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
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
indeed that Reformation must begine at the head His Maiestie the Reuerend Bishopes and ParliameÌ„t are they that cane doe this greate worke Neuerthelesse priuate persones and single persones may be helpers The Master builder layes the stone but inferiour persones hewe the stone and single persones carry stone to the building His Maiestie and ParliameÌ„t enacteth Lawes yet often and againe those Lawes take their originall in the Country from priuate persones and single persones who foreseeing the necessity of such Lawes acquainting their brethren therewith they rune from man to man till at length they come to the King himselfe All therefore I desire thee as a priuate person to doe is but this first pray to God instantly and constantly to make knowne this doctrine of his Sabbath to all persones and so in time vnto his Maiestie and other Reformers vnder him and that God would incline both His and all mens hearts vnto a publike and generall Reformation Secondly vse all meanes possible within the compasse of thy caleing that may any waies tend vnto a reformation to this end after thou hast well studied the pointe then speake of it freely as occation serueth vnto all whom it doth concerne let the Lords Sabbaths haue thy good word let them haue thy countenance and all possible furtherance that so the light of this trueth may be conveighed from man to man vntill it be spread all ouer the Kingdome vntill it hath reached vnto the Pallace of the King and Parliament house When the Lords Tabernacle was to be made euery one of a wiling heart brought something therevnto some brought gold siluer some blew silke skarlet some oyle for the light some rammes skines and badgers skinnes so euery one would haue an hand in that gloriouse and sacred worke Now the Lords Sabbaths are to be reedified let euery one bring something therevnto and if they cannot afford gold and siluer yet let them bring something a skine or two or a little oyle for the light a man cannot afford God and his cause lesse then his good word and countenance and his good word may proue as oyle for the light for it may procure much light this is all which I desire of priuate persones and thus they may serue very vsefully for the Lords building as hewers of stone for the building or as bearers of stone to the Master builders or as oyle for the light and this is all I desire of single persones who say I am but one c. why one may light a Candle which may giue light vnto twenty and one may kindle a fyer that may warme a greate many and so much for common persones Further we must know this Exhortation concerneth not onely common persons but it reacheth vnto the very chiefe it belongeth vnto Laiety and Clergy both it concerneth common Ministers neerly but it concerneth the Byshopes and Fathers of the Church more neerly it concerneth the Commons of the land neerly but it concerneth the Gentrie and Nobilitie more neerly and his Maiestie most neerly for by how much God hath aduanced any in Authority aboue others by so much this Reformation more neerly concerneth them or him and in case they neglect it the greater account they shall haue to render vnto God at that day The 4th com it was as hath been showne most principally giuen vnto Superiours c. And Nehemiah reproued the Nobles and Rulers of the land for the peoples profanation of the Lords Sabbaths Nehem. 13.17 Let the Commons speake for a reformation let the Magistrats make reformation and so I come vnto the Motiues I. In the first place we will consider of the greatnesse and so of the difficulty of this reformation that so many men may be moued to put too their helpe Since the daies of the Apostles I cannot call to minde that euer the Church of God made any reformation comparable to this of the Lords Sabbaths vnlesse it were that one remarkable reformation touching the second commandement begune by that worthy instrument of Gods glorie Martine Luther if the euill eye of the inviouse man will giue me leaue to say so The greatnesse whereof may appeare 1. Because it concerneth all men without exception for there is no man liuing in the Church but the obseruation of the Sabbath concerneth him and that in a speciall sorte 2. It will be the greater because it hath layne buried now aboute twelue hundreth yeeres euen since that wicked and Schismaticall decree of the Counsaile of Laodicea Anno 364 which rente the Churches a sunder one from an other the younger from the more ancient and pure Churches as touching the obseruation of the Lords Sabbaths Now an old sore is not easily cured the myracle of Christ was the greater vpon Lazarus because he raised him from the dead when he had bene so long buried that he stank againe the Lords Sabbaths haue bene now so long dead and buried that they stinke againe in mens nostriles through their want of a true Sente the reuiuing and raising of them vp againe therefore will be a worke of greate difficulty 3. It will be the greater because it is like to meete with mighty and greate oppositiones for what greate worke was euer attempted that had not as greate oppositiones when the Wales of Ierusalem were builded what oppositiones and when the Temple was reedified what oppâ—sitions and no doubt but at the reedifying and raising vp againe of the Lords Sabbaths there will be no smale oppositiones Now greate workes and difficult workes as they stand in neede of the helpe of greate men so they neede the helpe of many men to one Captaine or Generall there are hundreths and thowsands of common soldiers it is needfull therefore that euery priuate man should put to his hand and his voyce for the reedifying of the Lords Sabbaths and by how much the more difficult by so much the more neede there is of a generall assistance and the aide of all men II. In the second place we will consider of the Honourablenesse of this reformation and this will appeare by the Honourablenesse of the thing to be reformed to wit the Lords Sabbath touching which first we will consider of its antiquity this ordinance of Gods Sabbath of all others it is one of the most ancient for it is of the age of the world it being instituted at the Creation Genes 2.3 If therefore the honourablenesse may be valued by the antiquity what can be more honourable for nothing is more ancient who would not haue an hand and a voyce in the raising vp againe of so ancient and honourable an ordinance of Gods as is his sacred Sabbath Secondly we will consider of its constant obseruation a longe all times and ages from before the giuing of the Law vpon Mount Sinay vntill 300 or 400 yeeres after Christs ascention for as we haue formerly proued the Sabbath day was in vse in the Church before the giuing of the Law and so also
a knight or a Noble man and as Friday and Sunday in some sense are aboue the other of the sixe dayes So no doubt will God and so shold euery Godly man think amisse of it to heare Ministers take that name of honour from off the head of Saturday to set it vpon the head of Sunday By this translating of the name Sabbath day from Saturday to Sunday common people when they read in the Scriptures of any thing of note touching the Sabbath day presently they cast that in they re minds vpon the Lords day thinking that to be meant of it thus being meerly deluded they honour the subiect for the king the maide for hir Mistris and misapply and abuse all those Textes of Scripture is it not high time then that this abuse were Looked vnto and the rather also because by theire carrynig of the name Sabbath day from the Saturday vnto the Sunday they hereby doe subtilly carry also the 4th commandement from the Saturday vnto the Sunday and thus they robb the Saturday both of its diuine name and also of its Commandement for novv no man cales the Saturday Sabbath day nor applies the fourth com vnto it at all by this robbery God and his Sabbathes are leesers but they are greate gainers for novv they haue not only got that deuine name Sabbath day for theire Sunday but also they haue got though but by vsurpation a Commandement too for theire Lords day the which had no commandement before It bewraieth theire beggarlynesse in ornaments for the Lords day when they must thus robb and pull from an other day to clothe and attire it vvith all neither hath the Lords day any thing in the nevv Testament to tye mens consciences with all but only what the patrones there of haue vniustly taken out of the Old Testament from the Saturday Sabbath and out of whose ruines they haue erected a nevv day For conclusion let me exhorte Ministers and people to refraine putting the name Sabbath day vpon the Lords day for hereafter we haue names enough besids we may call it Sunday Lords day or First day of the weeke doe not mocke God and deceiue the world any longer vvith vse of the name Sabbath day vnlesse you meant to giue God his proper Sabbath day the Saturday why should you retaine the name with out the thing this is to mocke God with a shaddovv for the Substance And here I cannot but speake of that common fault of Ministers in the pulpit vvhose very words and vvorkes are at iarr the more is the pitty for in application of theire doctrines they are frequent in pressing the obseruation of the Sabbath day amongst other virtues and holy dueties and on the contrary in many of there vses of reprofe they are very zealouse in reprouing the breach of the Lords Sabbaths together vvith other sinnes of drunkennesse Svvearing lying oppression pride and the like vvherein they doe very well if their words and their vvorkes vvent together if their words and their mind did agree for aske them in priuate vvhat day of the vveeke they meant by the name Sabbath day and they vvill tell you Sunday or Lords day so then with their toungs they call for the Sabbath day which is Saturday in Gods account as hath bene proued but they meane an other thing then they speake of for they meane it of Sunday or Lords day like as if a man should talke much and ernestly of Saturday but meaneth it of friday or of Sunday and meaneth it of Moneday Nay their ovvne mouthes shall condemne them for they call for the Lords Sabbaths in the pulpit vvhen they profane them in theire families and teach men so to doe nay the Lords Sabbathes find no greater enemies then these who call so much for them for they at other times vvill beare the people in hand that they are abolished and they vvill and dare vndertake to proue that that Sabbath day once commanded in the 4th com is a ceremony and abolished and yet these men I will haue the Sabbath of the Lord still in their mouthes and make a great clamour for it the Prophet Ieremiah reprooued those of his time saying Trust ye not in lying words saying The Temple of the Lord the Temple of the Lord Ierem. 7.4 And may not I say of our time forbeare your homonymiouse and double meaning speeches refraine your words of aequiuocation and of mentall reseruation saying the Sabbaths of the Lord the Sabbaths of the Lord either be right dovvne for the Lords Sabbaths before the people or else let them be no more heard in your mouths doe not abuse that proper name Sabbath day diuinely imposed by God vpon our Saturday and by your aequiuocations and mentall reseruations meane it of Sunday Happily I shall preuaile vvith some to forsake the abuse of this name and in stead of it they will call our Sunday the Lords day and so presse the sanctification of it vnder that name To such I say let them doe so then if they can find any grounds out of Gods vvord to vvarrant them to presse the Lords day to be kept as the Sabbath day but this let them take with it that they must with the forbearing of the name Sabbath day refraine the vse of the 4th com also for these goe inseparablie together they must not presse the 4th com vpon the Lords day for the 4th com speaketh of a day vvhich by diuine imposition is called the Sabbath day and not of a day vvhich by humane imposition is called so as hitherto many of their owne braines doe or not of a day called the Lords day the com runneth thus Remember the Sabbath day c. not thus Remember the Lords day c. Some there are vvho allredy of their ovvne accord doe call our Sunday Lords day and not Sabbath day but I maruaile of all the rest vvith vvhat face these men can presse the 4th comm vpon that day vvhich themselues confesse is named Lords day and not Sabbath day vvhen as the 4th comm doth expresly mention a day which is named Sabbath day and not Lords day The name Sabbath day therefore and the 4th com must goe inseperably together hold the one and hold the other renownce the one and renownce the other also A fourth vse shall be for the confutation of a common but very friuolouse answer let a man vrge the 4th com for the 7th day or Saturday Sabbath and presently their answere will be that the com may be vnderstood not of the Sabbath day but of a Sabbath day But that I may discouer the idlenesse of this dist inction and such as vse it first vve must vnderstand what they meane by it by the Sabbath day they meane that certaine knowne day called the 7th day from the creation which is our Saturday and by a Sabbath day they meane some vncertaine day as one or other of the 7 dayes but not determined which whither this or that novv say they
I Baptize thee in the name of the father c. vpon a child when he washeth his hands in common vvater or to pronounce those vvords of the other Sacrament Take eate this is my body c. to a man to whom the Minister giueth common bread at his Table in is priuate house so I iudge it an horrible profanation of Gods Sacred vvord for any Minister to take that parte of Gods vvord to wit the 4th com vvith those other Scriptures vvhich vvere peculiarly destinated of God for his sacred Sabbathes and to apply them profanly to the Lords day which is and common vvorking day as Friday is in a right account Thus I haue out of that zeale I be are to Gods Lavv and to Gods Sabbathes declared vnto Ministers hovv they doe a buse the people of God on the one side and profane the Sacred vvord of God on the other side and this I haue done not to aggrauate their past sinne but God knovveth that they may preuent the like in time to come but vvhat shall be done to the man that hath discouered all this will these Ministers loue him for it no they vvill hate him for it and reuile him for it and persecute him and say all manner of euill against him falsly saying he is of a provvd spirit to discouer any erroures in them and the like if it proue better t is more then I looke for and better then I haue found hither to but I passe not for their displesure so be I may keepe a good conscience to wards God Ministers must heare of their sinnes as vvell as common people And so much for the Exposition of these vvords Sabbath day and for detection of the errours about them SECT V. Hauing in the former Section expounded the thing commanded to wit the time of Gods vvorship in these words Sabbath day vve are novv to come vnto the Commandement it selfe and this is deliuered in diuerse words as in Exod. 20.8 Remember the Sabbath day in Exod. 31.16 Wherefore the children of Israel shall Keepe the Sabbath c. and in Deut. 5.12 Keepe the Sabbath day to sanctify it c. Wherefore the obseruation of the Sabbath day is not at liberty but it is necessary for it is stronghly Commanded and that vnder these two words Remember and Keepe For matter of vse since this time is commanded in the first Table a mongst our duties to vvards God and not in the second Table vve learne that as to hallovv and sanctify Gods Name in the third Com. so to Sanctify Gods Time in the 4th Com. is a parte of Gods worship and therfore this time is not to be sleited as it is by many saying the 7th day you stand so for it is but a matter of time and God regardeth not time so much c. but say I then why did God please so expresly to giue a Commandement for it saying Kepe it and Remember it and why did God place it in so high a rank as to set it into the first Table they doe well therfore who honour this time this sacred and sanctified time and who stand for it and speake for it For my parte I know no reason why vve shold not stand for the Sanctification of Gods Time as vvell as for the Sanctification of God Name they being both Commanded and both Commanded in the first Table An other vse of this pointe is it so that God hath charged vs to Remember his Sabbath day vvhat vvill become of such preachers theÌ„ as are so farr off from a remembrance of it as that they teach men publikly to forget it and to this euill end sinnefull they labour to be blurr Gods day by calling it odiously Iewish and Ceremoniall and to this end they haue coined many distinctions wherby they would peruert the straight vvay of the Lord and put a stumbling blocke before the people that so this thing commanded by God might be slighted yea they haue so handled the matter and blered the eyes of the people that they are so farre off novv from Remembring the Sabbath day as that poore people as they are they know not which day of the weeke should be called Sabbath day As these Minister shall vndoubtedly answer to God for the sinne of the people in profanation of the Lords Sabbath weekly so doe I vvish and aduise all people to lay the weight and perill of their soules vpon these their Ministers vvho tach them thus telling them plainly thus we see a plaine and expresse commandement of Almightie God for the Sabbath day but vve see none for the Lords day vvherefore vve dare not in our consciences speake against the Sabbath day no nor profane it by that common light of vnderstanding and conscience which God hath giuen vs to iudg by if we durst trust our ovvne iudgments vve durst not but sanctify the Sabbath day and God knoweth if you our Ministers vvere as vvilling as vve are we vvould keepe it holy vvherfore thâ— fault is not in vs nor the sinne ours if it be profaned see you to it therfore our blood be vpon you if we perish in this sinne eternally or be plagued of God for it heere temporally for it is only the râ—uerent regard vvhich vve haue of you and your lerning and honesty which maketh vs to disregard this thing commanded of God this we shall be able to plead before Almightie God at that greate day of Assises that we are innocent in this matter and if for all this it then goe ill vvith vs vve shall curse the day that euer vve knevv you and beleeued you thus I aduise people to disclaime and abandon the hauing any hand in this sinne and to lay the burden of it vvholly vpon such their Ministers as doe persist in enmity to the Lords Sabbathes or to any thing commanded in the 4th Com. novv the reason of this my aduise is because I finde the people generally indifferently affected and ready enough to imbrace Gods auncient Sabbath in conscience of Gods 4th Com. and the only bridle that causeth them to refraine consent is the reuerent opinion they haue of their Ministers vvho are contrarily minded and teach them otherwise c. Whereby it appeareth that the whole fault is in their Ministers and therfore haue I aduised the people to lay the waight and whole burden of this matter vpon their Ministers to prouoke them to reforme and cale backe their erroniouse Doctrines touching God Sabbathes least they haue the blood of many soules an other day laied to their charge An other vse of this pointe is against Ministers also and it is of exceeding greate consequence enough to cause the haire vpon their heads to stand right vp and their hearts to tremble againe if there be any loue and feare of God left in them it is this Is it so that Almightie God hath charged and commanded vs to Remember his Sabbath day to sanctify it and to this end hath giuen vs
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
learne more Logicke or confined to their studies for a season that they might grow better acquainted with the holy Scriptures before they be permitted to make publike interpretatiōs of them they let not to damne men to the pit of hell for not keeping this Lords day constantly for a Sabbath and that vpon these idle grownds were it fit to put a sword into a mans hand that knovves not when or vvhere to vse it should these men be betrusted vvith the keyes to shut men out of heauen and to locke men into hell thus causlesly By what hath bene said it appeareth 1. that it can no where be proued that the Lords day was in Christs the Apostles times kept constantly weekly for a Sabbath day 2. That the first Lords day was not kept for a Sabbath day by Christ nor by his Apostles Disciples Wherefore it followeth that if this Lords day was not kept constantly vveekly in the dayes of Christ his Apostles then we are not tyed in conscience in imitation of their examples to keepe euery Lords day vveeke by vveeke as now we doe it is sufficient if vve keepe but some Lords day sometime as one in a yeere or one in thre moneths or one in 6 moneths or the like but a vveekly obseruation is a needlesse growndlesse obseruatiō since it cannot be showne nor proued in the holy Scriptures Thus much touching the Scriptures Novv a vvord or two out of the Histories of the Church We reade it mentioned by Mr. Perkins in his first Volume vpon the 4th com pag. 48. that the Lords day vvhich he there cales Sabbath day was neglected and not obserued by those primitiue Churches which liued next after the Apostles vntill it was established by Christian Emperours c. Thus you see the Lords day vvas not obserued by many of the primitiue Churches for 300 yeeres for so long it was ere Constantine enacted a law for it who was a Christian Emperour Now who can imagine that the Lords day was euer kept in the Apostles dayes weekly and constantly for a Sabbath day when as those Christian Churches who immediatly succeded the Apostles kept it not at all for 300 yeeres together is it credible that those purest Churches should neglect such an ordinance of Christ as the Lords day Sabbath if any such ordinance there had euer bene in the Church No no the vveekly constant obseruation of the Lords day Sabbath it is but a nouelty and lately sprung vp The vse I vvould make of this point is this is it so that the Scriptures doe not bind vs to a vveekly keping of the Lords day but that it is enough if vvee keepe it at some times onely Why then doe Ministers presse the people so hardly to keepe euery Lords day and euery Sunday none excepted may it not in this respect be said of these Ministers as the Lord spake of those Prophets I haue not sent these Prophets saith the Lord ye◠they ranne I haue not spoken to them and yet they prophecied Ier. 23.21 Why are these Ministers more strict then God himselfe why doe they presse to a vveekly practise when Gods vvord speaketh but of a seldome practise Why should vve be tied to keepe the Lords day oftener then did the Apostolike Churches Forasmuch as vve are bound to keepe but some Lords dayes in a yeere vvhy are people hindred in the time of haruest to gather in their corne on the Lords day that vpon payne of damnation if they doe vpon pretense of a breach of the 4th com since they may both worke on euery Lords day all the time of haruest yet keepe some Lords dayes after haruest is done Also in the time of wheat seile barly-seile why may not the husbandman plow his ground some his seede on the Lords day since he may keepe some Lords day in a yeere after these busy times be past In the time of Hay-seile vvhy should not men make their haye on the Lords day seeing they may keepe Lords dayes enough all the yeere after When a Fayer fales vpon the Lords day why may they not keepe it vpon that day or if it fale vpon the Monday why may they not ride to it driue cartes to it on the Lords day the day before it as vvell as Christs Disciples trauailed 15 myles vpon the Lords day and vpon the most eminent Lords day since they may keepe some Lords dayes on the other times of the yeere vvhen there is no fayer It is true I verily beleeue that the 7th day Saturday Sabbath is still in force and that I beare a reuerence a religiouse respect vnto that day and for the conscience and duety I ovve vnto it I doe sanctify the Lords day not for it selfe but for the Sabbath dayes sake vvhich goeth before it giuing God one day for an other by vvay of a change vntill the time of reformation as they did change the Passeouer day Numb 9.1.3.11 It is also true that most of our Ministers hould the 7th day Saturday Sabbath for a ceremony abolished novv could I be perswaded in my conscience that the 7th day Sabbath is abolished as they say they are I doe protest it that I vvould not make any conscience or scruple of doeing the ordenary vvorkes of the 6. dayes vpon the Lords day neither vvould I in any respect of any diuine institution or conscience of the 4th com vvithhold any of my family from doeing the like should I leese my haye in time of Hay-seile or my corne in time of haruest or but hinder my vvorkes there abouts or suffer my conscience to be in thraled for such nifling trifling reasons as these no I trust not the like I say vnto men of all trades occupationes in Citties Townes if they can be satisfied in their consciences before God that the old Sabbath day on the 7th day is abolished then let them not feare or doubt to doe any ordenary workes of their calings vpon the Lords dayes or Sundayes no more then vpon any other dayes of the weeke for there is nothing forbidding them so to doe in all the scriptures nay there is warrant for them so to doe by the Scriptures if they will harken to them rather then to their Ministers for God saith in the 4th com Sixe dayes thou shalt worke c this Lords day is the first day of these Sixe dayes neither vvas this law euer yet repealed 2. Christs Disciples made this Lords day a trauailing day also Christ him selfe trauailed in it too fro as hath bene proued wherefore if vve may receiue instruction from Gods 4th com or if vve may follovv the example of Christ of his Disciples then may vve safly doe the vvorkes of our calings on the Lords day as vvell as vpon any other day of the weeke But herevnto some of our Ministers as those who are so hote for the Lords day Sabbath will
dayes and the next morning he was to take his iourney and departe from them as the text speaketh v. 7.13 and neuer to see their faces any more nor they euer to see his face any more as the Text speaketh v. 25. Now in all probability the Church at Troas knowing this resolued herevpon to come take their last sight and farewell of him to receiue the Lords Supper at his hands before his departure and this was likely to be the occation of their assemblie now on this Lords day yea so much may be collected out of the Text Act. 20.7 Now the Brethren being assembled Paul could doe no lesse then giue them a sermon at his departure and this he that tooke all occations to build vp edifie the Church tooke this occation to establish these in the faith and this vpon this or the like occations he vvould haue done vpon any day of the weeke Sunday Monday or any other Now what is this President vnto vs and to the erecting instituting of Sermons on the Lords day as a Sabbath day All that can be collected hence is but this that vpon these or the like occations people may be assembled together the Minister may preach a sermon to them and that these things may be done on that day of the weeke wherein the occation falleth out be it Lords day Monday Tewsday or any other and all this to be done not in conscience of the time day wherein they are done superstitiously but in regard of the present occation onely but behold our Ministers haue hence collected by their magnified cōsequences that we must assemble together euery weeke for euer vpon the Lords day be there occations or no occations to moue thereto I meane extraordenary occations and this must be done in conscience of the very time day vvherein they vvill haue vs assemble how farre off are these departed from their Coppie and President Act. 20.7 they mett occationally but we must meete occation or none yea vvith a superstitiouse respect of the time day we meet in for vve find not that these at Troas made any conscience of the day and time vvherein they mett vnlesse you vvill suppose that all Sunday night or euery Lords day night is a sanctified time for Sabbath dueties and to be obserued in conscience And vvhich is vvorst of all this time collected by their vaine consequences out of this Text vvherein they swerue from their Coppie it must be pressed vpon mens consciences as a parte of Gods worship that in conscience of it men must neglect their callings to their great damage and that vpon perill of sinne and paine of damnation is it not high time these things were reformed But happily it vvill be said by Ministers that this is an example of the Apostle Paul and of the Church of God at Troas now examples bind conscience c. Whereto I answer 1. this is no Sabbath example it is but a Sermon example 2. If examples bind the Church now then must rich men sell their house and land and lay the mony downe at the Ministers feete for so did the Church Act. 4.34.35 and if all examples of the Apostles bind conscience then are Ministers of all men in an ill case for they must not onely study and preach painfully but also must vvorke hard in some honest calling for so did Paul he laboured in his Trade of Tent making Act. 18.3 they must not onely preach on the Lords day but also they must preach till midnight for so did Paul they must not onely preach in the Church on the Lords day but also from house to house in the vveeke dayes for so did the Apostles Act. 5.42 I but hereto they will reply seing them selues in so ill a case that these things were extraordenary and peculiar to those times therfore bind not vs now whereto I answer can they see the extraordinarinesse in these examples and can they not see also the extraordinarinesse of this example of Pauls preaching at Troas and the extraordenarinesse of Peters Sermon on Pentecost day Act. 2.1 Where they please they can see where they please they can not see at all For conclusion if they will proue their Lords day a Sabbath by this text Act. 20.7 let them remember that besids other things this is their taske 1. to proue that the Church assembled in the morning of the Lords day 2. They must proue that the people did refraine all seruile labour at Troas all the Lords day long from breake of day in the morning vntill night for they might assemble together at Church on the Lords day morning about nyne of the clocke as vve doe on Lecture dayes and yet come from their laboures also as we doe on a Lecture day they might meete in the Church by 9 of the clocke and yet they might haue spent 3 or 4 howres euen all the morning before in their ordenary callings now forasmuch as they hould that it is vnlawfull for vs to spend the morning of the Lords day in seruile labour and because it is a speciall parte of a Sabbath dayes duety to rest from our laboures as it is in the 4th com therfore they must proue vnto vs that these Disciples at Troas did refraine their vvorkes all the day long the morning as vvell as the after noone 3. They must remember to proue vnto vs that those holy dueties vvhich the Disciples at Troas performed on the Lords day they did them in conscience of the 4th Comm. for a people may heare a Sermon in conscience of that Com. of Pauls preach the word c. in season out of season 2. Tim. 4.2 But this is not the 4th Comm. these are the maine things they should spend their time in to proue but of all the rest these 3 things are neuer touched by them thus the maine of all which should be laboured in is vtterly neglected but vntill they proue these things beleeue them that will for mee SECT IX A 4th Text in the New Testament which they alleage and abuse is Act. 1.2 where is mention made that Christ after his resurrection whilest he vvas on earth gaue Commandements vnto the Apostles whom he had chosen Now say they albeit it be not specified in particular vvhat Commandements Christ gaue them yet it is gatherable what they vvere by the practise of the Apostles afterwards now their practise was to keepe the Lords day for a Sabbath Here vnto I answer 1. that whereas they pretend a practise of the Apostles in keeping the Lords day they were so farr from a practise of it as it cannot be showne where any of the Apostles kept two Lords dayes in all their liues now a single action is no practise 2. I answer admit that the Apostles kept the Lords day yet I deny that it can be proued that they kept it for a Sabbath day for the vtmost that can be proued is but that they kept
thing therein call it an accident or a circumstance of time or what else diminutily you will he did ratifie this litle thing also the 7th day Sabbath the argument is good a minori for if Christ would not haue a title of a letter in the Law altered much lesse an ordinance commanded in the Law as is the 7th day Sabbath I come next vnto the Minor or second proposition and this is most cleerly proued by the words of our Sauiour Christ For truly I say vnto you vntill heauen earth perish one iote or one title shall in no wise passe from the Law vntill all things be fulfilled Mat. 5.18 In which words our Sauiour Christ plainly ratified the very least things commanded in the Law to last for euer for as Chemnitius saith vpon this text iote is a letter of the Hebrew Alphabet of the least value of all other letters in the Alphabet title saith hee is as a pricke to a letter or as a comma to a seÌ„tence whereby we see that inasmuch as Christ would not haue one of the least letters of the Law no nor so much a title of a letter as a pricke is vpon the letter i in no wise to departe from the Law hereby he ratified the very least thing commanded in the Law that Christ ratified the Law vnto a iot and title extendeth to the very least things in the Law more emphatically more voide of exception then if he had said nothing shall passe from the Law Had the 7th day Sabbath bene to be abolished a while after Christ should haue forknowne it well enough then remembring that he would neuer haue here ratified the Law so vniuersally vnto a very iot and title of it This is plaine if we looke but vpon the very next verse vers 19. Whosoeuer therefore shall breake one of these least commandements and teach men so he shall be caled the least in the Kingdome of heauen Mat. 5.19 So here then in plaine words you see our Sauiour ratifieth the very least coÌ„mandement yet further Christ intended to ratify not onely the least comman but also the least branch of euery commandement for he ratified not onely the 6th com touching murther but also the least thing therin conteined as rash anger and caling an other foole v. 22. the 7th com hee ratified it to the least iot title of it euen to the adultery of the heart and to a lustfull looke v. 28. the seconp Table of loue Christ ratified it to the vtmost extending it euen to the loue of our enemies v. 44. by all which it is most apparent that our blessed Sauiour intended to ratify this Diuine Law of his heauenly father to the very vtmost vnto the very least thing therin commanded neither can any man I think invent should he study 7 yeeres for it how to expresse himselfe in words more vniuersally emphatically to comprize euery thing vnto the very least of all so as his words should be liable to no exceptions then our Sauiour Christ hath expressed himselfe heere so emphatically so vniuersally and so full are his words heere spoken to that end Thus you haue sene this argument firmly proued neither can I deuise what should be more plaine pregnant for the maintenaÌ„ce of this ordinance of Gods morall Sabbath then this text vttered by our Sauiour Christ but by how much it is the cleerer by so much the more Sathan stirreth vp opposition againstit let vs therefore see what trickes and quillets the wit of man can deuise against it that so all rubbs being remoued our faith may rest vpon this rocke of Christs word the more firmly and securly 1. One answer brought against this argument is this that by the word Law may be vnderstod both the morall and Ceremoniall Lawes But this is an vnwarrantable enlargment of the word law for it is a rule that generall words must be restrained vnto the Subiect matter in hand as in Heb. 7.12 if by the word Law there we should vnderstand both morall and ceremoniall Lawes we should make foule worke wherefore as the word Law in Heb. 7.12 is to be rastained vnto the Leuiticall ceremoniall Law according to the matter there spoken of so must we by the word Law in Mat. 5.18 vnderstaÌ„d onely the morall Law according to the matter here spoken of for as you may se plainly by the context our Sauior speaketh of the morall Law for our Sauiour hauing ratified the Law in generall in v. 18.19 then he descendeth vnto particulars giuinge examples in the 6th com touching murther as in v. 21. in the 7th com touching adultery as in v. 27. in the third com touching swearing as in v. 3. the latter parte of the Chapter is spent in dueties of loue towards our neighbour conteined in the second Table whereby we see our Sauiour spake onely of the morall Law 2. I proue that the ceremoniall Law cannot be here meante for Christ said but in the verse a forgoing that he came not to destroy the Law or the Prâ—phets which phrase our Saniour vseth in this Sermon for the Morall Law onely Mat. 7.12 and neuer otherwise Mat. 22.40 secondly then should Christ haue ratified the ceremoniall Law vnto the worlds end in Mat. 5.18 which is contrary vnto all Scriptures and therfore Christ spake nothing of the ceremoniall Law in this place 3. Since Christ spake here of the duration continuance of the Law for euer it is absurd to thinke that in this case he would ioyne the Morall and the Ceremoniall Laws together as if they were both of a like perpetuity lasting nature and therfore onelie the Morall Law was here meante 4. Can it be thought that Christ should make here in v. 17. an Apologie for the Ceremoniall Law when elswhere he preached against it Ioh. 4.21 Besids since Christ intended a little after to abolish the Ceremoniall Law he would rather haue bene silent now then to say ought that might ratifye it 2. An other answer made against this argument is that the duration of the Law here spoken of by Christ is but vntill Christ his passion noted in those words vntill all things be fulfilled v. 18. for at Christ his passion all things were fulfilled But this answer is very absurd for these words of Christ are a prophecy of the continuance of the Law which prophecy was ratified by a greate Asseueration saying verily or truly I say vnto you c. Now the time when Christ made this prophecy it was not aboue a matter of two yeeres before his passion or there about now who could thinke that Christ should make a prophecy that in such solemne a maner with such an Asseueration that the Law should last continue yet two yeers longer Further if this answer exposition be iustifiable then by the same answer may we now reiect a greate parte of Christs sermon in the mount especially his exposition vpon the Morall
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
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
persons what qualified men are bound to those precepts 11. Whereas they say that the 4th Com. belongeth vnto vs no othervviâ—e then as it is the Lavv of nature hereby they graunt that some time in generall is prescribed as Morall in the 4th Com. for they all say the Lavv and light of nature teacheth that some time in the generall is to be allotted for the vvorship of God And hereby they deny that there is any thing else commanded in the 4th Com. as Morall saue onely some time in generall novv the absurdety of this opinion that onelie some time in generall is all vvhich is Morall in the 4th Comm. I haue by sondry other arguments confuted in their 8th euasion the Section last before this vvhither I referr my reader for a further confutation of this distinction if further he desireth to see it confuted And so much of this Atheisticall Antichristian blasphemouse and most absurd distinction vvherein I haue taken the more paines because I find it stood vpon euen by all as a common and sound ansvver X. The 10th euasion not vvorth the naming but that the Patrones of it put confidence in it is that the Sunday or Lords day may be the 7th day as vvell as the Saturday for if you beginne at Sunday for the First day of our number then Saturday follovving vvill be the 7th day but contrarivvise if you beginne at Saturday for the First day then Sunday before it vvill be the 7th day like as if you lay dovvne 7 counters in order one after an other in a right lyne beginne at the first counter to vvards the left hand and then the last counter next the right hand vvill be the 7th but beginne at the first counter tovvards the right hand the last counter next the left hand vvill be the 7th I may vvell call this account a counter-play or a counterfaite play they see the 4th Comm. so expresse for the 7th day as they wring their wittes hither thither to make the Lords day the 7th day but all in vaine for Saturday onely is the 7th day The very mention of this euasion is enough to confute it for who euer rekoned backwards before to rekone thus Sunday the first Monday the second Tewsday the third c is allowable and all men so rekone but to beginne at the last day saying Saturday the first Friday the second Thursday the third c this foppish deuice was neuer heard on before this is worse then Carter like to set the Carte befâ—re the horse to account a day for the first before it is or hath a being why may we not reade vvords in the Scripture backward as well as reâ—one backwards I dare say it such men would chide their children if they should beare them rekone the dayes of the weeke thus backvvards but any childish toye is answer good enough to defeate God of his Sabbathes The Law was that the passouer should be eaten on the 14th day of the moneth but by this new account they might counting the 14th day to be first day haue eaten it one the first day of the moneth To conclude not onely our Church but also the fowre Euangelists call the Lords day the first day of the weeke and consequently Saturday after the 7th day But these counterplayers thinke they may deale with the dayes of the weeke as they doe with their counters beginne where they list and so what God our Church accounts for the 7th that these men count the first againe what they count the first these count the 7th enough of this deuice M. Yates XI to conclude whereas they distinguish in the 4th com betwene the dueties of rest holy exercises the time wherein they were to be done saying the dueties are Morall but the time is a ceremony abolished these absurdeties this distinction is guilty of 1. that if the time to wit that of the 7th day be abolished then whensoeuer we performe the duetie of rest and holy exercises we may be said to keepe the Sabbath day and yeeld obedience to the 4th Com. as on Wednesdayes and Fridayes Lecture dayes common Holy dayes for on these dayes we rest doe religiouse actions 2. Not onely this but all the forementioned distinctions are guilty of these absurdeties 1. that they are horrible partiall in that they can find distinctions to preserue the Morall Law against Libertines here will invent distinctiones to ouerturne Gods Sabbath which is a parte of that Law Yea they can defend the common Holie daies of the Saints vsed in our Church from being Popish as some would haue them yet will not defend that Holie day of the Holy one of Israel from being a ceremony Iewish but rather vndermine it by distinctions 2. They are partiall in Gods Law laming maiming it of its Integrity perfection 3. They make Gods 4th Comm. a monstre halfe Morall halfe Ceremoniall 4. They set open a gate to Anabaptistry that so Gods Church should haue no Sabbathes 5. They reiect that which was againe may be an helpe to the worship of God 6. They make an Holy prayer of our Church to be a babling with God 7. They condemne those most ancient the Primitiue Churches who liued next the Apostles of erroniouse practise 8. They shew no loue to Gods Law for it selfe to his ordinances for if they did they would imbrace as much of it as many of them as possible they could but this they doe not for they reiect what they are not compelled to reiect God send his Lawes ordinances better friends I pray God These with other absurdeties formely mentioned are these distinctions guilty of Thus much for confutation of their vaine distinctions And here ends the defence of the Lords Sabbath SECT V. Of the Antiquity of the Sabbath day TOuching the antiquity of the Sabbath I finde two opiniones the one holding that it was from the Creation the other that it was first instituted in the vvildernesse after the people of Israel came out of Egypt how be it much I suppose cannot be said on either sides yet of the two I hold the former to be the more orthodox to carry the greater probability with it you shall see the reasones on either partes and first for those on the contrary parte I. On the contrary parte they reason against the Antiquity of the Sabbath out of Exod. 16.23 where it is thus written To morrow is the rest of the Holy Sabbath vnto the Lord. Hence they gather that the Israelites were ignorant of the Sabbath vntill this time and consequently that the Sabbath was not from the Creation for if it had Moses should not haue needed to tell them that it was to morrow c. Herevnto I answer the Lord teld his people from Mount Sinay that the 7th day was the Sabbath Exod. 20.10 Againe after that he teld them in Leuit. 23.3 that the 7th day was
it among the Ordinances of God giuen it like power ouer the conscience which they haue now how God will take this at their hands it behoueth the Authors hereof to be thinke themselues 3. The Authors hereof doe bewray most audaciouse presumption in that they dare approch so neere the Majestie of God that Ielouse God with their owne inventions that they dare ranke them with the Ordinances of God now what would they more vnlesse they take the Crowne that is to Deify themselues for who but A God can exercise power ouer the conscience and make ordinances tying conscience and of equall authority power with Diuine ordinances Since this deformity is in the visage of a Protestant happilly it will be winked at or ouerly looked vpon or minced and extenuated if not defended but were it in the face of a Papist suer I am it should find no mercy but according to the iust desert thereof it should be aggrauated to the full but what should I say loue is blind I meane self loue we can spie a blemish in an other but cannot or will not see it in our selues I cannot see but that these men may as well set vp a new Sacrament of Baptisme in stead of the old one as to set vp a new Sabbath in roome of the old one or an other Lords Supper in stead of that instituted by Christ as an other Sabbath in roome of that instituted by God and since none but a God can set vp Sacraments and Sabbaths in the Church what else doe they but vsurpe the roome and Authority of God who set vp new Sabbaths in the Church By the way as touching Gods ancient Sabbaths haue not Papists by their reasons and consequences out of Scripture which these men call their neceessary consequences but how vnnecessary you haue seene abolished Gods Sabbaths expresly commanded in the Morall Law and haue they not hereby aduanced their Syllogisticall reason to be of equall authority with neuer erring Scriptures and their consequences to be of equall authority with Gods 4th commandement nay to take the vpper hand and to showlder out of place Gods commandement Now since a law inacted in Parliament cannot be reuoked but by the same authority that first inacted it doth it not follow that Papists make Idoles of themselues whē their reason shall be a Countermand to Gods commandement were Papists onely guilty of this sinne a man might with applause manage this argument against them but since Protestants also haue a hand therein I dare not passe my censure Thus you see the Lords day is an Idoll the preachers for it Idolaters and their obseruation of it Idolatry let none enuy malice mee for discouering vnto them this their sinne but rather let them turne their enuy against themselues for being such sinners and their malice against their sinne nor let any study to wrest my words but let their study be how to worke a reformation To conclude this point seeing that as the case standeth there is Idolatry committed by many thowsands in the Land and that by most puritanes is it not high time to seeke out for a reformation Now lay all these forementioned things togeather and be stirred vp to endeauor for a reformation for so as S. Iames speaketh Thou shalt hide a multitude of sinnes Iam. 5.20 And endeauour for a speedy reformation for reformation is Repenance Repentance is by no meanes to be delayed and procrastinated as we are daily taught I reade in the prophecy of the Prophet Haggay an excellent exhortation to incourag all sortes of people to the reedifying of the Temple it is this Yet now be stronge o Zerubbabel saith the Lord and be strong o Ioshuah sone of Jehozadak the High Priest and be strong all yee people of the Land saith the Lord and worke for J am with you saith the Lord of Hoastes Hagg. 2.4 I verily thinke that I may apply this Exhortation vnto all sortes of people now to incourag them to the reedifying of the Lords Sabbaths saying be strong o Prince be strong o Priest be strong all yee people of the Land and worke for the Lord of Hoastes is with you God was with his Church in the daies of Luther he prospered thē so as gloriously they reformed the corruptions in his worship and the Idolatry daily committed against the second commandement why should we doubt but that the same God fauourably alloweth this our worke or feare to expect a like blessing when the Cases are so like Remember the Sabbath day to keepe it Holy That 7th day is the Sabbath of the Lord thy God in it thou shalt not doe any worke For the Lord rested on the 7th day and therefore the Lord blessed the Sabbath day and Hallowed it Exod. 20.8.10.11 Lord haue mercy vpon thy vniversall Church and incline their heartes to keepe this law speedily to reforme the weekly transgressions of it Amen Amen My reward with men for times past hath bene euill my expectations for time to come are worse but Lord wipe not thou out the kindnesse that J haue shewed to thy Law and to thy Holy Sabbaths Remember mee o my God concerning this and pardon mee according to thy greate mercy Nehem. 13.14.22 1. Cor. 4.4 FINIS Faults escaped In pag. 51. lin 9. for reuerence read reference pag. 103. lin 2. for preformed read reformed pag. 165. lin 5. for denegerated read degenerated pag. 331. lin 6. for contraicted read contradicted pag. 421. lin 22. for eparate read separate pag. 475. lin 2. the text Rom. 15.1 there cited with ij lines before it I iudge vnsoundly applied pag. 582. lin 36. for subiect and Magistrate read seruant and Master As for other faults as mise-pointing of sentences and mis-placing lacke or superfluity of a letter here and there the intelligent Reader may easily correct them