difficult way And further let them not dare to liue in the weekly transgression of the 4th com profanation of Gods Sabbath day bearing themselues onely vpon this poore grownd that their Ministers say they may so doe that their Ministers bring many arguments out of the Scripture for the abolishing of Gods Sabbath day since those argumentes as themselues confesse they vnderstand not nor are able to iudge of for want of lerning when they heare or reade them disputed of the Apostle saith whatsoeuer is not of faith is sinne Rom. 14.23 If then they cannot comprehend conceiue of the opposit arguments brought against the Sabbath when they are disputed too fro on boths sids how can they worke in their calings on this Sabbath day they cannot doe it of faith they must doe it doubttingly so sinfully wherefore the better easier known way is the surer safer way that is to follow the example of God resting vpon the 7th day because God rested on the 7th day thus much for people I come now vnto Ministers the first thing I lay to their charge is the profanation of the sacred Scriptures and word of God by wresting of many and sondry textes of Scripture against the 4th com and the Lords Sabbath day therein mentioned there are many and sondry textes of Scripture both out of the old Testament out of the new Testament which they abuse against the Lords Sabbath day the particulars whereof you haue heard in all this Chapter hitherto and how vainly impertinently and friuolously they haue vsed them doth euidently appeare by my seueral answers vnto them now doe they not know that one day they shall giue an accompt to God for taking Gods Name in vaine and for vnreuerent tossing of Gods word hither and thither like a Tennise bale yea which is worse they turne the point of Gods sword his word I meane against himselfe setting Scriptures together by the eares for they set aboundance of Scriptures both out of the old and new Testaments against the Lords Sabbath day commanded to be kept by the 4th com like as a man should set abundance of dogges vpon a Beare for they set all these textes of Scripture against this one text of the 4th com now what may be the grownd of all this I cannot deuise any besids this that their minds are forestaled with a preiudice against Gods Sabbaths as that they are Iewish and the like and therefore downe they must and to this end the Scripture must be set against them It hath euer bene the practise of all sober and Godly Diuines to study and endeauor the reconciliation of Scriptures seemeing to make opposition and contradiction but these men are of a contrary Spirit for hauing to doe with Gods tenn commandements and by name the 4th com they cannot abide to heare me speake of a reconciliation and to make a reconcilment betwixt the 4th com Exod. 20.8 and this text Colos 2.16.17 but all their study and invention is how they may make these two portiones of holy writ with others to oppose one an other in the highest manner one to shoulder out an other my indeauors are by a reconciliation to cause an Harmony and sweete accord among the Scriptures that so we may still retaine a most ancient and proffitable ordinance of Gods in the Church but their indeauors are to reiect all reconciliation to cause a iarre and discord in the Scriptures that so they may depriue the Church of God of a most ancient and proffitable ordinance of Gods commanded in his morall Law This is a profane vse and abuse of Scripture to cause it to be at oddes variance with it selfe when as by a reconciliation and fit sense it may be made to agree accord in a swete Harmoney The 2 d thing I lay to the charge of Ministers is that they haue liued a long time in this sinne of Sabbath breaking and transgression of Gods 4th com in their seuerall families the which without vnfeined Repentance wil make them liable vnto all those Curses temporall and eternall thereatened in Gods word against such as liue in the transgression of Gods Lawes And further if still they shall in time to come liue in the wilfull violation of this ordinance of God I giue them hereby to know that they shall be guilty of a weekly sinne against Gods 4th com drawing downe Gods curses vpon themselues and their families euery Saturday or Sabbath day weeke by weeke so long as they so liue This errour touching Gods Sabbath day is not like vnto some other erroures which are erroures in iudgement onely but like vnto those more dangerouse and perniciouse erroures which are erroures both in iudgement and in practise also for you see that such as are erroniously perswaded that this sacred and Sanctified time the 7th day Sabbath is abolished forthwith they fale to an erroniouse practise also to trample vpon Gods Sabbaths by profanation of them openly and by calling them Iewish reprochfully But happily they will reply saying wee doe not throw downe Gods Sabbath but God himselfe doeth it for it is God that hath abolished the 7th day Sabbath and therefore you doe ill to taxe vs for it wherevnto I answer that it is false which they say to father this their owne deede vpon God is an heinouse euill that God hath not done this thing is apparent in asmuch as none of all those Scriptures of Gods which they haue brought against this Sabbath doe necessarily abolish it as you haue seene by my answers vnto them one by one so it is not God then but themselues that haue done it and so I taxe them iustly Yet further Ministers are guilty not onely and alone of the sinne of Sabbath breaking in their owne families but also which is more fearefull they are guilty of the same sinne committed by the people weekly for what 's the cause why the people doe not Sanctify the Sabbath day properlie so called is it not hence because Ministers teach people that it is abolished Iewish and therefore they ought not to keepe it holy the people will lay the load of this sinne vpon their Ministers an other day when God shall rekone with them for it crying out vpon their Teachers who misled them S. Iames telleth vs if some man hath converted an other from his errour he shall saue a soule and shall hide a multitude of sinnes Iam. 5.19.20 If then this be an argument to perswade all men to labour to bring their brethren out of errours because so they shall hide a multitude of sinnes what a terrour then should it be vnto all Ministers to thinke that they haue seduced the people and led them into erroures for thus they haue opened a fountaine of sinnes for euery single person in their congregation Master seruant Mistris maide Parent childe euery one of these doe hereby fale into the sinne of Sabbath
well as anciently vnto Ievves yea our Sauiour testifieth in an other place that it is more easie for heauen and earth to passe away then that one title of the law should fall Luk. 16.17 sooner then shall the earth be remoued and the sunne fall from heauen then this law be abolished 2. Children obey your parents in the Lord c. Honour thy father and thy Mother which is the first commandement with promise c. Eph. 6.1.2 Here wee haue one branch of the lavv vrged to wit the fifth comm and it is vrged with respect to obseruation and obedience yea it is also vrged vpon the Children of Christians or Christians Children for as this whole Epistle to the Ephesians was directed vnto the Saintes Ephes 1.1 so this whole sixt chapter is likewise I know they are ready to say that these exhortations were sent vnto the multitude as Sermons are preached vnto a mixed company of good and bad but this precept is vrged vpon the good to wit beleevers for as the duety of children is a branch of the fifth comm so is the duety of seruants now the Apostle in v. 5. speaketh vnto beleeuing seruants for he vrgeth them to obedience to their masters as vnto Christ implying thereby that they did obey Christ and now he exhorteth them to like obedience vnto their masters as they did performe vnto Christ Eph. 5.24 now if they did obey Christ then surely they were beleeuers and did beleeue in Christ and such as these seruants were on whom this fifth command was vrged such wee are to thinke the children were to whom the same comm was vrged at the same time in the same place and all in one breath as it were 3. Doe wee then make the law of none effect through faith God forbid yea wee establish the law Rom. 3.31 In the former parte of this chapter the Apostle had disputed of faith and the faith of Iesus and of remission of sinnes and iustification by faith in Christ for these he stood a maine but as for the lavv and iustification by the workes of the law these he stood against stifly these things being laid downe the Apostle foreseeing some Anabaptisticall spirit ready to snach and to abuse this his doctrine to the subuertion of the lavv he vvisely preuenteth it by a God forbid As if he had said doe you thinke that because I deny iustification by the law and affirme it to be by faith that I intend thereby to abolish the law vtterly no God forbid for I establish the law the law must stand still in force c. that is for obseruation though not for iustification for Paul must be vnderstood so to abolish the lavv in some sense as for all that he ratifieth the lavv in another sense Hereby we see then that the doctrine of faith and iustification by faith doe not abolish the law yea so much the Apostle saith expresly doe wee then saith he make the law of none effect through faith Whence I thus argue that if faith doth not make void the law what should make it voide for our Antinomians say that it is faith and being in Christ that freeth vs from the law the law say they is a scholemaster to bring vs vnto Christ and being in Christ once which is by faith then we are no longer vnder this schoolmaster of the law in any respect we are freed from the law wholly and altogether but the cleane contrary S. Paul affirmeth here namely that faith doth not abolish the lavv that is in all respects Furthermore if faith doeth not abolish the law then the faithfull man is not freed from the lavv So thē when the Apostle saith that he established the lavv it followeth that he established it to the faithfull yea they were the persones of whom Paul spake as you may see by Rom. 3.30 for there circumcision of faith is put for the circumcised and faithfull 4. Owe nothing to any man but to loue one another for hee that loueth another hath fulfilled the law for this Thou shalt not commit adultery Thou shalt not kill Thou shalt not steale Thou shalt not beare false witnesse Thou shalt not couet and if there be any other commandement it is briefly comprehended in this saying Thou shalt loue thy neighbour as thy selfe Rom. 13.8.9 Behold hovv the Apostle presseth the obseruation of the law and hovv that he repeateth 5 or 6 of the seuerall commandements thereof one after an other yea further that all this is vrged vpon beleeuers is plaine in v. 11. vvhere the Apostle vseth a reason to moue to the obseruation of these commandements saying for now is our saluation neerer then when wee beleeued it therefore he spake to them vvhich beleeued vnlesse absurdely you vvill say the question vvas concerning one sorte of people and the argument concerned an other 5. For brethren yee haue bene called vnto liberty only vse not your liberty as an occasion vnto the flesh but by loue serue one an other for all the law is fulfilled in one word which is this Thou shalt loue thy neighbour as thy selfe Gal. 5.13.14 In these words the Apostle presseth the duty of loue vvhich is the summe of the lavv and hee presseth it for obseruation and that he doth by this reason because in so doing the lavv shall be fulfilled now vvhy should the Apostle moue the Galatians to the duety of loue because of or in respect of the lavv if the lavv did not at all appertaine to these beleeuing Galatians Furthermore the Apostle presseth the lavv here vpon beleeuers for hee calleth them brethren and such brethren also as had obtained a liberty by Christ stand fast therefore in the libertie wherewith Christ hath made vs free Gal. 5.1 of this liberty by Christ he speaketh againe in v. 13. saying brethren yee haue bene called vnto libertie c. Wherefore since they to vvhom the Apostle spake had abtained vvere called vnto a liberty by Christ it is more then manifest that they vvere beleeuers to vvhom he spake here then it is plaine that they that had obtained liberty by Christ from the ceremoniall lavv stood yet bound still vnto the Morall lavv In a vvord it is manifest that Paul spake here vnto beleeuers for he spake vnto them that did runne well v. 7. who were they that did runne vvell but the beleeuers and he spake vnto them that did waite for the hope of righteousnesse by faith v. 5. and who were they but beleeuers and he spake vnto them in vvhom vvas the combate betvvixt the flesh and the spirit v. 17. and vvere not these beleeuers 6. But if yee fulfill the royall law according to the scriptures which saith Thou shalt loue thy neighbour as thy selfe yee doe well Iam. 2.8 So speake yee and so doe as they that shall be iudged by the law of libertie Iam. 2.12 Was not Abraham our father iustified through workes when he offred Isaack his sonne c. yee see then how that
of workes a man is iustified and not of faith only Iamâ— 2.21.24 But wilt thou vnderstand O thou vaine man that the faith which is without workes is dead Iam. 2.20 The lavv vvhich S. Iames vrgeth here it is the morall lavv as is plaine by his instances in the seuenth and eigth commandements v. 11. and by laying done the summe of the second Table in v. 8. Moreouer that this lavv is vrged vpon beleeuers is plaine by these reasons 1. Because the Apostle stileth them Brethren to vvhom he spake v. 1. yea and his beloued Brethren v. 5. secondly S. Iames vrgeth the lavv vpon such as shall be iustified by faith for he affirmeth and that by the example of Abraham that a man that hath faith he must also haue vvorkes for his iustification Yee see then how that of workes a man is iustified and not of faith only By vvorkes here the Apostle meaneth the vvorkes of the lavv and of that lavv before spoken of in the former parte of the chapter v. 8.11 now choose vvhat sense of this text to fly vnto you please either of Protestants or Papistes both or either of them vvill make strongly for vs and against Anabaptists vvho deny the lavv for if such as haue faith must also bring vvorkes vvith them vnto iustification be they as causes or as signes and fruites of iustification either vvayes the beleeuer is bound to doe the vvorkes of the lavv for vvorkes are as vvell required of him vnto iustification as faith is so saith S. Iames finally since the faith that hath not vvorkes to vvit the vvorkes of the lavv v. 8.11 is a dead faith hence it followeth that the beleeuer is bound to the obseruation of the lavv and to doe the vvorkes of the lavv or else his faith his Anabaptisticall faith vvill proue but a dead faith as many therefore as renounce the lavv and the vvorkes of the lavv and vvill liue by faith only S. Iames counteth those mens faith but a deade faith 7. And that thou hast knowne the holy Scriptures of a child which are able to make thee wise vnto saluation through the faith which is in Christ Iesus for the whole scripture is giuen by inspiration of God and is profitable for doctrine for reprofe for correction for instruction in righteousnesse that the man of God may be absolute being made perfect vnto all good workes 2 Tim. 3.15.16.17 In these vvords the Apostle declareth vnto Timothie the vse of the Scriptures of the old Testament and in speciall that some of them are fit to reproue and to correct c. novv of all the Scriptures in the old Testament vvhich doe reproue correct instruct are they not the lavves of God both affirmatiue and negatiue and of all Gods lavves in the old Testament vvhich are either morall or ceremoniall noue can thinke S. Paul sent Timothie vnto the ceremonial lavv it must therefore be the morall lavv vvhich Paul doth here commend vnto Timothie In the last place that this lavv belongeth vnto beleeuers is plaine enough it being made by Paul a direction vnto Timothie vnlesse you vvill suppose Timothie no beleeuer 8. Speake not euill one of an other Brethren he thath speaketh euill of his brother or he that condemneth his brother speaketh euill of the law and condemneth the law and if thou condemnest the law thou art no obseruer of the law but a iudge Jam. 4.11 In these words the Apostle S. Iames reproueth the sinnes against the ninth comm to wit slanderouse speeches this sinne he dissvvadeth from by these reasons 1. He that speaketh euill of his brother he speaketh euill of the Law of God and he that condemneth his brother he condemneth the Law of God 2. Hence follovveth an other mischiefe to wit that if a man condemneth the law then hee is no obseruer of the law but is become a iudge vvhere vve see the Apostle counteth it as a mischiefe and a vice for a man to be no obseruer of the law of this vice are our Antinomians guilty for they will be no obseruers or doers of the law and here we haue the very word in question betvvixt vs rarified to wit the word obserue and obseruation for we vrge the law vnto obseruation 9. Thus I reason against them they that hold and say that the morall lavv is abolished they must hold this absurd and wicked opinion that no parte of the Old Testament is now in force but that it is wholly abolished in all the partes thereof vnto beleeuers the reason hereof is 1. because all the lawes and precepts in the old Testament and all the directions to leade a godly liefe from the beginning of Genesis to the end of Malachie are referred to one of these lawes the Morall Iudicall or Ceremoniall if then they reiect the morall law much more will they reiect the Iudicall and Ceremoniall lawes and if they reiect the morall law then will they reiect all the expositions and branches thereof deliuered by the Prophets and so they reiect the whole old Testament the law and the Prophets for they reiect all the three lawes the Morall Iudiciall and Ceremoniall with all their appurtenances 2. So much they do imply by saying they are not vnder Moses but vnder Christ not to be gouerned by the law but by the Gospell and the like Now that it is a most absurd and wicked opinion to hold that all the partes of the old Testament are abolished and no rule of our liues shall appeare by this that the Apostles doe euery where send vs for direction into the old Testament see these places Rom. 14.11 Rom. 15.4 1. Cor. 9.8.9.10 1. Cor. 10.11 1. Cor. 14.21 Heb. 13.5 Iam. 2.8.10 Iam. 5.10.11 1. Pet. 1.16 1. Pet. 3.5.6 10. An other absurdety let me adde to shew the vanity of their destinction holding the law to belong vnto and to bind such as are yet vnregenerated and want faith but not to belong vnto nor to binde such as are regenerated and haue faith this distinction is very absurd for it produceth greate confusion and disorder in the Church and no lesse inconvenience in the family for if it be so that beleeuers are not bound to the obseruance of the law then when the Sabbath day cometh these men are not bound to sanctify it it being a parte of that law from which they are freed but others that doe not yet beleeue they are bound to keepe the Sabbath day it being enioyned in that lavv vnto vvhich they are still bound suppose we then the master and the mistris of the family be beleeuers the children and the seruants as yet vnbeleeuers why then the master and the mistris may goe to their workes priuate or publike the seruants and children must then goe to the Church what disorder will this be to haue families thus rent and diuided some goeing to church other some of the same body going to worke yea what a poore Sabbath thinke you will be kept by the inferiours when
Christ this text then putteth an end to the law for iustification but not for obseruation OBIECT VI. One text more they obiect Rom. 7.6 But now we are deliuered from the law c. as a vvoman is from hir husband vvho is deade c. I shall giue none other ansvver vnto this text then vnto the former to wit that by the law is vnderstood the penalty of the law the curse of the law or the law in respect of the penalty and curse thereof that this is the Apostles meaning I make it appeare by two reasons from the context 1. See v. 4. So ye my brethren are dead to the law by the body of Christ by the body of Christ that is by the sufferings of Christ in his body now if Christ hath freed vs from the law by his suffering of death what can this intimate but that the law from which he freed vs by death was considered in respect of the penalty and curse and as holding vs in bondage vnto death For by death Christ freed vs from death wherefore when the Apostle saith we are dead to the law or freed from the lavv he considered the law as a killing letter and as it held vs in bondage vnto death 2. See v. 5. When we were in the flesh the affections of sinnes which were by the law had force in our members to bring forth fruit vnto death To bring forth fruit vnto death here the Apostle speaketh of the law not simply but of the law as together with our corruption fructifying vnto death wherefore seeing the Apostle spake of the lavv as tending vnto death it follovveth that vvhen in the very next vvords he said We are deliuered from the law v. 6. he meant that vve are deliuered from the poenalty and curse of the lavv or from the lavv as it respecteth the curse to vvit eternall death and destruction so then here is nothing yet proued against the lavv for obseruation as a rule of liefe It vvas not for nothing that S. Paul added these vvords for righteousnesse saying Christ is the end of the law to wit for righteousnesse c. Rom. 10.4 Shevving thereby that he disputed against the lavv not simply but considered as the meanes of iustification and obtaining righteousnesse Neither is it to be passed by vvithout speciall obseruation that S. Paul disputing in another place against the law doth it not against the lavv simply but against the lavv considered as tending to the curse to those vvho sought righteousnesse thereby and therefore he said not Christ hath redeemed vs from the law Gal. 3.13 but Christ hath redeemed vs from the curse of the law Yea it is remarkable that euery where where S. Paul disputeth against the lavv his maine question is about iustification by the law denying iustification by the law saying By the works of the law shall no flesh be iustified Rom. 3.20 Gal. 2.16 So that S. Paul disputeth against the lavv onely with respect had vnto obtaining righteousnesse and iustification thereby and in respect of the curse of the lavv But it is no vvhere found that Christ is the end of the lavv for obseruation and for a rule of an holy liefe nor is it any vvhere found that Christ hath redeemed vs from obseruation of or obedience to the lavv nor yet is it any vvhere said By the lavv shall no flesh be directed or guided in their liues and conuersation vvherefore for time to come if Anabaptists and Antinomians vvill obiect against the law by way of opposition to vs let them not proue that the lavv is abolished in respect of iustification and as a curse c. For all this vve stedfastly beleeue and teach but let them remember to proue vnto vs that the lavv is abolished as a rule of liefe for obseruation for this is that vvhich vve deny onely that Christ hath abolished the poenalty of the lavv vve beleeue it but that he hath abolished the matter of the law this we deny and this as yet they haue not proued nor euer shall be able if we will be S. Pauls schollers we must learne of him so to dispute against the law as that we doe not for all that make it of none effect and so to abolish the law as yet for all that we doe establish it For so he saith Doe we make the law of none effect c God forbid yea we establish the law Rom. 3.31 but our aduersaries haue learned of Paul to abolish the law but not to establish the law We haue novv made answer vnto the most and chiefest of their Scriptures which they alleage against the law others they haue also but they are such as will admit of the same answere giuen to some of these or else are so triuiall as they deserue no answer to conclud then since I haue firmely proued it that the law is still in force and that to all men beleeuers and vnbeleeuers for obseruation and since they can neither answer our Textes nor yet proue the contrary it remaineth that the Morall law is still in force which being so Gods ancient Sabbath commanded in this law is still in force also for both Anabaptistes and Antinomians haue confessed this vnto me that if it can be proued that the Morall law is still in force then it must and doeth vndeniably follow that the Saturday Sabbath is still in force as well as any other thing commanded in the law Thus we haue vindicated Gods Sabbathes from Anabaptistes and Antinomians in the next place we must vindicate them from Protestants and Papists CHAP. II. An exposition of the fourth Commandement together with a discouery of the manifold lamentable shamfull and abhominable corruptions and abuses of this diuine Law of God by many Ministers of these times through their false glosses idle answers and absurd expositions of it SECT I. IN the former Chapter to the end that vve might vindicate the Lords Sabbaths vve haue defended the Morall Lavv against Anabaptists and Antinomians and novv in this and the follovving Chapters of this Booke for the same end namely to vindicate the Lords Sabbaths vve vvil defend the Integrity and perfection of the Morall Lavv against Protestants and Papistes for Anabaptists and Antinomians deny the whole lavv Protestants and Papistes deny the vvholnesse of the lavv they vvill yeeld no obedience at all to the Lavv these vvil yeeld obedience but by halues and of this number are those ten Ministers my professed enemies in this point who in speciall sorte I doe oppose by name Mr. Grenewod Mr. Benton Mr. Hutchinson Mr. Furnace Mr. Gallard Mr. Yates Mr. Chappell Mr. Stinnet M. Iohnson and Mr. Ward dvvelling in and aboute Norvvich As for Papistes tell them of their sinne of Idolatry in vvorshiping of Images c. against the second Commandement of this Law and among other answers this vvil be one that the second Command is Ceremoniall and pertaineth to the Iewes only tell them againe of their sinne of Sabbath-breaking
by the 4th com wherefore this obiection which is very common in the mouthes of Ministers and people is of no moment it vvill not free them of superstition and vvill-vvorship When Saul offred Sacrifice and Samuel should haue done it why Saul might haue answered why I gane God a Burnt offring a peace offering it vvas as much and the same which Samuel vvould haue offered here lacked nothing but the circumstance of the person it was Saul instead of Samuel I but this excuse could not serue the turne Samuel teld him he had done foolish for all that and God would depriue him of his kingdome for it 1. Sam. 13.9.10 c. so it is here they doe foolishly that alter Gods dayes and times and they shall leese their share of those blessings which God hath promised vnto them that keepe his Sabbathes Isa 58.13.14 because they keepe not his Sabbaths but their Lords dayes and they doe foolishly because they think as Saul did to please God vvith an halfe seruice doeing somthings which God commanded and leauing out and vndone othersome thing which God commanded Sauls obedience came shorte in the circumstance of the person and therfore reiected and these men that keepe the Lords day but not the Sabbath day their obedience faleth short in the circumstance of the time Gods Sacred day and therfore will be reiected of God Let them looke too it and receiue admonition And further whereas they please them selues saying they haue the dueties of the Sabbath though they haue not the time they must know that for so much as the day and precise time is as expresly commanded in the 4th com as are Rest and holy exercises therfore the day and precise time is no lesse a duety then are other things commanded in the same Com. so then when they please themselues saying they haue the dueties of the Sabbath and neglect that day and time they haue but one halfe or some partes of the Sabbathes duties for they want the sett time which is a parte of the Sabbathes duetie yea and such a parte too as being vvanting the dueties of rest and holy excercises become no better then common holy dayes dueties for on euery common holy day they doe such Sabbath dueties that is they Rest and heare Sermones c. Novv to returne if through the false Exposition of Gods 4th com Gods people be led into such an errour by keeping a vvrong day as they shall leese the revvard of their expected hopes and their religion in respect of this day become a superstition and their conscience of the 4th Com. proue a non-obedience vnto it is it not high time that this matter be looked vnto and haue not Ministers lamentablie abused the people Yet further when people in their priuate family prayers on Sunday morning before they goe into the Congregation pray to God to assist them and helpe them in the sanctification of that day Sabbath doe they not bable before God making him beleeue that that present Sunday is his sacred Sabbath day the vvhich God knoweth is most false the same is true also of the Minister vsing such prayers in his pulpit publikely Againe when night commeth doe not such as vse to call vpon God morning and Euening make an humble confesssion to God in their priuat families of their sinnes among which they rekone vp their failings in the sanctification of that Sabbath day novv past for one thus they ignorantly confesse sinnes vnto God vvhich are no sinnes and feare vvhere no feare is for if a sinne it must be a transgression of some law but shew me a law for the sanctifying of the Lords day ther 's one indeed for the Sabbath day but none at all for the Lords day neither in the old nor new Testaments Novv doe not such Ministers lamentably abuse their people who by abusiue expsitions of Gods commandement doe put a needlesse conscientie into men and cause them to thinke that to be sinne vvhich is no sinne and which is worse cause them to acknowledge vnto God more sinnes then God himselfe knowes and to aske pardon where they haue committed no offence is it not high time that God should raise vp some man to detect these errours yis doubtlesse and the times vvill in an irefull displeasure at him for his honest paines woefully reward him in body goods and good name Thus far of Ministers abusing of the people of God committed to their charge I come novv to Ministers abuse of the sacred word of God a thing to be thought on let a man trauaile vpon the Lords day or doe any common worke presently they charg him with a breach of the 4th com and with a profanation of the Lords Sabbath day a gaine in their pulpites to dravv men to a conscience of the Lords day they vrg hard the 4th com vpon the Lords day yea they apply also to the Lords day all those Scriptures which any where mention the Sabbath day and were made properly and solely for it as Numb 15.32 c. and Nehem. 13.18 where is mention made of Gods iudgments for profanation of the Sabbath day and Isa 58.13.14 where is mention made of the holy manner of keeping the Sabbath day and of blessings promised there vnto novv they making no difference betwene the Sabbath day and the Lords day doe apply all these Scriptures with others vnto the Lords day which are proper vnto the Sabbath day but thus doing they abuse these Scriptures and profane the vvord of God and thus I make it good as for the Lords day it is but a common working day for it is one of those sixe dayes wherin God hath commanded vs in the 4th com to doe our workes in and it is the first of those six dayes called in Scripture not Sabbath day but by an old name constantly to wit the first day of the weke and be it that we receiued a greate blessing on this day to wit Christ from the dead so we receiued also on Friday an other greate blessing to wit the Remission of our sinnes by Christ his passion and sufferance that day vpon the Crosse for vs and yet Friday remaineth a common working day for all that and so may and doth Sunday or the Lords day also if then the Lords day be but a common day and Ministers will apply Gods sacred vvord which vvas destinated and ordeined for sacred and holy time vnto common and profane time is not this to abuse and profane the holy and sacred vvord of God If any shall object that the time of the Sabbath day is not an holy time and the like I ansvver that as the Temple was an holy place so the 7th day or the Sabbath day is an holy time and an holy day for God himselfe made it holy when he blessed the 7th day and sanctified it Genes 2.3 like as then it is counted an vnsufferable profanation of Gods vvord for any Minister to pronounce the words of holy Baptisme
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.
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
comm which vvere reason enough for vs to put a difference of dayes if we had none other We see then it is a friuolouse obiection to say the least of it for men to say it matters not so much which day we giue God for his Sabbath so be he hath one God is in loue with his owne choise no day can so please him as his owne chosen day The Iewes might as well haue said so be we offer Sacrifice in an house by a man it matters not which house nor what man yet God had chosen his Temple before all Housen his Priests aboue all men therefore they durst not alter Gods choise Might not we as well say now it matters not so much what man ministreth the Sacraments so be a man doth it nor what we drinke at the Lords Supper so it be liquor doe wee not abhorre such obiections If vve will keepe a Sabbath by the 4th com vve must betake vs to such a day onely vnto vvhich this reason of the Sabbaths institution mentioned in the 4th com doth properly belong it cannot be said of any of the other 6 dayes Sunday Monday Tewsday Wednesday Thursday or Friday that God blessed or sanctified any of them because he had Rested on them if therefore vve choose any of these 6 dayes 1. vve keepe a day vvhich God did not blesse nor sanctify for that end 2. We defeate disapoint God of his maine reason end vvhich moued him to ordaine command the Sabbath to blesse it and to sanctify it for because God had rested on the 7th day which is Saturday Therefore the Lord blessed the 7th day hallowed it Genes 2.2.3 I pray let this point be well obserued for it is of great consequence Vse 2. is it so that God hath sanctified hallowed this 7th day Saturday Sabbath hovv is it come about that this sacred time is novv euery where in all Churches so strangly profaned for as those Iewes dealt then with the Temple they bought in it sould in it changed their money in it Mat. 21.12 So doe we now profane the Saturday Sabbath by hauing markets therein by buying selling therein yea vve refuse not to doe the most base seruill drudgery vvorkes that the Kitchine hath on the Lords Sabbath day vve are farre vnlike our heauenly Father in the vse of this day he sanctified it we profane it he rested on it we worke on it he commanded vs to Remember it we forget it These things considered it is high time for euery man to make a serch inquisition to know what 's become of the Lords Sabbath and to be well informed of the reason why the Lords Sabbaths are now forgotten so strangly profaned The Priests lippes must preserue knowledge and people must seeke the law at their mouths Mal. 2.7 Wherefore I aduise people to haue recourse to their Ministers in this matter and in most seriouse manner demand of them what 's become of the Lords Sabbaths by what warrant this sacred time is now so profaned and if they cannot for the present giue you a sound reason desire them to take it into consideration to study the point better that so a full satisfaction may be giuen to Gods people in this matter or else a reformation may be sought it is no dallying the matter is weightie that a sacred day so hallowed by God should be now so profaned it standeth euery man vpon to haue sound arguments for it vnlesse he will be guilty of the sinne of profaning Gods Sabbaths weekly and transgression of the 4th com sleiting Gods example and president This one thing I dare confidently auovvch that no Minister is able to shew any text of holy writ which doth necessarily abolish this 7th day Sabbath as for those textes Coloss 2.16 Exod. 31.13 vvhich are their maine textes ther 's no necessity at all in them for abolition of the Morall Sabbath for there be ansvvers enough to them sufficient enough as shall be seene hereafter when we come to ansvver to all their obiections if those that oppose God in his Sabbaths did but please to retaine them and to sanctify them I am confident therefore that it is nothing but their meere willes pleasures that makes them inueigh against the Lords Sabbaths Let people therefore see to it what manner of arguments reasons they admit of from their Ministers for their profaning of the Lords Sabbaths which he hath hallowed sanctified let not euery trifling probable argument be auailable hauing but some liklihod to be so but let them call for such solid substantiall reasons as doe proue the abolishing of the Sabbath day necessarily cleerly vndeniably to the full satisfying of their consciences let Ministers giue them no reasons here for their iustifiable profaning of the Lords hallowed Sabbath but such as will hould currant before God at the day of iudgement when God shall call for an account of his sacred time holy Sabbaths neither let the people rest satisfied till they haue such reasons for their profanation of the Sanctified 7th day Sabbath as they doe verily beleeue are sound warrantable such as God will accept at their hands vvhen they shall be questioned therefore before his Tribunall for no probable contingent doubtfull arguments will then passe for current against an expresse commandement and so ancient sacred an ordinance as is Gods Sabbath I conclud this point with those words of the voyce from heauen to Peter Act. 10.15 The things that God hath purified pollute thou not So say I to Ministers when your people repaire vnto you for reasons to iustify them in the profanation of the Lords sacred holy Sabbaths haue a care least you dravv all the guilt of Sabbath breaking the sinne of transgression of the 4th com vpon your owne soules and that by your reasons you doe not pollute the things which God hath sanctified purified the Lords Sabbaths I meane the things that God hath sanctified pollute thou not SECT IX I come novv to the 3d thing considerable in the reason to the 4th com mentioned in these vvords For in sixe dayes the Lord made heauen earth the sea all that in them is rested the 7th day Therefore the Lord blessed the Sabbath day hallowed it These words sixe dayes you haue them tvvise mentioned in this 4th com the first time they are mentioned is in Exod. 20.9 and there they are to be considered as a commandement for they are deliuered in commanding termes The second time you haue them mentioned is in Exod. 20.11 and here they are to be considered as a reason and so much is manifest by the rationall particle for prefixed as you see Wherefore novv vve are to consider of these vvords as they are a reason vrged by God to induce vs to the Sanctifying of his Saturday 7th day Sabbath commanded in this 4th comm the reason is
for it is a signe betwene me you in your generationes that ye may know that I the Lord doe sāctifie you This text M. Chappell vrgeth so doth euery man now because they put no smale confidence in this text for the abolishing of the Lords Sabbaths I must therefore take the more paines in answering it for they haue no more but this text an other if they faile in these two textes as they haue done in all the former then haue they no culler or cloke left them for maintaining the abolishing of this ancient ordinance of Gods Sabbaths then this fearefull sinne of a weekely transgression of the 4th com violation of the Lords Sabbaths will lay heauy vpon the consciences of the patrones of the Lords day for these are they who doe teach stifly that the 7th day Sabbath is abolished and doe warrant the people that they may with a safe conscience violate the Saturday Sabbath and behold these are their grownds for it which we haue already answered and are in answering But before I come to lay downe their arguments out of this text and my answers I will in the first place shew how they are cōdemned by their owne Authores who doe apply this text to the Sabbath in the 4th com and would make it a signe so abolished then I will shew also how absurd they are to make attempt to proue any thing out of this text against the Lords Sabbaths It is well knowne I might here alleage the Testimonies of many both godly lerned who writing on the doctrine of the Sabbath day in the 4th com haue defended it against this texte of Exod. 31.13 shewing that it is not so a signe as it can be therefore a ceremony abolished of which number is M. Greenham on the Sabbath M. Richard Byfield pag. 88.99 of late come forth Doctour Bownde Doctour Ames others cited in the first Section of this Chapter with diuerse others whose words names I spare as well knowne vnto such as are seene into this controuercy for nothing seemed more absurd vnto them then to thinke God should put a ceremoniall signe and shaddow into the body of the 4th com and heart of the Morall Law all which writers doe condemne those who would make the Sabbath day a signe so abolished by this texte Exod. 31.13 For matter of absurdety 1. it appeareth in this that by bringing this text Exod. 31. against the morall and weekly Sabbath commanded in the morall Law hereby they picke quarrels with God his ordinances for this text doth not say that because the Sabbath is a signe therby you shall know it for certaine that it shall be abolished no but because the Sabbath is here caled a signe therefore hence they will needs collect that it must be abolished for furtherance of this wicked collection all their wites invention are set on worke partly so to expound this text as it may not be vnderstod of the yeerly Sabbaths by no meanes least so the morall weekly Sabbath should be preserued from ruine and destruction therfore they will expound it of this morall and weekly Sabbath that so it may be abolished its light extinguished partly how to proue all signes to be abolished the like and this is done to this euill end also that so they may bring the Sabbath of the Lord within the compasse of an abolished signe and so quite rase it out of the morall Law and roote it out of the Church thus you see how they seeke out for and study to find matter against Gods ordinance and all this needlesly and causlesly saue that they beare a grudge against the Lords Sabbaths and would haue them prophaned for what other reason can they render of this their fact suer I am this text Exod. 31. doth not compell them to say any thing against the 7th day Sabbaths for they are faint to vse their best witts to inuent something in it that may make against Gods Sabbath and is not this then to picke a quarrell with Gods ordinance S. Paul saith Loue thinketh no euill 1. Cor. 13.5 suer I am these men thinke no good for did they loue Gods Sabbaths and Gods commandements for themselues vnlesse some spirit of slumber for the present hath possessed them they could not but shew their loue to Gods 4th com as well as to the rest of the commandements manifest their loue also in time of triall by thinking good and that which might make for the preseruation of Gods Sabbaths 4th com intirly rather then by thinking euill of them to doe some act against them how can men think worse of any thing then to labour its abolition ruine and destruction yea that too when they need not so doe hauing no cause mouing them therevnto saue a corrupted mind this is a malitiouse wicked spirit that will study the ouerthrow of an ancient ordinance of God yea an ordinance as ancient as any in the Church of God what soeuer and labour to vndermine it causlesly I wish M. Chappel his other 9. confederate Ministers would thinke of this point at the latter end after I had handled the 4th com I gaue sondry effectuall reasones to moue vs to the loue of Gods Law is this the loue that men beare to it to seeke out how which way they may ouerthrow for euer some parte of it And what will be the issue of all this why euen this hereby Gods Morall Law shall become a morall-ceremoniall Law Gods Law shall be maimed denied its integrity perfection yea a godly prayer of our Church shall become a babling before God those most ancient Churches which liued next the Apostles are therfore accounted the most pure Churches shall be condemned in that they religiously obserued this Sabbath day A second absurdety that these men who are partiall in Gods Law doe fale into by sharpening their wites to fetch an argument out of this text Exod. 31.13 against the 7th day Sabbath is this that hereby they doe contradict them selues most foulely for they teach maintaine that the Rest in the 4th com is morall perpetuall yet for all that they will bring an argument out of this text which doth plainly ouethrow this Rest as well as any thing else for the Hebrew word Sabbath signifieth Rest now then if the Sabbath here mentioned Exod. 31.13 be a signe and so abolished so must also the Rest signified by the word Sabbath be a signe also abolished too and yet for all this will they haue this Rest morall perpetuall will they haue this Sabbath or Rest both morall and ceremoniall what a grosse contradiction is this Yet further it is to be noted that whereas the cōtrouercy betwixt vs is about the time day onely for they would abolish the 7th day this text which they bring doth not so much as mētion the
is not aboue one day older this ordinance it is well nigh as ancient as the world it selfe So much for the Antiquity of the 7th day or Saturday Sabbath CHAPT VI. THis Chapter conteineth a Dispensation touching the present practise shewing that a Christian is not necessarily bound in conscience to make a rente from our Church in his present practise but that he may waite for the fitnesse of season opportunity and the publike reformation of the Magistrate And then it concludeth with an Exhortation to vse all possible and lawfull meanes for a publike generall Reformation A Dispensation touching the present practise SECT I. WHen I had founde out by diligent study Christian Reader that this most ancient ordinance of Gods Sabbath is still in force in the next place I gaue my selfe seriously to thinke of the practise of it whither to fale to present practise or to waite some more fit season When I thought of a present practise then these inconveniences presented themselues 1. If we fale vpon the present practise then the Magistrate will be offended because we make a schisme and rente in the Church 2. Our Christian brethren will be offēded because we diuid separate from their fellowship both of these will take it the worse when they thinke of our rashnesse inconsideracy that we will forsake the practise fellowship of the Church before we haue giuen them time sufficient to consider of the matter as we our selues haue had whereby we should haue waited for their approbation in iudgement reformation together with vs in practise and herevpon may arise greate diuisiones of heart much hartburning betwixt brethren who should liue in amity godly loue 3. As in the two former we should doe that which would be euill to our brethren so also should we doe that which would proue euill vnto our selues that in a double respect 1. in regard of our bodies 2. in respect of our soules for the former we liue not as they doe in some parte of the world who are at liberty to practise what they will in matter of conscience but we liue vnder an established gouernment where we cannot transgresse the lawes thereof without perill to our persones goods For the latter if we enter vpon a present practise of the Sabbath then we rune into this spirituall inconuenience that we shall pine our soules for want of that spirituall food which we were wont to inioy vpon the Lords day which is needfull vpon the Sabbath day for the lawes of our kingdome will not permit priuat conuēticles or that a minister should preach in priuate therfore we cannot haue the benefite of an able Ministry to helpe vs in the sinctification of the Sabbath to feede our soules with the bread of life these are the inconveniences which attend vpon the present practise But when I thought of a delay and to waite some more fit season for the practise then this euill presented it selfe that by the neglect of a present practise we fale into sinne and transgression of the 4th commandement by prophanation of the Sabbath day we should be guilty thereof vntill that sit season of reformation cometh so whither soeuer I turned me I saw my selfe in a straite for the former inconveniences would be auoided but this latter of necessity must be shuned VVhilst I was at a stand it pleased God to cause me thinke of a dispensation the which after J had seriously considered of I resolued that the word of God would beare a dispensation in this case so it should come to passe that we should shune the inconveniencies on the one side the sinne on the other so we might walke on comfortablie without offence either to God or to man or iniury to our selues Let vs now therefore addresse our selues vnto this Dispensation touching which first we will handle this question in generall whither a man is bound in conscience to conforme his practise at all times without dispensation or exception to the doeing of that which the word of God saieth must be done hee knoweth must be done or noe 2. we will handle this question in particular whither the Sabbath day may not be neglected in a case of necessity for a season vntill the time of reformation by those who are verily perswaded that it is still in force if in case they giue God for it an other day in the meane space as the Lords day by way of change And first of the former of these two questiones SECT II. In this section I shall proue vnto you that by sondry iustifiable examples that a man is not bound at all times without dispensation exception to the doeing of that thing which the word of God saieth must be done and hee knoweth must be done For this purpose note that God hath giuen vs a morall Law touching wedlocke to wit the 7th commandement Thou shalt not commit adultery now our Sauiour saith that whosoeuer marrieth a diuorced woman committeth adultery the woman committeth adultery also in case shee was diuorced for any thing besids hir adultery Mat. 5.32 Neuerthelesse for the hardnesse of the Iewes heartes in a case of necessity to auoid cruelty towards their wiues or the like Mat. 19.8 a marriage was permitted to with the diuorced woman as you may reade Deut. 24.2.3.4 Where the Lord by Moses speaking of the diuorced womans second marriage speaketh not of it by way of prohibition but by way of a permission and it were strang if the woman being an innocent party should be denyed that remedy of marriage for the hardnesse of hir husbands heart for his default onely Here then we see is a dispensation in a case of necessity The consideration of this may be of vse to stopp the mouths of such as cry out saying what a dispensation from a Morall Law if the Sabbath be a morall then there can be no dispensation but loe here they see the contrary the 7th commandement is a Morall yet there was a dispensation touching it for Moses permitted that for the hardnesse of the lewes hearts which from the begining was not so which our Sauiour accounted to be adultery so against the 7th commandement but we shall touch this point further by by in answering to an obiection A second instance shall be that of Dauid it was a law of God that whoso sheddeth mans blood by man shall his blood be shed Genes 9 6. Now Dauid being king Ioab murthered two Captaines 1 King 2.5 here it was the duety of Dauid to haue executed vengeāce for he was Gods minister to take vengeance R. 13.14 Neuerthelesse Dauid finding Ioab too strong for him ij Sam. 3.27.39 Omitted the execution of Ioab gaue it in charg to his sonne Salomon to doe it after his death 1 King 2.6 Here Dauid knew well that it was his office to haue put Ioab to death he was willing so to
account the sinne of Sabbath breaking heere no lesse heinouse fearefull then I accounted it there for it doth not follow that because there is a Dispensation from a commandement in a case of necessity that therefore the transgression of that commandement when there is no necessity is a light matter A Dispensation indeed maketh the breach of that commandement light for that time and to those persons vnto whom the Dispensation doth properly belong as the eating of the Sewbread in a case of necessity it was for that time light and vnto Dauid in hunger it was light but yet at other times and to such persons as were not in Dauids case at that time it had bene an heinouse and a fearefull sinne to haue eaten of that bread and thus it is with the Sabbath whilst there is a Dispensation in a case of necessity and to those persones vnto whom it doth belong it is light neuerthelesse out of this case of necessity and Dispensation to breake the Sabbath it is an heinouse and a fearefull sinne now in the exposition of the 4th commandement there we considered of the Sabbath day out of the case of necessity and so it is to be considered vnto all such as are enemies vnto it and to them it is an heinouse and fearefull sinne to profane it by working on it like as it had bene a greate sinne for Dauid himselfe to haue eateÌ„ the Shewbread out of the case of hunger but in the Dispensation there we consider of the Sabbath as in a case of necessity and so it is to be considered onely vnto such as make a conscience of it and are true friends vnto it and to these it is light for they may worke on the Sabbath as Dauid might eate the Shewbread in the case of hunger Wherefore to conclude when the breach of the Sabbath is to be esteemed light then it is to be considered as light onely vnto the true friends thereof but not vnto the enemies thereof let not them therefore take heart hereat as if God meant to fauour them for their Sabbath breaking is neuer a whit lessened or lightened from being vnto them an heinouse and a fearefull sinne by the Dispensation granted vnto others OBIECT VI. Sâ—me obiect thus by this Dispensation you haue answered confuted your selfe c others say you haue contradicted your selfe c. Herevnto I answer that these men speake as if they neither knew what a confutation or a contradiction meante for in the former parte of my booke where I disputed for the obseruation of the Sabbath there I considered the Sabbath absolutly and out of the case of necessity but in my Dispensation where I giue leaue to breake the Sabbath it is considered in the case of necessity like as if a man should first dispute in defence of the Shewbread that it ought not to be eaten by common persones that is out of the case of necessity and then he should againe dispute touching the Shewbread shewing that it may be eaten to wit in a case of necessity and hunger doth this man thinke you confute or confound himselfe or doth he contradict himselfe trow yee or rather doe not such as idlie so charg him bewray their weaknesse and ignorance that they know not what or where a contradiction is OBIECT VII Some obiect against vs and lay sorely to our charg Hypocrisy because our iudgement and our practise goe not together for we hold the 7th day to be the Sabbath day and yet keepe it not which must needs be no better theÌ„ Hypocrisy yea and these men being informed vpon what grownds we goe when and why we refraine the practise of the Sabbath yet so greate is their charity that nothing can please them but still it must needs be Hypocrisy And for the profe hereof the Hypocrisy of Peter is alleaged Gal. 2.12.13 And so we are condemned for Hypocrisy as Peter was For aÌ„swer hereto first we must know what Hypocrisy is Hypocrisy therefore in the common sense of the word is when a man doth make semblance shew to be that which in deede and in trueth he is not his outward appearance being one thing but his home and inward practise being an other In this sense our Sauiour denounceth a woe vnto the Scribes and Pharises caling them Hypocrits because they made cleane the outer side of the Cupp and Platter but within they were full of bribery and excesse and because they were like to whited Tombes which appeare beautifull outwardly but within they were full of dead mens bones and filthinesse and because outwardly they appeared righteouse to men but within were full of iniquity Mat. 23.25 c. Now this discription of Hypocrisy we are as free from it in this our practise as they are that taxe vs with it for where can they shew that we vse any of this Hypocriticall guile and dissimulation making a faire shew outwardly of that which we practise not indeed in trueth if indeed we did outwardly professe that we kept the Sabbath day in our families but when these men that so taxe vs come amongst vs they see no such matter then they might taxe vs for Hypocrisy but behold the quite contrary for we openly fairly and honestly professe it that in our iudgements we hold we are not bound vnto the present practise as the case standeth now according to this our open shew appearance and profession iust so is our practise at home for we keep not the Sabbath day but the Lords day let them taxe vs if they can where then is this Hypocriticall dissembling where is this guilfull dealing wherewithall they taxe vs so sorely before the people in their Pulpits can any men deale more fairly then we doe for our words and our deeds goe togeather It is a rule in Diuinity that if a brothers actiones may admit of a double sense the better sense is to be giuen but suer I am these men were farre from the practise of this rule of charity whilst so vncharitably they haue giuen the worser sense yea a false sense so farre off they are from charritable constructiones as they haue stretcht their wites vpon the Tainters to finde out as bade a censure as possiblie could be made to make vs to stinke befor the people odiouse to all that know vs. But they shall giue accomptes to God for such slaunders one day when we shall be blessed that haue bene so reuiled Mat. 5.11 Furthermore we cannot be censured with Hypocrisy if they looke but vpon our iudgements which we haue formerly reuealed to them for we openly professe it and so euer haue done that we thinke in our consciences that a Dispensation is good in our case and that we are not bound vnto the present practise dureing this case of necessity now suppose that this our iudgment were erroniouse and that there ought to be no Dispensation yet so long as we doe indeed thinke and beleeue that we may refraine the