vnwillingnesse to be instructed in the integrity perfection of Gods Law consequently that they loue not the Lavv of God in trueth Yea a vvorse matter they bewray that they make Idoles of their Ministers equalling them to God if not aduancing them aboue God for many people yea zealouse professoures doe set more by what their Ministers say then by what God himselfe saieth for God saith expresly in that Morall Law Remember the Sabbath day to sanctify it No saith the Minister you must not Sanctify it to culler his speech he cales and miscales it a ceremony Iewish c. now of these two that is of God or the Minister who is obeied are not the Ministers words regarded Gods word neglected who cold thinke that men professing godlinesse should so sleight their God Did men loue Gods Lavv aboue gold and siluer as Dauid did and did they account it as their inheritance as Dauid did they would neuer hazard the losse of any portion of it vpon such sleity shiftes as these to say our Ministers speake against it And our Ministers say it is a ceremony the like vvhen the Title of A mans Inheritance is in question be it that one Lawyer saith his title is not good yet the Heire will not so rest in his iudgment but he will try an other if an hundreth Counsailers should tell him one after an other that his Title is naught yet if among them all but some one whom he thinketh an honest man should tell him his Title is sound good would not hee retaine him for his Counsailer cleaue vnto his iudgment so if you were in loue with the wayes and Lawes of God though an hundreth Ministers should all speak against them or against any branch or portion of them you would reiect them all suspecting theire zeale holinesse iudgments that dare speake against any of Gods Lawes you would cleaue vnto that one who speaketh for God for his Lawes There remaineth yet two vses more to be made of this exhortation to loue Gods Law the former is this is it so that thou doest loue Gods Law then thou vvilt euer more side it take parte not onely vvith such partes of Gods Lavv as are alredy infalliblie knowne vnto thee to be partes therof but also thou wilt take parte with such partes of Gods Lavv as are but suspected by common presumptiones to be partes of the same as if there be but probabilites coniecturall hopes liklihoods of it thus an Heire vvill doe vvith his Inheritance if any man shall informe him after he is come to his Lands that in all likelihood such an Acre of Land is percell of his Inheritance he vvill redily imbrace this nevvse forthvvith he vvill serch his Euidences he vvill to Counsaile vpon this intelligence and if there remaine but a possibility or probale liklihood that it may be his he will to Law for it c. The case is a like if a man be but excequtor to his deceased frieÌ„d he will not onely vse meanes for the gathering vp of such debtes as in his owne knowledge are owing vnto his deceased friend but also if there be but a bruit rumor that such a one oweth his friend a some of mony or if he can get but any inkling or notice of such a debt though it be but a bare liklihood he vvill forthvvith take parte that way vse all possible meanes to make it appeare to be a debt and to bring it out of doubt and question Let vs apply this then the Lords Sabbaths on the Saturday are a parte of Gods lavv plaine enough too if men had minds to see but because of theire vnwillingenesse to side it vvith god for his Sabbaths therfore we must heere suppose the matter doubtfull vvhere no doubt is but probable coniecturall likly that Gods Sabbaths are things probable coniecturall likly to be in force I thus make it good 1. because they stand vvritten in rouled among the Moralles in the Decalogue 2. because all the other 9. commandements vvhich vvere deâ—uerd at the same tyme in the same manner they all belong vnto vs therfore it cannot be lesse then lykly that this for Gods Sabbaths also should belong vnto vs especially since also they confesse that the other duties of rest holinesse commanded at one breath vvith the Tyme of Gods Sabbath in the self same commandement these belong vnto vs it cannot be then but likly at the least that the Tyme of Gods Sabbaths also should belong vnto vs it vvere very strange that 9. of the 10. com should descend vnto vs not the vvhole 10. nay more strange it is that 9. an halfe or that 9. the greatest parte of the 10th should descend vnto vs not all the 10. fully compleatly yet such strange stuffe is deliuered vs novv if vve vvil beleeue it it is as if the kingdome of England should descend to King Charles vvith all the Shires Counties Citties saue London or Norwich 3. it is likly probable that the Lords Sabbaths are ours because they were once in the possession of our Auncestores the primitiue Churches who kept the Saturday Sabbath for 300. or 400. yeeres together after Christs Ascention 4. there is some probability in it in that some one man as my selfe doth stand vp to defend the Lords Sabbaths let but any one man in a County rise vp informe for theking and forth vvith the Iudges of Assise will admit his information and Counsaile shall plead for the cause albeit the Iudges nor happely hardly any in the whole County doe know the matter to be so besids the Informer and one or tvvo more with him so then the information by one single man may make the matter probable and likly to be true It is a cleere case then that by common presumptions it is not lesse then likly that the Saturday Sabbath is a parte of Gods Lavv belonging vnto vs. Is it so vvhat remaineth then but that vve exhorte and persvvade men euery vvhere to side it and to take parte vvith this parte of Gods Lavv touching Gods Sabbath whensoeuer it cometh vnto triall or into controuercy but neuer to oppose it or to take vp armes against it to this end let me propound vnto you sondry reasons and Motiues as 1. the Law of God with all the partes therof are the Inheritance of the Church Deut. 33.4 and so David made it his Inheritance Psal 119.111 and our Church vvherof we are members hath also taken this law to be our Inheritance as hath bene showne now a man were vnnaturall if he vvould not side it vvith him selfe and take part in defence of that which is his owne the law of God it is our owne in asmuch as we haue a share in it as in a common Inheritance being we are members of the Church yet behould hovv vnnaturall many men are both Ministers and people
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 Defence Of that most Ancient and Sacred ordinance of GODS the SABBATH DAY Consequently and together with it 2. A Defence of the iiijth Commandement 3. A Defence of the integrity and perfection of the Decalogue Morall Law or X. Commandements 4. A Defence also of the whole and intire worship of God in all the partes thereof as it is prescribed in the first Table of the Decalogue 5. A Discouery of the Superstition impurity and corruption of Gods worship yea and Idolatry committed by multitudes in sanctifying the Lords Day for a Sabbath Day by the iiijth Commandement Vndertaken against all Anti-Sabbatharians both of Protestants Papists Antinomians and Anabaptists and by name and especially against these X Ministers M. Greenwod M. Hutchinson M. Furnace M. Benton M. Gallard M. Yates M. Chappel M. Stinnet M. Iohnson and M. Warde The second Edition corrected and amended with a supply of many things formerly omitted BY THEOPHILUS BRABOURNE Printed ANNO DOM. 1632. Thus saieth the Lord stand in the wayes and behold and aske for the old way which is the good way and walke therein and yee shall finde Rest for your soules Ierem. 6.16 This is that old and that good way Remember the Sabbath day to keepe it holy c. The vijth day is the Sabbath of the Lord thy God in it thou shalt not doe any worke c. for on the vijth day the Lord Rested Therefore the Lord blessed the Sabbath day and hallowed it Exod. xx viij x. xj Obserue it walke in it For verily I say vnto you vntill heauen earth passe one iote or one title shall in no wise passe from the Law vntill all things be fulfilled Mat. 5.18 Whosoeuer therefore shall breake one of these least Commandements and teach men so hee shall be called the least in the Kingdome of heauen Mat. 5.19 Whatsoeuer thing I commaund you take heede you doe it Thou shalt put nothing thereto nor take ought there from Deut. 12.32 Cursed is euery one that continueth not in all things which are written in the booke of the Law to doe them Gal. 3.10 To the Kings most excellent Maiestie CHARLES by the grace of God King of Great-Brittaine Fraunce and Ireland Defender of the Christian faith c. MOST dread and renowned Soueraigne may it please your excellent Maiestie such is the power of Trueth and specially in Religion that they which haue once tasted it cleaue vnto it more then vnto all the hopes of this life besides The Law of thy mouth saith Dauid is better vnto mee then thowsands of gold siluer Psal 119.72 Yea such is the excellency of Gods blessed Trueth as his meekest seruants will stirr in the defence of it the mildest fight before it shall be indamaged by their forbearance I durst not petition your Highnesse nor aduenture these lines vnto your Maiesties consideration vntill I had by diligent studie first so setled my conscience in the certaine trueth of them as my minde gaue me that I am tied in conscience rather to departe with my life then with this Trueth so captiuated is my conscience inthraled to the Law of my God Here therefore I tender this Trueth with my life vnto your Maiestie that vnto your Godly consideration this vnto your clemency mercy and both to the pleasure of the Almighty I remember when the Booke of the Law had bene lost and was found againe by Hilkiah the Priest in the Raigne of Iosiah 2. King 22. that Hilkiah sent it by Shaphan the Chaunteller vnto the King which giueth me to vnderstand that in matters of Gods worship in case failings and corruptions be found out the Supreme power the King is to haue knowledge of it More particularly when the Lords Sabbath was thought to be prophaned by the Disciples of Christ by plucking eares of corne Mat. 12. to whom did the Pharises complaine but vnto Christ the Lord and Master of the Disciples And when in Nehemiahs time the Sabbath was prophaned by treading the Winepresse bearing of burdens Nehem. 13. to whom did Nehemiah turne himselfe but vnto the Rulers Nobles of Iudah for redresse I addresse my selfe therefore vnto your Maiestie humblie beseeching you to take it into consideration 1. That that most ancient sacred ordinance of Gods Sabbath prescribed in the Morall Law and religiously practised by the most anciët primitiue Churches neere 400 yeeres after the Ascention of Christ euen so longe as they retained their brightest purity and which ought religiously to be sanctified to the worlds end it is now prophaned trampled vnder foote 2. That the Decalogue Law of God is not taught maintained in our Church in its fulnesse integrity and perfection but onely partially by peeces 3. That God hath not his whole intire worship seruice prescribed in the first Table of the Decalogue but is denied one quarter or fowrth part thereof weekly 4. That by the common doctrine in our Church the 4th Commandement is wholly frustrate altogether nullified both roote and branch 5. That by most men in our Church there is grosse superstition committed Gods worship is corrupted and by many plain idolatry wrought by keeping the Lords day for a Sabbath by the 4th Com. Amongst other things I haue as I beleeue made these fiue things manifestly appeare in this Booke and now I humbly present them vnto your Highnesse consideration trusting the cause will speake for it selfe and its bare mention will call for a Reformation It was the laudable and Godly care of your deere Father to cause in his time a new Translation of the sacred Bible for the correction of but here and there a word how much more I trust will his suruiuing Sonne Heire be mindfull of such weighty matters as these are Almighty God hath honoured this eternall Law of the 10 Commandements with such honour as he vouchsafed not to any one portion of Scripture besids in all the Sacred Bible for hee deliuered it in most Maiesticall and terrible manner in flaming fyer the earth trembling Moses the people quaking hee spake it proclaimed it with his owne voyce and wrote it with his owne finger in Tables of stone The Eternall Sonne of God whilst on earth bewraied such care of this Law as that hee ratified it and euery iote title of it to the worlds end saying Verily I say vnto you that vntill heauen earth passe one iote or one title shall in no wise passe from the Law till all things be fulfilled Mat. 5.18 The Church of God in this Christian Kingdome honoureth at this day this Law of God for shee hath inrouled it in hir Booke of Common Prayers and ordered that it be deuoutly reade at the Sacrament of the Lords Supper at other times of holy Assemblies I trust therefore your Maiestie will afford this sacred honourable portion of Gods Word your best protection The Law it is the inheritance of the Church as wee reade Deut.
33.4 and who should defend the Churches right if not your Maiestie King Dauid chose this Law for his inheritance as we reade Psal 119.111 and I beleeue so hath your sacred Maiestie defend it therefore Why should the corrupt expositions thereof which the ignorance of former ages haue hatched be still retained Why should one part of this sacred Scripture be retained an other part of the same reiected Why should not God haue his whole and intire worship prescribed in this Law as well as some partes of it you will not indure it that your Coyne be clypped or impaired but count him for a traitour that doth it how thē should you thinke well of him that will clippe impaire this current golden Law of God you cannot indure it that any part of your Royall inheritance of Crowne Lands should be detained from you And how should you indure it that any part of your Spirituall inheritance the Law of God should be withholden from you any longer Why should we serue God by halues any longer The Lords Sabbathes which are a portion of Gods Law and a part of your Maiesties the Churches inheritance now contemned as Iewish and ceremoniall and now prophaned trampled vnder foote I humblie beseech your Highnesse to take a care of As the 5th Commandement is directed vnto inferiours so is the obseruation of the Sabbath in the 4th Cōmandement directed vnto Superiours as M. Brerewood in his Treatise on the Sabbath hath well obserued the care therefore of Gods Sabbathes pertaineth vnto Kings and the 4th Comm. doth in a most eminent sorte oblige Kings Hence no doubt it was that Nehemiah that Godly Gouerner tooke the reformation of the prophaned Sabbath into his care charge Whose steppes may it please you to treade hauing finished the great worke you may to your eternall comfort with him petition Almighty God to be mindfull of this your care zeale for him saying Remember mee O my God concerning this c. Nehem. 13.22 How famouse vnto all ages are those Godly Kings Hezekiah Iosiah the rest for Reformers of Religion for Restorers of the worship of God! Oh that your zeale might equall theirs that it might be left as a monument vnto all posterity that you Restored the worship of God in his Sacred Sabbaths If I be able to compare them none of your Progenitours did euer leaue the like honourable fact to this vpon recorde vnlesse it were they that made the Reformation from Popish Idolatry and that indeed may be compared with this for that concerned the 2th Com. and this concernes the 4th Com. that was a Morall Law and so is this that was touching a parte of Gods worship in the first Table and so is this Two Morall Laws to wit the 2th Com. and the 4th Com. haue bene corrupted for many hundreth yeers together the one by Image worshiping the other by Sabbath breaking as for the former that hath by the Mercy of God bene reformed this hundreth yeers and vpwards euer since we departed from Rome and Gods blessing hath abundantly followed our Church euer since As for the latter we still sticke fast in the myre and remaine still in ignorance blindnesse togeather with Rome to this day and this waiteth for the Reformation of our English Nehemiah Hezekiah or Josiah As it was with the good Kings of Israel and Iudah in restauration of Religion still they left something vndone So our Ancestours though they reformed the corruptions about the 2th Com. yet they left the high places I meane the prophanatiō of the Lords Sabbaths still vntouched No doubt God foresaw it that the reformation of one of his Commandements was worke enough for those his seruants in those gaine-saying times the reformation of the other he hath reserued for these later times oh that these times might be so happie as to take the Time Let not posterity take this Crowne glory The restauration of the integrity of Gods worship and the raising vp againe of Gods Sabbathes call for your Maiesties helpe Helpe O King T is true innovations are dangerouse yet in some case necessary as we see by new lawes daily inacted But this is no innovation it is but the reuiuing of an old Law a long time laine dead and the putting into execution Gods 4th Comm. now and of long time out of vse Neither can it be thought a thing impossible to be done or disaduantageouse vnto your Realme for the change of the Sabbath from the Sunday backe againe to the Saturday that holy Day Gen. 2.3 will not proue I suppose one farthing losse vnto your Subiectes and for your Maiestie it is but your pleasure say the word onely it is done your Maiesties proclamation or the like workes a present Reformation Let me say vnto your Highnesse therefore as once those seruants of Naaman said vnto their Lord when the Prophet bad him but this smale easy thing Goe wash and be cleane If it were a great thing which the Lord requireth of thee wouldest thou not haue done it how much rather when he saith vnto thee wash be cleane 2. King 5.13 I leaue the application To conclude the counsaile of the Lord is to inquire for the old way Ier. 6.16 be pleased therefore to serch the Scriptures and to inquire of your reuerend Bishops and lerned Clergy as they will answer it before God if this be not the old way and the way wherein we must walke to the Worlds end Your Maiesties most humble Subiect THEOPHILUS BRABOURNE To the most Reuerent Arch-Bishops and Bishops of this Kingdome RIGHT Reuerent Fathers in God right graciouse honourable Lords I presume to offer this Treatise of the Sabbath day vnto your graue iudicious considerations as vnto whom it doth more principally appertaine to weigh determine of questions controuercies of such great consequence and whose it is in a most eminent manner to see that all corruptions in Gods worship be reformed all Truethes of God fostered cherished and all the partes of Gods worship duly religiously obserued Amongst other things in this Treatise I humbly desire your Lordshipes to take these fiue into your best deepest considerations 1. That that Sacred ordinance of Gods Sabbath then the which is not any in our Church more ancient commanded by God in his Morall Law ratified by Christ the Sonne of God practised by the Apostles also by the primitiue Churches after them for 300 or 400 yeeres together is now sinfully trampled vnder foote prophaned 2. That the Decalogue 10 Commandements of Almighty God are not wholly and fully taught and maintained in our Church but onely by partes by peeces 3. That God hath not his whole intire worship seruice prescribed in the first Table of the Decalogue but is denied one fourth part thereof weekly 4. That Gods 4th commandement is by the commō doctrine in our Church wholly frustrate and nullified both roote
be accounted humble men because they doe imitate Christ Some obiect thus I but you doe not discreetly to publish this point whereby it comes to the peoples knowledge rather should a drope of blood haue gone from my heart then such a point as this vnto common people you should rather haue imparted it vnto Diuines in priuate and discussed it with them onely c. Hereto I answer this obiection of some Diuines it is no better then a faire flourish whereby vnder a c lour of discretion they would haue silenced and buried this Trueth euerlastingly For if they could haue tied me by the rules of this their discretion to haue made knowne this point onely vnto Ministeâ—s they then know waies enough how to smother it so as it should neuer haue come to light and so as the people poore soules should neuer haue heard of it Indeed I iudged it discretion first to make tender of it to Ministers before I printed to the viewe of common people and so I did for I sent my Notes a broad to sondry Diuines of the best ranke both nere and afarr off expecting their confutation or confirmation but I obtained neither In case they had answered me by way of confirmation then my resolution was to haue bene further counsailed by them as touching the publishing of it as whither by my selfe or rather by some more eminent able person of their choosing and touching the time when whither presently or rather hereafter and for the persones to whom whither generally vnto all or rather vnto some eminent persons of the Kingdome and the like But expecting longe their answeres which diuers of them promised though they performed not and waiting 10 or 12 monethes and finding nothing but delaies and foording me off still hereby I suspected that this their counsaile of discretion was but a dry morsell to stay my stomake withall for the present and nothing else but a fained thing deuised handsomly to make mee beleeue on the one side that that they meant seriously and faithfully to haue taken the matter into their consideration had not I bene so rash in publishing it which they neuer meant as all experience euen to this day sheweth for both my Notes then and my Booke since haue neuer bene answered by them by way of confutation nor approued of them by way of confirmation And on the other side to haue kept this Trueth secret from the peoples knowledge and this of the twaine indeed is that they chiefly aime at it is most grieuouse vnto them that common people should espie their errours as for their owne consciences many of them are large enough as I haue experience to my exceding greate sorrow of heart to brooke the superstitiouse and ignorant obseruation of the Lords day Sabbath and to neglect the worship of God in the 7th day Sabbath they could digest these things and set downe with them good quietly prouided no body might see this their blind ignorance halting with God but this is that which toucheth to the quicke with them that since my publication of this Trueth and discouery of their errour now they cannot halt in secret now common people see ther 's no grownds for the Lords day Sabbath now their parishoners others can answer their arguments and see their folly and leuâ—ty and how a long time they haue bene carried in a golding dreame Well when I saw that Ministers sleited Gods Trueth then I resolued to turne me and open my selfe vnto the people trusting to finde more fidelity sincerity among them if therfore it griueth them that the people know of it sooner then they would let them thank themselues for sleiting of it when tendered vnto them and for their attempts to smother it c. For some of them haue said vnto me when I haue moued them in it most ceriously what thinke you wee haue nothing else to doe but to listen to your toies Others obiect saying if I would haue wrote in controuercy I shold haue wrote against Papists as Bellarmine the like against a forraine enemy c. To whom I answer ther 's more neede to deale at home then a broad euery man flies vpon A Papist for the controuercy is made easy by the many helpes of our lerned writers because it is applauded at all hands so as a man may be a gainer by the controuercy But fewe or none will medle to redresse things at home for these are not onely hard difficult requiring much study greate labours considering none haue gone before to giue them light but also a man may easily foresee it hee shall be a loser by the bargaine wherby you may easily gather that homebred euiles are more perillouse and like to stick longe by vs without reformation now by how much the fewer will vndertake them by so much the better seruice he doth vnto God that will aduenture himselfe in them for this is that I aime at not to please men but him that hath called me and betrusted me with one of his Talents my chiefe desire now is that I may improue it not which way my selfe may best gaine credit wealth and preferment but that way whereby I may wine most glorie to my chiefe Lord and Master Let none thinke me so ignorant but that I know well enough which is the way to rise in the world were that the thing I short at and I know right well that whilst I am in this argument I am cleane out of that way but with Moses I haue a respect vnto the Recompense of reward Some of them obiect vnto me that by stiring in this point I shall incense the State and the Byshopes will molest me c. To whom I answer that 's the thing indeed would much please them that the Governement of the Kingdome would oppose mee so much they intimate by their much wondering that I am so long suffered in quiet c for since they cannot defend the phantasy of the Lords day Sabbath by the Scriptures and sword of the Spirit now they long for the aide of the sword of the Magistrate wondering it tarrieth so long erre it will aueng them but had I their cause in hand I would be ashamed to desire aide from the sword of the Magistrate when the word of God and sword of the Spirit refuseth to help first let them soundly answer confute my booke and then let them flie to the Magistrat and spare not I know well that things tending to changes and alterations are not pleasing vnto Statsmen vnlesse in case most weighty and of vrgent necessity of which kind I trust they will Iudge this to be after they haue once taken it into their graue and iudiciouse considerations The soundnesse and cleernesse of this my cause giueth me good hope that God will inlighten them with it so incline their hearts vnto mercy but if not since I verily beleeue and know it to be a Trueth and my duety not
its Integrity 2. The 4th Com. is but a Cipher 3. An holy prayer of our Church is frustrate 4. A gate is set open to Anabaptistry 5. The worship of God will languish decay 6. An old Tradition is kept in the place where the old Sabbath should stand 7. Men liue in the weekly sinne of Sabbath breaking 8. God is denied a parte of his worship Yea corruptly worshiped 9. Idolatry is committed by thowsand thowsands in the Kingdome And these are the Contentes of this booke A Defence of the Morall LAW CHAP. I. SECT I. THE scope and principall drift of this Treatise Christian Reader is the defence of the Lords Sabbathes to wit his ancient Sabbathes the Saturday seuenth dayes Sabbathes the which are expresly enioyned vs in the fourth Com. in these wordes Remember the Sabbath day to sanctify it c. But the seuenth day is the Sabbath of the Lord c. Exod. 20.8.10 Against this ancient and most sacred ordinance of Gods I find two professed enemies against whom I must bend my forces the one are they who deny the Law of God the Morall Law or 10 Commandements to belong vnto Christians and so consequently they deny Gods Sabbathes also commanded in the Law and these are our Anabaptistes and our late sprung vp Antinomianes the other are they who deny the Integrity and perfection of the Law they embrace the Law of God indeed but not the whole law and these are both Protestantes and Papistes for these reiect that ancient ordinance of Gods Sabbath day properly so called and expresly commanded in the morall law counting it for a ceremony and abolished by reiection whereof they reiect some thing commanded in the Law and so consequently they are partiall in the law and doe deny it in its integrity and perfection vrge an Anabaptist or Antinomian to the obseruation of the Sabbath day and he will answere you that the law is abolished at the comming of Christ as all those legall Ceremonies were vrge a Protestant or a Papist to sanctify the Sabbath day and your answere shall be that this part of the law touching the Sabbath day is a ceremonie and abolished at the coming of Christ thus Anabaptistes and Antinomians renounce the whole law Protestants and Papists renounce the wholenesse of the law the one would haue no law the other would haue no perfect law Against both these this booke is penned The partes of this booke are sixe diuided into so many Chapters also The first parte or chapter is in defense of the Morall Law and consequently of Gods Sabbathes against Anabaptistes and Antinomianes The other fiue partes or Chapters are in defense of the integrity and perfection of the Law and consequently of Gods Sabbathes against Protestantes and Papistes for this purpose the second parte or Chapter giueth the true sense and Exposition of the fourth Command and vindicateth it from the common and corrupt glosses and expositions of it The third Chapter sheweth the weaknesse and insufficiency of all those Scriptures and arguments which are vsually produced to proue the Lords day to be a Sabbath day The fourth Chapter sheweth the insufficiency and feeblenesse of all those Scriptures and arguments which are vsually alleaged against the Lords Sabbath of the seuenth day or Saturday to make it an abolished ceremony The fifth Chapter conteineth sondry forcible and vndeniable arguments and Scriptures prouing the morallity and perpetuity of the ancient Sabbath day The sixte and last Chapter conteineth a Dispensation for a season touching the present practise and obseruation of the seuenth day Sabbath together with an Exhortation to a speedy reformation Thus you see my taske what it is my aduersaries who they are and the partes of this Booke One thing more would be premised for so much as we shall often haue occasion to vse these two words Morall and Ceremoniall it is sit that I here shew in what sense I vnderstand them 1. I would vse these words but for distinction sake for whereas there are two sortes of Sabbathes the wekly Sabbath and the yeerly Sabbathes the Sabbath which God wrote and the Sabbathes which Moses wrote the Sabbath which God spake and the Sabbathes which Moses spake the Sabbath written in the Morall law Exod. 20.8 and the Sabbathes written in the Ceremoniall law Levit. 23.32 c. for the distinguishing of these two sortes of Sabbathes one from the other I doe vse these two words calling the weekly Sabbath recorded in the Morall law the Morall Sabbath and the yeerly Sabbathes recorded in the Ceremoniall law the Ceremoniall Sabbathes these Sabbathes were also distinguished in respect of time the Morall Sabbath was first deliuered Exod. 20.8 yea Gen. 2.2.3 the ceremoniall Sabbathes were afterwards deliuered Levit. 23.32 c. neither did these ceremoniall Sabbathes euer come within the pale of the Morall law or were written in the Tables of stone 2. I see not but that I may call the weekly Sabbath the Morall Sabbath properly for 1. the seuenth day or weekly Sabbath it conserneth practise and manners which is signified by the word Morall 2. Since God spake all those words Exod. 20.1 why should not euery thing he spake be called morall as well as any thing he spake and since the Sabbath day or seuenth day is a thing that is expresly commanded in the Morall law and which may I say which may be retained in the Church with great profit why should it be denied the name of morall 3. Giue me a reason why the seuenth day Sabbath should not be called a Morall as well as the doctrine of the Trinity in the first Com or as the doctrine of originall sinne or lust Rom. 7.7 in the tenth Comm 4. Since the dueties of the Sabbath to wit Rest and Holy exercises are accounted Morall why should not the time or seuenth day also be accounted morall for the time is a furtherance vnto these morall dueties now that which furthereth a morall should me thinke be also called a morall 5. Herevnto agreeth Doctour Ames in his Theologicall Thesis pag. 499. and also affirmeth it to be the iudgement of the best diuines saying It is receiued by all best diuines that the Morales were differenced from the Ceremoniales by this that all and onely the Morales were wrote by God in the Tables of stones c. The Saturday and weekly Sabbath then must needs be termed a morall Sabbath In a word why should this be strange for as there is a ceremoniall law and a morall law why may there not be likewise ceremoniall Sabbathes and morall Sabbathes and since God placed the seuenth day Sabbath in the morall law among the morales why should it not be termed morall and called the morall Sabbath The morall Sabbathes together with whatsoeuer else is commanded in the morall law I doe defend the Ceremoniall Sabbathes with all other Ceremonies I doe reiect It is the Decalogue and nothing else which I defend and this I stand to maintaine in
Lords day for it is so indeed 2. If you aske me vvhere vve haue any com to baptize infants my ansvver is that I neuer reade of any yet and therefore I take it to be an indifferent thing at the libertie of the Church to baptise vvhen infants or of riper yeeres if therefore you can shew a Com. for Baptisme of infants vvhich I cannot then is there reason you should also shew a Com. for your Lords day but if you can shew none no more then I then is your Lords day but an indifferent thing and at the liberty of the Church as Baptisme of infants is this is a rule that vvhat is not commaunded nor forbidden that is indifferent so then as the Church may baptise one sooner or later so the Church may keepe your Lords day and they may refuse to keepe it if they please and this is the highest pitch of honour that you can raise your Lords day to that it is an indifferent thing so as the Church may Rest vpon it or vvorke vpon it keepe it or refuse to keepe it at hir pleasure for a commaunded thing or day it is not by your owne confession SECT IV. Thus vve haue showne that of all the Scriptures which they bring for the Lords day they haue neuer a Commandement for it from Christ nor from his Apostles Novv let vs come vnto such kind of Scriptures as they haue for it the first vvhich vve vvill mention shall be the 4th Com. Exod. 20.8 Remember the Sabbath day to sanctify it c. Herevnto I answer doe not these men thinke you stand in need of Sampsons strength to drage hale this 4th Comm. vnto the Lords day And of more then Achitophels vvite to make an argument out of this 4th Com. for the Lords day which shall stand by force of necessary consequence whereof they talke so had they not neede of a long rope to tye together this 4th Com. the Lords day the one being two thowsand yeeres before the other the one in Moses his time the other in Christ his time Doth our new ordinance of Baptisme stand by force of the old Law of Circumcision made thowsands of yeeres before euer Baptisme vvas heard of Doth our new ordinance of the Lords Supper stand by force of the old Law of the passeouer made thowsands of yeeres before the Lords Supper vvas euer heard of and how then should this nevv ordinance of the Lords day be proued to stand by force of the old Law for the 7th day Sabbath made thowsands of yeeres before euer this Lords day vvas heard on had not these men fore heads of brasse cast off shame vvit together they could not be so impudent as to vndertake such an absurd taske but this they leane vpon they can but say the vvord and it is done the simple people beleeue all for gospell if once Mr. Yates Mr. Gallard and Mr. Chappell deliuer it as their iudgment it is as if S. Peter S. Iohn S. Paul had said it in expresse vvords thus it is in our Country I beleeue it is no better in other partes of the Kingdome Who vvould thinke that these men should be so audaciously bould as to alter Gods 4th Com. from one day of the vveeke vnto an other be it that Christ had set vp the Lords day for a Sabbath is not his Authority sufficient for it are not all the Textes in the Nevv Testament able enough to iustifie it but they must flie into the Old Testament for a commandement for it can they shevv vvhere Christ or his Apostles did euer ranke this Lords day vnder the 4th com or inioyne it to be kept with reference vnto or conscience of the 4th Com let them shew their necessary consequence for this Furthermore if these men could see but that they cannot so long as they thinke wisedome must dye vvith them vvhilst they goe about to strengthen their Lords day Sabbath by the 4th Com. they therby vveaken it in the sight of all vvise men For besids vvhat hath bene said to this purpose themselues doe bevvray it that their cause is feeble and vvanteth strength supportation for their consciences tell them that the Lords day needeth a Commandement and their eyes tell them that Christ and his Apostles left none for it in all the Nevv Testament vvherefore to make vp that vvhich is lacking by Christ themselues haue supplied it by runing into the Old Testament for a Com. for it thus they intimate that Christ vvas not a perfect Lavv-giuer because he gaue none for the Lords day Sabbath and further they doe bevvray that they cannot finde arguments sufficient enough for the Lords day neither from Christ nor from the Apostles nor in all the Nevv Testament for else they vvould as vvell content themselues vvith such arguments as they find in the Nevv Testament for it as in other new ordinances they doe they rune not into the Old Testamēt to proue the doctrine of the Resurrection of Christ of Baptisme and the Lords Supper Wherefore they bewray that the Lords day is not grownded in the New Testament as is the Resurrection Baptisme and the Lords supper this kind of Sophistry is much like vnto this suppose a Lawyer should affirme it that it is vnlavvfull for an vsurer to take aboue 8. in the 100. and the vsurer should demaund againe of him vvhen that Law was made by vvhom what King vvas the Authour founder of it herevnto the Lawyer should reply it vvas enacted by King Charles a fewe yeeres since c. Suppose againe that the vsurer doubting of the matter should desire him to proue it vnto him by the Statute booke that there was such a Law enacted by King Charles in such a yeere as he spake of if novv this Lawyer could not shew any Statute Law for it enacted in King Charles his reigne but must bring forth an old Statute Lavv enacted by Quene Elizabeth many yeeres before King Charles his birth where in Shee forbade to take aboue 10 in the 100. Would not any man whose eyes are in his heade thinke the Lawyer doth but fumble And thinke here were forgery deceipt in this Lawyer iust so it is with our diuines they say with one voice that Christ instituted this Lords day and that 1630 yeeres a gone yet put them to proue it they can shew no Comm. for it made during the reigne of Christ here vpon earth or in the time of his Successours the Apostles but they rune out for a Law enacted 2000. yeers before Christ or his Apostles vvere borne is not this pretty If I might aduise them they should hould them closse to such Lawes onely and Scriptures as they can find in the New Testament enacted by Christ for the Lords day if it vvere but to saue their credites among wise men But let vs novv come vnto their arguments to see how they vvill proue the Lords day a Sabbath day
it for a Lecture day if that that is that they preached a Sermon sometimes vpon the Lords day but a lecture day is no Sabbath day 3. I answer if the practise of the Apostles after Christ his Ascention be a sure note that Christ whilst he was vpon the earth gaue the Apostles a Commandement for that practise then surely Christ gaue the Apostles a Commandement to keepe the Saturday Sabbath for Paul Barnabas the Rest with them kept the Saturday Sabbath constantly after Christ his Ascention se for this purpose Act. 13.14.42.44 and Act. 16.13 and Act. 17.2 and Act. 18.4 thus it appeareth by their owne arguments that the Saturday Sabbath is still in force commanded by Christ too yet they will not acknowledge it but oppose it 4. I answer that it is absurd for any to imagine once that Christ gaue his Apostles a commandement for the Lords day for this were to cast a foule blurr on the Apostles that Christ their Master should giue them a Commandement to deliuer vnto the Churches and they shold conceale it wher 's then their fidelity how could they say with Paul Act. 20.27 that they had reuealed the whole counsaile of God kept nothing back vvhen they had kept back a precept for the Lords day Sabbath SECT X. A 5th text out of the New Testament alleaged and abused for the Lords day is 2. Cor. 5.17 and this text as t is vsed by others so it is stifly defended by Mr. Greenwood the words are these If any man be in Christ he is a new creature old things are passed away behold all things are become new Whence he thus argueth what saith he can be plainer to proue that if all things be new then a new day of worship also Hereunto I answer 1. if all things in Christs kingdome be become new then shew me vvhere Christ hath giuen you a new commandement for your nevv Lords day I am suer you can finde none in all the nevv Testament in the steade of the old 4th com 2. They say all things in Christ kingdome are become new yet they vvill needs hau the old 4th com to strengthen their nevv Lords day by it do they not contradict them selues if all things be nevv then let them no more vrge the 4th old com for the Lords day 3. the Isralites vvere commanded to vvorship the true God that by the first old com shevv me then vvhat other God or vvhat nevv God vve must vvorshipp if all things are become nevv 4. S. Iohn saith he wrote no nâ—w commandement but an old commandement vnto them 1. Ioh. 2.7 Paul telleth vs that whatsoeuer things are written afore time are written for our lerning Ro. 15.4 our Sauiour telleth vs that vntill heauen earth passe one iot or one title of the law shall not escape c. Mat. 5.18 so then all things in Christs kingdome are not become nevv 4. This Text is ignorantly vvrested vnto a sense the which the holy Ghost neuer meant for the holy Ghost speaketh not in this text of old of new lawes ordinances in the Church as if this text were for the abolishing of the old Ceremonies of Circumcision the Passeouer and the like and for the establishing of new ordinances as of Baptisme the Lords Supper the like as they wrest abuse it grosly but it treateth of the old corruptions in men vnregenerate and of new grace in men sanctified and that a man in Christ is not an old man but a new man in conuersation this is the true sense laying open to euery eye and yet for all this they be not ashamed to vvring wrest this portion of Scripture to old Sabbaths to new Sabbaths what a shamefull abuse is this of Scripture me thinkes men that make conscience of other things should also make conscience of this to giue the vvord of God its due and proper sense to report a mans vvords in an other sense then he meant them is in estimation false witnesse bearing a finne of the 9th Com. but to misreport the sacred word of God and to giue such a sense of it as the holy Ghost neuer intended this is a sinne not against man but against God this is to be a false witnesse not against man but against God What haue they no body to father their falshoodes vpon but vpon God the God of trueth vvill not the Lords day be vpholden for a Sabbath vvithout such vile vngodly courses as these SECT XI A 6th Text out of the New Testament alleaged and abused for the Lords day is 1. Cor. 16.2 Vpon the first day of the weeke let euery on of you put aside by himselfe and lay vp as God hath prospered him that then there be no gatherings when I come Loe here say they was a collection for the poore which collection was an ordinance of the Apostle as I haue ordeined in the Churches of Galatia so doe yee Now when there were collections for the poore there must be assemblies and when there were assemblies then there vvere sermons and on those dayes in which were collections for the poore and assemblies sermons those were Sabbath dayes This text M. Yates hath vrged vpon me Herevnto I answer 1. Here you see the foundation of all this argument is from hence that there vvas at Corinth a collection for the poore and that there was also an Assembly if therefore I shall make it appeare that there vvas neither collection nor assembly then you will say this text is grosly abused and that herein is no foundation for any new Sabbath And first touching the assembly that here was no assembly or congregation ordeined by Paul is plaine from the vvords of the Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 apudseipsum reponat or apud se seponat let euery one of you put aside by himselfe the Apostle speaketh not here of putting vp mony in the congregation or assembly but of putting it aside by himselfe Now it is one thing to lay vp mony by a mans selfe and an other to lay it vp with others in an assembly for a man may lay vp mony by himselfe when he is at home alone by himselfe and this is that vvhich the text speaketh of and this is not done in an assembly as they suppose but out of an assembly if here vvere any grownd for them for any assembly the Apostle must haue said Let euery one of you contribute vvith others or in the assembly or let euery one of you put aside from himselfe as men doe to Collectors in the Church but he saith the quite contrary let euery one put aside by himselfe vvherefore this ordinance of Pauls vvas a duety to be done by euery man singlie alone by himselfe at home here then you see is no grownd for any assembly or Congregation Now I come to the collection and I shall make it appeare that Paul made no ordinance here at Corinth
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
honourable buriall among the Iewes vntill the distruction of the Temple which was about 50 yeeres after Christ 8. It cannot be that the obseruation of the Sabbath was a Ceremony kept for the weaknesse of the Iewes onely among the Gentiles for if any Iewes could be offended at the neglect of Ceremonies they were those at Ierusalem as much as any for they were all still zealouse of the law that is the law Ceremoniall Act. 21.20 Now these Iewes the very chiefe of them as the Apostles Elders they had determined it written vnto the Gentiles that they should obserue no such things that is that they should obserue no Ceremonies Act. 21.18.25 How then can we thinke that S. Paul who was euer an enemy vnto Ceremonies Act. 21.21 should be so forward as to obserue the Sabbath day if it were a Ceremony yea and that too in the Churches of the Gentiles contrary vnto the decrees and determinations of the Apostles and Elders at Ierusalem made against the vse of Ceremonies among the Gentiles so much for confutation of this their second answer wherevpon I haue dwelt the longer because it is their chiefe answer wherin they put greatest considence A third answer they make to my argument against the Apostles keeping of the Sabbath day is this that the Apostles must take such dayes as they found in vse in the Church then or else they could not preach divulge the Gospell and the Iewes would assemble then on no dayes but on the Sabbath dayes according to their auncient custome Herevnto I reply saying that whereas the enemies to this most auncient ordinance of Gods Sabbath doe faine a necessity vpon the matter as if the Apostles were compelled to keepe the Sabbath day this is but a forged fiction of their owne braines for the Apostles knew how to divulge make knowne the Gospell albeit they had neuer preached on the Sabbath day nor taken the opportunity of the Iewes assemblies Synagogues for they could preach it from house to house in priuate howsen as we read they did sometimes daily in the Temple and in enery house they ceased not to teach and to preach Iesus Christ Act. 5.42 And when Paul forsoke preaching in the Iewes Synagogues and assemblies he could find other places to teach to preach in therefore we reade that he taught a longtime in the Schole of one Tyrannus and there assembled vnto him both Iewes Gentiles for the space of two yeeres Act. 19.8.9.10 and this place he found out to teach in after he left the assemblies and Synagogue of the Iewes as you may see in the text therefore it is but a forged invention to say that the Apostles must take the opportunity of the Iewes assemblies to preach vnto them when they were assembled there was no necessity of it as you see And it is but a forgery of them to say that the Iewes would not assemble on any dayes but on their Sabbath dayes as if they would not heare Gods word out of the Sab. bath day as well as out of the Synagogue and as if the Apostles should preach daily but the people did not heare daily Act. 5.42 see Mat. 5.1 with Mat. 4. last Yet further Paul could assemble gather together the Iewes at his plesure as you may reade he did Act. 28.17 And the third day after Paul called the chiefe of the Iewes together when they were come he said vnto them c. Now he did not cale them together into the Synagogue but into a priuate house as you may see v. 16. And further not onely the Iewes but the very chiefe of the Iewes as the text speaketh refused not to come at his cale And therefore Paul was not compelled to seeke out them and to goe into their assemblies Synagogues for he could cale for them to come vnto him that vnto his Chamber or lodging Yet further Paul being a prisoner remained two yeeres in an house hired for himselfe and thither the people came vnto him to be taught instructed in the kingdome of God those things which concerne the Lord Jesus as you may read Act. 28.30.31 It is therefore an idle plea to say that the Apostles must take the opportunity of the Assemblies of the Iewes then to preach vnto them as if there could be no other time for the Apostles but onely that time wherein they were mett in their Synagogues to preach Christ in But happily it will be said that though this time wherin the Iewes were assembled in their Synagogues on the Sabbath day was not necessary yet it was the most opportune fit time for the Apostles to preach in Herevnto I answer when an opportunity an inconuenience meete the greater of the two is to be regarded Pauls care was so to instruct the Iewes touching Christ alredy come as he might therewithall beate downe all Ceremonies shaddowes of Christ to come for He taught the Jewes among the Gentiles to for sake Moses and circumcision and the Iewish customes Act. 21.21 Now if the Sabbath day was a Ceremony and a shaddow of Christ to come as these men imagine then Paul should frequent the Iewes assemblies ordenarily vsually weeke by weeke vpon the Sabbath day himselfe keeping the Sabbath with them this were of dangerouse consequence least it should flesh hearten the Iewes in their hard heartednesse to thinke that Christ was not yet come since that the Sabbath was a signe as is holden of Christ to come further it was of dangerouse consequence least it should ouerturne all Pauls doctrine when they heard him preach that the Messias was come and yet they sawe him keepe the Sabbath with them which signified that Christ was still to come Yea it was perillouse vnto the Iewes that were beleeuing Iewes that by this meanes they might be still retained in a superstitiouse opinion of Ceremonies when they saw Paul keepe them with them so generally and so constantly Now let all these inconveniences or but any one of them be put into the ballance with that oppertunity of preaching to the Iewes whilst they were assembled after their wonted manner and then tell me whither of the twaine is the greater whither must giue place vnto the other doubtlesse Paul would not hazard the least of these inconveniences for to gaine that opportunity of the Iewes assembly he would rather haue made a new assembly of them vpon some other day in some other place then to haue put them into such perill of danger for Paul was most carefull to weane them from Ceremonies so much for their third last answer Thus you see we haue proued the keeping of the Sabbath day was an Apostolicall practise to be imitated followed of vs haue alsotakē away whatsoeuer they can obiect to the contrary but suppose we could onely haue proued that the Apostles did constantly obserue the Sabbath day yet in this
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
his chang were not the very same which God specified in Numb 9.10.11 but yet they were such as might be collected by like reason whereby it appeareth that we may goe beyond the letter of the text so be we hold closse to the like reason this I haue done in fetching my argument from the passeouer day to the Sabbath day for I haue held me to like reason of them both as you haue seene And so much for proofe that the Lords day may be kept for the Sabbath day by way of A change for a season in a case of necessity But yet it remaineth that I proue now that our case in changing the Sabbath day for the Lords day is a case of necessity this being done all is firme for this therefore see the next section SECT IV. In this section I shall proue vnto you that there is a true necessity vpon vs to neglect the Sabbath day for a season and to keepe the Lords day with our Church for it and in roome of it This necessity I shall declare vnto you 1. In respect of our bodies 2. In respect of our soules 3. In respect of our brethren first of the first of these touching our bodies and in this respect I shall make necessity appeare two waies the former is this that if we keepe the 7th day or Saturday Sabbath then we shall haue but 5 daies in a weeke to prouide for our bodies and to compasse the workes of our caleings in for when we haue kept the Saturday Sabbath the Magistrate will compell vs by the lawes of the Realme to keepe the Sunday also so we shall haue but 5 daies in euery weeke or in euery 7 daies to performe the workes of our caleings in now it is of necessity that we should haue 6 daies in euery weeke ordenarily or in euery 7 daies to doe the workes of our caleings in because else God would not haue allowed man 6 daies to worke in for himselfe haue taken but one for his worship as he did in the 4th com Exod. 20.8 now since there is a necessity that we haue 6 daies ordinarily in euery weeke to follow our caleings in it is of necessity that we neglect the Sabbath day worke in it for a season vnles the Magistrate will dispense with his Lawe touching the Lords day or vntill it shall please God to incline the heart of the Magistrate to proclaime a reformation that so the Sabbath day may be kept for vnlesse the Magistrate doth one of these two we can haue but 5 daies in euery weeke for our caleings and so much for the former necessity in regard of our bodies I come now vnto the other necessity in respect of our bodies which is this if we keepe the 7th day Sabbath then we offend the Magistrate and transgresse the Lawes of the Realme herevpon will follow imprisonment of body consequently pouerty for when a man is imprisoned he must neglect his caleing meanes of maintenaÌ„ce so he shall be brought to a morsell of bread hee his wife children which depend vpon him shall come to want of things necessary now who so shall incurre these euils by keeping of the Sabbath day to him there is a necessity to neglect the Sabbath day namely the necessity of wante pouerty hunger Now least any man should maruaile that I will plead this kind of necessity of all others therefore I will strengthen it and that by the allowance of our Sauiour Christ and practise of his Disciples for you reade Mat. 12.1.2 How Christs Disciples did neglect the Sabbath day fell to plucking eares of corne to rubbing them in their hands Luk. 6.1 which workes they did on the Sabbath day to preuent a little hunger and Christ iustified this action Now if hunger was a case of necessity in Christs Disciples why should not hunger be a case of necessity in vs also and if they might worke on the Sabbath day to preuent hunger why may not we doe so too to preuent hunger and imprisonment also yea to preuent penury not in himselfe alone but in his whole family wife and children so our necessity is greater then was that of Christs Disciples The consideration of this may be vsefull to satisfy the obiectiones that rise in the minds of some saying it seemeth then you haue more minde of your belly then of God of your safety then of Gods Sabbaths but the vanity of this obiection shall appeare by this that the very same obiection beareth as strongly against Christs Disciples as against vs for may not such obiections rise in your minds also against Christs Disciples saying it seemeth you minde your bellies more then your God and you feare a little hunger more then the breach of Gods Sabbaths thus you see the weaknesse of this obiection so much for the necessity in regard of our bodies I come now vnto the necessity in regard of our soules here I shall make it appeare that to keepe the Sabbath day as things stand yet it will pine our soules And this I shall shew in two respectes the former is this you know the Sabbath day ought to be solemnised with Assemblies Leuit. 23.3 Now the benefit of company fellowship in sanctification of Gods Sabbaths is of greate vse to kindle zeale and forwardnesse in our frâ—zen heartes like as coales laid together burne more firuently I reioyced saith the Prophet Dauid when they said to me wee will goe into the house of the Lord Ps 122.1 Now such as are convinced of this trueth to beleeue that the lords Sabbaths are still in force are fewe in number as one in an house two in a Towne 3 or 4 in a Citty like the clusters that grow neerest the sunne here one and there one ripe before the rest now if these thus dispersed should keepe the Lords Sabbath continually solitarily alone it is much to be feared that their zeale wold waxe could like burning coales when scattered vpon the hearth put asunder and so their soules should languish and pine away as it were The other respect whereby it will appeare that there is necessity to chang the Sabbath day lest the soule pine is this you know that to the sanctification of the Sabbath day is required the helpe of the Minister Luk. 4.16 Act. 15.21 To goe before the people in the duety of prayer to God to open the Scriptures feeding them with the bread of life diuiding the word of God a right now because the lawes of our kingdome will not permit priuate Conuenticles because there cannot be a Minister in euery family therefore if we keepe the Lords Sabbaths as things stand now then wee must keepe them without that ordinance of Gods Ministry so our soules should languish pine away for lacke of the daily breade the heauenly food of our soules for we should be depriued of our Sabbath dayes bread and want the
it was in vse after the giuing of the Law vntill Christ yea and it was in vse in the daies of the Apostles by the Apostles themselues after Christâ— and also it was in vse in the primitiue Churches after Christ for 300 or 400 yeeres euen so long as the Church retained its best purity and vntill corruptiones and popery begane to creepe in now if we shall value the honour of the Sabbath day by the honourable estimation that the Church of God had constantly for thowsands of yeeres of it before Christ and if we shall esteeme of its honour by the honourable estimation which the Christian Churches had of it for neere 400 yeeres after Christ then doubtlesse the Sabbath is an honourable thing and the reformation of it will be no lesse honourable and who vvould not put hand and voyce to such an honourable reformation Thirdly we will consider how Almightie God hath honoured it this will appeare in these particulares 1. God honoured it by his owne obseruation of it at the Creation for God himselfe rested vpon the Sabbath day Genes 2.3 2dly God honoured this day and time aboue all daies and times in that he blessed hallowed and sanctified this day as we reade Genes 2.3 Exod. 20.11 and so made it an Holy day 3dly God honoured this day by commanding it by his owne immediate voyce vpon Mount Sinay and by placeing it amongst the other Morales and giuing it there also an eminent and chiefe place for hee put it into the first Table of the Decalogue and after that caused it carefully to be laid vp and preserued in the Arke with the other Morales 4thly God honoured this day by taking it vnto himselfe in a speciall sorte caling it his day as myne holy day Isa 58.13 And the Sabbath of the Lord Exod. 20.10 whence it is caled the Lords Sabbath Emphatically VVherefore since God rested on this day let vs indeauour a reformation that we his children also may rest on this day and since God hallowed and sanctified this day let vs vse all good meanes that we may hallow and sanctify this day also since God deliuered this day by liuely voyce let vs vse our toungs voyces for it and since God placed it amongst the other Morales set it eminently in the first Table let not vs suffer it to be thrust out amongst the Ceremonies and seing God gaue it an high place in the Morall Law let not vs suffer it to be thrust quite out of place so as now it should haue no place at all in the Morall Law wher 's your courage wher 's your zeale for God if you can indure these things If Christian men loue to haue their hands in an honourable worke then let them cast aside shame and feare and such like carnall affectiones and let them armed with courage and zeale speake for God and defend his Sabbaths and cale for a reformation the worke is honourable for it is honoured with Antiquity with the constant practise of Gods Church that also of the purest primitiue Church and with speciall honour done vnto it by Almighty God himselfe Yet further this Sabbath is in Scripture expresly called an Holy day To morrow is the Rest of the Holy Sabbath vnto the Lord Exod. 16.23 Isa 58.13 and one reason thereof may be because at the Creation God blessed it and sanctified it Genes 2.2.3 And so made it an Holy day Now no day of all the 7 no not the Lords day was euer sanctified by God or caled an Holy day Yea God had many anniuersary Sabbaths as we read in Leuit. 23. Yet doe we not read that euer God blessed sanctified any of them as he did this Sabbath of the 7th day So highly God honoured it This difference therefore of this day from others is as the difference of Sacramentall bread from common bread and as was the sacred Temple from common howsen and who would not labour the reedifying of such an holy and honourable thing III. In the third place we will consider of the necessity of this Reformation and here If vntill a reformation be made diuerse sondry verses of the holy Scripture yea in the 10 commandements be as so many verses rent out of the Scripture or quite blotted out of the booke of God or stand but as so many Ciphers And also the Decalogue or Morall lawe is not taught and maintained in our Church nor in any Christian Church besids in its integrity and perfection but onely lamely and maimedly If vntill a reformation the whole 4th commandement is vtterly and wholly abolished both roote and branch If vntill a reformation be made the Land and Kingdome wherein we liue with all other Christian Churches doe liue in the weekly profanation of the Lords Sabbaths and transgression of the 4th commandement If I shall shewe vnto you that vntill a reformation be made we sanctify a common and profane day and profane a sanctified and holy day And Gods worship will languish and profanesse inuade vs And that a Romish Relique is honoured in stead of an ordinance of Gods And that Gods worship is daily neglected yea and corrupted with many other euiles If I shall proue vnto you that vntill a reformation the sinne of Idolatry is committed by many in the Land if I say I shall make these things plainly appeare vnto you then I trust you wil say with me that it is high time that euery man lay too his helping hand for a reformation that speedily I. For the first of these there are not many verses in the Decalogue or 10 commandements and yet there are no lesse then fowre whole verses in the 10 commandements which be as so many verses rent out of the Scripture or blotted out of the booke of God or stand but for so many Ciphers and they are these verse the 8th verse the 9th and verse the 10th and verse the 11th of the xx Chapter of Exodus for the Sabbath day there specified we haue not and the 7th day there specified we haue not and the Sixe daies for working daies there specified we haue not and the 7th day wherein God rested and the which God blessed and sanctified we haue not These things we haue more largly proued in the former parts of this booke therefore a touch of them here is enough Wherefore seeing we haue not in vse the things specified and commanded in those iiij verses therefore those iiij verses be as if they were rent out of the sacred Bible or blotted out of the booke of God or stand but for Ciphers Now is it not high time to stirre when the Scriptures of God are thus abused for we haue but the brann or huske that is the bare words of the 4 verses as for the flower kernell which is the sense and the things meant by those words in these verses this we haue not II. Furthermore that the Decalogue or Morall law is not