the holy Ghost or 2. For an externall priuilege whereby a Nation or people are seuered from other Nations and people to participate of the outward ordinances of God as the word and Sacraments c. Rom. 3.1.2 Rom. 9.4 Deut. 4.8.34 Exod. 19.10 now admit the Sabbath was made a signe of Sanctification then may the word Sanctifie in the text be vnderstode of this latter kind of Sanctification onely now this Sanctification cannot haue reference vnto Christ considered as incarnate for if it hath then the text must rune thus keepe yee my Sabbaths for they are a Signe that I the Lord Christ doe sanctifie you Now the Lord Christ considered as incarnate could not be sayed to sanctifie those Isralites in Moses his time that is to take the people of the Iewes then from other Nationes and bestow vpon them those holy Privileges of his Oracles circumcision and the rest for hee was not incarnate of 2000 yeeres after that A third way whereby I suppose they may argue out of this text Exod. 31.13 is this All signes whose things signified or antitypes be come weare forthwith abolished But the 7th day Sabbath was a signe whose antitype is long since come Therefore the 7th day Sabbath was forthwith at the death of Christ abolished For the trueth of the Major this they thinke to proue partly by that text Col. 2.16.17 and partly from that common receiued axiome that when the body is come the shaddow or signe vanisheth Herevnto I answer 1. for the text Col. 2.16.17 that this text will not helpe them for our question now is aboute signes But this text saith nothing of Signes for it speaketh onely of Shaddowes now there may be greate difference made betwixt a signe and a Shaddow For euery Shaddow may be a signe but euery Signe is not a Shaddow we haue the word Shaddow vsed but thrice in the new Testament as in Col. 2.17 and in Heb. 8.5 and in Heb. 10.1 and it is euer vsed to signifie a thing to come futurlie as the Apostle speaketh plainly Which are a shaddow of things to come Col. 2.17 And againe The law hauing a shaddow of good things to come Heb. 10.1 But now Signes are vsed to signify things past Exod. 31.17 Rom. 4.11 and somtimes things to come Genes 17.8.11 and somtime to signify a thing present as Exod. 31.13 wherefore seeing there is so greate a difference betwixt a signe and a Shaddow we must not confound them the Apostle would abolish no more but such signes onely as did signify things to come and the Sabbath in Exod. 31.13 is made onely a signe of a thing present Haue these men an indifferent respect with Dauid vnto all Gods commandements Psal 119.6 think you when they belabour it so studiously to ouerthrow a parte of them and may not these men be said to loue Gods law from the heart and to be true friends vnto it when they vse all their wit and lerning to ouerthrow an ordinance of Gods commanded expresly in that law and what will be the issue of this their thanklesse worke why this the bright shining law of God which is a light vnto our feete Psal 119.105 it shall by this their greate study haue a darke shaddow or ceremony placed in the very heart of it yea it shall be made a very monstre among Gods lawes For of all Gods lawes from Genesis to Malachie there is not one like it such a hotch potch they haue made it it shall be partly fish parly flesh partly white partly blake partly morall partly ceremoniall partly abolished partly entaining may they not be in loue with this their worke to behold the vglinesse of it 2. I answer to their axiome and so also to their Major by deniall that all signes must forthwith vanish when the antitype and thing signified is come and I giue these instances to the contrary 1. The Passeouer Lamb it was a Signe that God would spare the Israelites at midnight when he came to destroy the first-borne of the Egyptians now this Passeouer it was eaten in the Euening before this midnight so that it was a signe of a deliuerance to come as namly in the night after now midnight being come and the Angel bauing Passed-ouer spared the firstborne of the Israelites here then the antitype or thing signified by the Passeouer was come and yet for all that this Signe of the Passeouer it was not forthwith abolished for it lasted many hundreth of yeeres after euen till the last Supper of Christ see Exod. 12.6.13.29.25 Luk. 22.15 yea it remained still as a signe of thier deliuerance which was past come and gone long before as you may see Exod. 12.26.27 loe here the signe remained long after the thing signified was come and gone for the fathers were to instruct their Children when they were in Canaan that this Passeouer was kept in remembrance of Gods deliuerance from the destroying Angell whilst they were in Egypt which deliuerance was long before this Passeouer and this Passeouer long after the deliuerance signified by it And vvhy may not the Sabbath last also in the Church if it were a signe long after Christs coming in the flesh euen till his last coming vnto iudgment I can see nothing to the contrary but that it pleaseth not our Ministers to haue it so indeede they talke much that the Sabbath it was a signe the Sabbath it was a signe and now the body Christ being come the signe must of necessity be gone but here they see the contrary the signe of the Passeouer it lasted in the Church many hundreth of yeers after the thing signified by it was come 2. Circumcision it was a signe that God would giue the Land of Canaan to the Israelites Genes 17.4.8.10 well then Canaan was the thing signified by the signe of circumcision now when the Israelites were come into the Land of Canaan then they had receiued the thing signified but did not this signe of circumcision last in the Church many hundreth yeers after that yis euen to the coming of Christ for he was circumcised and why may not the Sabbath if a signe remaine still in the Church after Christs death if they say that circumcision was a signe of something else besids the Land of Canaan so say I was the Sabbath for it was a signe also of the creation or of Gods rest then Exod. 31.17 A 3d instance The Lord gaue Moses a signe or token that hee had sent him to deliuer the Isralites now the signe was this that after he had brought the Israelites out of Egypt both hee they should serue God vpon the Mount Horeb Exod. 3.1.12 where you see that the signe was a good while after that the thing signified was come for the thing signified was this that Moses should goe vnto Pharaoh and also bring the children of Israel out of Egypt Exod. 3.11 now after hee had bene with Pharaoh after he had carried the Isralites out of Egypt then
it and corrupt it and shall we thinke the Gentiles Heathen that know not God haue retained all the Morall Law perfectly without forgetting any thing therein doe we thinke better of the Heathen Gentiles who haue liued since the giuing of the Law then of the people of God who liued before the Law if the light of nature in the people of God before the Law needed a better light to wit the Law of God to direct their Law and light of nature can the blind light in Heathen people since the Law giue a light vnto the Law if it cannot why then will we rather learne what is morall by the light of nature and lawes of nationes then by the light of lightes the Law of God Should we vrge the practise of any thing that is vn-naturall or which nature abhorreth then there might be some more â—uller for this distinction but since we vrge nothing vn-naturall nor any thing impossible nor any thing harmefull to a Church or State commoÌ„ wealth in this case what grownd should there be to draw vs to the Lawes light of nature suer I am though nature be ignorant of the Lords Sabbath yet enemy vnto it it cannot be for let nature be informed what manner a thing Gods Sabbath is and it will imbrace it for nature abhorreth to profane sacred things of which kind the Sabbath is and nature approueth of a day and this day as well as any other day for Gods worship and for mans refreshment in a rest from laboures why then should we reiect Gods Sabbath because blind nature is ignorant of it and not rather imbrace it because if nature be but taught it it cannot oppose it it will imbrace it I find it that this distinction is merely inuented for the very nonce to thwarte rase downe and roote out Gods ancient Sabbaths for I find nothing else prescribed in the morall Law which they doe reiect by this dinstinction but onely Gods Sabbaths now as well might they reiect the drinking of wine in Lords Supper as the Sabbath day in the 4th com for ther 's the same reason seing that the drinking of wine is not naturall to English men no more then the Sabbath is to Heathen people for wine is not the naturall fruite and liquor of our Country but Beere like as they say the 4th com belongeth vnto vs but as it is the Law of nature but not as it was giuen to the Iewes for so it was Iewish so might they say the institution of the Lords Supper belongeth vnto vs English men but as it is a law in our nature and not as it was giuen to the Iewes Christs Disciples to drinke Beere is naturall to vs but to drinke wine is Iewish for the Iewes vsed wine at their meales as we vse Beere 6. The Apostle Paul telleth vs of a Law written and of a Law of nature the one written in Tables of stone the other in the Tables of the heart the one giuen the Iewes the other to the Gentiles As manie as haue sinned without the Law shall perish with out the Law as manie as haue sinned in the Law shall be iudged by the Law Rom. 2.12.14 I would faine know where the difference lieth betwene these two Laws the Law of nature the written Law of God if vve vvill imbrace no more of Gods written Law then the Gentiles find written in their hearts yea vvhat then are we the better for hauing Gods vvritten Lavv among vs 2. Inasmuch as the Apostle saieth that as manie as haue sinned in the Law they must be iudged by the Law hence it follovveth that all vve Christians who imbrace the written Law we must stand or fall to this written Law and must be iudged by it an other day can we then vvith safety reiect this vvritten Lavv and take the vnvvritten Lavv for the rule of our Liues no surely vnlesse vve could thinke vve should liue by one Lavv be iudged by an other 7. If so much of the Lavv of God be Morall as is found among the Gentiles then is the Ceremoniall Lavv of Sacrifices a Morall Lavv for the Gentiles haue had their Sacrifices thus vve reade that Iupiters Priests brought Bules vvith garlands vnto the gates vvould haue Sacrificed vnto Paul and Barnabas Act. 14.13 Wherefore the light of nature in the Gentiles is no sufficient rule to distinguish Morales from Ceremoniales 8. This distinction is Antichristian for it is against Christ and his Apost es for they euer sent the Churches vnto the vvrittâ—n Law neuer to the vnvvritten Law Mat. 1.18.19 Rom. 3.31 Iam. 2.8.10 Paul saieth hee beleeued all things vvhich vvere written in the Lavv c Act. 24.14 And vvhatsoeuer things are written a fore time are written for our lerning Rom. 15.4 and cursed is euery one that continueth not in all things vvhich are written in the booke of the Law to doe them Gal. 3.10 and the vvhole Scripture is by inspiration to teach c. 2. Tim. 3.26 in all vvhich scriptures vve are sent vnto the vvritten Lavves the Lavves giuen to the Ievves not vâ—to the vnvvritten Lavves that vvere giuen to the Gentiles the Holy Ghost vvould that vve should borrovv light from the vvritten Lavvs giuen to the people of God but the Authors of this distinction vvill send vs to the vnwritten Laws vvhich are found among Heathen people and Infideles to borrovv ligâ—t from them It seemes then that vve shall borrovv light from darknesse Ye were once darknesse but are now light in the Lord Eph. 5.8 9. If no more of the Law shall bind vs then so much as is found out by the light of nature then Gods word shall not bind properliâ— by of it selfe but that it must borrow strength elswhere as from the Law light of nature or else it shall not bind nor be a Law this is to detract from the Dignity Authority of Gods word for a Minister must not now come with Thus saith the Lord but he must strengthen it with this so saith the Law of nature he must not say onely Thou shalt not steale not commit adultery for thus no man is bound vntill he add this And this the Law of nature 10. If so many of the precepts of the Law onely shall be in force with vs as are allowed of by the Law of nature then it shall follow that so many such qualified men among vs shall stand bound to the first Commandement onely as by the Law light of nature did acknowledge the true God and they are for number a few 3 or 4 in a Country Citty or Kingdome and for quality onely the most lerned and deepest schollers for such onely did acknowledge the true God among the Heathen The reason hereof is that if we must fetch direction from the Heathen to know which precepts we are bound vnto then by like reason must we fetch light from them also to know how many
Sabbath day to sanctify it and yet will not indure it that their people should Sanctify the Sabbath day but they vvill call it Iudaisme if they sanctifie it or they will haue one tricke or other one distinction or other to cast in their way whereby they will hinder them from sanctifying it They call vpon the people to keepe Gods 4th Com. and pray in vvith the Congregation to keepe this Law the 4th Com. yet they vvill not abide it that their people should doe the things commanded in this commandement one of the things commanded in this 4th com is that we should sanctify the 7th day but this they will none of vvhat an horrible kind of dissembling is this to call much frequently zealously vpon the people to kepe this Law of God and yet vvill not abide that their people should doe performe the things commanded in this Law Let me also speake a word or two vnto the people and first as touching their deuotions in the Congregation you heare the Minister reade thus Remember the Sabbath day c. But the 7th day is the Sabbath c. vnto the which you deuoutly add this prayer Lord haue mercy vpon vs and incline our hearts to keepe this Law By which prayer you doe yeeld your assent vnto what the Minister had vttered it is your dueties now also to see to it that you know what you pray else as the Minister saith one thing and meaneth an other so the people say they know not what you are loath to subscribe your name vnto a writing or put your seale vnto a bond vntill you haue read it ouer and vnderstand vvell vvhat it is that you put your hand or seale vnto Why this your prayer after the Minister hath recited Gods 4th com is as your handwriting or seale put vnto Gods com you must therefore vnderstand vvell vvhat you seale vnto When the Minister saith Remember the Sabbath day vvill you pray God to haue mercy on you incline your heart to keepe the Lords day and vvhen the Minister saith But the 7th day is the Sabbath Will you desire God to incline your heart to keepe the 8th day for the Sabbath I pray iudge in your selues vvhat this is better then babling before God vve must pray vvith the spirit and vve must pray vvith our vnderstanding also and that especially vvhen vve are redy to partake of the blessed Sacrament of the Lords Supper 2. Let me speake vnto the people as touching their keeping of this Lords day in conscience of this 4th com you see they cannot bring any proueing arguments to euince it that the 4th com belongeth vnto the Lords day besides you see I haue proued the contrary that the 4th com cannot belong vnto the Lords day vvherefore people may be as zealouse as they will in sanctifying of the Lords day and hope to please God thereby as a duety of the 4th com but let them beleeue it all this their zeale is as the Apostle speaketh a zeale without knowledge Rom. 10.2 All this their religion is but meere superstition they thinke to please God hereby but God may say vnto them who required this at your hands may not this truely be counted as a limme of that voluntarie religion and will worship condemned by S. Paul Col. 2.23 let men trye all things therefore and let them imitate the Bereanes to serch the Scriptures and pray to God for illumination then for reformation They may loose their Haye their Corne on the Lords day if they will in conscience of the 4th com but the 4th com calleth for no such matters on the Lords day they may neglect their seed time on the Lords day if they will in conscience of that comm Exod. 34.21 In the 7th day thou shalt rest both in earing time and in the haruest But let them know that this com concerneth the 7th day Saturday Sabbath not the 8th day Lords day Sabbath The like may be said of Brewers Malâ—sters they may if they will neglect to brewe tunn vp their beere to steepe dry their maulte on the Lords day in conscience of the 4th com but it is but their will worship and a voluntary religion it is altogether needlesse for them to make any such scruples The like I might speake to all other Tradsmen in Citties Townes I haue often heard many scruples questions moued touching the religiouse keeping of the Sabbath day meaning it of our Lords day as whither it be lawfull for Taylers to carry home fit new garments on the Sabbath day morning and whither Shoemakers may fit shoes in the morning c. and whither Water-men may row on the Sabbath day after Euening prayer and whither Marriners may set sayle begine a voyage on the Sabbath day and whither any May-games shooting and bowleing or like recreations be lawfull on our Sabbath day and I haue heard it much questioned vvhen the Sabbath day doth begine end at morning at midnight or on the Euening and the like To these the like questiones I answer 1. if the lawes of the Realme will permit these on the Lords day I answer the law of Gods 4th com is not against them but rather with them saying Sixe dayes shalt thou labour c. whereof the Lords day is one 2. I answer it is mens duty first of all to be inquisitive after the day it selfe to know which day is the Sabbath day before they inquire how the day should be spent what may be done on the day and what not there is a greater errour amongst vs then they are aware on their scruples questiones are like vnto the minte annise cummin but there is an other thing a weightier matter of the law neglected to be questioned that is to know whither the 7th day or the 8th day be the Sabbath day or to know whither we keepe the Lords Sabbath at all or not for I confidently auowch it that Gods Sabbaths commanded in his morall law are wholly neglected profaned I ernestly desire therfore that men would now for a season turne the current of their quaeries from these lesser matters vnto this weightier matter vntill by serching they haue found out the trueth the blessing of God be vpon their laboures Thus much for answer to the abused text of the 4th commandement for the Lords day SECT V. A second text produced to proue the Lords day a Sabbath day is Psal 118.24 This is the day which the Lord hath made let vs reioyce be glad in it Here say some the word made may be translated Sanctified further this day here spoken of was a type of the very day of Christs resurrection on the Lords day or first day of the weeke therfore God made or Sanctified this day for a Sabbath Before I answer this text least some should obiect vnto me that I debase their cause by bringing in
for a collection for his ordinance vvas onely for a preparation to a collection Now these ij differ much to collect mony is one thing and to prepare or make mony redy for a collection is an other thing Paul indeed spake touching a collection when he said concerning the gathering for the Saints 1. Cor. 16.1 but yet he did not here ordaine that this collection whereof he spake should be then presently made this he gaue order for afterwards concerning the time when it should be done onely he would haue them in a readinesse with their money that so whensoeuer after he should giue order for the collectiō to be made mens money and what they would bestow might not be to seeke but laied vp by them euery mans money by himselfe in a readinesse forasmuch as men were to giue with respect vnto their estats and abilities as God had prospered them it was needfull there should be a day appointed for them wherein to cast vp their accounts and rekonings to see how God had prospered them in their estats and then that done to lay vp by them what they could spare against the day that Paul should send for it For the cleering of this text therfore we may borrow light from 2 Cor. 9.5 where S. Paul speaking of collections v. 1. he hath reference in this his second Epistle vnto the collection mentioned in his first Epistle 1. Cor. 16.2 as you may perceiue by these words where he speaketh of a collection appointed afore or as our new Translatoures haue it where of yee had notice before 2 Cor. 9.5 now this collection where of Paul had giuen them knowledg before it was not made before but to make still as appeareth by these things 1. in that he now telleth them of sending the bretheren as collectours that they might finish their beneuolence or make vp before hand their bounty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereby you see this collection was yet to be finished and made vp 2. he sseth an argument to perswade the Corinthians to a liberall contribution 2 Cor. 9.6 now this perswasiue argument had come too late if the collection had bene past first so by this text 2 Cor. 9.5 it appeareth that what Paul spake in the 1 Cor. 16.2 it was not of any collection then to be made but only it was a preparatiue to a future collection wherefore you see their grownd whereon they build is false grownd for they cannot proue by this text that here was either any collection vpon the Lords day no nor any assembly how then will they gather that there was a Sermon on this Lords day so a Sabbath if they cannot proue that there was any assembly or congregation on this Lords day thus you see that hitherto they cannot proue by any one text that there was at any time so much as any one Lords day kept for a Sabbath Now when they are at their furthest can goe no furder then they fall to quaeries but why say they was this collection appointed vpon the first day of the weeke rather then on the second day or some other surely there was something in that Hereto I ansvver if surely there vvas something in it then let them shew vs vvhat it vvas for it is their parte to find it out if any thing there vvas that might proue it a Sabbath day doubtlesse there vvas some thing in it vvhy this collection or preparatiue vvas on this day rather then on any other but you knovv there may be many some things reasons of it yet none of them such as will proue it a Sabbath day let them refraine therefore this begging of questiones of vs fale to prouing themselves let them proue it that this collection or preparatiue appointed on the Lords day rather then on any other day must make it a Sabbath day 2. I answer if Paul did ordaine the Lords day for a Sabbath to be kept by the Church of Corinth heere vvhy did Paul him selfe voluntarily omit the keeping of the Lords day vvith the Church at Antioch vvhen he had a most fit occation as lately I haue showne did rather keepe the Sabbath day Act. 13.14.42.43.44 When as yet he might haue kept the Lords day if he vvould one vvord of his mouth would haue done it Surely had the Lords day bene a Sabbath day Paul would haue kept it in all Churches vvhere euer he came asvvell in one as in an other 3. I ansvver let all be granted and yet it vvill not doe suppose therfore that here vvas a collection an assemblie and a sermon yet it cannot by all these be proued a Sabbath day all that can be hence collected is no more but this that the Lords day vvas a collection day an assembling day and a sermon day that is a Lecture day but not a Sabbath day For to a Sabbath day is more required then to haue an assembly a collection a sermon for all these 3. we haue on lecture dayes in London other partes of the kingdome on Wednesdayes Thursdayes other dayes of the vveeke vvhich are no Sabbath dayes If the patrones of the Lords day vvill proue that at Corinth they kept this day for a Sabbath they must remember to proue these thinges 1. That the people did refraine all seruile labour on the Lords day from breake of day till night for this is a parte of the 4th com In it thou shalt do no manner of worke 2. They must proue that they spent this Rest in holy exercises And that they did both these in conscience of the 4th com the which ij things if they cannot proue out of this text as it is most certaine they cannot then haue they foully abused this portion of Scripture also yea not only this parte of Gods word haue they abused profaned but also thereby haue they abused and corrupted with errour the mindes of such their people as are most ingenuouse tractable a thing much to be lamented of euery godly heart thus by goeing about to justifie their Counterfaite Sabbath they add one sinne vnto an other SECT XII A 7th text out of the new Testament which they alleage abuse for the Lords day is Reuel 1.10 I was in the Spirit on the Lords day c. Some from this text thinke this Lords day must be a Sabbath day because S. Iohn receiued a Reuelation in it but fewe doe vrge it thus thus there is not the least force of prouing in it for how will it appeare that because Iohn had a Reuelation on this day that therfore it must be a Sabbath day there 's no likelihood that euer this can be proued Ezekiel had a vision or Reuelation from God on the 5th day of the moneth Ezek. 1.1.2 must this 5th day of the moneth be therefore a Sabbath for euer But I come to the second sorte these are the most of those which vse this text they gather all
day then Friday was an holy day now I trust no man will think that the primitiue Churches kept Friday for a Sabbath day no nor yet that they kept both these as Sabbathes the Friday the Lords day for so they should haue kept ij or iij Sabbathes in a weeke Thus you see their argument fetched from the practise of the primitiue Churches for the Lords day will doe them no good SECT XX. Their third argument from Testimony is the constant practise of the Church for many hundreth of yeeres togeather for say they the Church of God hath kept this Lords day for a Sabbath now this Sixtene hundreth yeeres vpwards can it be thought that Gods Church should laie in an errour so longe what Sixetene hundreth yeeres Herevnto I answer 1. that the Church of God hath not euer in all places kept the Lords day for it was neglected of thos Churches which succeeded the Apostles vntill it was established by Christian Emperours so as in all porbability it was not kept for 300 yeers by some Churches as you haue heard quoted out of Perkins in the last Section before this 2. In those Churches where it was kept it was not kept for a Sabbath but as an holy day remisly and with workes of husbandry done in it like as they kept their Friday as we haue showne in the former Section 3. Since those formost ages of the Church it hath bene kept by all Christian Churches being Romish but as an other holy day vntil Luther and many yeeres since for vntill Luther or thereabouts our Church hath lyen buried in the Romish Church as wheate in the chaffe now it is vvell knowne that the Church of Rome doe hould maintaine the Lords day to be but a Tradition of the Church and that it is to be kept but like an other holy day not by the 4th com herein they are neerer the trueth then wee are thus you see how the Church of Rome doth jumpe and agree vvith the Ancient Church in Constantins time how both in Constantins time and in the Church of Rome since vntill Luthers time the Lords day hath beene accounted but as an holy day the contrary whereto cannot be showne thus you see what account the Churches haue made of the Lords day vntill Luthers time vvhich is a matter of fiften hundreth yeeres And now let vs come vnto the times since Luther If we shall take a suruey of the Reformed Churches in France the lovv Countries it is apparant that they haue kept it remisly like an holy day not like a Sabbath day sauing that in the Low Countries at this time it is more solemnly kept much what as solemnly as we in England keepe it now but they haue not kept it so solemnly vntill now of late yeeres as within this 7 or 10 yeeres or thereaboutes as is well knowne Come we then vnto our owne Church which is the most famouse Church for keeping of the Lords day of any other I demaund how long our Church of England hath kept this day so zealously as now it doth it is well knowne by men of yeeres that can but remember 40 or 50 yeeres agone that then the Lords day was not kept as it is now I spare to make a Catalogue of the ordenary workes of mens caleings then done on the Lords day publikly frequently I cannot remember 40 yeers past and yet in my time I can remember such ordenary workes done generally of all sortes of men as are no Sabbath day workes I am suer but for the particulars I referr you to the memory of men of greater age more yeeres Thus I haue briefly giuen you a suruey of the times ages of the Church how the Lords day hath bene in account in practise from the Apostles times vntill now with in these 40 or 50 yeeres hitherto it hath not bene kept like a Sabbath day how then can the patrons of the Lords day boast that it bath bene kept as a Sabbath in the Churches constantly for Sixetene hundreth yeeres whereas they aske by way of admiration is it possible that the Church of God should lye in an errour so long what 1600 yeeres they bewray their owne errour ignorance to speake so for I haue showne that the Church neuer accounted it or kept it for a Sabbath day but for an holy day remisly for 1500 or 1600 yeeres together But admit that our Church or some in our Church rather haue accounted the Lords day for a Sabbath day by the 4th com for this 40 yeeres or 50 yeeres make they such a wonder that a Church may lye in such an errour as this is as if it were vnpossible what will they then say vnto the Churches that succeeded the Apostles that neglected the Lords day all together for a matter of 300 yeeres vntill it was reuiued by Christian Emperours as we haue formerly proued why may not our Church or some in our Church rather err in thinking the Lords day to be a Sabbath when it is not as well as those Churches which succeeded the Apostles did err as these men thinke that patronag the Lords day in thinking the Lords day was not to be kept at all if they might err for 300 yeeres togeather may it not be thought possible for our new Sabbatharians to err for 40 or 50 yeeres together Besids it is not the Church of God that hath erred so long it is the errour only of our nevv Sabbatharians who haue erred from their cradle they thinke therfore that the whole Church of God hath also euer bene in errour with them from the Apostles dayes vntill now indeed they would faine make the world beleeue that all Gods Church hath euer bene of their minde for the Lords day but you see they are foulely beguiled ther 's no such matter it is but their dreame when they awake they will see better It is to be lamented to see how by this golding conceipt that the Church of God hath euer constantly kept this Lords day for a Sabbath since the Apostles they haue ledd the world after them and now they haue bred such a firuent zeale of the Lords day in the hearts of many men as that they thinke it no lesse then blasphemy for a man to say any thing against it as they hold it But since they haue alleaged vnto vs the practise of the Church I wish they would stand to their owne argument and that they would subscribe vnto it that vve are no otherwise bound to the Lords day then can be proued the primitiue Churches practisedit for then should not all Churches be bound to keepe the Lords day but some might keepe it that pleased so to doe and other Churches might omit the keeping of it vvho pleased not to keepe it for so vvas it in the primitiue Churches some kept it but othersome kept it not no not for 300 yeeres together as vve haue
breaking euery weeke that is 50 times in one yeere so as if a man hath liued but a matter of 40 or 50 yeeres he is guilty of the breach of Gods 4th com Twenty hundreth times what a multitude of sinnes are heere all these are the Minister guilty of these are the multitude of sinnes committed by one single person in his congregation but if a Minister hath 400 or 500 persones or a thowsand persones vnder his charge what an infinit number of sinnes is hee guilty of let this be ceriously thought on Furthermore if it doth come into the heart of the Magistrate at any time to thinke of a reformation as God graunt it may what is it that quencheth that motion of Gods Spirit in him is it not this that hee bethinketh him that his Minister and so other Ministers are of a contrary iudgement affirming with one consent that this Sabbath day is abolished and ceremoniall Iewish so then Ministers are not onely guilty of the breach of Gods Sabbaths among the people for time past but also they hinder Reformation in the persones in whose power it is to make Reformation By the mercy of God we liue in a kingdome that is gouerned by Christian Magistrates and vnder such gouerners as haue alredy made reformationes in many things wherein they haue bene informed by the Clergie and I verily beleeue they would as willingly take this point into their considerations if moued therevnto by the Ministry as they haue done other things but behold they who should informe them and cale vpon them are dumbe and silent nay enemies and aduersaries to the cause wherefore that this Sabbath breaking is defended by Authority and not reformed but the reformation of it opposed by Authority this is to be imputed vnto Ministers let this be ceriously thought on Herevnto happily some will reply but these Ministers who doe these things are very zealouse godly men c. To whom I answer the more zealouse the worse the more godly the worse it were enough for the most godlesse profane men to set themselues against an ordinance of Gods to oppose his Sabbaths but for men fearing God zealouse for God that these should shew themselues so regardlesse of Gods ordināce such enemies to his Sabbaths this is in them a double iniquity for who but they should stand for God and defend his Sabbaths In the third place I lay many things to the charge of such Ministers as doe oppose Gods ancient Sabbath as 1. that thereby they haue defaced Gods royall-Law mangled it robbed it of its integrity perfection they haue diminished the compleate number of Tenn Commandements they haue made it a morall-ceremoniall Law an hotch potch a very Monstre 2. They bewray a greate want of loue vnto Gods Law they doe not loue it for it selfe for they indeauor might maine to ouerthrow a parte of it yea they are horribly partiall in that they will defend all the other partes of Gods Law against Anabaptists but will not defend this parte also against them 3. They open a flood gate to impiety and prophanesse among people draw vs to Anabaptistry by throwing downe Gods Sabbaths 4. They are guilty of that sinne in Deut. 12.32 and of that curse in Reuel 22.18.19 threatened to such as doe either add to Gods word or detract from it for by that text Ex. 31.13 they haue vnnecessarily detracted from Gods Law the 7th day Sabbath to that text Colos 2.16.17 they haue vnnecessarily added the 7th day Sabbath for the ruine of it now in thus doeing they behaue themselues like men that are weary of Gods seruice as if it were a burden vnto them to sanctifie Gods Sabbaths as if it grieued them that Gods Sabbaths should be morall were it not thus with them they would neuer manage such arguments and Scriptures against Gods Sabbaths as you see they haue done oh preiudice oh temporizing But admit that by reason of swaying with the times a preiudice against the Sabbath as Iewish is fastened in their breasts I see no cause why they should reiect the Matchlesse example president of God himselfe Exo. 20.10.11 is this Jewish too for they cannot abide it that the Church and people of God should be imitators followers of God like deere Children that is that they should labour on those daies wherin God wrought rest on that day wherin God rested sanctify that time which God sanctified yea and also commanded but like men that loued not to be like God they will haue the people rest when God wrought worke when God rested prophane the time which God Sanctified they had rather goe any way then treade in Gods steppes follow him The last thing which I lay to the charge of Ministers is that they haue taken away one whole com from the 10. commandements in the former point I haue taxed them for takeing away some parte of a com but here I taxe them for taking away a whole com by name the 4th com and this I thus make good against them 1. They haue taken away the time to wit the 7th day in the com the which being gone there is no day time lefte in the com so that an howre vpon any day in the weeke spent at a Lecture in prayer singing a Psalme hearing Gods word is as much as the 4th com can now require by their expositiones now therfore the 4th com needeth no longer goe thus Remember the Sabbath day for it may goe thus Remember the Sabbath howre 2. They haue abolished the dueties in the day to wit rest Holy actiones for the word Sabbath signifying rest this rest they haue abolished by making the word Sabbath rest in the 4th com a signe Exod. 31.13 and a Shaddow Colos 2.17 so abolished now if the Sabbath and rest be abolished then may men labour in their callings euery man in his owne house seuerally this taketh away holy Assemblies in the congregation all publike dueties of a Sabbath thus haue they abolished by their corrupt glosses expositions both the time the dueties to be performed in the time now these being gone I pray shew me what is lefte behind in the 4th com for they haue abolished euery thing that was commanded 3. By making these words Sabbath day a signe Exo. 31.13 and a Shaddow Col. 2.17 and so abolished thus they haue taken away the Substance of the 4th com lefte vs nothing but a shaddow so as now we may reade the 4th com thus Remember the 0000000000 to Sanctify it thus much for the body of the 4th com Lastly they haue taken away the Reason and Motiue which God tooke from his owne example added it to his 4th com Exod. 20 11. this whole verse v. 11. conteining ij most liuely reasones effectuall they haue robbed Gods Church of the vse of them for they neither vse them
doubtfull then when the matter is in our choise which day of the weeke to take it is the surest and safest to make choise of that day whereof there is some doubt whither it be abolished or not we haue showne it is certaine that the 7th day is not abolished but suppose there were some doubt of it as it cannot be but doubted of by the stifiest Anti Sabbatharians since that some place is lest for doubting be it that we doubt neuer so litle of it yet it is better and safer to keepe it then to keepe any other day of the weeke to neglect the 7th day being once Commanded of God and it cannot be cleerly proued that euer God countermanded it here vpon some scruple at least must remaine in mens consciences touching it and therefore it is fitest to keepe the 7th day so shall we make suer worke that God shal haue nothing against vs out of his 4th coÌ„ but doeing otherwise we shall laye in perpetuall doubts feares that we liue in the transgression of the 4th com So much be spoken for this point the which I haue insisted vpon not so much hereby to proue that the 7th day must be the Sabbath for that I shall doe after the next section by solid arguments but chiefly to this end to stay satisfie the minds of carnall men with carnall reasones with Testemonies and the like for some men there are I feare me that could wish in their hearts that there were no Sabbaths at all of such an ignoble and base Spirit they are all their minde is for worke worke vncessantly it is meete therfore that it should be declared vnto such men that it is not onely necessary to haue a Sabbath in religiouse diuine respects but also in carnall respectes as for necessity of nature and the like and that otherwise all Churches would condemne vs for not onely the primitiue Churches but also all Christians euery where of euery Sect doe set a parte one day in 7 for Gods worship yea our owne Church would rise vp in iudgment and condemne such conceipts by hit contrary and daily practise SECT II. I come now to giue answer vnto many friuolouse obiectiones which are daily raised against the Lords Sabbath which being done I shall haue a cleere way opened for me to proue that the Lords Sabbath day is still in force these rubbes being taken out of the way first OBIECT I. One obiection they haue against the Lords Sabbath day and it is this what shall we keepe the Sabbath day the 7th day the Saturday Sabbath why that is the Iewes Sabbath day Herevnto I answer my desire it not to striue aboute names were the Lords Sabbath day called the Jewes Sabbath day in none other nor worse sense then that it might likewise be called the Christians Sabbath day I should say nothing to the contrary but finding it so called reprochfully I desire to rescue it from vnder the feete of contempt I desire therefore of such men as so cale it reprochfully to giue me a reason why the Sabbath day commanded in the 4th com should rather be called the Iewes Sabbath day then the Lord our God whom we are commanded to Haue in the first com should be called the Iewes Lord God for my parte I can see no reason but that the one may be so called reprochfully as well as the other nor any thing can I see to the contrary but that we may as well cale the Sabbath day which the Iewes Sanctified our Sabbath day also as to cale the Lord God whom the Iewes worshipped our Lord God But to take of vniust scandall let not men nickname the Lords Sabbaths but rather in an holy reuerence of God let vs cale them as God himselfe calleth them that is the Lord Gods Sabbaths for thus the Lord himselfe named them in his 4th com when he said The 7th day is the Sabbath of the Lord thy God So then it is Gods Sabbath not the Iewes Sabbath it is the Sabbath of the Lord and not the Sabbath of the Iewes The Lord telleth vs by his Prophet Isaiah that we should cale the Sabbath a delight the holy of the Lord honourable Isa 58.13 So then we should vse the name of the Sabbath honourably but loe how men will vse it reprochfully caling it Iewish and the Iewes Sabbath in scorne and contempt Yet further the Sabbath was ordeined from the Creation Genes 2.3 Now at the Creation there was no difference of Iew Gentile how then can the Sabbath be called the Iewes Sabbath it may be therfore the Gentiles Sabbath as well as the Iewes Sabbath so much for this name or nickname OBIECT II. An other obiection is this oh but this were to bringe into the Church such strictnesse as is intollerable for if we admit of the Iewes Sabbath day then must we not so much as kindle a fyer on the Sabbath day nor doe any worke at all how needfull soeuer it be Herevnto I answer that this is but an euill reporte and a slaunder brought vp against the Lords Sabbaths by those who are professed enemies vnto them and delight to bring them into disgrace with the people for we haue formerly showne that the Lord neuer forbad the Iewes to kindle a fyer in a case of necessity on the Sabbath but onely for the doeing of such workes as might be done the day before or tarry vntill the day after we haue showne how Christ himselfe was present at a feast on the Sabbath day where in all likelihod was a fyer kindled to make prouision for the guests or as greate workes done in attendance to the guests by the seruants as is the kindling of a fyer which may be done in an instant and without almost any labour yea our Sauiour allowed in his time of all necessary workes and workes of mercy to be done vpon the Sabbath day as to plucke and rubb eares of corne to lift a beast out of the ditch or to leade a beast vnto the water and the like In a word there was no more strictnesse required of the Iewes in keeping of the Sabbath day then is at this present required by Diuines in keeping of our Lords day so this obiection is but a slaunder OBIECT III. An other obiection is that it is a thing impossible to be reformed since the Sabbath day hath bene out of vse so many hundâ—eth yeeres and since the Lords day hath bene in vse so longe Wherevnto J answer impossible say you what impossibility is there in it the impossibility and all the difficulty is onely in the minds of men in that they are not willing with it for the Commonwealth should not loose euery man a penny by the change of the day for it is all one to them whither they keepe Saturday for their Sabbath or Sunday all the difficulty in the matter is as farre as I can see to possesse the minds of our Gouerners with this
that their conscience was not a fained superstitiouse conscience but a true religiouse conscience for the other things whereof Christ admonisheth them are not fained things but true and reall things as whē he said woe shall be to them which are with child which giue sucke v. 19. This was no fained thing for it was a true euill for women to be put to flie when greate with child or with children sucking on them againe to flie in the winter v. 20. it was no superstitiouse conceipt in Christs Disciples to thinke the winter a very vnseasonable time to flie in but it was so indeed so we are to thinke semblably of their conscience of the Sabbath day that it was no needlesse superstitiouse conceipt in them to thinke it an offence vnto God a breach of the 4th com a grieuouse matter to trauaile on the Sabbath day at what time they should be seruing and worshiping of God and thus much for this obiection The 2d obiection is this that by the word Sabbath mentioned in the text may be meant not the 7th day and weekly Sabbath but some one of their yeerly Sabbaths so then if Christ had ratified any thing in this text it had not beene the 7th day Sabbath but a ceremoniall Sabbath c. and the rather they thinke thus because it is thought that when the Iewes fled out of Ierusalem it was not vpon the 7th day Sabbath but vpon a Festiuall Sabbath But herevnto I reply 1. That it was no yeerly Sabbath whereof Christ spake for the yeerly Sabbaths being all Ceremonies and to be abolished long before that seige of Ierusalem if Christs Disciples had made consciēce of those then their consciences had bene superstitiouse But their conscience was not superstitiouse as hath bene showne therefore the Sabbath whereof Christ spake and they made conscience it was no yeerly ceremoniall Sabbath but the 7th day and weekly Sabbath 2. The word Sabbath when in Scripture it is put absolutly without any addition when the context giueth no light to the contrary it is to be vnderstod of the 7th day weekly Sabbath for this was the most frequent ordenary Sabbath Christs his speeches are to be vnderstod in an ordenary not in an extraordinary sense and of those things which were vsuall rather then of those which were rare seldome As for their reason that it is thought they fled vpon a yeerly Sabbath day not vpon the weekly Sabbath day this proueth not that therefore their conscience was not of the weekly Sabbath day but rather that their conscience was of the weekly Sabbath day for inasmuch as Christ commanded his Disciples to pray that they might not flie vpon a Sabbath day it is to be beleeued that they did pray accordingly further it is to be beleeued that since they prayed at Christs commandement and being Christs Disciples that they prayed in faith and that therefore they obtained their prayer whence it may be collected that they prayed against flight on the weekly 7th day Sabbath because they did not flie on the weekly 7th day Sabbath for God heard their prayer But to thinke they made conscience of a yeerly ceremoniall Sabbath prayed against it and yet were driuen to flie on it is absurdly to suppose that God crosed their prayers and denied their petition And thus much for the 2d obiection The last obiection or rather answer is that by the name Sabbath day Christ might vnderstand the Lords day But why may they not as well say when Christ spake of Winter he meant the Sommer and when in the new Testament there is mention of Circumcision therby may Baptisme be meant where did they euer read the Lords day named Sabbath day in Scripture suer I am the holy Ghost putteth a plaine difference betwixt the Sabbath day the Lords day or first day of the weeke see Mark 16.1.2 Finally who that considereth how Christ his Disciples made the Lords day a trauailing day Luk. 24.13 Could thinke that Christ would not permit his Disciples 50 yeers after to trauaile on the Lords day to saue their liues if by this Sabbath day he meant the Lords day thus much for my eleauenth argument which standeth good against all their obiectiones and gainesayings ARGVM XII My Twelueth last argument to proue that the 7th day Sabbath is still in force is because 1. The Apostles did constantly obserue keepe it after Christs resurrection 2. The primitiue Churches did obserue and keepe it after the dayes of the Apostles for 300 or 400 yeeres after Christ time 3. Our owne Church doth daily pray to God to incline our heartes to keepe it and it may be thus framed That day wich the Apostles of Christ did constantlie obserue and keepe after Christs death and which the primitiue Churches did obserue keepe after the dayes of the Apostles for 300 or 400 yeeres which our owne Church doth daily pray to God to incline our heartes to keepe That day is still in force But the 7th day Sabbath the Apostles of Christ did constantly obserue and keepe after Christs death and the primitiue Churches did obserue and keepe it after the dayes of the Apostles for 300 or 400 yeeres our Church doth daily pray to God to incline our heartes to keepe it Therefore the 7th day Sabbath is still in force As for the Major or first proposition it needeth no proofe so cleere it is it consisteth of 3 branches as you see as for the first of them which is that that day which the Apostles did constantly obserue is still in force or must be our Sabbath day this point must needs be granted me because it is the very position of my aduersaries for they thus argue for their Lords day Sabbath that That day which the Apostles did constātly obserue must be our Sabbath day Wherefore they cannot doubt of my Major Furthermore it may be confirmed by this that we are bound to imitate and follow the practise of the Apostles Be ye followers of mee euen as I am of Christ 1. Cor. 11.1 Therefore that day which the Apostles did constantly keepe that day must be still in force and we must keepe it It is true indeed if that the Apostles had kept a day but now then as once in a moneth or once in a yeere or once in many yeeres as they kept the Lords day then it had not followed But that day which they kept constantly vsually euery weeke weeke by weeke there can be no reason imagined why that day should not be still in vse in the Church No nor can we with a good quiet conscience reiect the constant practise of the Apostles If the example yea the frequent and customary example of the Apostles shall not be auaileable with vs what then will auaile with vs In other cases the very mention of it that S. Paul did so or that
that there should haue bene no place left in the world for the Apostles to haue begune a reformation of Iewish ceremonies if they durst not refaine them for feare it should come to the hearing of the Iewes wherfore the Apostles kept not the Sabbath at Philippi for to please the Iewes onely nor onely for feare of offending them Yet further there is not want of good reason to shew that the Apostles kept not the Sabbath for the weaknesse of the Jewes onely this being laied for a grownd that if they be supposed to keepe it for the weaknesse of the Iewes onely that then it was a ceremony so abolished my reasons are these 1. Because the Apostles kept it voluntarily when they might haue auoided it as appeareth 1. Because the Apostles remained certaine daies with the Church at Antioch Act. 13.42 44. and with the Church at Philippi Act. 16.12 Now any day of the Sixe had bene as fit for the Gentiles as the Sabbath if the Sabbath was a ceremony 2. Because the Gentiles besought the Apostles to preach to them the next Sabbath day Act. 13 42. Now what is obtained by request of Superiors is at their liberty to grant now can any thinke the Apostles would vse an abolished ceremony when it was at their choise and libertie to vse it or not forasmuch as the strong ought to beare the infirmities of the weake it was a burden for an Apostle to vse a Iewish Ceremony and would the Apostles then take an vnproffitable burden on their backes when they might auoide it 2. If the Sabbath was kept for the weaknesse of the Iewes and so appeared to be but a Ceremony then had the Apostles rune vpon ij dangerouse rockes 1. As touching the Iewes how could this but harden the heart of the Iewes in their Iudaisme and retaining still of Ceremonies when they saw S. Paul the greatest enemy to Ceremonies of all the Apostles to obserue the Sabbath day still not onely when he was among them but whersoeuer be came yea among the Gentiles also 2 As touching the Gentiles if the Sabbath had bene kept for the weaknesse of the Iewes onely as a ceremony then had S. Paul by keeping the Sabbath among the Gentiles infected them with Judaisme by his practise yea so taught them that now in practise which he must afterwards beate downe vnteach againe by Doctrine Thus the Apostles should be supposed to make themselues worke first to infect then to heale cure further if their answer be good then was Paul bound to permit suffer the Christian Churches in Iudaisme for the strong ought to beare the â—â—firmities of the weake Rom. 15.1 Now Paul was strong those Iewes were weake 3. To suppose the Apostles to keepe the Sabbath among the Gentiles for the weaknes of the Iewes is absurd for by so doing the Gospell should receiue no aduantage for looke what a superstitiouse Iew was eased therby by so much a beleeuing Gentile was burdened combered he being intangled with a Iewish Ceremony now what were this better then if the Apostles should pull a thorne out of the foote of a Iew and thrust it into the foote of a Gentile 4. Obserue that S. Paul was the Doctour of the Gentiles Gal. 2.7 Now by Gentiles here we must not vnderstand such congregations as consisted only of Gentiles for of all the Churches which Paul planted there were fewe such but for the most parte they were all a mixed people of Iewes Gentiles both as you may see Act. 17.2.4 Act. 18.4 Act. 19.10 Act. 13.14.42 Act. 14.5 wherefore suppose yee that the Sabbath had no where bene kept among the Gentiles that is in such a congregatioÌ„ wherin there were none but GeÌ„tiles yet is the cause the same still for first it is plaine that Paul kept the Sabbath frequently in these Churches which were mixed of Iewes and Gentiles see Act. 17.2.3 Act. 18.4 And secondly it is plaine that these were the Churches which Paul planted ouer whom he was set now if the keping of the Sabbath had bene a ceremony as meats drinkes were then had Paul committed a foule errour by vsing of this Ceremony in his Churches the Churches of the Gentiles for he had constrained therby the Gentiles vnto Iudaisme the which fault he sorely reproued Peter for Gal. 2.14.12 For Pauls keeping the Sabbath must as well constraine the Gentiles to Sabbathizing as Peters refraining of Meates did constraine these Gentiles to doe the like 5. If Paul did Sabbathize among the Gentiles for the weaknes of the Iewes onely and that ordenarily and customarily for so he did Act. 13.14.42.44 Act. 17.1.2 Act. 18.4 Then this absurdety followeth that Paul did also circumcise the Gentiles for the weaknesse of the Iewes and that ordenarily and customarily for there is as greate reason that Paul should haue vsed circumcision among the Gentiles in fauor of the Iewes as to haue vsed the Sabbath day among the Gentiles in fauor of the Iewes for the Iewes were as zealouse for circumcision as they were for the Sabbath Herevnto I might also add that Paul must as well haue vsed their new moones abstinance from prohibited meates among the Gentiles for the sake of the Iewes as the Sabbath day if these were all alike Ceremonies and if there were no more morallity in the Sabbath then in the new moones and prohibited meates 6. As touching things indifferent and the Ceremoniall Law Paul became all things vnto all men c. Vnto the Iewe who had the Ceremoniall Law he became a Iewe vnto the Geâ—tile who were without this Law he became a Gentile that is when he was among the Iewes then he vsed the ceremoniall Law but when he was among the Gentiles then he behaued himseâ—fe without Law he vsed no Ceremonies from this text then thus expounded it is plaine that Pauls Sabbathizing among the Gentiles it was no Ceremony nor done for the weaknesse of the Iewes for among the Gentiles he was without law that is he vsed no Ceremonies To thinke otherwise were to thinke that Paul did not onely vnto the Iewe become a Iewe but absurdly that vnto the Gentile also he became a Iewe. 7. If the Sabbath was a Ceremony and obserued by the Apostle in those Churches where he kept it for the weaknesse of the Iewes then this absurdety followeth that he did not roote out Ceremonies or refraine Iudaisme in those Churches consequently that he left behind him many famouse Christian Churches pestered with Ceremonies infected with Iudaisme for he kept the Sabbath day in many famouse Churches see Act. 13.14.42.44 Act. 16.12 Act. 17.2 Act. 18.4 Now if Paul was forced to obserue Ceremonies for the weaknesse of the Iewes at that time then so must he for the same cause haue done euer after during his life for the Iewes remained weake in this matter of Ceremonies to Pauls dying day since that all confesse it that Ceremonies had for their