough to deceine the simple coosine themselues SECT XVI An other argument they haue for the Lords day and that is this If the Iewes kept a Sabbath in memory of the Creation then much more ought we Christianes to keepe a Sabbath in memory of the Redemption The reason hereof they say is this because the worke of Redemption is greater then the worke of creation I answer first to their argument herein they haue altered the state of the question by putting in the vvord keepe into their argument in steade of the word institute or ordeine for our question is not about the keeping of the Lords day but about the institution ordination of the Lords day let them therefore first proue that the Lords day vvas instituted once appointed by God for a Sabbath then they may saue themselues the labour of prouing vnto vs that vve must keepe it for vve are not vnwilling to keepe it if once it be proued to be a Sabbath this is but a peece of their Sophistry to proue one thing vvhen they should proue an other Behold vvhat difference there is betwixt these ij Sabbathes and the practise of the Iewes our practise for there vvas
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
did not set vp the Lords day for a Sabbath as many hold beleeue among vs. Yea he citeth S. Augustine to haue bene of the same iudgement also saying that the obseruation of these things are at our liberty XI My 11th Testimony shall be that of Chemnitius in his Examen Cons Triden de diebus festis pag. 151. who thus writeth The Apostles assembled on the first day of the weeke to breake breade to heare the word Act. 20.7 they gaue Almes 1 Cor. 16.2 because on the first day of the weeke Christ rose from the deade Mark 16. because therefore of the resurrection that day was iudged the more fit for Church assemblies in the new Testament yet for all that did not the Apostles ordaine by any law or precept the observation of that day with any opinion of necessitie tying mens consciences vndor the new Testament but the observation thereof was free and at libertie and for orders sake Here you see Chemnitius citeth those very textes out of which many in our dayes think to proue the Lords day to be a Sabbath to wit Act. 20.7 and 1 Cor. 16.2 yea moreouer he nameth the Resurrection as the occation of Church assemblies on that day yet for all these as things of no moment to proue the Lords day to be of diuine ordination he concludeth that the Apostles did neuer ordaine the Lords day to be sanctified as a thing necessary and tyeing mens consciences but that still its observation remained at liberty as a thing indifferent to be kept or not kept were it not for order sake to auoide confusion lest men should assemble some on one day some vpon an other without regard of the ordināce of the Magistrate c. You see then how this Authour estemeth the sanctificatiō of the Lords day but as a thing indifferent Againe Chemnitius in his Loc. Theolog de Lege Dei quarto praecepto pag. 55. thus writeth The Apostles tooke the first day of the weeke Act. 20.7 1 Cor. 16.2 in which Christ rose but not with this opinion that like as God at the Creation sanctified the 7th day c. So Christ by his resurrection did sanctifie the first day of the weeke that it should be observed vpon necessity of Salvation c. by by againe he thus saith that the Apostles might admonish vs that the Lords day in the N. Testament is to be kept not with that necessity as the Sabbath day was in the Law but at libertie only for order decency sake c. In which words besids that he concludeth that the Lords day is a thing of indifferent nature he layeth downe an other remarkable thing to wit that whereas the patrones of this new Sabbath doe affirme that like as God at the Creation did sanctifie the 7th day in memory of the Creation so Christ did sanctify the 8th day or first day of the weeke in memory of the Redemption the quite contrary doth Chemnitius affirme here saying but not like as God at the Creation sanctified the 7th day so Christ at his resurrection sanctified the first day of the weeke these two which they make to agree in similitude hee plainly saith are a dissimilitude XII My 12th Testimony shall be that of M. Perkins in his Exposition vpon Reuel 1.10 his third volume pag. 239. where he thus writeth It is commonly thought saith he that the Iewes Sabbath was changed into the Lords day by Christian Emperours longe after the ascention of Christ but it is more consonant to the new Testament to hold that Christ himselfe was the Author of this change then he brings his iij textes to proue it 1. Cor. 16.2 Act. 20.7 Ioh. 20.19.26 In which passage M. Perkins yeeldeth it to be the common opinion according to the Histories of the Church to thinke that the Lords day was not in vse for a longe time after Christ vntill Christian Emperours raised it vp as elsewhere he speakes out of Leo and Anton. Edict of holy dayes which was a matter of 300 yeeres the which bewrayes the nouelty and the weakenesse of this new Sabbath for had it bene any of Christs nevv ordinances as vvere Baptisme the Lords Supper can vve thinke it vvould haue bene forgotten so soone vvhat that the very next Churches vnto the Apostles shold so quickly forget it To mende the matter happily some vvill say that howbeit M. Perkins doth graunt it was the common opinion so to thinke of the change yet he addeth that it is more consonant to the New Testament to hold that Christ himselfe changed it so that Christ was the Author of this Lords day I grant indeed he saith so and indeauoreth to proue it to be so that by iij Textes of Scripture but then the question shall be whither M. Perkins iudged that it cold be proued by these Textes to be a necessary vndoubted trueth or but a contingent probable thing Now that he held was of opinion that it was but a probable trueth and somwhat likely onely himselfe else where shall expound himselfe for this purpose see his Cases of Conscience and second Volume pag. 106. vvhere the holy man speaking to the conscience of this new Sabbath durst not speake perēptorily as of a thing certainly infalliblie true but tremblingly as it were repeating ouer his doubtfull speeches three or fowre times in 6 or 8 lines writing these are his words The Sabbath day in the new Testament in all likelihood is tied to that we cale the Lords day that as I take it by Christ himselfe The reasons thereof are these 1. the Sabbath of the new Testament is called the Lords day Reuel 1.10 now J suppose for in these points still wee must goe by likelihoods it is called the Lords day as Christs last Supper is called the Lords Supper c. And then his second reason is taken out of 1. Cor. 16.2 and his third out of Ioh. 20.19 Now in prouing the Lords day to be the Sabbath he vttereth these doubtfull speeches in these fewe lines 1. in all likelyhood 2. As I take it 3. I suppose 4. For in these points we must still goe by likelyhoods Surely had there bene any sound and prouing arguments to be fetched out of these iij Textes Reuel 1.10 1. Cor. 16.2 Ioh. 20.19.26 M. Perkins would neuer haue gone so doubtfully to worke by suppositions thoughts and likelihods as here he doth So then it is manifest that when M. Perkins said it is more consonant to the tenour of Scripture to hold that Christ altered the Sabbath so instituted the Lords day that he spake these vvords not as of a certaine infallible trueth but as of a doubtfull disputable point The Lords day Sabbath then by M. Perkins iudgement when he had made the most and best of it that he could is but a probable thing a mere likelihood vncertaine whither euer Christ instituted it or not now tell me is
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
himselfe saying Remember the Sabbath day c. The 7th day is the Sabbath in it thou shalt not worke The 3d thing which I would propound shall be an Appeale vnto the consciences of all such as dare sharpen their witts against the Lords Sabbaths which he hath placed in his Morall Law my desire vnto them is that they would ransake and serch their hearts to see if they can find themselues compelled constrained by their consciences vpon the reading seriouse perpending of these and the like textes Exod. 31.13 Rom. 14.5 and Colos 2.16.17 in the New Testament to abolish the 7th day Sabbath or no let them examine their consciences whither all those textes of Scripture which they bring against that Sabbath day placed by God in his Morall Law be so directly against forciblie opposite vnto Gods Sabbath day as by no honest meanes of a fit sense or a Lawfull distinction it can possibly be preserued from an vtter ruine finall ouerthrow or no now the reason why men must goe thus seriously to worke is to free themselues of a fearefull censure that they doe wilfully malitiously and vnnecessarily impugne an ordināce of Gods because we must not lightly sleitily make innouationes and alterationes in Gods worship and seruice Gods ordinances once established in his Church as this Sabbath day was must not vpon euery vaine conceit and by respect be remoued out or holden out of his Church men must deale with their consciences therfore in these pointes be suer to goe no further against them then necessity vrgeth compelleth them if in case an errour must be it is by farr the safer to erre vpon the right hand then vpon the left that is rather to giue God his Sabbaths still then to abridge him of them shall God fixe his 7th day Sabbath amongst his Morales and shall we put to our wites to roote it out thence and ranke it amongst vanished ceremonies God forbid The 4th thing to be propounded you know it is a Maxime a ruled case in diuinity that one text of Scripture it must not be so expounded and vrged as it should ouerthrow contradict an other text now if this rule hath place in any portion of Scripture it must haue place in the 10. commandements the Lords prayer in the Articles of our faith for these 3. are esteemed to containe the foundation life and Soule of all religion and that plainly wherfore no text of Scripture is to be vrged or expounded so as it should infringe contradict or ouerturne any portion of these three principles of Christian religion nay these three are made as a Rule to expound other Scriptures by therefore not to be gainsaied opposed by other scriptures well then the 7th day Sabbath it is one of those ordinances of God established of old in his Church placed amongst his Morall Lawes and in the first Table also and there expresly commanded by one of the 10. commandements wherefore since it is a parte of the 10. commandements neither these textes Exod. 31.13 Rom. 14.5 Col. 2.16.17 nor any other text of Scripture must be so vrged expounded as that this commanded 7th day Sabbath be there by abolished or accounted as a vanished ceremony this stands firme by our owne Rule for the exposition of Scripture and therefore I might well iustifiablie spare to giue them any other answer to their textes brought against the Lords Sabbath then this that they abuse wrest the sense of Scripture making one text to contradict an other contrary to this aproued rule for no text may be admitted against the 4th com One absurdety more I would add whosoeuer goeth about by theise the like textes Rom. 14.5 Exod. 31.13 and Col. 2.17 to abolish Gods ancient Sabbath he maketh a godly prayer of our Church frustrate mere babling before God for when the 4th com is rehearsed in the Church the people āswer to it saying Lord haue mercy vpon vs and incline our heartes to keepe this Law now since the 4th com cannot be vnderstod of any day or dueties but those done on the ancient Sabbath day abolish that day thē our prayer is but babling 2. Doctour Prideaux in his booke on the Sabbath pag. 140. affirmeth that the Church following the Apostles kept the Sabbath and M. Brerewod in his book of the Sabbath pag. 77. affirmeth that the old Sabbath was religiously obserued 300. yeeres after Christ this I shall proue towards the latter end of this booke by sondry other Testimonies they therefore who by these textes Exod. 31.13 and Col. 2.16 doe attempt to ouerthrow the ancient 7th day Sabbath they doe thereby not only make frustrate an holy prayer of our Church but also they do condemne the practise of the most ancient pure and primitiue Churches which liued next vnto the Apostles Thus you see how many foule absurdeties they rune into who cale the Saturday or 7th day Sabbath Iudaisme Iewish ceremoniall attempt to roote it out of the Morall Law by these texts Exod. 31. Col. 2.17 SECT II. And now we come vnto their arguments textes of Scripture out of which they collect arguments against the Lords Sabbaths but this note in the first place that of them all they can not shew vs any expresse commandement or prohibition against the Sabbath day to countermand it therefore it followeth that what they haue against it the same is but collectiones and consequences framed by mans feeble reason and this one thing that they haue no expresse countermand against the Sabbath day doth weaken their cause exceedingly it is the worse by aboue 50. in the 100. for this wante and so I proceede There are two thinges which they labour to make ceremoniall and so abolished in the 4th com the one is the Rest the other is the time of the 7th day first let vs see what they haue against the Rest they doe not say the Rest from labour is simply abolished least so they should dashe in peeces the whole 4th com by one word therfore they haue refined it and they desire to proue the rigorouse strictnesse of the Rest onely to be a ceremony and questionlesse this conceipt of the rigorouse strictnesse of the Rest was therefore invented least they should seeme onely to deny the question namly the time of the 7th day for now thers is a little more culler put vpon the matter when they can deny ij things as ceremonies in the 10 commandements now to this purpose euery text that may seeme to sauour of any extraordenary strictnesse about the Iewish rest as they cale it those textes are not expounded as they say with a graine of Salte or any dramme of qualification but like men that had sworne to it to forsake the golden meane they are carried all wide vpon the left hand these textes are stretched vpon the Tainter hoocks vnto the vtmost tending to a
rigorousnesse he that can invent how to make this Rest the most rigorouse he is the best expositer And hence comes that vaine distinction of the Iewish Rest as if for sooth the 4th com conteined two kinds ef Rest in it A Iewish Rest A Christian Rest but the vanity hereof will appeare by by when you shall haue seene the vanity of their arguments to proue this rigorouse Iewish Rest Now let me shewe you their arguments in order and first I will lay downe 3 arguments vsed by a worthy Diuine and late writer to proue this rest rigorouse whose name I spare for honour sake the first whereof is this that the Iewe might not on the Sabbath goe forth or take a iourny any whither for any busines of his owne Exod. 16.29 this saith hee was temporary and doth not concerne these times of the newe Testament Hereunto I answer that this text Exod. 16.29 forbad the Iew to trauaile on the Sabbath indeede but by the context it doth appeare that here the Lord forbad trauailing friuolouslie when there was no neede to trauaile for in as much as on the 6th day God gaue them Manna enough for ij dayes the 6th the 7th so rained downe none on the 7th day therefore he forbad them to goe forth on the 7th day or Sabbath day this was the iourney which God forbad namly an vnnecessary iourny for why should they goe abroad to seeke Manna on a day wherein there was none in the field and why should they seeke for it on the 7th day when God gaue them enough on the 6th day both for it and for the 7th day also now I pray shew me where is that rigorouse strictnesse of the Iewish rest for which end this text is brought is that to be esteemed a rigorouse rest when men are forbidden to trauaile on the Sabbath day when they haue no neede at all to trauaile when their iourney is friuolouse to no purpose if this be a Iewish strictnesse we Christians vse it and vrge it at this day for we permit not to trauaile on the Lords day vpon euery sleity occation And doe they not want matter thinke you against Gods Sabbathes when they are forced to racke vp such poore stuffe as this is against them SECT III. An other reason hee vseth taken out of Exod. 35.3 where the Iew is forbiddē to kindle a fier on the Sabbath day yee shall kindle no fier throughout your habitationes on the Sabbath day and herein saith hee stood the rigorousnesse of the Iewish rest Herevnto I answer that this text if vnderstod generally it is set vpon the tainter hoockes and stretched beyond measure yee haue a text to wit the 4th com saying in it thou shalt not doe any worke this text the same diuines can vnderstand it expound it with a due limitation to wit of common ordenary and seruile workes why then by like reason can they not add the same limitation in the same case to this text also Exod. 35.3 and so vnderstand it thus thou shalt kindle no fier that is to doe ordenary common seruile workes withall like as common Bakers and Brewares doe by making it parte of their trade thus workes of necessity and charity to be done on the Sabbath shall be no more forbidden in this text Exod. 35.3 then they are in the 4th com Exod 20.10 to kindle a fier as Bakers doe is a seruile worke but otherwise it is a worke of mercy when but to warme one and the like Also it might haue a speciall reference vnto the building of the Tabernacle Exod. 35.3.4.5 whereof there was no such necessary hast as that they should kindle fiers on the Sabbath to worke about it For vs to thinke that God who allowed a beast to be led to the water on the Sabbath and allowed the Iewes to lift a beast out of the ditch on the Sabbath to plucke and rubb eares of corne on the Sabbath wold forbid them to kindle a fier on the Sabbath to dresse a morsell of warme meate for their dinner and to warme them selues in cold winters weather when they came from Church that so they might be the more fresh and liuely to serue God againe in the afternone ther 's no shew of reason in it would God haue mercy shewed to a beast on the Sabbath and none of a man that is made after his Image what likelihod is there of this Further our Sauiour saith the Sabbath was made for man Mar. 2.27 so to expound this text Exod. 35.3 therefore as if a man might not no not in a case of necessity kindle a fier in the time of froft and snow to warme himselfe and the like is to make the Sabbath not for man but against man and to make man for the Sabbath contrary to the words of our Sauiour Againe our Sauiour Christ was present at a ffeast on the Sabbath day Luk. 14.1.2.3.4.5.6.7 c. now at a feast there is commonly a fier to dresse meate for the guestes there is attendance to be giuen by seruants and the like now Christ by his presence at this feast allowed of fier kindling of others as great workes as the kindling of a fier is wherby it appeareth that this text is wrested when it is vnderstod so rigorously as if God had forbad his people to kindle a fier in any case thus you see that it is but a slaunder brought vp vpon the Iewish Rest to say it was rigorouse but such slaunders are frequent to loath men of Gods Sabbath SECT IV. A third reason hee fetcheth out of Ierem. 17 21. and Nehem. 13.15 take heede to your selues and beare no burden in the Sabbath day here saith hee the Iewes might beare no burdens on the Sabbath Herevnto I answer briefly that these texts as any man may see by the context speake onely of burthens bearing in an ordenary common case as a seruile worke but that all bearing of burdens was forbidden to the Iewes is false for Christ him selfe commanded the sicke man to carry his bedd on the Sabbath day Ioh. 5.8.9.10 seeing therefore that God did not forbid a man to carry a burden on the Sabbath day in his necessity where is there any grownd then here for any man to say the Ieweish Rest was strict and rigorouse I neuer yet could see but that God allowed the Jewes as much liberty on the Sabbath day as he alloweth Christianes and as much liberty as Ministers grant vnto Christians on the Lords day therefore it is but a meere slaunder to say the Iewish Rest was rigorouse the distinction betwixt the Iewish rest and the Christian Rest is a distinction without a difference for all workes of mercy and workes of necessity might be done by the Iewes on the Sabbath day as well as by vs Christianes now Loe these deuices wise men haue to defeate God of his Sabbaths SECT V. A fourth text I will
Christ is the Lord both of the dead of the quicke Rom. 14.9 will it follow because he is Lord of the quicke that therefore he will destroy the quicke no all that will follow out of this text is no more but this that Christ sheweth vs how we may in a case of necessity vse some labour to plucke eares of corne the like to satisfy present hunger thus the Lord of a corne field will in a case of necessity permit his seruants to make a pathway thorough the midest of the corne but yet wold be exceedingly wroth with them if they should trample all the field ouer no necessity compelling them thereto and so dealt Christ the Lord of the Sabbath with his seruantes he gaue them leaue to make a path thorrow it as it were Lastly it cannot be that Christ did here at this time destroy the Sabbath day for it was not yet time for it for Christ destroyed abolished no ceremonies vntill his death vpon the Crosse Col. 2.14 if therfore the Sabbath day had bene a ceremony we cannot thinke that Christ would abolish it now whilst he liued so long before his death thus much for this text SECT VI. A second text is ij Cor. 5.17 old things are passed away behold all things are become new Hereunto I answer but briefly because I haue touched this text before wheras the text saith old things are passed away therfore they thinke the old Sabbath is passed away too if this be a good reason then may we further reason thus that because old things are abolished therefore all the 10 commandements are abolished too for they are old things but the Apostles of Christ haue taught vs better diuinity for they in the new Testament doe send vs to those old things in the old Testament saying what soeuer things were written aforetime were written for our lerning Rom. 15.4 and S. Iohn saith I write no new commandement vnto you but an old commandement c. 1 Ioh. 2.7 2. I answer this text is wrested because it is not vnderstod for the Apostle speaketh not here of old ordinances in the Church as of Sabbaths and the like but of old Adam the old man of old vngodly practises if any man be in Christ such old things are passed away from him abolished c. so here is nothing yet against the 7th day Sabbath SECT VII A third text against the time of the 7th day Sabbath is Iosh 10.13 wher it is said that the Sune abode in the midst of heauē hasted not to goe down of a whole day some Ministers make a great deale of title tatleing about this standing still of the Sune in Ioshua his time hereby they thinke that time is so confounded as now no man knowes precisely which is the 7th day because the 7th day cannot be knowne hence is plea enough for them to ouerthrow the Sabbath day because it cannot be knowne this argument is much pressed against me by M. Stinnet for one Herevnto I answer 1. by this reason then it seemeth that neither the Prophets nor the Church of God that liued after the standing still of the Sunne in Ioshua his time vntill Christ time did euer keepe or were bound to keepe the Sabbath day or to yeeld any obedience vnto the 4th com by this reason the Iewes neuer after the standing still of the Sunne kept or were bound to keep the passouer on the 14th day of the moneth nor their other feast dayes all forsooth because the standing still of the Sunne had made such an alteration of time that they knew not Saturday from Sunday any longer nor the 14th day of the moneth from the 13th or 15th dayes of the moneth are not these men worthily counted enemies to Gods Sabbaths and are they not very desirouse to ouerthrow them when they study for such simple stuffe as this is against them is not this to make a needlesse voluntary and vnnecessary opposition to Gods ordinance for what necessity is here in this text to moue a man to oppose God in his Sabbathes 2. I proue their grownd false whereon they build they suppose the 7th day cannot be knowne because of the standing still of the Sunne but I proue that long after the Sunns standing still the 7th day was knowne for after Christ his resurrection all the iiij Euangelists doe cale our Sunday the first day of the weeke if then Sunday be the first day in their account rekone onwards Saturday after it must be the 7th day so thē the standing still of the Sunne hindreth not from the knowledge which day is the 7th and which day is the first c. other answers I giue also in my former booke but these are enough too many for such idle arguments An other argument of like nature they vse and this is a fit place to answer it if it deserued answer it is this if all nations be bound to keepe the 7th day Sabbath as well as the Iew then in some countries they must keepe a Sabbath day halfe a yeere together for in some countrie there is halfe a yeere light or day together Herevnto I answer 1. if this argument be good against the Sabbath day then is it good also against the Lords day for how shall all nationes be bound to keepe the Lords day seing that then in some countrie they shall be bound to keep a Lords day halfe a yeere long c 2. I answer by like reason a man may thus conclud that the 5th com belongeth not vnto all men because some men are not bound vnto it as a King whose father mother is dead but what if the King who hath no superiour liuing be not bound to the 5th com shall none of his subiects therefore who haue parentes and superiours liuing be bound vnto the 5th com so what if some one country should not be bound to the Sabbath day because of the exceeding length and discommodiousnesse of their dayes shall not we other nations therefore be bound to the Sabbath day and 4th com who haue dayes of convenient length much like as the Iewes had in Canaan and no such incommodiousenesse In the 10th com it is said thou shall not couet thy neighbors asse now thowsands in our country haue no Asses will they therefore conclud that such men amongst vs whose neighbors haue Asses are not forbidden to Couet their neighbors Asse because this branch of the 10th com doth not reach vnto euery man Others obiect that we cannot keepe the Sabbath day because our Saturday begineth not iust at the some point of time when the Iewes Sabbath day begane in Canaan but by the like reason we may now say that we cannot celebrate the Lords Supper neither for we drink not iust the selfe same kind of wine which Christ drank at Ierusalem nor is it likly that we eate the selfe same kind of bread for we eate whitebread
abolish the other parte of the com to wit the holy rest for this reason brought by God doth equally appertaine to the whole 4th com to all the partes there of to the time and to the Rest in the time as euery eye may see that but reades the text Nay the reason which M. Chappel vrgeth hath speciall reference vnto the duety of r esâ— for the rest is plainly mentioned in these words That thy man seruant thy maid may Rest as well as thou Deut. 5.14 what a case is M. Chappell in now for in attempting to abolish Gods sacred time he hath also abolished the duety of Rest in and with the time He hath not onely made the time a ceremony but also he hath made the duety of Rest a ceremony what 's become of your Rest M. Chappel which you vale morall haue not your selfe made it a Ceremony 2. If this their argument be good then haue they not alone rased the time in the 4th com and defaced also the 4th com it â—elfe but also which is more absurd they haue defaced the whole morall law euen all the 10 com so then now we are not bound by the first com to haue the true God to be our God because this com so all the rest doe depend vpon that reason which the 4th com dependeth on to wit that God brought the Iewes out of Egypt for this very reason is by Moses prefixed to the first com so hath influence vpon all the rest saying I am the Lord thy God which brought thee out of the Land of Egypt out of the house of bondage Exod. 20.2 wherefore if they abolish one â—ote or title of the law by this reason they must abolish the whole law 3. We must distinguish betwixt the Sabbaths obseruation its institution the reasons of the Sabbaths institution are these 1. because God himselfe rested on it at the Creation Genes 2.3 Exod. 20.11 2dly that it might be for the benefite commodety of man both in body and in soule Deut. 5.14 Mark 2.27 The Sabbath day was made for man saith the text Now the reasons of the Sabbaths obseruation may be many euen all the mercies of God these should moue to obedieÌ„ce Deut. 28.47.48 so this particular deliuerance out of Egypt might be a speciall motiue to keepe the Sabbath day Deut. 6.21.24 so then albeit the Sabbaths obseruation depended in parte vpon this mercy of Gods deliuerance of them out of Egypt yet its institution depended not theron Finally the passeouer was instituted vpon occation of Gods spareing the first borne of the Isralites Exod. 12 now this reason and occation could not concerne the gentile proselites and yet were the Proselites obseruers thereof Exod. 12.48 and why then may not we obserue the Sabbath allthough this reason concerneth not vs Behold then by these answers and the weakenesse of this the foregoing arguments if these Patrones of the Lords day aduersaries to Gods Sabbathes doe not voluntarily wilfully set themselues against Gods Sacred and Sanctified Sabbaths it appeareth manifestly so as they cannot deny it for what force of reason or consequence doth inforce them to raise an argument out of this text against the Lords Sabbaths If no force moueth them herevnto then it must be meerly of their owne wills and corrupted mindes which desire to trample on Gods ordinance SECT XVI 12. They argue from Mat. 12. where Christ defending his Disciples for plucking the eares of corne on the Sabbath day doth rekone vp compare and ioyne the Sabbath day with ceremonies as with the Showbreade Sacrifices and the like which comparisons and arguments saith Walaeus on the 4th com p. 21. were of no force if the Sabbath day were not to be rekoned of as a ceremony in some sorte Herevnto I answer 1. why should not Christs argument haue force albeit the Sabbath day were rekoned of as a morall for at that time when Christ made that argument the ceremonies were all in force as well as morales and all bound men to obedience as well as morales and the breach of a ceremoniall was a sinne as well as the breach of a morall wherfore Christ might very well fetch an argument from a ceremoniall vnto a morall shewing that if it were no sinne to violate a ceremoniall law in a cale of necessity no more was it a sinne to breake the morall Sabbath by rubbing eares of corne on the Sabbath day in a case of necessity the argument could not howsoeuer but be good vnto the Iewes for they put no difference betwixt morals ceremoniales as we doe they tyethed minte annyse left the weightie matters of the law and therefore Christ his argument might haue and had force enough 2. I answer Christ doth not onely rekone the Sabbath with ceremonies and fetch arguments vnto it from ceremonies but also from morales for example see Mat. 12.6 I will haue mercy and not Sacrifice where you see our Sauiour fetching an argument to the Sabbath day from the worke of mercy shewing that some worke may be done on the Sabbath day in case of necessity because God will haue mercy exercised towards men now mercy is no ceremony but a morall the like you haue Mat. 12.11 12. where Christ fetcheth an argument to the Sabbath from the helpeing of a beast out of a pit now to saue the life of a beast is no ceremony but morall Thus it appeareth that Christ fetched arguments to the Sabbath from ceremonials and morals both making no difference in this respect wherefore it cannot be concluded that the Sabbath is either morall or ceremoniall from this argument 3. Whereas hee saith the Sabbath is to be rekoned among the ceremonies in some sorte all this may be and yet the morallity of the Sabbath nothing infringed for in this sorte it may be like them that as Sacrifice ceremonies were to giue place in a case of necessity so must the Sabbath day doe thus then the Sabbath may be like vnto ceremonies yet farre vnlike to them in duration ceremoniall typicalnesse see still how witty and willing men are to invent somthing against Gods ordinances sure I am men shold imploy their Talents rather to defend Gods Title then to defeate him of it SECT XVII 13. They fetch an argument from Rom. 14.5 This man esteemeth one day aboue an other day and an other man counteth euery day alike And from Gal 4.10 yee obserue dayes moneths times yeeres c. In the former text the Apostle approueth of them that esteeme euery day alike and here the 7th day Sabbath is abolished In the latter text the Apostle sharply reproueth the Galatianes for obseruing of dayes times and heere againe the 7th day Sabbath is abolished and in both textes all difference of dayes appointed in the law is taken away To these textes I answer first by shewing them whither this obiection tendeth namly to Anabaptistry for
all this it may remaine still as a sacred day and time for Gods worship as a day to keepe memory of the Creation still as a fit time to refresh man and beast in by Rest from the toilsome labours of the former Sixe dayes and so as an helpe and furtherance vnto these morall dueties of Rest from labour and performance of Religiouse exercises For the clereing of this I referre you to what hath bene said in Section the 18. onely here let me giue a touch Circumcision and the Passeouer hauing either of them a double type or signe when the one was fulfilled yet these Sacraments were vsed with respect to the other vnfulfilled and admit the Sabbath should abolish as a shaddow of Christ why may it not remaine as a signe of the Creation Exod. 31.17 The difference of meates is abolished as a shaddow of Christ but remaine as in a fast and admit the Sabbath be abolished as a shaddow of Christ why may it not remaine as an helpe and furtherance vnto morall dueties and if the Proselite Gentiles obserued the Passeouer with the Iewes neglecting such things therein as were peculiar vnto the Iewes and onely obserued such things therein as were common to Iew and Gentile both as hath bene showne in Sect. 18 why may not we Gentiles neglect the Sabbath as a sâ—addow of Christ wherein it was peculiar vnto the Iewes and obserue it still in such respects as it is common to Iew and Gentile both as it is a signe of the Creation and as it is an helpe and furtherance vnto other morall dueties so much for answer to this text Col. 2.16.17 And thus like a friend to God his law and ordinance therein I haue reconciled these two textes Exod. 20.8 Col. 2.16.17 the which other men doe make to fight together like deadly enemies Before I conclude this Section let me render a reason why I doe on all occationes distinguish betwixt the 7th day Sabbath the anniuersary Sabbathes my reasones are these 1. because the 7th day Sabbath is more auncient then the yeerly Sabbaths for these began but after the giuing of the Law but that begane before the giuing of the Law 2. Because God Sanctified and hallowed the 7th day Sabbath in a speciall manner Genes 2.3 the which honour he did not to the yeerly Sabbaths these were holy but by precept but that also by President these were holy but by destination onely but that was holy by consecration also 3. Because they are distinct in themselues the one being once euery weeke the other once euery yeere 4. Because God placed the weekly 7th day Sabbath in his morall Law and in the heart or first Table thereof but the yeerly Sabbaths were excluded thence and neuer came into the Tables of stone 5. Because the 7th day Sabbath was a signe of and kept in memory of the Creation which belongeth vnto all men alike but so was it not with the yeerly Sabbaths there is good reason therefore why I should distinguish the weekly Sabbath from the yeerly Sabbathes according as I haue done in all my answers SECT XX. Hauing in the former Sections of this Chapter answered all their arguments brought against the Lords Sabbath so as it manifestly appeareth that it cannot be proued that it is abolished but that it is still in force now in the last place I purpose to spend this last section of this Chapter in a Disswasory-declaration of the common sinne of our time to wit the sinne of Sabbath breaking And here I would not be mistaken at the very Threshold entry of my discourse for by the sinne of Sabbath-breaking I doe not vnderstand the sinne of profanation of the Lords day which now a daies is called the sinne of Sabbath-breaking by our Ministers for they in this point make more sinnes then euer God made they deale by the Lords day as players doe with some of their fellowes whom they make a Counterfait King in the sight of the people by putting vpon him some robes ornaments like those of the true King thus doe our Ministers that they might honour this Lords day in the eyes of the world they haue made it a counterfait Sabbath day and that by miscalling of it Sabbath day like as if a man should cale one man by an other mans name thus they haue robbed the 7th day of its proper honourable name that they might robe and decke with it the 8th day but to leaue them to their vanities counterfaitings by Sabbath day I meane the 7th day from the creation the Saturday day wher on God himselfe Rested which is mentioned in his Morall Law and by the sinne of Sabbath-breaking I vnderstand the violation and profanation of this day contrary to Gods expresse commandement The persones guilty of this sinne are both Ministers and people for the people first let them know take speciall notice of it that they lay vnder the guilte of the sinne of Sabbath-breaking vnto this day without repentance are liable to those curses threatened in the booke of God against transgressoures of the Lawes of God I speake what I thinke is the trueth in my soule conscience I haue good cause thus to thinke for you haue seene that it cannot be certainly infallibly proued to the vndoubted satisfaction of any mans conscience that euer God did abolish this Sabbath day now if it cannot be most euidently apparantly proued that it is abolished then though there could nothing be said for it more yet it is a sinne to profane it but I haue more to say for it as you shall heare in the next Chapter for time to come therefore let men beware that they doe no more profane the Lords Sabbath day it will be a dongerouse matter to sinne goe on in sinne after admonition and information this let them take notice of as being forewarned that they doe liue and lye in the weekly breach of one of Gods Lawes for euery 7th day or Saturday they doe not onely neglect the worship of God but also notoriously profane the Lords Sabbath day by buying and selling by riding and goeing too market and fro market by ploughing and carteing by working in their Shoppes and howsen euery man in his seuerall trade and occupation and by doeing the most base drudgery and kitching workes on this sacred day when God should be most in our minds then he is furthest from our thoughtes let this be thought on by all such as make any conscience of Gods commandements But herevnto the people will reply saying Alas what would you haue vs to doe we are no schollers if it be an errour it is in our Ministers and teachers not in vs you should doe well to apply this doctrine vnto our Ministers not vnto vs we cannot iudge in such matters of difference difficulty c. To whom I answer Alas indeed I pitty you from my heart this your errour
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
Gods lawes this no man fearing God should doe 2. Since the Lords day is no Sabbath day they that defend the 7th day Sabbath to be abolished they cast downe all Sabbaths of Gods and so draw vs to Anabaptistry and open a flood gate to all impiety prophanesse among people which no man fearing God should doe 3. Since no day can be Sabbath day by the 4th com but the old Sabbath day as hath bene proued therefore they that hold and make it abolished they make that holy prayer of our Church a meere babling with God for the 4th com being rehearsed in vaine we say Lord haue mercy vpon vs and incline our heartes to keepe this Law now no man fearing God should make frustrate such a deuout and ancient prayer of our Church by his absurd tenentes I might mention other absurdeties but I list not to repeate them ARGVM III. My third argument to proue the 7th day Sabbath to be still in force is because so much is confessed by Diuines that are no friends but enemies vnto it thus it may be framed If such as are no friends but enemies vnto the 7th day Sabbath doe confesse that it is still in force then the 7th day Sabbath is still in force But such as are no friends but enemies vnto the old Sabbath doe confesse that it is still in force Therefore the 7th day Sabbath is still in force As for the consequence it is cleere for albeit the Testimony of a man in his owne case and for his owne aduantage be of smale esteeme yet a testimony which a man giues against himselfe is euer accounted strong wherefore if I shall proue that such as mislike of the 7th day Sabbath doe for all that affirme that it is still in force then the point must needes be yeelded to me And so I come vnto the Minor here I shall proue that such as are no friends to the 7th day Sabbath doe confesse that it is still in force and this I shall proue either by their expresse words or else by necessary consequence from their words for albeit they neuer intended to speake a word in defence of Gods Sabbath yet so cleere and apparent hath bene the trueth as they could not but speake for it albeit they fauoured it not my first Testimony shall be that of Doctour Prideaux in his booke of the Sabbath Pag. 140. It is manifest saith he that our Sauiour did often contend with the Pharisies about the superstitiouse obseruation of the Sabbath day but where is there any thing about the abrogation of it at vbi de abrogatione ipsius suspicio and where is there any mention of setting the Lords day in the roome of it did not the Apostles keepe the Sabbath of the Iewes with the Iewes without any scruple after the ascention of Christ did not the followinge Churches doe the like for many yeeres If then there be no suspicion of the abrogation of the Sabbath day in the new Testament as Doctour Prideaux saith then it necessarily followeth that the Sabbath day is still in force My second Testimony shall be that of M. Perkines on the Creede speaking of the Creation Pag. 152. where he speaketh of the place of Gods worship then to wit the garden of Eden also of the time of Gods worship to wit the Sabbath day Touching the time of Gods worship it was the 7th day from the begining of the Creation the Sabbath day And here we must note saith he that the keeping of the Sabbath is morall some indeed saith he doe pleade that it is but a ceremony yet falslie for it was ordeined before the fale of man at which time ceremonies signifying sanctification had no place Here is no speech of the Lords day the 8th day it was not knowne at the Creation but all this is spoken of the Sabbath day the 7th day and M. Perkins doth plainly affirme that this 7th day Sabbath is morall and contesteth against those who hold it to be a ceremony saying they speake falsly c. Now if it be morall no ceremony then it must needs be still in force My third Testimony shall be that of M. Dod on the commandements who in his exposition of the 4th com pag. 122. saith that the Sabbath is morall perpetuall againe Arguments to proue the Sabbath day to be perpetuall Now that all this must be true of the old Sabbath day not of the Lords day is plaine 1. Because he nameth the Sabbath day the SeaueÌ„th day 2. Because he fetcheth reasons to proue the morality froÌ„ Gods rest at the creatioÌ„ because it was a day blessed now these things cannot agre to our Lords day 3. In pag. 129. he thus concludeth So that these reasones doe most euidently confirme to the artes of all Gods childereÌ„ that the keeping of the Sabbath day is a morall Law and bindeth vs and all men to the end of the world as much as it did the Iewes afore Christ 4. In pag. 124. he brings an other reason for the morality of the Sabbath from the time of its first institution in Adams innocency saying Now then since it was instituted in Paradise c. it may not be reputed among ceremonies Now this cannot be vnderstod of the Lords day other reasons of his I spare well if the old Sabbath day be morall as it must be by these his words and reasones then it is still in force My 4th Testimony shall be that of Doctour Bownd in his booke of the Sabbath pag. 40. The 4th com saith he caÌ„ no more be partly morall partly ceremoniall then the same liuing creature can be partly a man partly a beast yea as well may one suppose saith he the second Commandement to be partly morall partly ceremoniall also If then the 4th com be not partly ceremoniall as touching the 7th day then is the 7th day still in force My 5th Testimony shall be that which I find quoted by Doctour Bownd in his booke of the Sabbath pag. 46. out of Wolph Chron. lib. 2. cap. 1. saying But the 7th day is not to be rekoned among the figures ceremonies of the Iewes because it is commanded in the Decalogue which conteineth in it nothing ceremoniall nothing Typicall nothing to be abrogated If the Decalogue conteineth nothing ceremoniall or to be abrogated then is not the 7th day ceremoniall but still inforce My 6th Testimony shall be that of M. Richard Byfield on the Sabbath against M. Brerewod pag. 88. where he thus writeth The 4th com is parte of the Law of nature so a parte of the Image of God 〈…〉 capable of a ceremony to be in it then God is If â—â—n there can be no ceremony in the 4th com then is not the 7th day therein a ceremony therefore it must be still in force so absurd it semeth to me it semed vnto these Diuines to suppose a ceremony to be in
myracle for this purpose ij things are to be considered the one is that it is a duety which God requireth of vs to magnify praise the name of God and how shall we performe this better then by keeping of a thankfull remembrance of Gods workes of wonder The other is that this myracle of the Creation it is not like vnto many other myracles for that of the diuiding of the Sea it concerned the Isralites onely and that of the Sunne its standing still it concerned these times onely but as for this of the Creation it concerneth vs our times euery way as much as it did the Isralites for ther 's not a man woman or child amongst vs but hath its share benefite from the Creation as well as those Iewes had and therefore we in these daies all people to this worlds end haue and shall haue as good cause to keepe a thankfull remembrance of the Creation as euer any nation or people had But if we ioyne both these together as first that it is a duty lying vpon vs to magnify the name of God in this his so greate a worke of wonder secondly that this so greate a worke it doth redownd to the proffit and good of euery one amongst vs then what greate cause and what iust cause is there that euery one of vs should at this day celebrate a thank full remembrance of the worke of Creation Neither can I thinke ther 's any man so vngratefull as to deny vnto God a thankfull remembrance of this so greate worke by meanes whereof we liue and haue a being and all the creatures seruicable vnto vs euen the Sunne it selfe to serue vs with hir light heate whence I thus argue If it be our duety also such duety as we freely doe acknowledge vnto God to keepe a thankfull remembrance of his Myraculouse worke of Creation why then should any man deny vs the speciall helpes and needefull meanes appointed of God to keepe the memory of the Creation in his Church there is nothing more absurd then to grant the performance of an holy action to be due vnto God yet to deny such needfull and proffitable meanes as God hath ordeined to that end this were all one as if we should grante indede that it is a duty to keepe an holy remembrance of the death of our Lord Iesus and yet to deny the vse of the Sacramētes in the Church which serue to put vs in minde thereof in a word it were to eparate the meanes from the end then the which nothing is more absurde wherefore as we will approue testify our thankfulnesse to God for so greate a blessing as the Creation is vnto vs and as we desire to giue God the glorie of his maruailouse workes so let vs be zealouse to maintaine in the Church all the meanes needfull helpes thereof Furthermore it will appeare that we in our times haue as greate vse neede of meanes helpes to keepe in memory this greate worke of Gods Creation as euer had the Iewes people of God if not greater neede for by nature wee are as vngratfull vnthankfull and vnmindfull of Gods blessings and mercies receiued as euer they were we stand in as much neede as euer they did to be stirred vp by all helpes meanes to giue vnto God the glorie due vnto his name for his workes of wonder which he hath wrought nay we stand in more neede now then they did then by how much we liue in times longer and further off from the Creation then they did for we are in more danger of sleiting forgetting this greate benefit of the Creation then were the Israel of God because they liued nere vnto it and hard by it as it vvere in comparison of vs vvho liue thowsands of yeeres after them and vvho knovveth not hovv soone things done long agone slip out of memory or if they slipp not quite out of memory yet they lay there like the ingrauings vvritten vpon graue stons vvhich by continuall trampling vpon are vvell nigh worne out it is needfull therefore that vve should haue all meanes helpes that may as it vvere daily new write ingraue vpon out memories the honourable memory of the Myracle of Creation It may be some will answer thus that the meanes once ordeined of God ought still to be in vse if none other as fit may be found out but other as fit for that vse may be found out as the Lords day for herein we may keepe a memory of the Creation Against this I haue these reasones 1. the Lords day or Sunday is as vnfit to keepe memory of the Creation as the Sabbath day or Saturday is in their account vnfit to keepe memory of the Redemption 2. the day which is set a parte to celebrate the memory of the Creation it must haue an aptenesse in it by way of similitude to represent it vnto vs like as the Sacraments haue aptenesse in them to represent vnto vs the Redemtion now God finished his worke of Creation and rested on the 7th day or Saturday and of all daies in the weeke we haue none that hath such similitude and liknesse to Gods 7th day as is our Saturday which is the same 7th day in order with Gods therefore it is the onely fit day for this purpose now the Lords day is so farre from any similitude with Gods resting day which was on the 7th last day of the weeke Genes 2 3. as it is the first day begining of the weeke 3. suppose that mē could invent some other day as fit as the 7th day appointed by God will they reiect Gods choise for one of thir owne could they shew vs some other day as fit in Gods account they should speake to some purpose but to reiect that meanes appointed of God because they can find an other which pleaseth them as well is audaciouse presumption why by like reason may they not as well chang the Elementes in the Sacraments for others as well may they reiect Christs choise as Gods choise But happily some may obiect that some helpes for the keeping in memory of the Creation are abolished as for example the Sabbath day for all Sabbaths are abolished in Col. 2.16.17 Herevnto I answer that the folly of this obiection hath formerly bene answered here therefore a word or two shall be fufficient 1. it is to be noted that the text Col. 2.16.17 speaketh not of Signes but of Shaddowes as formerly it hath bene showne there is a difference betwixt Signes shaddowes wherefore this text is impertinently alleaged for we haue here to doe with Signes not with Shaddowes 2. suppose we this text spake of Signes yet it spake of such Signes as had respect vnto Christ which are a Shaddow of things to come the body whereof was Christ as the text speaketh so that these Sabbaths here abolished were onely such Sabbaths as had respect vnto Christ
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
that their conscience was not a fained superstitiouse conscience but a true religiouse conscience for the other things whereof Christ admonisheth them are not fained things but true and reall things as whē he said woe shall be to them which are with child which giue sucke v. 19. This was no fained thing for it was a true euill for women to be put to flie when greate with child or with children sucking on them againe to flie in the winter v. 20. it was no superstitiouse conceipt in Christs Disciples to thinke the winter a very vnseasonable time to flie in but it was so indeed so we are to thinke semblably of their conscience of the Sabbath day that it was no needlesse superstitiouse conceipt in them to thinke it an offence vnto God a breach of the 4th com a grieuouse matter to trauaile on the Sabbath day at what time they should be seruing and worshiping of God and thus much for this obiection The 2d obiection is this that by the word Sabbath mentioned in the text may be meant not the 7th day and weekly Sabbath but some one of their yeerly Sabbaths so then if Christ had ratified any thing in this text it had not beene the 7th day Sabbath but a ceremoniall Sabbath c. and the rather they thinke thus because it is thought that when the Iewes fled out of Ierusalem it was not vpon the 7th day Sabbath but vpon a Festiuall Sabbath But herevnto I reply 1. That it was no yeerly Sabbath whereof Christ spake for the yeerly Sabbaths being all Ceremonies and to be abolished long before that seige of Ierusalem if Christs Disciples had made consciēce of those then their consciences had bene superstitiouse But their conscience was not superstitiouse as hath bene showne therefore the Sabbath whereof Christ spake and they made conscience it was no yeerly ceremoniall Sabbath but the 7th day and weekly Sabbath 2. The word Sabbath when in Scripture it is put absolutly without any addition when the context giueth no light to the contrary it is to be vnderstod of the 7th day weekly Sabbath for this was the most frequent ordenary Sabbath Christs his speeches are to be vnderstod in an ordenary not in an extraordinary sense and of those things which were vsuall rather then of those which were rare seldome As for their reason that it is thought they fled vpon a yeerly Sabbath day not vpon the weekly Sabbath day this proueth not that therefore their conscience was not of the weekly Sabbath day but rather that their conscience was of the weekly Sabbath day for inasmuch as Christ commanded his Disciples to pray that they might not flie vpon a Sabbath day it is to be beleeued that they did pray accordingly further it is to be beleeued that since they prayed at Christs commandement and being Christs Disciples that they prayed in faith and that therefore they obtained their prayer whence it may be collected that they prayed against flight on the weekly 7th day Sabbath because they did not flie on the weekly 7th day Sabbath for God heard their prayer But to thinke they made conscience of a yeerly ceremoniall Sabbath prayed against it and yet were driuen to flie on it is absurdly to suppose that God crosed their prayers and denied their petition And thus much for the 2d obiection The last obiection or rather answer is that by the name Sabbath day Christ might vnderstand the Lords day But why may they not as well say when Christ spake of Winter he meant the Sommer and when in the new Testament there is mention of Circumcision therby may Baptisme be meant where did they euer read the Lords day named Sabbath day in Scripture suer I am the holy Ghost putteth a plaine difference betwixt the Sabbath day the Lords day or first day of the weeke see Mark 16.1.2 Finally who that considereth how Christ his Disciples made the Lords day a trauailing day Luk. 24.13 Could thinke that Christ would not permit his Disciples 50 yeers after to trauaile on the Lords day to saue their liues if by this Sabbath day he meant the Lords day thus much for my eleauenth argument which standeth good against all their obiectiones and gainesayings ARGVM XII My Twelueth last argument to proue that the 7th day Sabbath is still in force is because 1. The Apostles did constantly obserue keepe it after Christs resurrection 2. The primitiue Churches did obserue and keepe it after the dayes of the Apostles for 300 or 400 yeeres after Christ time 3. Our owne Church doth daily pray to God to incline our heartes to keepe it and it may be thus framed That day wich the Apostles of Christ did constantlie obserue and keepe after Christs death and which the primitiue Churches did obserue keepe after the dayes of the Apostles for 300 or 400 yeeres which our owne Church doth daily pray to God to incline our heartes to keepe That day is still in force But the 7th day Sabbath the Apostles of Christ did constantly obserue and keepe after Christs death and the primitiue Churches did obserue and keepe it after the dayes of the Apostles for 300 or 400 yeeres our Church doth daily pray to God to incline our heartes to keepe it Therefore the 7th day Sabbath is still in force As for the Major or first proposition it needeth no proofe so cleere it is it consisteth of 3 branches as you see as for the first of them which is that that day which the Apostles did constantly obserue is still in force or must be our Sabbath day this point must needs be granted me because it is the very position of my aduersaries for they thus argue for their Lords day Sabbath that That day which the Apostles did constātly obserue must be our Sabbath day Wherefore they cannot doubt of my Major Furthermore it may be confirmed by this that we are bound to imitate and follow the practise of the Apostles Be ye followers of mee euen as I am of Christ 1. Cor. 11.1 Therefore that day which the Apostles did constantly keepe that day must be still in force and we must keepe it It is true indeed if that the Apostles had kept a day but now then as once in a moneth or once in a yeere or once in many yeeres as they kept the Lords day then it had not followed But that day which they kept constantly vsually euery weeke weeke by weeke there can be no reason imagined why that day should not be still in vse in the Church No nor can we with a good quiet conscience reiect the constant practise of the Apostles If the example yea the frequent and customary example of the Apostles shall not be auaileable with vs what then will auaile with vs In other cases the very mention of it that S. Paul did so or that
Against this distinction J conceiue these things 1. that by the same distinction we may still retaine all those Ceremoniall and anniuersary Sabbaths in Leuit. 23. holding them all morall in force still quoad genus as touching some time to be annually allotted for Gods worship but abolished as touching those speciall dayes quod ad Speciem attinet and so there shall be no more morallity in the 4th com then there is in those Ceremoniall commandements which is iust none at all or else the 4th com shall be euery white as much a Ceremoniall commandement as any of those commandements for those yeerly Sabbaths in Leuit. 23. Yea what morallity shall there be in Gods Sabbath more then is still in the Tabernacle or Temple for hence Diuines collect that some place must be assigned now for Church assemblies and publike worship and they collect no more from Gods Sabbath in the 4th com as namely that some time be allotted now for Gods worship 2. Since that the authores of this distinction doe grant that some day in generall is by the 4th com morall and perpetuall I will proue that that day must be Saturday the 7th day my reason is because the other Sixe dayes are commanded in the 4th com for the dayes of worke and labour Sixe daies thou shalt labour and doe all thou hast to doe Exod. 20. now this commandement of Sixe dayes labour is morall and perpetuall neuer yet altered and so saith M. Perkins in his commentary on the 4th Chap. to the Galatianes v. 9 pag. 286. But the words saith he Sixe daies thou shalt labour c the 7th day is the Sabbath of the Lord c are morall conteine a perpetuall trueth and in his Cases of conscience pag. 106. D. thus This reason made by God to the creature must stand in force till he reuerse it which yet he hath not And further the Sixe daies mentioned in the 4th com are Sunday Monday Tewsday VVednesday Thursday Friday namely those Sixe dayes wherein God himselfe wrought at the Creation Genes 1.5.8.13 c. Exod. 20.11 For Saturday neuer came into the number of the Sixe dayes neither by the commandement did the Iewes obserue or rekone any other daies for those Sixe but these I haue mentioned as I haue proued in my exposition on these words of the 4th com wherefore if one day of the 7 be morall by the 4th com and then the former 6 of those 7 daies be ordeined for worke by the 4th com then it must follow that that one day which is morall by the 4th com is Saturday the 7th day and the last of the number because of all the 7 dayes none is left vacant for a Sabbath but Saturday the 7th day all the other daies being appointed by the 4th com for worke Hereby it appeareth that this distinction is friuolouse saying that some one day is morall by the 4th com in generall but not that particular day which God commanded the Iewes constantly kept 3. That this distinction is absurd I proue it because it ouerturneth one of Gods tenn moralls to wit the 4th com for as for a time or day in generall this is commanded in the 2th com where Gods worship is inioyned for if God must be worshiped then of necessity a time or a day in generall one or other must be allotted therefore so then deny that speciall time to wit Saturday the 7th day and you abolish the 4th com vtterly and grant no more morall in the 4th com but a time in generall and you confound the 2th com with the 4th com make thâ— 4th com a needlesse repetition 4. If some one day in generall be morall by the 4th com and not determined which day then the Church may choose Saturday the Iewish Sabbath day againe But they hold it Iudaisme to keepe Saturday the Iewes Sabbath day Therefore is not some one day in generall vndeterminedly morall inioyned by the 4th com or the Church may appoint the day of Christs Natiuity Christmas day or the daies of Christs passion our Fridayes for Sabbath dayes by the 4th com since the 4th com is holden not to determine the speciall day and time 5. If some one day or some time in generall be all that is morall in the 4th com then are we not tyed to giue God a Sabbath weekly it may suffice if we giue God a day once a moneth one in a yeere or one in 7000 daies for thus there shall be a day and some time in generall allotted for Gods worship and this is an other absurdety whereof this distinction is guilty 6. If one day or some time in geneaall be all that is morall in the 4th commandement so as the speciall day time must be allotted and appointed by the Authority of the Church then this absurdety followeth that this sacred ordinance of Gods sabbath shall be partly Diuine partly humane a mingle mangle for God commands a time man commands the time Yea so one ordinance of God to wit his Sabbath it shall stand by virtue of two seuerall commandements as if one were not enough for it shall stand by the 4th com as it is a time and so commanded of God by the 5th com as it is the time and so commanded by the Magistrate 7. That the absurdety of this distinct on may yet further appeare let it be obserâ—ed the old Sabbath day which was expresly commanded in the 4th com and which the Iewes kept to wit Saturday they say that this speciall time and day was abrogated as appeareth by Exod. 31.13 and by Colos 2.16 and other like textes now they oppose these textes which speake of Sabbath daies not onely vnto those anniuersary Sabbath daies in Leuit. 23. but also to that weekly Sabbath day in the 4th com Exo. 20. and hereby they hold the 7th day Sabbath abolished now I would faine know of them if the word Sabbath in Colos 2.16 be not of as large a sense as the word Sabbath in the 4th com if there be no difference as none they can shew then if followeth that if the Sabbath day in the 4th com be abolished by this text Colos 2.16 which speakes of Sabbath daies then are all Sabbath daies and times in the 4th commandement abolished that both specially and generally for euery aniuersary Sabbath abolished by this text is abolished both generally and specially so then since they apply this text Colos 2.16 against the Sabbath mentioned in the 4th com it is a friuolouse tenet to say the time in the 4th com is morall quod ad genus attinet and to say that by the 4th coÌ„ some day or time in generall onely is morall this cannot be vnlesse it be vainly supposed that the name Sabbath day in the 4th com hath a genus but the same name in Colos 2.16 hath none 8. If onely the time commanded in the 4th com quod ad genus
it and corrupt it and shall we thinke the Gentiles Heathen that know not God haue retained all the Morall Law perfectly without forgetting any thing therein doe we thinke better of the Heathen Gentiles who haue liued since the giuing of the Law then of the people of God who liued before the Law if the light of nature in the people of God before the Law needed a better light to wit the Law of God to direct their Law and light of nature can the blind light in Heathen people since the Law giue a light vnto the Law if it cannot why then will we rather learne what is morall by the light of nature and lawes of nationes then by the light of lightes the Law of God Should we vrge the practise of any thing that is vn-naturall or which nature abhorreth then there might be some more â—uller for this distinction but since we vrge nothing vn-naturall nor any thing impossible nor any thing harmefull to a Church or State commoÌ„ wealth in this case what grownd should there be to draw vs to the Lawes light of nature suer I am though nature be ignorant of the Lords Sabbath yet enemy vnto it it cannot be for let nature be informed what manner a thing Gods Sabbath is and it will imbrace it for nature abhorreth to profane sacred things of which kind the Sabbath is and nature approueth of a day and this day as well as any other day for Gods worship and for mans refreshment in a rest from laboures why then should we reiect Gods Sabbath because blind nature is ignorant of it and not rather imbrace it because if nature be but taught it it cannot oppose it it will imbrace it I find it that this distinction is merely inuented for the very nonce to thwarte rase downe and roote out Gods ancient Sabbaths for I find nothing else prescribed in the morall Law which they doe reiect by this dinstinction but onely Gods Sabbaths now as well might they reiect the drinking of wine in Lords Supper as the Sabbath day in the 4th com for ther 's the same reason seing that the drinking of wine is not naturall to English men no more then the Sabbath is to Heathen people for wine is not the naturall fruite and liquor of our Country but Beere like as they say the 4th com belongeth vnto vs but as it is the Law of nature but not as it was giuen to the Iewes for so it was Iewish so might they say the institution of the Lords Supper belongeth vnto vs English men but as it is a law in our nature and not as it was giuen to the Iewes Christs Disciples to drinke Beere is naturall to vs but to drinke wine is Iewish for the Iewes vsed wine at their meales as we vse Beere 6. The Apostle Paul telleth vs of a Law written and of a Law of nature the one written in Tables of stone the other in the Tables of the heart the one giuen the Iewes the other to the Gentiles As manie as haue sinned without the Law shall perish with out the Law as manie as haue sinned in the Law shall be iudged by the Law Rom. 2.12.14 I would faine know where the difference lieth betwene these two Laws the Law of nature the written Law of God if vve vvill imbrace no more of Gods written Law then the Gentiles find written in their hearts yea vvhat then are we the better for hauing Gods vvritten Lavv among vs 2. Inasmuch as the Apostle saieth that as manie as haue sinned in the Law they must be iudged by the Law hence it follovveth that all vve Christians who imbrace the written Law we must stand or fall to this written Law and must be iudged by it an other day can we then vvith safety reiect this vvritten Lavv and take the vnvvritten Lavv for the rule of our Liues no surely vnlesse vve could thinke vve should liue by one Lavv be iudged by an other 7. If so much of the Lavv of God be Morall as is found among the Gentiles then is the Ceremoniall Lavv of Sacrifices a Morall Lavv for the Gentiles haue had their Sacrifices thus vve reade that Iupiters Priests brought Bules vvith garlands vnto the gates vvould haue Sacrificed vnto Paul and Barnabas Act. 14.13 Wherefore the light of nature in the Gentiles is no sufficient rule to distinguish Morales from Ceremoniales 8. This distinction is Antichristian for it is against Christ and his Apost es for they euer sent the Churches vnto the vvrittâ—n Law neuer to the vnvvritten Law Mat. 1.18.19 Rom. 3.31 Iam. 2.8.10 Paul saieth hee beleeued all things vvhich vvere written in the Lavv c Act. 24.14 And vvhatsoeuer things are written a fore time are written for our lerning Rom. 15.4 and cursed is euery one that continueth not in all things vvhich are written in the booke of the Law to doe them Gal. 3.10 and the vvhole Scripture is by inspiration to teach c. 2. Tim. 3.26 in all vvhich scriptures vve are sent vnto the vvritten Lavves the Lavves giuen to the Ievves not vâ—to the vnvvritten Lavves that vvere giuen to the Gentiles the Holy Ghost vvould that vve should borrovv light from the vvritten Lavvs giuen to the people of God but the Authors of this distinction vvill send vs to the vnwritten Laws vvhich are found among Heathen people and Infideles to borrovv ligâ—t from them It seemes then that vve shall borrovv light from darknesse Ye were once darknesse but are now light in the Lord Eph. 5.8 9. If no more of the Law shall bind vs then so much as is found out by the light of nature then Gods word shall not bind properliâ— by of it selfe but that it must borrow strength elswhere as from the Law light of nature or else it shall not bind nor be a Law this is to detract from the Dignity Authority of Gods word for a Minister must not now come with Thus saith the Lord but he must strengthen it with this so saith the Law of nature he must not say onely Thou shalt not steale not commit adultery for thus no man is bound vntill he add this And this the Law of nature 10. If so many of the precepts of the Law onely shall be in force with vs as are allowed of by the Law of nature then it shall follow that so many such qualified men among vs shall stand bound to the first Commandement onely as by the Law light of nature did acknowledge the true God and they are for number a few 3 or 4 in a Country Citty or Kingdome and for quality onely the most lerned and deepest schollers for such onely did acknowledge the true God among the Heathen The reason hereof is that if we must fetch direction from the Heathen to know which precepts we are bound vnto then by like reason must we fetch light from them also to know how many
the Sabbath now will it hence follow that because God teld the Israelites in Leuit. 23.3 that the 7th day was the Sabbath therfore the Israelites were ignorant of the Sabbath before Againe in their owne text Exod. 16.25 Moses said eate that to day for to day is a Sabbath vnto the Lord c. will it hence follow that because Moses teld the Jsraelites that that day present was the Lords Sabbath therefore they knew not so much before the contrary is plaine but two verses before For in Exod. 16.23 Moses had teld them ouer night or the day before that on the morrow should be the Sabbath day The text therfore is not to be vnderstod as if Moses had informed them of the Sabbath day whereof they were before ignoraÌ„nt but that he informed theÌ„ what they should doe with their Manna on the Sabbath day whereof they were ignorant before for this see the context in v. 19. Moses had said that no maÌ„ should leaue of their Manna till the morning now since on the 6th day they had gathered enough for that day and for the next day v. 22. the Rulers could not tell what to doe with this ouerplus for Moses had said they should keepe none vntil the next day therfore the rulers came vnto Moses for counsaile in this matter v. 22 herevpon Moses informeth theÌ„ what they should doe with their ouerplus of Maâ—nâ— on the Sabbath day v. 23. saying to morrow it being the Sabbath day let the ouerplus be laid vp vntill then or vntill the morning v. 23. so whereas in v. 19. Moses had said they should not lay vp any Manna till the morning he doth here expound himselfe in v. 23. as if he had said that precept was but for the 6 dayes onely not for the Sabbath day for this is excepted they might lay vp Manna vntill the Sabbath day morning though not vnto other mornings Thus you see this text clered and nothing for their purpose II. Againe they reason against the Antiquity of the Sabbath from Exod. 31.13 where the Sabbath was made a signe betwixt God and the Israelites whence they thus reason that if the Sabbath had bene from the Creation it had bene no more a signe vnto the Israelits then vnto the Gentiles c. I answer if the Sabbath had bene a signe from the Creation as it was a Sabbath from the Creation as this argument falsly supposeth the argument had had more culler it cannot be proued that the Sabbath was made a signe from its first institution no more then the Rocke was a signe from its first Creation 1. Cor. 10.4 The Sabbath became a signe but after the giuing of the Law as we see Exod. 31.13 The signe was but aduentitiouse added to the Sabbath after its institution wherefore the Sabbath if it had bene a signe from the Creation then it should haue bene a signe as well vnto Gentiles as vnto Iewes but it being made a signe among the Iewes onely it might be a signe vnto Iewes and none vnto Gentiles since therefore the Sabbath was not a signe originally as it was when it made a difference betwixt Iewes and Gentiles this argument is of no force III. Againe they reason thus If the Sabbath had bene from the Creation and so vnto all people the Lord would haue reproued the Gentiles for prophaning of his Sabbaths as well as the Iewes But God no where reproued the Gentiles but onely the Iewes c. I answer forasmuch as the Law written in the heart begane to be obliterated before the giuing of the Law therefore the Gentiles might be ignorant of Gods Sabbaths so God in mercy might spare them The time of this ignorance God regarded not saith Paul Act. 17.30 The Iewes hauing a cleerer light then the Gentiles they were the more obnoxious and these the lesse 2. whereas they say that God no where reproued the Gentiles for Sabbath breaking how know they this since all things done among the Jewes were not written much lesse the things done among the Gentiles 3. by the like absurd reasoÌ„ing we may proue that other of the moralls were not from the Creation because God neuer reproued the Gentiles for the breach of them neither So much for this argument IIII. Lastly they argue from Deut. 5.2.3 where Moses saith The Lord made not this Couenant with our fathers but with vs who are aliue this day c. Here Moses speaking of the Couenant of the Morall Law saith it was not made with their forefathers and so the Sabbath which was a part of this couenant was not from the Creation I answer 1. if these words be taken properly then they will make as much against the antiquity of the wholl Morall Law as against Gods Holy Sabbath now it is manifest that the Morall Law was more ancient then the giuing of the Law on Mount Sinay for we read of diuerse parts thereof in the booke of Genesis 2. whereas Moses said the Lord made this Couenant with them aliue onely in Horeb v. 2. it is manifest that it was not onely made in Horeb but before for we reade of one branch of this couenant made at least a moneth before in the wildernesse of Sin that was for the keeping of Gods holy Sabbath as it is there caled Exod. 16.23.28 for these causes an other sense of the text must be giuen thus therfore it may be vnderstod that the Lord made not that couenant with their fathers that is not with them so expresly and apparently with such terrour and such maiestie as with those aliue at the giuing of the Law like textes requiring like expositions see Eph. 6.7 Psal 51.16 Ierem. 31.34 Thus we see this text maketh nothing against the Sabbaths antiquity these are the chiefe reasones alleaged by Gomarus against the antiquity of the Sabbath in his booke de origine Sabbathi and how weakly you haue seene Thus you haue heard of the reasones against the Antiquity of the Sabbath and now we come vnto the reasons for the Antiquity thereof touching which let this be noted that I doe not determine whither the Sabbath was instituted in Paradise before mans fall or instantly immediatly after mans fall and so I proceed I. My first reason is drawne out of these words So God blessed the 7th day and sanctified it because that in it he had rested from all his worke which God created and made Genes 2.3 after that God had created the world in 6 daies on the 7th day and so euer after he rested from that worke in memory whereof God blessed the 7th day sanctified it that is God consecrated the 7th day by consecrating it he instituted the 7th day aboue all the daies in the weeke for an holy day for to sanctify consecrate a day to hallow a day to make a day to be an Holy day I take to be all one Now the question may be whither God did sanctify this day for himselfe
haue done neuerthelesse because he was but weake in his kingdome Ioab strong it might haue made a commotion in his kingdome much hurly burly blood shed hazard of his Crowne now in this exegency extremity Dauid did neglect to doe for a season what he knew he should haue done would haue done most gladly but that the times would not beare it Thus you haue seene a dispensation in two examples A third instance shall be that of the omission of circumcision you know it was a Law that euery man child of 8 dayes old should be circumcised Genes 17.12 Now though the Israelites knew this yet they circumcised not their children for 40. yeeres together euen all the time they were in the wildernesse as you may reade Iosh 5.5 So here againe was a dispensation for a season in a case of necessity A fourth instance shall be that of Dauids eating the Shew-bread Dauid knew that the Shewbread was to be eaten by the priest onely neuerthelesse Dauid in a case of present hunger did eate the Shewbread contrary to the Law Christ doth iustify him in it Mat. 12.3.4 so here againe is a dispensation in a case of necessity A fifth example shall be that of the Disciples plucking and rubbing eares of corne on the Sabbath day which was not lawfull to be done on the Sabbath day Neuerthelesse in a case of present necessity they did plucke and also rubb the eares of corne which was else vnlawfull to be done and Christ iustisied it so here againe you see a dispensation in some case By all which instances it is more then manifest that exceptiones and dispensationes from something commanded may be in some cases These instances doe put an answer into our mouths against them who cry out saying since you know it are perswaded that Saturday is the Sabbath why keepe you it not c I answer Dauid knew it to be his office to slay the murtherer and Dauid knew that he should not eate Shewbread now tell me why Dauid the rest did not doe what they knew And so much for the former question and now I come vnto the latter SECT III. In this Section I shall come more particularly to the point in hand here I shall shew you that in a case of necessity such as know that the Sabbath day is still in force may neglect it for a season vntill the time of reformation so be they giue God for it an other day in the meane while by way of a change And this J shall proue vnto you by two arguments The former is this that the Sabbath day may be changed in a case of necessity because it may be neglected or profaned in a case of necessity And thus I frame it ARGVM J. That which may be neglected in a case of necessity that may be changed in a case of necessity But the Sabbath day may be neglected in a case of necessity Therefore the Sabbath day may be changed in a case of necessitie By changing the Sabbath day I meane nothing else but this that we giue God the Sunday in steade of the Saturday for a season the 8 day for the 7th or to keepe the Lords day with our Church for a season in the roome of the Sabbath day like as if a King should prorogue his Coronation day and by reason of the plague or other necessity should keepe its solemnity on an other day then the accustomed day So I come to the profe of the Major or first proposition but I may spare labour it is cleere enough of it selfe none I thinke will deny it for it is a lesse euill or losse to God if I may so speake to chang a day with him then to take a day from him or neglect a day like as it is a lesse losse to a man to chang a shilling with him in a case of necessity though it be a light clypt shilling for an heauy waity one then it is to take a shilling from him or then it is to neglect to paye him a shilling which I owe him But happily some may obiect that there may be no changings in Gods ordinances Wherevnto I answer that the contrary is true for whereas the Passeouer was to be in the first moneth of the yeere Leuir 23.5 The godly king Hezekiah changed the day of the Passeouer from the first moneth of the yeere vnto the second moneth of the yeere in a case of necessity as you may reade ij Chron. 30.2.3 Wherefore there may be some changes in Gods worship in some case as in a case of necessity And so much for the Major I come next to the profe of the Minor or second proposition and here I am to proue that the Sabbath day may be neglected or profaned in a case of necessity and this I proue 1. Because other dueties may be neglected omitted in a case of necessity the neglect wherof were sinnes as well as the neglect of he Sabbath day if omitted out of the case of necessity for exāple Moses might neglect to punish some kind of adultery Diuid might omit to execute Ioab for his murther The Israelites might neglect circumcisiō for a seasō Dauid might eate the shewbread in a time of hunger all which we haue inlarged in the Section before this Now the omission or neglect of all these were sinnes out of the case of necessity as well as the neglect of the Sabbath day and therefore there is the like reason of all 2. I proue it by this that our Sauiour Christ did allow his Disciples and others to neglect and profare the Sabbath day in his time in a case of necessity As for his Disciples when they profaned the Sabbath day by plucking eares of corne and by rubbing of them it being done in a case of present hunger our Sauiour iustisied them in it Mat. 12.1.2.3 c. As for others our Sauiour iustified them when they profaned the Sabbath day by moyling toyling to lift a beast out of a pit on the Sabbath day it being a case of necessity Mat. 12.11 3dly I proue it by the Testimony of all Diuines who are of iudgment that a man may profane the whole Sabbath day by hard painfull laboures if it be in a case of necessity as to quench an howse on fyer on the Sabbath day or to fly before the enemy he pursuing vs to saue our life or to resist the invasion of a forraigne enemy on the Sabbath day 4thly I proue it by this that The Sabbath was made fur man not man for the Sabbath as our Sauiour saith Mark 2.27 Now if that when man is in an exegency extremity he must rather obserue the Sabbath then prouide for his owne safety then the Sabbath should not be made for man but contrarily man should be made for the Sabbath this Christ doth expresly deny saying that man was not made for the Sabbath wherefore of the
its Integrity 2. The 4th Com. is but a Cipher 3. An holy prayer of our Church is frustrate 4. A gate is set open to Anabaptistry 5. The worship of God will languish decay 6. An old Tradition is kept in the place where the old Sabbath should stand 7. Men liue in the weekly sinne of Sabbath breaking 8. God is denied a parte of his worship Yea corruptly worshiped 9. Idolatry is committed by thowsand thowsands in the Kingdome And these are the Contentes of this booke A Defence of the Morall LAW CHAP. I. SECT I. THE scope and principall drift of this Treatise Christian Reader is the defence of the Lords Sabbathes to wit his ancient Sabbathes the Saturday seuenth dayes Sabbathes the which are expresly enioyned vs in the fourth Com. in these wordes Remember the Sabbath day to sanctify it c. But the seuenth day is the Sabbath of the Lord c. Exod. 20.8.10 Against this ancient and most sacred ordinance of Gods I find two professed enemies against whom I must bend my forces the one are they who deny the Law of God the Morall Law or 10 Commandements to belong vnto Christians and so consequently they deny Gods Sabbathes also commanded in the Law and these are our Anabaptistes and our late sprung vp Antinomianes the other are they who deny the Integrity and perfection of the Law they embrace the Law of God indeed but not the whole law and these are both Protestantes and Papistes for these reiect that ancient ordinance of Gods Sabbath day properly so called and expresly commanded in the morall law counting it for a ceremony and abolished by reiection whereof they reiect some thing commanded in the Law and so consequently they are partiall in the law and doe deny it in its integrity and perfection vrge an Anabaptist or Antinomian to the obseruation of the Sabbath day and he will answere you that the law is abolished at the comming of Christ as all those legall Ceremonies were vrge a Protestant or a Papist to sanctify the Sabbath day and your answere shall be that this part of the law touching the Sabbath day is a ceremonie and abolished at the coming of Christ thus Anabaptistes and Antinomians renounce the whole law Protestants and Papists renounce the wholenesse of the law the one would haue no law the other would haue no perfect law Against both these this booke is penned The partes of this booke are sixe diuided into so many Chapters also The first parte or chapter is in defense of the Morall Law and consequently of Gods Sabbathes against Anabaptistes and Antinomianes The other fiue partes or Chapters are in defense of the integrity and perfection of the Law and consequently of Gods Sabbathes against Protestantes and Papistes for this purpose the second parte or Chapter giueth the true sense and Exposition of the fourth Command and vindicateth it from the common and corrupt glosses and expositions of it The third Chapter sheweth the weaknesse and insufficiency of all those Scriptures and arguments which are vsually produced to proue the Lords day to be a Sabbath day The fourth Chapter sheweth the insufficiency and feeblenesse of all those Scriptures and arguments which are vsually alleaged against the Lords Sabbath of the seuenth day or Saturday to make it an abolished ceremony The fifth Chapter conteineth sondry forcible and vndeniable arguments and Scriptures prouing the morallity and perpetuity of the ancient Sabbath day The sixte and last Chapter conteineth a Dispensation for a season touching the present practise and obseruation of the seuenth day Sabbath together with an Exhortation to a speedy reformation Thus you see my taske what it is my aduersaries who they are and the partes of this Booke One thing more would be premised for so much as we shall often haue occasion to vse these two words Morall and Ceremoniall it is sit that I here shew in what sense I vnderstand them 1. I would vse these words but for distinction sake for whereas there are two sortes of Sabbathes the wekly Sabbath and the yeerly Sabbathes the Sabbath which God wrote and the Sabbathes which Moses wrote the Sabbath which God spake and the Sabbathes which Moses spake the Sabbath written in the Morall law Exod. 20.8 and the Sabbathes written in the Ceremoniall law Levit. 23.32 c. for the distinguishing of these two sortes of Sabbathes one from the other I doe vse these two words calling the weekly Sabbath recorded in the Morall law the Morall Sabbath and the yeerly Sabbathes recorded in the Ceremoniall law the Ceremoniall Sabbathes these Sabbathes were also distinguished in respect of time the Morall Sabbath was first deliuered Exod. 20.8 yea Gen. 2.2.3 the ceremoniall Sabbathes were afterwards deliuered Levit. 23.32 c. neither did these ceremoniall Sabbathes euer come within the pale of the Morall law or were written in the Tables of stone 2. I see not but that I may call the weekly Sabbath the Morall Sabbath properly for 1. the seuenth day or weekly Sabbath it conserneth practise and manners which is signified by the word Morall 2. Since God spake all those words Exod. 20.1 why should not euery thing he spake be called morall as well as any thing he spake and since the Sabbath day or seuenth day is a thing that is expresly commanded in the Morall law and which may I say which may be retained in the Church with great profit why should it be denied the name of morall 3. Giue me a reason why the seuenth day Sabbath should not be called a Morall as well as the doctrine of the Trinity in the first Com or as the doctrine of originall sinne or lust Rom. 7.7 in the tenth Comm 4. Since the dueties of the Sabbath to wit Rest and Holy exercises are accounted Morall why should not the time or seuenth day also be accounted morall for the time is a furtherance vnto these morall dueties now that which furthereth a morall should me thinke be also called a morall 5. Herevnto agreeth Doctour Ames in his Theologicall Thesis pag. 499. and also affirmeth it to be the iudgement of the best diuines saying It is receiued by all best diuines that the Morales were differenced from the Ceremoniales by this that all and onely the Morales were wrote by God in the Tables of stones c. The Saturday and weekly Sabbath then must needs be termed a morall Sabbath In a word why should this be strange for as there is a ceremoniall law and a morall law why may there not be likewise ceremoniall Sabbathes and morall Sabbathes and since God placed the seuenth day Sabbath in the morall law among the morales why should it not be termed morall and called the morall Sabbath The morall Sabbathes together with whatsoeuer else is commanded in the morall law I doe defend the Ceremoniall Sabbathes with all other Ceremonies I doe reiect It is the Decalogue and nothing else which I defend and this I stand to maintaine in
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
in those times and dayes for it was death to omit thes dayes Genes 17.14 Numb 9.13 Iust so in this fourth com God inioyneth vs expresly two things as essential parts of this comm the one is the duety of the day in these words Remember the Sabbath day Exod. 20.8 and the seuenth day is the Sabbath vers 10. the other is the dueties in the day in these words To keepe it holy vers 8. and in it thou shalt not doe any vvorke vers 10. and here the time and day as you see is no lesse commanded and that both affirmatiuely and negatiuely then are the dueties in the day The thing vvhich Almightie God intendeth in this com lesse principally is the duety of labouring sixe dayes seruing God in some honest calling for which God hath giuen a commandement also saying Sixe dayes shalt thou labour and doe all thy worke Now this commandement as I conceiue it is subordinate to the former made for the Sanctification of the Sabbath day and made to backe it and to support it for because God wold haue his people to Sanctify his Sabbath day and to rest therin from labours that so a vacancy may be for holy dueties therefore hath God added an other precept commanding vs to doe all the workes we haue to doe with in the compasse of the sixe dayes that so no worke may be left to doe in the seuenth day Sabbath So then these tvvo Commandements to wit to Sanctify the seuenth day and to labour in the Sixe dayes may well goe in accompt but for one and be both called the fourth Comm. because they tend both to one thing that is to the sanctification of the seuenth day Sabbath a like case you haue in the 10th command in which are many commandements but because they agree all in this one of coueting therefore are they all counted but for one Thus much be spoken touching the generall suruey of the seuerales and particulares conteined in the fourth com In which passages for matter of vse we may note first what manner of computation of time God maketh when he speaketh of his Morall Sabbathes this may easily be gathered out of this fourth com for heere God diuideth all the dayes of the world into seauenes or weeks as thus Sixe dayes thou shalt labour but the seuenth day is the Sabbath and againe In Sixe dayes the Lord made heauen and earth c. and rested the seuenth day c And this account hath bene Kept in the Church all along from age to age both in the times of the Old Testament and of the New Testament see Genes 1.31 with Genes 2.2 see Exod. 16.22.23.26 Exod. 20.9.10 Mark 16.1.2 Act. 20.7 Luk. 13.14 Yet further because we are to be imitatores of God in this poinct it is needfull that vve diligently Marke which are those dayes the which in Gods account doe make vp a weeke or which of all the dayes in the yeere are those dayes which belong vnto this or that Number of Gods seauen the which if it be not well obserued vve may make a confusion of the account of Gods weeks and seauens and vvhereas he saith six dayes thou shalt labour if this be not obserued vve may so rekon our six dayes as vve may count the day peculiarly appointed for the Sabbath day for one of our sixe dayes and so make it a vvorking day quit against the mind of God and manie drifte and scope of his fourth comm yea if we haue no certaine rule where to begine our accompt then may we skipp ouer as many dayes as vve please before vve begine to rekon our sixe dayes and so God shall haue a Sabbath or seuenth day but once a moneth or once a quarter or once a yeere it is very needfull therefore that we learne this point of God to knovv vvhich day he counted for the first day of the weeke and vvhich for the seuenth day of the vveeke that so vve may knovv which are those dayes vvherein vve must labour and which for certaine is that day in which must rest from labour least the ignorant doe mistak one for an other and least the Cuning Sophisters of our times doe bequile the simple In this point we may be instructed from the reason in the fourth comm Exod. 20.11 For in six dayes the Lord made heauen and earth c. and rested the seuenth day if now you will know which dayes in the moneth or yeere those were which here God called the six dayes and the seuenth day looke but into the history of the Creation of heauen and earth whereof God speaketh in this reason and there you shall be satisfied see Gen. 1. That day God counted for the first day of the weeke or of the seauen wherein he created the light v. 4.5 and which was the first day that euer was this day is our Sunday or Lords day and called constantly by all the Euangelists and so by all Churches to this day the first day of the weeke it being the first day of the worlds creation see Matt. 28.1 Mark 16.2 Luk. 24.1 Ioh. 20.1 Act. 20.7 That day God counted for the second day of the weeke or of the seauen wherein he made the firmament v. 7.8 and this was the second day that euer was this day is our Monday That day God called the third day of the weeke or of the seauen dayes wherein he made the Earth to appeare and the Seas v. 10.13 and this vvas the third day from the Creation and this day is our Tewsday That day God called the fourth day of the weeke wherein he made the Sunne Moone and Starres v. 16.19 and this vvas the fourth day from the creation and this day is our Wednesday That day wherein God made the fishe in the Sea and the foule in the ayre he called the fifth day v. 21.23 and that day is our Thursday That day God called the sixt day of the weeke vvherein he made man v. 26.31 and this was the sixth day from the creation and this day is our Friday And that day God called and counted the seuenth day of the vveeke wherein he rested from the vvorks of Creation and which he blessed sanctified Gen. 2.1.2.3 this day is our saturday Forsomuh then as vve haue found out vvhich are those dayes which in the fourth comm God called the six dayes and which day he called the seuenth day it teacheth all ministres in expounding this fourth com to speake as God spake and to call count vnto the people the dayes of the weeke by those numerall names vvhich God hath put vpon them and therefore they must call our Sunday or Lords day the first day and our Saturday the Seuenth day And also as touching practise that they exhorte and perswade the people to be imitatours of God labouring on the first six dayes of the worlds creation and resting for the Sabbath day on the seuenth day from the creation vvhich is Saturday because God himselfe
Sabbath is plaine in that it is called the preparation of the Passeouer Ioan. 19.14 rather then the preparation of the Sabbath so this text it concerneth neither the morall Sabbath nor any morall preparation By the way the cleering of this text Mark 15.44 wherein is mention of a preparation before the Sabbath may be vsefull vnto vs to discouer their errour who vrge a preparation on the Eueuing before the Sabbath from this or the like textes as if the Church vvere bound on the euening before the Sabbath day to make a preparation as they call it and to refraine all seruill labours and begin then the sanctification of the Sabbath in holy exercises but this is groundlesse 1. For albeit vve read of a preparation to the ceremoniall Sabbath which stood as hath bene showne in dressing of the lamb for the Passeouer c. yet vve reade not of any preparation to the morall Sabbath enioyned or vsed they erre therefore vvho vvould from this and the like textes collect any such preparation for the Sabbath as to begin it on Saturday at euen all the preparation which God requireth for the morall Sabbath is no more but this to remember it before it cometh and that so as all our seruill vvorkes may be compassed and finished by the end of the sixth day that so nothing may hinder vs from Sanctification of the seuenth day vvhen it commeth Yet further I answere to the text Mark. 15.42 suppose vve that by Sabbath there mentioned be vnderstood the morall Sabbath why then by preparation there spoken of may nothing else be vnderstood but a preparation by finishing of the vvorkes of the sixth day in the sixth day that so no vvorke be left for the seuenth day and for this the context giueth some light by the example of Ioseph of Arimathea v. 43. vvho vpon the sixth day at euen bought fine linnen and tooke Christ from the crosse and embalmed him vvith spices and wrapped him in linnen clothes and laid him into the sepulchre and finally rouled a stone vpon the sepulchre v. 46. Ioh. 19.40 all these vvorkes Ioseph fin shâ—d on the sixth day and so prepared himselfe for the seuenth day the Sabbath day So in vvhich sense soeuer you take it here 's no place for any such preparation as they vrge Yet further this is to be noted that it is one thing to make a preparation for the Sabbath and an other to begin the Sabbath this difference they note not vvho vrge the Sabbath to begin on the euening before the Sabbath day for vve may make prouision and preparation on the day before the Sabbath for the Sabbath by hasting on and contriuing of our vvorks so the day before as no worke may be left to be done on the Sabbath day and yet not begin the Sabbath vntill the next morning Thus we haue done with the confutation of those 3 errours which vrge from the fourth com more then a day for the Sabbath as either all the night foregoing the Sabbath day or all the night coming after the Sabbath day or else halfe of the night foregoing the Sabbath day and halfe of the night following the Sabbath day Before we can conclud this pointe a case of conscience wold be scanned t is this if it be so may some say that the Sabbath day is but the time of light only vvhat shall become of the night then or of that parte of the night to vvit an hovvre two or three before day in the depht of winter in case a man rise so soone and of that parte of the night to vvit tvvo or three howres after candles lighted may men safely employ these times in the ordenary workes of their callings Where vnto I answer in such a case as this wherin God hath left no expresse order Christian prudency and discretion must determine the matter as then in the longest dayes of sommer we giue God no more of the time of light then we can well refraine from rest and sleepe so in the shortest dayes of winter we should in reason and equity as it were by vvay of requitall giue God all that time of the night or darknesse the which we can well spare from rest and sleepe for in the longest dayes we sleepe 2 3 or 4. howres after day light and againe goe to rest one or two howres before day light bedone 2. It is fit we should deale by God in his Sabbath dayes as we deale by our selues on the six working dayes if in any of these we be disposed to rise before day light or to set vp after day be done we spend those times in actiones or workes of the same for kind which we doe in the day which belongeth vnto those times to wit in common laboures and so let vs deale by God in his Sabbaths if vve rise before day and set vp after day let those times be spent in workes sutable to the day to wit in holy exercises But more specially for the time in the morning before it be day since that we must serue God with all our heart and with all our strength in the dueties of his worship and seruice on the Sabbath day it vndeniably follovveth that a man may not fall to the laboures of his calling 2. or 3. hovvres before the Sabbath doth beginne for so the strength of his body is vveakened and the liulinesse and fresh cheerfulnesse of his minde is abated and dulled and the edge of his affections is before hand taken off and blunted and it cannot be doubted buth that God vvold be serued in his Sabbathes with as much liulinesse and cheerefullnesse and strength of body and minde as may or can be the vvhich cannot be if a man spend vp and wast his strength and vigour before hand by labors Wherefore let vs with the Prophet Dauid when vvaking or vp before day seeke God by prayer and the like I preuented saith he the dawning of the morning and cried J hoped in thy word Psal 119.147 It is then a fit time for a Christian to exercise his faith and hope in God and to pray vnto him namely in the morning erly And for the time in the Euening or after the euening after the day besides what hath bene said before in generall this also maybe added in speciall that since there is a time for meditation vpon the vvord of God Psal 119.15 I will meditate in thy preceptes Psal 119.55 I haue remembred thy name O Lord in the night Psal 119.148 Mine eyes preuent the night watches that I might meditate in thy word And Psal 42.8 the Lord will grant his louing kindnesse in the day and in the night will I sing of him c. Since I say there is a time for meditation of Gods word and for singing of Psalmes in priuate what time can be more fit then that time of the night which immediatly followeth the hearing of Gods word in publike for then things are fresh in memory we are to
the com may be vnderstood either of these wayes for the vvord Sabbath it may be translated either a Sabbath or the Sabbath either of a day certaine or of a day vncertaine Herevnto I reply admit we should grant them that the com may be vnderstood of a Sabbath vncertaine which yet by Sabbath they must meane a Sabbath day whose name is of diuine imposition well can they now shew vs any day of the vveeke saue Saturday that is named by God in holy Scripture Sabbath day sure I am they cannot If then they cannot shew vs any day in the vveeke called in Scripture Sabbath day but Saturday must they not be inforced then to apply the 4th com to the Saturday and to it alone 2. By the like licentiouse libertie in expounding of Scriptures we may make most things that are certaine and well knovvne which to become vncertaine and vnknowne which for example the name Iesus vvhen the text declareth that it is spoken of Christ our Sauiour might not a vvrangler shift it off also by this ansvver that the name Iesus it may be translated a Iesus or the Iesus c. and so say that that text may be meant of a Iesus as Ioshua or vncertainly which Iesus and not of the Iesus which is Christ Againe whereas t is said I was in the Spirit on the Lords day that is on Sunday say they well may not I answer them as they answer mee saying it may be translated a Lords day or the Lords day and so it may be meant of some other day besides Sunday let a man read ouer 3 or 4 verses in the beginning of the first chapter of Genesis and let him in stead of the where he find it put a and he will be ashamed of his soreading it yet further why might not the Iewes haue the distinction of a Passeouer and of the Passeouer and of a Pentecost and the Pentecost as well as a Sabbath and the Sabbath And why may not vve haue a Lords day and the Lords day a Christmas day and the Christmas day an Easter day and the Easter day as well as a Sabbath day and the Sabbath day To conclude suppose we that Christ had left an expresse commandement in the New Testament for the Lords day in these words Remember the Lords day to sanctifie it how would the patrones of the Lords day Sabbath rage and storme to heare any goe about to wrest this commandement of Christs from Sunday the first day of the vveeke vnto some other day as to Saturday or to Monday c and yet in a sense euery day of the vveeke is the Lords day I desire them but to deale with Gods 4th com which mentioneth the Sabbath day like as they vvould haue others deale vvith the Lords day if it were commanded I come now to shew that by Sabbath day in the 4th comm is meant not an vnknowne and vncortaine day but a certaine and well knovvne day not a Sabbath day but the Sabbath day novv this hath bene sufficiently proued before neuerthelesse I vvill proue it furrher because some thinke that the name Sabbath day may as vvell be applied vnto Sunday as to Saturday and so the 4th comm may hold its morallity in binding vnto Sunday and first I vvill begin vvith the Testimony of all Translators both new and old looke into all our English Bibles both old and nevvly translated and you shall find that not only in the 4th com but also constantly in all other places of Scriptute vvhere is any mention of this name Sabbath day and you shall find them translating it not a Sabbath but the Sabbath which sheweth cleerly that hovv euer the word may be rendred a Sabbath yet that translation is not the best and therefore they haue reiected it and haue vnanimously translated it the Sabbath neither is this done by any that fauoured the 7th day Sabbath but by those vvho rather fauoured the Lords day and therefore no doubt but they would haue made some way for the Lords day by this their translation if it could haue bene 2. The Lord hath in the very com it selfe limited the Sabbath vnto a certaine and knowne day and that 1. by its proper name Sabbath day vvhich belonged properly vnto our Saturday not indefinitly and in common to any day as hath bene shovvne 2. By deciphering it out most plainly to be the 7th and last day of the weeke in these vvords But the 7th day is the Sabbath c. Now the 7th day is not vncertaine which day of the vveeke it is but well knovvne to be Saturday the last day of the weeke 3. It is that very day vvhich must be sanctified by man vvhich God himselfe sanctified and set vs for a patterne to vvit the 7th day from the creation as vve haue it in the reason assizmed to the com Exod. 20.11 Novv the day vvhich God rested on and the day which God blessed and sanctified is a certaine and knowne day see Gen. 2.3 it was the 7th day not a 7th day 3. I proue that the Sabbath spake of in the Comm. was a certaine knowne day and not an vncertaine day partly by the Testimony of Moses Exo. 16.23 where vpon the sixth day of the weeke v. 22. Moses teld the people thus saying To morrow is the rest of the Holy Sabbath c. so then the time of the Sabbath it was a certaine knowne time and so certaine and so knovvne that Moses could say of it the day before it came To morrow it shall be c. so much also may be collected out of Luk. 13.14 and Act. 13.42.44 Finally I proue it by the Testimony of all diuines vvho affirme that our Saturday vvas the Iewes Sabbath day which they Kept by virtue of the 4th com vntill Christ came as else where I haue already proued more largly Novv if Saturday were the day which they kept for the Sabbath day then by the practise of all the Church of the Iewes vntill Christ the Sabbath day vvas a certaine knovvne day euen as our Saturday is a certaine day Thus I haue proued vndeniably that the Sabbath day inioyned in the 4th com it was the Sabbath not a Sabbath it vvas a day certaine and not vncertaine it vvas not vnderstood of some one day of the weeke indistinctly but of one certaine vvell knowne day of the weeke which being so hovv fondly yea wickedly and profanly haue they done who by their false glosses and idle distinctions doe labour to make people beleeue that Gods certaine and knovvne times for his worship and seruice are vncertaine and vndetermined that so they might alter and change Gods times and make way for their humane inventiones that is to set the Lords day into the 4th com you haue seene it sufficiently proued that Saturday vvas the Sabbath day for thovvsands of yeers vntill Christ and that by the name Sabbath day was no other day knowne nor vnderstood but only Saturday vntill
is abolished Thus hauing proued from their distinctiones that they haue abolished not onely the Lords Sabbaths but also the 4th Com. it selfe I am novv also to proue the same from their obiections vvherby ther profane abuse of Scripture shall appeare in that they so expound Scripture as therby they ouerturne one of the Tenn Morall Lavves the 4th Com. and by that time this be made apparant I trust all that loue God vvill hate their doinges and they that loue Gods Commandements vvill contemne their Expositiones for this purpose I vvill produce you two of ther strongest and maine Textes vvhence they collect their obiections the one is Col. 2.16 Let no man condemne you in meate or drink or in respect of an holy day or of the New Moone or of the Sabbaths vvhere by the word Sabbaths they vvill needs vnderstand the vveekly Sabbath commanded in the 4th Com. and so that shall be abolished in this text as a Shaddovv of Christ The other Text is Exod. 31.13 verily my Sabbaths ye shall keepe for it is a signe betweene me you c. Where say they the vveekly Sabbath mentioned in the 4th comm is made a Signe and so it is abolished Novv from thes two textes and obiections of theirs I gather two arguments as necessarily follovving for the vtter abolition of the 4th com The first is this that if these two textes doe as they say abolish that very Sabbath day vvhere of God spake in his 4th com then are these vvords in the com to vvit the Sabbath day a ceremony and abolished the reason of this consequence is because these vvords Sabbath day in their two textes are in their nature the same and of the same extent vvith the like or same words Sabbath day in the 4th com and it must be so for they oppose thes words Sabbath day in their two textes vnto the like vvords Sabbath day in the 4th com the one to abolish the other This being so I proceed if that these vvords in the 4th com to vvit Sabbath day be a ceremony and abolished then is the 4th com nullified and vtterly ouerthrovvne that this is so I pray looke the text Exod. 20.8 Remember the Sabbath day to sanctify it I haue put the vvords in controuersy in a parenthesis as you see novv let thes Ministers take a way those vvords in the parenthesis and you take quiet avvay the very subiect matter of the Lords speech you leaue a roofe with out a foundation God saith Remember the Sabbathday but if now there be no Sabbath day for that it is abolished as they say hovv then shall a man Remember it God commandeth to keepe the Sabbath day Deut. 5.12 but if there be no Sabbath day hovv shall a man keepe it Againe God saith sanctifie it but how shall we sanctify it if it be not vvhat can vve Remember to sanctify a nothing so thus I haue shown that the very commandement the 4th com is vtterly nullified by their obiectiones and made to speake non-sense or a nothing this is my first argument My 2d argument is taken from the vvord Sabbath in their owne sense vse of it for when I vrge thē with the name Sabbath in the 4th com they turne me off vvith this that the Hebrew vvord Sabbath signifieth a Rest in English vvell be it so a Rest let it signify from these two textes then I argue againe thus If the Rest in the 4th com be abolished thē is the 4th com it selfe vtterly abolished but that the Rest in the 4th com is abolished them selues confesse it in their obiected two Textes for in thes Textes is the vvord Sabbath see Exod. 31.13 Col. 2.16 vvhich vvord Sabbath signifieth a Rest novv they doe oppose the word Sabbath which signifieth a Rest in Exod. 31.13 Col. 2.16 against the same vvord Sabbath in the 4th comm which signieth a Rest also prouing vnto vs that the Sabbath and Rest in the 4th com is a signe and a shaddovv and so abolished by these Textes Exod. 31. Col. 2. which being so hence it is apparent by their owne vvorke and sense that not onely the Hebrevv vvord Sabbath is an abolished ceremony and shaddovv but also that the Rest vvhich it signifieth is also a ceremony and an abolished shaddovv And so I come to proue the consequence namely that if the Rest in the 4th com be abolished then is the 4th com vtterly and for euer abolished this I make good thus if that Rest from our seruile laboures be abolished vvhich was once in the 4th com commanded then novv vve may labour in our calings not onely on the sixe dayes but also on the 7th day not onely on the vveeke dayes but also on the Sabbath day and if vve may on the Sabbath day be occupied a broad the fieldes after our businesses this doth necessarily exclud all necessity of assembling in the congregation to pray together and praise God togeather for hovv can a man be both a broad and at home in the field and in the Church plovving there and praying heere both together Thus I haue finished my arguments raised out of their two Textes vvherehy I haue proued that from their obiections and expositions there follovveth not onely an abolition of the Lords Sabbaths but also a nullification of Gods 4th com I must needs confesse I can but wonder that there is any Sabbath day at all kept in our Church vvhen I consider of thes common receiued distinctions and obiections for they doe directly ouerturne all force and virtue of the 4th com for the keeping of any day at all as thence and to goe about to raise a Sabbath day out of the Nevv Testament is impossible as shall be shovvne vnlesse some Nevv Scriptures can be found out that be not now in our Bibles wherefore considering these things it must needs be a singular vvorke and prouidence of God to incline the hartes of our Church to giue God a Sabbath vnto this day but it lyeth at the pittes brinke and at the last gaspe the least push of a profane minde vvho spurneth at piety would thrust it in and bury it for euer Thus much be spoken of this vse wherein I haue conuicted these Ministers of the vtter ouerthrow abolishing of the 4th com and that partly by this that they haue abolished that day and time which is prescribed in the 4th com so that now we can not haue the commanded time the Diuine time nor that sanctified time and as good therefore no time But suppose we must haue a time by force of consequence why then haue we for a Diuine time appointed by God an humane time by man and for a time sanctified by God we haue a profane time and vnsanctified and yet for all this this time is not a day nor weekly but an houre in a day once in a mans life or at the best but a Lecture day for a Saabath day thus much for the time Now as
for the dueties in the time either they haue vtterly abolished them also as hath bene showne or at the best they haue but counterfeit Sabbath dueties for true Sabbath dueties so much of the dueties Lastly they haue as hath bene showne taken away the very subiect matter of the 4th comm so as now God commandeth vs to Remember a nothing and to sanctify a nothing and so Gods commandement is made ridiculouse Loe this foule errour it is an errour worthy the discouery and high time it is that God should raise vp some man to discouer these things and to stand in defence of his 4th com and for this cause as I haue intitled my booke a defence of the Lords Sabbaths so haue I intitled it also a defence of the 4th com for you see how they haue by blotting out the Lords Sabbaths also defaced the whole commandement with them It is strang to see what violence this one finale portion of Scripture to wit Gods 4th com hath vndergone and it is the more strang considering the learning and knowledge of these times what vaine friuolouse distinctions of a Sabbath the Sabbath of one day in 7 of the Sabbath belonging to vs as it signifieth a Rest as it belongeth vnto all Nations that the time is a ceremony the duties in the time morall by all which they exclud the proper time in this 4th com and yet then againe to contradict themselues though the time of day be abolished yet still they will haue the day and a day out of the 4th com and a day too of 24 houres long and though the Sabbath day be abolished as they hold yet they vvill haue a Sabbath day still out of the 4th com too The 10. commandements they call them the Morall Law but bring them to this point of the Sabbath day and then they are become partly Morall partly ceremoniall they might as well say that that which in common speech they call white as the snovv that it is partly white partly blacke The Papists are blamed for making the 2d com Iewish and Ceremoniall and yet say we this 4th Comm. touching the Sabbath day is Iewish and Ceremoniall thus hauing contradicted our selues then vve fall to botching and cobling of the Commandement first it is fained that the Lords Sabbath day is abolished and vvorne out of vse and then to repaire the losse and breach againe that there may be a full number of ten Commandements the 4th comman wherein the breach vvas must be cobled vp againe the nevv leather where with all it must be amended it is the Lords day and it is put into the roome of the old and ouer vvorne Sabbath day so we haue now a new-old com or an old-new com whither you vvill for it is partly old and partly new Lastly as if all the former were not enough after sondry contradictions and after sondry fine distinctions whereby they haue violently torne a sunder what the Almightie hath inviolably and inseperablie ioyned together at last they cast them all quite away abolishing both time and dueties in the time and commandement all thes with others which I might reckone vp and with other violences and abuses which yet I am to discouer hath this one small portion of Scripture the 4th com vndergone I cannot thinke any one portion of Scripture in controversy betvvixt vs and Papists hath bene more wrested and abused by them then this by vs God amend it Paul telleth Timothy 1. Tim. 1.7 that there were some among them which desiring to be teachers of the law vnderstood not what they said nor whereof they affirmed This Scripture is verified of some Teachers in these dayes as may appeare by the premisses and as shall yet further appeare hereafter I come now to the word Remember and touching this word a reason may be demanded why the Lord should put a Memorandum vnto this com aboue any others of the 10 and why the Commandement should be expressed by this word Remember The common reason hereof rendered by diuins is to preuent carelesnes and forgetfulnesse on the six working dayes of the Sabbath day next ensuing least men should leaue some common workes of the six dayes to be done on the 7th day Sabbath this I confesse a trueth indeed but this is not all I suppose for if one demandeth a reason why God prefixed a Memento to this Com. more then vnto any other of the commandements this cannot be the reason because that by mens not forethinking of the Sabbath some vvorkes are left vndone on the six dayes to be done on the Sabbath day and so the Sabbath is profaned and the 4th com transgressed For seeing that vve are in like danger of breaking euery other of the Commandements by a carelesnes and a not forethinking of our dueties in them enioyned it should haue bene needfull therefore to haue had a Memorandum prefixed vnto euery one of the 10. Com. as vvell as vnto this 4th com least we breake them also through forgetfulnesse but since a Memorandum is put to this com and not vnto others such a reason therefore would be sought as agreeth to this com and not vnto others Novv in this point if I may take leaue to deliuer mine opinion I cannot finde out a better reason then this God foreseeing that after a long time that is about 364 yeeres after Christ for then was the Sabbath day abolished by the Laodicean Counsaile as afterwards you shall heare more this his Sabbath day vvould be not in part violated and profanely kept but that it vvould be vtterly and altogether blotted out of remembrance in all Christian Churches for 1200 yeeres together as it is to this day to preuent which forgetfulnesse and vtter neglect of his Sabbath day it pleased God to prefixe a Memento to this com that so if it be forgotten it might in time by one meanes or other be brought to remembrance againe which God graunt If we take a suruey of all the 10 Com. we shall find that nothing commanded in any of them is so wholly and vtterly buried and forgotten as is the Sabbath day commanded in the 4th com vvhen they had buried Christ they laid a stone vpon him and sealed it to make all sure that he might neuer rise againe so haue they buried the Lords Sabbath day and least it rise againe they haue cast an heape of stones vpon it calling it Iewish and Iudaisme and a signe and shaddow and a buried abolished ceremony and vvhat not and all to bring it out of remembrance Now though Papists haue foully forgotten the 2d com yet all Protestants remember it well enough God be thanked I know not any one thing in all the 10. Commandements forgotten by Reformed Churches but this one thing onely to vvit the Lords Sabbath day and as for this this is forgotten of all both Protestants and Papists it was very needfull therefore that the Lord should prefixe a Memorandum to this
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
himselfe rested on it Genes 2.2.3 but if vve keepe not the dayes of the weeke distinct it vvold come to passe that vve shold worke somtimes on that very day wheron God rested from vvorke and vvhich God blessed and Sanctified for an Holy day 2. The reason of the 4th com Exod. 20.11 vvhich God dravveth from his ovvne example is by vvay of similitude vrging vs to tread in Gods steppes to be imitatores and follovvers of him that is to labour vvhen God vvrought and to rest vvhen God rested novv if vve should labour on the 7th day then slould vve not be like but vnlike to God for vve should vvork vvhen God did rest so should we not imitate God Wherefore vve must choose thes six dayes which vvent before the first 7th day or Sabbath 3. It appeareth by the constant practise of the Ievves vntill Christ and by the Iewes now liuing at Amsterdam and elswhere that the 4th com vvas to be vnderstood of those very six dayes vvhich vvere the first in the vvorlds creation and vvhich goe before our Saturday for the Ievves euer made and still doe make these their six vvorking dayes Sunday Monday Tewsday Wednsday Tursday and Friday Yea since Sabbath day is a proper name and a standing day by it the other sixe dayes may be knovvne 4. It appeareth by the Nevv Testament for euery vvhere the day of Christs resurrection is called the first day of the vveek Mat. 28.1 Mark 16.2 novv the day of Christs resurtection is our Sunday confessed by all sides so then our Sunday is the first of those six dayes vvherin vve ought to labour by the com and Friday then vvill be the last of our six labouring dayes hauing thus fond out vvith dayes of the vveeke we ought to labour in vve come vnto vses of the pointe Here I might incist by way of confutation of that errour of Mr. Greenwood vvho stifly defendeth it that these vvordes in this 4th com Sixe dayes thou shalt labour c. they are no parte of the 4th com but a parte of the 8th com as if God had not knovvne hovv to place his commandementes but had mingled some parte of the second Table vvith the things of the first Table and vvrote some parte of the 8th Com. in the 4th Com. either God hath misplaced things or Mr. Greenvvood hath mistaken things but supposing no other diuines will second him and that the bare mention of this absurdety is enough to confute it I passe on The first vse of this point is for the discouery of the errour of many vvho being vrged by the 4th Com. to keepe the 7th day for the Sabbath they answer that Sunday or the Lords day is the 7th day to them for they labour the six dayes which goe before the Sunday To vvhom I reply that albeit Sunday is the 7th day to them yet is it not the 7th day to God for that day vvhich they count the 7th day the same day God euer counted for the first day our Sunday is the first day of the vveeke in a diuine accompt not the 7 day last as we haue proued wherefore vvhosoeuer rekoneth Sunday for the 7th day he follovveth an vnvvarrantable and humane account and forsaketh the Scripture account vvhich calleth Sunday the first day of the vveeke constantly now in diuine matters vve must follovv a diuine accompt and in Gods matters vve must take Gods account againe whosoeuer rekoneth Sunday for the 7th day and therfore resteth on Sunday he doth not imitate God in resting vvhen he rested and in vvorking when he vvrought according as is prescribed in the 4th comm but rather he crosseth and thwarteth God by resting when God vvrought and vvorking vvhen God rested for on our Sunday vve rest but on our Sunday God vvrought in that he began the first dayes vvork in the creation vpon our Sunday making the light on this day Genes 1.4.5 againe we crosse God on our Saturday for in it we worke but in it God rested yea this day God blessed it and sanctified it for an holy day Genes 2.2.3 and yet this day vve profane it and make it a working day Thus it is plaine that it is a foule errour in any to count our Sunday or Lords day the 7th day and so a Sabbath or resting day when as it is one of the Six labouring dayes and so a working day The second vse of this point is for information for if by the 4th Com. our six dayes to wit Sunday Monday Tewsday Wensday Thursday and Friday be those six dayes wherin we are to worke after the example of God then it follovveth that no day of the weeke can be the Sabbath day or Resting day but Saturday the 7th day This is to be noted against all those who by their vaine glosses would expound the 4th com so as if some other day of the weeke besids Saturday might be the Sabbath day by the 4th Com. now this cannot be seeing God hath appointed all the dayes of the weeke besids Saturday for working dayes The third vse of this point is for confutation is it so that our Sunday or Lords day is by Gods com a working day it being one of the sixe dayes and the first of them hovv vn aduised then are those which goe about to set vp and vphold the Sunday or Lords day for a Sabbath day and resting day weekly when God appointed it for a vvorking day and also gaue it vs vnder his ovvne example himselfe vvorking on it for our imitation neither can any ansvver that this lavv six dayes thou shalt labour vvas a Ceremony and shaddow and so abolished by Christ for there is no grownd for that in scripture the contrary is rather manifest for what God did at the creation in vvorking on our Sunday Christ our Sauiour ratefied at the redemption for being risen from the dead vpon our Sunday the day of his resurrection he trauailed and two of his disciples also a matter of 15 myles Luk. 24.13 wherefore Sunday is a trauailing day a working day whother you respect Gods example at the Creation or Gods 4th Comm. vpon Mount Sinay or Christs example and his Disciples after the Redemption But chiefly and principally I mind to urge this vse against some Ministers vvho doe againe notoriously abuse this 4th com by prouing out of it an institution for the Lords day or Sunday to be a Sabbath thes men seeme for the time to haue laid aside both wit and learning are they not ashamed to goe about to vvrest that Com. to speake for and command the Sunday to be kept for a Sabbath and resting day the vvhich doth expresly command the contrary For this branch of the com Six dayes thou shalt labour Doth command labour on the six dayes Novv the first of thes six labouring dayes is our Sunday or Lords day novv vvas it euer heard before that one commandement should command contrary things or that one part of a commandement
day vveekly Sabbaths but the text Col. 2.16 is and may be vnderstood of the yeerly Sabbaths and forasmuch as none euer doubted that the 4th com was for the weekly Sabbaths and many haue vvrote it that this text Col. 2.16 speaketh not of the vveekly Sabbaths it is partiality to choose Col. 2.16 before Exod. 20.8 Whither is the more safe thinke you to imbrace the Lords Sabbaths from the 4th Com. or to reiect them from this text Col. 2.16 Ponder it vvell in your minds vvhither of these tvvo textes of Scripture should most preuaile with you to vvit Exod. 20.8 or Col. 2.16 this note also that if this text Col. 2.16 preuaile with you then it must eate out the very heart bowels of the 4th Com. If you imbrace the text in their sense to be vnderstood of the 7th day vveekly Sabbaths therefore beware what you doe but if you vnderstand this text Col. 2.16 onely of the yeerly Sabbaths such as you reade of Leuit. 23.24.32.39 So you may retaine both textes still one Scripture shall not shoulder out an other I haue the rather incisted vpon this texte of theirs Col. 2.16 because it is their Master chiefe and choisest text against the Lords Sabbaths 2dly that you may the better iudge of these two textes Exod. 20.8 Col. 2.16 note that not these tvvo textes are compared together as Scripture vvith Scripture but the collection exposition of one of these textes is compared with and set against the other Text it selfe for as for the Text Exod. 20.8 this commandeth the 7th day vveekly Sabbath expresly in so many words with out collection or consequence of ours the 4th com hath euer bene vnderstood of the 7th day weekly Sabbaths by all the Prophets by Christ him selfe witnes their practise but the Text Col. 2.16 doth not disswad from the 7th day weekly Sabbath expresly and in so many vvords but it must be dravvne haled and vvrested to the 7th day weekly Sabbath by feeble blind reason collectiones consequences so that vvhosoeuer doth imbrace the Text Col. 2.16 against Gods Sabbaths rather then the 4th Com. Exod. 20.8 for Gods Sabbaths he chooseth consequences before Scripture collections before Gods expresse vvord and preferreth mans blind reason before Gods expresse vvill and plesure I desire the Christian Reader to marke this last passage vvith double and treble diligence for in all my booke there is hardly any thing of greater consequēce the summe vvhereof is this that menes collections reasons consequences made out of some text of scripture are not of that diuine nature infallibility that they should countermand ouerturne an expresse Cōmandement of Almightie God And this is the very case betvvixt my aduersaries mee for I bring an expresse Commandement for the Lords Sabbaths and against them they bring nothing else but their ovvne reasons collections consequences fetcht out of this text Col. 2.17 vnnecessarily fetcht also Thus by the comparing of these two textes of Scripture together it appeareth to euery eye that whosoeuer refuseth the Lords Sabbaths vpon that text Col. 2.16 rather then embraceth them from this text Exod. 20.8 hee preferreth weake insufficient arguments before able strong arguments the which whosoeuer doeth after fufficient notice giuen him he bewraieth that he loueth not Gods law in trueth of heart for it selfe but out of by respectes for by his preferring this weake text Col. 2.16 before that strong text Exod. 20.8 he ouerturneth raseth to the grownd a parte of Gods law who can ouerthrow a parte of Gods law yet loue Gods law Suppose we that the Title of A Ministers Liuing or of any mans Inheritance were to be tried he could shew but as good Euidence for it as the 4th com is for the Lords Sabbaths thinke you he would feare to leese the day to one that eould shevv no better Euidence then is the text Colos 2.16 against the Lords Sabbaths no vndoubtedly or suppose we the Title of A Ministers liuing or of any mans Inheritance were to be tried there were 2. Kinds of Euidence at his choise to pleade the one as strong as the 4th comand is for the Lords Sabbaths the other as weake as the text Col. 2.16 is against the Lords Sabbaths if novv this Minister or other person vvould make choise of this weaker Euidence Col. 2.16 vvould not euery man say surely this Minister or this other partie care not for their Liuing or Inheritance they doe not loue them iust so it is an argument that men loue not Gods Law nor his Sabbaths therin commanded vvhen they vvill parte vvith them so easily so growndlesly it is a signe they are vnvvilling to know acknovvledge the vnknovvne partes of Gods Law vvhen they goe thus partially to vvorke in the tryall of the point did men loue Gods lavv aboue Gold Silver as did David they vvould not parte vvith his commanded Sabbaths so lightly a man shall find something to doe to vvring mens gold siluer from them but for Gods Sabbaths you shall haue them from them vvith out strife vvhere then is the loue to Gods Sabbaths vvhere is the loue vnto Gods lawes Ministers people may say talke much make them selues others beleeue that they stand for Gods lavves loue his commandements but let them selues all men iudge vvhither they speake truly or not by this marke is this a loue to Gods Lavv to ouerthrovv a parte of it vvhich vvas euer vnderstood by all the Prophets Apostles of the weekly Sabbaths by a text Col. 2.16 vvhich doth neither mention the vveekly Sabbaths at all nor yet speake of all Sabbaths generally so as the vveekly Sabbaths must be included necessarily this is to supplant a certainty by a text which is doubtfull vncertaine is this loue Thus much of the first vvay vvherby men bevvray theire regardlesnesse theire vnvvillingnesse to be taught instructed in the perfection of the lavv in the vnkowne partes ther of that by prefering vveake arguments before able strong arguments The 2d vvay vvherby men bevvray theire vnvvillingnesse to be instructed in the perfectiō of the Lavv in the vnknovvne partes thereof is in that they admit of insufficient disallowable Testimony for the triall of the point that this is so is plaine by this that all people vvell nigh put all theire trust confidence for the triall of this point in theire Ministers saying our Ministers say the 7th day Sabbath commanded in the 4th com is a Ceremony abolished they are men of lerning honest godly men therefore we rest in them renonvvce the Sabbath day though it be commanded by God in the 4th com they haue studied the point they are a multitude of them this contenteth mee I knovv they durst not speake othervvise then they thinke they be such godly holy men c. I must confesse
albeit the Court knovveth not hovv he is able to make good proue his information yet it being a matter probable seeing it is the Kings cause both the Iudge and all the Iustices euen the whole Court doe countenance the cause yea so farre forth take in vvith it as that if it be possible so as no iniustice be done nor any Lavv of the Realme thereby violated he that informeth for the King shall haue the day rather then a priuate subiect and good reason for it Well in the case of the Lords Sabbaths I informe for the King of kings the King of heauen earth it is novv the parte of all Gods Ministers both superiour as Bishops inferiour as common Preachers to take in with this cause of Gods Sabbaths as Gods cause their Lord King to countenance it to their vtmost yea so farre forth to backe it take part vvith it as Gods Sabbaths may haue the day if no law of God nor text in Scripture be thereby violated as I dare pawne my life for it there shall not If Ministers in the Church both superiours and inferiours doe not thus honour God before the people by giuing his cause the preeminence the Magistrates of the common weale shall rise vp in iudgement against them condemne them I come now to the last vse of the point Is it so that thou louest the lavv of God then take vp a daily lamentation for the lamenesse imperfection of Gods lavv for the vveekly violation of Gods 4th com and for the profanation of Gods Sabbaths if we haue not Gods Law in its integrity and perfection as we haue not if vve vvant his Sabbath therein commanded then haue vve but a lame imperfect lavv and if the Saturday be Gods Sabbath as I haue shovvne it is and shall further proue hereafter then is the 4th com vveekly broken and Gods Sabbaths weekly profaned As Dauid hath bene our President shevving vs hovv vve should loue Gods law so let him be our President to shevv vs hovv vve should mourne for the violation transgression of Gods Lavv Mine eyes gush out saieth he with riuers of waters because they keepe not thy Law Psal 119.136 And againe I saw the transgressours was grieued because they kept not thy word Psal 119.158 It is a property then of a Godly man to mourne and to grieue to see Gods Lavvs transgressed and the reason of that his sorrow griefe is because he loueth Gods Law as Dauid did Oh then that all sorts of people would bevvray their loue to Gods Lavv by their sorrow of heart to see it transgressed weekly in the profanation of Gods Sabbaths Againe doest thou indeed loue the Lavv of God how canst thou but take it to heart to see this holy and Diuine Lavv of thy God so mangled defaced so lame imperfect as in these dayes it is in all Christian Churches It is and euer hath bene a speciall fauour of God to betrust any Nation or people vvith his word and Oracles as we may see it in Rom. 3.1.2 What is the preferment of the Iew c. much enery way for chiefly because vnto them were of credit committed the Oracles of God Where the Apostle counteth it a preferment of the Iew and the chiefe preferment to haue the word of God committed vnto their custodie and it is reported of them that they haue bene euer very faithfull in keeping the letter of the text vncorrupted Among all Nations and people it hath pleased Almightie God to preferr this our English Nation with this chiefe preferment and to be trust vs with the custodie of his word and Oracles those 10 Commandements wrote with his owne finger our Church is now become the receptacle and House of God wherin he hath laid vp his word for its conseruation it is the grownd and pillar to supporte and beare vp this trueth as Paul caleth it 1. Tim. 3.15 hath God thus in speciall fauour to our Nation preferred vs aboue many Nations and that vvith his chiefe preferment to betrust vs vvith the custody of his Law and Oracles and shall we proue so vnfaithfull to him as to take care but of some peeces of these Oracles onely What Nation saith Moses is so greate that hath ordinances Lawes so righteouse as all this Law which I set before you this day Deut. 4.8 hath God betrusted vs with a righteouse Law and with a Law so righteouse as no Nation vnder heauen but such as know God and such as haue the very same hath the like to it Yea not onely are some peeces of this Law so righteouse but all the whole Law is of the same nature so saith Moses so righteouse as all this Law is which I set before you this day and shall not we preserue then all this Law the whole Law intirly in its perfection we should blush for shame to doe otherwise we should lament mourne to see it otherwise T is true we keepe these Oracles intirly in the letter so doe Papistes but vvhat 's the letter when we weaken diminish and abolish the binding force of it for vve say this parte of Gods Oracles But the 7th day is the Sabbath of the Lord thy God in it thou shalt not doe any worke doth not bind vs Christians In it that is in it 7th day thou shalt not vvorke saith God I but this prohibition bindeth not novv say some Ministers no vvhat doe vve vvith Lavves if they bind vs not as good take avvay the sense of the vvords of the Lavv and so it shall be senslesse as to take away the binding of the Law wherby it is made forcelesse the binding povver of a Lavv is the life and soule of the Law take avvay then its binding povver it is but a deadlieflesse Lavv it is but a Cipher or a blanke and so the Church shall be but like the Lottery pot vvhich houldeth some blankes among the prises suppose vve should say of the other 9 Oracles that vve preserue the letter of them intirly but herevnto vve should add this that they binde not vs Christians now vvhat bauocke should we thus make of the Morall Lavv it is all one therfore to reiect the Lavv as to reiect its binding power vvherby it bindeth vs. We haue alredy shovvne hovv this Lavv of God is mangled and defaced oh that all people vvould bevvaile this oh that the King vvould take it to heart so did the good King Josiah vvhen the Lavv had bene lost for a time he rent his cloathes 2. King 22.11 oh that the Bishops of the Land would take it to heart so did Elie the Priest vvhen he heard that the Arke of God vvas taken from them 1. Sam. 4.17.18 he died for grief of heart vvhy the Lords Sabbaths vvere his hallovved times as the Arke his holy place Oh that the people of the land vvould take it to heart so did the people in Nehemiahs time for saith
for a collection for his ordinance vvas onely for a preparation to a collection Now these ij differ much to collect mony is one thing and to prepare or make mony redy for a collection is an other thing Paul indeed spake touching a collection when he said concerning the gathering for the Saints 1. Cor. 16.1 but yet he did not here ordaine that this collection whereof he spake should be then presently made this he gaue order for afterwards concerning the time when it should be done onely he would haue them in a readinesse with their money that so whensoeuer after he should giue order for the collectiō to be made mens money and what they would bestow might not be to seeke but laied vp by them euery mans money by himselfe in a readinesse forasmuch as men were to giue with respect vnto their estats and abilities as God had prospered them it was needfull there should be a day appointed for them wherein to cast vp their accounts and rekonings to see how God had prospered them in their estats and then that done to lay vp by them what they could spare against the day that Paul should send for it For the cleering of this text therfore we may borrow light from 2 Cor. 9.5 where S. Paul speaking of collections v. 1. he hath reference in this his second Epistle vnto the collection mentioned in his first Epistle 1. Cor. 16.2 as you may perceiue by these words where he speaketh of a collection appointed afore or as our new Translatoures haue it where of yee had notice before 2 Cor. 9.5 now this collection where of Paul had giuen them knowledg before it was not made before but to make still as appeareth by these things 1. in that he now telleth them of sending the bretheren as collectours that they might finish their beneuolence or make vp before hand their bounty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereby you see this collection was yet to be finished and made vp 2. he sseth an argument to perswade the Corinthians to a liberall contribution 2 Cor. 9.6 now this perswasiue argument had come too late if the collection had bene past first so by this text 2 Cor. 9.5 it appeareth that what Paul spake in the 1 Cor. 16.2 it was not of any collection then to be made but only it was a preparatiue to a future collection wherefore you see their grownd whereon they build is false grownd for they cannot proue by this text that here was either any collection vpon the Lords day no nor any assembly how then will they gather that there was a Sermon on this Lords day so a Sabbath if they cannot proue that there was any assembly or congregation on this Lords day thus you see that hitherto they cannot proue by any one text that there was at any time so much as any one Lords day kept for a Sabbath Now when they are at their furthest can goe no furder then they fall to quaeries but why say they was this collection appointed vpon the first day of the weeke rather then on the second day or some other surely there was something in that Hereto I ansvver if surely there vvas something in it then let them shew vs vvhat it vvas for it is their parte to find it out if any thing there vvas that might proue it a Sabbath day doubtlesse there vvas some thing in it vvhy this collection or preparatiue vvas on this day rather then on any other but you knovv there may be many some things reasons of it yet none of them such as will proue it a Sabbath day let them refraine therefore this begging of questiones of vs fale to prouing themselves let them proue it that this collection or preparatiue appointed on the Lords day rather then on any other day must make it a Sabbath day 2. I answer if Paul did ordaine the Lords day for a Sabbath to be kept by the Church of Corinth heere vvhy did Paul him selfe voluntarily omit the keeping of the Lords day vvith the Church at Antioch vvhen he had a most fit occation as lately I haue showne did rather keepe the Sabbath day Act. 13.14.42.43.44 When as yet he might haue kept the Lords day if he vvould one vvord of his mouth would haue done it Surely had the Lords day bene a Sabbath day Paul would haue kept it in all Churches vvhere euer he came asvvell in one as in an other 3. I ansvver let all be granted and yet it vvill not doe suppose therfore that here vvas a collection an assemblie and a sermon yet it cannot by all these be proued a Sabbath day all that can be hence collected is no more but this that the Lords day vvas a collection day an assembling day and a sermon day that is a Lecture day but not a Sabbath day For to a Sabbath day is more required then to haue an assembly a collection a sermon for all these 3. we haue on lecture dayes in London other partes of the kingdome on Wednesdayes Thursdayes other dayes of the vveeke vvhich are no Sabbath dayes If the patrones of the Lords day vvill proue that at Corinth they kept this day for a Sabbath they must remember to proue these thinges 1. That the people did refraine all seruile labour on the Lords day from breake of day till night for this is a parte of the 4th com In it thou shalt do no manner of worke 2. They must proue that they spent this Rest in holy exercises And that they did both these in conscience of the 4th com the which ij things if they cannot proue out of this text as it is most certaine they cannot then haue they foully abused this portion of Scripture also yea not only this parte of Gods word haue they abused profaned but also thereby haue they abused and corrupted with errour the mindes of such their people as are most ingenuouse tractable a thing much to be lamented of euery godly heart thus by goeing about to justifie their Counterfaite Sabbath they add one sinne vnto an other SECT XII A 7th text out of the new Testament which they alleage abuse for the Lords day is Reuel 1.10 I was in the Spirit on the Lords day c. Some from this text thinke this Lords day must be a Sabbath day because S. Iohn receiued a Reuelation in it but fewe doe vrge it thus thus there is not the least force of prouing in it for how will it appeare that because Iohn had a Reuelation on this day that therfore it must be a Sabbath day there 's no likelihood that euer this can be proued Ezekiel had a vision or Reuelation from God on the 5th day of the moneth Ezek. 1.1.2 must this 5th day of the moneth be therefore a Sabbath for euer But I come to the second sorte these are the most of those which vse this text they gather all
appointed it neither will God or Christ euer reward it nay God may answer them thus who required this at your hands Isai 1.12 My third reason disswasiue is because God hath manifested his dislike of superstitiō in many passages of his Holy word see Deut. 12.32 Whatsoeuer I command you take heede you doe it thou shalt put nothing thereto nor take ought therefrom Here you see that God will haue nothing added to his worship seruice Thou shalt put nothing thereto saith the Text but now the Patrones of this Lords day haue put some thing thereto for they haue put the Lords day vnto the 4th Com. of God a most dangerouse presumptuouse attempt such as they can neuer answer before God nay they cannot iustifie it before men by good argument how then shall they be able to stand before God think they to add an other day to Gods Com. and iustifie it before God by such their friuolouse consequences as they vainly pretend to be necessary consequences let Ministers thinke of this that seriously too let thē doe it in time also In the New Testament God hath reucaled himselfe this way also If any man shall adde vnto these things God shall adde vnto him the plagues that are written in this booke Reuel 22.18 If Christ vvas so carefull that nothing be added to this parte of his will wrote by S. Iohn in his Reuelation no doubt he hath the same care of all partes of his will in the New Testament wherfore let our Ministers that are Patrones of our new Sabbath thinke of this Text also for when they say teach the people that Christ instituted appointed the Lords day which is false for Christ neuer instituted it as appeareth by my answer vnto all their arguments in so teaching the people they doe add vnto the New Testament they add vnto Christ his institutiones a day which Christ neuer instituted thus they haue added vnto Christ his ordinances of Baptisme the Lords Supper they hau added vnto these I say an other ordinance that is none of Christs which is the Lords day now let them heare their doome without repentance God shall add vnto them the plagues that are written in this booke of the Reuelation and one plague I sinde there written which is a plague of plagues it is hell fyer to haue a parte in the lake that burneth with fyer brimstone which is the second death Reuel 21.8 I know they sleite contemne mee think if they can so carry it with the people as they may but saue their credits with them a while they hope to quench mee for euer I being but one and such a vile one in their eyes wherefore I haue taken vnto me more helpe now I haue God on my side Christ on my side they shall defend me against these men and these men must know it now or shall will they nill they hereafter that they dispised not me but God Christ and that now they haue met t with their Master God will deale with them if they will be adding vnto God God will adde vnto them You haue an other Text also Numb 15.39 that ye may Remember all the Commandements of the Lord doe them that yee seeke not after your owne heart nor after your owne eyes after the which ye goe a whoring Where we see how God detesteth to haue mens deuices brought into his worship he calleth it a whorish tricke to hould the Lords day to be commanded by God or instituted by Christ when it cannot be proued it is to goe a whoring after their owne heart after their owne eyes An other Text you haue Mark 7.7.8 But they worship me in vaine teaching for doctrines the commandements of men for ye lay the commandement of God a parte obserue the Tradition of men a like Text you haue Isa 29.13.14.15 where a woe is denounced vpon the people whose feare towards God was taught by the precepts of men And their feare towards mee was taught by the precepts of men Whereas the former Text saith yee say the commandement of God aparte how true this is of these 10 Ministers forenamed who reiect as Iewish Ceremoniall the Lords Sabbath expresly commanded in the Morall Law let all men iudge for doe they not lay this Commandement of God a parte which inioyneth most directly the 7th day Sabbath this by the way but the words that belong vnto our purpose are these teaching for doctrines the commandements of men The Lords day Sabbath it is a doctrine taught frequently and bouldly but it is no commandement of Gods and therfore it must be onely a Commandement of men The next words for our present occation are these and obserue the Tradition of men That the Lords day is a Tradition of the Church not onely Papists auowch it but also diuerse of those Authores which I haue cited against the Lords day doe expresly affirme it that the Lords day is but a Tradition and all of them say that it is but an ordinance of men and a Commandement of man yea so much the wholl Church confessed in the dayes of K. Edward so then in kepeing it in preaching for it you keepe the Tradition of men preach for A Tradition of man And so also they that are afraide to transgresse the Lords day to worke in it this their feare toward God it is taught by the precepts of men for God hath left no precept for the Lords day the breach whereof we neede be afraide of Heare then the doome that belongeth vnto such needlesse religion all this their worship it is a vaine thing In vaine doe they worship mee c. Yea there belongeth a woe vnto such worship this is the reward of it woe vnto them c. Isa 29.15 The last Text that I will mention is Colo. 2.23 which things haue indeed a shewe of wisedome in voluntary Religion or in will-worship Iudge now good reader if I doe them any wronge to rekone the Lords day as a limme of this voluntary Religion as a branch of will-worship for if they cannot shew vs where God hath commaunded it then it is a voluntary thing and of mans owne will and therfore may be called a voluntary Religion a will-worship happely there may be in the eyes of such as haue bene nusled vp from the cradle in this superstitiouse practise a shewe of wisedome in it as the Text speaketh But if S. Paul may be iudge they are things of no value as he speaketh in the same Text. Wherefore since God hath in all these Textes of Scripture manifested his dislike of Superstition let this be enough to disswad euery man from the practise of it And that so much the rather because the vphoulding of this day is the iusling shouldering out of the Lords Sabbath day mentioned in the 4th Com. so as the words of our blessed Sauiour are true
the 4th command by it selfe in this they will attempt to proue the time to wit the 7th day to be a ceremony and abolished in the meane time they will hould the dueties of Rest holinesse commanded with the time to be no ceremony but morall perpetuall now vndoubtedly they should hold all the things commanded in the 4th com to be together morall or together ceremoniall either all abolished or all perpetuall in any wise mans iudgment such things as God hath ioyned together no man should put asunder retayning something reiecting other something but that all must be retayned or all reiected either they should embrace the whole 4th commandement or no 4th commandement this is in common reason The 4th com is like vnto a Bond in a bond there is two things where vnto men are bound the one is the summe of money the other is the day and time of payment now in common reason he that stands bound to pay the summe of money that same man stands bound to the day and time also that is to pay this money at the time mentioned in the bond so in the 4th com men are bound vnto 2. things the one is the dueties of Rest and holy exercises the other is vnto the day time wherein these dueties are to be performed namly the 7th day Now these men that are vndertakers against Gods Sabbaths enemies to the Integritie and perfection of Gods Law they will not retaine both of these nor reiect both of these but a diuision seperation they must haue the duties of rest and holinesse they will haue vs bound vnto as being morall but the day and time wherein they should be performed to wit the 7th day this they will not haue vs bound vnto but it must be a ceremony now was it euer heard before now or euer seene in any case but this that a mā should be bound vnto the summe of money in the bond but not vnto the day of payment wy these men will most absurdly suppose that vve are tyed vnto the dueties of rest and holinesse in the com but not vnto the duety of the time day mentioned in the command in vvhich the dueties are to be done is not this absurd to any heareing and are not those textes vvhich they vse for this absurd purpose vvrested think you as these Exod. 31.13 Rom. 14.5 Col. 2.17 it vvere to be vvished that they vvould not halue it peece it on this fashion that is to serue God by halues in his 4th com but that they vvould obserue the vvhole 4th commandement or no 4th command all or none God hath giuen many seuerall commandements in the old Testament as concerning the true God cōcerning his worship concerning his Name concerning sondry dueties vnto our neighbour concerning the Passeouer Pentecost sondry other Festiuall dayes new moones Sabbaths concerning meates drinkes concerning Sacrifices Tythes Priests the Temple and place of worship with many more now amongst all these Lawes can they find from the begining of the booke of Genesis vnto the end of the Prophecy of Malachie such a mingle mangled hotch potch as they will make of this 4th comm that parte of those lawes should be morall parte ceremoniall one parte belonging to all Nations the other parte onely vnto the Iewes the like was neuer heard on I dare say it in any lawes of God or Man Diuine or humane are they not ashamed to make such A Monster of the 4th com as the like hath not bene seene in the world and are not these textes Rom. 14.5 Exod. 31.13 and Colos 2.16.17 monstrousty abused think you which they vse for this monstrouse end In the 5th com we are inioyned ij things to honour our father to honour our mother in the 10th com we are inioyned many things as 7 in number in the 4th com we are inioyned ij things an holy rest the day and time wherein to kepe this holy rest now they that take one of these ij things in the 4th com reiect the other they are as absurd as if one should take one of those ij things inioyned in the 5th com and reiect the other holding it morall to honour our fathers but ceremoniall to honour our mothers as absurd they are as if they should diuide betwixt those 7 things commanded in the 10th com holding 4 of them morall some such 3 of them as disconceits them most for ceremonies in a word for any to say the 4th com is partly morall partly ceremoniall it is a position partly religiouse partly prophane It is much like that of Papists touching the 2d com about Images who hold that this 2d com is ceremoniall forbiddeth onely Iewish Images not the Images of Christians and why may we not admit of Papists absurdetie in the 2d com as well as of Protestāts absurdnesse in the 4th com Oh how is this abused Commandement to be deplored lamented how are the Agents herein to be loathed and abhorred for they attempt with that wicked man prophecied on by Daniel to change times lawes Dan. 7.25 Gods 7th day into the 8th day and the law of the 4th com from off the 7th day vnto the 8th day An other absurdety is that by alleaging Scriptures out of the new Testament as Rom. 14.5 Gal. 4.10 Col. 2.16 against the Sabbath in the morall law so fathering the abolition of that Sabbath on Christ and on his Paul hereby we become a stumbling block scandale and occation of offence vnto the Iewes for when they vrge vs with the 4th com for keeping of the old Sabbath day and we answer that Christ Paul abolished it hereat they are scandalized and say that hereby they know Christ and Paul to be impostors deceiuers because they durst abolish one of Gods ordinances in the Decalogue which all men count morall is not the conversion of the Iewes daily expected praied for shall we vnnecessarily hinder their coming vnto Christ by fathering on Christ a thing both false most odiouse vnto the people of the Iewes let vs beware we be not an occation any longer of the hard-hartednesse of the Iewes Furthermore other absurdeties also these euill Agētes runinto he that can allow of these following arguments against the 7th day Sabbath he may with a safe conscience turne Anabaptist keepe no Sabbath for the 7th day Sabbath these men will throw downe as they say And for the 8th day Sabbath that 's but an idle fiction as hath bene showne so then throw downe the 7th day Sabbath and away with all Sabbathes for my parte I am cleerly fully resolued in this that take away the 7th day Sabbath then we are not bound to keepe any Sabbath at all one or other Thus these enemies to Gods Sabbaths they make an high way and open gappe vnto Anabaptistry that so we should haue no Sabbathes An other absurdety
is this The time of the 7th day it was and also it may now againe if men so please be an helpe and a furtherance vnto these Morall dueties of Rest from laboures and the worship of God commanded in the 4th Comm. for the 7th day furthereth these dueties as time and place doe further all dueties and is it not to be wondered at that men will reiect and abolish such a thing or things as be helpes and furtherances vnto Gods worship and vnto Morall dueties Diuines teach that not onely the dueties expressed in the Decalogue are to be obserued but also all helpes and furtherances vnto those dueties but behold here they reiect as Iewish and Ceremoniall the 7th day which was in ancient time and may be againe an helpe vnto Gods worship and the other Sabbath dueties Yea such an helpe as no other day cā be so fit for no day but it is a sanctified day Genes 2.3 nor a commanded day Exod. 20.8.10 nor that hath Gods president Exod. 20.10.11 I might here alleage the Testimony of many but I will content my selfe with iij or iiij who though no friends to the ancient Sabbath yet herein iustify me Doctour Bownde in his booke of the Sabbath Pag. 40. saith That the 4th Com. can no more be partly Morall partly Ceremoniall then the same liuing creature can be partly a man partly a beast Yea as well may one suppose the second Com. also to be partly Morall partly Ceremoniall To the same effect hee in pag. 36. citeth Wolph Chron. lib. 2. ca. 1. saying but the 7th day is not to be rekoned among the figures ceremonies of the Iewes because it is commanded in the Decalogue which conteineth in it nothing ceremoniall nothing typicall nothing to be abrogated M. Richard Byfield in his Doctrine of the Sabbath vindicated against M. Brerewod pag. 88. saith the 4th com is parte of the law of nature and so parte of the Image of God and is no more capable of a ceremony to be in it then God is For conclusion you shall heare doctour Ames speake in the name of all best diuines In his Theologicall Thesis pag. 499. Thus he writeth This is a most certaine rule receiued by all the best Diuines that the morall commandements were thus differenced in their deliuery 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 finger of God that in Tables of stone to declare their perpetuall and immutable continuance Now doe you not heare how these mē affirme it that the 7th day is not to be rekoned among the figures ceremonies of the Iewes that all best diuines hold that all onely morales were wrote in the Tables of stone and that the 4th com is no more capable of a ceremony in it then God is and that you may as absurdly say the same liuing creature is partly a man partly a beast as to say the 4th com is partly morall partly ceremoniall Before I produce their argumēts I desire to propound iiij things more both vnto our opponentes also vnto my Reader The for most is this before they begine their opposition wicked worke I desire them to cast their eyes first vpon the vglinesse of it to viewe it well for they fight not for God blessed for euer but against God my warfare is for God to defend his Title touching his Sabbaths but theirs is alltogether to defeate God of his Title and Sabbaths my strift is to defend Gods law in the Integrity and perfection vnto a iot title of it but their strife is with might and maine to lame Gods law and to clype it as traitoures doe the Kings coyne they will none of the law in its integrity and perfection that so they may serue God by halues by peece-meale An other thing I would propound is this I desire to know of these who are such implacable enemies to the Lords Sabbaths if they haue any Countermand or contrary commandement vnto the 4th com and that in as plaine expresse termes as the 4th com you know that a law enacted in parliament cannot be reuoked but by an other law enacted for the reuersing of it in the court of parliament so it must be in this case for the 7th day Sabbath there was a law to wit the 4th com enacted from heauen in the old Testament they must therefore shew vs a law from heauen againe countermanding it in the new Testament against the 7th day Sabbath or if in case they cannot shew vs A law in exprese words against the Sabbath day the which they cannot doe then if they be enforced in stead of a commandement to flie to reasones consequences made out of textes of Scripture they must make suer that their reasones collectiones and consequences be so cleere and apparent so sound and so necessarily true that they may be as vndoubtedly true as a commandement it selfe the reason hereof is because these consequences must stand in the roome of a commandement for the reuoking of that Sabbath day which was commanded in the 4th com euery sleity probable reason therefore collected out of a text is not enough to ouerturne an expresse commandement yea a morall commandement shall a sleity collection or consequence fetched by mans feeble shallow reason out of these the like textes Exod. 31.13 Rom. 14.5 Colos 2.16.17 ouerturne a sacred time expresly commanded in the morall law Exod. 20.8 God forbid We must shew more loue and honour vnto those 10 commandements which God hath honoured aboue all portions of Scripture by writing them with his owne finger deliuering them by his owne voyce then to suffer them or any parte of them to be snached wrested out of our hands by probabilities likelihoods feeble reasones A man may well doubt of it whither any man or Church may abolish any things expresly commanded in the Morall Law by any collection or consequence of mans reason whatsoeuer yea albeit it be thought of all men to be a necessary consequence for how often doe men take that to be sound of necessary trueth which once within a fewe yeeres after the same men find to be faulty let men know therefore that they who dare attempt so bould an enterprise as to diminish any iot or title of the 10. morales by reasones fetched out of these the like textes Exod. 31.13 and Colos 2.16.17 they must be such reasons as be as cleere as the Sunne in its brightnesse so satisfactory as euery one that heareth them cannot but applaud imbrace them saying God is in these reasones and collectiones the reason hereof is because these reasones and consequences they must beare downe confront an expresse commandement written by the finger of God
but in regard of Christs pouerty it is not vnlikly that he vsed browne or corse bread 2. By the like the Iewes might haue thus absurdly reasoned also whereas the Sabbath day was commanded on Mount Sinay Exod. 20. yea one moneths iourney before they came to Mount Sinay in the wildernesse of Sin Exod. 16.1.23 yea and in an other remote place as in that parte of the world where about Paradise was since the Sabbath was from the Creation hence the Iewes might thus peruersly haue argued saying wee are now in Canaan or in Captiuity in a country that is farr remote from Mount Sinay where the Sabbath was commanded or from the wildernesse of Sin or that parte of the world where Paradise was and where the Patriarkes kept the Sabbath and therfore we here cannot keepe the Sabbath for our Sabbath in this country begineth not at that point of time iust when the Sabbath begineth at Mount Sinay the wildernesse of Sin or about Paradise loe their folly God requireth not a people to begine his 7th day Sabbath when other remote Nations begine theirs but onely thē when by the light of the Sunne which rules the day God begineth to that people his Seauenth day This point is further prosecuted in my former booke but enough too much hath bene here said to this idle argument men haue so little reuerence of God and of his lawes and of his ancient ordinance the Sabbath that they thinke any thing is good enough how idle and ridiculouse soeuer to throw against the same euery frothie conception of an idle braine is matter sound enough to buze and make a noise in peoples eares against that sacred time which God himselfe hath hallowed sanctified honoured amongst his morales SECT VIII A 4th text is that Isa 66.23 From moneth to moneth or from new Moone to new Moone from Sabbath to Sabbath shall all flesh come to worship before me saith the Lord. Whence some collect that the Sabbath here was made a Signe of the euerlasting Sabbath in heauen others would haue it a Signe of the Church vnder the new Testament and of the Church triumphant in heauen both so it being a signe it is abolished Herevnto I answer 1. it is doubtfull what may be the proper sense of this text it being a Prophecy deliuered in Metaphoricall and Allegoricall speeches for instance what shall be meant by these words from new Moone to new Moone it is doubtfull wherefore this text being difficult it is not fit to haue a controuercy decided by it much lesse to haue it vsed to the abolishing of any thing commanded in a morall law it is not meete that the 4th com being vttered in plaine proper speeches should be contradicted countermanded by a Prophecy which is vttered in difficult improper speeches what is this but petitio principij 2. I answer by the word Sabbath here may be vnderstod not the weekly 7th day morall Sabbath inioyned in the morall law but some of the anniuersary ceremoniall Sabbathes which neuer came into the morall law as that Sabbath of the Seauenth yeere or of the fiftith yeere Leuit. 25.10.4 for since the text speaketh of a continuall worshiping of God vnder the new Testament therefore the Sabbath of a yeere is more fit to be a type of it then the Sabbath of a day the 7th day 3. I answer the Sabbath day here mentioned is not made a Signe but rather the other 6 dayes which goe betwence Sabbath and Sabbath for so the text saith from Sabbath to Sabbath that is all the dayes betwene the Sabbaths shall all flesh come to worship c. so then it is not the Sabbath day that was made a Signe but those Six dayes which went betwene the Sabbathes SECT IX A 5th text of theirs is Heb. 4.10.11 where there is mention of a Rest and in v. 9. there remaineth therefore a Rest vnto the people of God Here say they the Sabbath or Rest is made a type of the Rest in the Kingdome of heauen now all types are abolished as ceremonies Herevnto I answer 1. many thinke indeed that here is some greate matter in this text for their purpose but it will proue vpon better examination nothing so for if this Rest here mentioned be a type of heauen it is so farr off from making any thing against the Sabbath day as that it rather maketh for it for the nature of types is to last in the Church vntill the thing typed out by them be come thus all sacrifices lasted vntill Christ our pascall Lamb was comne sacrificed for vs wherefore by like reason if this Rest or Sabbath heere be a type of the kingdome of heauens rest then may this Rest and Sabbath last in the Church vntill we all come to a rest in the kingdome of heauen so then all the time we liue on earth this Sabbath may be kept 2. I answer if the aduersaries to this ordinance of Gods Sabbath could tell how to proue the Rest in the 4th com a ceremony by this text then hereby they must wholly ouerthrow the 4th com for take away rest from laboures as an abolished ceremony and then may men labour in their caleings euery man in his seuerall family in his seuerall field and how then can there be any publike assemblies of the people together in the Church to keepe a Sabbath 3. I answer suppose we that there was a type in the word Rest yet since it speaketh not of a dayes rest but of an euerlasting rest therfore may the yeere of Iubile the 50th yeere be made a type here rather thē the 7th day for there is greater similitude betwene the 50th yeere Leuit. 25.10.11.4.1 and the euerlasting rest then betwene the 7th day Exod 20.8 and the euerlasting rest SECT X. A 6th text they vse which is Numb 28.9.10 where it was commanded vnto the Iewes to offer ij lambes for a Sacrifice on the Sabbath day whence they would collect that if the Sacrifices being a duety of the Sabbath be abolished then is the Sabbath it selfe aboiished Herevnto I answer 1. if the Sabbath day be abolished togeather with the sacrificing of the ij lambes then must for the same reason also be abolished rest from laboures and the morall worship of God in the Sabbath for the sacrificing of the lambes on the Sabbath day hath as much respect vnto rest from labour Gods worship to declare them also to be ceremonies as vnto the time to declare it to be a ceremony abolished 2. I answer that this law of offering ij lambes on the Sabbath day it was aduentitiouse onely added to the 4th com to the Sabbath for a time and therefore no parte of the 4th com nor essentiall Sabbath duety for it was neuer wrote by God in Tables of stone but wrote by Moses as were other ceremonies all after the writing of the moral law was finished and therefore no parte of
the morall law or law of the Sabbath 3. I answer by deniall of the consequence for since the dueties in the Sabbath day were many it followeth not that if some one of those dueties be abolished the day must also be abolished wherin it was done for since the other dueties of Rest and Gods worship remaine still the time and day may remaine still for these dueties sake SECT XI 7. They argue out of ij textes together Ioh. 7.22.23 and Mat. 12.5 in which textes it is written that on the Sabbath day they did circumcise a man◠and on the Sabbath day they did 〈◊〉 the Sacrifices now these were both ceremonies and the Sabbath day gaue way vnto them wherefore the Sabbath day must be inferiour to ceremonies and so abolished with them I answer by the like absurd reasoning they may say the 6th com thou shalt not kill is abolished also for it gaue way vnto Abraham to slay his sonne Isack the like may be said of the 7th com which gaue way vnto polygamie a diuorce c. when Christ gaue way to be circumcised of a Priest to be baptized of Iohn doth it hence follow that Christ was inferiour to the priest or to Iohn or that the strong are inferiour to the weake because they giue way vnto the weake Rom. 15.1 or that the Morall Law is absolutly abolished because in some sense it gaue way vnto the gospell 2. I answer that not onely the day time to wit the 7th day gaue way vnto circumcision vnto Sacrifice but also the Rest and cessation from labour and the worship of God in the holy exercises of the Sabbath both these gaue way as well as the time wherefore if this their argument be good for the prouing of the time to be a ceremony and abolished then must it be as good also for the prouing those duties of rest and holy exercises to be ceremonies abolished and then what is become of the 4th com and where is the morallity of Rest and the performance of holy exercises inioyned in the 4th com thus still you see lik men of a maleuolent spirit they hunte all the Scriptures ouer to find out somthing or other against Gods ordinance what will be the issue of all their paines why euen this they will at last make the morall law hereby to be a morall-ceremoniall law the 10 goolden linkes of Gods law shall haue one linke become partly goold partly lead there shall be now a shaddow ceremony fansied to be in the heart of a morall law in a word the issue will be that now they may be partiall in Gods Law serue him by halues SECT XII 8thly they argue from Ioh. 4.21 The hower cometh when yee shall neither in this mountaine nor at Ierusalem worship the father In which words Christ foreteld of the destructiō abolishing of the Temple as the place of Gods worship now if the Temple which was the place of Gods worship be abolished so is also the Sabbath day which was the time of Gods worship Herevnto I answer there is not the like reason for whilst the Curch of God was confined to the narrow limites of the land of Canaan all people might possiblie goe vp to Ierusalem to worship in the Temple there 3 times a yeere Exo. 23.17 but when at Christ his death the partition wale being brokē downe the Church enlarged to Iew Gentile all the world ouer thē all people could not possibly come vp to the Temple at Ierusalem to worship 3. times a yeere there for their dwellings would be too farr distant from Ierusalem therefore it was necessary that the Temple should be no longer the peculiar place for Gods worship but that now we might worship God in Spirit trueth euery where but ther 's not the same reason for the Sabbath day the time of Gods worship for the Sabbath day and 7th day from the creation is euery where all a like amongst Iewes Gentiles all the world ouer the same 7th day any nation had at the creation the same 7th day it hath still to this day so as the 7th day this time of Gods worship it is not too narrow for the bounds of the Church as the Temple was for it is as large as the Church of God is or can be therefore ther 's no necessity that it should be altered SECT XIII 9thly they argue from all those textes of Scripture whereby they vse to proue the Lords day to be a Sabbath day instituted by Christ thus they argue thence that the old Sabbath is altered changed by the coming in of the new Sabbath this is that which is so common in many mens mouthes saying why Christ abolished the old Sabbath the Iewish Sabbath by bringing in of the Lords day Herevnto I answer 1. by deniall that Christ hath set vp any new Sabbath as hath bene showne 2 admit that Christ had set vp the Lords day on the 8th day for a new Sabbath yet this doth not hinder but that the old Sabbath on the 7th day may stand still for example the Lord set vp the morall weekly Sabbath on the 7th day Exod. 20.8.9.10 afterwards he set vp other ceremoniall yeerly Sabbaths also Leuit. 23.32.38.39 now the coming in of these other yeerly Sabbaths did not alter change or abolish the weekly Sabbath no here was an addition of Sabbaths no alteration of Sabbaths Iust so it may be here suppose that Christ had set vp a new Sabbath on the Lords day then haue we ij Sabbaths to keepe weekly the old Sabbath on the 7th day the new Sabbath on the 8th day so that the setting vp of this Lords day Sabbath is but an addition of a new Sabbath vnto the old Sabbath like as when a man buildes a new house by the side of an old house this is but an additiō of house to house it is no alteration or change for the raiseing vp of a new house by the side of an old house is not the demolishing throwing downe of the old house SECT XIV 10. they argue from all the new Testament negatiuly saying of all the 10. commandements the 4th com is no where mentioned in all the new Testament neither is the keeping of the Sabbath day vrged any where wherefore the Sabbath day is not of vse to vs vnder the gospell To this Anabaptisticall obiection I answer first see whither it tendeth namly vnto Anabaptistry prophannesse for if the old Sabbath be abolished we shall haue no Sabbath at all for the Lords day can neuer be proued a Sabbath 2. It tendeth to the ruine of the Integrity and perfection of Gods Law so as we shall haue but a lamed and vnperfect Law 3. It tendeth to make Gods morall Law to be a Morall ceremoniall Law Further I answer and will you acknowledge no more of the Old Testament then what is particularly mentioned repeated in the new Testament
then what doe we with the old Testament it seemeth then that not onely the old Sabbath is abolished but also the whole old Testament is abolished also now it standeth for a cipher if this arguing be good why did S. Paul send vs to the old Testament saying whatsoeuer is written a fore time is written for our lerning Rom. 15.4 2. If you will acknowledge no more of the morall Law then what is particularly repeated in the new Testamēt then what will become of the 10th com where is it repeated in euery branch thereof particularly in all the new Testament I know it is found writtē Thou shalt not lust but to come to particulars where is it written thou shalt not lust after or couet thy neighbours house thy neigbours wife his man seruant maide oxe asse or any thing that is thy neigbours you may as well therfore conclude against sondry things cōmanded in the 10th com as agaimst the Sabbath commanded in the 4th com for neither of them are repeated in the new Testament particularly in an expresse commandement 3. I will shew you how the 4th com is repeated in the new Testament generally consequently the Sabbath is there vrged also in a generall manner see Mat. 5.18 where Christ prophecieth of the lasting of the Morall Law and of euery iot title of it to the worlds end now in these words is the 4th com and the 10th com euery commandement yea euery iot title of euery commandement conteined the like may be proued by Rom. 3.31 Iam. 2.10 It is to be obserued that of all the 10. commandements there was the least need nay there was no neede to repeate the 4th cō nor to vrge the obseruation of the Sabbath day in particular for in the daies of Christ his Apostles both Iewes Gentiles were very zealouse for the obseruation of the Sabbath day for the Iewes they were more strict for the keeping of the Sabbath if I may so say then Christ him selfe was for Christ would allow the plucking and rubbing eares of corne on the Sabbath day to carry a bedd and the like but the Iewes could not endure it what hote contentions did the Iewes moue against Christ his Disciples for doeing some petty workes on the Sabbath day yea vpon a time they would haue slaine our Sauiour for healing of a sicke man vpon the Sabbath day Ioh. 5.16 what neede then was there that Christ or his Apostles should repeate the 4th com to the Iewes or vrge them to keepe the Sabbath day since they were so hote for it alredy it was enough that the 4th com the obseruation of the Sabbath day should be spoken of onely in some generall termes as you haue it Mat. 5.18 Ia. 2.10 And for the Gentiles there was no need to presse them neither for they coming into the Inheritance of the Iewes ioyning in communion with the beleeuing Iewes did redely imbrace the very ceremonies of the Iewes as circumcision the like how much more then did they imbrace the Morals with the Iewes as the Sabbath day as you may see Act. 13.42.44 Act. 16.13 looke therfore wherin the Iewes were very zealouse it is to be thought that the beleeuing Gentiles were zealouse also therefore was it needlesse that the Sabbath day or 4th com of all the commandements should be vrged pressed in the new Testament Neuerthelesse somthing we find touching the Sabbath in particular in the new Testament as Mat. 24.20 Pray saith our Sauiour that your flight be not in the winter nor on the Sabbath day In which words Christ alloweth a conscience to be made of the Sabbath day for aboue 40. yeers after his death 2. we find that it was the constant practise of the Apostles after Christ his ascention to obserue and keepe the Sabbath day see for this purpose Act. 13.14.42.44 Act. 16.13 Act. 17.2 Act. 18.4 that the Apostles did here keepe the Sabbath with the Iewes to beare with their weaknesse is a weakenesse in any to thinke so they cā neuer proue it I am suer when the Apostles yeelded obbediēce vnto Magistrates which was commanded in the 5th com worshiped God which was cōmāded in the first Table may any absurdly growndlesly say they did these things to beare with the weaknesse of the Iewes and why then should any say when the Apostles performed the things commanded in the 4th com that they did this for the weaknesse of the Iewes where as some say the Apostles kept not the Sabbath in cōscience of the 4th com they hauing no grownd for what they say may as well say when they worshiped the true God obeyed the Magistrate that they did not these in conscience of the first 5th cōmandements 3 In the new Testament and after the death of Christ and abolition of ceremonies we find the Sabbath day kept in cōscience of the 4th com the Holy Ghost commending it by rekoning it among ranking it with other commendable actiones saying they rested the Sabbath day according to the commandement Luk. 23.56 SECT XV. 11. They fetch an argument from Deut. 5.15 where the 4th com is repeated and at the end of it there is added as a reason these words For remember that thou wast a seruant in the Land of Egypt that the Lord thy God brought the out thence by a mightie hand Therefore the Lord thy God commanded thee to obserue the Sabbath day Hence they argue to this effect that because the Sabbath doth depend vpon the deliuerance out of Egypt therefore since the deliuerance out of Egypt belongeth not vnto vs no more doth the Sabbath day this text M. Chappell vrged Herevnto I answer it is true indede that therfore God commanded the Iewes in this place to obserue the Sabbath day because he brought them out of the Land of bondage but if hence men may gather that we Christians are not bound vnto the Sabbath day as M. Chappell did then 1. it followeth that we now haue no Sabbath day by the 4th com and so the 4th com is vselesse as a cipher or abolished for this reason of Gods deliuerance of the Iewes out of Egypt it is added not to any parte of the 4th com onely but vnto all the 4th com wholly now in the 4th com the aduersaries of Gods trueth doe distinguish betwixt the time of the 7th day and the dueties of holinesse and Rest now the time is that which they would faine trample downe as for the duetie of an holy Rest this they would haue still morall but if this their argument be good then haue they hereby at once ouerthrowne not onely the time but also the dueties of holinesse Rest in the time and so quite nullified the 4th com the reason hereof is plaine for that argumēt of Gods deliuerance of Israel out of Egypt which they bring to abolish one parte of the com to wit the time it doth also
word day in Exod. 31.13.14 for it mentioneth onely the word Sabbaths whenc I gather that though the word day be implied yet because it is not mentioned therefore if any thing be made a signe of Christ it is rather the Sabbaths then the day wherefore if the Sabbaths be a signe of Christ which signify Restes then are the Restes ceremonies and abolished signes of Christ so the Rest in the 4th com which they hold to be morall by this text they make to be ceremoniall so we haue a morall ceremoniall Rest a contraicted Rest A third absurdety that these meÌ„ fale into who will haue God serued by halues and by peecemeale is this that whilst they make a gloriouse shew to the people that they stand for the 4th com as well as for the rest of the commandements they doe notwithstanding so gelde it picke out the life soule of it as they leaue it but like a deade corpse for by their consequences such as they are they would out of this text Exod. 31.13 make the Sabbath day a signe so a ceremony and so then abolished well then be it so hence then I argue If that Sabbath day commanded in the 4th com be an abolished signe ceremony theÌ„ is the 4th com nullified like a dead corpse for it standeth for a cipher and commandeth iust nothing for the cleering of this point let vs see the 4th com thus it is written Remember the Sabbath day to sanctifi it Exod. 20.8 let any man now take out of these words in this commandement these ij words Sabbath day then let him tell me what it is which the 4th com commandeth you may as well take away these ij words Sabbath day which they say are a signe and ceremony and abolished in stead of them put so many ciphers in the commandement as there be letters in these ij words that is tenn then we may write this commande thus Remember the 0000000000 to sanctifie it Exod. 20.8 I remember our Sauiour Christ hath a similitude wherin he likeneth such hearers as heare but doe not vnto a foolish man who builded his howse vpon the sande Mat. 7.26 but I now tell you of builders builders in Gods house too who are more foolish then this foolish man for he built though not vpon a rocke yet he built vpon the Sande so as his house might stand vntill the floodes came the winds blewe but these meÌ„ would build Gods 4th com vpon worse then sand for they build it vpon nothing 0000000000 and make it to command nothing 0000000000. all this must needs be true against them vnlesse they can shew vs that there were two Sabbath daies spoken of in the 4th com one vpon the 7th day an other vpon the 8th day and this they cannot doe seing the Lord spake in the singular number in his 4th com saying Remember the Sabbath day and not in the plurall number Remember the Sabbaths or Remember the Sabbath daies now forasmuch as they haue robbed the 4th com of one Sabbath day there must now be no Sabbath day in the 4th com vnlesse they cane by helpe of their magnified reason consequences proue vnto vs that God commanded ij Sabbaths in his 4th com A fourth absurdety that these men fale into who are aduersaries to the Integrity perfection of Gods Law by reiecting his Sabbaths is this that they set Scriptures togeather by the eares text against text and God against himselfe for whereas it is a rule that no exposition by like reason no consequeÌ„ce or collectioÌ„ is to be giuen of and from any text which is contrary vnto other plaine texts of Scripture as for example the 10. commandements the analogie of faith c. yet these aduersaries of Gods trueth haue giuen such expositiones of consequences from this one text Exod. 31.13 as whereby they doe vtterly nullify something plainly expresly commanded in the 10 commandements as for example the 7th day Sabbaths First then their absurdety appeareth in sweruing from the common receiued approued rule secondly in making one portion of holy write to contradict an other yea to contradict an ordinance commanded in the Morall Law which is yet worst of all they make their owne idle brained consequences fetched out of this text which neuer were in it to contradict an expresse commandement of the greate Gods so that now mans sawcy reason friuolouse collections shall confront a plaine commandement of his Gods yea it shall sit in equall throne with God I which is worse it shall take the right hand of God also for their consequences doe more auaile with men then Gods expresse commandement their collections shall be a Counter mand to Gods commandement yea they shall take the vpper hand of it shoulder it qui e out of place as we see to our hearts astonisâ—ment it doth when we looke vpon the ruined 7th day Sabbath on times oh manners oh wicked manners of these sinefull times some men doe so pride themselues in their wit beare themselues so strongly vpon their lerning as by these they dare make an assault vpon God and Syllogistically crush to nothing what God once establisht in his Church with terrible thunder and lightening were this done by some profane person it were not so much to be thought on but the Authores stife Agents in this most horrible fact are such as drawe nere vnto God and called puritane Ministers oh that they shewed more purity then this comes to it grieueth me thus to blow vp the Skirtes of my bethren but I haue none other way left vnto me now but onely this one to discouer them vnto the world that they may be ashamed of their folly to preuent men in following them else they will leade the world after them so mad they are in their dotages so vnmouable the Prophet Dauid hath a passage which will beare me out in this fill their faces with shame that they may seeke thy name o Lord. Psal 83.16 I might for these reasons absurdeties of theirs reiect their arguments as vnworthy any answer at all for they deserue none yet as Salomon saith Least they be wise in their owne conceit Pro. 26.5 and thinke there is worth and excellency in their arguments I will misespend some time and waste some paper and inke to shew them their vanity so I come to their arguments I conceiue they may argue out of this text Exod. 31.13 these wayes the first whereof is this All Signes are abolished But the 7th day Sabbath is a Signe Exod. 31.13 Therefore the 7th day Sabbath is abolished To this argument I answer as for the minor it shall be answered in the after passages but as for their Major I deny it for they can not proue it I giue instances to the contrary shewing that all Signes are not abolished for example the Raine bow God made it
a Signe that he would neuer more destroy the world by a floode of waters Genes 9.12.13 neuerthelesse the Raine bow is not abolished for wee see it still in the cloudes in rainey weather For other signes still remayning see the proofe of the next Major see these Scriptures Ro. 3.25 Phil. 1.28 2. Thes 1.5 and thus much for answer to this argument An other way whereby they may argue out of this textis this All Signes of Christ are abolished But the 7th day Sabbath is a Signe of Christ Therefore the 7th day Sabbath is abolished But I deny this wholl argument both Major and Minor For the Major I deny that all signes of Christ are abolished For they can not proue it and because there are sondry signes of Christ remayning still for example the Bridgroome was made a type or signe of Christ Ioh. 3.29 Reuel 29.9 and as we reade euery where in the booke of the Canticles so the Shepheard Ioh. 10.11 was made a signe of Christ and yet these relationes remaine still we haue Bridgroomes still and Shepheards still 2. certaine meates legally vncleane as the Hare the Conie and the Swine Leuit. 11.5.6.7 they were made a signe of Christ Act. 10.14.15 Col. 2.16 and yet for all that all Hares Conies and Swine are not abolished no nor as touching abstenence from them as in a fast 3. The Rocke in the wildernesse was made a signe of Christ 1 Cor. 10.4 and yet the Rocke is not vanished out of its place because it was once a signe of Christ nor is it become vselesse but that men may wash and cattell drink at it to this day 4. I might add that circumcision being a Sacrament it was a signe of Christ Rom. 4.11 yet those infāts circumcised a little before Christ his death their circumcision was not gathered as the Apostle speaketh or nullified and abolished immediatly after Christs death nor in all the time of their liues after see 1. Cor. 7.18 by all which instances it is manifest that all signes of Christ are not abolished I come now to the Minor and here I deny that the 7th day Sabbath was at any time a Signe of Christ considered as incarnate their text Exod. 31.13 saith indeed that the Sabbath was a signe but it doth not say that the Sabbath was a Signe of Christ indeed the text speaketh of Iehouah God the father vnder this word Lord but it is altogether silent of God the Sonne Christ Iesus considered as mediator incarnate wherefore this text maketh nothing for their purpose and thus is this second argument answered Neuerthelesse some reply and vrge this text further for the prouing of this Minor saying that God sanctifyeth vs by Christ considered as incarnate as is plaine Eph. 1.3 Herevnto I answer behold what shufling is heere is this the way to proue by necessary consequence when they are forced from one text to flie vnto an other text were there that necessary consequence where of they talke in their argument out of this text they should not neede to flie vnto an other is not this to picke aquarrell against Gods ordinance voluntarily without any necessity to seeke out for matter against God but all this will nothing auaile them For 1. I haue some exceptiones against the text in my former booke p. 138. 2dly admit that God doth sanctify by Christ yet it followeth not that what souer is made a signe of God the Father and of God the Sonne considered as God it must also be a signe of God the Sonne considered as redeemer and incarnate so greate is the difference betwixt Christ considered as God coequall with the father and considered as God-man incarnate as that which being a signe of God the father though it must also be a signe of God the Sonne considered as God coequall to the father yet it is not necessary that it should be a signe also of God the Sonne considered as God-man and incarnate Further more I will giue three answers more vnto this argument the first is by distinguishing of Signes if the Sabbath here be a signe of Christ then there are some signes of Christ which are euer present with the thing signified as in this text Exod. 31.13 where the text speaketh in the present tense doe it is a Signe that I the Lord doe sanctify you where you see this is a Signe of somthing as present there be some Signes of Christ which are farre distant from the thing signified where the signe was present but the thing signified was future of this kind was circumcision sacrifices meates and drinkes new Moones and yeerly Sabbathes now the former sense is it which they must imbrace by this text Exod. 31.13 and in this sense I deny that such signes of Christ are abolished for albeit it were so that of the latter kind of signes where the signe and the thing signified were farre assunder in time that at the presence of the thing signified the signe vanished yet is there not like reason in the former kind of signes for then the Sabbath day which was made a signe of Christ as they say then presently sanctifying the Isralites should haue vanished and haue bene abolished euen in those dayes wherein Moses wrote this text Exod. 31.13 for then at that time was the Signe and the thing Signified present together It is a signe that I the Lord doe sanctify you saith the text My second answer is this whereas they build so strongly vpon it that the Sabbath day was here made a signe of Gods and so also of Christs sanctification as if sanctification were a maine thing signified and typed out by the Sabbath this I deny the Sabbath was not made a signe of Sanctification but onely a signe of God the Lord. For the word Sanctifie in this text is vsed as a description of God not as the antitype or thing signified the antitype or thing signified is onely the Lord as if the text were thus read My Sabbath is a signe that yee may know that I am the Lord or that I am the Lord who doe sanctifie you For confirmation of this see Ezek. 20.20.12 where the same matter is repeated thus Sanctify my Sabbathes they shall be a signe betwene me and you that ye may know that I am the Lord your God Hereby you may see that the thing signified by the Sabbath was the Lord our God for God would giue his people a signe whereby they might know him that sanctifieth them from all false Gods now if the word sanctify had bene the thing signified and typed then that word would not haue bene omitted here as being the chiefe thing intended Thus you see the Sabbath was no signe of Sanctification and yet vpon this supposition they build all this their argument My third answer is by distinguishing of the word sanctify it may be taken 1. For that inherent grace of holinesse which is wrought in the hearts of the Elect by
absurdety appeareth partly in this that they will oppose an ordinance of Gods yea one of his most ancient ordinances established in his Church and partly in this that they will set themselues against the same voluntarily and wilfully for no cause at all but because they will doe so The 2d absurdety that these doe fale into by forceing this text Col. 2.16.17 so any other text also against the Sabbath day commanded in the morall law is this that hereby they are manifest enemies to the Law of God I say to the morall law of God Exod. 20. written by the finger of God Exod. 31. â—8 they bewray their enmity in this that they are enemies to the Integrity and perfection thereof they feare they should rune into Iudaisme if they should yeeld obedience to alâ— the tenn commandements for whereas the text saith God spak all thesâ— wâ—â—ds Exo. 20.1 yet these men will reiect some of these words namly all those words which concerne the 7th day Sabbath thus they will not haue as the Prophet Dauid speaketh Psalm 119.6 a respect vnto all Gods commandements But they will serue God by halues and by peeces they will take and leaue where and what they list in Gods law for they will not imbrace and maintaine the whole law of God as God deliuered it but some peeces of it they acknowledg other peeces they renownce and thus they deliuer to the people but a parte of Gods will and but a broken partiall and imperfect law if one parte of Gods law be good for vs Christians is not an other parte of it good also if the greatest parte of Gods law be good for vs is not the whole law and are not all the partes of it good for vs also depriue vs not of the Integrity and perfection of Gods law A 3d absurdety commited by these is this that they foulely contradict themselues by bringing this text Col. 2.16.17 against the Lords Sabbath day for whereas the question betwixt them and mee is solely about the time and day to wit the 7th day this their text which they bring against this day it doth not so much as mention they word day at all for the word dayes in the text Col. 2.16.17 it is not in the originall as you may perceiue by this that our translatoures haue written it in smaler letters the originall hath nothing but the word Sabbaths whereby I gather that rather the Sabbaths then the word day and the time are made a shaddow of Christ now the Hebrew word Sabbath signifying a Rest from labours as they will haue it if any thing therefore be a shaddow of Christ it is this Rest from laboures now they all teach and maintaine that the Rest in the 4th com is morall and perpetuall and yet behold here by this their text Col. 2.16.17 and by their argument out of it they dispute against this Sabbath or Rest for they make it a shaddow of Christ and so abolished and so this Rest it shall be morall ceremoniall perpetuall and yet long since abolished it shall be morall by their Doctrine in the pulpit and ceremoniall by their arguments in Disputation is not this a grosse contradiction for this text Col. 2.16 if it maketh any thing against the 7th day Sabbath it maketh as much if not more against the word Sabbath and Rest as it doth against the day and time which is the thing in question And this I make plaine by this reason also they say that by the word Sabbaths in Col. 2.16.17 is meant all Sabbaths both the weekly and the yeerly Sabbaths which if it be so then looke how largly the word Sabbaths is expounded touching the yeerly Sabbaths so largly this word Sabbaths must be expounded touching the weekly Sabbath for this one word Sabbathes cannot be taken in ij diuerse senses now this word in reference vnto the yeerly Sabbaths doth includ both the time day and also the Rest dueties to be performed in that time and day and so all are abolished as Shaddowes both the Rest and the day iust so it must be touching the weekly Sabbath if it be meant in the word Sabbaths then both the day and the Rest of the day also must be included and so day and Rest must be abolished as shaddowes both A 4th absurdety committed by these enemies to the perfection and integrity of Gods law is this that by bringing this text Col. 2.16.17 or any other text or textes against the Sabbath day commanded in the 4th com hereby they doe nullify vtterly bring to naught the 4th com for whereas the 4th com commandeth the Sanctification of the Sabbath day these men will by this text proue this Sabbath day to be a Shaddow of Christ and so therefore to be abolished whence it must follow that by their doeings the Sabbath day commanded in the 4th com is abolished as a shaddow which being abolished the 4th com is nullified and made as a cipher it commanding iust nothing at all for if these words Sabbath day be a shaddow and abolished then these 10 letters which are in these 2 words may in sense be put away as abolished and in the roome of them put 10 ciphers then whereas the 4th com runeth thus Remember the Sabbath day to sanctify it why now according to these patrones of the Lords day it may rune thus Remember the 0000000000 to sanctify it and thus they haue nullified this commandement for you see it now commandeth iust nothing vnlesse they can tell how to proue vnto vs by the virtue of their consequences that God commanded two Sabbath dayes in his 4th com the one vpon the 7th day the other vpon the 8th day suer I am the Iewes neuer knew but one and Christ neuer kept but one and God spake not in his 4th com of Sabbaths in the plurall number but of a Sabbath or the Sabbath in the singular number as but of one singularly and this one Sabbath they haue made a Shaddow and so abolished Finally whereas all Diuines affirme that some time or day in generall for Gods worship is morall and in force by the 4th com if this text Col. 2.16 be vrged against the time and day to wit the Sabbath day in the 4th com then this absurdety also followeth that there is not some time or day for Gods worship morall by the 4th com the reason is because looke what was commanded in the 4th com vnder these words Sabbath day the selfesame is a bolished by Col. 2.16 vnder the same words Sabbath dayes if this text be set against that for these words must haue as large a sense in Col. 2.16 as they haue in Exod. 20.8 and so we shall haue no time morall in the 4th com for Gods worship which is contrary to all Diuines A 5th absurdety which these enemies of the perfection and integrity of Gods law doe fale into by producing this text Col. 2.16.17 or any other text against the 7th
you in meate drinke or in parte of a feast or of the new moone or of the Sabbath daies c. Now the question is to know what daies are signified by these words in parte of a feast for this purpose looke into Leuit. 23.34.39 where you haue two feastes mentioned either of them were to last 7 daies a peece now the first day of the 7 should be a Sabbath day likewise the 8th day should be a Sabbath day as the text speaketh v. 35.36.39 now forasmuch as the first 7 daies were the whole feast when the first day of those 7 was taken out for a Sabbath day then the 6 daies remaining which went betwen the two Sabbaths these were the parte of a feast and these 6 daies being the parte of that ceremoniall feast these were those which S. Paul might say were a Shaddow of Christ so abolished so now you see what daies they were which S. Paul speaketh of vnder these words translated Holy day which may be translated in parte of a feast hereby is nothing else signified but those 6 festiuall daies which went betwene the two Sabbaths were a parte of the whole feast which lasted by the Law 7 daies so then whereas they would haue all the ceremoniall Sabbaths comprised vnder the words Holy day inconclusion you see ther 's none of them at all comprised in them for the Apostle may be vnderstod to speake onely of those 6 daies which went betwen the 2 Sabbaths but were no Sabbaths themselues so it will not follow that by the word Sabbaths in Colos 2.16.17 must be vnderstood the 7th day Sabbath In conclusion let me shew you what may be vnderstod by these words holy day or in parte of a feast and these words Sabbath dayes by those words holy day or in parte of a feast may be meant those 6 festiuall dayes which went betwen the ij Sabbaths but were no Sabbaths themselues then by those other words in the text Col. 2.6 Sabbath dayes may be meant these ij Sabbath dayes which were the bounds of the 6 festiuall dayes to wit the first day and the 8th day v. 35.36.39 together with all other annuall Sabbath dayes But if this pleaseth not then thus by the words holy day or rather feast you may vnderstand the Apostle to speake of those ij feastes of 7 dayes a peece in v. 34.39 ioyning the first day Sabbath with the following 6 dayes and both these to make vp one feast consisting of 7 dayes onely then these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must be translated rather in respect then in parte for the words may be rendered both wayes now if you put the first day Sabbath vnto the 6 festiuall dayes then by these words Sabbath dayes in Col. 2.16 may be vnderstod the 8th day Sabbaths which followed the 7 festiuall dayes and also all other yeerly Sabbaths with it as those mentioned Leuit. 23.7.8.21.24.27.32 Or if this yet pleaseth not for they are hard to please so eagre they are against the Lords Sabbaths then thus if by holy day or feast you will needs vnderstand all dayes both the feastes of 7 dayes a peece and all other single Sabbath dayes forementioned then by the word Sabbaths 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Col. 2.16 the Apostle may be vnderstod to speake not of the Sabbath of dayes but of the Sabbaths of yeeres of which you may reade Leuit. 25.4.8.10.11 where you haue mention of the 7th yeere to be kept for a Sabbath likewise of the 50th yeere the yeere of Iubile so in all these wayes the 7th day Sabbath is not spokē of By all which answers it may appeare that it is no impossible thing to reconcile these two Scriptures Exod. 20.8.10 Col. 2.16.17 for it appeareth how many wayes the Apostles words may be taken and still the Sabbath day written in the Morall Law not touched at all by this text Col. 2.16 and are they not wilfull and malitiouse enemies to the perfection of Gods Law to his ordinance the Sabbath day who when the Apostles words may be taken any of these wayes or some of these at least so as Gods morall Sabbath may be preserued but yet none of them will please them but some other vnnecessary sense must needs be violently thrust vpon vs and namly such an one as may perpetually destroy the Lords Sabbath why is there no way to expound one text of Scripture but so as it must ouerthrow an other doe men delight themselues to make collectiones and gather conclusiones out of one portion of Scripture which shall ouerturne for euer that expresly commanded in an other portion of Scripture where is the feare of God all this while and reuerence to his word and ordinances are not these men guilty of the sinne of adding to Gods word Deut. 12.32 of that curse threatened for the same cause Reuel 22.18 for like as they haue added diuerse inventions to that text Exod. 31.13 against Gods Sabbaths so haue they added Gods 7th day Sabbath to this text Col. 2.17 for the ruine of it and they haue added this their invention to S. Pauls words that he spake vniuersally of all Sabbaths when he spake but indefinitly of some Sabbaths Thre things more I haue to add by way of answer vnto this text Col. 2.16 the formost is this that there are reasones in this text why it cannot be that this word Sabbaths should be vnderstod of the Sabbath written in the morall law the former reason is this that all the other things mentioned in this text Col. 2.16 are such things as neuer came into the Morall Law as 1. meate drink 2. holy day or feast 3. new Moones wherefore this giueth vs an hint to conclude that the other thing mentioned in this text namly the Sabbaths should be of like kind to wit such Sabbaths as neuer came into the Morall Law neither for who could thinke that all the other words and things in this text should be pure ceremonies and such as neuer came into the morall law and this one word onely to wit Sabbaths should conteine in it a Morall day and ceremoniall dayes or dayes some whereof were neuer wrote by the finger of God as the yeerly Sabbaths and some such as God wrote with his owne finger in the morall law as the 7th day Sabbath An other reason fetched from the text is this that if in this word Sabbaths they will includ the 7th day Sabbath commanded in the Morall Law then doe they abolish by this text Col. 2.16 Not onely the 7th day and also the Rest but also the very commandement it selfe the 4th com that is abolished vnder these words where it is said that Christ hath Put out the handwriting of ordinances v. 14. In which words the written 4th com is abolished and this I make appeare thus the 16th verse of this second Chapter to the Colossians is a conclusion as you may perceiue by the
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
trueth of Gods and espetially his Majestie and if once God shallincline his heart to the loue of this trueth a word from his mouth may reforme it his Decree proclamation or the like were enough to make this impossible thing possible OBIECT IV. An other obiection is that Gods Church is now at a sweete peace and concord and the bringing of this point to light will but make a greate hurly burly and disturbance in the Church wherefore the Author might be better occupied or else be silent Herevnto I answer this obiection is indeed euery where heard of and indeed the peace of the Church is to be sought to the vtmost but yet we must not be so mindfull of peace as to forget holinesse for the Apostle hath ioyned these ij together saying Follow peace with all men and holinesse without the which no man shall see the Lord Heb. 12.14 peace with the Church in keeping the Lords day and warre with God in profaning of his Sabbath day is no comfortable nor safe peace Let me desire such as rest vpon thes obiection to reade perpend what the Lord spake by his Prophet Isaiah against the people that would not heare Gods Law but rather such things as might please them make no disturbance amongst them saying It is a rebelliouse people children that would not heare the Law of the Lord which say vnto the Seers see not and to the Prophets Prophesy not vnto vs right things but speake flattering things vnto vs Isa 30.9.10 The gloriouse Gospell the Gospell of peace the word of Trueth did it bringe peace into the world no I am come saieth our Sauiour to put fier on the earth Luk. 12.49 againe Thinke not that I am come to send peace into the earth but the sword to set a man at variance against his father the daughter against hir mother Mat. 10.34 such is the frowardnesse of mans nature as this trueth of Gods Sabbath will neuer enter neither with the peace of men OBIECT V. An other obiection is this what shall we doe say some Ministers are at variance one saith the old Sabbath day is in force still others say that it is abolished longe agone by the coming of Christ wherefore I shall giue no regard to this new Doctrine vntill Ministers can agree among themselues and till all men be at one accord in this matter for they bring reasones on both sids so as a man cannot tell which to beleeue Herevnto I answer if men shall tarry till all men are agreed so they shall professe no trueth nor any Religion for all men are not at accord in any Religion nor almost in any point of Religion wherefore it is a better way first to consider of the matter in question whither it be a difference about words or about things and whither about things substantiall or circumstanciall as ceremonies are and as the matter is of weight more or lesse so to regard it more or lesse for such may the controuercy be as it may concerne not some men but all men such it may be as may concerne all men very neerly now of this kind is this controuercy for it is not a difference about words or vnnecessary circumstances or about that which concerneth but some few men onely but it is about an ordinance of God expresly commanded in his morall Law and therefore it is a substanciall matter and concerneth all and euery man neerly like as doe all the 10 commandements and therefore people must not put off the matter vntill Ministers be agreed vnlesse they will be wilfully ignorāt in a matter off greate importance and which so nerely concerneth them as doth all the things commanded in the 10 commandements It is a Catechisme point to know Gods Sabbath day and a point of greate consequence neerly concerning vs all as appeareth not onely because it is an ordinance established by the Morall Law but also in this that it is put downe in euery Catechisme as behofefull for euery one to be acquainted with all now if such a point come into controuercy all men should giue attendance vnto it and study it vntill the trueth be boulted out Neither let this be any stumbling blocke because this Doctrine is new for albeit it be new vnto our times yet it is as old Doctrine as is any in the 10 commandements but what if it be new to thee the Doctrine of the Gospell was as new to the Bereanes as the Doctrine of the Sabbath can be to thee and yet they did not argue thus carelesly as you doe saying Paul hath broched a new point of one Christ c. And he is singular and all alone all our Doctoures teachers are contrary to him wherefore we will not harken to what he saith but contrarywise they tooke the matter presently into consideration they fell to serch and examine the Scriptures to see if the things Paul taught were so or not and are therefore commended by the holy Ghost vnto all Posterity oh that men in these times would turne Bereanes and serch the Scriptures to see if I speak according to them or not if I bring not an expresse commandement for that I cale for let me be reiected or try whither they or I come with Thus saith the Lord in our mouthes I bring you the plaine Scripture to wit the 4th com and they bring you nothing but their reasones and consequences which they say come out of Scripture if one may beleeue them but since their reasons and consequences doe thwart and crosse a plaine commandement of Almightie Gods therefore their reasons consequences against the Sabbath day are to be reiected for mans reason must not contradict Gods expresse word vnlesse we will set reason aboue Scripture would people but marke these things they should not be long in doubt vnlesse they will Neither should they neede care that Ministers are at variance for they might easily see which side to take parte withall side it with him which bringeth the expresse word of God rather then with them which haue no word but onely a fewe reasones in vented by mans cauilling braine OBIECT VI. An other obiection is this to say that the old Sabbath day is still in force is to say by consequence that our Church is in an errour now can it be thought that the Church of God can lay in such an errour as this touching Gods Sabbath day it is impossible Herevnto I answer that it is meete we should hold as honourable an opinion of our Church as may be and yet for all that we are not bound to beleeue that it is a thing impossible for our Church to be in an errour in as great an errour too as is this there are ij sortes of erroures there is an errour of maliciousnesse wilfulnesse against the light of conscience there is an errour of frailty ignorance this latter kindof errour may doth befale euery godly person and
with S. Paul Act. 24.14 After the way which they call Haeresy so worship I the God of my fathers OBIECT VIII An other obiection is this that this point of the Sabbath it is no fundamentall pointe since it is a question but about the day onely therefore not much to be regarded Herevnto I answer that these men doe say vnsay againe as it may make for their aduātage for sometimes thus they argue the Sabbath day is a matter of greate consequence in the Church is it possible that Gods Church should haue bene ignorant in such a fundamentall point as is the Sabbath day thus sometimes when it may make for their aduantage then the Sabbath day must needs be a fundamentall point at an other time as here you see then it is no fundamentall point therfore not to be regarded 2. If the Lords day be in their account a fundamentall point thē must the Sabbath day be fundamētall also for both are questions about a day and the Lords day is come into the roome of the Sabbath day as they say therfore the one must needs be as fundamentall as the other 3. Albeit this be but a question about a day yet is it no lesse fundamētall then other things commanded in the Morall Law for this day is as well commanded there to be Sanctified as any thing else is there commanded yea this it is commanded not in the second Table but in the first Table that too with a Memento aboue all other things there cōmanded whereas they say it is a question but about a day onely I answer thus might a man extenuate any of the 10 com whereas in the 10th com the Lord forbiddeth coueting a neighbours house seruant or any thing that is his against this one might obiect saying this is no fundamentall point since it is a question but about an house peradventure some poore cottage or but about a mās servant or some smale thing that is my neighbors whereas the com saith Thou shalt not Couet may one say coueting it is but a thought thoughts are free or it is but a desire what 's my neighbour the worse for my desire of his house so be I take it not from him whereas we are commanded to loue our neighbour as our selues may we thus extenuate the matter saying my neighbour of whom the question is he is but a poore fellow a simple man c Lastly that the Sabbath day is a fundamentall point it appeareth by the iudgement of our Church who put it into our Catechismes amongst fundamentall points of Religion 2. as a worke of the Law so it is necessarily required in a iustified man Iam. 2.10.21.24 so it is a fundamentall OBIECT IX An other obiection is this that many thowsands of our forefathers haue liued and died ignorant of this point are gone to heauen without the knowledg of this Sabbath day so that a man may goe to heauen without the knowledge of it and further ther 's nothing required of vs but faith repentance and if we haue these all is well Herevnto I answer how can you be said to haue repentance when as yet you liue in the sinne of Sabbath breaking contrary to the 4th com yea refuseing to take knowledge of this your sinne when knowledge is tendred vnto you is this repentance I wish men to looke better to their Repentance then this comes too let them not flatter themselues Whereas they pleade that thowsands of our forefathers are gone to heauen ignorant of this point I answer and what is that vnto vs their case and ours differ as much as the day doth from the night their times were times of ignorance and darknesse for God had not reuealed this point vnto them neither was the knowledge thereof tendered vnto them but in our time we haue the day light in this point reuealed vnto vs Gods trueth is made manifest and tendered vnto vs now God is pleased to put a greate difference betwixt men in these two estates as we reade in the Actes of the Apostles The time of this ignorance God regarded not but now he admonisheth all men euery where to repent Act. 17.30 Now be it that God winked at the ignorance of our forefathers yet now when meanes of knowledge is tendred he will not so winke but admonisheth all men euery where to repent 2. Thus we may liue in the sinnes of our forefathers and pleade that thowsands of them that committed them are gone to heauen as Lot Noah that was drunke Dauid that committed adultery The Patriarches are in heauen and yet liued in Polygamie the beleeuing Iewes are in heauen yet they put away their wiues with a bill of diuor cement may we thinke to doe the like and goe to heauen since God hath now reuealed himselfe more fully to the contrary But suppose we that a man might get to heauen in the ignorance of this point is it a property of a child of God to goe to heauen as blind ignorant as he can possibly or rather to grow in knowledge daily as the Scripture admonisheth vs wilt thou bequeath vnto God a soule blind of one eye when thou maiest giue him thy soule with perfect sight of both eyes OBIECT X. An other obiection is this it is in euery mans mouth saying so be we giue God the dueties of the day it matters not so much for the day it selfe either this day or that day may serue the turne the dueties are to rest from our laboures and to worship God publikly priuatly now these are the things which God doth regard but as for the precise day that we thinke should not be so much regarded Herevnto I answer t is true indeed that this obiection possesseth the minds of many that are very Religiouse and well affected but herein they bewray their ignorance their halting and haluing with God the things which God hath ioyned together let no man put assunder did not God ioyne the day and the dueties of the day both together in one commandement and hath not the day the same Authority to countenance it that the dueties of the day hath in a Bond there is ij things inioyned the day of paymēt thesemme of money now is it not a most absurd thing for any man to reason thus it is the mony that my Creditour chiefly regardeth and so be I paye him his money it matters not so much for the day whither I pay it vpon the right day specified in the Bond or on some other day after it men dare make more bould with God bis Bonds then with a Creditour though man will not put it vp yet they make God to put vp any thing men think it enough to obey halfe of Gods 4th com and to leaue the other halfe vndone but God must haue an account giuen him one day for his whole 4th com as well as for the one halfe
parte of the Law and may challeng it of right then are the commandements of murther adultery stealing 2. In a bond there the debitor is bound vnto ij things the one is the summe of money the other is the Time day when it must be paid now will any man say that the Time and day mentioned in the bond is no parte of the bond there is the same reason of the thinges in a bond and of the things in the bond of the 4th com 3. The Iewes were commanded to circumcise vpon the 8th day to eate the passouer on the 14th day now will any man thinke that these daies commanded were no partes of those Commandements 4. An other reasoÌ„ to proue the time day to be a parte of the Law is because if it be taken away then the Law is vnperfect lame for take away these words But the Seauenth day from the 4th com then you leaue the 4th com imperfect and lame for it wanteth those words which the Almighty wrote in it to wit these words But the Seauenth day 2. As hereby the Law is lamed in its words so also is it in things for our new Sabbatharians when they haue abolished the old Sabbath the 7th day Sabbath then they thinke the Law is imperfect for it wanteth a day therfore they haue patched it vp againe with a new day to wit the Lords day saying the 4th com commandeth now the Lords day wherefore themselues are my witnesses that the Time day is a parte of the Law and also a parte so necessary as they hold the Lawe vnperfect vntill they haue put in a new peece to make vp the breach when a stud or pillar of an howse is taken away so as they must set in a new stud or pillar into its roome then that old stud surely was in right account a parte of the house so is it here since a new day must be put into the 4th com in the roome of the old day surely the old day was a parte of the 4th com a man may therefore as well take away the studes or pillars of an house as abolish the 7th day Sabbath and as the one tendeth to the ruine of the house so the other tendeth to the ruine of the whole Law of God but specially of the 4th com 5. If these words But the 7th day is the Sabbath be no parte of the Law or 4th com then are we not now bound to giue God one day in 7 for a Sabbath for one day in 700 may suffice more we are not commanded if so much 6. Those words which expresly forbid seruile labour are a parte of the Law or 4th com But these words The 7th day is the Sabbath in it thou shalt doe no manner of worke doe expresly forbid seruile labour Therefore these words The 7th day is the Sabbath c. are a parte of the Law 4th com 7. Those words the breach whereof are punishable with death are a parte of the Law or 4th com for punishment implieth sinne and sinne presupposeth a law But these words The 7th day is the Sabbath in it thou shalt doe no worke are punishable by death see Exod. 31.15 Exod. 35.2 Therefore are these words The 7th day is the Sabbath c. a parte of the Law or 4th com 8. If these words The 7th day is the Sabbath c. be no parte of the Law or 4th com then by so saying you condemne all Expositors for they affirme that in these words one day in 7 is commanded c. which could not be if these words were no part of the Law or 4th com and thus much for my 5th argument ARGVM VI. My 6th argument to proue that the 7th day Sabbath is still in force is because it is the 7th day besides which there is no 7th day thus I frame it That day which is a 7th day besids the which there is no 7th day that day must be our Sabbath day But Saturday the 7th day is a 7th day besids which there is no 7th day Therefore Saturday the 7th day must be our Sabbath day For profe of the Maior or first proposition many Diuines are of iudgement that the 7th parte of time is Gods to be consecrated to his worship seruice as morall wherefore all such Diuines must approue of this Major to wit that that day which is a 7th day besids which there is none other 7th day that day must be our Sabbath day consecrated to Gods worship and seruice my reason hereof is because that day which is the 7th day besids which there is no 7th day it is the 7th parte of time in the strictest and best accounte 2. All Diuines in expounding of the 4th com doe expound these words The 7th day is the Sabbath Exod. 20.10 to be vnderstod of a 7th day and so they would haue a 7th day to be in force though not the 7th day wherefore since they hold a 7th day to be in force they must needs grant that that day which is a 7th day besids which there is none other 7th day it must be our Sabbath day and thus all Diuines doe iustify my Major wâ—ither hey hold a 7th parte of time to be Morall or that a 7th day is Morall and so much for proofe of the Major I come now vnto the profe of the Minor or second proposition to wit that Saturday the 7th day is a 7th day besids which thereis no 7th day For this purpose note that a 7th day must be so accounted either Naturally or Diuinly first for the account Naturall Saturday must needs be a 7th day naturally besids which there is none other 7th day for Saturday is the 7th day from the Creation and there is no 7th day besids it from the Creation now the account which fet cheth its begining from the Creation that is the naturall account because time and dayes begane at the begining of the Creation and he that counteth daies in number as they were in being he followeth the Naturall computation Further as Saturday is naturally the 7th day besids which there is none other so Saturday is the 7th parte of time in a naturall accounte besids which there is no 7th parte of time this is very apparent at the first viewe 2. For the account Diuine Saturday must needs be a 7th day in Diuine account besids which there is none other 7th day for the Scriptures whose computation is Diuine doe informe vs that Saturday is a 7th day inasmuch as they cale the day whereon Christ rose the first day of the weeke Mat. 28.1 Mark 16.2 that is our Sunday now if Sunday be the first day of the weeke in a Diuine account then Saturday which went before it or the Saturday which comes after it must be the last and a 7th day of the weeke in a Diuine account forasmuch as the Scripture
to the Redemption but we speake of a Sabbath that was a signe of the Creation therefore the Sabbath we heere speake for it differeth from those Sabbaths which the Apostle abolished as farre as the Creation differeth from the Redemption this yet further appeareth in their text for it speaketh of a Shaddow of thinges to come so that those abolished Sabbaths had respect vnto things to come afterwards as vnto Christ but this Sabbath for which we plead it was a signe of things past done before as of the Creation so that this Sabbath differeth from those abolished Sabbaths as farre as things past doe differ from things to come so then it doth not appeare that any thing once made an helpe to keepe in memory the Creation was euer abolisâ—ed indeed it were contrary vnto all reason that it should for albeit that such signes should vanish as had respect vnto things future when once the substance was come in presence yet is it farre otherwise with such signes as had respect vnto things past for here the substance or thing signified should neuer be come any neerer then at first it was vnto the signe but rather farther off still so as the longer the signe lasted the more vse neede there would be of it so much for answer to this fond obiection I come now vnto the profe of the minor or second proposition to wit that the 7th day Sabbath was a speciall helpe meanes to preserue the memory of the Creation in the Church of God this I proue because the Sabbath day was made a signe of the Creation signes are helpes meanes to keepe memory of those things whereof they are signes here then my taske is to proue vnto you for the confirmation of my Minor these two propositiones the one that the Sabbath day was once a signe of the Creation the other that signes are helpes meanes to keepe memory of the things they signify For the former of these to wit that the Sabbath day was once a signe of the Creation This I proue first by the Testimony of all men and secondly by the Testimony of the Sriptures For the Testimony of men that the 7th day Sabbath is a signe this all of them grant when they alleage that text Exod. 31.13 against the Sabbath as an abolished signe further that this signe respected the Creation as the thing signified by it is found to be the iudgement of Diuines euery wherein their writings as might be showne if it were needfull yea this is plaine by the common arguments in euery mans mouth for when they would proue that the Lords day must be a Sabbath they thus argue if the Iewes kept a Sabbath in memory of the Creation then so ought we Christians to keepe a Sabbath in memory of the Redemption againe the Lords day was instituted say they in memory of the resurrection like as the Sabbath day was instituted for me mory of the Creation by which kind of reasoning they doe confesse it that the Sabbath day was instituted for the memory of the Creation So much for the Testimony of men next I come to proue it by diuine Testimony from the Scripture for this purpose see Ex. 31.17 where the Lord speakeing of our 6 daies labour of our 7th day Sabbath saith thus It is a signe betwene mee the children of Israel for euer for in sixe daies the Lord made the heauen the earth in the 7th day he ceased rested as if the Lord had thus said because I laboured in the 6 daies at the Creation rested on the 7th day therefore your 6 daies labour 7th daies rest is a signe betwene mee you of my 6 daies labour 7th daies rest thus the sense must be rendered if we take the words as they are translated but because this kind of sense making is difficult not so familiar vnto our vnderstandings by reason the thing signified by the signe is not expressed but collected therefore to make the sense of the text appeare more cleerly it is better to put the word that in the roome of the rationall partice for then the sense will be very familiar easy for so the thing signified by the signe shall be expressed in the text then the text should be read thus Jt is a signe betweene me and the children of Israel for euer that in sixe daies the Lord made heauen earth in the 7th day he ceased rested Thus you see it plaine that as all men hold the 7th day Sabbath was kept in remembrance of the Creation so this text confirmeth it saying that it is a signe that God laboured 6 daies rested on the 7th day Now that this particle translated for may be translated that it appeareth 1. By the Septuagint which rendereth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which may be indifferently translated for or that according as may best fit the text 2. In sondry other textes our Translatores haue translated the same Hebrew word that rather then for as you may see Deut. 29.6 That yee may know that I am the Lord your God Thus I haue proued the one of the propositiones to wit that the 7th day Sabbath was a signe of the Creation The other proposition which I am to proue is that Signes are helpes and meanes to keepe in memory the things they signify and this is so plaine as I might spare the labour toproue it for it is the very nature propertie of a signe to be a meanes to bring to minde the thing fignified by it wherefore serues the picture of a mans absent frieÌ„d but to helpe to bring him to minde The raine bowe in the clowds it is called a signe or a token Genes 4.13 the Lord said he would looke vpon the bowe that he might remember the CoueaÌ„t which was the thing signified by the bowe v. 16. The passeouer was a signe or tokeÌ„ which when the Angell saw he remeÌ„bred the Couenant spared the Isralites Exod. 12.13 The Lords Supper it is a Sacramentall signe it is of this vse to be an helpe meanes to remember vs of the death of Christ 1. Cor. 11.24 you may reade the like also in Gen. 17.11 Exo. 31.13 by all which instances it is plaine that signes are helpes and meanes to bring to mind preserue in memory the thing absent signified by those signes Thus much for the Minor or second proposition also for my 7th argument whereby you haue seene it proued that the 7th day Sabbath must still be in force because it is a singular meanes to preserue in memory the myraculouse worke of Gods Creation ARGVM VIII My 8th argument to proue that the 7th day Sabbath is still in force is because God hath expresly commanded it in his morall Law thus it may be framed Whatsoeuer God hath expresly commanded to be done in his Morall Law or
of conscience for at the day when God shall iudge the secretes of men their consciences will beare witnesse their thoughtes accuse or excuse them Rom. 2.15 ARGVM IX My 9th argument to proue that the 7th day Sabbath is still in force is because vnlesse it be in force the whole 4th com with euery parte percell of it is abolished nullified altogether vselesse And thus it may be framed If the 7th day Sabbath be not now in force Then is the whole 4th com nullified altogether vselesse But the 4th com is not nullified become vselesse Therefore is the 7th day Sabbath now in force First a word or two of the minor or second proposition for the trueth of it namely that the 4th com is now in force this is plaine first by the Testimony of our Sauiour who ratifieth the very least of the commandements as you may see Math. 5.19 secondly it is ratified by our Church which hath ordered that the 4th com be reade in our Churches also that the people shall vse this prayer at the rehearsall of it by the Minister Lord haue mercy vpon vs and incline our hearts to keepe this Law Thirdly I know no Diuine one or other that denieth it or doubteth of it it were heinouse impiety for any to deny it for it were to deny one of the tenn Morall Lawes of Almighty God So much therefore for profe of the Minor I come then vnto the Major or first proposition wherein I affirmed that the abolishing of the 7th day Sabbath doth draw after it the nullifying of the whole 4th com now I proue it In the 4th com are ij things to be considered the one is the commandement it selfe the other is the reason of the com and I shall proue that both these are nullified by abolishing of the 7th day Sabbath or by denying that the 7th day Sabbath is still in force To begine with the commandement it selfe that I may shewhow this is nullified first we must see what it is which they deny namely the 7th day Sabbath in which words we will consider that they deny the Sabbath day that is the old Sabbath day to be in force now then we will consider how they deny the 7th day that is the 7th day from the Creation to be in force now for both these they doe deny in denying that the 7th day Sabbath is now in force of these two I will begine with the Sabbath day that is the old Sabbath day which they doe deny by these textes Exod. 31.13 Col. 2.16.17 now I proue that if the old Sabbath day specified in the 4th com be abolished not in force now then is the 4th com made nonsense and to stand for a Cipher and that this may appeare you shall see it made plaine to your very eyesight The Lord God said Remember the Sabbath day to sanctify it Exod. 20.8 Now the Sabbath day here mentioned it was the old Sabbath day but this old Sabbath day say these new Sabbatharians is abolished not in force now which if it be so then in this commandement Exod. 20.8 the Lord God commandeth now at this time iust nothing at all for take away these ij words Sabbath day from out the commandement and in steade thereof put so many Ciphers as you haue letters in the two words as you may doe if those words or the thing meante by those words be abolished then the commandement is no more but thus much Remember the 0000000000 to sanctify it Thus you see by deniall of the old Sabbath day they haue made the word of God of none effect Gods commandement to become nonsense and a bundle of Ciphers this must be so vnlesse they can shew vs that God commanded vs two Sabbath dayes in his 4th com the one caled Sabbath day the other caled Lords day which all the Logick in their heads can neuer doe And so much for their deniall of the Sabbath day I come now vnto the other thing that they deny to wit the 7th day from the creation in this I will consider aparte these ij things first the word day then the word Seauenth first for the word day they say that the day to wit the old day is abolished as by other textes so also by these textes Rom. 14.5 Gal. 4.10 secondly for the word Seauenth they say that the 7th day in order of time is abolished to wit the 7th day from the Creation whence it followeth 1. That if the day be abolished then is there no day now inioyned in the 4th com for take away that day which was commanded to wit the old day then is there now no day required for a Sabbath in the 4th com so then now an howre in a day may be sufficient for a Sabhath so a Sabbath day may be turned into a Sabbath howre Loe then if by deniall of the 7th day they haue not nullified the 4th cō or as good as nullified it for the Lord was wont to haue an whole day celebrated for his worship by the 4th com but now we need giue him but an howre in a day for his worship by the 4th com thus Sabbath daies may be turned into Lecture daies is not this a manifest violence done vnto Gods Law and thus it must be by their denial vnlesse they can shew vs that God commanded ij daies in his 4th com an old day a new day the 7th day the 8th day 2dly it followeth that if the 7th day from the Creation be abolished as they say it is then now a daies we are not bound by the 4th com to giue God one day in euery 7 daies for a Sabbath but we may giue God one day in 7 or one day in 14 or one day in a moneth or one day in a yeere or one in 7 yeeres or one in a mans life time for being that the 7th day in the cō is abolished none other day there is specified or put into its roome we are now left at randome to take a day when we please for the 4th com doth not tell vs how often we should keepe a Sabbath since those words the 7th day are abolished which teld vs how often we should giue God a Sabbath now iudge thou good Reader if they haue not as good as nullified Gods 4th com by abolishing the 7th day since God was wont to haue a 7th day once a weeke by his 4th com but now we need not by that com giue him a Sabbath aboue once in a yeere or once in 7 yeeres or once in a mans life for the time how often being abolished there remaineth in the 4th com no more but the duty to keepe a Sabbath day and that we may performe if we keepe but one in our whole life But we haue not yet done In the 4th cō there is ij thinges to be obserued the one is
Law for whereas our Sauiour ratifieth the very least of the commandements in v. 19. expoundeth the 6th Com. to forbid rash anger calleing a mans brother foole v. 22. and expoundeth the 7th Com. to forbid a lustfull looke ver 28. and the 3d Com. to forbid swearing by the creature v. 34.36 and the 2d table to command loue to our enemies v. 44. a man may at once cut off all these from binding vs if he will but suppose that these enlargments of the Law being so strict rigorouse were Iewish and pertaine not vnto Christians for the better auoiding of them he may answer that Christ ratified the Law thus expounded but vntill his death passion were not this a goodly answer 2. It is false which they say that all things were fulfilled at Christ his passion It is true indeed that Christ vpon the Crosse said it is finished Ioh. 19.30 that is his death passion was finished but yet all things were not finished for the Resurrection was behind Wherefore the truer sense is by these words till all things be fulfilled to vnderstand euen all things whatsoeuer Christ was to doe for his Church and all things which were any way prophecied of him or of his Church militant as this for one Christ tarrieth now at the right hand of God vntill his enemies be made his footestoole Hebr. 10.12.13 This one thing is not yet fulfilled see 1 Cor. 15.25 an other thing is that the heauens must containe Christ vntill the time that all things be restored Act. 3.21 this other thing is not yet fulfilled to wit Christ his second comeing and the restauration of all things A third thing is that the Church shall sing A triumphant song ouer death the graue sinne 1 Cor. 15.55.56 this thing is not yet fulfilled neither now since all these things shall not be fulfilled vntill the worlds end therfore the Law is to last vnto the worlds end for it must last vntill all things be fulfilled Yet further the same is euident and apparent in the Text it selfe for our Sauiour saith that the Law shall last vntill heauen earth perish or passe away that is vntill the end of the world for then shall the heauens the earth passe away and be dissolued as saith S. Peter the heauens shall passe away with a noise the elements shall melt with heate and the earth with the workes that are therein shall be burnt vp c. 2. Pet. 3.10 so long therfore as the heauens the earth last so long shall the Law euery iot and title of it last the same is ratifyed by S. Luk saying It is more easy that heauen earth should passe away then that one title of the Law should fall Luk. 16.17 Lastly suppose we that in this text there were no Prophecy at all touching the duration continuance of the Law yet forasmuch as we imbrace this Sermon which Christ preached vpon the Mount as concerning vs our times we must therefore imbrace this parte of his Sermon wherein he preached and taught that the Law with the least commandement thereof yea euery branch of this Law vnto a iot title must goe together for Christ did not onely presse the Law vpon his Disciples but also euery title of it wherefore by the same right that we imbrace the other partes passages of Christs Sermon by the same right we must imbrace also the Law euery iot and title of the Law this Diuine Sermon of Christ it is iij Chapters long it begane Mat. 5.1.4 It lasted vnto Mat. 8.1 If you may reiect some partes of this Sermon as not belonging vnto vs then may you reiect all the Sermon if you imbrace some partes then must you imbrace all thus you see their answer is vaine in goeing about to confine the duration of the Law vnto the time of Christs liuing vpon the earth or vnto his death and Passion onely 3. A third answer is that not euery iot title of the Law is now in force for there be some things in the Law that be not in force as in the preface to the commandements I am the Lord thy God that brought the out of the Land of Egypt this deliuerance out of Egypt belongeth not vnto vs Christians for we neuer were in bondagein Egypt also the reason annexed vnto the 5th com that thy dayes may be longe in the Land which the Lord thy God giueth thee this Land was Canaan therefore the promise of this Land cannot belong vnto vs Christians Herevnto I answer that the Apostle doth apply this promise vnto Christianes that liued not in Canaan as you may reade Eph. 6.1.2.3 neither doth the Lord say that thy dayes may be long in the Land of Canaan but generally thus that thy dayes may be long in the Land which God shall giue thee that is any Land into which God should bring them wherefore the promise to the 5th com is not to be restrained vnto Canaan onely but may belong vnto any Land And as for the preface touching the deliuerance out of Egypt this belongeth to this day vnto those people vnto whome it did at any time belong that is vnto the Israelites Furthermore I giue one answer seruing vnto both these which is this admit that there be some titles of the Law that doe not belong vnto vs as these two reasones annexed to the Law yet they cannot shew any titles of the Law that doe not belong vnto vs which are partes of the Law for we must distinguish betwixt the law the appurtenāces belonging to the law the law is that parte of the Decalogue which command or forbiddeth something the appurtenances of this Law are the preface to the Law the motiues or reasones to perswade to the obedience of this Law these are not deliuered in commanding or forbiddeing termes now I stand to defend by my argument nothing more in the Law then what is Law expresly commanded or forbidden neither doe I expound Christs words Mat. 5.18 Any larger then so howbeit Iiudge that Christ his words ought to be extended not onely vnto the Law but also to the appurtenances of the Law if possiblie they may where necessity absurdety doe not hinder To conclud since my argument speaketh onely of such iotes in the Law as are Law deliuered in commanding or forbidding termes their obiection is impertinent besids the matter in question to bring exceptiones of such iotes as are no law nor parte of Law bur onely appendixes to the Law for all the appurtenances belonging to the Law might possiblie be of no force yet the law it selfe may stand safely still like as a mans apparell may be worne out or burned yet his body may be safe still For a conclusion let me add one thing in generall which maketh against all their 3 answers which is this All Orthodox and sound Diuines when they haue
to deale against the enemies of Gods law who would abolish the whole law as Libertines Anabaptists our new vpstart Eatonists they doe defend Gods law to be Morall perpetuall by this text for one Math. 5.18 Nay I know not any text we haue in all the new Testament that is more auailable for this purpose theÌ„ is this one text but if now our diuines will stand to defend these 4 answeres which I haue confuted then why may not any of these Libertines or the rest make the same answers to them when they produce this Text Mat. 5.18 to defend the perpetuity of Gods Law as first why may not these Libertines answer saying by the word Law in Mat. 5.18 may be meant both the Morall the Ceremoniall Laws and so Christ should ratify the Morall Law no more then he did the Ceremoniall Law 2. And why may they not answer also that the duration of the Law here spoken of by Christ is but vntill Christs passion 3. And why may they not answer you also that there are some iotes things in the Law that belong not vnto vs Christianes as in the preface to the Commandements Gods deliuerance of the Israelites out of Egypt And the reason to the 5th com that thy daies may be long in the Land that the Lord thy God giueth thee that is in the Land of Canaan that so you shall not from this text defend all and euery of the tenn commandemeÌ„ts Wherefore either they must withdrawe renounce these 3 answers made to mee or else they must receiue them at the hands of Libertines Anabaptists Antinomians Thus much for my 10th Argument whereby I haue proued that our Sauiour Christ ratified the 7th day Sabbath coÌ„manded in the Morall Law because hee ratified the very least things commanded in the Morall Law ARGUM. XI My eleauenth argument to proue the 7th day Sabbath still in force is because our Sauiour Christ would haue it obserued for about â—0 yeeres after the death of all Ceremonies saying Pray that your flight be not in the winter nor on the Sabbath day Mat. 24 20. and it may be thus framed He that commanded his Disciples to vse all meanes possible that they might not profane the Sabbath day by working trauailing moileing toileing on it for about 50 yeeres after the death end of all Ceremonies hee would haue the Sabbath day sanctified still in force But Christ commanded his Disciples to vse all possible meanes that they might not profane the Sabbath day by working crauailing moiling toiling on it for about 50 yeeres after the death and end of all Coremonies Therefore Christ would haue the Sabbath day sanctified and still in force For the Major or first proposition two things are there in considerable as for the former it is a most cleere case for he that would not haue the Sabbath day profaned he would haue it sanctified and obserued like as in the 7th com in that God would not haue a man commit adultery it followeth that God would haue him liue chastly the remouing of one contrary is the bringing in of the other the forbidding of a sinne is the commanding of its contrary virtue And further he that willeth all possible meanes to be vsed for the auoiding of any euill he would that that euill should be auoided the contrary good brought in so he that commanded all possible meanes to be vsed that the Sabbath day might not be profaned he would not haue the Sabbath day profaned but that the contrary good should be brought in which is that the Sabbath day should be sanctified for to that very end that it might not be profaned but sanctified he appointed the meanes to be vsed now no man commandeth meanes to be vsed for the obtaining of that thing which he would not obtaine The other thing considerable is that he that willed the Sabbath day should be sanctified and kept from profanation 50 yeeres after the death of all Ceremonies he willed that the Sabbath day should be still in force vnto this day the reason hereof is because there was but one proper time for the abolishing of all ceremonies all ceremonies they were abolished together at once therefore whatsoeuer was ratified to be obserued 40 or 50 yeeres after the proper time for the death end of all ceremonies that thing was no ceremony for if it were it should not haue suruiued all ceremonies neither was it abolished with ceremonies as a ceremony for then no care shoul haue bene vsed so long after for its obseruation now if it was not a bolished with ceremonies at the proper time when all ceremonies were abolished then was it no ceremony but a Morall consequently to last perpetually I grant that many ceremonies were in vse in the Church long after they were abolished but it was by connivency and by sufferance onely for the weakenesse of those times but neuer by the authority of the Lord of them as this is for the Sabbath day it was not by conniuency for Christ commanding his Disciples to pray against the profanation of the Sabbath day doth thereby warrant the sanctification of it Furthermore whatsoeuer was authorized to be vsed in the Church 40 or 50 yeeres after Christ his death that is still to be retained vsed in the Church for all things which the Apostles did either erect or continue in the Church for 10.20.30 or 40 yeeres after Christ his Passion not as conniued at but as authorized as a duety those things are still in force in the Church no instance can be showne to the contrary And so much for proofe of the Major I come now vnto the Minor or second proposition this I proue out of Mat. 24.20 But pray that your flight be not in the Winter neither on the Sabbath day Which wordes of our Sauiour doe fully proue my Minor for 1. these words are a commandement of Christs in that he biddeth them pray But pray c. 2. This commandement it was directed vnto his Disciples as you may see Mat. 24.1.2 3dly This commandemeÌ„t was that they should vse all possible meanes to auoid their flight vpon the Sabbath day for there was none other meanes to be vsed for the auoiding of this flight but onely prayers to God for their study care and other humane naturall meanes could doe nothing in this matter for the Preuention of this flight so then prayer being all the meanes that possiblie could be vsed Christ commanded his Disciples to vse all meanes that was possible to be vsed yea since prayer must be accompanied with all meanes indeauores of man if more meanes could haue bene vsed Christ would haue had more vsed 4. This meanes of prayer to God which Christ commanded them to vse was to this end that they might not profane the Sabbath day for so saith the text pray that your flight be not on the Sabbath day Whereby you
see that our Sauiour would not haue them profane the Sabbath day by their flight vpon it for the further cleering of this point because it is of the greatest consequence I will proue vnto you that when our Sauiour bad them pray against flying on the Sabbath day hee spake it because he would not haue them profane the Sabbath day by that their flight For this purpose note that it is the common opinion of expositers vpon this text that when Christ spake of flight vpon the Sabbath day he spake of it in a religiouse respect this may be yet further confirmed vnto vs if we consider the Author of these words who was Christ who was a Phisitian for the soule all his Doctrine tended to the furtherance of the kingdome of God wherefore all his speeches are if possible to be vnderstod as concerning the soule the kingdome of God but especially when he mentioneth matters of Religion as is the Sabbath day then we cannot but thinke he spake of it in relation to the soule and to the 4th commandement for the furtherance of the kingdome of God the obseruation of the will of his heauenly father shewing what conscience men ought to make of doeing Gods will keeping of his Sabbaths yea the text giueth light herein for why should they pray not to flye in the Winter but because of discomodety of flight then by foulnesse couldnesse of weather c So why not on the Sabbath day but because of incommodiouse trauailing then by reason of the 4th com and mens consciences which is a religiouse respect Nay how can it enter into any mans head to thinke that Christ should command them to pray that they might not flie on the Sabbath day in any other sense then this because he would not haue them profane it and because he would haue the will of his heauenly father reuealed in the 4th com carefully obserued obeied and because he would not haue those his Disciples pollute their consciences with profanation of Gods Sabbath For the yet further cleering of this point let it be noted 1. what is comprised in this word flight suppose Christ had foreteld them that ouer a few yeeres such an house should be on fyer in one of the seauen dayes and had also bidden them pray that they might not be put to quench the fyer on the Sabbath day what could this imply but that Christ would not haue them worke labour moyle toile so on the Sabbath day â—eueÌ„ so it is here for this end consider that this is such a flight as is made out of a citty by the inhabitantes when the enemies haue beseiged it with souldiers as you may see Luk. 21.20.21 Now when the beseiged distressed Cittizens flie out from the violence of their enemies they vsually carry out with them whatsoeuer things of worth they haue in the citty euen as much as possible they can as their young infantes and children their best apparell and other things of price euery man carries forth euen as much as his backe can beare with his safety so that they goe laden out besids they doe not walke at ease as men doe on the Sabbath day for recreation but they flie and trauaile with all possible labour and speede so as the day of their flight it was a day of moyleing and exceeding toyleinge I need not mention the disquiet and distraction of the mind their careing how to saue their owne liues and the liues of their wiues and children how to saue their goods all which disinabled them for and were enemies to the sacred dueties of the Sabbath and the worship of God therein all this neglect and putting by of the sacred dueties of prayer reading heareing conference c. doth necessarily follow the labour of the body by flying on the Sabbath day Thus much is comprised in the word flight so that when our Sauiour bid them pray against flight on the Sabbath day it is all one as if he had bidden them pray that they might not be driuen to carry burdens on the Sabbath day and that they might not be put to laboriouse and painfull trauailes on the Sabbath day 2. Let it be noted that to beare burdens and to trauaile on the Sabbath day were euer accounted for breaches of the 4th com and for profanation of the Sabbath day as you may read plainly in Nehem. 13.15.17 For Nehemiah reproued the Rulers for bearing of burdens on the Sabbath day saying what euill is this that yee doe profane the Sabbath day see also Ioh. 5.10 Exod. 16.29 VVhereby you see it most apparent that when Christ bad them pray against flight on the Sabbath day he meante it that they should pray against profanation of the Sabbath day for these ij are both one to flie carry-burdens on the Sabbath day to profane the Sabbath as you see by Nehemiahs words and what doth the word Prophane signify but to make a thing common what doe they else by flight on the Sabbath but make it a common day to wit a trauailing a labouring day The will of Christ doubtlesse was none other then the will of God in the 4th com that is that his Disciples should be carefull to keepe an holy Rest on the Sabbath day to refraine all seruile laboures according as it is in the 4th com In it thou shalt not doe any worke c. But here I must take away a maine obiection they will be ready to say that it is no profanation of the Sabbath day to trauaile on it in a case of necessity and to flie to saue a mans life as they doe who are beseiged c. Herevnto I answer yis it is a prophanation of the Sabbath for what is it to prophane an Holy thing but to conuert it vnto common vse be it men trauaile to saue their liues yet since trauailing labouring are common workes by trauailing and labouring on the Sabbath day as they doe on common daies they make the Sabbath day a common day and so prophane it neither will it follow that because it is no sinne to trauaile on the Sabbath in a case of necessity therefore it is no prophanation of the Sabbath for God hath permitted vs to prophane make common the Sabbath in a case of necessity and so prophanation of it is no sinne as otherwise it would haue bene the prophanation remaines still but it is no sinfull prophanation 2. The consideration of this obiection doth strengthen my argument for if our Sauiour would not haue men to flie trauaile worke on the Sabbath day no not to saue their liues if possibly by means of prayer they might auoid it much lesse would he haue men doe any worke on the Sabbath when there is no necessity and in a common case it is a signe that Christ was maruailously zealouse of his fathers Sabbaths to haue them religiously carefully sanctified after his death when he
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
wholl as in parte and reiect all things commanded in the Decalogue with them as any one thing therein commanded To conclude vnlesse we will iustify those Sectaries in destroying the whole Law of Gods 10 commandements let vs as we ought raise vp Gods Sabbath againe ARGUM. XV. My 15th argument in defence of the Saturday Sabbath is that it must be morall because if you abolish the Sabbath day by the Scriptures you must also by the Scriptures abolish the law of the Sabbath day which is the 4th commandement and thus I argue Jf by the interpretation of the Scriptures you abolish the Saturday or 7th day Sabbath then by the interpretacion of the Scriptures must you also abolish the Law of the Saturday or 7th day Sabbath which is the 4th com But no man may by the interpretation of the Scriptures abolish the law of the Saturday or 7th day Sabbath which is the 4th commandement Therefore no man may by the interpretation of the Scriptures abolish the Saturday or 7th day Sabbath For the Minor it is out of question for euery man granteth that the law of the Sabbath the 4th com is morall and that it were horrible impiety to abolished it any more then to abolish any of the rest of the Decalogue and how be it they say that something in this Law is abolished as the time of the 7th day yet as for the Law it retaineth its commanding and binding force still as they doe confesse I come therefore vnto the Major to proue the consequence thereof How beit the point is cleere enough of it selfe yet such is the enmity of men to Gods Sabbaths as rather then they will imbrace them they will question any cleere trueth for what 's more cleere then this take away the thing yea any thing commanded in a Law and take away the Law thereof take away the Sabbath day commanded in the 4th com and you take away the 4th com also there are many lawes in the old Testament which are now abolished let my aduersaries shew me any one of them wherein any thing once commanded was abolished but that that Law it selfe also was abolished if then it be the constant interpretation of Scriptures to iudge when a thing commanded in a Law is abolished that then that Law is abolished then so it must be in this case also take away the Sabbath day take away the Law of the Sabbath day for example There was a Law made touching the difference of Meates Leuit. 11. Now the Apostle shewing vs that the difference of meates is taken away Colos 2.16 hence we conclud that not onely that difference of meates is taken away but also that law which commanded that difference of meates is taken away Againe there was a Law for the obseruation of New-Moones Numb 28.11 which was to sanctify the first day of euery moneth Now the Apostle shewing vs that those New-Moones are abolished Colos 2.16 hence we conclud that that Law of the New-Moones is abolished also Againe there were diuers Lawes made for the keeping holy of diuerse anniuersary Sabbaths Leuit. 23.7.21.24.32.35.39 now the Apostle shewing vs that those yeerly Sabbaths are all abolished Colos 2.16 hence we gather that together with the abolition of those Sabbaths all those lawes made for those Sabbaths are abolished also it is cleere therefore that if you abolish the weekly Sabbath which is Saturday the 7th day you must also from those Scriptures by which you abolish it abolish also the Law of it which is the 4th com A second reason J take from Colos 2.14.16 where the Apostle abolishing those yeerly Sabbaths in v. 16. doth also abolish the Lawes of those yeerly Sabbaths in v. 14. that vnder the name of hand-writting of ordinances shewing how Christ vpon the crosse did put out and abolished this hand writting of ordinances that is those Lawes ordinances of those many yeerly Sabbaths whence I thus argue if by this 16th verse of Colos 2. you will abolish the weekly Saturday 7th day Sabbath then must you by the 14th verse of Colos 2. abolish also that Law handwriting ordinance of the 4th com which belonged to was made for the weekly Sabbath day for looke what Sabbath daies you include in v. 16. The Lawes of those Sabbath daies you must include in v. 14. so abolish them for it is plaiâ—e that the Apostle speaketh no larger in v. 16. then in vers 14. he condemnes no Sabbaths in v. 16. but such whose Lawes be abolished in v. 14. thus you see it cleerly proued that take away Gods Sabbath yee take away the Law of Gods Sabbath which is the 4th com Here by the way note that since Anti-Sabbatharians will haue nothing in the 4th com morall but the dueties of Rest Holy exercises therefore let them know they shall haue no Law for these dueties they shall not presse to the practise of these dueties by any Law for in that they will haue the 7th day Sabbath a ceremony included in the text Col. 2.16 thereby they haue abolished the Law of the dueties of Rest holy exercises by Colos 2 14. then their Lords day Sabbath shall be a lawlesse Sabbath the dueties of the time Rest holy exercises shall be lawlesse dueties But hereto it will be aÌ„swered in the 4th coÌ„ is two things inyoined the duâ—â—ies of rest holy exercises the time now though the time be abolished as a ceremony yet so long as the dueties of rest and holy exercises which are morall remaine the 4th com may be abolished as touching the time but not as touching the other dueties of Rest and holy exercises But how absurd this answer is appeareth 1. In that it cannoâ— be showne as hath bene said that euer any thing commanded in any of God lawes hath bene abolished but the Law it selfe also hath bene abolished it is therefore a growndlesse fiction to imagine any of Gods lawes to be abolished in parte yet to remaine in parte 2. The absurdety of this answer appeareth in this that by the same answer they may retaine in the Church still all these abolished Lawes of the New-Moones of these yeerly Sabbaths before spoken of saying that in these new-Moones and yeerly Sabbaths there were two things inyoined the duties of rest and holy exercises the times now though these times be abolished so those commandements as touching these times yet those commandements may all remaine still as touching the dueties of rest and holy exercises by this kind of absurd answer therefore you see we may still hold all those abolished ceremoniall Lawes to be of vse in the Church still morall I conclude therefore take away the time 7th day and take away also the Law of the time and 7th day which is the Law of the 4th commandement ARGVM XVI My 16th argument in defence of Gods Sabbaths is that the time to wit the 7th day must
speciall notice commendation in all liklihode it had bene most fit to haue bene passed ouer in silence or at the most to haue made a bare and sparing relation of it as to haue said they rested the Sabbath day and added no more but surely the addition of these words according to the commandement 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 haue an emphasis in them for as in diuinity these words to doe a thing against or contrary to a Commandement doe carry with them a dispraise and are a note of a discommendable action so on the contrary to doe a thing according to a commandement doth carry with it a praise and are a note of an action laudable and commendable where did we euer reade that either Prophets or Apostles did make reporte of any mans action added this therevnto that it was done according to a commandement or according to Gods will minde but that this was added by way of praise commendation for this end looke the vse of this addition in these scriptures Luk. 2.22.23.24.39 ij Ioh. 4. Gal 1 4. Luk. 1.6 Dan. 9.5 Ezra 3.4 Ezra 10.3.5 So much for profe of the Minor Happily some may say that it mattereth not so much what these women did at that time considering that they then knew not of the abolition of any ceremonies c. But for the auoiding of this I doe build the weight of my argument as you may see not vpon the action of those women but vpon the allowance approbation of the same by the Holy Ghost now the Holy Ghost knew well enough that all ceremonies were abolished the day before this Sabbath was kept Col. 2.14 ARGVM XIX My 19th argument in defence of the Sabbath of the Lord proueth that it must be morall because if you make it a ceremony abolished then you rase out one of Gods Tenn commandements by making it but a tautologie and needlesse repetition of what was commanded in other of the commandements and thus I argue That doctrine which teacheth and affirmeth such things as make one of Gods Tenn commandements a tautologie needlesse repetition of what is commanded in other of the same 10 commandements that doctrine is false and erroniouse But the doctrine which teacheth that that ancient ordinance of Gods the old Sabbath day is a ceremony abolished is that doctrine which maketh one of Gods 10 commandements by name the 4th com a tautologie needlesse repetition of what is elsewhere commanded in other of the 10 commandements Therefore the Doctrine which teacheth affirmeth that that ancient ordinance of Gods the old Sabbath day is a ceremony abolished is erroniouse false For the Major none will deny it since it were to ouerturne the number of Gods commandements which are Tenn Deut. 10.4 to make things differing in number one and the same in nature so make an horrible confusion yea no man can indure to heare on it that there should be a tautologie in the Morall Law I come therefore vnto the Minor to shew that they which hold the old Sabbath day to be a ceremony they make one of Gods tenn command by name the fourth to be a tautologie needlesse repetition of that which is commanded in other of the command for this purpose we will consider all the things commanded in the 4th com then shew you that if that time of the 7th day be a ceremony abolished then there is nothing left in the 4th com but what is commanded in the other of the 10 commandements All the things then commanded in the 4th com are three the one is holy religiouse exercises the other is a rest from labour the third is the time wherein these are to be performed as for the first of these to wit holy religiouse exercises as prayer preaching singing of Psalmes with the like these being partes of Gods worship and furtherances thereof are commanded in the second Commandement for the second commandement forbiddeth all false worship commandeth the true worship of God as prayer preaching Psalmes and Sacraments as Diuines acknowledge so then we neede not rune to the 4th com for these dueties of the Sabbath to wit holy exercises of prayer singing of Psalmes preaching and reading of Gods word for we haue them inioyned in the affirmatiue parte of the second commandement thus for the first point you see that as touching the duetie of holy exercises the 4th com inioyneth nothing but what was before inioyned in the 2th com and so the 4th command in thes respect is but a tautologie needlesse repetition of what is else where commanded in other of the to commandements As for the second thing inioyned in the 4th com it is Rest from laboures now this duety if you consider it as a naturall Rest for the refreshing of the body being toiled spent with laboures then so it is inioyned in the sixte commandement in the affirmatiue parte thereof but if you consider it as a spirituall rest it being a vacancy from corporall laboures that so way may be made for holy exercises then so it is inioyned in the second commandement also for when the second commandement inioyneth Gods worship it necessarily inferreth a rest and cessation from how shold and field workes from merchandizing buying and selling that so men may be at liberty fredome to worship God thus for the second thing to wit Rest you see the 4th cō inioyneth nothing but what was before cōmanded in the 2th com therefore the 4th cō in this point is but a tautologie and needlesse repetition of what is else where inioyned in other of the 10 commandements The third last thing is the time inioyned in the 4th com which since they say it is abolished it followeth that there is no time or day now in the 4th com inioyned touching which I thus argue if the time to wit that 7th day from the Creation or the last day of the weeke inioyned in the 4th com be a Iewish Ceremony and abolished then is there no day inioyned now by the 4th commandement for take from a Law the thing it inioyneth then that Law inioyneth nothing for example those anniuersary and Ceremoniall Sabbaths mentioned in Leuit. 23. and abolished by Colos 2.17.18 when God abolished those very daies commanded in those Lawes he vtterly abolished all daies that were inioyned in those commandemēts those dayes being Ceremonies when they were abolished not other daies came in the roome of them by those commandements Ther 's the same reason for the day and time in the 4th com if it be supposed a Ceremony and abolished wherefore the old day being abolished and no new day inioyned by the 4th com there is now nothing lefte in the 4th com peculiar vnto it nor can they shew vs any thing in it as now which is not else where commanded in the Decalogue thus you see if you hold the old Sabbath day to be abolished
then is this 4th commandement a tautologie and needlesse repetition of things before commanded Or if you would suppose that that particular time in the 4th com is abolished but yet that a time or some time still remaineth in the 4th com why still it will come to the same for a time or some time is inioyned in the 2th com for where God requireth his worship there it is necessarily inferred that he there requireth a time or some time for his worship without which it cannot be Thus I haue proued it that if you hold the old Sabbath day for an abolished ceremony then you rase and deface the 4th com by making it but a tautologie and a needlesse repetition of such things as are commanded before in the 2th com it remaineth therefore that that doctrine which affirmeth the old Sabbath day to be a Iewish Ceremony is false erroniouse the contrary whereto is the very trueth ARGVM XX. My 20th argument for defence of the Lords Sabbath proueth that it must be morall or else there is no day at all commanded now by the 4th com and thus I argue If we abolish Saturday the old Sabbath day which was commanded in the 4th com then we leaue no day as commanded now by the 4th com But we must leaue a day as commanded now by the 4th commandement Therefore we must not abolish Saturday the old Sabbath day For the Minor it is confessed by all that there is a day commanded now by the 4th com therefore I passe that point as granted and so come vnto the Major the consequence whereof I proue to be sound by an Induction of particulares of which â—here is one and the same reason First for their new-moones which God commanded the Israelites Numb 28.11 wherein they were on euery first day of the moneth to rest from laboures Amos. 8.5 And to repaire vnto the Minister for instruction ij King 4.23 Now when God abolished by the text Col. 2.16.17 that very day commanded in that Law Numb 28.11 then hee left no day as commanded still by that law Numb 28.11 In the next place come we vnto all those anniuersary Sabbaths commanded in the Ceremoniall Law the Israelites had one Sabbath on the first day of the 7th moneth Leuit. 23.24 againe the Israelites had two other Sabbaths in the 7th moneth as we reade Leuit. 23.39 besides diuers other Sabbaths there mentioned in Leuit. 23. Now when by this text Col. 2.16.17 euery of those daies commanded in those lawes were abolished there were no daies left as commanded still by those commandements in Leuit. 23. Now there is the same reason of the day commanded in the 4th com if you hold it a Ceremony as there was of those other dayes which were Ceremonies Leuit. 23. for as the time in these anniuersary lawes was a Ceremony so my aduersaries hold the time in this 4th com is a Ceremony wherefore there is the same reason in all that is abolish that speciall time specified in any of these commandements and you leaue no day as commanded in these lawes commandements 2. I proue it from all those textes which are vsually brought against the Lords Sabbaths as Exod. 31.13 Col. 2.16.17 Rom. 14.5 Gal. 4.10 In which texts our Anti-Sabbatharians or enemies to Gods Sabbaths say that the Sabbath day of the Iewes commanded in the 4th com is abolished as a signe and shaddow c. And that text of esteeming one day aboue an other Rom. 14.5 And that text also reprouing the Galatianes so obseruing of daies Gal. 4.10 are spoken against that day mentioned in the 4th com wherefore since the word day is of as larg an extent in these texts as the same word day is of in the 4th commandement it is as cleere as the sunne at noone day that if that day commanded in the 4th com be an abolished Ceremony then is there now no day commanded by the 4th com and if the obseruation of those daies commanded in the 4th com be reprouable and abolished by Gal. 4.10 c. Then are there no dayes now in vse by virtue of the 4th com the reason is because those dayes which were commanded are abolished as they say It is more then manifest then that if we abolish Saturday the old Sabbath day once commanded in the 4th com then we leaue no day as commanded now by the 4th com we must therefore cleaue vnto Saturday which God hath sanctified hallowed Genes 2.2.3 or else bid farewell vnto all daies Sabbaths as diuinly instituted ARGVM XXI My 21th argumeÌ„t for the defence of Gods Sabbath proueth that it must be morall still in force or else we mancle lame the royall Law of Gods commandements receiuing acknowledging but but some parceles peeces thereof onely doe deny that intire and whole Law of God to be whole intire to vs or to belong vnto vs in the Jntegrity perfection thereof And thus I argue If any man abolish the 7th day Saturday Sabbath commanded in the Law of Gods 10 commandements hee must also mancle and lame that royall Law of God receiuing acknowledging but some parceles and peeces thereof onely and he must deny that intire and whole Law of God which was vttered by the voice of God wrote in Tables of stone by the finger of God to be whole and intire to vs or to belong to vs in the Jntegritie and perfection thereof But no man may mancle lame that royall Law of Gods 10 commandements receiuing but some parceles and peeces thereof onely nor deny that intire whole Law of God to be whole and intire to vs or to belong to vs in the integrity and perfection thereof Therefore no man may abolish the 7th day Saturday Sabbath commanded in the Law of Gods 10 commandements For the consequence of the Major because this argument fetcheth all its force from the wholnesse Integrity of the law it is needfull therefore that I shew what the wholnesse perfection of the Law is note therefore that the Law is then said to be whole intire perfect when it hath all the partes and percelles added to it which God at the making of it put and ioyned together lacking none of them like vs we cale him an whole an perfect man who hath all his ioyntes partes which God gaue him when he made him as we cale that an whole and perfect Bible which hath in it both the old and New Testaments together with all and euery of the seuerall bookes Chapters bound together which at the first God ioyned together and as that man is said to be an whole and perfect man who lacketh no limme or ioynt of those which God ioyned together wheÌ„ he made him as that is said to be an whole perfect Bible which lacketh neither Chapter nor verse of all those Chapters verses which God deliuered in writing from the Prophets and
regenerated see M. Perkins in his Commentary on the Galatians Chap. 5. v. 4. pag. 311. where treateing of the Law thus he writeth The Law it is wholly copulatiue all the partes of it are linked one to an other he that is bound to one Commandement is bound to all he that keepes one indeede keepes all he that breakes one in respect of the disposition of his heart is a breaker of all Iam. 2.10 he that makes no conscience to keepe some one commandement if occasion be offred will breake any Hence it followes that true regeneration is that which is a reformation chang according to the whole Law of God Iosias turned to God according to the whole Law Zacharie Elisabeth walked in all the Commandements of God Dauid saith he shall not be confounded when he hath respect vnto all the Commandements of God Here you see M. Perkins vrgeth it as a note of true regeneration that men be reformed according to the whole Law and exemplifies it by that of Iosias Zacharie Elizabeth the prophet Dauid if that regeneration then be a reformation according to the whole Law then is the whole Law still in force so men may not deny its Integrity wholnesse men may not mancle lame it vnlesse it grieueth them that the 10 Commandements should be all Morall To conclud we must either reassume and reedify Gods ancient Sabbaths or else we must reiect and demolish the integrity and perfection of Gods royall Law ARGVM XXII My 22th Argument in defence of the Sanctified hallowed Saturday Sabbath Genes 2.3 is that it must be Morall still in force partly because all Diuines with one accorde do hold and maintaine that one day in a weeke is Morall still in force by the 4th Com. and partly because there can be no day sanctified by the 4th Com. of all the 7 daies but Saturday only And thus I argue If one day in a weeke must be sanctified for a Sabbath by virtue of the 4th Commandement then Saturday Gods ancient sanctified and haâ—lowed 7th day Sabbath must be our weekly Sabbath day But one day in a weeke must be sanctified for a Sabbath day by virtue of the 4th Com. Therfore Saturday Gods ancient sanctified hallowed 7th day Sabbath must be our weekly Sabbath day First I will proâ—e the Minor namely that some one day in a weeke must now be kept for a Sabbath day by the 4th Com. then in the second place I will proue the Major namely that that one day must be our Saturday For the former I will proue it first by the Testimony of our Church in generall and then by the Testimony of many particular Diuines of nâ—te First then for our Church see the booke of Homilies Homilie the 8th of the place time of prayer pag. 138. where it is thus written As concerning the time which Almighty God hath appointed his people to assemble in together solemnely it doth appeare by the 4th Com. And t en a little beneath And therfore by this commandement wee ought to haue a time as one day in a weeke wherein we ought to rest giue our selues wholly to heauenly exercises And by and by againe Thus it may plainly appeare that Gods will Commandâ— was to haue a solemne time a standing day in the weeke wherein the people should come together and haue in remembrance his wonderfull benefites and to render him thankes for them Here our Church acknowledgeth teacheth that by the 4th Com. we ought to set a parte a time as one day in a weeke to haue a standing day in the weeke for the worship of God Bishop Babington in his exposition of the Commandements and on the 4th Com. Pâ—g 168. thus wriâ—eth To haue one day in the seauen to serue the Lord in that was Morall and remaineth still binding vs vnto it Doctour Willet in his Hexapla on Exodus and vpon the 4th Com. pag. 356. thus writeth This then may safely be affirmed that to keepe one day of seauen holy to the Lord is Morall not ceremoniall And agaâ—ne pag. 363. This Commandement as it is Morall continueth still namely that a certaine day should be set a parte for the publike seruice of God that as Chrysostome saith in circulo hebdomadis c in the compase of a weeke one whole day should be set a parte c. Hom. 10. in Genes-Musculus in his Common places on the 4th Comm. at the latter end saith thus Touching the Sabbath it stands with the Law of nature that we should some day giue our selues vnto holy exercises in this respect we must not shake off the sanctification of the Sabbath which is so farr deliuered vnto vs by the Law of nature that all people vniuersally haue their standing Holy daies consecrated for the doeing of holy things Peter Martyr in his Commentary on the Epistle to the Romanes Chapt. 14. v. 5. pag. 436. saith thus It pertaineth to the 10 Commandements that out of the whole weeke shold one day be consecrated to the worship of God Purchas in his pilgrimage pag 21. Some saith hee make question of the Sabbath Howbeit I must confesse that I see nothing in that Commandement of the Decalogue praescribed but is naturall morall that the obseruing of one day of seauen in euery weeke appeareth both by the first order estabilished in nature when God blessed Sanctified the 7th day and by necessity of a Sabbath as well before the Law in the daies of the Patriarkes as in the times of Dauid or Salomon by the generall consent of all that it is Morall to set a parte some time to the Lord c. Thus we see it abundantly proued that one day in a weeke is still in force by the 4th Com. I might be infinite well nigh in the profe of this point out of M. Perkins M. Dod many others yea what pulpit is there in the Kingdome of England which doth not on all occationes seale vnto this trueth by proclayming and publishing it vnto the people Hauing proued the Minor that one day of the weeke must be a Sabbath hy the 4th coÌ„ now J come vnto the Major to proue that this one day must be our Saturday or t' is that if one day in a weeke must be a Sabbath day by the 4th com then Saturday must be our weekly Sabbath day my reason of this point is because none other day of the weeke can be a Sabbath day by the 4th com besids our Saturday this I shall proue by sondry arguments taken from the 4th com we will fetch our first argument from the first word of the â—th com Remember That day and that day of the weeke onely must be Sabbath day by the 4th com the which this word RemeÌ„ber doth send vs vnto now this word hath reference vnto Saturday the old Sabbath day onely for the word Remember implies a thing foreknowne thus Peter is
said to remeÌ„ber the words of Iesus which he had said vnto him Mat. 26.75 and so it is here whereas God said remember the Sabbath day he speaketh to his people the Iewes of a day which they knew beforehand for it was consecrated not first at the giuing of the Law but long before euen at the Creation Genes 2.3 now the Iewes they knew no day for a Sabbath day and so could remember no day but Saturday the 7th day they knew not of the Lords day nor of any other and therefore this 4th com and the word Remember in it belongeth properly vnto no day of the weeke but Saturday 2. That day of the weeke and that onely is the Sabbath by the 4th com whose proper name is Sabbath day Remember the Sabbath day Exod. 20.8 now no day of the weeke was euer called Sabbath day by the Scriptures or ancient fathers but Saturday therefore no day but Saturday can stand by the 4th com I am not ignorant that we cale Sunday Sabbath day but this is but a miscalling and nicknaming of daies as elsewhere is shewed see Mark 16.1.2 where Saturday was caled Sabbath day sunday was caled the first day of the weeke 3. Onely that day is Sabbath day by the 4th com which is the 7th day of the weeke But the 7th day is the Sabbath of the Lord thy God Exod. 20.10 now no day of the weeke is by any approued computation called and accounted the 7th day but Saturday as elswhere hath bene showne therefore Saturday is the Sabbath day by the 4th com see Mark 16.1.2 where Sunday is caled the first day of weeke if Sunday be the first day then Saturday which cometh after it must be the 7th day Thus you see none other day of the weeke can be Sabbath by the 4th com because none other day was euer caled Sabbath day nor counted the 7th day 4. No day of the weeke caÌ„ be Sabbath day by the 4th com but Saturday the 7th day because the reason of the 4th com Gods ensample of his rest on the 7th day therein conteined Exod. 20.11 cannot belong vnto any day of the weeke besids Saturday this point is elswhere cleered also Thus you see it vndeniablie proued that if one day in a weeke must be a Sabbath day by the 4th com it must of necessity be Saturday because the 4th com in all the partes thereof point vs out vnto Saturday and vnto no day of the weeke besids it ARGVM XXIII My 23th argument in defence of the Lords Sabbath proueth that it must be morall perpetuall because it is such an ordinance of Gods as doth greatly further the publike solemne worship of God tend vnto piety and furtherance of the dueties of the first Table nourish Christian Religion generally helpeth all sortes of people to the attainment of grace and groweth in all the dueties of piety towards God and Charity towards man yea because it is such an ordinance of Gods as tendeth vnto mercy and that not onely towards mankind in generall but also vnto mercy both vnto man beast And thus I argue That which is expressely commanded in the morall Law which by experience we find tending vnto and a notable furtherance of Gods publique priuate worship and seruice and of all sortes of people for their attainment and increase of grace godlinesse and growing vp in our Christian Religion yea and further which is commanded as a worke of mercy vnto mankind yea both to man beast that thing is morall perpetuall still in force But to rest from worke on Saturday the 7th day is expresly commanded in the Morall Law and we find it by experience tending vnto a notable furtherance of Gods publique priuate worship seruice of all sortes of people for their attainment increase of grace godlinesse and growing vp in our Christian Religion yea and further which is commanded as a worke of mercy vnto mankind yea both to man and beast Therefore to rest from worke on Saturday the 7th day is morall perpetuall and still in force As for the trueth of the Major I suppose none will deny it for it is a Rule in expounding the commandements that not onely the things expressed in the Decalogue are commanded as dueties binding vs but also all causes helpes furtherances vnto those dueties whence I reason thus if the helpes furtherances of morall dueties belong vnto vs though not expressed in the Law then by like if not by stronger reason such helpes furtherances as serue vnto morall dueties being expresly commanded in the Law doe belong vnto vs bind vs as morall yea further that duety which is commanded in the law as a worke of mercy that must needs be morall without all controuersy And as for the Minor I suppose it is as cleere as the Major for 1. it is expresly commanded in the Morall Law that we should rest from worke on the 7th day which is Saturday But the 7th day is the Sabbath c. in it thou shalt not doe any worke c. Exod. 20.10 And 2. we find it by all experience that if we rested from our laboures on Saturday the 7th day it would greatly tend vnto the furtherance of Gods publike worship on that day and vnto the begetting groweth and increase of grace in all men for when men doe â—et a parte all worldly imployments to attend on the seruice of God then are they free from many distractiones incumberances which would hinder them in Gods seruice and then are they fiter for all Religiouse exercises c. The trueth hereof we see by our now keeping of the Lords day for our resting from worldly imployments on this day doth greatly further the worship of God all holy exercises iust so it would be with the 7th day if we had it in vse 3. That a rest from worke on the 7th day is commanded as a worke of mercy is plaine Exod. 23.12 In the 7th day thou shalt rest that thine oxe and thine Asse may rest and the sonne of thy maide and the stranger may be refreshed See to this effect also Deut. 5.14 So then God would that men should rest on the 7th day for the reliefe ease and refreshment both of man and beast God would that Masters should exercise pittie and mercy to their wearied and tired seruants by resting them on the 7th day Now in this respect I may cale the Saturday or Sabbath day the Seruants Iubile for on this day euery weeke they should haue release from their painfull and seruile laboures to refresh themselues therin on this day all Masters should exercise mercy to their wearied seruants how euer other times holy dayes for seruants refreshment are at the liberty plesure of gouerners yet this time day is not so for of duety God in the behalfe of Seruants requireth it of Masters so it is
the Seruants by right from God Thus you see it cleere that to rest on the 7th day is a worke of mercy vnto maÌ„ beasâ— a worke greatly tending to the furtherance of all the dueties of piety and charity In a word the obseruation of the Sabbath day must needs be a thing greatly tending to the good of mankind because it was made for them The Sabbath was made for man Mark 2.27 vnlesse therefore we will accuse God of vnskilfulnesse in making things for men which are not good and proffitable for them we must needs yeeld that the obseruation of the Sabbath is a thing tending vnto and a furtherance of mans good in generall What answer may be framed to this argument I cannot foresee vnlesse it be some such as this that the rest from labour is it onely which tendeth vnto piety and is a worke of mercy but not the day to wit the 7th day this helpeth not c. But contrarywise 1. The day helpeth vnto a religiouse sanctification of the rest because it is a sacred day aboue all others in the weeke for God hallowed it at the creation and it onely Genes 2.3 therefore it doth best besuite sacred actioÌ„s addeth a kind of a more reuereÌ„t respect vnto them thus a man is touched with a more sublime and honourable regard of the duety of prayer in the Church as of ancient in the Temple then in a common house see Genes 28.16.17 Eccles 4.17 Leuit 19.30 ij Chron. 8.11 Mark 11.15.16.17 And Moses must put off his shoes because the place was Holy grownd Exod. 3.5 Thus Nehemiah required of the people behauiour sutable vnto the day the people must not weepe because the day was Holy Nehem. 8.9.10 and This is the day which the Lord had made let vs reioyce be glad in it Psal 118.24 Here the day minded them of the dueties in and of the day to wite ioy and gladnesse like as the Coronation day when it cometh it mindes vs of the dueties of the day that in a more liuely maner then any other day if therefore sacred places did further men in sacred dueties by touching their heartes with a more then ordenary reuerence and religion channge of behauiour and if daies doe mind vs of the dueties of the daies then why should not also the sacred day of the Sabbath when it cometh be of like vse it being of like kinde why should not the presence of this sacred day the more moue vs to be holy because the day is holy if Moses must put off his shoes because the grownd where on he stoode was holy grownd why should not we be the more moued to put off all carnall and sinnefull affectiones because the day wherein we are is an holy day if the people in Nehemiahs time must not weepe because the day was holy must not we learne to absteine from worke the rather because the day is holy So thus we see sacred places sanctified daies haue added somewhat vnto the increase of holy affectiones reasones haue bene fetched from the holinesse of the places and daies to mâ—ue vnto more reuerence in gesture outwardly in body inwardly in heart and to decline such things as doe not besâ—te these places or times this may yet further appeare in the Lords day for it being supposed a sacred day and of Diuine institution the day thus considered doth not a little further our rest from laboures so helpe vs to a more proffitable vse of all holy exercises in the day which would not be so if the day were in esteeme but a common day 2. One duety of the Sabbath is to sing Psalmes vnto the praise of God as we may see by the title of the 92 Psalme and among other things the Church doth praise God for that his marvailouse miraculouse worke of the CreatioÌ„ of the world whereof the Sabbath day or 7th day is a signe Exod. 31.17.15 Now this very day doth not a little further this sacred duety of praising God for the Creation of the world that 1. Because this day being the same day in the weke for order whereon God rested at the Creation it doth more liuely represent vnto vs Gods rest then can any other day of the weeke 2. Because God made this day to be a signe of the Creation Exod. 31.17.15 as the Elements of bread wine and water in the Sacraments be signes of the redemption now signes doe further the remembrance of the things signified by them therefore the Sabbath day being a signe of the Creation it doth further the thankfull remembrance thereof and our cheerefull praises of God for it since by it wee haue life being wel being without which should haue had no being at all 3. The 7th day being that day whereon God himselfe rested at the Creation Genes 2.2 this day hath a force in it aboue all daies in the weeke to perswad men to rest themselues and giue rest vnto their seruants on that day in an imitation of God because God rested on it and thus it furthereth 1. The work of mercy in afording rest vnto poore seruants and 2. It furthereth the workes of piety religion for the more freely that men rest the more cheerefully they worship God this efficacy no other day hath 4. As a place so the time of the 7th day is a furtherance to Gods worship for thereby we haue time to serue God in without which God cannot be serued yea further this time day doth further the continuance and frequency of Gods worship for were it not for this some men would thinke it enough to giue God but one howre or two in a day and one day in a moneth or quarter of a yeere 5. The time and day was commanded at once together with the duety of rest both in one commandement both in one sentence in that commandement both with one breath Exod. 20.10 The one as a duety the other as the proper time for the performance thereof now it is consentaneus and agreable to all reason to thinke that these two things being thus inioyned immediatly together should both tend together vnto one and the same end each after its manner and kind so as if the one tendeth vnto the worship of God so should the other also and it is absurd to thinke that the one should tend vnto oen end the other vnto another and diuerse end A decre is made that one the 5th of Nouember the day should be kept in a thankfull remembrance for that deliuerance c. that people shall refraine their laboures resorte to their parish Churches where the Ministers shall publikly praise God c. now who cold imagine but that as the duety of resting from worke tendeth vnto the publike praise of God so doth the place appointed thereto to wit the Church and so doe the persones to wit the Ministers and so doth the time and day also
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
is supposed of divine institution so necessary then is a day of Diuine institution as without it Religion Gods worship will languish of a continuall consumption now since there is no day of diuine institution but the Saturday or 7th day it is of necessity that we keepe the Saturday or 7th day to preuent the decay of Religion to support further Gods worship Seruice Thus I haue proued it that to rest from our laboures on Saturday the 7th day is morall perpetuall because we finde it tendeth vnto the furtherance of Gods worship because it is a worke of mercy to man beast yea in a sorte necessary also thus much of this argument ARGVM XXIIII Because many stand so much vpon the law light of nature holding that onely to be morall in the Decalogue which is ratified by the light of nature that they would imbrace the Sabbath if it could be proued to be a Law of nature for the benefite of such therefore J frame this argument and thus I argue That duety which is expresly commanded in the Decalogue which being made knowne to a meere naturall man he cannot by his light of nature reason oppose but must allow of and subscrib vnto as good for him that duety is morall concerneth our practise is perpetually to be kept But the obseruation of Saturday the 7th day Sabbath is expresly commanded in the Decalogue is a duety which being made knowne to a meere naturall man hee cannot by the light of nature reason oppose it but must allow it and subscrib vnto it as good for him Therefore the obseruation of Saturday the 7th day Sabbath is morall concerneth our practise is perpetually to be kept As touching the profe of the major if any shall except against it saying they could like of it if it spake of such a duety in the Decalogue as were first found out by the light of nature but mislike of it because it speakes of such a duety as is first found out by a supernaturall light then made knowne vnto a naturall man Hereto I reply that it is not matteriall whither the duety be first found out by the light of nature after allowed of by the same light or first found out by the supernaturall light of Gods word in his 4th com then subscribed vnto by the light of nature it mattereth not I say which way by whom the duety was found out first so long as nature the light of reason doth allow of it iustify it and subscrib vnto it after it is found out for men are as well bound by the Law and light of nature to obserue those dueties which the light of nature alloweth and approueth being taught vnto them as to obserue those which were neuer taught them for it is not the finding of them nor the manner of getting the knowledg of them that bindeth but it is the approbation and allowance of them that bindeth to the obseruation of them and which hath the force of a Law in a man wherefore what duety soeuer is prescribed vs in the Decalogue if the light of nature cannot oppose it as harmfull incommodiouse but doth rather allow of it iustify it approue of it as good that duety must needs be morall practised by vs or else we bewray our selues to be vnnaturall to put out the light of nature in vs to goe against conscience for we will refuse to doe that which the very light of nature in vs alloweth of and subscribeth vnto as good to be done and so I come to the Minor Jn the minor I shall not need to proue any thing but this to wit that a meere naturall man cannot oppose Gods 7th day Sabbath but must allow of it as good to be obserued so soone as the Author vse end of it be discouered vnto him first theÌ„ for the Author of the Sabbath a meere naturall man cannot by the light of reason but allow of all lawes and ordinances made by a Deity 2. for the vse and end of the 7th day Sabbath 1. as it is kept in memoriall of the Creation so a naturall man cannot but allow of it since by the Creation hee receiued his being and all comforts of this life 2. It crosseth not the good of particuler persones societies or common wealâ—s but on the contrary it serueth to refresh both man and beast being ouertoiled and spent in the 6 dayes before by laboures it helpeth the exercise of Religion and it is a duety which societies and common weales cannot well subsist without for we see besids weekly Sabbaths that common weales do maintaine sondry anniuersary holy dayes and therefore at the least one day in 7 is counted needfull for Rest wherefore suppose wee that the Lords day or the Sunday Sabbath were changed into the 7th day or Saturday Sabbath since the common weale standeth in neede of one day in 7 at least for rest and refreshment and the exercise of religion therefore it followeth that if we had the Saturday Sabbath in vse the common weale could haue nothing against it to oppose it but must allow of it approue it and subscrib vnto it as good to be obserued because in it and by it a good and benefite cometh vnto the common weale both for their bodies and soules In a word doth not nature teach vs that it is meete to shew mercy vnto Seruants and allow them one day in 7 to rest in from their painefull laboures and to refresh themselues and so to fit them for labour againe on the next Sixe daies and doth not nature teach that it is fitter that this day should be of Gods choise which is Saturday the 7th day then of mans choise and also that the time should not be indifferent at mans plesure least some cruell Masters should deny their Seruants this necessary refreshment but necessary as inioyned by God as a duety from all Masters How then should this Sabbath be but morall when the light of nature cannot except against it and how should it not but be obserued of vs to this day when that naturall light of reason that is in vs doth consent vnto it allow and approue of it as good for vs as the Apostle said Doth not nature teach you that if a man hath long haire it is a shame vnto him 1. Cor. 11.14 So may I say doth not nature teach vs that if we had Gods ancient Sabbaths the obseruation of them would proue both piouse and commodiouse our Sauiour saith The Sabbath was made for man Mark 2.27 Now what an vnnaturall man is that who will reiect that thing which was made for him will any man refuse an howse or a garment that was made for him or any of Gods Creatures which were made for him shall not such incurr an heauy censure who will reiect a duety commanded in the Decalogue the which the light of nature still
remaining in vs doth allow of approue of This is one thing I desire may be in speciall manner obserued that such as reiect Gods Sabbath they reiect a most ancient ordinance of Gods expresly commanded in the Morall Law saying that very day and time is not morall nor concerneth our practise as doe the rest of the 10 commandements when as not withstanding our consciences and that light of naturall reason which is in vs doe consent vnto it approue it and allow of it as a thing very good and commodiouse for vs if we had it in vse among vs shall not such opposites be condemned by their guilty conscieÌ„ces for opposing of that ordinance of Gods which is no way against them but euery way good for them their consciences being witnesses thereof should we vrge the practise of any thing impossible to be kept or vnnaturall to be done the which nature riseth against abhorreth theÌ„ if it were opposed it were the lesse maruailouse but when we vrge stand to defeÌ„d nothing but a braÌ„ch of the morall law nothing that nature dissalloweth of but rather cheerefully imbraceth that such a thing should be opposed as no morall nor appertayning vnto vs but as Jewish and I cannot tell what this is the matter of wonder so much for this argument For conclusion let me goe a little further then my argument drawes me I see not but it might be proued that the 7th day Sabbath is a Law of nature euen in their owne sense who say they would imbrace it if it were a Law of nature for as the Gentiles some of them found out the true God so some of them found out the true 7th day Sabbath for the profe hereof I referre you to Walaeus de Sabbatho pag. 46. 47. who affirmeth the point himselfe also proueth it for he citeth diuerse ancient Authores as 1. Philo the Iew lib. 2. de vita Mosis Our custome saith Philo doth adominish all Barbarianes Graecianes Europianes and Asianes of duty for who doth not honour that sacred day which returneth euery weeke ij he citeth Iosephus lib. 2. aduersus Appionem circa fineÌ„ libri saying There is not any Citty Graecianes or Barbarianes nor any Nation vnto whom the obseruation of the 7th day in which the Iewes rested is not come Thus Iosephus iij He citeth a most ancient author Theophilus Antiochenus Patriarcha lib. 2. ad Autolicum As touching the 7th day saith hee which among all mortall men îs greatly famouse it is caled the Sabbath c. iiij He citeth Clemens Alexandrinus lib. 5. stromatum Not onely the Iewes saith hee but also the Gentiles knew that sacred 7th day c. 5. He citeth Eusebius praeparat Euangel lib. 13. who proueth the same out of Plato Hesiod Homer Callimachus and others for further proofe hereof I referre you to M. Richard Byfield on the Sabbath pag. 81. who there alleageth sondry Testimonies shewing that the Gentiles kept the 7th day or Saturday Sabbath amoÌ„g the rest these Seneca in his 95 Epist and Macrobius Saturn lib. 1. Cap. 7. And Aretius problem de Sabbathi obseru thus you see that the Saturday or 7th day Sabbath was found out by and in vse among the Gentiles wherefore the 7th day Sabbath stands firme by the Law and light of nature Thus much for my arguments whereby I haue proued the morallity and perpetuity of the Lords Sabbaths wherein as I trust I haue giuen satisfaction abundantly to the conscience of any man that is not vn-willing to see a trueth but as for such as reade with preiudicate opiniones resoluing before hand to stop their eares least they should hear shut their eyes least they should see which is a brand of an hearte hardened by the iust Iudgement of God I leaue them to him that shall iudge them an other day Consider what J haue saied and the Lord giue you vnderstanding in all things SECT IV. WHereas we haue made profe of the morallity perpetuity of the Lords Sabbath and finding that men haue sondry distinctiones and euasiones whereby they would shune the force of our arguments I haue therefore reserued this Section purposly to confute those distinctiones and to shew the vanity and absurdetie of such their euasiones that so all rubes scruples being remoued our arguments may haue free passage and be receiued without all doubtinges it is true I shall handle many of those distinctiones euasiones here which I haue touched before by way of vse in my Exposition of the 4th commandement but those things which there I did but touch cursorily here I shall handle more largly as the more proper place for them but say I should but repeate them it were not labour lost for being they are the common answers often beaten into the mindes of people there is need of an often confutation of them that so what is said it may sticke the faster remaine the longer in mens mindes I. The first euasion which I will deale withall shall be their distinction of a Sabbath the Sabbath for an argument being brought for the morallity of the Sabbath day out of the 4th com they are ready to blunt the force of it by this answer for one to wit that the word Sabbath may as well be translated a Sabbath as the Sabbath To discouer the vanity of this idle distinction for many care not how idlely and absurdly they answer so be they may say something against this sacred ordinance of Gods first we must know what is the difference betwixt a Sabbath and the Sabbath by the Sabbath is meant that common and well knowne Sabbath day to wit Saturday the 7th last day of the weeke the which the Iewes kept for thowsands of yeeres this I cale the Sabbath emphatically and by way of excellency and as a certaine well knowne day Now on the contrary by a Sabbath they would vnderstand some one day of the 7 but vncertainly which not any one rather then an other not any certaine standing knowne day of the weeke but so as the 4th commandement may indifferently be applied vnto any day as vnto Sunday or Monday or Tewsday c. The sense of this distinction being giuen the absurdety of it wil appeare by the like cases the Lord said let the earth bud forth the bud â—f the herb c. Genes 1.11 were it not a senslesse translation to render it thus Let a earth bud forth c againe then the man said the woman which thou gauest me shee gaue me of the tree c. Genes 3.12 were it not an absurd translation to render it thus then a man said a woman which thou gauest me c as well may they translate it a earth for the earth a man and a woman for the man and the woman as a Sabbath for the Sabbath for as there was but one earth and but one man and one woman so was there but one Sabbath day Againe
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
two if the case be at such an hard point that the one must be neglected cannot be auoided then such is the mercy of God to man as his ordinance of the Sabbath shall giue way I trust none will beso profane vngratiously vngratefull as to abuse this mercy of God making necessity when he needeth not Now that I doe not abuse these words of our blessed Sauiour shall appeare if you looke but into the context Mark. 2.23.27 Where our Sauiour defendeth his Disciples plucking rubing the eares of corne on the Sabbath to satisfie their hunger by shewing one vse end of the Sabbath day namely that it was made for mans benefiâ— as forthe good of his soule so also euen for the good of his body in so much as if in case he were pinched with present hunger destitute of other helpes then he might worke on the Sabbath day to releeue his prâ—sent necessity for so did the Disciples here by plucking and by rubing eares of corne 5thly I proue that the Sabbath may be neglected and prophaned in a case of necessity and that by all men who are subiectes and vnder the jurisdiction of Magistrates now my reason is because seruantes may prophane the Sabbath in a case of necessity Thus I argue If seruants may prophane the Sabbath then subiectes may doe so too For there is one and the same reason betwene the subiect and the Magistrate that there is betwene the subiect and the Magistrate that there is betwene the seruant and master But seruantes in a case of necessity may prophane the Sabbath As namely in this case of necessity when their masters command them to worke on the Sabbath then there is a necessity vpon them for God commandeth seruants to obey their Masters Col. 3.22 Therefore subiects may in a case of necessity prophane the Sabbath also If any shall aske if there be like necessity for subiects to prophane the Sabbath as there is for seruants when commanded by their Masters I answer there is for 1. our Magistrates command vs to follow the workes of our calings on Saturday which is the Sabbath day And 2. Gods word commandeth subiects to yeeld obedience to Magistrates Rom. 13.1 But against the Minor the 4th commandement will be obiected which forbiddeth seruants to worke on the Sabbath day and we must obey God rather then man I answer by a deniall the 4th commandement doth no where forbid a seruant to worke on the Sabbath when he is commanded by his Master to worke but onely when he may forbeare worke by his Masters allowance For the cleering of this note that as the 5th com is directed vnto inferioures so the 4th commandement is directed vnto Superioures the commandement saith not Thou seruant shalt doe no worke as spoken to the seruant but Thy seruant shall doe no worke as spoken of the seruant but to the Master binding the Master absolutly and expresly and the seruant consequently and in this respect if he may haue his Masters allowance the 5th commandement speakes of Superioures but laies the charge expresly on Inferioures so the 4th commandement speakes of Seruants but laies the charge on Masters expresly Honor thy father this is spoken to the Sonne so Thy seruant shall doe no worke in propriety of speech is spoken to the Master it is the Seruant that is spoken of it is the Master that is spoken to Further I answer that as no clause in the commandement so no conuincing argument can be fetched out of the commandement to proue that a seruant is absolutly bound to rest on the Sabbath his Master commanding him the contrary 2. I answer in Deut. 5.14.5 There is a reason added to the 4th commandement perswading to the obseruation of it and it perswads Masters to giue rest vnto their seruants on the Sabbath day That thy man seruant thy maid may rest as well as thou c. VVhich sheweth that the 4th commandement foregoing was directed vnto Masters not vnto seruants and there fore bound the Masters absolutly and expresly but not the seruantes for this reason cannot be applied vnto seruants 3. considering that the seruant is not at liberty nor hath the power of himselfe but is at his masters command common reason inclineth vs to expound the commandement rather as giuen to and binding the Master then the Seruant this point you may see learnedly obserued and handled by M. Brerewood on the Sabbath against M. Bysield And so you see that the Sabbath day may be profaned in a case of true necessity And so much for my former argument whereby it appeareth that in case of necessity the Sabbath day may be changed and so the Lords day keptin roome of the Sabbath day till the time of reformation My second argument to proue that the Sabbath day may be changed for a season is because the Passeouer day might be changed for a season and thus I frame it ARGVM II. Jf the Passeouer day might be neglected and an other day kept in its roome for a season in a case of necessitie Then the Sabbath day also may be neglected and an other day kept in its roome for a season in a case of necessitie But the Passcouer day might be neglected an other day kept in its roome for a season in a case of necessitie Therefore the Sabbath day also may be neglected and an other day kept in its roome for a season in a case of necessitie I proue the first proposition or the consequence to be good because there is like reason of both that is of the Passeouer day and of the Sabbath day and this I make appeare in these particulars 1. As the Sabbath day was commanded by God Exod. 20.8 So also the Passeouer day was commanded by God Exod. 12.2.6 2dly As on the Sabbath day there must be holy Assemblies and no seruile worke dore Leuit. 23.3 So also on the Passeouer day or Passeouer Sabbath day there was to be holy Assemblies and no seruile worke done Leuit. 23.8 3dly as the breach of the Sabbath day was to be punished with death Exod. 31.15 So also the breach of the Passeouer day was to be Punished with death Numb 9.13 Thus you see how like the Passeouer day was to the Sabbath day for 1. they haue both the same Author God 2. They were to be sanctified with holy assemblies and rest from laboures both alike 3. They were to be strictly kept the one as well as the other for there was one and the same punishment to be inflicted vpon the transgressoures of both alike Now they being thus alike both what hindereth that there should not be like reason of them both it was a sinne to trangresse the one and it was a sinne to transgresse the other also now if it were no sinne then to neglect the one make a chang in a case of necessity why should it be a sinne to neglect the other make a chang in a case of
necessity why should there not be like reason of things that were so like But herevnto happly some will obiect that the Passeouer day was a Ceremony but the Sabbath day you hould to be a Morall and therefore ther 's not like reason Wherevnto I answer that this is a friuolouse obiection for 1. God hath aswell permitted a dispensation in morales as in ceremoniales for God by Moses permitted a dispensation against the 7th commandement in some kind and that too vpon worse conditiones then is our present case of necessity as shall appeare for Diuorce was permitted for the hardnesse of the Iewes heartes but our dispensation shall appeare to be a better case condition then that to be a more warrantable necessity as you shall see when we come to it by by 2. I answer be it that because the one was a Ceremony and the other a Morall that therefore God had lesse regard vnto the Ceremony then he hath vnto the Morall yet this maketh but a difference betwixt them of lesse more the one being lesse regarded the other more regarded Now this difference hindreth not the argument Magis minus non variat speciem as Logiceans speake a peece of siluer of nyne pence is like a peece of siluer of twelue pence they being both siluer though the one be a lesser peece the other a greater peece now if it be permitted vnto A Debitor to exchang with his Creditour giue him sixe pence in stead of his nyne pence in a case of necessity then by like reason proportion euery man will iudge that it is permitted vnto him in like case to giue him a nyne peny peece for a peece of twelue pence but especially if the necessity for the greater chang doth exceed the necessity for the lesser chang this is our case for the chang of the Ceremoniall Passeouer day which is the lesser might be vpon this one necessity if a mā were in a farre iourney but our chang of the Sabbath day which is the greater is vpon a necessity consisting of 4 branches as you shall see by by which as they exceed the other in number so also in weight if they be compared together By which demonstration you see this obiection though common yet friuolouse And thus much for profe of the consequence or first proposition I come now to proue the Minor or second proposition to wit That the passeouer day might be neglected and an other day kept in its roome for a season in a case of necessity for profe of this see Numb 9.5 where the Isralites kept the passeouer in the 14th day of the first moneth according to the time appointed of God at its first institution as you may see v. 1,2 and Leuit. 23.5 and Exod. 12.2.6 now it so fell out that some men in the Congregation were defiled by touching of a dead corpse and so they were debarred from keeping the passeouer at that time with the Congregation Herevpon they came before Moses Aaron for counsaile Moses not knowing what to doe in this case he repaireth to God for direction wherevpon the Lord maketh him this answer If any among you shall be vncleane by reason of a dead body or be in a long iourney he shall keepe the passeouer in the 14th day of second moneth c. Numb 9.6.7.8.9.10.11 So hereby you see that howbeit the passeouer was by its prime institution to be kept in the 14th day of the first moneth yet in a case of necessity the time was changed from the first moneth vnto the second moneth and so the daies and times commanded in the Law at the prime institution were neglected and profaned by those which had this necessity vpon them the cases in which the passeouer time was changed were 1. If a man had touched a dead corps 2. If a man were from home in a farre iourney and thus much for profe of the Minor Neuerthelesse to this argument some doe answer thus that it is true indeed that there was a dispensation for the passeouer day but it was giuen by God himselfe but so is not your dispensation for the Sabbath day for there is no exception that can be showne for the chang of the Sabbath day in the Scriptures as their is for the passeouer day Herevnto I reply that this answer is very absurd for it denieth all argumentation collectiones from the Scriptures for they will not grant the question vnlesse it be proued by an expresse text of Scripture in so many words for they will haue an expresse dispensation in so many words showne for a chang of the Sabbath day in the Scriptures as well as there is a dispensation to be showne for the passeouers chang in the Scriptures Furthermore if they will not grā that the Sabbath day may be changed now because the passeouer day might be changed in old time how will they doe to proue that we may baptize infants now because they did circumcise infints in old time for ther 's no expresse word of God for either they must both be inferred by collection from other Scriptures yet further wherefore is it that S. Paul sendeth vs to the things written in the old Testament if we may not collect and learne from them to doe the like in like cases Whatsoeuer things are written a fore time are written for our learning Rom. 15.4 After the Law for the passeouer was giuen there fell out extraordinary occurrences in which Moses could not tell what to doe wherefore he had recourse vnto God for direction Numb 9.10.11 So after the Law for the Sabbath was giuen there is falne out an extraordenary occurrence the Sabbath hath bene profaned now for 1000 or 1200 yeeres now how to worke a reformation hereof we are at our wites ends we cannot now a daies haue such recourse vnto God as Moses had for direction wherefore now we must to the Lawe to the Testimonies and borrow light from former presidents Finally I shall proue it vnto you that we may extend this dispensation of the passeouer day further then it is expressed by Gods dispensation in Numb 9.10.11 so be we doe it by like reason for this end note that the Lord gaue leaue to chang the the passeouer in these two cases 1. If a man had touched a dead corps 2. If a man were in a farre iourney but the good King Hezekiah keeping the passeouer long after he fell into other extremities and straites and he could not keepe the passeouer on the 14th day of the first moneth but profaned it and made a chang vnto the 14 day of the second moneth and that vpon these two occations 1. Because hee had not Priests enough sanctified or because the Priests were not sufficiently sanctified 2. Because the people were not come vp together to Jerusalem or had not assembled themselues at Ierusalem as you may reade ij Chron. 30.2.3 Now these two extremities reasons of Hezekiah
his chang were not the very same which God specified in Numb 9.10.11 but yet they were such as might be collected by like reason whereby it appeareth that we may goe beyond the letter of the text so be we hold closse to the like reason this I haue done in fetching my argument from the passeouer day to the Sabbath day for I haue held me to like reason of them both as you haue seene And so much for proofe that the Lords day may be kept for the Sabbath day by way of A change for a season in a case of necessity But yet it remaineth that I proue now that our case in changing the Sabbath day for the Lords day is a case of necessity this being done all is firme for this therefore see the next section SECT IV. In this section I shall proue vnto you that there is a true necessity vpon vs to neglect the Sabbath day for a season and to keepe the Lords day with our Church for it and in roome of it This necessity I shall declare vnto you 1. In respect of our bodies 2. In respect of our soules 3. In respect of our brethren first of the first of these touching our bodies and in this respect I shall make necessity appeare two waies the former is this that if we keepe the 7th day or Saturday Sabbath then we shall haue but 5 daies in a weeke to prouide for our bodies and to compasse the workes of our caleings in for when we haue kept the Saturday Sabbath the Magistrate will compell vs by the lawes of the Realme to keepe the Sunday also so we shall haue but 5 daies in euery weeke or in euery 7 daies to performe the workes of our caleings in now it is of necessity that we should haue 6 daies in euery weeke ordenarily or in euery 7 daies to doe the workes of our caleings in because else God would not haue allowed man 6 daies to worke in for himselfe haue taken but one for his worship as he did in the 4th com Exod. 20.8 now since there is a necessity that we haue 6 daies ordinarily in euery weeke to follow our caleings in it is of necessity that we neglect the Sabbath day worke in it for a season vnles the Magistrate will dispense with his Lawe touching the Lords day or vntill it shall please God to incline the heart of the Magistrate to proclaime a reformation that so the Sabbath day may be kept for vnlesse the Magistrate doth one of these two we can haue but 5 daies in euery weeke for our caleings and so much for the former necessity in regard of our bodies I come now vnto the other necessity in respect of our bodies which is this if we keepe the 7th day Sabbath then we offend the Magistrate and transgresse the Lawes of the Realme herevpon will follow imprisonment of body consequently pouerty for when a man is imprisoned he must neglect his caleing meanes of maintenaÌ„ce so he shall be brought to a morsell of bread hee his wife children which depend vpon him shall come to want of things necessary now who so shall incurre these euils by keeping of the Sabbath day to him there is a necessity to neglect the Sabbath day namely the necessity of wante pouerty hunger Now least any man should maruaile that I will plead this kind of necessity of all others therefore I will strengthen it and that by the allowance of our Sauiour Christ and practise of his Disciples for you reade Mat. 12.1.2 How Christs Disciples did neglect the Sabbath day fell to plucking eares of corne to rubbing them in their hands Luk. 6.1 which workes they did on the Sabbath day to preuent a little hunger and Christ iustified this action Now if hunger was a case of necessity in Christs Disciples why should not hunger be a case of necessity in vs also and if they might worke on the Sabbath day to preuent hunger why may not we doe so too to preuent hunger and imprisonment also yea to preuent penury not in himselfe alone but in his whole family wife and children so our necessity is greater then was that of Christs Disciples The consideration of this may be vsefull to satisfy the obiectiones that rise in the minds of some saying it seemeth then you haue more minde of your belly then of God of your safety then of Gods Sabbaths but the vanity of this obiection shall appeare by this that the very same obiection beareth as strongly against Christs Disciples as against vs for may not such obiections rise in your minds also against Christs Disciples saying it seemeth you minde your bellies more then your God and you feare a little hunger more then the breach of Gods Sabbaths thus you see the weaknesse of this obiection so much for the necessity in regard of our bodies I come now vnto the necessity in regard of our soules here I shall make it appeare that to keepe the Sabbath day as things stand yet it will pine our soules And this I shall shew in two respectes the former is this you know the Sabbath day ought to be solemnised with Assemblies Leuit. 23.3 Now the benefit of company fellowship in sanctification of Gods Sabbaths is of greate vse to kindle zeale and forwardnesse in our frâ—zen heartes like as coales laid together burne more firuently I reioyced saith the Prophet Dauid when they said to me wee will goe into the house of the Lord Ps 122.1 Now such as are convinced of this trueth to beleeue that the lords Sabbaths are still in force are fewe in number as one in an house two in a Towne 3 or 4 in a Citty like the clusters that grow neerest the sunne here one and there one ripe before the rest now if these thus dispersed should keepe the Lords Sabbath continually solitarily alone it is much to be feared that their zeale wold waxe could like burning coales when scattered vpon the hearth put asunder and so their soules should languish and pine away as it were The other respect whereby it will appeare that there is necessity to chang the Sabbath day lest the soule pine is this you know that to the sanctification of the Sabbath day is required the helpe of the Minister Luk. 4.16 Act. 15.21 To goe before the people in the duety of prayer to God to open the Scriptures feeding them with the bread of life diuiding the word of God a right now because the lawes of our kingdome will not permit priuate Conuenticles because there cannot be a Minister in euery family therefore if we keepe the Lords Sabbaths as things stand now then wee must keepe them without that ordinance of Gods Ministry so our soules should languish pine away for lacke of the daily breade the heauenly food of our soules for we should be depriued of our Sabbath dayes bread and want the
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
and leisure To conclude since this Dispensation tendeth to the peace of the Church and also imitateth the Apostles let it obtaine the most fauourable construction that may be at least let it not be racked wrested vncharitably SECT V. I haue reserued this Section to make answer vnto fondry obiections which are framed vpon occation of this Dispensation and these they are which follow OBIECT I. Some obiect thus forasmuch as I am perswaded that the Lords Sabbath is still in force howbeit I am also well perswaded of the trueth of your dispensation yet can I not passe ouer the Sabbath when it cometh profaneing it working vpon it without many great checkes of conscience and much sorrow of heart that I should profane the Lords Sabbath and that too after I know it to be the Lords Sabbath still in force by the 4th commandement thus I am afflicted and pricked in conscience euery weeke now I pray what say you to this is it not a sinne for me to goe against the checkes of my conscience what may I doe in this case For answer herevnto we must know that some checkes of conscience doe arise from the doinge of something which we should not doe and for a man to goe against these it is dangerouse and sinnefull and a note of an harde heart Againe there are some checkes of conscience which arise from the doinge of something which we would not doe and these are not alwayes sinnefull but are notes of a softe heart and tender conscience for they would not doe the things they doe if it were in their power to amend them I will cleere this case by some examples it is lawfull for a man to fly for his life his enemy pursuing him vpon the Sabbath day and it is lawfull for a man to worke in quenching of a fyer on the Sabbath day neuerthelesse a softe heart and tender conscience will be full of prickings in the time of his flight and whilst he is at worke Now the reason hereof is not because these his actions are sinefull but because he doth what he would not doe vpon this day if it could be auoided and because he neglecteth the speciall seruice of God all that time which he would much rather haue bene imployed about Furthermore Dauid when he eat the Sewbread it could not but grieue him that he was cast vpon such necessity as that he must eate that which was not lawfull for him to eate And Dauid when he spared the life of Ioab which he should haue taken away it could not but be a corziue to his conscience so often as he saw that murtherer liue And the Apostles when they obserued those things commanded in the Ceremoniall Law in circumcising shauing the head and the like they knowing that these things were abolished they could not but doe it with checking and vnquiet consciences in some respect and yet these were not euill consciences nor these actiones sinnes but they were markes of softened heartes and tender consciences and so is it with the checkes in conscience which we cannot but haue in some respectes so often as we neglect the Lords Sabbath they are notes of soft heartes tender consciences plainly bewraying that we would much rather Sanctify the Lords Sabbath if it were in our power Furthermore whereas you asked me what you should doe in this case I answer euen all you can doe to the vtmost of your power to get out of this necessity that so you may haue your hearts desire in sanctification of the Lords Sabbaths for no man will lay still vnder a necessity any longer then he needs must a poore man will get out of his pouerty a sicke man out of his sicknesse a prisoner out of prison with all the speed they may Now the way to get out of our necessity is this to labour a generall reformation and that first by instant constant prayer to God and next by divulging this trueth of God as farre as thin occationes and caleing will permit that so it may rune from man to man till at length it may come vnto the Magistrate whose office it is to make reformation and so to loosen thee from thy necessity of profaning the Lords Sabbaths any longer Indeed it is fit we should haue prickes and checkes in conscience all the time we lay in the neglect of the Lords Sabbaths that so we may be thereby often rowsed vp to vse all good meanes possible and speedily for a reformation If God should let vs bequiet in minde we would grow secure with this Dispensation sit downe and take our ease neuer careing what becomes of Gods sacred Sabbaths nor when a reformation were made OBIECT II. Some who are enemies to Gods Sabbaths and friends to the Lords day argue thus forasmuch as the Lords day may be kept for a Sabbath still by virtue of this Dispensation why should we trouble our selues for we haue that alredy let vs keepe vs where we are still for we are well enough But herevnto I answer that you are not well enough for the discouery of this you must note for whom this Dispensation is made vnto whom it doth properly belonge for it belongeth not vnto all men this Dispensation therefore is made for such as are perswaded that the Sabbath day is still in force and therefore doe make a conscience of it who in a case of necessity may keepe the Lords day for it for a season vntill a time of reformation But this Dispensation is not made at all for our newe Sabbatharians who make no conscience of the old Sabbath for to what end should they haue a Dispensation from the old Sabbath who make no conscience at all of it In the Dispensation it is allowed for men to keepe the new Sabbath or Lords day for the old Sabbath and in steade of it for a season which doth imply that they had rather keepe the old Sabbath then the newe that they haue a conscience of the old Sabbath still and that the Lords day is not kept for it selfe sake but for the Sabbaths sake so that it is the Sabbath that hath all the respect and honour the Lords day hath none as for it selfe Now our new Sabbatharians will not keepe the Lords day still in this sense but if they will take any aduantage from our Dispensation and from our keeping the Lords day with them they must keepe it in this sense for in this sense the old Sabbathatians doe keepe the Lords day we honour the Sabbath day as our King and we esteeme the Lords day in its roome but as a deputy that for the time occupieth the place of the King and whom we honour not for his owne sake but for the Kings whose place he possesseth so we honour the Lords day for the Sabbath daies sake which went last before the Lords day and in roome whereof the Lords day stands as a deputy for the present necessity 2.
practise so long at the worst we can be censured but for an errour of frailty for aâ— errour of ignorance because we practise according to our iudgement but to brand vs with Hypocrisy is very vncharitably done for Hypocrites are commonly vnderstod to practise cuningly and guilfully wittingly and willfully contrary vnto their iudgements the which wee doe not Further whereas they say it is Hypocrisy in vs to hold one thing and practise an other Herein they misevnderstand vs grosely and propound our case most falsly for our iudgement and our practise doe most truely accord and goe together for howeuer we hold in iudgement that out of a case of necessity the Sabbath day must be presently practised yet in a case of necessity we hold that we are not bound to the present practise and this is our case so that our practise is all one with our iudgement sauing that malitiouse men who seeke occation against vs had rather misevnderstand vs then vnderstand vs these men if they should take in against the Apostles as they haue done against vs they could soone taxe them also with Hyprocrisy for they vsed Ceremonies in the Church as touching practise when in a sense their iudgement was contrary for they knew that Ceremonies were abolished And they might as well taxe Dauid for Hypocrisy who in practise did eate the Sewbread yet in iudgement he knew it was for the Priests onely Lastly let vs see how fitly they haue alleaged the example of Peters Hypocrisy against vs Gal. 2.12.13 For this purpose note that Peter did eate of prohibited meates with the Gentiles and so for a time liued as the Gentiles as the text speaketh But after a time vpon the coming of some Iewes into their assembly Peter for feare of them refrained and would no longer eate of those vncleane meates now for that Peter did thus through feare withdraw himselfe from his former practise with the Gentiles so drew other of the assemby after him to Iudaisme from the practise of Christianisme therefore Paul taxed him with Hypocrisy as you may see Gal. 2.11 c. Now herein lay his Hypocrisy that vnto the Iewes who were newly come into the Christian Assembly Peter made shew in outward apperance as if he had retained Iudaisme still for he refused to eate with the Gentiles howbeit indeed and in trueth he had forsaken Iudaisme for he had eaten with the Gentiles vntill their coming and had so done still had it not bene for feare of them Againe he bewrayed Hypocrisy toward the Gentiles for vntill these Iewes came into the Assembly Peter made shew as if he had renownced Iewish ceremonies for he did eate vncleane meates with the Gentiles but no sooner were a fewe Iewes come in amongst them but instantly for feare of them Peter withdrawes himselfe and will no longer eate with the Gentiles whereby he bewraies that he had not renownced Iewish ceremonies so that Peter vsed Hypocrisy both with Iewes and with Gentiles now can M. Yates or M. Chappell parallel our practise with this of Peters doe we in some company keepe the Sabbath day and in other company neglect the keeping of it we are alwaies the same in all companies or doe we make a shew vnto any of keeping the Sabbath day when it may be proued against vs that we in some places haue neglected it hath feare to displease men caused vs at any time to vse such dissimulation as Peter vsed these were the things whereof Peter was accused but they cannot accuse vs of these wherefore they haue done vs great wrong to accuse vs in publike place of this Hypocrisy in Peter when our case and his is nothing like Let any indifferent man lay our practise and iudgement first vnto this of Peters and then let him lay them againe vnto the practise of the Apostles who in iudgement misliked of ceremonies and yet in practise vsed theÌ„ Act. 21 20.21.22.23.24 theÌ„ let him tell me whither of the twaine we are to be paralleled with whither our case be more like vnto Peters dissimulation or rather vnto the Apostles cinserity for if our practise be more like vnto the honest conversation of the Apostles as it is then vnto Peters dissimulation theÌ„haue they bene iniuriouse to our good names to compare vs to Peter when they should haue compared vs vnto those other Apostles OBIECT VIII Some obiect saying that forasmuch as the Sabbath day is a Morall there can be no dispensation for it c. Herevnto I answer that we find dispensationes in the Scripture touching Moralles for example 1. The Patriarkes had a dispensation from the 7th com when they tooke them many wiues and so had the diuorced woman as hath bene showne Deut. 24.1 c. 2. There is a dispensation from the 5th com in case the Magistrate commandeth things contrary vnto God Act. 4.19 3. To take vsury of a poore man is a morall and against the Law of mercy yet there was a dispensaâ—ion granted vnto the Israelites in some case as that they might take vsury of a poore stranger that is of a poore Gentile Deut. 23.20 4. It is generally holden that to sanctify one day of seauen for Gods worship is morall as the Lords day euery weeke yet they will not deny a dispensation from this in some case as in case of necessity when an howse is on fyer and when an enemy makes an assault vpon one of our Cities c. The dueties of rest and performance of holy exercises prescribed in the 4th com are holden Morall by all and yet in cases of necessity there layes a dispensatioÌ„ they may be wholly omitted for one or two weekes together 5. Abraham had a dispensation from the sixte Com. to kill his sonne Genes 22 2. Neither did Dauid take vengeance for God in punishing Ioab the murtherer 1 King 2.5 which he ought to haue done which law is in force at this day Genes 9.6 Rom. 13.4 Finally why a dispensation should not be in a morall as well as in a ceremoniall they haue yeelded no reason nor doe I thinke they can An Exhortation to a speedy Reformation WE haue now done with the Dispensation and according to promise we are to end with an Exhortation now it is very requisit that an exhortation vnto reformation should be added to the Dispensation least that peraduenture lazie security and spirituall slouthfulnesse should possesse the soules of some men thinking all is well enough since we haue a Dispensation touching the practise we neede not put forwards vnto a reformation for the preuention whereof and also for the encouragment of all men feareing God to put forwards vnto a desired Reformation I haue added a fewe reasones and Motiues But happily some may aske of me what it is I would that they should doe in this case for may they say we are priuate persones c. I am but one c. what can we doe Wherevnto I answer it is true