attinet be morall and perpetuall but not quod ad Speciem attinet then this absurdety followeth that we shall haue a genus without a Species 9. If the time in the 4th com be morall quod ad genus attinet then must also the Speciall Sabbaths conteined in the genus be also morall for the genus cannot be without its Species the proper Species to the genus of the 4th com are the weekly 7th day or Saturday Sabbaths and thus this distinction will proue a good argument for the morallity of the old Sabbath day and so much for this distinction IX An other euasion we meete withall and it is this let a man alleage the 4th com for the Lords Sabbath and one answer shall be to this effect That the Law belongeth vnto vs Christiās but as it is the law of nature or so farre forth as it agreeth with the Law of Nationes and light of Nature c. now this is an answer of greate esteeme for they foresee it that the Gētiles haue not by the light of nature found out and obserued the Saturday Sabbath of all other things in the morall Law For confutation of this if no more could be said against it but that the authores thereof are partiall in Gods Law Mal. 2.9 and haue not an indifferent respect vnto all Gods commandements Psa 119.6 this were enough for since we imbrace Gods Law it is shamefull to professe it by haules and peeces thus these doe who imbracing all other things commanded in the morall Law doe neuerthelesse by this distinction reiect that parte thereof which commandeth Gods Sabbath 2. If they will receiue no more of the Decalogue then agreeth to the Law of nature then these absurdeties will follow 1. That they must reiect the doctrine of the Trinity in vnity for this is not found in the Law of nature or Nationes 2. They must reiect the 10th com for S. Paul could not find lust to be a sinne by the Lawes and light of nature but by the Law of God I had not saith he knowne lust except the Law had said thou shalt not lust Rom. 7.7 they must renownce the doctrine of originall sinne for the Gentiles could not find it out by their light so then they may aswell reiect the first and the 10th commandements as reiect the Sabbath of the Lord. 3. This distinction is blaphemouse for it quite raseth out one of the 10 morall Lawes to wit the 4th com for the Law of nature teacheth no more but that some time be allotted for Gods seruice not respecting that 7th day which God hallowed at the Creation Genes 2.3 and expresly commanded Exod. 20.8 now sometime is alloted for Gods worship on fridaies and wednesdaies on Lecture daies and all this may be and is without the 4th com and thus the 4th commandement is rased out Yea further some time or other for Gods worship is necessarily implied in the second Com. where Gods worship is inioyned for if God must haue a worship of necessity he must haue some time alloted for it if therefore they will haue no more of the morall Law then agreeth to the Law of nature they must most wickedly blott out Gods 4th com as a superfluouse and needlesse Law for all that the Law of nature caleth for it is found in the 2th com and that which is in the 4th com it is besids or more then the Law of nature requireth thus by flying ro the Law of nature they haue reiected the Law of God 4. If the Law of God must be ruled by the Law of nature so as rather the Law of nature must teach vs what is morall and appertaineth to our obedience then the Law of God then this blasphemy followeth that the Law of nature is a more perfect rule for Christians to walke by then the Law of God and then also these absurdeties follow 1. That it was needlesse for God at the first to commit his Law vnto writing Exod. 20.1 for the Iewes had the light of nature to direct them why would God giue them an imperfect rule when they had already that which was more perfect 2. If the Law of nature can direct vs Christians and better too then the Law of God then what neede haue we now of the Law at all 3. If the Law of God be not sufficient for our direction without the Law of nature to correct it why are we sent by all Diuines vnto the Law of God for direction of our liues they should add this limitation so saith the Lord Ex. 20. ◠c. according to the Law of nature 4. If the Law of nature be the supreme for direct on let vs no longer studie diuinity out of the Law of God but rather out of the writings of the Heathen Whither it be fiter for vs to subiect Gods Law vnto the Law of nature for tryall or bring the Law of nature to be tried by the law of God I leaue it to the consideration of all mē to cōoclud whither the Law of God giuen to his people the Jewes is to be preferred aboue the Lawes of nationes let Moses determine it What nation saith he is so great that hath ordinances Lawes so righteousse as all this law which I set before you this day Deut. 4.8 Did not Moses here preferre the law of God aboue the lawes light of nature Againe He sheweth his word vnto Iakob his Statutes his Iudgements vnto Israell he hath not dealt sowith euery Nation neighther haue they knowne his Iudgements Psal 147.19.20 And shall this law then giuen to Israell be snibbed pared cheked by the Lawes of Nationes light of nature the Prophet saith the Nations haue not knowne Gods Iudgements that is his Lawes shall they be our guides and instructers to teach vs what is morall shall blind men iudge of cullers for vs shall we to the ignorant to get knowledge why may we not flie to the Pope to determine for vs whither the 2d com be morall or not since he is a Christian as well as flie to the Nationes to tell vs whither the 4th commandement be morall or not since they be heathen 5. It is the iudgement of Diuines that the reason of the writing of the law on Mount Sinay was because this Law being a Law from the Creation the law of nature begane then to be obliterated and blotted out of mens mindes and therefore God wrote it now in Tables of stone which before was written in the Table of mens heartes well and is it so that the light of nature waxed dime as the world waxed old to amend which God it mercy wrote his law in the Tables of stone for a perpetuall helpe of memory preseruation from corruption will wee now forsake this law and betake vs to the dime light of nature for direction were the people of God before the giuing of the Law in danger to forget
well as anciently vnto Ievves yea our Sauiour testifieth in an other place that it is more easie for heauen and earth to passe away then that one title of the law should fall Luk. 16.17 sooner then shall the earth be remoued and the sunne fall from heauen then this law be abolished 2. Children obey your parents in the Lord c. Honour thy father and thy Mother which is the first commandement with promise c. Eph. 6.1.2 Here wee haue one branch of the lavv vrged to wit the fifth comm and it is vrged with respect to obseruation and obedience yea it is also vrged vpon the Children of Christians or Christians Children for as this whole Epistle to the Ephesians was directed vnto the Saintes Ephes 1.1 so this whole sixt chapter is likewise I know they are ready to say that these exhortations were sent vnto the multitude as Sermons are preached vnto a mixed company of good and bad but this precept is vrged vpon the good to wit beleevers for as the duety of children is a branch of the fifth comm so is the duety of seruants now the Apostle in v. 5. speaketh vnto beleeuing seruants for he vrgeth them to obedience to their masters as vnto Christ implying thereby that they did obey Christ and now he exhorteth them to like obedience vnto their masters as they did performe vnto Christ Eph. 5.24 now if they did obey Christ then surely they were beleeuers and did beleeue in Christ and such as these seruants were on whom this fifth command was vrged such wee are to thinke the children were to whom the same comm was vrged at the same time in the same place and all in one breath as it were 3. Doe wee then make the law of none effect through faith God forbid yea wee establish the law Rom. 3.31 In the former parte of this chapter the Apostle had disputed of faith and the faith of Iesus and of remission of sinnes and iustification by faith in Christ for these he stood a maine but as for the lavv and iustification by the workes of the law these he stood against stifly these things being laid downe the Apostle foreseeing some Anabaptisticall spirit ready to snach and to abuse this his doctrine to the subuertion of the lavv he vvisely preuenteth it by a God forbid As if he had said doe you thinke that because I deny iustification by the law and affirme it to be by faith that I intend thereby to abolish the law vtterly no God forbid for I establish the law the law must stand still in force c. that is for obseruation though not for iustification for Paul must be vnderstood so to abolish the lavv in some sense as for all that he ratifieth the lavv in another sense Hereby we see then that the doctrine of faith and iustification by faith doe not abolish the law yea so much the Apostle saith expresly doe wee then saith he make the law of none effect through faith Whence I thus argue that if faith doth not make void the law what should make it voide for our Antinomians say that it is faith and being in Christ that freeth vs from the law the law say they is a scholemaster to bring vs vnto Christ and being in Christ once which is by faith then we are no longer vnder this schoolmaster of the law in any respect we are freed from the law wholly and altogether but the cleane contrary S. Paul affirmeth here namely that faith doth not abolish the lavv that is in all respects Furthermore if faith doeth not abolish the law then the faithfull man is not freed from the lavv So thē when the Apostle saith that he established the lavv it followeth that he established it to the faithfull yea they were the persones of whom Paul spake as you may see by Rom. 3.30 for there circumcision of faith is put for the circumcised and faithfull 4. Owe nothing to any man but to loue one another for hee that loueth another hath fulfilled the law for this Thou shalt not commit adultery Thou shalt not kill Thou shalt not steale Thou shalt not beare false witnesse Thou shalt not couet and if there be any other commandement it is briefly comprehended in this saying Thou shalt loue thy neighbour as thy selfe Rom. 13.8.9 Behold hovv the Apostle presseth the obseruation of the law and hovv that he repeateth 5 or 6 of the seuerall commandements thereof one after an other yea further that all this is vrged vpon beleeuers is plaine in v. 11. vvhere the Apostle vseth a reason to moue to the obseruation of these commandements saying for now is our saluation neerer then when wee beleeued it therefore he spake to them vvhich beleeued vnlesse absurdely you vvill say the question vvas concerning one sorte of people and the argument concerned an other 5. For brethren yee haue bene called vnto liberty only vse not your liberty as an occasion vnto the flesh but by loue serue one an other for all the law is fulfilled in one word which is this Thou shalt loue thy neighbour as thy selfe Gal. 5.13.14 In these words the Apostle presseth the duty of loue vvhich is the summe of the lavv and hee presseth it for obseruation and that he doth by this reason because in so doing the lavv shall be fulfilled now vvhy should the Apostle moue the Galatians to the duety of loue because of or in respect of the lavv if the lavv did not at all appertaine to these beleeuing Galatians Furthermore the Apostle presseth the lavv here vpon beleeuers for hee calleth them brethren and such brethren also as had obtained a liberty by Christ stand fast therefore in the libertie wherewith Christ hath made vs free Gal. 5.1 of this liberty by Christ he speaketh againe in v. 13. saying brethren yee haue bene called vnto libertie c. Wherefore since they to vvhom the Apostle spake had abtained vvere called vnto a liberty by Christ it is more then manifest that they vvere beleeuers to vvhom he spake here then it is plaine that they that had obtained liberty by Christ from the ceremoniall lavv stood yet bound still vnto the Morall lavv In a vvord it is manifest that Paul spake here vnto beleeuers for he spake vnto them that did runne well v. 7. who were they that did runne vvell but the beleeuers and he spake vnto them that did waite for the hope of righteousnesse by faith v. 5. and who were they but beleeuers and he spake vnto them in vvhom vvas the combate betvvixt the flesh and the spirit v. 17. and vvere not these beleeuers 6. But if yee fulfill the royall law according to the scriptures which saith Thou shalt loue thy neighbour as thy selfe yee doe well Iam. 2.8 So speake yee and so doe as they that shall be iudged by the law of libertie Iam. 2.12 Was not Abraham our father iustified through workes when he offred Isaack his sonne c. yee see then how that
Christ this text then putteth an end to the law for iustification but not for obseruation OBIECT VI. One text more they obiect Rom. 7.6 But now we are deliuered from the law c. as a vvoman is from hir husband vvho is deade c. I shall giue none other ansvver vnto this text then vnto the former to wit that by the law is vnderstood the penalty of the law the curse of the law or the law in respect of the penalty and curse thereof that this is the Apostles meaning I make it appeare by two reasons from the context 1. See v. 4. So ye my brethren are dead to the law by the body of Christ by the body of Christ that is by the sufferings of Christ in his body now if Christ hath freed vs from the law by his suffering of death what can this intimate but that the law from which he freed vs by death was considered in respect of the penalty and curse and as holding vs in bondage vnto death For by death Christ freed vs from death wherefore when the Apostle saith we are dead to the law or freed from the lavv he considered the law as a killing letter and as it held vs in bondage vnto death 2. See v. 5. When we were in the flesh the affections of sinnes which were by the law had force in our members to bring forth fruit vnto death To bring forth fruit vnto death here the Apostle speaketh of the law not simply but of the law as together with our corruption fructifying vnto death wherefore seeing the Apostle spake of the lavv as tending vnto death it follovveth that vvhen in the very next vvords he said We are deliuered from the law v. 6. he meant that vve are deliuered from the poenalty and curse of the lavv or from the lavv as it respecteth the curse to vvit eternall death and destruction so then here is nothing yet proued against the lavv for obseruation as a rule of liefe It vvas not for nothing that S. Paul added these vvords for righteousnesse saying Christ is the end of the law to wit for righteousnesse c. Rom. 10.4 Shevving thereby that he disputed against the lavv not simply but considered as the meanes of iustification and obtaining righteousnesse Neither is it to be passed by vvithout speciall obseruation that S. Paul disputing in another place against the law doth it not against the lavv simply but against the lavv considered as tending to the curse to those vvho sought righteousnesse thereby and therefore he said not Christ hath redeemed vs from the law Gal. 3.13 but Christ hath redeemed vs from the curse of the law Yea it is remarkable that euery where where S. Paul disputeth against the lavv his maine question is about iustification by the law denying iustification by the law saying By the works of the law shall no flesh be iustified Rom. 3.20 Gal. 2.16 So that S. Paul disputeth against the lavv onely with respect had vnto obtaining righteousnesse and iustification thereby and in respect of the curse of the lavv But it is no vvhere found that Christ is the end of the lavv for obseruation and for a rule of an holy liefe nor is it any vvhere found that Christ hath redeemed vs from obseruation of or obedience to the lavv nor yet is it any vvhere said By the lavv shall no flesh be directed or guided in their liues and conuersation vvherefore for time to come if Anabaptists and Antinomians vvill obiect against the law by way of opposition to vs let them not proue that the lavv is abolished in respect of iustification and as a curse c. For all this vve stedfastly beleeue and teach but let them remember to proue vnto vs that the lavv is abolished as a rule of liefe for obseruation for this is that vvhich vve deny onely that Christ hath abolished the poenalty of the lavv vve beleeue it but that he hath abolished the matter of the law this we deny and this as yet they haue not proued nor euer shall be able if we will be S. Pauls schollers we must learne of him so to dispute against the law as that we doe not for all that make it of none effect and so to abolish the law as yet for all that we doe establish it For so he saith Doe we make the law of none effect c God forbid yea we establish the law Rom. 3.31 but our aduersaries haue learned of Paul to abolish the law but not to establish the law We haue novv made answer vnto the most and chiefest of their Scriptures which they alleage against the law others they haue also but they are such as will admit of the same answere giuen to some of these or else are so triuiall as they deserue no answer to conclud then since I haue firmely proued it that the law is still in force and that to all men beleeuers and vnbeleeuers for obseruation and since they can neither answer our Textes nor yet proue the contrary it remaineth that the Morall law is still in force which being so Gods ancient Sabbath commanded in this law is still in force also for both Anabaptistes and Antinomians haue confessed this vnto me that if it can be proued that the Morall law is still in force then it must and doeth vndeniably follow that the Saturday Sabbath is still in force as well as any other thing commanded in the law Thus we haue vindicated Gods Sabbathes from Anabaptistes and Antinomians in the next place we must vindicate them from Protestants and Papists CHAP. II. An exposition of the fourth Commandement together with a discouery of the manifold lamentable shamfull and abhominable corruptions and abuses of this diuine Law of God by many Ministers of these times through their false glosses idle answers and absurd expositions of it SECT I. IN the former Chapter to the end that vve might vindicate the Lords Sabbaths vve haue defended the Morall Lavv against Anabaptists and Antinomians and novv in this and the follovving Chapters of this Booke for the same end namely to vindicate the Lords Sabbaths vve vvil defend the Integrity and perfection of the Morall Lavv against Protestants and Papistes for Anabaptists and Antinomians deny the whole lavv Protestants and Papistes deny the vvholnesse of the lavv they vvill yeeld no obedience at all to the Lavv these vvil yeeld obedience but by halues and of this number are those ten Ministers my professed enemies in this point who in speciall sorte I doe oppose by name Mr. Grenewod Mr. Benton Mr. Hutchinson Mr. Furnace Mr. Gallard Mr. Yates Mr. Chappell Mr. Stinnet M. Iohnson and Mr. Ward dvvelling in and aboute Norvvich As for Papistes tell them of their sinne of Idolatry in vvorshiping of Images c. against the second Commandement of this Law and among other answers this vvil be one that the second Command is Ceremoniall and pertaineth to the Iewes only tell them againe of their sinne of Sabbath-breaking
Lavv as touching its perfection can a man loue the thing vnknovvne for answer hereunto we must know that how euer a man may he be said to be ignorant of a thing as by it selfe in particular yet may he be said to knovv it and so also to loue it by an other in the generall I make it plaine thus he that loues one or more peeces of gold as gold he loues all peeces of gold and as vvell those peeces in generall vvhich he neuer sawe as those peeces in particular which he hath seene by those particular peeces vvhich he hath seene found good plesant vnto him he comes to know that the other peeces vnseene being of like nature they are also good plesant and so he growes in loue vvith them also The case is a like in him that hath the Inheritance of A Lord ship or Manner descended vnto him be it that he neuer saw nor knevv some particular Closse Field or Tenement of his Inheritance yet he hath a loue vnto these vnknovvne partes of his inheritance in the generall by the experimentall commodety he finds by some of the knovvne partes of his inheritance he grovves in to loue of the vnknovve partes also So it is in this our case t is true the most of men they knovv not the Lavv of God their inheritance in all the partes of it particularly and by themselues yet for all that they haue a knovvledge so a loue to Gods Lavv and to the vnknovvne partes of it in the generall and by the other knovvne partes in so much as many that are ignorant of some one or more points in the particular and by them selues can yet truely say that they loue the Lavv of God and the Lavv too in its integrity perfection and out of this loue in the generall and by other partes they vnfeinedly desire to be made acquainted vvith those vnknovvne partes in the particular that they might loue them for themselues also To apply this doest thou then loue the Lavv of God why make it appeare then both to thine ovvne heart and vnto all men by thy loue vnto the vnknovvne partes of it for he that loueth some peeces of gold in trueth he loueth all peeces of gold also as well those vnseene as those he hath seene so must thou doe if thy loue to Gods Law be sound thou must be in loue vvith all the parts of Gods law in its integrity as well with those vnknowne as with those alredy knowne The way vvherby thou must make knowne thy loue vnto the vnknovvne partes of Gods Lavv is in these two things In an earnest desire to become acquainted in particular vvith those vnknovvne partes of Gods Lavv and in a redy vvillingnes to embrace the knovvledge of them vvhen occation by Gods mercy is offred thee For the former as Dauid desiring to be deliuered from his sinnes praid not only against his knowne sinnes but al so against his onknowne sinnes saying cleanse me from secret faultes Ps 19.12 so we must desire that ernestely not onely the contenuance of the knovvledge of the knovvne partes of Gods Lavv but also the knovvledge of the vnknovvne and secret partes of Gods Lavv vve haue the Prophet Dauid a notable patterne in this point hovv ernest a suiter vnto God vvas he in this case Open mine eyes saith he that I may see the wonders of thy Law againe Hide not thy commandements from me againe giue me vnderstanding that I may learne thy Commandements And then his heart bursteth againe vvith eagre desire thereof mine heart breaketh saith he for the desire to thy iudgments Thus if there be in vs a firuent loue vnto Gods Lavv as there vvas in Dauid vve vvill neuer be at rest vntill vve knovv Gods Lavv yet better and more fully euen vnto perfection The second thing to vvit a ready vvillingnesse to imbrace this knovvledge vvhen it is tendred thee this needeth no proof for it follovveth of it ovvne accord think you that after the Prophet Dauid had thus besought God by prayers for further knovvledge of Gods Lavv that then he vvould not haue vvith both his armes imbraced him that vvould haue instructed him how beautifull are the feete of them which bring glad tydiuges Gods Lavv he called it the ioy of his heart his inheritance it was better vnto him then thousands of gold siluer Would not a man be redy to imbrace the ioy of his heart an inheritance and that which is better then gold and siluer when t is tendred him Yis vndoubtedly why such is the law of God such also will be thy redinesse to entertaine it when tendered if truely thou louest Gods law as Dauid did I come now to apply the former of the tvvo points Is it so that whosoeuer loueth Gods law in trueth and sincerly cannot but expresse his desirs to the vnknowne partes of it Then hereby may men iudge of their estate to Godward to know whither they doe indeed in trueth sincerly vnfeinedly loue Gods lavv or not doest thou desire the knovvledge of all Gods lavv as well as of some of it Doest thou desire the knovvledge of the vnknovvne partes as well as thou louest the knovvledge of the knovvne partes then is thine estate good to Godvvard and doubtlesse thou louest the lavv of God in trueth of heart and in sincerity but if thou contentest thy selfe vvith the knovvledge of that thou doest knovv not desiring to knovv more if more may be knovvne thy case is dangerouse it is to be suspected that thy loue to Gods law is but a fained loue hypocriticall that thou art rotten at the Core not sounde at the heart For he that loueth one peece of gold he loueth all other peeces of gold he that loueth one parte of his inheritance he loueth euery part and parcell thereof knovvne and vnknovvne vnto him Let the most men both Ministers people be examined by this rule their loue to Gods lavves vvill be suspected t is true indeed they pray dayly both in publike in priuate that God vvould increase their knovvledge open their blind eyes as Dauid did Open mine eyes that J may see the wonders of thy Law but doe they pray vvith Dauids heart sincerly Doe they not pray with secret and reserued exceptions and reseruations doe they not indent with God secretly in heart how farre they will be inlightened how farre not how farre they vvill know of Gods will how farre they will be ignorant still Let vs try both Ministers people For Ministers haue they not such a distinction as this nourished in their mindes to wit that there be some things vnknowne of Gods will the knowledge whereof would make much to their praise and applause would be well approued of by all their brethren and would be a meanse to establish them in their liuings if not to enlarge them and would not crosse but rather
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
parte of the Law and may challeng it of right then are the commandements of murther adultery stealing 2. In a bond there the debitor is bound vnto ij things the one is the summe of money the other is the Time day when it must be paid now will any man say that the Time and day mentioned in the bond is no parte of the bond there is the same reason of the thinges in a bond and of the things in the bond of the 4th com 3. The Iewes were commanded to circumcise vpon the 8th day to eate the passouer on the 14th day now will any man thinke that these daies commanded were no partes of those Commandements 4. An other reasoÌ„ to proue the time day to be a parte of the Law is because if it be taken away then the Law is vnperfect lame for take away these words But the Seauenth day from the 4th com then you leaue the 4th com imperfect and lame for it wanteth those words which the Almighty wrote in it to wit these words But the Seauenth day 2. As hereby the Law is lamed in its words so also is it in things for our new Sabbatharians when they haue abolished the old Sabbath the 7th day Sabbath then they thinke the Law is imperfect for it wanteth a day therfore they haue patched it vp againe with a new day to wit the Lords day saying the 4th com commandeth now the Lords day wherefore themselues are my witnesses that the Time day is a parte of the Law and also a parte so necessary as they hold the Lawe vnperfect vntill they haue put in a new peece to make vp the breach when a stud or pillar of an howse is taken away so as they must set in a new stud or pillar into its roome then that old stud surely was in right account a parte of the house so is it here since a new day must be put into the 4th com in the roome of the old day surely the old day was a parte of the 4th com a man may therefore as well take away the studes or pillars of an house as abolish the 7th day Sabbath and as the one tendeth to the ruine of the house so the other tendeth to the ruine of the whole Law of God but specially of the 4th com 5. If these words But the 7th day is the Sabbath be no parte of the Law or 4th com then are we not now bound to giue God one day in 7 for a Sabbath for one day in 700 may suffice more we are not commanded if so much 6. Those words which expresly forbid seruile labour are a parte of the Law or 4th com But these words The 7th day is the Sabbath in it thou shalt doe no manner of worke doe expresly forbid seruile labour Therefore these words The 7th day is the Sabbath c. are a parte of the Law 4th com 7. Those words the breach whereof are punishable with death are a parte of the Law or 4th com for punishment implieth sinne and sinne presupposeth a law But these words The 7th day is the Sabbath in it thou shalt doe no worke are punishable by death see Exod. 31.15 Exod. 35.2 Therefore are these words The 7th day is the Sabbath c. a parte of the Law or 4th com 8. If these words The 7th day is the Sabbath c. be no parte of the Law or 4th com then by so saying you condemne all Expositors for they affirme that in these words one day in 7 is commanded c. which could not be if these words were no part of the Law or 4th com and thus much for my 5th argument ARGVM VI. My 6th argument to proue that the 7th day Sabbath is still in force is because it is the 7th day besides which there is no 7th day thus I frame it That day which is a 7th day besids the which there is no 7th day that day must be our Sabbath day But Saturday the 7th day is a 7th day besids which there is no 7th day Therefore Saturday the 7th day must be our Sabbath day For profe of the Maior or first proposition many Diuines are of iudgement that the 7th parte of time is Gods to be consecrated to his worship seruice as morall wherefore all such Diuines must approue of this Major to wit that that day which is a 7th day besids which there is none other 7th day that day must be our Sabbath day consecrated to Gods worship and seruice my reason hereof is because that day which is the 7th day besids which there is no 7th day it is the 7th parte of time in the strictest and best accounte 2. All Diuines in expounding of the 4th com doe expound these words The 7th day is the Sabbath Exod. 20.10 to be vnderstod of a 7th day and so they would haue a 7th day to be in force though not the 7th day wherefore since they hold a 7th day to be in force they must needs grant that that day which is a 7th day besids which there is none other 7th day it must be our Sabbath day and thus all Diuines doe iustify my Major wâ—ither hey hold a 7th parte of time to be Morall or that a 7th day is Morall and so much for proofe of the Major I come now vnto the profe of the Minor or second proposition to wit that Saturday the 7th day is a 7th day besids which thereis no 7th day For this purpose note that a 7th day must be so accounted either Naturally or Diuinly first for the account Naturall Saturday must needs be a 7th day naturally besids which there is none other 7th day for Saturday is the 7th day from the Creation and there is no 7th day besids it from the Creation now the account which fet cheth its begining from the Creation that is the naturall account because time and dayes begane at the begining of the Creation and he that counteth daies in number as they were in being he followeth the Naturall computation Further as Saturday is naturally the 7th day besids which there is none other so Saturday is the 7th parte of time in a naturall accounte besids which there is no 7th parte of time this is very apparent at the first viewe 2. For the account Diuine Saturday must needs be a 7th day in Diuine account besids which there is none other 7th day for the Scriptures whose computation is Diuine doe informe vs that Saturday is a 7th day inasmuch as they cale the day whereon Christ rose the first day of the weeke Mat. 28.1 Mark 16.2 that is our Sunday now if Sunday be the first day of the weeke in a Diuine account then Saturday which went before it or the Saturday which comes after it must be the last and a 7th day of the weeke in a Diuine account forasmuch as the Scripture
Apostles so that is said to be the whole intire perfect Law of God which hath all the partes and things commanded which at first belonged to it which lacketh none of all those precepts which at the making and diuulging of that Law God ioyned together If then we would know whither we haue the whole law of God intirly now or not we must haue recourse vnto the making first diuulging of this Law looke therefore into the twentyth Chapter of Exodus and there you shall see this whole and intire Law of God with all euery the members thereof as God made it when he first proclaimed it vnto his Church thus you see both what the wolnesse integrity of Gods Law is and where to find it whole and intire as God made it if any man shall diminish or deny any one particle commanded in this Law he must be said to mancle lame this Law the Law must be accounted but a lame mancled imperfect Law like as if a mā lacketh but a ioynte of his hand or a finger he is said to be a lame man and if a Bible wanteth but a leafe or a verse it is an imperfect Bible Now to apply this Jn the Decalogue God chargeth his people to Remember the Sabbath day and to sanctify the Sabbath day and to Rest on the 7th day now this day caled Sabbath day 7th day was our Saturday as all men know wherfore if any man will abolish this Saturday 7th day Sabbath as not commanded now to be remembred now to be sanctified and now to be rested on that man doth mancle lame the royall law of God for he withholdeth one branch of Gods Law which inioyneth the remembrance and sanctification of the Saturday 7th day Sabbath that man receiueth and obeyeth but some parceles peeces of Gods Law onely for he yeeldeth obedience but onely vnto some nyne or nyne an halfe of Gods tenn commandements for he leaueth out that peece and parte which concerneth the Saturday Sabbath and that man must deny Gods intire whole law to be intire whole vnto vs or to belong vnto vs in the integrity perfection thereof for if the Law belonged vnto vs in its integrity and perfection then the Saturday Sabbath which was once commanded in that Law so was a parte a peece of the Law it must now also be commanded in the Law and so belong vnto vs now Thus the consequence is proued good that whosoeuer abolisheth the old Sabbath day he mancleth Gods Law he yeeldeth obedience but vnto percels and peeces of it he denyeth that Gods Law belongeth vnto vs in its intigrity perfection For the Saturday Sabbath serueth to make vp Gods Law an intire an whole a perfect Law without it it is but a lame imperfect maimed defectiue Law like a lame man wanting an hand or a finger of his hand like an imperfect defectiue Bible lacking a Chapter or a verse of some Chapter I confesse that those tene Ministers Gods aduersaries and myne in this point goe aboute like botching Taylers or sowterly Coblers for I cannot more aptly and fitly resemble their action to make vp this breach againe by adding a peece of new cloth to fill vp the rent and so they suppose to auoide this blow and to make vp the Law againe an intire and perfect law now howeuer it is commendable to peece mend old garments yet it is altogether insufferable for any to play the botch er and cobler with Gods lawes the new peece wherewithall they would fill vp this rent make vp this breach it is the Lords day or first day of the weeke this day must now be thought firmely beleeued to be put into the old Law of the Decalogue then we shall haue 10 commandements againe wholly compleatly but as once it was vnlawfull to weare a garment of Linsey wolsey and to bring profane and common persones into the Temple so is it now to mingle humane institutiones with Diuine ordinances and to bring a day appointed by man into the Morall eternall and sacred Law of God for the Lords day hath no higher institution then the ordinance of the Church and will they peece and mend vp the Diuine Law of God with the peece of an humane ordinance but admit that the Lords day were of Diuine ordination yet is this peece too bigg or too little to stand in the breach of the 4th commandement as formerly I haue showne because it cannot agree to the 4th com besides to see the vnskilfulnesse of these peecers they confesse that this Lords day Sabbath is a new ordinance pertaining to the new Testament as are Baptisme the Lords Supper yet they will attempt to mende vp the breach of the old Law with a peece taken out of the new Testamēt thus the old law shall be partly old partly new partly Law partly Gospell a new kind of botching They saied indeed a Cobler should answer my booke and see now if they be not as good as their word is not this worke of theirs Coblers worke Hauing proued the Major I come vnto the Minor here I am to proue that no man may so wrest the Scriptures as thereby to mancle lame the Royall Law of God no man may receiue obey but some percels peeces of it onely that no man may deny the whole and intire Law of God to belong to vs wholly fully and in the integritie and perfection thereof me thinke none should deny this Minor if any will 1. He is guilty of doeing violence to the Law and of being partiall in Gods Lawes this was the sinne of those Priests laied to their charge by God who had polluted the Sanctuary done violence to the Law Zeph. 3.4 and againe yee haue not kept my waies but haue bene partiall in the Law Malach. 2.9 yea he must hold it Iewish Iudaisme in any that will be intire perfect in Gods Law that is that will haue an indifferent and vnpartiall respect vnto all the partes thereof for he that is intire and perfect in the Law will haue respect vnto Gods Sabbaths which they must count Iudaisme 2. I finde it in Polanus Syntag pag. 353. that Papists doe deny the second Commandement against worshiping of Jmages to be Morall and appertaine vnto Christianes to the like purpose I find in Willet on Exod. 20. pag. 342. 343. these passages The commandement say Papists of abolishing and destroying Images was ceremoniall therefore it concerneth not Christians now And againe The second praecept against the making of Images was onely temporall concerned the Iewes Thus Papists are partiall in the Law and deny its integrity now if we may deny the Integrity of the Law tell me why Papists may not doe so too 3. If any will deny this Minor by the iudgement of M. Perkins he denieth himselfe to be
to rest in or for man if not for both I rather thinke for man for as for God he rested no more on the 7th day then on the 8th 9th and 10th daies and so euery day after but to man it might be otherwise he might rest on the 7th day and worke on the 8th 9th and 10th daies c. yea many holy daies God hath made since the Creation Leuit. 23. but it can no where be showne that he made any for himselfe but alwaies for man yet more plainly that God sanctified the 7th day for mans vse it shall appeare by the 4th com Exod. 20.11 where the Lord vseth a reason to perswade vs to rest on the 7th day and it is this because God himselfe rested on the 7th day blessed it and hallowed it which reason is drawne from the Sanctification of the 7th day at the Creation Genes 2.3 as if the Lord had said you shall rest on the 7th day because I blessed it and sanctified it at the Creation for the selfe same end hereby then it appeareth that the 7th day at the Creation was sanctified with reference vnto man yet further it shall appeare by the words of our Sauiour Mark 2.27 saying The Sabbath was made for man c. it is plaine then that when God made the Sabbath at the Creation he made it for man thus it appeareth that the Sabbath was from the Creation Herevnto some answer that the Sabbath at the Creation was exemplary indeede but not obligatory vntill the 4th com was deliuered in the wildernesse But the vanity of this distinction shall thus appeare 1. If the law of the Sabbath the 4th com did not bind vntill it was deliuered on Mount Sinay then did none of the other Nyne com bind neither vntill they were deliuered on Mount Sinay vnlesse you will say that the Law had not euer tenn commandements in it and that the law is not of a Copulatiue nature 2. It were most strange to suppose that God should giue an example more then 2000 yeeres before any should follow it for wherefore are examples but for to be imitated 3. When our Sauiour said The Sabbath was made for man Mark 2.27 he meaneth not that it was made at the Creation for an example vselesse but for mans vse as to rest in it c. 4. Can any man thinke it that God should sanctify the 7th day and so make it an holy day at the Creation and then suffer it to be profaned and polluted for 2000 yeeres after vntill the Isralites came into the wildernesse or can any man thinke that God should make a Sabbath day at the Creation for the people of the Iewes onely who were not a people distinct of nere 2000 yeeres after and not for the Patriarkes also who liued before the flood or can we thinke that the Fathers before the flood had Sacrifices and no Sabbaths that they had the worship of God and no time allotted for it or can we thinke that the Church of God from the Creation had no day set aparte for a thankfull holy remembrance of the Creation of the world vntill they were come into the wildernesse II. My second reason to proue that the Sabbath was from the Creation is because the 4th com must be supposed to be as ancient as are the other nyne commandements of the Decalogue for the Decalogue is holden of all to be as ancient as the world and so it must be for else the Law were not of a copulatiue nature the 10 commandements were not linked together as a chaine of many linkes for one linke to wit the 4th in midest of the chaine should be wanting contrary vnto Iam. 2.10 contrary to the doctrine of all Diuines 2. If the 4th cō were not as ancient as the other 9 commandements then it must be absurdly supposed that the Decalogue had not alwaies 10 commandements in it as it had Deut. 10.4 If then the 4th com be as ancient as are the other 9 commandements then the Sabbath therein commanded must be as ancient as is the Morall Law which is for antiquity from the Creation It may be obiected that there is no mention of the Sabbath day vntill the Law was giuen vpon Mount Sinay Exod. 20. or at soonest in the wildernesse of Sin Exo 16.1.23 well be it so but doth it follow that because it was not sooner mentioned it was not therefore sooner in vse the Law against murther it is not mentioned at the soonest vntill after the murther of Abell Genes 4.15 but will it thereof follow that there was no Law against murther before Kaine killed Habel we know many things there were which were not recorded for else the world could not conteine the bookes Ioh. 21.25 on the contrary for so much as we find that the Sabbath was in vse Exo. 16.23 before the 4th com was giuen on mount Sinay Ex. 20.1.8 it is therefore the most likly that it was from the Creation for if it had not its first originall at Mount Sinay when can it be thought to haue its begining but at the Creation together with the other commandements of the Decalogue III. My third reason that the Sabbath was from the Creation is because we find not the Spirituall workes of the Sabbath day particularly expressed in the 4th com giuen vpon Mount Sinay Exod. 20. nor yet in the mention of the same Law before in the wildernesse of Sin Exo. 16. which is an argument that the Sabbath day was in vse and the manner how to sanctify it was well knowne vnto the Iewes before either of these Lawes were written Exod. 20. or Exod. 16.5.23.28 otherwise God himselfe would in some of these textes haue expressed particularly vnto them after what manner and where withall they should sanctifie this day The same is also confirmed by the first word of the 4th com Remember Remember the Sabbath day to sanctify it signifying that they knew before and could cale it to minde againe how to Sanctify the Sabbath day and therefore touching this point the Lord needed not say any more vnto them but Remember it c. I haue often maruailed in my selfe why it should please God so punctually expresly to mention the corporall obseruation of the Sabbath in resting from bodily laboures and be so silent as it were in the Spirituall dueties of the Sabbath which are the more excellent doubtlesse the reason is because the Sanctification of the Sabbath did not then begine when the Law was giuen Exod. 20. or Exo. 16. but that it was an ancient ordinance of Gods long before in the Church in the memory of all men before the giuing of the Law as were the other Morales in the Decalogue so as they knew how to sanctify the day and with what dueties I confesse it that the Lord vseth the word Sanctify in the 4th com which doth in generall imply the particular meanes and waies of sanctifying the day but it doth not
it among the Ordinances of God giuen it like power ouer the conscience which they haue now how God will take this at their hands it behoueth the Authors hereof to be thinke themselues 3. The Authors hereof doe bewray most audaciouse presumption in that they dare approch so neere the Majestie of God that Ielouse God with their owne inventions that they dare ranke them with the Ordinances of God now what would they more vnlesse they take the Crowne that is to Deify themselues for who but A God can exercise power ouer the conscience and make ordinances tying conscience and of equall authority power with Diuine ordinances Since this deformity is in the visage of a Protestant happilly it will be winked at or ouerly looked vpon or minced and extenuated if not defended but were it in the face of a Papist suer I am it should find no mercy but according to the iust desert thereof it should be aggrauated to the full but what should I say loue is blind I meane self loue we can spie a blemish in an other but cannot or will not see it in our selues I cannot see but that these men may as well set vp a new Sacrament of Baptisme in stead of the old one as to set vp a new Sabbath in roome of the old one or an other Lords Supper in stead of that instituted by Christ as an other Sabbath in roome of that instituted by God and since none but a God can set vp Sacraments and Sabbaths in the Church what else doe they but vsurpe the roome and Authority of God who set vp new Sabbaths in the Church By the way as touching Gods ancient Sabbaths haue not Papists by their reasons and consequences out of Scripture which these men call their neceessary consequences but how vnnecessary you haue seene abolished Gods Sabbaths expresly commanded in the Morall Law and haue they not hereby aduanced their Syllogisticall reason to be of equall authority with neuer erring Scriptures and their consequences to be of equall authority with Gods 4th commandement nay to take the vpper hand and to showlder out of place Gods commandement Now since a law inacted in Parliament cannot be reuoked but by the same authority that first inacted it doth it not follow that Papists make Idoles of themselues whē their reason shall be a Countermand to Gods commandement were Papists onely guilty of this sinne a man might with applause manage this argument against them but since Protestants also haue a hand therein I dare not passe my censure Thus you see the Lords day is an Idoll the preachers for it Idolaters and their obseruation of it Idolatry let none enuy malice mee for discouering vnto them this their sinne but rather let them turne their enuy against themselues for being such sinners and their malice against their sinne nor let any study to wrest my words but let their study be how to worke a reformation To conclude this point seeing that as the case standeth there is Idolatry committed by many thowsands in the Land and that by most puritanes is it not high time to seeke out for a reformation Now lay all these forementioned things togeather and be stirred vp to endeauor for a reformation for so as S. Iames speaketh Thou shalt hide a multitude of sinnes Iam. 5.20 And endeauour for a speedy reformation for reformation is Repenance Repentance is by no meanes to be delayed and procrastinated as we are daily taught I reade in the prophecy of the Prophet Haggay an excellent exhortation to incourag all sortes of people to the reedifying of the Temple it is this Yet now be stronge o Zerubbabel saith the Lord and be strong o Ioshuah sone of Jehozadak the High Priest and be strong all yee people of the Land saith the Lord and worke for J am with you saith the Lord of Hoastes Hagg. 2.4 I verily thinke that I may apply this Exhortation vnto all sortes of people now to incourag them to the reedifying of the Lords Sabbaths saying be strong o Prince be strong o Priest be strong all yee people of the Land and worke for the Lord of Hoastes is with you God was with his Church in the daies of Luther he prospered thē so as gloriously they reformed the corruptions in his worship and the Idolatry daily committed against the second commandement why should we doubt but that the same God fauourably alloweth this our worke or feare to expect a like blessing when the Cases are so like Remember the Sabbath day to keepe it Holy That 7th day is the Sabbath of the Lord thy God in it thou shalt not doe any worke For the Lord rested on the 7th day and therefore the Lord blessed the Sabbath day and Hallowed it Exod. 20.8.10.11 Lord haue mercy vpon thy vniversall Church and incline their heartes to keepe this law speedily to reforme the weekly transgressions of it Amen Amen My reward with men for times past hath bene euill my expectations for time to come are worse but Lord wipe not thou out the kindnesse that J haue shewed to thy Law and to thy Holy Sabbaths Remember mee o my God concerning this and pardon mee according to thy greate mercy Nehem. 13.14.22 1. Cor. 4.4 FINIS Faults escaped In pag. 51. lin 9. for reuerence read reference pag. 103. lin 2. for preformed read reformed pag. 165. lin 5. for denegerated read degenerated pag. 331. lin 6. for contraicted read contradicted pag. 421. lin 22. for eparate read separate pag. 475. lin 2. the text Rom. 15.1 there cited with ij lines before it I iudge vnsoundly applied pag. 582. lin 36. for subiect and Magistrate read seruant and Master As for other faults as mise-pointing of sentences and mis-placing lacke or superfluity of a letter here and there the intelligent Reader may easily correct them
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.
and branch 5. That by very many in our Church there is grosse superstition committed Gods worship corrupted yea plaine Idolatry wrought and that by sanctifying of the Lords day for a Sabbath day by the 4th Com. These things as I beleeue you shall find cleerly proued in this Booke Vnto whose consideration should I commend these things for redresse if not vnto your Lordshipes hath not his Maiestie therefore deputed you vnto your seuerall charges to ouersee see to the well ordering of the Church worship of God and hath not the Almightie laied it vpon you To warne some that they teach none other doctrine 1. Tim. 1.3 And To redresse the things that are amisse Or To set in order the things that are wanting Tit. 1.5 Downe then with that Idoll the Lords day Sabbath so dealt Hezekiah with the Brazen Serpent when idolatrously abused and bring into its roome into the Church of God againe that ancient ordinance Gods Sacred Saturday-Sabbath let not an idoll of mans deuiseing stand in Gods Church where an ordinance of Gods inioyned by a Morall Law should stand Oh my honourable Lords what a pitty it is to see Antiquity true and honourable Antiquity I meane the Lords Sabbathes troden vnder foote why should not our Church become followers of those Ancientest and most pure Churches of the primitiue times that liued next after Christ his blessed Apostles in obseruation of the Lords Sabbath Who so long as they retained their greatest purity so long they religiously obserued the Saturday-Sabbath Why should not your Lordshipes exhorte vnto the obseruation of the Sabbath day as did that Godly Bishop Ignatius in his time Epist ad Magnesi And why should not your Lordships defend the Sabbath day as did that famouse Bishop Athanasius in his time Centur. iiij cap. 6. pag. 410. This done the Law of God should be taught and maintained in our Church in its integrity and perfection the 4th Commandement should be in vse amongst vs againe and be accounted as Morall as any of the other nyne and God should haue his whole intire worship prescribed in the first Table as well amongst vs as euer he had among the Iewes when they were the onely people of God If it please not God to inkindle your Lordshipes hearts with more zeale for his glory in this behalfe then is to be found among common Ministers Gods Sabbaths are like still which God forbid to lay waste his Lawes to be partially taught and his intire worship to be still denied him Let none suggest vnto your Lordships that the obseruation of the ancient Sabbath is Iudaisme for Athanasius liuing in those first ages of the Christian Churches taketh away this obiection saying Wee keepe the Sabbath day and yet we are not tainted with Iudaisme Centur. iiij In the Booke of Common Prayer after the 4th Commandement wherein the old Sabbath day is by name specified is publikly rehearsed by the Minister we are ordered to vse this deuout prayer Lord haue mercy vpon vs incline our hearts to keepe this Law Which prayer which commandement cannot vnder your Lordships correction be vnderstood of the Lords day nor of any other day but the old Sabbath day onely Wherefore the obseruation of the old Sabbath is no Iudaisme vnlesse we be taught to pray to God to incline our hearts to Iudaisme It is not vnknowne vnto your Lordships that not many yeeres since the Crosse in Baptisme hath by some bene counted idolatrouse the holy dayes Romish yet hath our Church freed them from such imputations I trust therefore that in your graue religiouse consultations it will be iudged meete that the Lords Sabbaths shall be also freed from the slaunder of Iewish Iudaisme and the like If the Holy dayes of the Saints may be defended I trust the Holie day of the Holie one of Israel shall be protected I haue done myne errand I haue discharged my duety the cause is no longer myne then in my breast I now commend it vnto your Lordships for protection the cause is Gods and therefore youres and the Churches it deserueth the patronag of the greatest of the lernedest T is true my person is meane I care not though it be fleited so the cause be honoured Iudges regard not persones but Causes In Courtes of Iustice if any sewe or informe for the King if the Kings Title be in question though the Informer be meane neglected yet the Cause is much regarded for it hath all the honour furtherance that the Iudges Courte can afford it in speciall sorte the Iudges they take in with it mannage it as if it were their owne Counsaile shall be assigned to pleade for it other causes shall stand by whilst it be tried informer witnesses shall be countenanced incouraged to speake the like so as if possible the Kings Title shall get the day Let me petition your Lordships therfore in your Triall of this Controuercy to haue regard whose the Title is that is in question it being the Lords Sabbath a branch of the Morall Law a parte of Gods worship and one of the most ancient ordinances that euer God established in his Church the Title is plainly Gods therfore yea it is called the Sabbath of the Lord or the Lords Sabbath and myne Holy Day The Title being Gods then let it haue that fauourable and honourable triall in your Synods Consistories Consciences the which earthly Kings Titles obtaine in their Courtes Who euer make squemish of it your Lordships as Iudges wil take in with it I trust knowing the Title of him is now in question of whom you hold all you inioy for the present and hope to inioy hereafter let the day be Gods let iudgement passe on his side if possible let the Informer haue incouragment countenance all helpes furtherances if not for his owne sake yet for his Cause sake and for Gods sake hee pleads the Kings broad Seale an expresse precept the 4th Com. one of the 10 Morales and one of the First Table too what better or higher Euidence can be demanded Let no argument or Text of Scripture be vrged to the abolishing of this ordinance of Gods Sabbath to the impairing ecclipsing of the Morall Law 10 Commandements and to the ouerturning of any parte of Gods worship once established in his Church if possible they may be salued and answered by any warrantable distinctiō or exposition Nor let any answer passe for orthodox wherby any iote or title of the Decalogue or any parte of Gods worship should be denied This I humbly begg and craue of our Lordships and that in the name of God whose Title I informe for and whose Title you are to iudge for and defend and that by virtue of your places high offices For I hold it as an vndoubted Maxime that it is not godly nor Lawfull to abolish an ordinance of Gods being a parte of Gods worship once established
in his Church prescribed in his Morall Law vnlesse some most pregnant Text can be brought against it which doth necessarily most cleerly abolish it so as it can be no wayes answered of which kind vnder your Lordships correction be it spoken I know there is not any one Text that can be showne in all the New Testament Now God forbid that any of his ordinances should be throwne downe when they may if we pleased be still retained It may easily be thought that in so large a Treatise as this is wherein is handled so many arguments answers passages particles that in a new Argument not formerly wrote of by any that some or others of them may sauour of humane frailty stand in neede of further study I craue of your Lordships that such a thing may not be racked dwelt vpon but that the body of the Treatise maine Argument arguments answers may be attended the which are so cleere sound to my vnderstanding as I am good Confident the cause shall obtaine your Lordships Patronage So demeane your selues in deciding iudging and defending Gods Title here on earth that when the Lord Iesus that chiefe Shepheard Byshop of our soules shall appeare then you may receiue an Incorruptible Crowne of glory Your Lordships to Commande THEOPHILUS BRABOURNE To the Godly and well affected Reader KNowing dearly beloued and Christian Reader that as there ought to be so there is a propensity and Holy inclination in all who are truly Gods to haue a respect generally vniuersally vnto all his Commandements to one as well as to an other without exceptions reseruations To auoide all superstition and will-worship and to giue vnto God his owne worship and seruice prescribed in his Laws without baulking and abridging him of any parte thereof I iudged therfore that this discourse in defence of the Sabbath day which is one maine thing prescribed in Gods Commandements and a parte of Gods worship seruice could not be vnwelcome to thee Calling to minde also the Parable of our Sauiour how seuerly he will deale with that seruant vnto whom he deliuereth but one single Talent if he hide it vp in secret so as no proffit come thereof Mat. 25.24 Remembring also that our Sauiour made it an essentiall marke of Peters loue vnto him to feede his Lambes Ioh. 21.15 And that it is giuen in charge vnto all To exhorte one an other to admonish one another to edify one an other 1. Thes 5.11.15 These things laid before myne eyes I could not for loue nor durst I for feare but make knowne my minde in this point How could my Spirit be but stirred within me to see my Christian betheren the Church and Spowse of Christ to lay in the weekly neglect of Gods worship profanation of his Sacred Sabbathes and transgression of the 4th Commandement when in the meane time they zealously superstitiously tender vnto God their will-worship of the Lords day Sabbath how could I but discouer these things especially when but the Alteration and chang of a day as the sanctification of the Saturday for the Sunday might helpe all this In the dayes of Isaiah the Prophet the Church of God had profaned the Lords Sabbathe Isai 58.13 and the Lord gaue him in charge to Crie aloude spare not lifte vp thy voice like a trumpet show my people their transgression to the house of Iaakob their sinne c. Isai 58 1. It is the duetie therfore of Gods Ministers to tell his people of their sinne and the people and Church of God must with patience heare it with cheerefulnesse reforme it for which happy Reformation I make my prayers vnto God that when they assemble next in Parliament they may make this one of their maine Consultations to cause a serch to be made both into the Scriptures into the Ecclesiasticall Histories Records of the Church to see what grownds can be found for the Lords day Sabbath to make also a diligent inquiry after the Lords ancient Sabbathes to see what 's become of them and when vpon what grownds they where first throwne downe that so the errours of our Fathers may be reformed in vs their children Thâ—s you haue the reasons mouing me to wright As I had many sufficient reasons mouing me to wright so I mett with many sondry discouragments for some yea Ministers who of all others one would thinke should iudge most charitablie of their brethren ☞ they enter into my heart say it is pride and singularity that sets me on worke c And this once broched by a Minister it runneth also from the mouthes of their people continually now albeit I haue professed protested in priuate vnto such Ministers the contrary that after a diligent serch of myne hearte as I have teld them yet nothing will satisfy them but pride it must be though Well once againe I answer them that in the words of S. Paul Though I know nothing by my selfe yet am I not thereby iustified T is true indeed The hearte is deceiptfull c. Ierem. 17. as soone therfore as I can find this haughtinesse arising I will labour its mortification God assisting But what 's this to the purpose among wise men say hee be a proude person that pride creepeth in as it will to a mans best actions too too often is his cause therfore starke naught then many a lerned and elegant sermon should be reiected and many a zelouse Sermon of no worth but thus it is with many of them that vnlesse a man can so Master his vnderstanding captiuate his iudgement as to say what they say for company out of a reuerence to their persons giftes to affirme with them that all is Gods Sacred trueth which they fancy about the Lords day Sabbath though hee can see no such matter but the cleane contrary yet â—ee must be branded for a proude person but with patience I shall labour to beare them selfeloue is stronge and selfedeniall hard Some obiect to me saying you are but one and the Lords day Sabbath hath stoode thus a long time and the most are of a contrary iudgement to you neuer think you to reforme it I neuer looke to see it altered in my dayes c. To which carnall reasonings I answer should a faithfull Minister in his Charge be discouraged with such arguings what Minister might not forbeare the pulpit let him preach for repentance almes deedes chastity sobriety or selfedentiall c and may not many in his Congregation tell him that hee is bat one and they haue liued otherwise a longe time and many yea Ministers will doe as they doe and therefore neuer let him thinke to reforme them c who could think wise men should argue thus vnwisely and yet these eares of myne haue heard these arguments vsed by Christians in other points of no ordenary vnderstanding But let these know that a
forswore his Lord and Master therein he bewraied it not Let good men therfore Holy be defended no further then their goodnesse and holinesse will extend and suffer them to be prosecuted and discouered in their erroures sinnes that they may reforme them I confesse they are my brethren so I acknowledge them but what then may not their erroures therfore be discouered and reproued Peter was Pauls brother did Paul therfore cloke Peters errour no Paul discouered it and reproued it to his face and that publikly before all men Gal. 2.11.14 shall the sinnes of the people be reproued and not the sinnes of Ministers shall Ministers haue a patent to sinne without reprofe our Sauiour reproued Peter saying get thee behind me Satan I hold sinne is lesse to be borne withall in a Minister then in a priuate person especially if it be both in their life and doctrine as that is for which I shall reproue them for when they not onely practise it but also erroniously teach it hereby they draw whole multitudes after them and therefore sinnefull errour would be snibed in them as a riuer would be stopped in the fountaine Perhapes thou wilt further say for them but what is it you haue against them it seemeth by these words that you haue some greate matter against them which we cannot beleeue since we know them to be men so Holy so lerned and euery way so qualified as we cannot say black is their eye c. Why amongst others these things I haue against them In generall I challeng them for their false and erroniouse doctrine where with all they haue now a long time deceiued and seduced the people of God wherein they still stifly persist he particulars whereof are these by their vngodly and abhominable reiecting of that most ancient ordinance of Gods Sabbath by name commanded in the Morall Law 1. They are become companiones to those wicked Priests who were partiall in Gods Law Mal. 2.9 for they deny the Integrity perfection of the Law and teach it onely by halues by parceles and peeces and so make Gods Law a lame and defectiue Law 2. They deny God a parte of his holy worship and seruice prescribed in the first Table of the Decalogue and this they neglect and omit weekly 3. They haue vtterly abolished and by their doctrine nullified the whole 4th Commandement both roote and branch 4. They haue most shamefully abused the 4th Commandement by their most grosse false and erroniouse expositions of it so as I neuer saw any one portion of scripture more corruptly and falsly expounded by any Popish Iesuit Whereby they worthily deserue the Title to be called The corrupters of Gods Law 5. They doe shamefully abuse certaine Textes and portions of Scripture and that by setting Scriptures together by the eares for they wrest certaine Scriptures of the New Testament to the vnnecessary contradicting and ouerthrowing of things commanded in the Decalogue and 10 Commandements of the Old Testament 6. They haue and doe most vnschollarlike abuse the 4th Com. by applying it to the Lords day the which God directed properly vnto the Saturday or 7th day of the weeke 7. They teach and maintaine that the Lords day is the Sabbath day by Christ his institution and to this purpose they haue most vnlernedly dishonestly wrested and abused diuerse sondry portiones of sacred Scripture a thing which one day they must account to God for and hereby they haue shamefully abused many of the well affected people of the land nursing them vp in Superstition will worship and idolatry If I shall make these 7 things good against these 10 Ministers as in this booke I shall then I trust you will pardon me if now and then I let fale an harsh word or two against them and then I trust you will not blame me for taking vp the bucklers against them as Gods enemies in these cases I could not haue taken these things so euilly at the hands of any as of puritans nor of any puritans as of puritane Ministers for at their hands I looked for better As for them these 10 Ministers I require and charge them as they will answer it before the Tribunall of Almightie God at the generall day of Iudgement that they study the 4th Commandement better and other the Scriptures now in controuercy so that they may deliuer nothing to the people but the pure word of God in their exposition and that they forbeare these erroniouse doctrines in pulpit and in priuate yea and reuoke these their foule erroures making a mends to the people of God whom they haue wronged by acknowledging the same vnto them before either they or any of their people departe this present life it is no dallying with mens soules and Gods matters Or else let them answer this my booke and so honestly acquite themselues of these things I charge them withall it is but equall that I demaund that they should either confirme my booke or confute it some of them say they will giue their liues for the Lords day Sabbath I trust then they will giue their laboures which is lesse to defend it I doubt not but you shall heare them make many shiftes friuolouse excuses that they may not answer me as hitherto they haue done when moued to answer my former booke but this is but still to maintaine their credit among the people as if they could easily answer all but they will not wast their time forsooth Happily the combination of these 10 Ministers will agree euery man to preach an invectiue sermon or two euery man in his owne parish against this booke and so raise a greate cry against me picking partially some fewe things in my booke to cauill at as it is no hard matter for a Rhetoricean to delude the people with words and for a Sophister to beguile them with seeming arguments and answers but my request vnto them is that they would answer my booke and that punctually from point to point not snaching and catching here and there at things and that they would print it as I haue done and so they shall stand to what they say without alterationes and after minceings and extenuationes An Author may be much wronged and abused in pulpit as I haue bene alredy by M. Chappell reporting to the people things out of my former booke falsly which I neuer wrote there so confuting their owne phantasies in stead of my booke and the Author hath no remedy but patience To auoide the like I desire them to forbeare pulpit confutations and come to printed confutations that so they may be answered againe What remaineth Christian Reader but that in the last place I craue thy single eye and vnpartiall censure and that you carry a minde voide of all preiudice euill will either to the person or the cause whereabouts thou art redy to be imployed in reading Remember we are not to receiue the word of God with respect of
persons nor yet to stop the eare and winke with the eye least we should see and vnderstand for so thou shalt both wrong thy selfe and thy Author Remember thou art now in the place of a Iudge for thou must reade the Controuercy of the Lords Sabbathes pleaded pro con betwixt these 10 Ministers and mee they against Gods Title and I for Gods Title they against Gods Sabbaths and I for them and betwixt them and mee thou must Iudge passe sentence now a Iudge must not be carried away with partiality and respect to persons nor suffer his minde to be prepossessed with an ill will to the cause before he heareth it these things are but equall and right which I craue of thee wherefore I trust I shall obtaine with thee This onely note that if thou wiâ—t suffer thy selfe to be swaied rather on the one side then on the other thou oughtest rather to take in with mee then with them for the Sabbath day it being an ancient ordinance of Gods a long time in vse in his Church therefore the cause and Title it is Gods and since I stand in defence of this Sabbath day therfore I stand in defence of Gods cause and Gods Title so side it with God but they setting themselues against Gods Sabbath set themselues not onely against me but also against Gods cause Gods Title wherfore iudge thou whither it were better for thee to take in with them or with mee against Gods cause Title or with Gods cause Title And so I commend thee to the grace of him who is able to build vs vp further in the knowledge and loue of his Trueth Thine in Christ Jesus THEOPHILUS BRABOURNE The Contentes of this Booke Chapt. I. This Chapter conteineth A defence of the Morall Law or 10 Commandements of Almightie God wherin for the defence of Gods Sabbathes it is proued that this Law is in force vnto Christianes and here Libertines Anabaptists Antinomians are confuted who deny that the Law of God consequently his Sabbaths doe belong vnto Christians and their obiectones to the contrary are answered Chapt. II. This Chapter conteineth an Exposition of the 4th Commandement together with a discouery of the manifould shamefull corruptiones abuses of this diuine Law by many Diuines of these times who doe wrest it mancle it corrupt it by their idle answers distinctions false glosses most absurd Expositiones from all which this Holy Law is vindicated by the Authour restored to its proper genuine ancient sense againe Here also it is made apparent that the whole 4th Commandement is abolisbed nullified by the common doctrine of these times Furthermore and by the way here it is showne how long a Sabbath day is as namely that it is but the time of Day light onely here is discouered the errour of such diuines as hold teach that the Sabbath day is to begine at midnight or in the Euening before or to last from morning to morning 2. By the way also here it is showne that there is no such preparation to the Sabbath to be made on the euening before by a cessation from the workes of our callings the like as some Ministers doe wright call for Lastly this Chapter is concluded with an Exhortation to the loue of Gods Law the Integrity perfection thereof Chapt. III. This Chapter conteineth A discouery of the vanity of all their Arguments brought for the maintenance of the Lords day to be a Sabbath day of their abuse of sondry Scriptures to that end This is handled in two questions the one shewing that it can neuer be proued that the Lords day was in the Apostles dayes constantly weekly obsâ—rued weeke by weeke as we now obserue it The other That it cannot be proued that so much as any one Lords day was euer kept in the Apostles dayes for a Sabbath day and that therfore it is no sinne against God but Lawfull for Husbandmen to make Hay in Hay seile to sow corne in wheat seile to reape corne in Haruest for all sortes of Tradsmen Taylers Shomakers Brewares Bakers Weauers and the rest to doe the ordenary workes of their callings as well vpon the Lords day as vpon any other day of the weeke Yet further here it is proued that the Lords day is but an indifferent thing that by the Testimony of the best writers some lerned Godly Martyrs the State and Church of England assembled in Parliament Here also the Lords day is discouered to be but A Popish Tradition so all Romish reliques are not yet remoued Finally it concludeth with an Admonition Dehortation from Superstition voluntary-religion will-worship Chapt. IV. This Chapter conteineth an Answer vnto all those Textes of Scripture reasons and arguments profanly impiously brought against the 7th day Sabbath commanded in the Morall Law It sheweth the absurdeties which the vndertakers against Gods Sabbath doe fale into And it wipeth off that slaunder of rigorousnesse of the Iewish Sabbath and sheweth that God required no more stricktnesse of Iewes then then the patrones of the Lords day doe require of Christians on the Lords day now Chapt. V. This Chapter conteineth sondry Substanciall Arguments prouing vndeniably that the 7th day Sabbath mentioned in the Morall Law is still in force ought to be to the worlds end This is proued both out of the Old Testament out of the New Testament also out of the ancient Records of the Church For 1. God Commanded it 2. Christ the Sonne of God ratified it 3. The Apostles after Christ practised it 4. The Primitiue Churchs religiously obserued it And in this last passage by the way it is showne 1. when the Lords day first sprang vp to be a sole Sabbath day and who were the founders thereof 2. When the Lords ancient Sabbath was first throwne downe who were the wicked Authors thereof Occationally in this Chapter the obseruation of the old Sabbath is freed from the uniust slaunder of being Iewish and Iudasme with the like Here also are confuted the vaine Euasions distinctions which are vsually framed against the ancient Sabbath day Lastly here is a discourse of the Antiquity of the Sabbath where it is proued that the Sabbath day it from the Creation so as ancient as the world Chapt. VI. This Chapter conteineth A dispensation shewing that Christians who desire the Ancient Sabbath are not necessarily bound in conscience to make A rent from our Church in their present obseruation of it but that they may waite for the opportunity of a publike Reformation by the Magistrate prouided they keepe the Lords day for the Sabbath day by way of a change in the meane season 2. It concludeth with an Exhortation to vse all possible lawfull meanes for a speedy publike generall Reformation amongst other Motiues therevnto these are touched that vntill A Reformation 1. The Decalogue is defaced of
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
the integrity and perfection thereof vnto a iott and title These things premised I come vnto the first thing propounded namely the Defense of the Morall law against Anabaptistes Libertines and Antinomianes SECT II. TOuching the defense of the morall law and consequently of Gods Sabbathes therein conteined be pleased to note that both Anabaptistes beyond the sea and Antinomians on this side the sea all of them that euer I haue spake withall doe freely confesse it that if any day must be a Sabbath day it must be not the Lords day but Saturday the ould Sabbath day now that this Sabbath day is now in force they deny because they suppose the whole law to be abolished and so the Sabbath day therein also wherefore if I shall proue vnto these that the law is still in force I haue obtained my desire with them to wit that the seuenth day Sabbath is still in force First then as touching these who deny the morall law I can but wonder how any heart that hath the feare of God in it can without trembling and astonishment admit so blasphemous a thought as this to enter it as to thinke that that most holy and righteouse Law of God hath nothing to doe with him to command him and to direct him how to order his liefe Moses speaketh thus in commendation of this Law saying And what Nation is so great that hath ordinances and lawes so righteous as all this law which I set before you this day Deuteru 4.8 and is it so righteous a law how is it then that these men will attempt to abolish it and deny obedience vnto it our Sauiour telleth vs that the summe of this Law is to loue the Lord our God with all our hearts soules and might and to loue our neighbour as our selues Matt. 22.37 Can they shew vs any other law in steade of this that is better more holy or more iust Loue is the summe of this law and loue is the law we shall vvalke by in the kingdome of heauen 1. Corint 13.8.13 and vvill they reiect that lavv on earth vvhich vve shall vvalke by in the kingdome of heauen It may be they vvill say for themselues but the Morall lavv it is Moses lavv novv vve haue forsaken Moses vve cleaue vnto Christ and vnto his Lavves in the Nevv Testament c. But 1. the ceremoniall lavv being vvritten by Moses it may be termed Moses lavv but the Morall Lavv being vvritten by the finger of God it must be called Gods Lavv. 2. Make they a difference betvvixt the lavv vvritten in Exod. 20.1 c. and the same lavv ratified by Christ in the Nevv Testament let them then shevv me a difference betvvixt these tvvo Honour thy father thy mother c. Ex. 20.12 and Children obey your parentes c. Eph. 6.1 and betwixt these tvvo Ex. 20.13 Thou shalt not kill Ro. 13.9 If there then be no difference of the Morall lavv vvhither in the ould or nevv Testament in vaine doe they reiect the one to embrace the other Happily they vvill say againe I but the lavv is of a compulsiue nature compelling men to obedience but Christianes are indued vvith a free spirit doeing things of loue the loue of Christ constraineth them c. it is true indeed Christians are set at liberty and are indued vvith a free spirit but not vvith such a freedome as freeth them from being the Lords seruantes and exempteth them from obedience vnto his Commandements Rom. 6.18.22 nor are vve so perfectly free here but that vve stand in neede of the spurr to quicken our dulnesse see for this purpose Matt. 10.28 Matt. 6.15 Ierem. 32.40 Phil. 2.12 But they will haue no commandements No why then did Christ giue Commandements see Ioh. 13.34 1. Cor. 7.19 Ioh. 14.15 Matth. 6.9.15 Furthermore they say the loue of Christ constraineth them 2. Corin. 5.14 and this loue may and doth compell them to the obedience of the commandements of Christ Ioh. 14.15 Joh. 13.34 well and why then may not the loue of God likewise constraine them to obey his commandements in Exod. 20.1 c. will they loue Christ and will they not loue God if constraint in respect of Christs commādements will stand with the libertie and freedome of Christianes why may it not stand also in respect of Gods commandements One thing I would adde more and it is an admonition vnto any fearing God and honouring his Sabbathes who be leaning and but somewhat inclining vnto this wicked opinion that as they loue and reuerence Gods Sabbathes so they would beware of and shune this dangerous opinion of abolishing the law of God for this I dare confidently affirme take away this morall law and away goeth all Sabbathes also now take away Gods Sabbathes and what a floud of iniquity and prophannesse will forth with flovv in vpon vs I leaue to be considered of by all the Godly wise happily they may thinke to find ground and warrant enough in the New Testament for a Sabbath as namely for the Lords day though the fourth comman were abollshed but that herein they are much mistaken and that no day can be vrged to be sanctified for a Sabbath vnlesse it be by and from the fourth comm shall abundantly appeare hereafter Vnlesse therefore you intend to turne Anabaptistes and keepe no Sabbath auoid this pestilent opinion I come now to the profe of the point but first for the state of the question These Anabaptisticall-Antinomianes hould that the law is not in force to beleeuers and such as are in Christ And wee hould that the law is in force to beleeuers and men in Christ Furthermore whereas the law may be considered two wayes either with respect vnto Iustification or vnto obseruation vvee doe not defend the lavv to be in force vnto Iustification for by the workes of the law shall no flesh be iustified Rom. 3.20 we defend the lavv to be in force only vnto obseruation and for direction of vs how to walke and to please God Now then that the law is in force vnto beleeuers as a rule of obseruation and direction I proue it by these insuing arguments and Scriptures 1. For verely I say vnto you vntill heauen and earth passe one iote or one title shall in no wise passe from the law vntill all things be fulfilled Matt. 5.18 In which words our Sauiour prophecieth of the duration and continuance of the law euen vnto the worlds end 2. By the law here he vnderstandeth the morall law for the same it is which he expoundeth in the following verses as the sixt comm in v. 22. the seuenth comm in v. 27. the third comm in v. 33. lastly note that all this is pressed vpon beleeuers for obseruation as you may see v. 14.20.45.48 where our Sauiour directeth his speech vnto those which were the light of the world and to those whom God is called their father and therefore these were beleeuers Wee see then that the law belongeth vnto Christians as
of workes a man is iustified and not of faith only Iamâ— 2.21.24 But wilt thou vnderstand O thou vaine man that the faith which is without workes is dead Iam. 2.20 The lavv vvhich S. Iames vrgeth here it is the morall lavv as is plaine by his instances in the seuenth and eigth commandements v. 11. and by laying done the summe of the second Table in v. 8. Moreouer that this lavv is vrged vpon beleeuers is plaine by these reasons 1. Because the Apostle stileth them Brethren to vvhom he spake v. 1. yea and his beloued Brethren v. 5. secondly S. Iames vrgeth the lavv vpon such as shall be iustified by faith for he affirmeth and that by the example of Abraham that a man that hath faith he must also haue vvorkes for his iustification Yee see then how that of workes a man is iustified and not of faith only By vvorkes here the Apostle meaneth the vvorkes of the lavv and of that lavv before spoken of in the former parte of the chapter v. 8.11 now choose vvhat sense of this text to fly vnto you please either of Protestants or Papistes both or either of them vvill make strongly for vs and against Anabaptists vvho deny the lavv for if such as haue faith must also bring vvorkes vvith them vnto iustification be they as causes or as signes and fruites of iustification either vvayes the beleeuer is bound to doe the vvorkes of the lavv for vvorkes are as vvell required of him vnto iustification as faith is so saith S. Iames finally since the faith that hath not vvorkes to vvit the vvorkes of the lavv v. 8.11 is a dead faith hence it followeth that the beleeuer is bound to the obseruation of the lavv and to doe the vvorkes of the lavv or else his faith his Anabaptisticall faith vvill proue but a dead faith as many therefore as renounce the lavv and the vvorkes of the lavv and vvill liue by faith only S. Iames counteth those mens faith but a deade faith 7. And that thou hast knowne the holy Scriptures of a child which are able to make thee wise vnto saluation through the faith which is in Christ Iesus for the whole scripture is giuen by inspiration of God and is profitable for doctrine for reprofe for correction for instruction in righteousnesse that the man of God may be absolute being made perfect vnto all good workes 2 Tim. 3.15.16.17 In these vvords the Apostle declareth vnto Timothie the vse of the Scriptures of the old Testament and in speciall that some of them are fit to reproue and to correct c. novv of all the Scriptures in the old Testament vvhich doe reproue correct instruct are they not the lavves of God both affirmatiue and negatiue and of all Gods lavves in the old Testament vvhich are either morall or ceremoniall noue can thinke S. Paul sent Timothie vnto the ceremonial lavv it must therefore be the morall lavv vvhich Paul doth here commend vnto Timothie In the last place that this lavv belongeth vnto beleeuers is plaine enough it being made by Paul a direction vnto Timothie vnlesse you vvill suppose Timothie no beleeuer 8. Speake not euill one of an other Brethren he thath speaketh euill of his brother or he that condemneth his brother speaketh euill of the law and condemneth the law and if thou condemnest the law thou art no obseruer of the law but a iudge Jam. 4.11 In these words the Apostle S. Iames reproueth the sinnes against the ninth comm to wit slanderouse speeches this sinne he dissvvadeth from by these reasons 1. He that speaketh euill of his brother he speaketh euill of the Law of God and he that condemneth his brother he condemneth the Law of God 2. Hence follovveth an other mischiefe to wit that if a man condemneth the law then hee is no obseruer of the law but is become a iudge vvhere vve see the Apostle counteth it as a mischiefe and a vice for a man to be no obseruer of the law of this vice are our Antinomians guilty for they will be no obseruers or doers of the law and here we haue the very word in question betvvixt vs rarified to wit the word obserue and obseruation for we vrge the law vnto obseruation 9. Thus I reason against them they that hold and say that the morall lavv is abolished they must hold this absurd and wicked opinion that no parte of the Old Testament is now in force but that it is wholly abolished in all the partes thereof vnto beleeuers the reason hereof is 1. because all the lawes and precepts in the old Testament and all the directions to leade a godly liefe from the beginning of Genesis to the end of Malachie are referred to one of these lawes the Morall Iudicall or Ceremoniall if then they reiect the morall law much more will they reiect the Iudicall and Ceremoniall lawes and if they reiect the morall law then will they reiect all the expositions and branches thereof deliuered by the Prophets and so they reiect the whole old Testament the law and the Prophets for they reiect all the three lawes the Morall Iudiciall and Ceremoniall with all their appurtenances 2. So much they do imply by saying they are not vnder Moses but vnder Christ not to be gouerned by the law but by the Gospell and the like Now that it is a most absurd and wicked opinion to hold that all the partes of the old Testament are abolished and no rule of our liues shall appeare by this that the Apostles doe euery where send vs for direction into the old Testament see these places Rom. 14.11 Rom. 15.4 1. Cor. 9.8.9.10 1. Cor. 10.11 1. Cor. 14.21 Heb. 13.5 Iam. 2.8.10 Iam. 5.10.11 1. Pet. 1.16 1. Pet. 3.5.6 10. An other absurdety let me adde to shew the vanity of their destinction holding the law to belong vnto and to bind such as are yet vnregenerated and want faith but not to belong vnto nor to binde such as are regenerated and haue faith this distinction is very absurd for it produceth greate confusion and disorder in the Church and no lesse inconvenience in the family for if it be so that beleeuers are not bound to the obseruance of the law then when the Sabbath day cometh these men are not bound to sanctify it it being a parte of that law from which they are freed but others that doe not yet beleeue they are bound to keepe the Sabbath day it being enioyned in that lavv vnto vvhich they are still bound suppose we then the master and the mistris of the family be beleeuers the children and the seruants as yet vnbeleeuers why then the master and the mistris may goe to their workes priuate or publike the seruants and children must then goe to the Church what disorder will this be to haue families thus rent and diuided some goeing to church other some of the same body going to worke yea what a poore Sabbath thinke you will be kept by the inferiours when
they shall see so bade an example before their eyes as their superiours either idle doeing nothing or following their seruile laboures yea what an aduantage may Sathan get vpon younglings by this distinction to hold them still fast in his clavves for may they say with themselues so long as we beleeue not not remaine in our vnregeneracy it goeth well with vs for now we haue an holy day allowed vs once a weeke wherein we are freed from our toilesome labours but did we beleeue as doe our Master and Mistris then shall we haue no holy day at all then shall we moile and toile day by day vncessantly like horse in a carte who vvold be a beleeuer who wold be regenerated Furthermore if on the Sabbath day it pleaseth the Master or Mistris to set vpon any vvorke vvherein they cannot proceede vvithout the helpe of some of their seruants or children they must in such case keepe holy day too of necessity For they may not command their seruants to helpe them but in case they vvill set vpon some workes vvhich themselues can doe alone then loe what a disordered family is here the Master and Dame vvorking the seruants and children siting by vvithout any vvorke in their hands this makes me call to mind that vve read of Eccl. 10.7 I haue sene seruants on horses and Princes walking as seruants on the ground Furthermore vvhereas the seruants and children must sanctify the day vvhilest they are at home by reading conference singing of Psalmes calling to minde vvhat they vvere taught in the Chureh and meditating diuine things they shall not onely see and behold their gouerners exercised about seruile labours to their great distraction but also heare them talking in the house of worldly affaires asking for this calling for that hovv poorely shall these younglings sanctifie the Sabbath vvhen they haue such disturbances and vvhen they that should goe before them in example to dravv them on are their onely hinderers and pulbackes Surely God is not the authour of this confusion nor of their distinction the ground of it God vvould as well haue beleeuers as vnbeleeuers to sanctify his Sabbath Thus hauing bewraied the absurdety of this Antinomian opinion and also firmly proued it that the law belongeth vnto beleeuers as touching obseruation I come now to answer to their obiectiones brought against this trueth and here I will not spend time in answering vnto all their obiections I will only cull out the chiefe and those wherein they place the most confidence and answer them OBIECT I. It is obiected that we are freed from the law because the Apostle saith plainly yee are not vnder the law but vnder grace Rom. 6.14 And againe If ye be led by the spirit yee are not vnder the Law Gal. 5.18 How euer many answers might be giuen to these textes yet I will content my selfe with one ye erre said our Sauiour Christ because you know not the Scriptures the same I might apply vnto those who thus abuse these Textes did they but vnderstand the Apostles scope and vse of this phrase to be vnder the law they might haue spared vs this labour who so will but obserue the scope and drifte of S. Paul shall easily find it that he disputed only against iustification by the law Rom. 3.20 Rom. 9.31.32 Gal. 5.4 And that he might the better disswad his aduersaries from seeking iustification by the Law and so from being vnder the lavv in that respect he sheweth the danger of being vnder the law and seeking righteousnesse by the lavv for by the law saith he comes the knowledge of sinne Rom. 3.20 and the law causeth wrath Rom. 4.15 and as many as are of the workes of the law are vnder the curse Gal. 3.10 and this is the condition of all such as will be vnder the Law and wil be iustified by the Law where as they seeke for iustification by it they shal find the cleane contrary namely wrath the curse and condemnation On the contrary when the Apostle speaketh to the faithfull who sought iustification by grace and by Christ and renounced the law he speaketh vnto them as vnto men set at liberty saying yee are not vnder the law that is yee beleeuers are not vnder the law now as once yee were before yee beleeued and as those vnbeleeuing Iewes are that is you are not vnder the law for iustification and consequently you are not vnder the law as causing wrath and as being vnder the carse thus you see the Apostle freeth the faithfull from being vnder the law as thos vnbeleeuing Iewes were that is as touching the curse of the law but hers not a word of freeing the faithfull from the obseruation of the law and from being vnder the law in this respect 2. This may further appeare by that other phrase ioyned with it and opposed to it vnder grace whereby is no thing else signified but the free iustification of a beleeuer by the mercy of God for the merite of Christ as you may see Rom. 3.24 Rom. 5.15.17.21 Rom. 6.1 Gal. 2.21 Gal. 5.4 wherfore as this phrase to be vnder grace hath respect only vnto iustification so its opposite not to be vnder the law hath only respect vnto iustification the one phrase expressing hovv beleeuers are iustified the other how they are not iustified beleeuers are iustified by the grace of God not by the workes of the law by being vnder grace not by being vnder the law as if the Apostle had said yee beleeuers are not vnder the law for Iustification but are vnder grace for Iustification So still the Apostle freeth not the faithfull from being vnder the Lavv for obseruation but only for iustification 3. That by this Phrase vnder the law S. Paul meante a being vnder the law for iustification I proue it in his Epistle to the Galatians for in Gal. 4.21 he vseth this phrase saying tell mee yee that will be vnder the law c. The which Phrase him selfe by and by in the next chapter expoundeth by expresing the same thing in other and more perspicuouse words saying ye are abolished from Christ whosoeuer are iustified by the law Gal. 5.4 so then to be vnder the law is nothing else then to be justified by the law for the Apostle speaketh against the law in one and the same sense in the fourth and fifth chapters his discourse being continued as about one and the same matter so then this phrase being rightly vnderstood it maketh against the vse of the law for iustification but not at all for obseruation I remember I haue heard some of them reply against this distinction and say that the law was not made to iustifie any neither did God euer intend to iustify any by the law Where to I answer that God propounded the law either for iustification or for condemnation see Luk. 10.28.27 Gal. 3.12 Rom. 10.5 but admit that God neuer intended to iustify any man by the law yet many men there were that sought
iustification by the law see Mat. 19.16 17. Rom. 9.31.32 Gal. 4.21 Gal. 5.4 And therefore there is ground enough for vs to say that S. Paul disputed against the law as vrged by some vnto iustification OBIECT II. It is further obiected the law is abolished for S. Paul saith of it if that which is done away was glorious much more that which remaineth is glorious 2 Cor. 3.11 here the Apostle speaketh of the Morall Law for he speaketh of that law which was ingrauen in stones v. 7. and of this law he saith that it is abolished or done away Herevnto I answer 1. That howbeit the text speaketh as if the law were quite abolished in all respectes yet that the Apostle must be vnderstood here to abolish the law only in some respect and to let it stand still in some other respect our aduersaries them selues doe and must hold for they say that the law is abolished in deed to a beleeuer but it stands still to an vnbeleeuer and one vnregenerated for the law serues still to be a scholemaster to bring men to Christ Gal. 3.24 yea they haue no other euasion from all our Scriptures whereby we proue the law to be still in force saue this to answer that those Textes were spoken to a mixed congregation of beleeuers and vnbeleeuers and so the Textes are say they to be vnderstood of the vnbeleeuers â—t is plain therefore that they vrge not this Text for the vtter abolishing of the law wherefore since them selues doe distinguish of the law in what sense it stands still and in what sense it is abolished they must giue vs leaue to distinguish also I answer then vnto this text the law is to be considered either as it through our weaknesse tendeth vnto condemnation or as it sheweth vs light for obseruation now the Apostle speaketh of the law in the former sense and that this is so is manifest in that the Apostle termeth the law a killing letter v. 6. and the ministration of death v. 7. and the ministration of condemnation v. 9. so then the Apostle speaketh of the law as abolished only as it is a killing letter the ministration of death and the ministration of condemnation but not a word here against the law for obseruation and as a rule for our liues OBIECT III. Yet further they obiect to vs the text Gal. 5.22.23 But the fruit of the Spirit is loue ioy peace long suffering gentlenesse goodnesse faith meeknesse temperance against such there is no law here the Apostle freeth the faithfull from the law For answer hereto we must know that as in the poenall lawes of men there are two things the matter of the law and the poenalty of the law so may we consider also two things in Gods law the matter and the poenalty if we respect the matter of the law it is against all vngodlinesse vnrighteousnesse of men and against all vngodly and vnrighteous men for it forbiddeth all sinne and so is against all sinners and against none but sinners wherefore the Apostle considering the faithfull here as righteous men walking in loue peace meeknesse and temperance might well say there is no law against such for the law doth not forbid such things but command them rather the law is not against such persones but for them rather Now in al this the Apostle doth not free these faithfull ones from the observation of the lavv as a rule of liefe he speaketh of no such matter he saith only that the lavv doth not set it selfe against or forbid men loue peace meeknesse and temperance c. 2. The Lavv may be taken for the poenalty of the lavv Ioh. 19.7 2 Cor. 3.6.7.9 Gal. 3.10.12.21 For it threateneth death and so is called a killing letter and the ministration of condemnation novv in this sense as the law is considered in respect vnto the poenalty therof so the faithfull are freed from the lavv indeed and in this sense there is no lavv against the faithfull for there is no condemnation to them which are in Christ Iesus which walke not after the flesh but after the spirit Rom. 8.1 so still here is nothing brought against the Lavv for obseruation as a rule of liefe and as a light vnto our feete and lanthorne to our pathes Ps 119.105 OBIECT IV. Againe they obiect that text 1 Tim. 1.9 The law was not made for a righteous man but for the lawlesse and disobedient c. For ansvver vnto this text first me must knovv vvho is a righteous man in S. Pauls accompt this vve shall find in his Epistle to the Romans Abraham beleeued God and it was counted vnto him for righteousnesse Rom. 4.3 Rom. 5.1 so then a beleeuer is accounted for a righteous man and this righteous man is freed from condemnation by Christ now then there is no condemnation to them that are in Christ Jesus Rom. 8.1 These things premised I ansvver to this text by the former distinction to vvit that by the lavv is somtime meant the matter of the lavv and somtime the poenalty of the law as hath bene proued now in this place the Apostle may be vnderstood to speake only of the lavv in respect of the poenaltie thereof as it causeth wrath as it is a killing letter as it is the ministratioÌ„ of condemnation now in this sense the law is not giuen to a righteous man for hee is freed from the poenalty and curse of the law by Christ who is made a curse for vs Gal. 3.13 and in this sense the lavv is giuen only to the lawlesse and disobedient to the vngodly and to sinners to murtherers of fathers and mothers c. as the Apostle speaketh Or if by the lavv you vvill vnderstand the matter of the lavv then I answer that the Apostle speaketh of the law with respect vnto iustifiation by it and not with respect of obseruation of it for the lavv is not giuen to a righteous man to iustifie him because he is iustified an other way that is by faith in Christ and so he is become to a righteous man not by the lavv but by faith Thus this text rightly vnderstood it maketh nothing at all against a righteous mans obseruation of the lavv it only freeth him from condemnation by the Lavv or sheweth that he obtaineth not his iustification and righteousnesse by the Lavv. OBIECT V. Againe they obiect an other text Rom. 10.4 Christ is the end of the Law for righteousnesse vnto euery one that beleeueth Here say they is an end put vnto the lavv by Christ vnto all beleueers I answer it is true indeed there is an end put vnto the lavv for beleeuers but note withall in what respect S. Paul saith an end is put there to for he saith not absolutely ' an end is put to the lavv but respectiuely an end is put vnto the law for righteousnesse that is for iustification for beleeuers are not to seeke for righteousnesse iustification by the law any more but by
I Baptize thee in the name of the father c. vpon a child when he washeth his hands in common vvater or to pronounce those vvords of the other Sacrament Take eate this is my body c. to a man to whom the Minister giueth common bread at his Table in is priuate house so I iudge it an horrible profanation of Gods Sacred vvord for any Minister to take that parte of Gods vvord to wit the 4th com vvith those other Scriptures vvhich vvere peculiarly destinated of God for his sacred Sabbathes and to apply them profanly to the Lords day which is and common vvorking day as Friday is in a right account Thus I haue out of that zeale I be are to Gods Lavv and to Gods Sabbathes declared vnto Ministers hovv they doe a buse the people of God on the one side and profane the Sacred vvord of God on the other side and this I haue done not to aggrauate their past sinne but God knovveth that they may preuent the like in time to come but vvhat shall be done to the man that hath discouered all this will these Ministers loue him for it no they vvill hate him for it and reuile him for it and persecute him and say all manner of euill against him falsly saying he is of a provvd spirit to discouer any erroures in them and the like if it proue better t is more then I looke for and better then I haue found hither to but I passe not for their displesure so be I may keepe a good conscience to wards God Ministers must heare of their sinnes as vvell as common people And so much for the Exposition of these vvords Sabbath day and for detection of the errours about them SECT V. Hauing in the former Section expounded the thing commanded to wit the time of Gods vvorship in these words Sabbath day vve are novv to come vnto the Commandement it selfe and this is deliuered in diuerse words as in Exod. 20.8 Remember the Sabbath day in Exod. 31.16 Wherefore the children of Israel shall Keepe the Sabbath c. and in Deut. 5.12 Keepe the Sabbath day to sanctify it c. Wherefore the obseruation of the Sabbath day is not at liberty but it is necessary for it is stronghly Commanded and that vnder these two words Remember and Keepe For matter of vse since this time is commanded in the first Table a mongst our duties to vvards God and not in the second Table vve learne that as to hallovv and sanctify Gods Name in the third Com. so to Sanctify Gods Time in the 4th Com. is a parte of Gods worship and therfore this time is not to be sleited as it is by many saying the 7th day you stand so for it is but a matter of time and God regardeth not time so much c. but say I then why did God please so expresly to giue a Commandement for it saying Kepe it and Remember it and why did God place it in so high a rank as to set it into the first Table they doe well therfore who honour this time this sacred and sanctified time and who stand for it and speake for it For my parte I know no reason why vve shold not stand for the Sanctification of Gods Time as vvell as for the Sanctification of God Name they being both Commanded and both Commanded in the first Table An other vse of this pointe is it so that God hath charged vs to Remember his Sabbath day vvhat vvill become of such preachers theÌ„ as are so farr off from a remembrance of it as that they teach men publikly to forget it and to this euill end sinnefull they labour to be blurr Gods day by calling it odiously Iewish and Ceremoniall and to this end they haue coined many distinctions wherby they would peruert the straight vvay of the Lord and put a stumbling blocke before the people that so this thing commanded by God might be slighted yea they haue so handled the matter and blered the eyes of the people that they are so farre off novv from Remembring the Sabbath day as that poore people as they are they know not which day of the weeke should be called Sabbath day As these Minister shall vndoubtedly answer to God for the sinne of the people in profanation of the Lords Sabbath weekly so doe I vvish and aduise all people to lay the weight and perill of their soules vpon these their Ministers vvho tach them thus telling them plainly thus we see a plaine and expresse commandement of Almightie God for the Sabbath day but vve see none for the Lords day vvherefore vve dare not in our consciences speake against the Sabbath day no nor profane it by that common light of vnderstanding and conscience which God hath giuen vs to iudg by if we durst trust our ovvne iudgments vve durst not but sanctify the Sabbath day and God knoweth if you our Ministers vvere as vvilling as vve are we vvould keepe it holy vvherfore thâ— fault is not in vs nor the sinne ours if it be profaned see you to it therfore our blood be vpon you if we perish in this sinne eternally or be plagued of God for it heere temporally for it is only the râ—uerent regard vvhich vve haue of you and your lerning and honesty which maketh vs to disregard this thing commanded of God this we shall be able to plead before Almightie God at that greate day of Assises that we are innocent in this matter and if for all this it then goe ill vvith vs vve shall curse the day that euer vve knevv you and beleeued you thus I aduise people to disclaime and abandon the hauing any hand in this sinne and to lay the burden of it vvholly vpon such their Ministers as doe persist in enmity to the Lords Sabbathes or to any thing commanded in the 4th Com. novv the reason of this my aduise is because I finde the people generally indifferently affected and ready enough to imbrace Gods auncient Sabbath in conscience of Gods 4th Com. and the only bridle that causeth them to refraine consent is the reuerent opinion they haue of their Ministers vvho are contrarily minded and teach them otherwise c. Whereby it appeareth that the whole fault is in their Ministers and therfore haue I aduised the people to lay the waight and whole burden of this matter vpon their Ministers to prouoke them to reforme and cale backe their erroniouse Doctrines touching God Sabbathes least they haue the blood of many soules an other day laied to their charge An other vse of this pointe is against Ministers also and it is of exceeding greate consequence enough to cause the haire vpon their heads to stand right vp and their hearts to tremble againe if there be any loue and feare of God left in them it is this Is it so that Almightie God hath charged and commanded vs to Remember his Sabbath day to sanctify it and to this end hath giuen vs
Rest and performe holy exercises a vvhole day long he hath fulfilled the Commandement for it requireth by their doctrine novv no more but Rest and holinesse a day long vvith out any mention hovv often To the third question I answer for them hovv long must that time be vvhen it cometh vvhy not a day long for the time and the vvord Day in the 4th Com. is abolished say they so then novv the Com. requireth not a day to begiuen God vvhither a day of 12 or of 24 hovvres it only requireth the duties of Rest and holinesse vvell then if the Church giue God but one hovvre in a day vvhen the day commeth in the duties of Rest and holinesse the com is fulfilled and thus the Church needeth not vnlesse they vvill giue God any other Sabbath but one hovvre vpon some one day by hearing a Sermon for all that hovvre they performe the duties of the Sabbath to vvit Rest and holinesse so then to summ vp the Sabbath which thes Ministers must haue It is a Rest from laboures and an holy exercise of prayer vvith the Minister and harkening vnto Gods vvord preacht an vvholl hovvre long and that once in a vveeke or once in a moneth or once in 7 yeeres or once in a mans lief time behould your Sabbath One thing I must remember you of vvhich is this that Gods time being abolished this time of an hovvre or the like vvhich comes now by force of collection it is not a Diuine time but an Humane time so the com is embased by the chang of a Diuine time for an Humane time Iudg novv Christian reader if by theire distinctions houlding the time in the com ceremoniall they haue not nullified with the time the vvholl 4th Comm. also for 1. vvhereas the time should be at Gods appointement when novv they haue brought it to be at manes appointement when he vvill 2. vvheras the Sabbath day vvas frequent once in 7 dayes now it needeth not be once in 7 yeeres 3. vvheras the Sabbath vvas a day longe novv it needeth not by the 4th com be aboue an houre long vvheras then the Commandement was Remember the Sabbath day now it may rune thus Remember the Sabbath hovvre I may novv with Dauid turne my speech from men vnto God and say It is time for thee Lord to worke for they haue destroyed thy Law Yet further I proue against them that they haue abolished the vvhole 4th Com. and that by their abolishing of the proper time in the 4th Comm. vvheras they say there are twoo things in the 4th Com. the one is the time and this is abolished the other is the duties in the time as rest and holinesse and thes they hould Morall if then I shall proue that thes duties are nullified and abolished then you vvill say vvith me that they haue abolished the 4th Com. indeed for both the time and the duties also vvill be abolished For this purpose we must know that there are Sabbath day duties and 4th Com. duties properly so called and there are duties very like vnto them as one egg is like an other but the like is not the same or as a counterfait shilling is like a true and current shilling but yet it is not a true shilling and paiable by the Kings authority thus Samuels Sacrificing and Sauls Sacrificing where alike but Samuels Sacrificing vvas properly a Sacrificing Sauls was but an Apish imitation and a counterfait for he vvas not the person that should doe it So to rest from laboure an vvholle day and to sanctifie it in Holy proformances this day being the 7th day which is properly called Sabbath day thus these duties are properly called Sabbath day and 4th Com. duties but on the other side to rest an whole day from labour and to sanctifie it by holy proformances and this day not being the 7th day but some other day these dueties novv are very like the other indeed as one egg to an other as a counterfait is to a currant shilling and as Sauls Sacrificing was to Samuels but they are not the same duties nor can they be properly called Sabbath day duties nor 4th Com. duties no more then a counterfait can be called a true shilling or Sauls Sacrificing be counted Samuels Sacrificing be cause this was not the day vvhereon these shold be done For example the Iewes had yeerly Sabbathes and weckly Sabbathes now albeit the rest and the holy actions done on the yeerly Sabbath day vvere a like and all one for kind with those done on the weekly Sabbath day yet no man vvill say they were the weekly Sabbath day dueties or the 4th Com. dueties for they vvere done by virtue of an other speciall Com. Againe the Iewes had Sabbath dayes and they had fast dayes and also dayes of publike thanksgiuing as vve haue on Coronation and Gunpovvder treason dayes and the like Novv albeit they did rest vpon these dayes and performe like dueties as vpon theire Sabbath day yet no man will say these were Sabbath day dueties properly and 4th Com. dueties I trust no man thinketh that those are Sabbath day duties and 4th Com. dueties vvhich vve doe on Christmas day vvhen it falleth on a weeke day or on Coronation day and the like no these are but like them Thus it is for our Lords day albeit we doe the like dueties on this day which ought to be done on the Saturday Sabbath yet are they not the same for they differ much as 1. they differ in the day those vvere done on the 7th day properiy called Sabbath day and so Sabbath day dueties these on the 8th day called Lords day and so Lords day dueties 2. those vvere done in memory of the Creation these in memory of the Redemption 3. those vvere done by the appointement of God in the Lavv these are supposed to be done by the appointment of Christ in the gospell 4. those vvere done in imitation of God at the Creation who then rested on the 7th day and hallowed the 7th day Genes 2.2.3 But these dueties of Rest and holinesse on the Lords day are not done in imitation of God at all for it is the 8th day Novv vvere there no more but the first difference in that thes duties were done on a wrong day it vvere enough to shevv that these are no Sabbath day dueties nor 4th Com. dueties no more then Sauls Sactificing was Samuels Sacrificing or a true and commanded Sacrificie but all the 4. differences put together it is manifest that the dueties of rest and holinesse which we performe on the Lords day are not Sabbath day dueties nor 4th com dueties though they be neuer so like them wherefore since thes be not the dueties commāded in the 4th com which we performe it followth that the proper dueties of the 4th Com. are nullified and abolished as vvell as the time and day and so the time and the dueties in the time being both abolished the whole 4th Com.
for the dueties in the time either they haue vtterly abolished them also as hath bene showne or at the best they haue but counterfeit Sabbath dueties for true Sabbath dueties so much of the dueties Lastly they haue as hath bene showne taken away the very subiect matter of the 4th comm so as now God commandeth vs to Remember a nothing and to sanctify a nothing and so Gods commandement is made ridiculouse Loe this foule errour it is an errour worthy the discouery and high time it is that God should raise vp some man to discouer these things and to stand in defence of his 4th com and for this cause as I haue intitled my booke a defence of the Lords Sabbaths so haue I intitled it also a defence of the 4th com for you see how they haue by blotting out the Lords Sabbaths also defaced the whole commandement with them It is strang to see what violence this one finale portion of Scripture to wit Gods 4th com hath vndergone and it is the more strang considering the learning and knowledge of these times what vaine friuolouse distinctions of a Sabbath the Sabbath of one day in 7 of the Sabbath belonging to vs as it signifieth a Rest as it belongeth vnto all Nations that the time is a ceremony the duties in the time morall by all which they exclud the proper time in this 4th com and yet then againe to contradict themselues though the time of day be abolished yet still they will haue the day and a day out of the 4th com and a day too of 24 houres long and though the Sabbath day be abolished as they hold yet they vvill haue a Sabbath day still out of the 4th com too The 10. commandements they call them the Morall Law but bring them to this point of the Sabbath day and then they are become partly Morall partly ceremoniall they might as well say that that which in common speech they call white as the snovv that it is partly white partly blacke The Papists are blamed for making the 2d com Iewish and Ceremoniall and yet say we this 4th Comm. touching the Sabbath day is Iewish and Ceremoniall thus hauing contradicted our selues then vve fall to botching and cobling of the Commandement first it is fained that the Lords Sabbath day is abolished and vvorne out of vse and then to repaire the losse and breach againe that there may be a full number of ten Commandements the 4th comman wherein the breach vvas must be cobled vp againe the nevv leather where with all it must be amended it is the Lords day and it is put into the roome of the old and ouer vvorne Sabbath day so we haue now a new-old com or an old-new com whither you vvill for it is partly old and partly new Lastly as if all the former were not enough after sondry contradictions and after sondry fine distinctions whereby they haue violently torne a sunder what the Almightie hath inviolably and inseperablie ioyned together at last they cast them all quite away abolishing both time and dueties in the time and commandement all thes with others which I might reckone vp and with other violences and abuses which yet I am to discouer hath this one small portion of Scripture the 4th com vndergone I cannot thinke any one portion of Scripture in controversy betvvixt vs and Papists hath bene more wrested and abused by them then this by vs God amend it Paul telleth Timothy 1. Tim. 1.7 that there were some among them which desiring to be teachers of the law vnderstood not what they said nor whereof they affirmed This Scripture is verified of some Teachers in these dayes as may appeare by the premisses and as shall yet further appeare hereafter I come now to the word Remember and touching this word a reason may be demanded why the Lord should put a Memorandum vnto this com aboue any others of the 10 and why the Commandement should be expressed by this word Remember The common reason hereof rendered by diuins is to preuent carelesnes and forgetfulnesse on the six working dayes of the Sabbath day next ensuing least men should leaue some common workes of the six dayes to be done on the 7th day Sabbath this I confesse a trueth indeed but this is not all I suppose for if one demandeth a reason why God prefixed a Memento to this Com. more then vnto any other of the commandements this cannot be the reason because that by mens not forethinking of the Sabbath some vvorkes are left vndone on the six dayes to be done on the Sabbath day and so the Sabbath is profaned and the 4th com transgressed For seeing that vve are in like danger of breaking euery other of the Commandements by a carelesnes and a not forethinking of our dueties in them enioyned it should haue bene needfull therefore to haue had a Memorandum prefixed vnto euery one of the 10. Com. as vvell as vnto this 4th com least we breake them also through forgetfulnesse but since a Memorandum is put to this com and not vnto others such a reason therefore would be sought as agreeth to this com and not vnto others Novv in this point if I may take leaue to deliuer mine opinion I cannot finde out a better reason then this God foreseeing that after a long time that is about 364 yeeres after Christ for then was the Sabbath day abolished by the Laodicean Counsaile as afterwards you shall heare more this his Sabbath day vvould be not in part violated and profanely kept but that it vvould be vtterly and altogether blotted out of remembrance in all Christian Churches for 1200 yeeres together as it is to this day to preuent which forgetfulnesse and vtter neglect of his Sabbath day it pleased God to prefixe a Memento to this com that so if it be forgotten it might in time by one meanes or other be brought to remembrance againe which God graunt If we take a suruey of all the 10 Com. we shall find that nothing commanded in any of them is so wholly and vtterly buried and forgotten as is the Sabbath day commanded in the 4th com vvhen they had buried Christ they laid a stone vpon him and sealed it to make all sure that he might neuer rise againe so haue they buried the Lords Sabbath day and least it rise againe they haue cast an heape of stones vpon it calling it Iewish and Iudaisme and a signe and shaddow and a buried abolished ceremony and vvhat not and all to bring it out of remembrance Now though Papists haue foully forgotten the 2d com yet all Protestants remember it well enough God be thanked I know not any one thing in all the 10. Commandements forgotten by Reformed Churches but this one thing onely to vvit the Lords Sabbath day and as for this this is forgotten of all both Protestants and Papists it was very needfull therefore that the Lord should prefixe a Memorandum to this
for so he thought Luther saith the Author should beginne all that hee deemed intollerable not to be indured Thus you see scandall hath formerly bene taken at the meanenesse of the person great Clerkes will neither attempt the reformation of abuses them selues nor yet can they beare it that their inferioures should doe any thing neither the reason I take to be because in the former they are in danger to loose their greatnesse in the latter to loose their goodnesse it is lamentable to see how now a dayes the word trueth of God is receined with respect of persones and that among the best both Ministers people they inquire not now a dayes vvhat hee saieth and hovv agreeablie to the rule of Gods vvord hee speaketh but vvhat is hee whence comes hee is hee a lofte in the vvorld benifised with a good liuing richly attired is hee a man of note can hee coutenance vs and the point he speakes for these the like carnall childish respectes haue Christians in receiuing Gods vvord it would discourage any man almost that is lesse then A Doctour of Diuinity of the highest ranke for honour vvorldly dignities to be industriouse in the study of the Scriptures so as thereby to ad further light vnto profession because vvhat he saith shall be as meanly accounted of as his person is S. Iames saith my brethren haue not the saith of our Lord Iesus Christ in respect of persones Iam. 2.1 Who that looketh vpon these so many stumbling blockes with many others that might be showne can wonder that men of a sharp sight yea holy liefe should haue their eye sight dazâ—lled not see such a trueth as is encountered with so many difficulties were it such a trueth as the knovvledge publike profession thereof vvould stand vvith antiquity vniuersality publike applause approbation facility of reformation credit reputation liueings preferments then should I wonder vvonder againe if Ministers should not find it out presently professe it publikly but this is such a trueth as is at the first thoughts of it oppugned by a vvhole army of gaine saying obiections all vvhich are preualent vvith manes naturall corruptiones let not people therfore think it a thing altogether impossible for many Godly lerned Ministers to side it together against such a trueth to bewillingly ignorant of it and let such Ministers themselues serch out which of these obstacles here mentioned or the like to them hath so blinded their mindes dazelled their reason as neither Gods Memorandum prefixed to the Saturday Sabbath nor Gods Commandement nor Gods ensample no nor yet Gods reason perswasion all written in the Morall Lavv can preuaile with them to take in to Remembrance againe the Lords Sabbath day for doubtlesse there must besome beame or other in the eye of their reason which cannot see reason in Gods reason Before I conclud this section one thing more I would commend to your consideration this it is vvheras this 4th com generally considered hath two partes the one is the Commandement it selfe the other is the reason of the commandement as formerly I haue showne you that our Ministers haue by their renovvncing of the time in the Com. renownced abolished by iust consequence the whole 4th com also so much I am to discouer a further errour of theirs which is that by their abolishing of the time in 4th com to wit the Saturday 7th day Sabbath hereby also they haue nullified abolished the reason to the com which is taken from Gods owne example and conteined in these words For in sixe dayes the Lord made the heauen the earth the sea all that in them is rested the 7th day Therefore the Lord blessed the Sabbath day hallowed it All these words I say they haue vtterly nullified so as now they stand but for a cipher to fill vp an empty place What I haue charged them with I thus make good The argutum thing which God would persvvade his people vnto it is the obseruation sanctification of the 7th day Sabbath as you may see in the com foregoeing this reason to this end it pleaseth God to frame propound vnto vs a most notable liuely reason taken from his owne example to this effect Remember you to sanctifie the Sabbath day for because I sanctified the Sabbath day Doe you rest from vvorke on the 7th day for because I rested from worke on the 7th day therefore I hallowed sanctified the 7th day Sabbath Now suppose we that the 7th day Sabbath were abolished as they say it is which is the argutum or thing argued wherevnto God did by this reason perswade then what vse can there be of this reason which God here propoundeth for example now that Circumcision the Passeouer Sacrifices are ceased what vse is there now of those reasons wherby Gods people the Iewes were then perswaded to those dueties of Circumcision the Passeouer Sacrifices such is the case here take away the Sabbath day you take away the reasons that belonged to it to perswade vnto the sanctification thereof for what need reasons motiues to perswad vnto that which is not But happily they will say though vntruely that the Sabbath day is not abolished it is only but changed vnto the Lords day Well say we for this time grant them this for argument sake then thus I make it good against them the reason of the 4th comm cannot possible be a reason vnto the Lords day for it is most absurd for any man to thinke God should perswade vs to keepe the Lords day because hee kept the Sabbath day or that God should perswade vs to keepe the first day of the weeke because kept the 7th last day of the weeke Thus the conclusion the premisses should not be of the same but of sondry things For the day vvhereof the question is as novv they would haue it to vvit the Lords day it differeth much from the day mentioned in the reason to the com that thus 1. The day in the reason God rested in it but the day in the question God vvrought in it 2. The day in the reason God sanctified it and hallovved it but the day in their question to vvit the Lords day vve no vvhere reade that God blessed it sanctified it so the one differeth from the other as much as an hallovved or holy day doth from an vnhallovved or vvorking day If it be so then that this reason proposed by God cannot be applied vnto the Lords day then it follovveth that this reason is made by such as oppose the Lords Sabbaths a very cipher of none vse but to fill vp a voide place A very vvicked fact it is vvhosoeuer are guilty of it Yet further that this reason stands now a dayes since our Lords day is come into vse and the Sabbath day abolished as a meere cipher it
had mett with the reward of their dawbing doubling For as I suspected them so I find them like Moab Ierem. 48.11 setled on their lees like the men in Ierusalem Zephan 1.12 frozen in their dreges The second thing I purpose to mention for the further appearance of the abuse of this Comm. here follovveth wheras words argumentes vvill hardly auaile I purpose in the last place to try if sense will be informed for which purpose I will giue you an occular demonstratioÌ„ so as the sense of seing shall be conuinced of the abuse of this Com. That this may be I will set heere before your eyes the whole 4th com intirly as God wrote it in the Tables of stone furthermore as for these things vvhich so many Ministers say are ceremoniouse abolished in this Com. those things I will compasse about with a parenthesis or two halfe moone circles that so you may se which partes of the Com. they hold for Morall which for ceremoniall behould it thus Remember the Sabbath day to keepe it Holy Sixe dayes shalt then labour doe all thy worke But the Scauenth day is the Sabbath of the Lord thy God in it thou shalt not doe any worke thou nor thy sone nor they daughter thy man seruant nor thy maide nor thy beast nor thy stranger that is with in thy gates for in six dayes the Lord made heauen carth the sea all that in them is and rested the 7th day Therfore the Lord blessed the Sabbath day hallowed it Loe which partes of this 4th Com. they make Ceremoniall abolished to wit all those wordes which are inclosed vvith in the parenthesis for the vvord day this they abolish for a ceremony by these Textes Rom. 14.5 Gal. 4.10 for the vvord Sabbath that they hould for an abolished ceremony by these Textes Col. 2.16.17 Exod. 31.13 and for these words these 7th day is the Sabbath this is that vvhich of all other partes of the commandement they abhorre as a Ievvish ceremony so much for the commandement come we next vnto the reason of the com noted by the vvord for vvhich conteineth a most effectuall persvvasion from Gods ovvne example herin these vvords rested the 7th day doe stand for a Cipher no Minister at any tyme in these our dayes vseing thes vvords as a reason to moue and excite vs to rest on the 7th or 8th day because God rested at that time secondly these vvords the Sabbath day doe stand for a Cipher also for no Minister doth perswade vs in these dayes to sanctify the Sabbath day because God sanctified the Sabbath day to vvit the Saturday Sabbath for it is the Saturday vvhich God hallovved sanctified at the Creation Novv cast thine eye backe good Reader see the com behold vvhat they allow of it to be morall and hovv much of it they will needs haue to be ceremoniall like a cipher did thine eyes euer before behold such a mingle mangle such a hotch potch the 4th com is by these Interpreters become halfe fish halfe flesh A Lynsey wolsey A morrall Ceremoniall Commandement partly lasting partly faded There be many Statute Lavves in this Kingdome t is said many Lavvyers vvill doe much for money but can such an instance as this be showne vvhere the Lavvyers haue by their expositions pleadings so mangled any of the Kings Lawes as haue our diuine Lawyers who in this case haue taken away the key of knowledge Luk. 11.52 How can a mans eyes but abhorre to looke vpon behold any vvriting thus interlaced with parenthessese many hundreth of yeeres after it was written but how should a Christian looke vpon any of Gods ten commandemeÌ„ts vvith any patience to see them or any of them thus mangled defaced vvas God so mindfull to place all the morales by themselues in the Tables of stone to exclud the Ceremonials and vvright them elsewhere as vnsit to be matched vvith the lasting Morals and are there novv so many Ceremoniall words crept into this Morall law We reade in 2. Sâ—m 10.4 how King Hanun tooke Dauids seruants and shaued off the halfe of their beards and cutt off their garments in the midle euen to their buttocks and sent them away me thinke these men could not looke more ill fauouredly disguisedly then doth this 4th com Now it is thus barbared and notched by our late barbers If I would haue a thing vgly done indeed these men shall doe it for me Furthermore the indignity offred vnto this com is such as it is not now onely shamefull to looke vpon but also it is by their corrupt exposition made very non-sense ridiculouse to this purpose let vs collect together so much of this comm as they allovv to be memorall and omit that vvhich they make ceremoniall that is so much as is put within the halfe moone circles see what a peece of senselesse stufe there will be and this then it is Remember to keepe holy Sixe dayes shalt thou labour doe all thy worke But of the Lord thy God thou shalt not doe any worke thou nor thy sonne nor thy daughter c. see if by their distinctions subtilties they haue not picked out the heart and sense of this com by picking out the time Thus for the comm but further for the reason which God hath annexed to his com taken from his resting on the 7th day and from his sanctifying and hallowing of the 7th day this reason I say hath not onely some vvords pickt out of it as had the com but vvhich is more the vvholl reason it selfe as God laid it dovvne vvrote it in Tables of stone is vtterly by them abolished vselesse no mention of it in these our dayes thereby to excite persvvad people to the obedience of the 4th com Wherefore by your eye sight you may behold the abuse of this comm and by your obseruation you may take notice how the reason to the com is nullified two remarkable things to be obserued The consideration of these things me thinke should plead strongly against all the enemies to the Lords Sabbaths that so all their reasons they bring against them should be suspected reiected because by their abolishing his Sabbaths they must needes make such hauocke of Gods 4th com as you see Their textes of Scripture also Col. 2.16.17 and Exod. 31.13 with the rest are to be suspected as corrupted grosly abused by them seeing that they vvill so vrge presse them against the 7th day Sabbath in the 4th com as that by one text of Scripture they will mangle another so vnderstand one text of Scripture as it shall eate out the very bowels of an other so setting Scripture against Scripture the text Col. 2.16 shall eat out the bowels of the 4th com yea this text Col. 2.16 with other the like certain reasons they haue shall picke out the very heart sense of the
4th com make it senselesse as you see of like nature are all their distinctions therefore worthily to be abhorred of all such as loue Gods lawes God will vndoubtedly one day accurse all such distinctions expositions of any text of Scripture as are made in opposition to his Lawes is there no way to expound the Gospell but so as it must needs quite ouerturne the law or some part of it and is it meete to receiue such vnnecessary distinctions as shall rend out rase out some portion of Gods law the Decalogue or 10 Com. I meane But it may be obiected that vve doe not make such hauocke with the 4th com nor make it so voide senselesse but that we doe still retaine it doe presse it vpon mens consciences vvell nigh euery sermon c. True indeed you vrge the 4th com but how absurdly let all men iudge like as if a man should cancell a bond plucke off the seales yet stifly plead his bond still so these after by their doctrine they haue made the comman a peece of senselese ridiculouse stuffe yet still they call and cry out the 4th com the 4th com yee transgresse Gods 4th com Furthermore the reason annexed to it by God as most effectuall to perswade men to obedience of this com taken from Gods ensample this you altogether omit neglect For when are you heard to perswade the people thus Let vs rest from our workes on the Lords day because God rested on the 7th day Gen. 2.2 Exod. 20.11 Let vs sanctifie the Lords day because God sanctified hallowed the 7th day Gen. 2.3 Exod. 20.11 Let vs be imitators followers of God as deere children and keepe that day vveekly for an holy day vvhich God himselfe made kept an holy day at the Creation No no such matter for so they should contradict themselues If they should persvvad men to follovv Gods example so the mysterie of their iniquity vvould be discouered for God kept the 7th day from the creation but our Lords day is the 8th day from the creation the day vvhich God kept vvas kept in memory of the Creation but our Lords day is kept in memory of the Redemption thus as the com is nullified so the reason to the com is made a meere superfluouse cipher altogether vselesse let them say what they vvill to the contrary As for the law it selfe you vrge it indeed vpon mens consciences but vvith small conscience you vrge it for you abuse prefane Gods word as hath bene showne by applying that to the Lords day which is a common vvorking day as fryday is vvhich should be applied by Gods ordinance to an holy day vvhich himselfe had hallovved as to the 7th day as well might you profanely apply those Sacramentall vvords of institution to common bread to common water as Gods 4th comm to a common day not sanctified by God And thus much for Exposition of the 4th Commandement THus I haue endeavoured to make it appeare hovv they haue corrupted abused the lavv and thereby corrupted abused the people also What remaineth but that they may be driuen to repentance I minde them of that fearefull denuntiation vttered by our Sauiour Christ after that he had ratified the law in the integrity perfection of partes euen to a iot title of it Mat. 5.18 Whereto he addeth these words Whosoeuer therfore shall breake one of these least Commandements teach men so he shall be called the least in the Kingdome of heauen but whosoeuer shall obserue teach them the same shall be called great in the Kingdome of heauen Matth. 5.19 In which words our blessed Sauiour doth perswade to the keeping of the Morall Lavv in euery iote title of it vnto the worlds end Further our Sauiour sheweth wherein or in what manner he would haue euery iot title of the Law kept and this is two wayes the one by doctrine noted in these words and teach men so The other by practise noted in these words Whosoeuer shall obserue c. whereby wee see it was the minde of Christ to haue euery title of the lavv not onely obserued practised but also he would haue euery title of it taught vnto the people vrged pressed vpon them and on the other side because the bare doctrine of the Minister is forcelesse it many men vvithout his practise least they should say he layeth heauy burthens vpon other men but himselfe vvill not touch them vvith one of his fingers therefore Christ ioyneth practise to doctrine saying Whosoeuer shall obserue teach c. Furthermore vve are in speciall manner to note vnto what manner of persones these words are directed not vnto lay men as they call them but vnto the Clergie vnto Ministers in speciall as vve may vnderstand by the vvords teach men so so then this portion of Scripture it is directed vnto the Ministry the vvill of Christ to them is that they shall both teach to the people and also practise before them vnto the worlds end euery iot and title of the Law Now in the next place we haue Christ his arguments to moue perswade Ministers to these tvvo dueties and because Ministers are of tvvo sortes some though but a smale some vvill teach and practise euery iot title of the Lavv to the vtmost of theire povver but others vvill neither teach nor practise the same therefore hath Christ fitted his Arguments to both sorts by name to such Ministers as doe both teach practise to them our Sauiour promiseth this blessing that they shall be called greate in the Kingdome of heauen oh that there vvere yet many more that would couet this greatenesse in Gods fauour by teaching reuealing the whole counsaile of God euen all his Ten commandements intirly in euery iot title of them But now as for those other Ministers vvho refuse either to teach or to practise this Lavv of God intirly to these our Sauiour threateneth a Cursse to vvite that these shall be called least in the Kingdome of heauen novv vvheras our Sauiour denounceth this cursse vnto them vvhich breake one of the least of these commandements suppose vve the Time commanded in the 4th com vvhere the very least of the commandements because they vse to cale it but a circumstance and the like vvhy yet for all that so long as it is a commandement though the least of all the commandements yet Christ denounceth this Cursse vnto such Ministers as refuse to teach the people this least com and refuse to practise it before the people they haue pleased to miscale it a ceremony Iudaisme the like but let them try if this vvill free them before Christ his Iudgment seate from this Cursse of Christ vvhich he denounced being on earth I beleeue all they re subtilties shiftes vvherby they blind the eyes of men here vvill hardly so blind the eyes of Christ
then hee vvill haue an account of his vvholl Lavv not of peeces and percels of it as vve please Thus vve se vvhat the duety of Ministers is namely to teach the people to obserue the Lords seauenth day Sabbath which is one of the commandements though you make it the least and it is their duetie also if they vvill be freed of Christ his Cursse to obserue keepe the 7th day Sabbath before the people so leading them by liefe doctrine together but hovv sarre off is the practise of most Teachers from obseruing the minde vvill of Christ in steade of practising the 7th day Sabbath in their ovvne persones for example vnto others they could be content to persecute any that they se forward this way oh fearfull In stead of teaching the people this vvhich they count the least of Gods commandements vrging them to keepe euery iote and title of Gods Lavv so the Lords Sabbath day they teach openly publikly the quite contrary as namely that this least of Gods commandements it is abolished and that the Sabbath day commanded it is abolished thus this least of Gods commandements is trampled downe because it is a little one a ceremoniall one a circumstantiall one not the Law of Nations nor found novv in the hartes off all men falne corrupted as a Law of Nature and because commanded to the Iew and the like but vvhat soeuer be their shiftes suer Iam the Sabbath day is not lesse then one of the iotes and titles of Gods Law nor is it lesse then the least of Gods commandements wherefore vvho soeuer teacheth in opposition to this Sabbath day he bevvraieth himselfe to be no frend of Christs and that he regardeth not his mind and vvill in teaching and obseruing all euery of the Commandemets nay he proclaimeth him selfe in open pulpit to be a professed enemy to Christ our Sauiour and these his vvordes Mat. 5.18.19 and to the integrity vvholnesse as I may call it of Gods Lavv he had rather haue it lamed percelled out that so he might serue God by halues and by peece meale then to haue an indifferent respect vvith Dauid vnto all Gods Commandements Psal 119.6 rather then he vvould haue Gods Lavv intire compleate in the perfection of partes vnto a iote and title Is not it true of such Ministers werewith the Lord charged those corrupt Priests Mal. 2.9 to vvit that they were partiall in the Law are not these also in our time partiall in Gods Law when not with standing vvhat Christ hath said for the integrity of the Lavv yet these men wil reiect a parte of it and so become like those Priests partiall in Gods Lavv for a parte of Gods Lavv they vvill haue an other parte they vvill none of the dueties of rest and holinesse in the 4th com this parte of the 4th com they vvill haue but the other duetie of the Time this parte of the same 4th com they vvill none of Were these Ministers of the lovver ranke for zeale of the Number of those vvhich are not accounted so zelouse of Gods Lavves it vvere the lesse to be vvondred at but being puritant Ministers and such as vvould be displeased at him vvho should say to them they had not an indifferent respect vnto all Gods commandements vvith out exceptions that these I say should picke and choose take leaue become like those profane Priests partiall in Gods Law it is to be maruailed at Mistake me not good Reader it is not purity that I mislike in puritanes for of all men I honour no men more then such as are endeauour to be of pure harte holy liefe but this I hate in them to se their practise belye their doctrine professiō for they teach daily for vniversall obediēce to all Gods com without exceptions resernations but Loe they are found here halting one of the least as they say of Gods Commandements ratified by our Sauiour they neglect and contemne Others there be of the same ranke which be not so impudent as the former they preach teach not against the Lords Sabbaths therefore are not guilty of the Cursse of Christ for breaking this least Com. teaching men so yet are they enemies to this least Comm. for haueing heard of my former booke which I vvrote in defence of this least Com. and for the Lords Sabbath yea and after they haue seene it reade it ouer they spitt fyer at it cry out burne the booke t is a foule errour c. These men like Iames Iohn not knovving of vvhat Spirit they are vvould haue fyer come downe presently although they know not either how to proue their Lords day to be a Sabbath day nor yet hovv to disproue the Lords Sabbath day or to confute the booke yet they can cry burne the booke t is a foule errour c. Thus these are so farre from teaching this least com to the people as that they vse all their diligence to scare afright simple people vvith greate vvords that so they might still remaine caught in theire snares in blind ignorance if the Lawes of this Realme vvere fitted to these mens minds it should be vvoe to him that toucheth this Lords day Sabbath the Diana of our time but seing they doe it out of a good affection I shall vvith Paul make it mine hearts desire and prayer to God for them that they may repent for I beare them witnesse that they haue the Zeale of God but not according to knowledge They thinke it much that they cannot preuaile vvith the rude multitude for the keeping Holy of the Lords day Sabbath but that say they vvhat they can yet they will reuell riote profane it vvell the case is novv become their ovvne it shall be seene whither all that I haue said can preuaile vvith them for the sanctifying of the Lords Sabbaths on the 7th day suer I am I haue said shall say much more more soundly for the 7th day Sabbath to moue them to keepe it then euer they did or could say to profane persones for the keeping of the 8th day Sabbath if therfore synister affections preuaile so vvith them that they vvill not liften to mee no more then their profane hearers will to them let them tell me then what is the difference betvvixt them selues and their profane auditours An other sorte there are who are disobedient to Christs will by deniall of the integrity wholnesse perfection of Gods law in as much as they doe not onely refuse to teach the people this least of Gods commandements namely which is the proper day time of Gods worship seruice but if they finde that by the paines of any others more faithfull in this point then themselues any of their flocke are taught instructed in this way of the Lord more perfectly that they begin to see a further light into this Law of
God then they were wont presently they be labour it to extinguish this light in them to these I may fitly apply that word of the Lord Ierem. 23.30 Therefore behold I will come against the Prophets saith the Lord that steale my word euery one from his neighbour These then be sacrilegiouse theeues who will not sow the seed of Gods word in the hearts of their people but vvill watch vvhen it is sowne that they may come steale it away againe I trust Gods Ministers will bridle corrupt nature and giue me leaue to lay the plaister where the sore is knowing it is their office to doe the like to others dayly they vvho teach others to take a reproofe are not to learne in this point Let me speake one vvord novv to all these 3 sortes of Ministers together vvhy are yee you Tribe of Leuie such enemies to the integrity wholnesse perfection of the Lavv of your God deliuered vvith such maiestie and terrour vpon Mount Sinai Exod. 20 Why oppose you your selues also against those iotes titles of this lavv ratified by our Lord Christ vnto eternity in his sermon on the Mount Mat. 5.1.8 Why doe you not according to his vvill mind teach the people this least commandement touching the proper time of his worship and seruice Nay why are you so vnlike your selues For it is a rule approued in expounding of the Scriptures that things are to be taken in the largest sense if nothing hinder Now why then in expounding of this 4th com doe you abridge it excluding the proper time thereof as if nothing but the dueties of rest and holinesse belonged vnto vs Whereas you ought to expound it more largly as including both the time of the 7th day the dueties of rest holinesse also since there is nothing that you can iustly say against the time Againe it is another rule in expouding of Scripture in speciall of the Morall law that vnder one thing expresly commanded or forbidden are comprehended all of that kind with the least cause or occasion thereof See here how they enlarge the lavv to be vnderstood not onely of the things there by name mentioned but also of things not mentioned as of the causes occasions and yet the same men being to expound the 4th com are so farre off from enlarging it as they will miserablie curtaile it and clippe it and pare it vntill they haue quite pared away the 7th day Sabbath Why are you so inconstant so vnlike your selues is it a rule with you that things not mentioned in the Comm. are to be brought in that so the Com. may haue the largest scope compasse and will you exclude and thrust out things by name mentioned in the Com. as the 7th day Sabbath Againe when we are to deale against Papists then we are very zealouse for the integrity perfection of the law witnesse M. Perkins in his first Volume pag. 400. where he proueth that a Papist cannot goe beyond a Reprobate because they make the whole law vaine and this he affirmeth in these words If one frustrate but any one point of any one commandement the whole law thereby is made in vaine Cannot a Papist goe beyond a Reprobate if he frustrate any one point of any one commandement can a Protestant goe beyond a Reprobate when he doeth frustrate some one point in some one commandement as we doe in the 4th comm Must the law stand in euery point of euery commandement vvhen we haue to doe vvith our Aduersaries abroade is the case altered when we be among our selues at home It is made a marke of sincerity and of the trueth of grace vvhen a man hath respect vnto all Gods commandements without exception of any But come vpon the matter with them then they that deliuer this marke to others can scarcely finde it in themselues For albeit they seeme by this marke to iustify the law in the integrity and perfection of it yet aske them what they thinke of Gods 7th day Sabbath commanded in the 4th com and this they will baulke and except vnder one pretense or other by miscalling it Iewish Ceremoniall and by saying falsely that it is abolished and is this the respect they haue vnto all Gods commandements It is a rule also that the law it is wholly copulatiue that is the things therein commanded are firmly combined knit together so as not any one thing can be seuered from the law and thus farre they maintaine the law in its perfection integrity but how then cometh it about that novv you haue made such a hiatus such a gape in this lavv one of the Linkes of this chaine is broken the commanded time of 7th day in the 4th com is taken out and seuered from all the rest so novv this copulation is vncoupled and the lavv is not wholly copulatiue it is but partially copulatiue Behold how the enēmies to the Lords Sabbaths to the integrity perfection of the Lavv of God say and vnsay it againe abroad vvith our aduersaries t is a point of reprobation to frustrate but any one point of any one commandement at home t is a point of Iudaisme to maintaine defend them all What should I say more iustly may the Lord lament ouer England as once he did ouer Ierusalem saying O my people they that leade thee cause thee to erre Isa 3.12 SECT XI Thus I haue defended the Morall lavv against both Anabaptists Libertins and also the integrity perfection of this lavv against Protestants and Papists to this end I haue opened expounded one branch of this lavv to vvit the 4th com and discouered many foule grosse errours in the ordinary receiued exposition thereof Now for conclusion I purpose to adde an Exhortation to the loue of this lavv of God It is called a royall Lavv But if yee fulfill the royall law according to the Scripture c. Iam. 2.8 It is called a righteouse Law What nation is so great that hath ordinances and lawes so righteous as all this law which I set before you this day Deut. 4.8 It is as a light in darkest night Thy word is a lanthorne vnto my feete and a light vnto my path Psal 119.105 Of all men the Prophet Dauid excelleth in this argument in his 119 Psalm Thy Testimonies are my delight my counsailers v. 24. My delight shall be in thy commandements which I haue loued v. 47. Thy statutes haue bene my Songes in the house of my pilgrimage v. 54. Oh how loue I thy Law it is my meditation continually v. 97. I hate vaine inuentions but thy law doe J loue v. 113. Yee see heere how Dauid was in loue with Gods lavv Now this his loue he doth expresse partly by his desirs and prayers and partly by comparisons by prayers Open mine eyes that I may see the wonders of thy Law v. 18. Hide not thy commandements from mee v. 19. Mine heart breaketh
for the desire to thy iudgements v. 20. Giuâ— me vnderstanding that I may learne thy commandements v. 37. J am thy seruant grant me vnderstanding that I may know thy Testimonies v. 125. By comparisons he setteth forth his loue vnto Gods law I haue had as great delite in the way of thy Testimonies as in all riches v. 14. The Law of thy mouth is better vnto mee then thousands of gold and silner v. 72. Thy Testimonies haue I taken as an heritage for euer for they are the â—oy of my heart v. 111. Therefore loue I thy commandements about gold yea aboue most fine gold v. 127. In a word the law of God it is the Churches inheritance possession Moses commanded vs a law for an inheritance of the Congregation of Iakob Deuter. 33. â— hence it was that Dauid had taken vnto him he law as his inheritance for euer Psâ— 119.111 hence no doubt it is that our Church hath taken this law also vnto hâ—r as hir inheâ—itance for euer causing it to be read publikly in the Congregation in most solemne manner the Assembly all vpon their knees praying to God to incline their hearts to keepe this Law Here be arguments and reasons enough without further amplification to moue euery Godly heart to loue the law of God for it is a royall law a righteouse law a light for our comfortable direction a law most louely oh how loue I thy law a law to be desired Mine heart breaketh for desire of thy iudgements It is better then thousands of gold and siluer it is an inheritance and the inheritance of the Church What neede of more As there is no Christian Church in the world which inioyeth this Law of God intirly in its perfection So is there no member of our Church that I know who inioyeth this Lavv in its integrity in his iudgment practise both albeit it were much to bewished it being the Inheritance of the Church wherin euery member may challeng his share I diuide our Church Congregations therfore in to two sortes purposing to make application of this doctrine vnto them both the one sorte that the fewest by infinite numbers are such as are informed in their iudgments inlightened in this Law of God in the integrity perfection of the partes therof The other sorte those the most remaine yet it darknesse ignorance of this their Inheritance the Law of God in its perfection Touching the former sorte is it so that thou louest his Law of God then let this thy loue to it appeare that by harty firuent prayers vnto Almightie God daily that he vvould be pleased to infuse the light of this knowledge in to the minds haerts of all men that it would please God to incline the heart of our soueraigne Lord King together with all the greate gouerners in Church Common weale to embrace this Law of God in its integrity perfection that so a reformaiion being made we may inioy the Lords Sabbath in practise as well as in iudgment To this end two things are required of thee who arte already inlightened doest loue this Lavv of God in the perfection thereof the one is that thou further disperse the knowledge thereof as farre forth as thy place calling will peremit vnto thy frends acquaintance thus did Dauid Teach me thy Statutes saith he then he addeth these words with my lipps haue I declared all the iudgments of thy mouth Ps 119.12.13 and againe I will speake of thy Testimones before Kings will not be a shamed Ps 119.46 Hereto accordeth S. Paul wherefore exhorte one an other edify one an other euen as you doe 1. Thes 5.12 and Exhorte one an other daily while it is called to day Heb. 3.13 he that loueth the Law must not onely loue it in the knowledge of it but also in the practise of it hovv shall he attaine the practise of it vnlese it be made knowne vnto all that so a generall reformation may be The other thing required of thee is that in loue to Gods Law thou beest redy in thy place to defend it the integrity perfection of it against all gainsayers as the Apostle Iude saith contend for the maintenance of the faith which was once giuen vnto the Saints Iud. 3. so should we contend for the maintenance of the integrity and perfection of the Law which vvas once giuen vnto the Saints and Church of God This is that vvhich God laied to the charge of his Church long since that No man contendeth for the trueth Isai 59.4 bevvare it be not laid to our charge also Moses had many brethren the Hebrewes yet vvould he not suffer any one of them to suffer vvrong of the Egyptianes but rose vp in their defence and defended them so one after an other that at last he vvas forced to flie for his ovvne liefe Exod. 2.11.15 so vve brethren if vve loue this Lavv of God it vvill Kindle in vs an holy zeale of Gods glory indignation against the enemies of Gods trueth so as vve shall rise vp to defend rescve any one and euery one of Gods commandements against those that would be shredding pareing some thing or other avvay from the same Dauid saith Gods testimonies they were the ioy of his harte and againe oh how lou I thy Law thinke vve that Dauid could vvith patience haue seene this Lavv vvhich he so loued mangled and hacked and so defaced as vve novv are forced to behould it I come novv to the other sorte of people in our Church they are those vvho be yet in darknesse ignorance vvho albeit they know much of this Lavv of God yea the most of it yet are ignerant of it in its integrity perfection for they are ignorant of Gods 7th day Sabbath conteined in his 4th com and so they knovv not all the Lavv they are not acquainted vvith the vvhole Lavv and vvill of God for number these are the most and therfore the case is the more lamentable yea and by so much also the more lamentable yet in that they are not fully instructed in a matter vvhich neerly concerneth them for this they must take speciall notice of to vvit that by this Lavv vve shall be iudged at that dreadfull day of iudgment as many as haue sinned in the Law shall hr iudged by Law Rom. 2.12 and againe so speake yee and so doe yee as they that shall beiudged by the Law of libertie Iam. 2.12 Now it is a fearefull thing for a man to be ignorant of any one parte ar percell of that Lavv vvhereby he shall be adiudged it concernes euery man therfore to study this Lavv and to take in information of it of all the partes of it that vvith speed But you may say hovv shall this exhortation to loue the Lavv of God in its perfection concerne such as you say are ignorant of the
day vveekly Sabbaths but the text Col. 2.16 is and may be vnderstood of the yeerly Sabbaths and forasmuch as none euer doubted that the 4th com was for the weekly Sabbaths and many haue vvrote it that this text Col. 2.16 speaketh not of the vveekly Sabbaths it is partiality to choose Col. 2.16 before Exod. 20.8 Whither is the more safe thinke you to imbrace the Lords Sabbaths from the 4th Com. or to reiect them from this text Col. 2.16 Ponder it vvell in your minds vvhither of these tvvo textes of Scripture should most preuaile with you to vvit Exod. 20.8 or Col. 2.16 this note also that if this text Col. 2.16 preuaile with you then it must eate out the very heart bowels of the 4th Com. If you imbrace the text in their sense to be vnderstood of the 7th day vveekly Sabbaths therefore beware what you doe but if you vnderstand this text Col. 2.16 onely of the yeerly Sabbaths such as you reade of Leuit. 23.24.32.39 So you may retaine both textes still one Scripture shall not shoulder out an other I haue the rather incisted vpon this texte of theirs Col. 2.16 because it is their Master chiefe and choisest text against the Lords Sabbaths 2dly that you may the better iudge of these two textes Exod. 20.8 Col. 2.16 note that not these tvvo textes are compared together as Scripture vvith Scripture but the collection exposition of one of these textes is compared with and set against the other Text it selfe for as for the Text Exod. 20.8 this commandeth the 7th day vveekly Sabbath expresly in so many words with out collection or consequence of ours the 4th com hath euer bene vnderstood of the 7th day weekly Sabbaths by all the Prophets by Christ him selfe witnes their practise but the Text Col. 2.16 doth not disswad from the 7th day weekly Sabbath expresly and in so many vvords but it must be dravvne haled and vvrested to the 7th day weekly Sabbath by feeble blind reason collectiones consequences so that vvhosoeuer doth imbrace the Text Col. 2.16 against Gods Sabbaths rather then the 4th Com. Exod. 20.8 for Gods Sabbaths he chooseth consequences before Scripture collections before Gods expresse vvord and preferreth mans blind reason before Gods expresse vvill and plesure I desire the Christian Reader to marke this last passage vvith double and treble diligence for in all my booke there is hardly any thing of greater consequēce the summe vvhereof is this that menes collections reasons consequences made out of some text of scripture are not of that diuine nature infallibility that they should countermand ouerturne an expresse Cōmandement of Almightie God And this is the very case betvvixt my aduersaries mee for I bring an expresse Commandement for the Lords Sabbaths and against them they bring nothing else but their ovvne reasons collections consequences fetcht out of this text Col. 2.17 vnnecessarily fetcht also Thus by the comparing of these two textes of Scripture together it appeareth to euery eye that whosoeuer refuseth the Lords Sabbaths vpon that text Col. 2.16 rather then embraceth them from this text Exod. 20.8 hee preferreth weake insufficient arguments before able strong arguments the which whosoeuer doeth after fufficient notice giuen him he bewraieth that he loueth not Gods law in trueth of heart for it selfe but out of by respectes for by his preferring this weake text Col. 2.16 before that strong text Exod. 20.8 he ouerturneth raseth to the grownd a parte of Gods law who can ouerthrow a parte of Gods law yet loue Gods law Suppose we that the Title of A Ministers Liuing or of any mans Inheritance were to be tried he could shew but as good Euidence for it as the 4th com is for the Lords Sabbaths thinke you he would feare to leese the day to one that eould shevv no better Euidence then is the text Colos 2.16 against the Lords Sabbaths no vndoubtedly or suppose we the Title of A Ministers liuing or of any mans Inheritance were to be tried there were 2. Kinds of Euidence at his choise to pleade the one as strong as the 4th comand is for the Lords Sabbaths the other as weake as the text Col. 2.16 is against the Lords Sabbaths if novv this Minister or other person vvould make choise of this weaker Euidence Col. 2.16 vvould not euery man say surely this Minister or this other partie care not for their Liuing or Inheritance they doe not loue them iust so it is an argument that men loue not Gods Law nor his Sabbaths therin commanded vvhen they vvill parte vvith them so easily so growndlesly it is a signe they are vnvvilling to know acknovvledge the vnknovvne partes of Gods Law vvhen they goe thus partially to vvorke in the tryall of the point did men loue Gods lavv aboue Gold Silver as did David they vvould not parte vvith his commanded Sabbaths so lightly a man shall find something to doe to vvring mens gold siluer from them but for Gods Sabbaths you shall haue them from them vvith out strife vvhere then is the loue to Gods Sabbaths vvhere is the loue vnto Gods lawes Ministers people may say talke much make them selues others beleeue that they stand for Gods lavves loue his commandements but let them selues all men iudge vvhither they speake truly or not by this marke is this a loue to Gods Lavv to ouerthrovv a parte of it vvhich vvas euer vnderstood by all the Prophets Apostles of the weekly Sabbaths by a text Col. 2.16 vvhich doth neither mention the vveekly Sabbaths at all nor yet speake of all Sabbaths generally so as the vveekly Sabbaths must be included necessarily this is to supplant a certainty by a text which is doubtfull vncertaine is this loue Thus much of the first vvay vvherby men bevvray theire regardlesnesse theire vnvvillingnesse to be taught instructed in the perfection of the lavv in the vnkowne partes ther of that by prefering vveake arguments before able strong arguments The 2d vvay vvherby men bevvray theire vnvvillingnesse to be instructed in the perfectiō of the Lavv in the vnknovvne partes thereof is in that they admit of insufficient disallowable Testimony for the triall of the point that this is so is plaine by this that all people vvell nigh put all theire trust confidence for the triall of this point in theire Ministers saying our Ministers say the 7th day Sabbath commanded in the 4th com is a Ceremony abolished they are men of lerning honest godly men therefore we rest in them renonvvce the Sabbath day though it be commanded by God in the 4th com they haue studied the point they are a multitude of them this contenteth mee I knovv they durst not speake othervvise then they thinke they be such godly holy men c. I must confesse
threatened to such as breake the Lords Sabbaths The 6th and last cause of lamentation is to see the priests of the Lord of all men Gods Ministers turne enemies to Gods Law for they vvill needs vvithout any necessity at all make somthing in Gods Law ceremoniall and so abolished Iudaicall so to be hated they cannot abide that Gods 10. command should be like a chaine of 10. linkes all of pure gold one linke as vvell as an other but though all the 9. be pure gold yet some one of the 10. must be partly gold partly leade partly morall partly ceremoniall as if snovv could be partly vvhite partly blake or a shadovv and ceremony placed in the hearte of a morall Lavv thus they make Gods Lavv like vnto Nebukadnezzars Image which he savve in his dreame Dan. 2.32 partly gold and partly clay surely this their fiction is but a dreame Gods Lavv must be morall in euery iot and Title of it it must be all gold or none gold all clay or none clay but our Ministers will be partiall in the Lavv they will not endure it to be morall in all the partes therof they are enemies to the integrity perfection of it that servants should not take parte with the commandements of their Maisters but oppose them that children should not take parte with the command of their fathers but turne enemies to them that subiects should not take in vvith their King to defend his Lavves but set them selues against them it is vndutifulnesse disloyaltie and rebellion but that Ministers whom God hath taken so neere vnto him as to make them of his Counsaile and to make it their proper office to defend his Lavves to this end hath allowed them large maintenance as the Tyeth of the Realme c. that these kinde of men should refuse to defend his Lavv and turne enemies vnto it in whole or in parte what should I say it is high tyme the world were at an end as the Sabbath is Gods ordinance so the Decalogue is Gods Law novv were men professed enemies to God then if they should doe what in them lieth to abolish his Sabbaths to reiect as much of his Law as possiblie they could with any colour devise it were but sutable to their profession but that wee who are professed friends to God and to his Lavv therfore should imbrace as many of his ordinances and as much of his Lavv as possiblie vve could that wee I say should reiect any of Gods ordinances and desire and indeauour to reiect and abolish as much of Gods Lavv as possiblie by any wite we can deuise this is monstrously horrible and much to be lamented This I dare considently auowch that if our Ministers pleased but to take parte with God and vvould but speake for Gods Sabbaths what vvith a very little study they are inabled to speake both by partes of nature and Arte that all the world could neuer be able to vvithstand them they would victoriously beare downe all oppofition and is it not to be lamented when Ministers vvill not doe for God vvhat they can or may doe but in stead of their little studie in defence of this cause all their care and study is hovv they may be still ignorant of the point lest by knowledge of it they should speake for it and so indanger their liuings reputations and the like for generally they doe eschew the reading of my booke wherby they might be instructed in the point without their labour vnlesse it be some fewe vvho read it only to spie a mote in myne eye and that they may picke out somthing to say against it yea they eschevv also all arguing conferences among them selues in priuate wherby the point may be scanned and come to light they permit not any of their brethren to take vp a defence of the Lords Sabbaths to argue against the Lords day albeit he doth it but for argument sake the better to boult out the trueth if any in the company will be more ingenuouse and true harted then the rest as desirouse by opposeing of our tenets to find out the trueth the shall be snibed curbed some man of eminency in the place will put all to silence with such words as these no more of this point now no more of this argument in this place thus they are afraid least God should by theire conferences inlighten them these things haue bene related to me by credible persones and are not these things to be lamented any man shall haue free liberty heart and good will to speake in their company any thing he can invent against Gods Sabbaths for the Lords day but not on the contrary to speake for the Lords Sabbaths against the Lords day take my word for it you shall neuer heare 2. Ministers scann this point pro and con before any of the people as you shall heare them in some other pointes of doubt nay it were to be wished that any 2. Ministers vvould by themselues when none heare them argue the point seriously pro con the one taking the one parte the other its contrary that so Gods trueth may be found out but I feare me a man shall as soone dravv a Beare to the stake to be baited with dogges as dravv them to any such course as may bring the point to light they cannot but foresee the issue of this course vvould be what they would should not be is not this to be lamēted if I should not preuaile with them in so reasonable a request as this is I desire my brethren of the Ministri to take into deepest consideration Gods Sabbaths to study the point seriously to cast a side preiudice out of a loue to this ordinance of Gods study but vvhat may be found in its defence to study but with a like good will to defend this point as they doe other pointes and is not this to be lamented if I shal not preuaile When Paul was to take his last farvvell of the Church of Ephesus he could say with a good conscience that he was pure from the blood af all men because he had kept nothing backe but had shewed them all the counsaile of God Act. 20.26.27 But how many of our Ministers when they lye a dying shall be able thus comfortablie to pleade for themselues I know not can they say they haue kept nothing backe of Gods counsaile what not his Sabbaths can they say to their flocke they haue shewed them all the Counsaile of God what all the Lavv in its integrity and perfection what euery Iote Title of the Law haue they baulked nothing for feare carnall respectes or for vvant of that industry that might ought to haue bene in them in serching out euery iot title of Gods Lavv in its perfection for this let them knovv that they must be countable to God not onely for baulking concealing vvhat they knovv but also for not declaring vnto the people
vvhat by their study they might and ought to haue knowne if therefore they haue not bene so painfull studiouse in the serching out of this parte of Gods Lavv as they might and ought to haue bene they may acquite themselues before men but before God they shall neuer acquit them selues especially if they haue refused a light into Gods Lavv vvhen it hath bene tendered vnto them and is not this to be lamented vvhen Ministers vvill dye vvith festered guilty consciences Many feare that Popery may inuade vs againe and that were dangerouse but sure I am Sabbath breaking doth raigne amongst vs and that is more dangerouse I meane it is more dangerouse to continue among vs then the other to inuade vs for euery man is ashamed to say ought in defence of Popery but on the other side euery man is imboldened to speake in defence of Sabbath breaking and no man is ashamed to speake against the Lords Sabbaths no not the Lords Ministers wherefore this sinne is a dangerouse sinne men may commit it vvith authority of their Ministers men may commit it vvithout blushing no man may check controule them by the 4th com for their Ministers vvill defend them in it and is not this to be lamented vvhen men shall be boulstered out defended in sinne that by Authority of the Ministry vvhen I maruaile then vvill this sinne be reformed As it vvas in those vnlavvfull marriages the text saith And the hand of the Princes and rulers hath bene chiefe in this trespasse Ezra 9.2 So may I truely say in this Sabbath breaking the hand of the Ministers Teachers hath bene chiefe in this trespasse by so much the more therfore to be lamented But some man may say vnto me vvhat shall it proffit a man to lament these corruptions of our time he shall amende nothing therby for men are setled in their courses ther 's no stirring of them c. Well be it so if needs it must be so yet this knovv that if by thy teares thou canest not amend others yet hereby is not thy labour lost to thy selfe vnlesse thou thikest that the Prophet Davids teares were in vanie when he said Mine eyes gush out with riuers of waters because they keepe not thy Law Psal 119.136 God hath a bottle for such teares for here by thou bewraiest thy loue to God and thy loue to Gods Law thy loue to the welfare of the soules of thy brethren and further as God diliuered iust Lot vexed with the sines of those times 2. Pet. 2.7 so will God deliuer thee in the day of vengeance of his hotest indignatioÌ„ to this end God vvill giue his Angels charge to marke thee out for a sonne of Saluation as he did those Iewes in Ierusalem who mourned for the sinnes of those tymes And the Lord said vnto him goe through the mids of the Citty through the mids of Ierusalem set a marke vpon the foreheads of them that mourne crye for all the abominations that be done in the mids therof Ezek. 9.4 our lamentation therfore for the sinnes of our times shall not be in vaine For conclusion let vs make our daily prayers vnto Almightie God that he would bring into the way of trueth all such as haue erred and are deceiued and againe to confirme this prayer say Wee beseech thee to heare vs good Lord. Remember the Sabbath day to sanctify it c. But the 7th day is the Sabbath of the Lord thy God in it thou shalt not doe any worke c. for the Lord rested the 7th day Therefore the Lord blessed the Sabbath day hallowed it Lord haue mercy vpon vs and incline our hearts to keepe this Law AMEN CHAP. III. A discouery of the weakenesse and insufficiency of all those Textes of Scripture and arguments which are vsually brought to proue the Lords day a Sabbath day by Diuine institution I Haue finished the two first partes of my booke the former whereof was in defence of the Morall Law the latter was an exposition of the 4th com together with a discouery of the horrible abhominable corruptions abuses therof My third taske and third parte of my booke shall be to discouer the weakenesse insufficiency of those Textes of Scripture and arguments which are vsually brought to proue the Lords day a Sabbath day by Gods ordinance appointment The Lords day is not Sabbath day by Diuine institution or The Lords day is not Gods Sabbath day SECT I. FIrst of all a word or tvvo touching the name Lords day It is to be obserued that this name Lords day the which we now put vpon our Sunday or first day of the weeke yea vpon euery Sâ—nday and vpon euery first day of the vveeke it is not found to be so vsed in the Scriptures that is it is not found in the Scriptures that euery Sunday in a yeere was called Lords day For all the iiij Euangelists Mathew Marke Luke and Iohn yea S. Paul also they neuer called our Sunday or first day of the vveeke Lords day for they euer called it the first day of the vveeke by it old name see Mat. 28.1 Mark 16.2.9 Luk. 24.1 Ioh. 20.1.19 Actor 20.7 1. Cor. 16.2 Onely once it is found perhaps to be called Lords day but it was long first as by S. Iohn Reuel 1.10 so the oddes is 8 to one for our Sunday is found to be called 8 times the first day of the vveeke for once called Lords day The knovvledge of this point may be vsefull vnto vs these vvayes first is it so that our Sunday had no nevv name put vpon it by none of the Euangelists but that it vvas frequeÌ„tly called the first day of the vveeke still by its old name that after Christ his resurrection Then is it a matter very likly probable that this day had no new institution or ordination but that it remained after Christ his resurrection as it vvas before his resurrection in its old nature still that is to be a vvorking day still as it was before For it is very likely that if the old nature and vse of the day had bene changed that the old name also would haue bene changed and a nevv name put vpon it If this name Lords day had betokened any change of the vse of this day from common vse vnto an holy vse in memory of Christ his resurrection me thinke some of the 4 Euangelists vvould haue said some such like thing and some of them vvould in token thereof haue altered the name of the day and called it Lords day but for so much as the Euangelists who doe largly euery one of them set forth the Lords resurrection haue neuerthemore either spake any thing any of them touching the change of the day in memory of the resurrection no nor so much as giuen it the nevv name Lords day but constantly all of them agreeing in retaining its old name still it is a
they can put into it againe what they please But the greatest riddle is behind hovv can a man take a thing away and yet leaue it there still or how can a man say a thing is ceremoniall yet make it Morall abolished by Christ yet remaine after Christ many hundreth yeeres none but these men can answer this riddle Wherefore since the time in the 4th Com. is abolished as themselues say there is no time therefore left in the 4th Commandement for the Lords day My 4th argument against them is because the 4th Com. cannot agree to the Lords day for 1. the day commanded in the 4th Com. is a day called properlie the Sabbath day Remember the Sabbath day Exod. 20.8 But this day vvhich they vvould haue is called Lords day so that they differ palpablie in their names 2. The day commanded in the 4th Com. it is the 7th day But the 7th day is the Sabbath of the Lord c. Exod. 20.10 but the day vvhich they talke on it is the 8th day or the first day of the vveeke novv is there not difference enough to be sene betwixt the 7th the 8th Betwixt the first the last the one day is at the begining of the weeke the other is at the ending of the weeke 3. The day commanded in the 4th Com. it is that day vvhich God blessed sanctified Genes 2.3 and it is that day vvhereon God himselfe rested but the Lords day which they vvould haue it is not that day which God blessed and sanctified nor that day wheron God rested 4. The day vvhich is commanded in the 4th Com. it is that day vnto which the speciall reason annexed by God to the 4th Com. Exod. 20.11 doth properly belong but the Lords day vvhich they would haue stand by the 4th Comm. vnto it that speciall reason neither doth belong nor can possiblie be made to belong 5. The day inioyned in the 4th Com. was a day knowne by those Iewes in vse before the giuing of the Law on Mount Sinay as the word Remember at the begining of the 4th Com. importeth for vve remember things knowne before c. But the Lords day I trust is not of such antiquity nor was it knowne or in vse before the giuing of the Law and therfore the Lords day was not commanded in the 4th Com. Herevnto I might yet add an other difference that the day commanded by the 4th Comm. it is a day to be kept in memory of the Creation But the day which they would haue the Lords day it is to be kept in memory of the Redemption and is it not a likly matter thinke you that both these dayes differing as farr as the Creation doth from the Redemption should be commaunded by one and the same Com. vnlesse men vvould studdy hovv to bewray their folly I cannot deuise hovv they should doe it more grosely if this be not botching cobling to thrust this nevv Sabbath day into an old Commandement I know not vvhat is to coble is to put a peece of new leather vnto an old shoe and to botch is to put a peece of nevv cloth vpon an old garment vvhen that which was there before is growne old and worne out iust so they deale in these Diuine things the 7th day Sabbath being old and vvorne out as they say they haue novv vvith all their skill vvrought into the Com. a nevv peece to vvit the Lords day such a peece of Taylery vvas neuer seene before Should Popish Iesuites thus abuse the Scriptures in point of difference betvvixt them vs as vvorse I thinke they doe not nor cannot hovv vvould euen these very Ministers make them a scorne a reproch iustly among the people But if wee doe it among our selues no man must speake of it but let my tounge cleaue to the roote of my mouth if I be silent vvhen Gods Lawes are thus mangled and his holy sacred word corrupted abused and all to this end to maintaine superstition in keeping a nevv invented Sabbath Thus you see vve haue dispossessed them of their strongest hould for their Lords day Sabbath to vvit the 4th Com. let vs in the next place make some vse of this point Is it so that they cannot proue by their 3 arguments that the Lords day is a Sabbath day by virtue of the 4th Comm. and is it so that the contrary is proued to vvit that the 4th Com. cannot be applied to the Lords day as binding mens consciences vnto it then let Ministers take heede hovv they abuse the 4th com in their pulpits hereafter by applying it vnto the Lords day falsly for they must giue an accompt to God one day for their diuiding and applying Gods word and if they make the Spirit of God to speake vvhat hee neuer meant it vvill be woe vnto them that 's one point An other is this that it behoueth Ministers to haue a care so truly and plainly to interpret the 4th Com. to the people that when they reade the Com. they may vnderstand vvhich day of the weeke it is which God inioyneth for his Sabbath day you know on Sundaies the 10 Commandements are publikly solemnly reade vnto the people with greate deuotion as it is meete they should be and also at the solemne administration of the Sacrament of the Lords Supper then these 10 commandements are reade vnto the people againr novv it is the duety of euery Minister vvhen hee standeth in the roome of God in pronouncing of the Law vnto the people that he doe not dissemble saying one thing and meaning an other vvherefore vvhen he saith Remember the Sabbath day he must not desire in his heart that the people should vnderstand him of an other day that is not the Sabbath day but of the Lords day for this is to say one thing and meane an other which is a sinne in all men but a double sinne in a Minister againe vvhen he pronounceth these vvords with an audible voice But the 7th day is the Sabbath of the Lord thy God c. he must not desire in his minde that the people should vnderstand him of a day that is not the 7th day but of the 8th day the day after the 7th day for this is dissimulation now for a man to dissemble at any time is a sinne but vvhen the Minister is in Gods vvorship seruice yea at the blessed Sacrament ready to eate the body drinke the blood of our blessed Sauiour then to dissemble is a notoriouse sinne For a Minister to dissemble vvith one man is an euill but for him to dissemble vvith an vvhole Congregation this is a foule euill but thus to doe vvhen he representeth the person of God vnto the people stands in his roome vvho is the God of Trueth novv to dissemble it is the foulest euill of all What a straung thing is it that Ministers should in Gods roome say vnto the people Remember the
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
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
from the name that this day is called Lords day but how they will frame an argument from this name Lords day to proue it a Sabbath day I cannot deuise Thouching their collections from this name I answer 1. Let them remember that since they haue no com from Christ for this day therfore are put too it to magnifie their reason consequences prouided they be necessary consequences as they speake let them not forget I say when they bring vs a reason hence that it be not a probable one but one of their necessary consequences if I mistake me nor they shall find some what to doe to proue necessarily from the bare name of a thing 2. Seing that Paul did voluntarily omit the keeping of the Lords day when he might haue kept it if he vvould but haue spake the word as hath bene showne out of Act. 13.14.42.44 ther 's no probability therfore to think that any thing should be intimated here in these vvords Lords day to declare this day now to be a Sabbath day 3. Forasmuch as it shall hereafter be proued out of M. Perkins that sondry of the primitiue Churches did not obserue the Lords day for 300 yeeres after S. Iohns time who can thinke that in this Text S. Iohn did ratify the Lords day for a Sabbath vvhen the Christian Churches vvhich immediatly succeded him vvere ignorant of it further forasmuch as our Sauiour Christ the Lord of this Lords day did make it a trauailing day vvhen he vvas vpon the earth it cannot be thought that S. Iohn did intimate by these words Lords day that it should be kept as a Resting day or Sabbath day vnlesse you suppose that Iohn the Seruant put holinesse in that day vvherin Christ his Lord put none 4. You haue a Text in Mat. 24.10 besids many others in Act. 13.42.44 Act. 16.13 Act. 17.2 Act. 18.4 pray that your flight be not in the winter neither on the Sabbath day Where our Sauiour Christ allowed a conscience to be made of flying trauailing on the Sabbath day that is the 7th day Sabbath and that 40 yeers after his death Were the Patrones of the Lords day but as vvilling to imbrace the Lords Sabbathes as they are to vphould the Lords day here vvere a text for them that hath by farr more probability of trueth then this text hath Reuel 1.10 but they bewray their partiality when they will refuse that which hath better grownds in Gods word and imbrace that vvhich hath worse grownds yea no grownd at all 5. It is a rule in expounding of Scripture that vvords that are some vvhat ambiguouse and doubtfull be so construed and expounded as that they doe not contradict some other plaine expresse Text of Scripture now in the 4th Com. vve haue a most expresse plaine Scripture neuer yet repealed Sixe dayes shalt thou labour now this Lords day is the first of these sixe dayes wherfore these words Lords day must not be so expounded as if vve should Rest from labour on this day for so vve make a contradiction in Scripture by setting this text against the 4th Com. I come novv to answer more directly first for this name Lords day they take it for graunted that S. Iohn meante it of our Sunday or First day of the weeke but it may bedoubted of for our Sauiour Christ was Lord of the old Sabbath The Sonne of man is Lord euen of the Sabbath Mark 2.28 Wherefore the 7th day Sabbath may truly be called the Lords day now be it that our Sunday or First day of the weeke may also becalled Lords day because Christ our Lord rose on it So then if both the 7th day of the weeke and also the 8th day of the weeke may both be called Lords dayes it is your parte then to proue that by Lords day S. Iohn meant that Lords day which is our Sunday it may be he meant it of the Lords day vvhich is Saturday Suppose vve not with standing that S. Iohn meante it of our Sunday vvhat argument can thence be collected M. Perkins in his Cases of Conscience Chap. 16. Sect. 2. argueth thus that this day is called the Lords day as the last Supper of Christ was called the Lords Supper and that for this cause that as Christ did Substitute the last Supper in roome of the passouer so he substituted the first day of the weeke in roome of the Iewes Sabbath to be a day set a parte for his owne worship Touching this argument I shall not need giue any other answer then that reuerend diuine hath put into my mouth for he doth ingenuously confesse it in the same place that this is but a probable argument saying I suppose for in these points still we must goe by liklihoods that this day is called the Lords day as the last Supper of Christ was called the Lords Supper c. Well if then there can be no arguments drawne from this name Lords day but suppositions likelihoodes vvhat haue we to doe with them these are no necessary consequence for how shall a Minister with a safe conscience presse men peremptorily necessarily to a certaine keeping of the Lords day vpon probable suppositions likelihoods vncertainties can an vncertaine doubtfull argument bind men vnto a certaine vndoubted practise Ministers must haue a care and make a conscience of it that they doe not bind mens consciences straiter then Gods word doth when God speakes probably doubtfully they must not speake peremptorily certainly this were to make Gods Lawes straiter then they are if therfore it be but a likely matter that the Lords day is a Sabbath let Ministers leaue it deliuer it to people but as a likely thing so as if they profane it it cannot be said for certaine that they sinne in profaning it but Ministers novv a dayes are gone beyond Perkins where he saw but likelihoods they doe see certainties dare from such Textes as these presse mens consciences to the certaine peremptory keeping this Lords day vpon paine of damnation how they shall answer this to God I know not it behooueth them to forethinke of it In the meane space for the people if they be wise let them not suffer their consciences to be snared bound and inthralled touching the Lords day by such arguments as these Yet further that the vanity of this their collection from the name Lords day may appeare see it by the like of the day called the passeouer day of Pentecost day of the action caled the Lords Supper had not God added his word Com. to these dayes to this action therby declaring vnto vs vvhat vse vve should make of these dayes of this action who could from these names onely haue collected the vse of these dayes of the Lords Supper euen so it is here S. Iohn hath onely barely named this day Lords day herevnto he hath not added any word touching its vse or giuen
other argument as vaine as this past thus If God instituted a Sabbath in memory of the creation then so did Christ institute a Sabbath in memory of the redemption But they cannot proue this consequence it is onely their naked affirmation wherefore my bare deniall of it shall be sufficient vntill they proue it you may see this argument further incisted vpon in my former booke Pag. 48. others argue thus the greater work must carry the honour of the day c. Ans the greater work may haue greater honour though not of the same Kind for the creation may haue the greate honour of the Sabbath day to remember it and the Redemption may haue the greater honour of not one but two Sacramentes to Remember it SECT XVII An other argument for the Lords day they haue it is this the Authority of the Magistrate hath Commaunded it and therfore we must keepe it c. Let no man thinke I frame this argument of mine owne heade for as I haue often heard common people vseing it so I haue bene vrged with it my selfe by a diuine and none of the meanest neither neede they be ashamed to heare of this argument in publike which they doe vse in priuate I assure them it is the best argument which they haue for the Lords day none of all these past are like vnto it for euery soule must be subiect vnto the higher powers Ro. 13.1 if therfore the Magistrate commaundeth vs to keepe it we must keepe it To this argument I answer 1. that our question is not whither vve must keepe the Lords day or not keepe it but whither Christ hath instituted appointed it for a Sabbath or not let this be first proued then vve vvill be redy to keepe it though this argument of Authority be wanting 2. I answer if this Lords day hath no higher authority then from the Magistrate then doth it not bind conscience simply by it selfe but as all indifferent things doe which are commanded by the Magistrate Yea the Lords day it selfe must be ranked amongst indifferent things where of the Magistrate may properly make Lawes Yea whereas the Magistrate now commandeth the Lords day to be kept if it hath no higher Authority then of the Magistrate then hee may alter the solemnity of the day from Sunday to Moonday to Tewsday or to any other day of the weeke Yea not onely alter it but also at his plesure nullifye it vtterly forbide keepeing of it any more And so the Tenour of your new Sabbath will proue but a fickle and inconstant thing 3. I answer if our Lords day standeth by virtue of the Magistrate thē is it not kept by virtue of the 4th com but by virtue of the 5th Com. for it is the 5th Com. that inioyneth obedience to our Superioures wherefore then must Ministers no more presse the 4th Com. vpon the Lords day but the 5th Com. they must no more say Remember the Sabbath day But now they must say Honour thy Father thy Mother when they would haue men sanctify the Lords day And people they must no more say they keepe the Lords day in conscience of the 4th Com. but in conscience of the 5th Com. and thus also shall the 4th Commandement be vtterly abolished and out of all vse in the Church This Lords day Sabbath then may be doubly considered of as it is commaunded by God or as it is Commaunded by the Magistrate as it is commaunded by the Magistrate so I doe no waies oppose it let it stand so such as it is in that respect so long as the Magistrate pleaseth as little while as hee pleaseth but I oppose our Ministers onely who say this Lords day stands by diuine ordination from God so intangle the peoples consciences in this respect making more Commandements as we say then tenn or making Lawes to bind conscience where God maketh none For by their collections consequences they make or say they finde that there was a Law of God for the Lords day which is most false SECT XVIII Thus vve haue answered to all their Artificiall arguments now we come vnto their Testimonies the first whereof is Gods blessing of this day Gods curseing of the profaners of it first of the former say they Gods blessing of this day to the greate edification of the Church is a signe that God approueth of this day Hereunto I answer it is one thing for God to blessed this day it is an other for him to blesse his ordinance in the day Gods ordinance in the day is preaching praying now God in mercy doth vsually blesse these ordinances of his being conscionably vsed vpon any day Sabbath day or Lecture day now we must carefully distinguish betwixt Gods blessing of the day vvherin these are performed Gods blessing of the ordinances them selues they therfore mistake things that argue thus that God blesseth the day when they should say God blesseth his ordinances in the day for it followeth not that because God blesseth his ordinances done in the day that he therfore blesseth also the day time wherein these ordinances are done no more then God blesseth the place wherin these ordinances are performed Let me shew you the vanity of this arguing by the like case Gods blessing doth vsually accompany painfull labour now suppose some profane Tradsman should vvorke all day long vpon the Sabbath day or Lords day finding at night his work to haue increased thriuen in his hands might he argue thus God hath blessed this day vnto me for a working day therfore here after I shall vse it for a working day for Gods blessing vpon my laboures this day is a signe that God approueth my action alloweth of it for a working day The other part of this argument is that God hath cursed the profaners of this Lords day and this is a signe that God approueth of the day For we reade in bookes set forth by some Diuins of many remarkable iudgements of God which haue befalne the profaners of the Lords day Herevnto I answer 1. that in controuercies about points of Religion vve must not proue things by the arguments of prosperity aduersity for these are no certaine signes of Gods vvill and pleasure no man for certaine knowes loue or hatred of all that is before them Eccl. 9.1 vve must to the Scriptures in this case for there God hath manifested his vvill but you may perceiue they be almost out of breath in as much as they are inforced to flye the Scriptures and hale in any thing that may helpe to make a noise and put some culler vpon the matter before the simple By this argument vve may conclude that the Palatinate his cause vvas naught and the Emperour his cause vvas good because God crossed the Palatinate 2. We are to distinguish of the day from the dueties in the day now we may impute those curses of God vvhich
appointed it neither will God or Christ euer reward it nay God may answer them thus who required this at your hands Isai 1.12 My third reason disswasiue is because God hath manifested his dislike of superstitiō in many passages of his Holy word see Deut. 12.32 Whatsoeuer I command you take heede you doe it thou shalt put nothing thereto nor take ought therefrom Here you see that God will haue nothing added to his worship seruice Thou shalt put nothing thereto saith the Text but now the Patrones of this Lords day haue put some thing thereto for they haue put the Lords day vnto the 4th Com. of God a most dangerouse presumptuouse attempt such as they can neuer answer before God nay they cannot iustifie it before men by good argument how then shall they be able to stand before God think they to add an other day to Gods Com. and iustifie it before God by such their friuolouse consequences as they vainly pretend to be necessary consequences let Ministers thinke of this that seriously too let thē doe it in time also In the New Testament God hath reucaled himselfe this way also If any man shall adde vnto these things God shall adde vnto him the plagues that are written in this booke Reuel 22.18 If Christ vvas so carefull that nothing be added to this parte of his will wrote by S. Iohn in his Reuelation no doubt he hath the same care of all partes of his will in the New Testament wherfore let our Ministers that are Patrones of our new Sabbath thinke of this Text also for when they say teach the people that Christ instituted appointed the Lords day which is false for Christ neuer instituted it as appeareth by my answer vnto all their arguments in so teaching the people they doe add vnto the New Testament they add vnto Christ his institutiones a day which Christ neuer instituted thus they haue added vnto Christ his ordinances of Baptisme the Lords Supper they hau added vnto these I say an other ordinance that is none of Christs which is the Lords day now let them heare their doome without repentance God shall add vnto them the plagues that are written in this booke of the Reuelation and one plague I sinde there written which is a plague of plagues it is hell fyer to haue a parte in the lake that burneth with fyer brimstone which is the second death Reuel 21.8 I know they sleite contemne mee think if they can so carry it with the people as they may but saue their credits with them a while they hope to quench mee for euer I being but one and such a vile one in their eyes wherefore I haue taken vnto me more helpe now I haue God on my side Christ on my side they shall defend me against these men and these men must know it now or shall will they nill they hereafter that they dispised not me but God Christ and that now they haue met t with their Master God will deale with them if they will be adding vnto God God will adde vnto them You haue an other Text also Numb 15.39 that ye may Remember all the Commandements of the Lord doe them that yee seeke not after your owne heart nor after your owne eyes after the which ye goe a whoring Where we see how God detesteth to haue mens deuices brought into his worship he calleth it a whorish tricke to hould the Lords day to be commanded by God or instituted by Christ when it cannot be proued it is to goe a whoring after their owne heart after their owne eyes An other Text you haue Mark 7.7.8 But they worship me in vaine teaching for doctrines the commandements of men for ye lay the commandement of God a parte obserue the Tradition of men a like Text you haue Isa 29.13.14.15 where a woe is denounced vpon the people whose feare towards God was taught by the precepts of men And their feare towards mee was taught by the precepts of men Whereas the former Text saith yee say the commandement of God aparte how true this is of these 10 Ministers forenamed who reiect as Iewish Ceremoniall the Lords Sabbath expresly commanded in the Morall Law let all men iudge for doe they not lay this Commandement of God a parte which inioyneth most directly the 7th day Sabbath this by the way but the words that belong vnto our purpose are these teaching for doctrines the commandements of men The Lords day Sabbath it is a doctrine taught frequently and bouldly but it is no commandement of Gods and therfore it must be onely a Commandement of men The next words for our present occation are these and obserue the Tradition of men That the Lords day is a Tradition of the Church not onely Papists auowch it but also diuerse of those Authores which I haue cited against the Lords day doe expresly affirme it that the Lords day is but a Tradition and all of them say that it is but an ordinance of men and a Commandement of man yea so much the wholl Church confessed in the dayes of K. Edward so then in kepeing it in preaching for it you keepe the Tradition of men preach for A Tradition of man And so also they that are afraide to transgresse the Lords day to worke in it this their feare toward God it is taught by the precepts of men for God hath left no precept for the Lords day the breach whereof we neede be afraide of Heare then the doome that belongeth vnto such needlesse religion all this their worship it is a vaine thing In vaine doe they worship mee c. Yea there belongeth a woe vnto such worship this is the reward of it woe vnto them c. Isa 29.15 The last Text that I will mention is Colo. 2.23 which things haue indeed a shewe of wisedome in voluntary Religion or in will-worship Iudge now good reader if I doe them any wronge to rekone the Lords day as a limme of this voluntary Religion as a branch of will-worship for if they cannot shew vs where God hath commaunded it then it is a voluntary thing and of mans owne will and therfore may be called a voluntary Religion a will-worship happely there may be in the eyes of such as haue bene nusled vp from the cradle in this superstitiouse practise a shewe of wisedome in it as the Text speaketh But if S. Paul may be iudge they are things of no value as he speaketh in the same Text. Wherefore since God hath in all these Textes of Scripture manifested his dislike of Superstition let this be enough to disswad euery man from the practise of it And that so much the rather because the vphoulding of this day is the iusling shouldering out of the Lords Sabbath day mentioned in the 4th Com. so as the words of our blessed Sauiour are true
the 4th command by it selfe in this they will attempt to proue the time to wit the 7th day to be a ceremony and abolished in the meane time they will hould the dueties of Rest holinesse commanded with the time to be no ceremony but morall perpetuall now vndoubtedly they should hold all the things commanded in the 4th com to be together morall or together ceremoniall either all abolished or all perpetuall in any wise mans iudgment such things as God hath ioyned together no man should put asunder retayning something reiecting other something but that all must be retayned or all reiected either they should embrace the whole 4th commandement or no 4th commandement this is in common reason The 4th com is like vnto a Bond in a bond there is two things where vnto men are bound the one is the summe of money the other is the day and time of payment now in common reason he that stands bound to pay the summe of money that same man stands bound to the day and time also that is to pay this money at the time mentioned in the bond so in the 4th com men are bound vnto 2. things the one is the dueties of Rest and holy exercises the other is vnto the day time wherein these dueties are to be performed namly the 7th day Now these men that are vndertakers against Gods Sabbaths enemies to the Integritie and perfection of Gods Law they will not retaine both of these nor reiect both of these but a diuision seperation they must haue the duties of rest and holinesse they will haue vs bound vnto as being morall but the day and time wherein they should be performed to wit the 7th day this they will not haue vs bound vnto but it must be a ceremony now was it euer heard before now or euer seene in any case but this that a mā should be bound vnto the summe of money in the bond but not vnto the day of payment wy these men will most absurdly suppose that vve are tyed vnto the dueties of rest and holinesse in the com but not vnto the duety of the time day mentioned in the command in vvhich the dueties are to be done is not this absurd to any heareing and are not those textes vvhich they vse for this absurd purpose vvrested think you as these Exod. 31.13 Rom. 14.5 Col. 2.17 it vvere to be vvished that they vvould not halue it peece it on this fashion that is to serue God by halues in his 4th com but that they vvould obserue the vvhole 4th commandement or no 4th command all or none God hath giuen many seuerall commandements in the old Testament as concerning the true God cōcerning his worship concerning his Name concerning sondry dueties vnto our neighbour concerning the Passeouer Pentecost sondry other Festiuall dayes new moones Sabbaths concerning meates drinkes concerning Sacrifices Tythes Priests the Temple and place of worship with many more now amongst all these Lawes can they find from the begining of the booke of Genesis vnto the end of the Prophecy of Malachie such a mingle mangled hotch potch as they will make of this 4th comm that parte of those lawes should be morall parte ceremoniall one parte belonging to all Nations the other parte onely vnto the Iewes the like was neuer heard on I dare say it in any lawes of God or Man Diuine or humane are they not ashamed to make such A Monster of the 4th com as the like hath not bene seene in the world and are not these textes Rom. 14.5 Exod. 31.13 and Colos 2.16.17 monstrousty abused think you which they vse for this monstrouse end In the 5th com we are inioyned ij things to honour our father to honour our mother in the 10th com we are inioyned many things as 7 in number in the 4th com we are inioyned ij things an holy rest the day and time wherein to kepe this holy rest now they that take one of these ij things in the 4th com reiect the other they are as absurd as if one should take one of those ij things inioyned in the 5th com and reiect the other holding it morall to honour our fathers but ceremoniall to honour our mothers as absurd they are as if they should diuide betwixt those 7 things commanded in the 10th com holding 4 of them morall some such 3 of them as disconceits them most for ceremonies in a word for any to say the 4th com is partly morall partly ceremoniall it is a position partly religiouse partly prophane It is much like that of Papists touching the 2d com about Images who hold that this 2d com is ceremoniall forbiddeth onely Iewish Images not the Images of Christians and why may we not admit of Papists absurdetie in the 2d com as well as of Protestāts absurdnesse in the 4th com Oh how is this abused Commandement to be deplored lamented how are the Agents herein to be loathed and abhorred for they attempt with that wicked man prophecied on by Daniel to change times lawes Dan. 7.25 Gods 7th day into the 8th day and the law of the 4th com from off the 7th day vnto the 8th day An other absurdety is that by alleaging Scriptures out of the new Testament as Rom. 14.5 Gal. 4.10 Col. 2.16 against the Sabbath in the morall law so fathering the abolition of that Sabbath on Christ and on his Paul hereby we become a stumbling block scandale and occation of offence vnto the Iewes for when they vrge vs with the 4th com for keeping of the old Sabbath day and we answer that Christ Paul abolished it hereat they are scandalized and say that hereby they know Christ and Paul to be impostors deceiuers because they durst abolish one of Gods ordinances in the Decalogue which all men count morall is not the conversion of the Iewes daily expected praied for shall we vnnecessarily hinder their coming vnto Christ by fathering on Christ a thing both false most odiouse vnto the people of the Iewes let vs beware we be not an occation any longer of the hard-hartednesse of the Iewes Furthermore other absurdeties also these euill Agētes runinto he that can allow of these following arguments against the 7th day Sabbath he may with a safe conscience turne Anabaptist keepe no Sabbath for the 7th day Sabbath these men will throw downe as they say And for the 8th day Sabbath that 's but an idle fiction as hath bene showne so then throw downe the 7th day Sabbath and away with all Sabbathes for my parte I am cleerly fully resolued in this that take away the 7th day Sabbath then we are not bound to keepe any Sabbath at all one or other Thus these enemies to Gods Sabbaths they make an high way and open gappe vnto Anabaptistry that so we should haue no Sabbathes An other absurdety
is this The time of the 7th day it was and also it may now againe if men so please be an helpe and a furtherance vnto these Morall dueties of Rest from laboures and the worship of God commanded in the 4th Comm. for the 7th day furthereth these dueties as time and place doe further all dueties and is it not to be wondered at that men will reiect and abolish such a thing or things as be helpes and furtherances vnto Gods worship and vnto Morall dueties Diuines teach that not onely the dueties expressed in the Decalogue are to be obserued but also all helpes and furtherances vnto those dueties but behold here they reiect as Iewish and Ceremoniall the 7th day which was in ancient time and may be againe an helpe vnto Gods worship and the other Sabbath dueties Yea such an helpe as no other day cā be so fit for no day but it is a sanctified day Genes 2.3 nor a commanded day Exod. 20.8.10 nor that hath Gods president Exod. 20.10.11 I might here alleage the Testimony of many but I will content my selfe with iij or iiij who though no friends to the ancient Sabbath yet herein iustify me Doctour Bownde in his booke of the Sabbath Pag. 40. saith That the 4th Com. can no more be partly Morall partly Ceremoniall then the same liuing creature can be partly a man partly a beast Yea as well may one suppose the second Com. also to be partly Morall partly Ceremoniall To the same effect hee in pag. 36. citeth Wolph Chron. lib. 2. ca. 1. saying but the 7th day is not to be rekoned among the figures ceremonies of the Iewes because it is commanded in the Decalogue which conteineth in it nothing ceremoniall nothing typicall nothing to be abrogated M. Richard Byfield in his Doctrine of the Sabbath vindicated against M. Brerewod pag. 88. saith the 4th com is parte of the law of nature and so parte of the Image of God and is no more capable of a ceremony to be in it then God is For conclusion you shall heare doctour Ames speake in the name of all best diuines In his Theologicall Thesis pag. 499. Thus he writeth This is a most certaine rule receiued by all the best Diuines that the morall commandements were thus differenced in their deliuery from the ceremoniales that all onely the morales were proclaimed publikly before the people of Israel from Mount Sinay by the voyce of God himselfe after also were written the second time written as it were by the finger of God that in Tables of stone to declare their perpetuall and immutable continuance Now doe you not heare how these mē affirme it that the 7th day is not to be rekoned among the figures ceremonies of the Iewes that all best diuines hold that all onely morales were wrote in the Tables of stone and that the 4th com is no more capable of a ceremony in it then God is and that you may as absurdly say the same liuing creature is partly a man partly a beast as to say the 4th com is partly morall partly ceremoniall Before I produce their argumēts I desire to propound iiij things more both vnto our opponentes also vnto my Reader The for most is this before they begine their opposition wicked worke I desire them to cast their eyes first vpon the vglinesse of it to viewe it well for they fight not for God blessed for euer but against God my warfare is for God to defend his Title touching his Sabbaths but theirs is alltogether to defeate God of his Title and Sabbaths my strift is to defend Gods law in the Integrity and perfection vnto a iot title of it but their strife is with might and maine to lame Gods law and to clype it as traitoures doe the Kings coyne they will none of the law in its integrity and perfection that so they may serue God by halues by peece-meale An other thing I would propound is this I desire to know of these who are such implacable enemies to the Lords Sabbaths if they haue any Countermand or contrary commandement vnto the 4th com and that in as plaine expresse termes as the 4th com you know that a law enacted in parliament cannot be reuoked but by an other law enacted for the reuersing of it in the court of parliament so it must be in this case for the 7th day Sabbath there was a law to wit the 4th com enacted from heauen in the old Testament they must therefore shew vs a law from heauen againe countermanding it in the new Testament against the 7th day Sabbath or if in case they cannot shew vs A law in exprese words against the Sabbath day the which they cannot doe then if they be enforced in stead of a commandement to flie to reasones consequences made out of textes of Scripture they must make suer that their reasones collectiones and consequences be so cleere and apparent so sound and so necessarily true that they may be as vndoubtedly true as a commandement it selfe the reason hereof is because these consequences must stand in the roome of a commandement for the reuoking of that Sabbath day which was commanded in the 4th com euery sleity probable reason therefore collected out of a text is not enough to ouerturne an expresse commandement yea a morall commandement shall a sleity collection or consequence fetched by mans feeble shallow reason out of these the like textes Exod. 31.13 Rom. 14.5 Colos 2.16.17 ouerturne a sacred time expresly commanded in the morall law Exod. 20.8 God forbid We must shew more loue and honour vnto those 10 commandements which God hath honoured aboue all portions of Scripture by writing them with his owne finger deliuering them by his owne voyce then to suffer them or any parte of them to be snached wrested out of our hands by probabilities likelihoods feeble reasones A man may well doubt of it whither any man or Church may abolish any things expresly commanded in the Morall Law by any collection or consequence of mans reason whatsoeuer yea albeit it be thought of all men to be a necessary consequence for how often doe men take that to be sound of necessary trueth which once within a fewe yeeres after the same men find to be faulty let men know therefore that they who dare attempt so bould an enterprise as to diminish any iot or title of the 10. morales by reasones fetched out of these the like textes Exod. 31.13 and Colos 2.16.17 they must be such reasons as be as cleere as the Sunne in its brightnesse so satisfactory as euery one that heareth them cannot but applaud imbrace them saying God is in these reasones and collectiones the reason hereof is because these reasones and consequences they must beare downe confront an expresse commandement written by the finger of God
then what doe we with the old Testament it seemeth then that not onely the old Sabbath is abolished but also the whole old Testament is abolished also now it standeth for a cipher if this arguing be good why did S. Paul send vs to the old Testament saying whatsoeuer is written a fore time is written for our lerning Rom. 15.4 2. If you will acknowledge no more of the morall Law then what is particularly repeated in the new Testamēt then what will become of the 10th com where is it repeated in euery branch thereof particularly in all the new Testament I know it is found writtē Thou shalt not lust but to come to particulars where is it written thou shalt not lust after or couet thy neighbours house thy neigbours wife his man seruant maide oxe asse or any thing that is thy neigbours you may as well therfore conclude against sondry things cōmanded in the 10th com as agaimst the Sabbath commanded in the 4th com for neither of them are repeated in the new Testament particularly in an expresse commandement 3. I will shew you how the 4th com is repeated in the new Testament generally consequently the Sabbath is there vrged also in a generall manner see Mat. 5.18 where Christ prophecieth of the lasting of the Morall Law and of euery iot title of it to the worlds end now in these words is the 4th com and the 10th com euery commandement yea euery iot title of euery commandement conteined the like may be proued by Rom. 3.31 Iam. 2.10 It is to be obserued that of all the 10. commandements there was the least need nay there was no neede to repeate the 4th cō nor to vrge the obseruation of the Sabbath day in particular for in the daies of Christ his Apostles both Iewes Gentiles were very zealouse for the obseruation of the Sabbath day for the Iewes they were more strict for the keeping of the Sabbath if I may so say then Christ him selfe was for Christ would allow the plucking and rubbing eares of corne on the Sabbath day to carry a bedd and the like but the Iewes could not endure it what hote contentions did the Iewes moue against Christ his Disciples for doeing some petty workes on the Sabbath day yea vpon a time they would haue slaine our Sauiour for healing of a sicke man vpon the Sabbath day Ioh. 5.16 what neede then was there that Christ or his Apostles should repeate the 4th com to the Iewes or vrge them to keepe the Sabbath day since they were so hote for it alredy it was enough that the 4th com the obseruation of the Sabbath day should be spoken of onely in some generall termes as you haue it Mat. 5.18 Ia. 2.10 And for the Gentiles there was no need to presse them neither for they coming into the Inheritance of the Iewes ioyning in communion with the beleeuing Iewes did redely imbrace the very ceremonies of the Iewes as circumcision the like how much more then did they imbrace the Morals with the Iewes as the Sabbath day as you may see Act. 13.42.44 Act. 16.13 looke therfore wherin the Iewes were very zealouse it is to be thought that the beleeuing Gentiles were zealouse also therefore was it needlesse that the Sabbath day or 4th com of all the commandements should be vrged pressed in the new Testament Neuerthelesse somthing we find touching the Sabbath in particular in the new Testament as Mat. 24.20 Pray saith our Sauiour that your flight be not in the winter nor on the Sabbath day In which words Christ alloweth a conscience to be made of the Sabbath day for aboue 40. yeers after his death 2. we find that it was the constant practise of the Apostles after Christ his ascention to obserue and keepe the Sabbath day see for this purpose Act. 13.14.42.44 Act. 16.13 Act. 17.2 Act. 18.4 that the Apostles did here keepe the Sabbath with the Iewes to beare with their weaknesse is a weakenesse in any to thinke so they cā neuer proue it I am suer when the Apostles yeelded obbediēce vnto Magistrates which was commanded in the 5th com worshiped God which was cōmāded in the first Table may any absurdly growndlesly say they did these things to beare with the weaknesse of the Iewes and why then should any say when the Apostles performed the things commanded in the 4th com that they did this for the weaknesse of the Iewes where as some say the Apostles kept not the Sabbath in cōscience of the 4th com they hauing no grownd for what they say may as well say when they worshiped the true God obeyed the Magistrate that they did not these in conscience of the first 5th cōmandements 3 In the new Testament and after the death of Christ and abolition of ceremonies we find the Sabbath day kept in cōscience of the 4th com the Holy Ghost commending it by rekoning it among ranking it with other commendable actiones saying they rested the Sabbath day according to the commandement Luk. 23.56 SECT XV. 11. They fetch an argument from Deut. 5.15 where the 4th com is repeated and at the end of it there is added as a reason these words For remember that thou wast a seruant in the Land of Egypt that the Lord thy God brought the out thence by a mightie hand Therefore the Lord thy God commanded thee to obserue the Sabbath day Hence they argue to this effect that because the Sabbath doth depend vpon the deliuerance out of Egypt therefore since the deliuerance out of Egypt belongeth not vnto vs no more doth the Sabbath day this text M. Chappell vrged Herevnto I answer it is true indede that therfore God commanded the Iewes in this place to obserue the Sabbath day because he brought them out of the Land of bondage but if hence men may gather that we Christians are not bound vnto the Sabbath day as M. Chappell did then 1. it followeth that we now haue no Sabbath day by the 4th com and so the 4th com is vselesse as a cipher or abolished for this reason of Gods deliuerance of the Iewes out of Egypt it is added not to any parte of the 4th com onely but vnto all the 4th com wholly now in the 4th com the aduersaries of Gods trueth doe distinguish betwixt the time of the 7th day and the dueties of holinesse and Rest now the time is that which they would faine trample downe as for the duetie of an holy Rest this they would haue still morall but if this their argument be good then haue they hereby at once ouerthrowne not onely the time but also the dueties of holinesse Rest in the time and so quite nullified the 4th com the reason hereof is plaine for that argumēt of Gods deliuerance of Israel out of Egypt which they bring to abolish one parte of the com to wit the time it doth also
abolish the other parte of the com to wit the holy rest for this reason brought by God doth equally appertaine to the whole 4th com to all the partes there of to the time and to the Rest in the time as euery eye may see that but reades the text Nay the reason which M. Chappel vrgeth hath speciall reference vnto the duety of r esâ— for the rest is plainly mentioned in these words That thy man seruant thy maid may Rest as well as thou Deut. 5.14 what a case is M. Chappell in now for in attempting to abolish Gods sacred time he hath also abolished the duety of Rest in and with the time He hath not onely made the time a ceremony but also he hath made the duety of Rest a ceremony what 's become of your Rest M. Chappel which you vale morall haue not your selfe made it a Ceremony 2. If this their argument be good then haue they not alone rased the time in the 4th com and defaced also the 4th com it â—elfe but also which is more absurd they haue defaced the whole morall law euen all the 10 com so then now we are not bound by the first com to haue the true God to be our God because this com so all the rest doe depend vpon that reason which the 4th com dependeth on to wit that God brought the Iewes out of Egypt for this very reason is by Moses prefixed to the first com so hath influence vpon all the rest saying I am the Lord thy God which brought thee out of the Land of Egypt out of the house of bondage Exod. 20.2 wherefore if they abolish one â—ote or title of the law by this reason they must abolish the whole law 3. We must distinguish betwixt the Sabbaths obseruation its institution the reasons of the Sabbaths institution are these 1. because God himselfe rested on it at the Creation Genes 2.3 Exod. 20.11 2dly that it might be for the benefite commodety of man both in body and in soule Deut. 5.14 Mark 2.27 The Sabbath day was made for man saith the text Now the reasons of the Sabbaths obseruation may be many euen all the mercies of God these should moue to obedieÌ„ce Deut. 28.47.48 so this particular deliuerance out of Egypt might be a speciall motiue to keepe the Sabbath day Deut. 6.21.24 so then albeit the Sabbaths obseruation depended in parte vpon this mercy of Gods deliuerance of them out of Egypt yet its institution depended not theron Finally the passeouer was instituted vpon occation of Gods spareing the first borne of the Isralites Exod. 12 now this reason and occation could not concerne the gentile proselites and yet were the Proselites obseruers thereof Exod. 12.48 and why then may not we obserue the Sabbath allthough this reason concerneth not vs Behold then by these answers and the weakenesse of this the foregoing arguments if these Patrones of the Lords day aduersaries to Gods Sabbathes doe not voluntarily wilfully set themselues against Gods Sacred and Sanctified Sabbaths it appeareth manifestly so as they cannot deny it for what force of reason or consequence doth inforce them to raise an argument out of this text against the Lords Sabbaths If no force moueth them herevnto then it must be meerly of their owne wills and corrupted mindes which desire to trample on Gods ordinance SECT XVI 12. They argue from Mat. 12. where Christ defending his Disciples for plucking the eares of corne on the Sabbath day doth rekone vp compare and ioyne the Sabbath day with ceremonies as with the Showbreade Sacrifices and the like which comparisons and arguments saith Walaeus on the 4th com p. 21. were of no force if the Sabbath day were not to be rekoned of as a ceremony in some sorte Herevnto I answer 1. why should not Christs argument haue force albeit the Sabbath day were rekoned of as a morall for at that time when Christ made that argument the ceremonies were all in force as well as morales and all bound men to obedience as well as morales and the breach of a ceremoniall was a sinne as well as the breach of a morall wherfore Christ might very well fetch an argument from a ceremoniall vnto a morall shewing that if it were no sinne to violate a ceremoniall law in a cale of necessity no more was it a sinne to breake the morall Sabbath by rubbing eares of corne on the Sabbath day in a case of necessity the argument could not howsoeuer but be good vnto the Iewes for they put no difference betwixt morals ceremoniales as we doe they tyethed minte annyse left the weightie matters of the law and therefore Christ his argument might haue and had force enough 2. I answer Christ doth not onely rekone the Sabbath with ceremonies and fetch arguments vnto it from ceremonies but also from morales for example see Mat. 12.6 I will haue mercy and not Sacrifice where you see our Sauiour fetching an argument to the Sabbath day from the worke of mercy shewing that some worke may be done on the Sabbath day in case of necessity because God will haue mercy exercised towards men now mercy is no ceremony but a morall the like you haue Mat. 12.11 12. where Christ fetcheth an argument to the Sabbath from the helpeing of a beast out of a pit now to saue the life of a beast is no ceremony but morall Thus it appeareth that Christ fetched arguments to the Sabbath from ceremonials and morals both making no difference in this respect wherefore it cannot be concluded that the Sabbath is either morall or ceremoniall from this argument 3. Whereas hee saith the Sabbath is to be rekoned among the ceremonies in some sorte all this may be and yet the morallity of the Sabbath nothing infringed for in this sorte it may be like them that as Sacrifice ceremonies were to giue place in a case of necessity so must the Sabbath day doe thus then the Sabbath may be like vnto ceremonies yet farre vnlike to them in duration ceremoniall typicalnesse see still how witty and willing men are to invent somthing against Gods ordinances sure I am men shold imploy their Talents rather to defend Gods Title then to defeate him of it SECT XVII 13. They fetch an argument from Rom. 14.5 This man esteemeth one day aboue an other day and an other man counteth euery day alike And from Gal 4.10 yee obserue dayes moneths times yeeres c. In the former text the Apostle approueth of them that esteeme euery day alike and here the 7th day Sabbath is abolished In the latter text the Apostle sharply reproueth the Galatianes for obseruing of dayes times and heere againe the 7th day Sabbath is abolished and in both textes all difference of dayes appointed in the law is taken away To these textes I answer first by shewing them whither this obiection tendeth namly to Anabaptistry for
they hold from these textes that there is no no difference of dayes a mong Christianes and take away the old Sabbath day it must be so indeed 2. Such as manage these textes against Gods Sabbaths they are guilty of horrible partiality for they can find distinctiones to saue the other 9 commandementes and halfe of the 4th com from such as would abolish the law saying the law is abolished for justification but not for obseruation and yet the same men will neither finde nor receiue any distinction that so the other parte of the 4th com may be also preserued viz the Sabbath day These textes Mat. 5.34 Iam. 5.12 beare as strongly against an oath before a Magistrate as doth this text Rom. 14.5 against the 7th day Sabbath and yet you can find wayes to preserue an oath still in the Common wealth and can you not finde a way to preserue the Sabbath day still in the Church see your partiallity and be ashamed 3. A third absurdety they fale into is this that they so expound one text of holy Scripture as it contradicteth an other yea so as it contradicteth a parte of the 10 commandements now this is against the common receiued rule for no text must be expounded contrary vnto the Analogie of faith the Lords prayer and the 10 commandements but here they expound thes ij textes Rom. 14.5 and Gal. 4.10 quite contrary vnto one of the tenn commandementes for the 4th com maketh the 7th day differ from all others but they so expound these textes as that the 7th day must not differ from the rest of the working dayes wherefore this their exposition directed against the 7th day Sabbath it is erroniouse to be reiected for these absurdeties with others that might be added an other sense of these ij textes is to be sought First therefore that we may reconcile Scripture with Scripture that is the seeming contradictiō betwixt these textes in the new Testament Rom. 14.5 Galat. 4.10 this text in the morall law of the old Testament Exod. 20.8.10 we may expound these textes of such dayes as were in vse amonge these Romanes and Galatianes whilst they were Idolaters before their conversion to the faith for as they had meate sacrificed vnto Idoles 1 Cor. 8.4 so no doubt had they dayes dedicated vnto Idoles now as some of the beleeuing Gentiles would eate of those meates sacrificed vnto Idoles and others refused would not eate so some might keepe those dayes thinking it fit to serue God on those dedicated dayes wherein they were wont to serue their Idoles but others thought it vnfit c This the context giueth some light vnto see Gal. 4.8.9.10 where the Apostle putteth the Galatians in minde of the time when they knew not God and did seruice vnto them which are not Gods and then he telleth them that now they knew God v. 9. and then he addeth his reproofe saying how turne yee againe vnto beggerly rudiments c. ye obserue daies c by which orderly placing of these things and by his minding them of the time wherein they were Idolaters and herevpon speaketh of their turning againe this giueth vs to vnderstand that he speaketh of their turning againe vnto somthing they vsed in the time of their Idolatry when they knew not God and so the dayes and times which he reproued them for obseruing might be the dayes dedicated vnto Idoles this sense M. Perkines fauoureth in his Cases of conscience Chapt. 16. Sect. 3. pag. 108. and thus Walaeus on the 4th com pag. 93. answereth to these textes as spoken of the Gentiles white and blacke dayes cleane and vncleane meates The like may be said of the dayes spoken of in Rom. 14.5 for it is like that the dayes here mentioned were of the same kind with the meates spoken of in the same chapter v. 2.3.14 now it is like that these meates here spoken of were meates sacrificed vnto Idoles as 1. Cor. 10.27 of which some beleeuers would eate others being weake would not eate I doe the rather thinke these might be meates sacrificed vnto Idoles then meates vncleane by the Leuiticall law because the Apostle speaketh of eating of herbes Rom. 14.2 Now I remember no law about eating or not eating of herbes it is therfore more probable that this eating of herbes by the weake was an heathenish superstition and of an indifferent nature as they vsed it and so as the meates were meates sacrificed to Idoles so these dayes were dayes dedicated to Idoles Secondly if this sense pleaseth not but it will be rather judged that these meates daies were such as were inioyned by the Law to Gods people the Iewes why then I distinguish of daies there were daies Morall daies ceremoniall or daies which God ranked among his Morales or daies that were excluded the hedge pale of the Morals neuer came into the Tables of stone the Morall daies were the weekly Sabbaths on the 7th day the ceremoniall daies were the yeerly Sabbaths their new Moones other festiuall daies now the Apostle in both these textes may be vnderstod to speake against these ceremoniall yeerly Sabbath daies new moones and festiuall daies thus the Apostle may be vnderstod yet no wrong or violēce at all offered vnto these textes by this meanes these texts are so expoūded as they doe not contradict nor ouerthrow any other text of Scripture or portion of the 10. commandements nor doe we rune into those absurdeties which they of the contrary opinion doe rush vpon Behold how easy a matter it is to reconsile scripture with scripture the 4th com with other textes seeming to contradict it to such as haue eyes in their heads and affectiones in their hartes to doe it but when they these aduersaries to Gods trueth come to touch these the like textes with their polluted hāds impure minds by way of exposition argumentation they are so farre off from reconciling of the holy scriptures as they will make no worke of it but to set Scripture by the eares as they say text against text making one text as fier the other as water the one iusleing shouldering out of place the other the one text commandeth the 7th day the other they make to forbidde the 7th day yet all this hurly burley opposition of text against text is made needlesly causelesly no thing mouing therevnto but the corrupt minds of such as are enemies to this ancient ordinance of Gods Sabbath for suer I am ther 's nothing in the textes themselues to moue them compell them herevnto it seemeth therefore that these men had rather be against God then for God rather throw downe his ordinance then vphold and maintaine it thus you see none of these textes hitherto alleaged will proue that the time 7th day commanded in the 4th com is abolished SECT XVIII 14. They fetch an argumēt against the 7th day out of Ex. 31.13 Keepe yee my Sabbaths
word day in Exod. 31.13.14 for it mentioneth onely the word Sabbaths whenc I gather that though the word day be implied yet because it is not mentioned therefore if any thing be made a signe of Christ it is rather the Sabbaths then the day wherefore if the Sabbaths be a signe of Christ which signify Restes then are the Restes ceremonies and abolished signes of Christ so the Rest in the 4th com which they hold to be morall by this text they make to be ceremoniall so we haue a morall ceremoniall Rest a contraicted Rest A third absurdety that these meÌ„ fale into who will haue God serued by halues and by peecemeale is this that whilst they make a gloriouse shew to the people that they stand for the 4th com as well as for the rest of the commandements they doe notwithstanding so gelde it picke out the life soule of it as they leaue it but like a deade corpse for by their consequences such as they are they would out of this text Exod. 31.13 make the Sabbath day a signe so a ceremony and so then abolished well then be it so hence then I argue If that Sabbath day commanded in the 4th com be an abolished signe ceremony theÌ„ is the 4th com nullified like a dead corpse for it standeth for a cipher and commandeth iust nothing for the cleering of this point let vs see the 4th com thus it is written Remember the Sabbath day to sanctifi it Exod. 20.8 let any man now take out of these words in this commandement these ij words Sabbath day then let him tell me what it is which the 4th com commandeth you may as well take away these ij words Sabbath day which they say are a signe and ceremony and abolished in stead of them put so many ciphers in the commandement as there be letters in these ij words that is tenn then we may write this commande thus Remember the 0000000000 to sanctifie it Exod. 20.8 I remember our Sauiour Christ hath a similitude wherin he likeneth such hearers as heare but doe not vnto a foolish man who builded his howse vpon the sande Mat. 7.26 but I now tell you of builders builders in Gods house too who are more foolish then this foolish man for he built though not vpon a rocke yet he built vpon the Sande so as his house might stand vntill the floodes came the winds blewe but these meÌ„ would build Gods 4th com vpon worse then sand for they build it vpon nothing 0000000000 and make it to command nothing 0000000000. all this must needs be true against them vnlesse they can shew vs that there were two Sabbath daies spoken of in the 4th com one vpon the 7th day an other vpon the 8th day and this they cannot doe seing the Lord spake in the singular number in his 4th com saying Remember the Sabbath day and not in the plurall number Remember the Sabbaths or Remember the Sabbath daies now forasmuch as they haue robbed the 4th com of one Sabbath day there must now be no Sabbath day in the 4th com vnlesse they cane by helpe of their magnified reason consequences proue vnto vs that God commanded ij Sabbaths in his 4th com A fourth absurdety that these men fale into who are aduersaries to the Integrity perfection of Gods Law by reiecting his Sabbaths is this that they set Scriptures togeather by the eares text against text and God against himselfe for whereas it is a rule that no exposition by like reason no consequeÌ„ce or collectioÌ„ is to be giuen of and from any text which is contrary vnto other plaine texts of Scripture as for example the 10. commandements the analogie of faith c. yet these aduersaries of Gods trueth haue giuen such expositiones of consequences from this one text Exod. 31.13 as whereby they doe vtterly nullify something plainly expresly commanded in the 10 commandements as for example the 7th day Sabbaths First then their absurdety appeareth in sweruing from the common receiued approued rule secondly in making one portion of holy write to contradict an other yea to contradict an ordinance commanded in the Morall Law which is yet worst of all they make their owne idle brained consequences fetched out of this text which neuer were in it to contradict an expresse commandement of the greate Gods so that now mans sawcy reason friuolouse collections shall confront a plaine commandement of his Gods yea it shall sit in equall throne with God I which is worse it shall take the right hand of God also for their consequences doe more auaile with men then Gods expresse commandement their collections shall be a Counter mand to Gods commandement yea they shall take the vpper hand of it shoulder it qui e out of place as we see to our hearts astonisâ—ment it doth when we looke vpon the ruined 7th day Sabbath on times oh manners oh wicked manners of these sinefull times some men doe so pride themselues in their wit beare themselues so strongly vpon their lerning as by these they dare make an assault vpon God and Syllogistically crush to nothing what God once establisht in his Church with terrible thunder and lightening were this done by some profane person it were not so much to be thought on but the Authores stife Agents in this most horrible fact are such as drawe nere vnto God and called puritane Ministers oh that they shewed more purity then this comes to it grieueth me thus to blow vp the Skirtes of my bethren but I haue none other way left vnto me now but onely this one to discouer them vnto the world that they may be ashamed of their folly to preuent men in following them else they will leade the world after them so mad they are in their dotages so vnmouable the Prophet Dauid hath a passage which will beare me out in this fill their faces with shame that they may seeke thy name o Lord. Psal 83.16 I might for these reasons absurdeties of theirs reiect their arguments as vnworthy any answer at all for they deserue none yet as Salomon saith Least they be wise in their owne conceit Pro. 26.5 and thinke there is worth and excellency in their arguments I will misespend some time and waste some paper and inke to shew them their vanity so I come to their arguments I conceiue they may argue out of this text Exod. 31.13 these wayes the first whereof is this All Signes are abolished But the 7th day Sabbath is a Signe Exod. 31.13 Therefore the 7th day Sabbath is abolished To this argument I answer as for the minor it shall be answered in the after passages but as for their Major I deny it for they can not proue it I giue instances to the contrary shewing that all Signes are not abolished for example the Raine bow God made it
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
absurdety appeareth partly in this that they will oppose an ordinance of Gods yea one of his most ancient ordinances established in his Church and partly in this that they will set themselues against the same voluntarily and wilfully for no cause at all but because they will doe so The 2d absurdety that these doe fale into by forceing this text Col. 2.16.17 so any other text also against the Sabbath day commanded in the morall law is this that hereby they are manifest enemies to the Law of God I say to the morall law of God Exod. 20. written by the finger of God Exod. 31. â—8 they bewray their enmity in this that they are enemies to the Integrity and perfection thereof they feare they should rune into Iudaisme if they should yeeld obedience to alâ— the tenn commandements for whereas the text saith God spak all thesâ— wâ—â—ds Exo. 20.1 yet these men will reiect some of these words namly all those words which concerne the 7th day Sabbath thus they will not haue as the Prophet Dauid speaketh Psalm 119.6 a respect vnto all Gods commandements But they will serue God by halues and by peeces they will take and leaue where and what they list in Gods law for they will not imbrace and maintaine the whole law of God as God deliuered it but some peeces of it they acknowledg other peeces they renownce and thus they deliuer to the people but a parte of Gods will and but a broken partiall and imperfect law if one parte of Gods law be good for vs Christians is not an other parte of it good also if the greatest parte of Gods law be good for vs is not the whole law and are not all the partes of it good for vs also depriue vs not of the Integrity and perfection of Gods law A 3d absurdety commited by these is this that they foulely contradict themselues by bringing this text Col. 2.16.17 against the Lords Sabbath day for whereas the question betwixt them and mee is solely about the time and day to wit the 7th day this their text which they bring against this day it doth not so much as mention they word day at all for the word dayes in the text Col. 2.16.17 it is not in the originall as you may perceiue by this that our translatoures haue written it in smaler letters the originall hath nothing but the word Sabbaths whereby I gather that rather the Sabbaths then the word day and the time are made a shaddow of Christ now the Hebrew word Sabbath signifying a Rest from labours as they will haue it if any thing therefore be a shaddow of Christ it is this Rest from laboures now they all teach and maintaine that the Rest in the 4th com is morall and perpetuall and yet behold here by this their text Col. 2.16.17 and by their argument out of it they dispute against this Sabbath or Rest for they make it a shaddow of Christ and so abolished and so this Rest it shall be morall ceremoniall perpetuall and yet long since abolished it shall be morall by their Doctrine in the pulpit and ceremoniall by their arguments in Disputation is not this a grosse contradiction for this text Col. 2.16 if it maketh any thing against the 7th day Sabbath it maketh as much if not more against the word Sabbath and Rest as it doth against the day and time which is the thing in question And this I make plaine by this reason also they say that by the word Sabbaths in Col. 2.16.17 is meant all Sabbaths both the weekly and the yeerly Sabbaths which if it be so then looke how largly the word Sabbaths is expounded touching the yeerly Sabbaths so largly this word Sabbaths must be expounded touching the weekly Sabbath for this one word Sabbathes cannot be taken in ij diuerse senses now this word in reference vnto the yeerly Sabbaths doth includ both the time day and also the Rest dueties to be performed in that time and day and so all are abolished as Shaddowes both the Rest and the day iust so it must be touching the weekly Sabbath if it be meant in the word Sabbaths then both the day and the Rest of the day also must be included and so day and Rest must be abolished as shaddowes both A 4th absurdety committed by these enemies to the perfection and integrity of Gods law is this that by bringing this text Col. 2.16.17 or any other text or textes against the Sabbath day commanded in the 4th com hereby they doe nullify vtterly bring to naught the 4th com for whereas the 4th com commandeth the Sanctification of the Sabbath day these men will by this text proue this Sabbath day to be a Shaddow of Christ and so therefore to be abolished whence it must follow that by their doeings the Sabbath day commanded in the 4th com is abolished as a shaddow which being abolished the 4th com is nullified and made as a cipher it commanding iust nothing at all for if these words Sabbath day be a shaddow and abolished then these 10 letters which are in these 2 words may in sense be put away as abolished and in the roome of them put 10 ciphers then whereas the 4th com runeth thus Remember the Sabbath day to sanctify it why now according to these patrones of the Lords day it may rune thus Remember the 0000000000 to sanctify it and thus they haue nullified this commandement for you see it now commandeth iust nothing vnlesse they can tell how to proue vnto vs by the virtue of their consequences that God commanded two Sabbath dayes in his 4th com the one vpon the 7th day the other vpon the 8th day suer I am the Iewes neuer knew but one and Christ neuer kept but one and God spake not in his 4th com of Sabbaths in the plurall number but of a Sabbath or the Sabbath in the singular number as but of one singularly and this one Sabbath they haue made a Shaddow and so abolished Finally whereas all Diuines affirme that some time or day in generall for Gods worship is morall and in force by the 4th com if this text Col. 2.16 be vrged against the time and day to wit the Sabbath day in the 4th com then this absurdety also followeth that there is not some time or day for Gods worship morall by the 4th com the reason is because looke what was commanded in the 4th com vnder these words Sabbath day the selfesame is a bolished by Col. 2.16 vnder the same words Sabbath dayes if this text be set against that for these words must haue as large a sense in Col. 2.16 as they haue in Exod. 20.8 and so we shall haue no time morall in the 4th com for Gods worship which is contrary to all Diuines A 5th absurdety which these enemies of the perfection and integrity of Gods law doe fale into by producing this text Col. 2.16.17 or any other text against the 7th
day Sabbath commanded in the morall law is this that they doe set Scripture together by the eares as they say they make by their collectiones and by their consequences one text of Scripture to be at mortall warres with an other one text quite to ouerthrow and ouerturne an other for example the 4th com it commandeth the Sanctification of the 7th day Sabbath in most plaine and expresse words and yet for all that they dare attempt to gather collectiones and consequences out of an other text of Scripture to wit Col. 2.16.17 whereby they will abolish and nullify vtterly that very thing which was commanded in the 4th com in expresse termes is not this to set Scripture at variance with Scripture and one text against an other It is the parte of all Ministers to loue Gods law and to their best to defend it as the Title and Charter of their Soueraigne Lord God and for this end they should labour and study to reconcile such texts in the new Testament as seeme to oppose any thing commāded in the morall law but these are farre from reconciling who study to set the Law Gospell at oddes I appeale vnto their consciences if euer they faithfull attempted to reconcile these two textes Exod. 20.8.10 Col. 2.16 Nay which is yet worse not this Scripture Col. 2.16.17 is set in opposition against this Scripture Exod. 20.8 but their collectiones and consequences fetched out of this Scripture Col. 2.16.17 by manes shallow reason is set in highest opposition against this other Scripture Exod. 20.8 But for a bare collection and consequence framed by mans poreblind and feeble reason that this should put to perpetuall silence an expresse commandement a portion of Gods written word and will yea ouerturne an ordinance of Gods commanded in his morall law then this there can be no greater absurdety no greater impiety for this is to set mans reason and consequence in equall Throne with the most Highest for mans reason shall be a Countermand to Gods expresse commandement yea it shall take the vpper hand of God for it shall be more forcible to ouerturne Gods commandement then is Gods commandement forcible to gainesay mans reason and consequence if this be not blasphemy against the most Highest let all men iudge and whither the Pope himselfe hath more highly aduanced his Authority aboue the Scriptures then doe these men their consequences let all men iudge A 6th absurdety is that these men can find distinctions to preserue the Morall Law from being abolished but none to defend Gods Sabbath commanded in that law 2. Let Anabaptistes bring these textes Exod. 31.13 Rom. 14.5 Gal. 4.10 Col. 2.16 profanly against Sabbaths in the Morall Law and these my aduersaries will find answers and distinctions to maintaine some day in generall as morall in the 4th com yea to preserue the Lords day in the 4th com which God neuer put there and yet will find nor admit of any distinctions framed to preserue the Lords 7th day Sabbath put there by God himselfe they haue an heart to defend their owne inventiones which they haue thrust into the 4th com but none at all to defend what they find in the same com placed there by God himselfe they had rather ouerthrow it then defend it A 7th absurdety which these doe fale into by bringing this text Col. 2.16.17 or any other is this that they dispute against Principles Maximes now who so will dispute against Principles he deserueth to be answered with clubes rather then with reason as all Artes haue their Principles so hath Diuinity hir Principles also now the 10 commandements are as 10 foundation stones wherevpon a greate parte of the gloriouse building of Christian Religion doth stand for all Religion standeth vpon Law Gospell faieth workes and these 10 commandements concerne that parte of Christian Religion which standeth in workes to wit in workes of Piety Charity Now to dispute against any ordinance commanded in these 10 commandements is to make a bould and vnchristian attempte to remoue and pull away one of these foundation stones or at least if not a whole stone yet halfe or some peece and parte of a stone and is it not a rash bould and aduenturouse parte of any man to goe about to alter remoue take away or diminish a foundation stone yea such a stone as God himselue the master builder hath laid and not man will they not indure it in Schooles to heare a man dispute against the Principles of Arte and shall it be borne that men shall dispute against the Principles in Diuinity No man may there contradict the Axiomes of Aristotle and shall men heere be suffered to contradict the commandement of God Aristotle his axiomes are more honoured in Schooles then God and his Lawes are amonge Diuines where fore the Schooles shall rise vp in iudgment and condemne Pulpites for they honour Aristotles preceptes more then these doe Gods praeceptes after I had handled the 4th com I added sondry effectuall reasones to moue vs vnto the loue of Gods law and is this all the loue men will shew to it to seeke out all manner of wayes how which way they may for euer ouerthrow some parte of it where is loue to God where is any loue to his lawes for themselues sake Furthermore all other Scriptures especially if they be such as neede exposition they are to be brought vnto the 10 commandemēts as to the common standard Rule of triall so as no exposition may be admitted of which any way crosseth the 10 commandements this is a common receiued Rule in the exposition of Scripture but if these new Sabbatharians may haue their will the 10 commandements shall be no longer a standing Rule for the expounding of other darkesome Scriptures this starre which guideth vs in our nauigation to heauen ward shall be plucked out of the firmament for the Rule it selfe shall be questioned whither all the partes of it be a Canō Rule touchston of tryall or not for they will question the 4th precept in this Rule thus we shall haue no certainty in the Scriptures no Iudge in scriptures darkesome we must I thinke erre lōg to the Pope againe to be a iudge in Scriptures doubtfull nay these mē doe not onely doubt of some parte of this Rule but they dare dispute against some parte of it in right downe termes they will bring Scripture also against it as Col. 2.16.17 but as the Deuill brought Scripture against Christ Mat. 4.6 But since they will question some parte of this rule why may we not by as good leaue question the whole rule euen all the 10. commandements I can with Libertines Anabaptistes bring Scripture too against all the 10. com as well as they can against the 4th com see Ephes 2.15 where it is said that Christ hath abrogated the Law of commandemēts whence a man might argue if he would be so absurd profane
against not onely something in the 10 commandements but also against euery thing in the 10 com againe Hebr. 7.12 Jf the priesthod be changed then of necessity must there be a chang of the Law whence a man might also say something against the whole Law bring Scripture to backe him too but forasmuch as the Law that is the Law Morall is an excellent Rule of our liues a notable Rule for the expounding of other hard darksome places of Scripture therefore we will not be so absurd as to question it least so we fale to question euery thing leaue no certainty in the Scriptures nor any thing that migt be a Rule a light vnto other Scriptures in conclusion be driuen to the Pope againe to determine of the sense of Scripture for vs. So much for this their absurdety that they deny Maximes in Religion and Principles in Diuinity who deny the 7th day Sabbath dispute against it One absurdety more is that they who alleage this text Col. 2.16 or any other against the Sabbath day mentioned in the Morall Law they herein shake hands ioyne with lawlesse Libertines Anabaptistes who doe by these textes oppose Gods Sabbaths so liue profanly without any Sabbath conscience of this diuine ordinance shall wee Protestantes shake hands with Anabaptistes in ouerturning Gods Sabbaths God forbid Thus hauing showne the diuerse sondry grosse absurdeties which they rune into who bring this text Col. 2.16.17 or any other against the Sabbath day written in the Morall Law now in the next place let vs see their arguments out of this text that so we may answer them their arguments are two the one of them is this that by the word Sabbaths or Sabbath daies in this text Col. 2.16 is meant all Sabbath daies vniuersally generally so if all Sabbath daies be abolished then the 7th day Sabbath also is abolished Herevnto I answer there is a Law Morall a Law ceremoniall now when we read that Christ hath abolished the Law of cōmandements Ephe. 2.15 againe that Of necessitie there must be a chang of the Law Heb. 7.12 if any man should presse these textes to the abolishing of all lawes we would answer them by distinguishing of Lawes into Morall ceremoniall saying that these textes doe abolish onely the Law ceremoniall but not the Law Morall So may I answer them in this point for the Sabbath day is a branch of the Morall Law for it is written in the Morall Law commanded in the Morall Law wherefore I answer them by distinguishing thus there be weekly Sabbath daies commanded in the Morall Law there are yeerly Sabbath daies which were neuer written in the Morall Law Leuit. 23.24.39 now this their text may be vnderstod onely of these yeerly ceremoniall Sabbaths not of the Morall weekly Sabbath thus are these two scriptures Exod. 20.8 Col. 2.16 reconciled And whereas they say that all Sabbaths are meante in this text I answer that this all may be meant of the ceremoniall Sabbaths that all those Sabbaths are abolished for there is an all of them for they are many so then we may vnderstād this text to abolish all Sabbaths generally that is the generality of all yeerly Sabbaths since there is a generallity of them or by all we may vnderstand all these Sabbaths excluded the Morall-Law or Tables of stone that is all the Sabbaths written in the ceremoniall Lawes so the 7th day Sabbath is not touched in this text thus you see there is no necessity at all why they should hale in the 7th day Sabbath into this text for a fit distinction may salue all wherefore if they will violently wring the 7th day Sabbath into this text it is wilfully done of them to satisfy some corrupt humour or other you see this text may safely soundly be expounded of the annuall Sabbaths onely without any the least violence offered vnto this text Furthermore I answer it is to be obserued that the Apostle speaking heere of Sabbaths which are a Shaddow he doth not say all Sabbaths vseing the generall particle all but he speaketh indefinitly saying Sabbaths or Sabbath daies without this word all therefore may be vnderstod but of some Sabbath daies particularly It is true indeed that the Apostle speaketh of Sabbath daies in the plurall number but yet it doth not thereof follow that therefore he spake of all Sabbath daies generally ther 's a differēce betwixt a plurality a generality betwene Sabbahts plurally Sabbaths generally for the Apostle may make Sabbaths plurally that is many Sabbaths to be Shaddowes yet not make Sabbaths generally that is all Sabbaths to be Shaddowes for example a man may say the Trees doe shaddow mee and yet all Trees in the world doe not shaddow mee Againe Ministers teach that the bread in the Sacrament is the very body of Christ yet it followeth not that all Ministers doe teach so for protestant Diuines teach the contrary so might Paul say that Sabbaths were a shaddow yet neither say nor thinke that all Sabbaths were a shaddow and thus is their former argument answered By the weaknesse of which argument we may see the weaknesse of their loue to God his ordinance to his Lawes for strong loue would neuer permit them to rase downe to the grownd so honourable an ordinance as Gods Sabbath to oppose Gods Law the 4th com with so weake an argument and what would be the issue if they might obtaine their desires why this Gods Law shall be mangled defaced it shall be denied its integrity perfection it shall be made a Monstre partly morall partly ceremoniall way made for Anabaptistry the floud of prophanesse to flowe in vpon vs by the want of Gods Sabbath An other argument they draw out of this text against the Lords 7th day Sabbath for they are wonderouse eagre vpon it desire exceedingly to find or make if they cannot find something to defeate God his Church of the Sabbath day for this purpose they will faine a necessity vpon it that by Sabbaths in this text we must of necessity vnderstand the 7th day Sabbath for one because say they vnder the words Holy day is meant all the ceremoniall yeerly Sabbaths so then vnder the words Sabbath daies must be meante the weekly Sabbaths Herevnto I answer that it cannot be proued that vnder these words Holy day all yeerly Sabbaths are comprised for it may be that none of the yeerly Sabbaths are therin cōprised to make this appeare let it be obserued that the word translated Holy day doeth signify also a feast the words translated in respect may be translated in parte so for these words in respect of an holy day you may haue in roome of them these words in parte of a feast 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then the text should rune thus Let no man condemne
note of inference vsed in it Therefore one of the premisses whereof you haue in v. 14. Now the Apostles argument is on this wise If the handwriting of ordinances which is the written Law which commanded meate and drink and holy daies new Moones and Sabbath daies be put out and taken away Then let no man condemne you in meate and drinke holy daies new Moones and Sabbath daies But the handwriting of ordinances is put out and taken away Therefore let no man condemne you in meate drink holy daies new Moones and Sabbath daies The Apostles Minor you haue in v. 14. and his conclusion in v. 16. now forasmuch as it is a rule with Logiceans that there must not be more in the conclusion then is in the premisses hence it followeth that if by the word Sabbaths in v. 16. they will vnderstand the 7th day Sabbath written in the 4th com then by these words handwriting in v. 14. they must vnderstand also the handwriting of the 4th com or else there is more in the conclusion then in the premisses for the premisse v. 14. speaketh but of the haÌ„dwriting of ceremonies writteÌ„ by Moses onely but in the conclusion v. 16. if they will includ not onely the ceremoniall law writteÌ„ by Moses but also a parte of those things written by God in the Tables of stone then in the conclusion I say they haue both Moses his handwriting and also a parte of Gods handwriting and so there is more in the conclusion then in the premisses wherefore to auoid this absurdety they must vnderstand the word handwriting in v. 14. to include not onely the handwriting of the ceremonies by the hand of Moses but also they must vnderstand thereby that parte of Gods handwriting whereby he commanded the 7th day Sabbath which is the 4th com and so you see they abolish the handwriting of the 4th com it selfe and so we shall haue no 4th com at all thus you may see wherevnto the opposition of Gods Sabbaths out of this text Col. 2.16 tendeth namely to the subuersion of the 4th com let them talke what they will of obedience to Gods 4th com and that they haue a respect with Dauid vnto all Gods commandements yet all is but talke and words iudge the Tree by the fruits you see all their endeauors tend vnto the subuersion of one of Gods Morall Lawes and this is the first of my 3. Answers which I tould you I had more to adde Now I come vnto an other of my answers and it is this that they that expound this text Col. 2.16 of the 7th day Sabbath commanded in the Morall Law they doe crosse and contradict their owne Authours such writers of their owne as are of high estimation with them I will produce a fewe of them in steade of many that might be alleaged I will begine with M. Perkins who frameth an obiection of some aduersaries which they make out of these ij textes Col. 2.16 and Gal. 4.10 saying that if we obserue any difference of dayes now in the new Testament then we are no better then Iewes vnto which textes M. Perkines thus answereth That both these places speake of the feasts of the Iewes and of d fference of daies that stands in force by the Iewish ceremoniall Law Cases of conscience Chapt. 16. Sect. 3. Pag. 108. Where you see M. Perkins freeth this text Col. 2.16 from hauing any thing to doe against the Morall Law or against the difference of dayes in force by the Morall Law by saying that it speaketh of a difference of dayes which stode in force by the Iewish ceremoniall Law now the 7th day Sabbath was neuer commanded in the Iewish ceremoniall law but in the morall law Let vs heare also what M. Dod saith in this point he answereth to an obiection framed out of this text Col. 2.16 against the Sabbath day on this wise We must know saith he that here the Apostle speaketh of such Sabbaths as are in the ranke with the meates drinkes whereof the spake before of which sorte were the first day of euery moneth and the first and last daies of euery one of the 3 solemne feastes of the Iewes of these he speaketh in the plurall number and not of the Lords Sabbath day in the singular number which hath a singular excellencie and how euer times change it neuer changeth Dod on the 4th com Pag. 132. In which words you see M. Dod affirmeth that this text Col. 2.16 speaketh onely of the yeerly Sabbaths which the Iewes kept in their 3 yeerly feastes or 3 solemne feastes doth plainly deny that this text saith anything of the Lords 7th day Sabbath which he caleth the Lords Sabbath day in the singular number by way of excellency Of this same iudgement is M. Greeneham in his worke vpon the Sabbath of the same iudgment also is M. Elton vpon the Colossians on this text Col. 2.16 of the same iudgement likewise is Doctour Ames in his Thesis touching the Sabbath To these fiue I might add many more that are of the same iudgement as themselues cannot but know seing they read them dally one more I will add who is newly come forth M. Richard Byfield against M. Brerewood on the Sabbath who saith in expresse words that this text Col 2.16 doth not abolish the Sabbath day in the 4th com but those other Sabbaths c. See him Pag 130. Thus you see that they who would haue the Apostle to speake of the morall Sabbath mentioned in the morall law as M. Chappel his 9 confederates would they are contrary vnto Diuines of greate note of their owne side Obiection say they why doe you alleage M. Perkins and M. Dod and others why they doe not defend your opinion for the 7th day Sabbath doe they Herevnto I answer it is not my purpose in this place to alleage them as if they spake for the 7th day Sabbath but onely for this purpose to shew that they euen thire owne Diuines will not indure it that this text Col. 2.16 should be pressed any further then against the Iewish ceremoniall law and that it concerneth not the Lords Sabbath day spoken of in the 4th com singularly but those yeerly Sabbaths spoken of plurally c. This is all I aime at by alleaging their Testimony now the Testimony of a man against himselfe is euer accounted strong and good for me to produce one of my aduersaries to iustify my cause it is better and more forcible then if I should alleage an â—undreth Diuines that are of the same iudgement with mee and so much for this point My third answer to this text is this suppose we that the 7th day Sabbath were a shaddow of Christ by this text Col. 2.17 yet â—ence vvill nothing follow necessarily but that the Sabbath is abolished as touching its typicalnesse and shaddowish quality that so it shall be no more vsed as a type or as a shaddow of Christ to come but for
all this it may remaine still as a sacred day and time for Gods worship as a day to keepe memory of the Creation still as a fit time to refresh man and beast in by Rest from the toilsome labours of the former Sixe dayes and so as an helpe and furtherance vnto these morall dueties of Rest from labour and performance of Religiouse exercises For the clereing of this I referre you to what hath bene said in Section the 18. onely here let me giue a touch Circumcision and the Passeouer hauing either of them a double type or signe when the one was fulfilled yet these Sacraments were vsed with respect to the other vnfulfilled and admit the Sabbath should abolish as a shaddow of Christ why may it not remaine as a signe of the Creation Exod. 31.17 The difference of meates is abolished as a shaddow of Christ but remaine as in a fast and admit the Sabbath be abolished as a shaddow of Christ why may it not remaine as an helpe and furtherance vnto morall dueties and if the Proselite Gentiles obserued the Passeouer with the Iewes neglecting such things therein as were peculiar vnto the Iewes and onely obserued such things therein as were common to Iew and Gentile both as hath bene showne in Sect. 18 why may not we Gentiles neglect the Sabbath as a sâ—addow of Christ wherein it was peculiar vnto the Iewes and obserue it still in such respects as it is common to Iew and Gentile both as it is a signe of the Creation and as it is an helpe and furtherance vnto other morall dueties so much for answer to this text Col. 2.16.17 And thus like a friend to God his law and ordinance therein I haue reconciled these two textes Exod. 20.8 Col. 2.16.17 the which other men doe make to fight together like deadly enemies Before I conclude this Section let me render a reason why I doe on all occationes distinguish betwixt the 7th day Sabbath the anniuersary Sabbathes my reasones are these 1. because the 7th day Sabbath is more auncient then the yeerly Sabbaths for these began but after the giuing of the Law but that begane before the giuing of the Law 2. Because God Sanctified and hallowed the 7th day Sabbath in a speciall manner Genes 2.3 the which honour he did not to the yeerly Sabbaths these were holy but by precept but that also by President these were holy but by destination onely but that was holy by consecration also 3. Because they are distinct in themselues the one being once euery weeke the other once euery yeere 4. Because God placed the weekly 7th day Sabbath in his morall Law and in the heart or first Table thereof but the yeerly Sabbaths were excluded thence and neuer came into the Tables of stone 5. Because the 7th day Sabbath was a signe of and kept in memory of the Creation which belongeth vnto all men alike but so was it not with the yeerly Sabbaths there is good reason therefore why I should distinguish the weekly Sabbath from the yeerly Sabbathes according as I haue done in all my answers SECT XX. Hauing in the former Sections of this Chapter answered all their arguments brought against the Lords Sabbath so as it manifestly appeareth that it cannot be proued that it is abolished but that it is still in force now in the last place I purpose to spend this last section of this Chapter in a Disswasory-declaration of the common sinne of our time to wit the sinne of Sabbath breaking And here I would not be mistaken at the very Threshold entry of my discourse for by the sinne of Sabbath-breaking I doe not vnderstand the sinne of profanation of the Lords day which now a daies is called the sinne of Sabbath-breaking by our Ministers for they in this point make more sinnes then euer God made they deale by the Lords day as players doe with some of their fellowes whom they make a Counterfait King in the sight of the people by putting vpon him some robes ornaments like those of the true King thus doe our Ministers that they might honour this Lords day in the eyes of the world they haue made it a counterfait Sabbath day and that by miscalling of it Sabbath day like as if a man should cale one man by an other mans name thus they haue robbed the 7th day of its proper honourable name that they might robe and decke with it the 8th day but to leaue them to their vanities counterfaitings by Sabbath day I meane the 7th day from the creation the Saturday day wher on God himselfe Rested which is mentioned in his Morall Law and by the sinne of Sabbath-breaking I vnderstand the violation and profanation of this day contrary to Gods expresse commandement The persones guilty of this sinne are both Ministers and people for the people first let them know take speciall notice of it that they lay vnder the guilte of the sinne of Sabbath-breaking vnto this day without repentance are liable to those curses threatened in the booke of God against transgressoures of the Lawes of God I speake what I thinke is the trueth in my soule conscience I haue good cause thus to thinke for you haue seene that it cannot be certainly infallibly proued to the vndoubted satisfaction of any mans conscience that euer God did abolish this Sabbath day now if it cannot be most euidently apparantly proued that it is abolished then though there could nothing be said for it more yet it is a sinne to profane it but I haue more to say for it as you shall heare in the next Chapter for time to come therefore let men beware that they doe no more profane the Lords Sabbath day it will be a dongerouse matter to sinne goe on in sinne after admonition and information this let them take notice of as being forewarned that they doe liue and lye in the weekly breach of one of Gods Lawes for euery 7th day or Saturday they doe not onely neglect the worship of God but also notoriously profane the Lords Sabbath day by buying and selling by riding and goeing too market and fro market by ploughing and carteing by working in their Shoppes and howsen euery man in his seuerall trade and occupation and by doeing the most base drudgery and kitching workes on this sacred day when God should be most in our minds then he is furthest from our thoughtes let this be thought on by all such as make any conscience of Gods commandements But herevnto the people will reply saying Alas what would you haue vs to doe we are no schollers if it be an errour it is in our Ministers and teachers not in vs you should doe well to apply this doctrine vnto our Ministers not vnto vs we cannot iudge in such matters of difference difficulty c. To whom I answer Alas indeed I pitty you from my heart this your errour
difficult way And further let them not dare to liue in the weekly transgression of the 4th com profanation of Gods Sabbath day bearing themselues onely vpon this poore grownd that their Ministers say they may so doe that their Ministers bring many arguments out of the Scripture for the abolishing of Gods Sabbath day since those argumentes as themselues confesse they vnderstand not nor are able to iudge of for want of lerning when they heare or reade them disputed of the Apostle saith whatsoeuer is not of faith is sinne Rom. 14.23 If then they cannot comprehend conceiue of the opposit arguments brought against the Sabbath when they are disputed too fro on boths sids how can they worke in their calings on this Sabbath day they cannot doe it of faith they must doe it doubttingly so sinfully wherefore the better easier known way is the surer safer way that is to follow the example of God resting vpon the 7th day because God rested on the 7th day thus much for people I come now vnto Ministers the first thing I lay to their charge is the profanation of the sacred Scriptures and word of God by wresting of many and sondry textes of Scripture against the 4th com and the Lords Sabbath day therein mentioned there are many and sondry textes of Scripture both out of the old Testament out of the new Testament which they abuse against the Lords Sabbath day the particulars whereof you haue heard in all this Chapter hitherto and how vainly impertinently and friuolously they haue vsed them doth euidently appeare by my seueral answers vnto them now doe they not know that one day they shall giue an accompt to God for taking Gods Name in vaine and for vnreuerent tossing of Gods word hither and thither like a Tennise bale yea which is worse they turne the point of Gods sword his word I meane against himselfe setting Scriptures together by the eares for they set aboundance of Scriptures both out of the old and new Testaments against the Lords Sabbath day commanded to be kept by the 4th com like as a man should set abundance of dogges vpon a Beare for they set all these textes of Scripture against this one text of the 4th com now what may be the grownd of all this I cannot deuise any besids this that their minds are forestaled with a preiudice against Gods Sabbaths as that they are Iewish and the like and therefore downe they must and to this end the Scripture must be set against them It hath euer bene the practise of all sober and Godly Diuines to study and endeauor the reconciliation of Scriptures seemeing to make opposition and contradiction but these men are of a contrary Spirit for hauing to doe with Gods tenn commandements and by name the 4th com they cannot abide to heare me speake of a reconciliation and to make a reconcilment betwixt the 4th com Exod. 20.8 and this text Colos 2.16.17 but all their study and invention is how they may make these two portiones of holy writ with others to oppose one an other in the highest manner one to shoulder out an other my indeauors are by a reconciliation to cause an Harmony and sweete accord among the Scriptures that so we may still retaine a most ancient and proffitable ordinance of Gods in the Church but their indeauors are to reiect all reconciliation to cause a iarre and discord in the Scriptures that so they may depriue the Church of God of a most ancient and proffitable ordinance of Gods commanded in his morall Law This is a profane vse and abuse of Scripture to cause it to be at oddes variance with it selfe when as by a reconciliation and fit sense it may be made to agree accord in a swete Harmoney The 2 d thing I lay to the charge of Ministers is that they haue liued a long time in this sinne of Sabbath breaking and transgression of Gods 4th com in their seuerall families the which without vnfeined Repentance wil make them liable vnto all those Curses temporall and eternall thereatened in Gods word against such as liue in the transgression of Gods Lawes And further if still they shall in time to come liue in the wilfull violation of this ordinance of God I giue them hereby to know that they shall be guilty of a weekly sinne against Gods 4th com drawing downe Gods curses vpon themselues and their families euery Saturday or Sabbath day weeke by weeke so long as they so liue This errour touching Gods Sabbath day is not like vnto some other erroures which are erroures in iudgement onely but like vnto those more dangerouse and perniciouse erroures which are erroures both in iudgement and in practise also for you see that such as are erroniously perswaded that this sacred and Sanctified time the 7th day Sabbath is abolished forthwith they fale to an erroniouse practise also to trample vpon Gods Sabbaths by profanation of them openly and by calling them Iewish reprochfully But happily they will reply saying wee doe not throw downe Gods Sabbath but God himselfe doeth it for it is God that hath abolished the 7th day Sabbath and therefore you doe ill to taxe vs for it wherevnto I answer that it is false which they say to father this their owne deede vpon God is an heinouse euill that God hath not done this thing is apparent in asmuch as none of all those Scriptures of Gods which they haue brought against this Sabbath doe necessarily abolish it as you haue seene by my answers vnto them one by one so it is not God then but themselues that haue done it and so I taxe them iustly Yet further Ministers are guilty not onely and alone of the sinne of Sabbath breaking in their owne families but also which is more fearefull they are guilty of the same sinne committed by the people weekly for what 's the cause why the people doe not Sanctify the Sabbath day properlie so called is it not hence because Ministers teach people that it is abolished Iewish and therefore they ought not to keepe it holy the people will lay the load of this sinne vpon their Ministers an other day when God shall rekone with them for it crying out vpon their Teachers who misled them S. Iames telleth vs if some man hath converted an other from his errour he shall saue a soule and shall hide a multitude of sinnes Iam. 5.19.20 If then this be an argument to perswade all men to labour to bring their brethren out of errours because so they shall hide a multitude of sinnes what a terrour then should it be vnto all Ministers to thinke that they haue seduced the people and led them into erroures for thus they haue opened a fountaine of sinnes for euery single person in their congregation Master seruant Mistris maide Parent childe euery one of these doe hereby fale into the sinne of Sabbath
trueth of Gods and espetially his Majestie and if once God shallincline his heart to the loue of this trueth a word from his mouth may reforme it his Decree proclamation or the like were enough to make this impossible thing possible OBIECT IV. An other obiection is that Gods Church is now at a sweete peace and concord and the bringing of this point to light will but make a greate hurly burly and disturbance in the Church wherefore the Author might be better occupied or else be silent Herevnto I answer this obiection is indeed euery where heard of and indeed the peace of the Church is to be sought to the vtmost but yet we must not be so mindfull of peace as to forget holinesse for the Apostle hath ioyned these ij together saying Follow peace with all men and holinesse without the which no man shall see the Lord Heb. 12.14 peace with the Church in keeping the Lords day and warre with God in profaning of his Sabbath day is no comfortable nor safe peace Let me desire such as rest vpon thes obiection to reade perpend what the Lord spake by his Prophet Isaiah against the people that would not heare Gods Law but rather such things as might please them make no disturbance amongst them saying It is a rebelliouse people children that would not heare the Law of the Lord which say vnto the Seers see not and to the Prophets Prophesy not vnto vs right things but speake flattering things vnto vs Isa 30.9.10 The gloriouse Gospell the Gospell of peace the word of Trueth did it bringe peace into the world no I am come saieth our Sauiour to put fier on the earth Luk. 12.49 againe Thinke not that I am come to send peace into the earth but the sword to set a man at variance against his father the daughter against hir mother Mat. 10.34 such is the frowardnesse of mans nature as this trueth of Gods Sabbath will neuer enter neither with the peace of men OBIECT V. An other obiection is this what shall we doe say some Ministers are at variance one saith the old Sabbath day is in force still others say that it is abolished longe agone by the coming of Christ wherefore I shall giue no regard to this new Doctrine vntill Ministers can agree among themselues and till all men be at one accord in this matter for they bring reasones on both sids so as a man cannot tell which to beleeue Herevnto I answer if men shall tarry till all men are agreed so they shall professe no trueth nor any Religion for all men are not at accord in any Religion nor almost in any point of Religion wherefore it is a better way first to consider of the matter in question whither it be a difference about words or about things and whither about things substantiall or circumstanciall as ceremonies are and as the matter is of weight more or lesse so to regard it more or lesse for such may the controuercy be as it may concerne not some men but all men such it may be as may concerne all men very neerly now of this kind is this controuercy for it is not a difference about words or vnnecessary circumstances or about that which concerneth but some few men onely but it is about an ordinance of God expresly commanded in his morall Law and therefore it is a substanciall matter and concerneth all and euery man neerly like as doe all the 10 commandements and therefore people must not put off the matter vntill Ministers be agreed vnlesse they will be wilfully ignorāt in a matter off greate importance and which so nerely concerneth them as doth all the things commanded in the 10 commandements It is a Catechisme point to know Gods Sabbath day and a point of greate consequence neerly concerning vs all as appeareth not onely because it is an ordinance established by the Morall Law but also in this that it is put downe in euery Catechisme as behofefull for euery one to be acquainted with all now if such a point come into controuercy all men should giue attendance vnto it and study it vntill the trueth be boulted out Neither let this be any stumbling blocke because this Doctrine is new for albeit it be new vnto our times yet it is as old Doctrine as is any in the 10 commandements but what if it be new to thee the Doctrine of the Gospell was as new to the Bereanes as the Doctrine of the Sabbath can be to thee and yet they did not argue thus carelesly as you doe saying Paul hath broched a new point of one Christ c. And he is singular and all alone all our Doctoures teachers are contrary to him wherefore we will not harken to what he saith but contrarywise they tooke the matter presently into consideration they fell to serch and examine the Scriptures to see if the things Paul taught were so or not and are therefore commended by the holy Ghost vnto all Posterity oh that men in these times would turne Bereanes and serch the Scriptures to see if I speak according to them or not if I bring not an expresse commandement for that I cale for let me be reiected or try whither they or I come with Thus saith the Lord in our mouthes I bring you the plaine Scripture to wit the 4th com and they bring you nothing but their reasones and consequences which they say come out of Scripture if one may beleeue them but since their reasons and consequences doe thwart and crosse a plaine commandement of Almightie Gods therefore their reasons consequences against the Sabbath day are to be reiected for mans reason must not contradict Gods expresse word vnlesse we will set reason aboue Scripture would people but marke these things they should not be long in doubt vnlesse they will Neither should they neede care that Ministers are at variance for they might easily see which side to take parte withall side it with him which bringeth the expresse word of God rather then with them which haue no word but onely a fewe reasones in vented by mans cauilling braine OBIECT VI. An other obiection is this to say that the old Sabbath day is still in force is to say by consequence that our Church is in an errour now can it be thought that the Church of God can lay in such an errour as this touching Gods Sabbath day it is impossible Herevnto I answer that it is meete we should hold as honourable an opinion of our Church as may be and yet for all that we are not bound to beleeue that it is a thing impossible for our Church to be in an errour in as great an errour too as is this there are ij sortes of erroures there is an errour of maliciousnesse wilfulnesse against the light of conscience there is an errour of frailty ignorance this latter kindof errour may doth befale euery godly person and
vs to sanctify the Lords day it is no where said in the new Testament Remember the Lords day to sanctify it 2. As there is no expresse commandement for the Lords day so is there no collection or consequence that can be made out of any text of Scripture whereby it can be necessarily infalliblie proued that euer Christ ordeined this day or left any commandement touching it with his Disciples or Apostles that this is so I proue 1. by the third parte of this my booke where by way of answer I haue showne that none of all their Scriptures nor reasons which they doe alleage for the Lords day will or can proue it any more then a Lecture day at the most they cannot proue it a Sabbath day this first argument is of greate consequence and much to be thought on I proue it also by the Testimony of Diuines of note first of M. Perkines who thus doubtfully argueth for the Lords day in his second reason for it in his Cases of Conscience Chap. 16. Sect. 2. pag. 106. The Sabbath day in the new Testament saieth he in all likelihood is tied to that which we cale the Lords day that as J take it saith he by Christ himselfe And then by by he addeth these words for in these points still we must goe by likelihoods by all which doubting speeches you may see that M. Perkins was of opinion that it could not be proued out of the Scriptures necessarily infallibly that the Lords day is a Sabbath as for doubtfull probable proofes and likelihoods what haue we to doe with them in points of this consequence for if the matter be doubtfull then it cannot be done in faieth Rom. 14.23 He that doubteth eateth not of faith saith Paul and whatsoeuer is not of faieth is a sinne 2. Doctour Prideaux in his worke vpon the Sabbath day thus writeth where finde you saith he amongst the Euangelists or Apostles any distinct institution of the Lords day yea where is the text of Scripture saith he whereby you can necessarily proue it pag. 143. Herevnto add the Testimony of Caluine of Zanchie of Vrsinus with many others who I haue formerly cited as S. Augustine Peter Martyr Paraeus Chemnitius Zuinglius Melanchton Hemingius Bastingius the two godly Matyrs M. Fryth M. Tindall with the whole Parliament assembled in the daies of Edward the Sixte all saying that the Lords day cannot be found in the Scriptures for a Sabbath My second profe of the minor is from this that our Sauiour Christ made the Lords day a trauailing day for he trauailed too fro in the Country from Ierusalem to Emmaus a matter of 15 miles vpon the Lords day as you may reade Luk. 24.13.15.29.36 so also the Disciples of Christ made this day a trauailing day as you reade in the fore alleaged text Luk. 24.13.15.29.36 yea which is more the Disciples and Apostles of Christ they were altogether ignorant that the Lords day was a Sabbath day this I thus proue the Lords day as the Patrons thereof hold is celebrated in memory of the resurrection of Christ now the Apostles themselues did not beleeue that Christ was risen from the dead vntill the day was past or vntill night as you may see Mark 16.10.11.13.14 Luk. 24.36.38.41.45.46 Ioh. 20.19.26.27 Now since Christ his Apostles did not know beleeue that Christ was risen from the deade vntill this Lords day was past how could they keepe this Lords day in memory of Christ his resurrection wherefore since Christ his Disciples made this Lords day a trauailing day since the Apostles themselues did not so much as know that this Lords day was a Sabbath day therefore no man fearing God may defend the Lords day to be a Sabbath day vnlesse he will reproue not onely Christ but also his Disciples for traualing vpon it and vnlesse hee will be thought to be wiser then the Apostles were that is by knowing the Lords day to be a Sabbath day which they were ignorant of My third profe of the Minor is from the 4th com for there the Lord commandeth vs to labour Sixe dayes saying Sixe dayes shalt thou labour c. Now this commandement was neuer repealed the Lords day is one of these 6 dayes and by name it is the first of the 6 or the first day of the weeke wherefore by Gods ordinance and commandement this Lords day is a labouring day a working day therefore no man fearing God may speake to defend the Lords day to be a Sabbath day a resting day vnlesse he will contradict Almightie God ARGVM II. My 2d argument to proue the 7th day Sabbath still in force is because it was neuer yet abolished thus it may be framed Euery man fearing God must maintaine defend either that the 7th day Sabbath is still in force or else that is was abolished But no man fearing God may maintaine defend that the 7th day Sabbath was abolished Therefore euery man fearing God must maintaine defend that the 7th day Sabbath is still in force For the Major or first of these propositiones it is of vndeniable trueth for either the 7th day Sabbath must be abolished or else it must be in force one of these two must be a trueth for there is no third way so then this first proposition cannot be denied I come to proue the minor or second proposition to wit that no man fearing God may maintaine defend that the 7th day Sabbath is abolished and my reason hereof is because it cannot be defended in faieth no man can say in faieth that the 7th day Sabbath is abolished this I proue because there is no word of God for the grownd of their faieth for there is not in all the new Testament any commandement or Prohibition as a Countermand to the 4th com where it is expresly written Thou shalt not sanctify the 7th day Sabbath no neither is there any text of Scripture out of which it can be necessarily proued that the 7th day Sabbath is abolished that this is true it appeareth by the 4th parte of my booke where by way of answer vnto all their abused textes which they brought against the 7th day Sabbath I haue showne the vanity and absurdety of their arguments wherefore since they cannot soundly infallibly proue that the 7th day Sabbath is abolished therefore may not any mā speake against the 7th day Sabbath for if he doth he speaketh against it not of faieth whatsoeuer is not of faieth it is sinne Rom. 14.23 no man fearing God will wilfully vse his tounge or penne sinnefully 2. I proue the point by many absurdeties that such doe rune into who defend the 7th day Sabbath to be abolished as 1. hereby they deface Gods royall Law mancle it rob it of its Integrity perfection diminish the compleate number of Tenn commandementes make it a morall ceremoniall Law a very monstre among
day whereon God rested profaned the Saturday Sabbath and giuen God the Sunday Sabbath as we doe now for if they had rekoned Monday for the first day then Sunday after would haue bene the 7th day Finally whereas they say that the 4th com hath not declared vnto vs which 6 dayes we should labour in this is false for God hath plainly discouered it in his 4th com which are the 6 dayes that these wayes 1. they are those 6 dayes we should labour in which God himselfe laboured or wrought in to wit the first 6 dayes from the Creation as you may see by the reason added to the com for in 6 daies the Lord made the heauen and the earth c. Exod. 20.11 so God setting himselfe as a patterne vnto vs we are to follow his ensample which is to worke on those 6 dayes wherein God himselfe wrought which point we haue further proued in the exposition of this parte of the 4th com formerly 2. God hath reuealed it in his 4th com by commanding vs to sanctify the Sabbath day now the Sabbath day was on the 7th day on our Saturday wherefore seing we know which day is the resting day thereby we know which are the labouring dayes for all the 6 daies which goe before the Sabbath day resting day or Saturday those are the 6 working dayes So you see it is but an idle cauill to raise doubtes about the 6 daies which God appointed out for labour 3. If we will not imitate God labouring those very 6 daies wherein God wrought then we fale into these absurdeties 1. that as they begine make Monday the first so may I begine at Tewsday for the first or Thursday or Friday or skip ouer 100 or 10â—0 daies before I set a first day and so God shall haue a Sabbath but once in an 100 or 1000 dayes 2. To say the 4th com hath not declared vnto vs which 6 daies we should labour in since it is manifest by the constant practise of the Church of the Iewes one may as well say that the 4th com hath not declared by the word day whither we must keepe a naturall day or an artificiall day or the day of grace which is a day concisting of many yeeres as we must haue recourse to the practise of the Iewes for the one so for the other And thus much for their first euasion An other euasion they haue it is this that these words in the 4th com Sixe daies thou shalt labour They are not a commandement but a permission as if the Lord had said Sixe daies mayest thou labour if thou wilt Herevnto I reply 1. that these words are an expresse commandement as well as any other for they are deliuered in commanding termes as well as any other this point I haue formerly proued in the expositioÌ„ of these words in the 4th com therefore here I omit to repeate it 2. Admit that these words be but a permission yet so they will make enough for my purpose that thus for if God did in his 4th com permit vs and giue vs leaue to worke in those 6 daies wherein himselfe wrought at the Creation then cannot any wise man thinke that God would in the very same commandement forbid vs to labour in some one of those 6 daies vnlese you will thinke that God permitted vs to worke vpon a day and reuoked his permission againe and all vnder one breath Wherefore seing that God gaue vs leaue to worke by his 4th com vpon all those 6 daies which goe before the Iewes Sabbath day our Saturday the 7th day therefore if we will haue any Sabbath day from the 4th com we must betake vs to the 7th day our Saturday the Iewes Sabbath day that because God hath permitted vs to worke vpon any day saue the Saturday Thus much for my 4th argument ARGVM V. My 5th argument to proue that the 7th day Sabbath is still in force is because to sanctify the 7th day Sabbath is a parte of the 4th com or a parte of the Decalogue and 10 Commandements and thus it may be framed Euery parte of the Law is still in force But to sanctify the 7th day Sabbath is a parte of the Law Therefore to sanctify the 7th day Sabbath is still inforce I haue purposly framed this argument for the sake of those who doe so dote vpon this fiction that the Time in the 4th com it is but a circumstance and an accident and I cannot tell what other triuall thing they make of it but say they if it could be once proued vnto vs that this Time of the 7th day were a parte of the Law or of the 4th com then would we soone imbrace it well they shall see it therefore proued to be a parte of the Law of God For the Major or first proposition I thus proue it Euery parte of the Law is still in force because the Law is still in force for if the Law be in force then of necessity the partes of the Law must be in force this followeth necessarily by the rule of Logicianes Posito aut remoto toto necesse est poni vel remoueri partes But the Law is in force as you may reade Rom. 3.31 Rom 13.8.9.10 yea the whole Law is in force as you may see Mat. 5.18 Iam. 2.10 for whosoeuer shall keepe the whole Lawe yet faileth in one point he is guilty of all Therefore all the partes or euery parte and persell of the Law is in force In a word whosoeuer denieth this Maior he is an enemy to the Integritie perfection of Gods Law he must be partiall in the Law yea he must hold it Jewish Iudaisme for any to be intire perfect in the Law that is to haue an indifferent vnpartiall respect vnto all the parts of Gods Law for whosoeuer is intire perfect in his obedience to Gods Law he will sanctifie his Sabbaths as one part of his Law which these men must account for Iudaisme so much for proofe of the Maior I come now vnto th profe of the Minor or second proposition here I proue that to sanctify the 7th day Sabbath is a parte of the Law my first reason is because the Sanctification of the 7th day Sabbath is as well as much commanded in the Law as any other duetie therin mentioned is for other dueties are deliuered but in commanding termes so is this for the Lord saieth But the 7th day is the Sabbath c. in it thou shalt not doe any worke Where you see that God expresly mentioneth the Time day to wit the 7th day of this Time and day hee saith In it thou shalt not doe any worke so that God hath as well forbidden men to labour worke vpon the 7th day as he hath forbidden men to kill to Commit adultery or to steale and therefore the 7th day the sanctification of it is no lesse a
10 commandements that is still in force But to sanctify the 7th day Sabbath God hath expresly commanded it to be done in his Morall Law or 10 commandements Therefore to sanctifie the 7th day Sabbath is still in force Here I will begine with the minor or second proposition prouing that first because it will be soonest done the point then I am to proue is that God hath commanded the sanctification of the 7th day Sabbath in his morall Law or 10 com here first I will proue that the Lord hath commanded the sanctification of the Sabbath day 2dly that this Sabbath day is the 7th day for the former see Exod. 20.8 Remember the Sabbath day to keepe it holy or to sanctifie it where you see an expresse commandement giuen to Remember the Sabbath day to sanctify it or keepe it holy so the former point is proued The next point to be proued is that this Sabbath day it was the 7th last day of the weeke which is our Saturday this I shall proue first by humane Testimony 2dly by Diuine Testimony for humane Testimony 1. the Iewes wheresoeuer they liue they kepe the 7th last day of the weeke our Saturday for this Sabbath day here commanded as it is well knowne 2. All Christians both Protestants Papists confesse that the 7th last day of the weeke our Saturday was the Sabbath day commanded in the 4th com which point I haue incisted more largly vpon in the Exposition of the 4th com I shall proue the same also by Diuine Testimony and that before the Law at the giuing of the Law after the giuing of the Law 1. Before the giuing of the Law see Exod 16.26 Sixe dayes shall yee gather it but in the 7th day is the Sabbath in it there shall be none So here you see before the Law was giuen by Sabbath day was vnderstod the 7th day 2. At the giuing of the Law see Exod. 20 10. But the 7th day is the Sabbath of the Lord. So here at the giuing of the Law was vnderstod by Sabbath day the 7th last day of the weeke 3. After the giuing of the Law see Exod. 23.12 Sixe daies thou shalt doe thy worke and in the 7th day thou shalt Rest. And see Exod. 31.15 Sixe daies shall men worke but in the 7th day is the Sabbath of the holy Rest. See also Exod. 34.2 Sixe daies thou shalt worke in the 7th day thou shalt Rest both in earing time in haruest see also Leuit. 23.3 Sixe daies shall worke be done but in the 7th day shall be the Sabbath of Rest And so it continued in the Church vntill Christs time as you may see Luk. 13.14 yea after Christs death as you may see Mat. 28.1 Mark 16.1.2 thus you haue seene it proued that by the word Sabbath in the 4th com God and the Church of God vnderstod the 7th last day of the weeke so you haue seene it proued that God commanded the sanctification of the 7th day Sabbath in his morall Law Now I come to the Major or first proposition the profe of this will cost me longer time then the former not but that it is as cleere as the former but that men of peruerse minds haue wilfully bent their wites lerning against it as they haue done against the former but t is no matter trueth shall preuaile God assisting it the point then that I am to proue is this that whatsoeuer God hath commanded in the Morall Law or 10 commandements it is still in force or now to be obserued and obeyed if they deny this Major then I require them to giue me an instance to the contrary let them shew me where God hath commanded any thing to be done in the 10 commandements which is abolished not in force now remembring that they bring not the thing in question for their instance 2. Happily they will answer by lymitation distinguishing and so deny some parte of this Major for example sometime they distinguish of the substance of the commandements of the Accidentes granting those denying these by substance they vnderstand that which they please to make morall in the Decalogue as the Rest in the 4th com the holy actiones of prayer reading preaching Gods word by Accident they vnderstand that which they please to make ceremoniall in the Decalogue as the time of Gods worship to wit the 7th day but this is a foolish distinction and so much the more vile in that it is made against God for hath not God as well commanded the Accident time as the substance and Rest is it not necessary to obey God in one commandemēt as well as in an other for the one is as well commanded as the other did they distinguish betweene things commanded things not commanded it were tollerable but they distinguish of things all of them commanded as betwene great commandements and little commandements the one they cale substances the other Accidents now the greater commandementes which they cale substances these they will imbrace but as for the lesser commandements which they please to cale Accidents these they will reiect deny so then Gods greater commandementes they will obey but as for his lesser commandements these they will not obey that because they are little and light in their esteeme but our Sauiour Christ hath taught them an other lesson saying whosoeuer shall breake one of these least commandements he shall be called the least in the kingdome of heauen Mat. 5.19 Let them cale them Accidentes if they will yet since they are commandements they are not lesse then the least commandements of which our Sauiour speaketh That no distinction is to be receiued whereby any thing inioyned in the 10 commandements is denyed I thus further proue it 1. this is a position so cleere as the Sunne that All Gods 10 commandements doe bind vs to obedience of them are still in force now if it be lawfull for any man barely to deny this trueth saying by way of answer that some of his commandements doe not bind vs to obedience then euery priuate mans bare deniall shall be as authenticall as this cleere trueth and orthodox position which is most absurd for thus a froward aduersary may put a man to bring a light cleerer then the Sunne that is hee may put him to proue whither any of Gods commandementes doe binde vs now or not for example a Minister reproueth an adulterer from the 7th commandement thus he frameth his argument against him All the 10 commandements doe bind vs c. But the 7th com is one of the 10 commandements c. Shall it be lawfull for this vncleane person to deny the Major in some parte of it by a distinction put the Minister to proue that All the 10 commandements doe bind vs what an impiouse and vngodly answer were this why this is our case for in my
Major I affirme that all the 10 commandements doe bind vs to obedience they make this vngodly answer by a distinction that all of them doe not bind vs will put me to proue that they doe bind vs. If this answer be lawfull why may not Papists deny that the 2d com bindeth vs or that it is still in force saying the 2d com touching Images it is Iewish concerned the Iewes onely and that it forbad onely Iewish Images that it concerneth not Christians Christian Images why may not Anabaptistes and Libertines our new sprung vp Eatonistes deny the whole Law euen all the 10 commandementes that vpon plausible pretenses also Furthermore such distinctiones are Blasphemouse therefore to be reiected for to deny that any thing commanded by God in his 10 com both bind vs to obedience is to deny that Gods will should be obeied by vs to reiect his Soueraignty gouernance as much as if we should say we will not that God shall Raigne ouer vs. is it not Blasphemy when the Creatour shall say doe this the creature shall answer He will not thus doe they who by distinctions will reiect any one thing commanded in the 10 commandements Further such answers as by distinctions deny any one thing commanded in the 10. commandements doe plainly bewray the Authoures thereof to be professed enemies to the Integrity perfection of God Lawe and would that God should be serued but by halues by peecemeale and therefore their such distinctiones are vnsound to be reiected by all men fearing God louing the Lawes of God Such answers are to be reiected and men are solely to rest contented with this that it is commanded in the Morall Law without demaunding any other proofes my reason hereof is because neither better proofes nor of higher authority can be possibly produced for the profe of any doctrine in Diuinity for vvhat better proofe can any man bring or any Christian man expect then Gods commandements amongst all Gods commandements then his 10 Morall commandements there is no Scripture of higher Authority then the Morall Lavv. The 10 Commandements the Creede and the Lords prayer these of all other Scriptures are holden as principles of our Christian Religion now how absurd a thing it is for any to deny principles in any Arte let all men iudge that haue any skill in Artes A man may as vvell be permitted by a distinction to deny that euery one of the 6 petitiones of the Lords prayer doe belong vnto vs or that some of the Articles of our faith doe belong vnto vs vpon some plausible reasones forged as by a distinction to deny that whatsoeuer is commanded in the 10 commandements doth belong vnto vs. Thus I haue proued that it is vnsufferable in A Christian Church that any man should vse a distinction or deniall against this Orthodox most cleere trueth that all things commanded in Gods 10 commandements are in force doe binde vs to obedience for this cause I neede not procede any further for the proofe of this Major orthodox trueth for if it be so cleere vndeniable a trueth as no man may deny it then I may very well spare the proofe of it Neuerthelesse for the truethes sake for its further confirmation I will proue it vnto you by many and sondry arguments but by the way one thing first I would should be taken into consideration which is this that Diuines and all others who are enemies vnto this most auncient ordinance of Gods Sabbath they are driuen to shrowd themselues from the force of this my 8th Argument by this abominable vngodly answer saying that all Gods commandements doe not binde vs to obedience or that some of the 10 commandements doe not bind vs to the obedience of them nay they must hold if they abolish the 7th day Sabbath that it is a sinne for vs to yeeld obedience vnto all the 10. commandements that it is Iudaisme I desire that all men would take speciall notice of this absurdety that so they may see what rockes these are forced to rune vpon who deny the Lords Sabbaths Should common people make such answers they deserued but a common censure but if Ministers yea Puritane Ministers shall make such vngodly answers what censure are they worthy of I haue greate reason to vrge this point because if they grant me this trueth to wit that all Gods commandementes doe binde vs to obedience the which no man fearing God can deny then of necessity they must grant me that the old Sabbath is still in force because it is one of Gods commandements An other thing I desire should be taken into consideration is that such as deny any thing in my Major by any distinctiō that so they may deny Gods 7th day Sabbath they rune into these other absurdeties 1. they hereby doe deface Gods royall Law making it a Morall-ceremoniall Law an euerlasting-temporary Law a very Monstre 2. They draw vs to Anabaptistry prophanesse that so we should haue none of Gods Sabbaths 3. They make an auncient holy prayer of our Church a mere babling with God to wit that prayer added to the 4th com in the Congregation 4. As the Sabbath is Gods ordinance so the Decalogue is Gods Law now were men professed enemies to God then if they should doe what in them is to abolish his Sabbaths to reiect as much of his Law as possibly they could denise it were but sutable to their profession but that wee who are professed friēds to God to his Law that wee I say should reiect desire to reiect as much of Gods Law as possibly by any wite we can deuise this is abhominable so I come to make profe of the point That all Gods commandements are now to be obserued and obeied I proue it by Testimony humane Diuine for humane Testimony the first shall be that of Reuerent Perkines who writing against our common aduersary the Papist he vndertaketh to proue that the religion of the Church of Rome agreeth to the corruption of mans nature amongst many other arguments he sheweth how that Papists doe repeale make of none effect all the 10 commandements of the morall-Morall-Law and to this purpose he begineth on this wise The morall Law conteining perfect righteousnesse is flat opposite to mans corrupt nature therefore whatsoeuer religion shall repeale and make of none effect the commandements of the Morall Law the same religion must needs ioyne hands with the corruption of mās nature stand for themaintenance of it This doth the Religion of the Church of Rome it may beit doth not plainly repeale them yet in effect it doth and if it shall frustrate but any one point of any one commandement yea the whole Law thereby is made vaine Perkines in his first volume pag. 400. vnder the title A papist cannot goe beyond a reprobate I desire that these his words may
be weighed where he saith thar if the religion of the Church of Rome shall frustrate but any one pointe of any one comman It doth thereby make frustrate the whole Law Now a double vse I may make of these words the one is that all Gods commandements are now to be obserued and obeyed because hee saith that not so much as any one point of any one commandement is to be frustrated further he addeth for confirmation thereof that the abolishing of any one point in the 10 commandements it is the abolishing of the whole Law also and so he hath confirmed my Major The other vse I make of these his words is by his Testimony to confute the madnesse of such Diuines as deny the Integrity and perfection of Gods Law therefore invent distinctiones whereby they may curtaile the law denying that whatsoeuer is commanded in the 10 com doth belong vnto our practise which is the absurdety confuted in the last point handled before this for the further confirmatiō whereof let it be obserued that Learned Perkines saith that that religion which frustrateth but any one point of any one cemmandemēt it doth thereby frustrate the whole law let these Diuines then see into what a snare they are falne by denying some on point in some one comman to wit the Lords 7th day Saturday Sabbath for hereby they pull vpon not themselues alone but vpon our Christian religiō also this guilt to wit that by so doeing it doth abolish the whole Law ioyne hands with corrupt nature And further hence it is that he hath put vpon the tope of those leaues in his booke this title A Papist cannot goe beyond a reprobate If then a Papist cannot goe beyond a reprobate if he frustrateth but one point of any one commandement then tell me how farre some Protestant Diuines can goe beyond reprobates who doe frustrat this ancient ordinance of Gods Sabbath expresly commanded in the 10 commandements and that after sufficient meanes of light afforded them by my former booke I wish those tenn Ministers against whom especially I write to note this point happily they will sleite my iudgement but M. Perkins iudgement I know they reuerence and further if this be good Diuinity against Papists I trust it cannot be bade when applied to Protestantes these are not my collectiones you see they are made by a man of their owne side Vnto the Testimony of M. Perkines let me add the Testimony of Vrsinus who sheweth sondry differences betwixt the Doctrine of the true Church and the Doctrine of other Sectes Religiones one of the differences is this In Ecclesia lex Dei integra incorrupta retinetur aliae Religiones sectae legem Dei mutilant vel corrumpunt Vrsi Catechis Pag. 4. Jn the Church saith he the Law of God is preserved intirly and vncorrupted but other Sectes Religiones doe lame or corrupt the Law of God In which words as you see Vrsinus doth lay it downe as a propertie of the true Church to preserue Gods Law in its integrity and perfection as a marke of a false Church to lame detracte from Gods Law By which words hee plainly ratifieth all the 10 commandements with whatsoeuer is therein commanded Further if it be a marke of a false Church of Sectaries to lame Gods Law what reproch danger doe such Ministers bring our Church specially themselues into by denying that all the things commanded in the 10 commandements are in force binding vs to obedience doe they not what lieth in them labour to make our Church noe true Church themselues Sectaries Take also the Testimony of Polanus in his Syntag. Theolog. lib. 6. cap. 10 de lege Dei Pag. 353. who hauing to doe against Papists that say the 2d com against Images belonged onely vnto Iewes not vnto Christians as many Protestantes say of the 4th com touching the olde Sabbath hee proueth the contrary by this argument quia ad Christianos totus Decalogus pertinet because the whole Decalogue appertaineth vnto Christianes If this reason be good against Papists it cannot be bad with Protestants In the 4th place I will proue it from their owne mouthes for these which are such notoriouse enemies to the Lords Sabbaths they doe frequently in theire pulpites reproue the Adulterer the thiefe the falswitnesse bearer the Blashemer of Gods name the rest by the Lawof the 10 commandements saying these deedes are sinnes liable to condemnation and must be refrained c. Because they are forbidden in the Law of God which kind of arguing doth recessarily imply thus much that whatsoeuer thing is commanded or forbidden in the Law is in force still doth bind vs now to obedience the reason of this consequence is because there is one and the same reason for all for euery thing which there is for any one thing for if Gods writeing commanding any one thing in his Law be a sufficient reason to incline our hartes vnto the obedience thereof then the same reason will moue vs to the obedience of euery thing which is therein written because God hath as well written commanded euery thing therein as any thing and thus you see how it necessarily followeth from their owne mouthes that because they cale for obedience now vnto some things which God hath commanded in his Law because hee hath commanded them that therefore they must yeeld that all things in Gods Law must now be obeyed because hee hath commanded them all wherefore since they teach this vnto the people they must grant it me heere Thus you haue heard this trueth confirmed both by some particular persones of note also by the mouthes of all my aduersaries 5. I will proue it vnto you by the Testimony of our Church In the order for the Administration of the Lords Supper or holy communion set downe in the booke of Common prayer it is thus ordered by our Church Then shall the Minister rehearse distinctly all the tenn commandements the people kneeling shall after euery commandement aske God mercy for their transgression of the same againe after that all the 10 commandements be rehearsed by the Minister it is ordered that the people shall all conclude with this holy prayer Lord haue mercy vpon vs and write all these thy lawes in our hearts wee beseech thee In which holy ordinance of our Church we may obserue these things 1. that our Church maintaineth the Law of Gods 10 commandements as now in force because we are to aske God mercy for the transgression of them and because we desire God to write them in our heartes 2 obserue that our Church ratifieth not some onely of the 10 com but all of them euen euery commandement which was written in Tables of stone for the Minister must rehearse distinctly all the tenn commandement and the people are taught to pray to God to write all these lawes in their heartes Thus you see our Church
doth ratify and confirme all the lawes of God written in the Tables of stone as they are rehearsed by the Minister without mutilating or curtailing of any of them they are no children of the Church therefore who deny my Major and thus I haue abundantly proued the point by humane Testimony and so I come to proue it also by Diuine Testimony But me thinke euer anone as I am writing that some body should wonder at me that I should spend so many words to proue a point so plaine as this that all Gods commandements are now to be obeyed why may they say it is a point we neuer till now heard doubted of we euer tooke it as an Article of our faith that all things commanded in the Morall Law did binde vs to the obedience thereof and is it now become a question amongst Diuines if this principle be doubted of now we shall scarce know what to doe in Religion what not to doe what to beleeue what not to beleeue but surely Sir you are mistaken ther 's no Minister that hath any feare of God before his eyes that will doubt of this point and for common people they are as farre from doubting of it as the heauens are from the earth Wherevnto I answer that when I seriously enter into the consideration of it it maketh my very heart to tremble within me to thinke that any man that professeth godlinesse should be so farre in loue with old errour as to deny so cleere a trueth as this neuerthelesse not onely Ministers but puritane Ministers goe about to doubt of and deny this trueth for by their distinctiones they will deny that all the commandements written in the Decalogue doe binde vs to obedience which if they did not deny I should saue this labour they must imbrace that most ancient ordinance of Gods Sabbath day wherefore good Reader wonder not at me but rather wonder at such your Ministers who are become so vnfaithfull to God as that rather then they will confesse an old errour they will stifly deny a manifest trueth My first argument then of Diuine authority is this that euery thingonce commanded in the Morall Law standeth still vnrepealed is therefore still in force For these enemies to Gods Sabbaths they cannot proue that any one thing once commanded in the Decalogue was euer since reuoked abolished now whatsoeuer thing God hath once commanded in his 10 comman that thing is to staÌ„d euerlastingly vnlesse it can be showne that God hath reuoked reuersed it like as Statute Lawes in our Realme though made long since are neuerthelesse in force still vnlesse it can be showne that they haue bene repealed since by the same Authority that first inacted them For the further strengthening of which argument let these Scriptures be perpended What soeuer things are written aforetime are written for our lerning that we through patience comforte of the Scriptures might haue hope Rom. 15.4 and againe For the whole Scripture is giueÌ„ by inspiratioÌ„ of God is proffitable to teach to convince to correct to instruct in righteousnesse c. 2. Tym. 3.16 In which two portiones of Scripture you see the Apostle doth ratify an vninersallity of things written in the old Testament and an Integrity and wholenesse of the Scriptures of the old Testament now if we shall not apply these ij textes to the maintenance of the Morall Law or 10 commandements to maintaine the vniuersallity of all things written in the 10 commandements and to maintaine the Integrity perfection wolenesse of the 10 commandements then wherevnto shall we apply them for what portion of Scripture is there besids this Law in all the old Testament whereof it cane besaid that all things therin written concerne our practise that that whole Scripture is proffitable to teach vs to convince vs to correct vs and to instruct vs What scriptures of the old Testament I say can be the adaequate Subiect or Obiect of these ij Scriptures but the morall Law My 2d argument to proue that all the 10 commandements and euery commandement therin doe bind vs still to the obedience of them is this that the Apostle S. Paul doth ratifie this Law in the new Testament saying Doe we then make the Law of none effect through faith God forbid yea wee establish the Law Rom. 3.31 Where you see the Apostle affirmeth that hee did establish the Law now the word Law in this text is not to be restrained to some partes of it onely but to be taken in the largest sense seeing thers nothing in the context to hinder it now this Law is knowne to containe 10 commandements Then he wrote vpon the Tables according to the first writing the tenne commandements Deut. 10.4 the which were numbered by God least the number thereof should be diminished by meÌ„ againe Cursed is euery man that continueth not in all things which are written in the booke of the Law to doe them Gal. 3.10 Here againe all things written in the Law are ratified Furthermore S. Iames thus writeth whosoeuer shall kepe the whole Law yet faileth in one point hee is guilty of all Iam. 2.10 In which words S. Iames ratifieth all the Law or the whole Law so then S. Paul hath ratified the Law in its generality S. Iames in its Integrity yea S. Iames goeth further ratifieth all and euery parte pointe of the Law in as much as he would not haue vs faile in any one point of it as the text speaketh yet further see what our Sauiour Christ saith touching this matter whosoeuer therefore shall breake one of these least commandements teach men so he shall be caled the least in the Kingdome of heauen Mat. 5.19 Here then our Sauiour ratifieth that to the worlds end as you may see in the verse before v. 18. the very least thing commanded in the 10 commandements In all which Scriptures you haue seene 1. That the Law is still inforce 2. That all things written in this Law are still in force 3. That the wholl Law is still in force 4. That the very least thing commanded in the law is still in force what can be desired more My 3d argument to proue that euery commandement in the Decalogue doth bind vs to obedience is because God hath ioyned the commandements togeather now that which our Sauiour saith in an other case is true in this also Let no man put a sunder that which God hath coupled together Mat. 19.6 Now behold how God hath coupled all these 10 commandements together 1. They were câ—upled together when God spake them all together Then God spake all these words saying Exod. 20.1 2dly they were coupâ—ed together when God wrote them together in the Tables of stone Deut. 10.4 3dly they were coupled together by number Thus God Almighty coupled them when he teld vs that wrote Tenn coÌ„mandements Deut. 10.4 4thly Our Sauiour Christ coupled them together when he
rekoned the commandementes to be two in number as loue to God and loue to our neighbour on these two commandements saith he hangeth the Law the Prophets Mat. 22.40 5thly The Scripture euery where coupleth all these commandements together and that by binding them vp all together in this one word Loue. wherefore since God hath coupled all the 10 commandements thus together with euery commandement therein contained it followeth that all euery of these commandements must goe together take one and take all abolish one and abolish all and further it followeth that since God hath ioyned euery one of them together that therefore it is vnsufferable that any man should by any distinctiones separate them make any diuision amongst them to imbrace some to reiect other some of them vnlese you will hold that man may put a sunder what God hath ioyned together For the further strengthening of this my 3d argument let me relate vnto you a notable obseruation of lerned Iunius which I find recorded by D. Wâ—llet on Exod. 20. pag. 317. touching the speciall manner of accenting and writing which God obserued in writing of the Decalogue more then in any part of the Scriptures besids Ordinarily saith he euery word in the Originallhath but one accent But euery word in the Decalogue excepting the 7. â—â— 17. verses haue a double accent one seruing for the accenting and prolation of the word The other shewing the coniunction coherence of the matter The thing of note to be obserued in this obseruation of learned Iunius is this that God hath added one accent to the writing of euery word in the 10 commandements extraordinarily so as the like is not found in the Scriptures besides which is a most remarkable thing now the vse of this rare extraordinary accent is as saith the same Iunius to shew vnto vs that the matters things conteined in those seuerall words are conioyned and coupled together by God as well as the words Now howeuer there is an exception in three verses as in v. 7.12.17 that is in the third fifth tenth commandements yet in the 4th com ther 's no exception for he giueth instances in the 4th com for one of those which haue this double accent the consideration whereof is of notable vse for our purpose for whereas the aduersaries to Gods Sabbaths could be content to allow all things in the 10 commandements to be euer lastingly coupled together so they might cast away that sacred time sanctified by God the 7th day heere therefore it hath pleased God to be mindfull of his 4th com of his sacred time aboue the 3d 5th 10th commandements for this 4th com hath its double accent as well as any other wherefore such Ministers as would diuide betwixt the time in the 4th com and the dueties in the time imbracing the one reiecting the other they are hereby corrected by God for the Almightie hath showne vnto vs by this rare extraordenary accent that the things specified in his 4th com should goe hand in hand euerlastingly together so as he that imbraceth the dueties in the time he must imbrace also the time with the dueties My 4th last argument to proue that euery commandement in the Law doth binde vs now to the obedience thereof is because God spake euery coÌ„mandement in the Law as well as any one therein see Exod. 20.1 God spake all these words c. Now wherefore is this praeface set before all the commandements but to giue aequall authority vnto them all to this end that whosoeuer whersoeuer or wheÌ„soeuer any of these commandements are receiued then there by the same persones all of them must be imbraced because God spake them all and gaue alike authority vniuersality perpetuity morality vnto all to this purpose M. Dod speaketh excellently in his worke vpon the commandements in his exposition of these words of the preface all these words pag. 9 God saith hee spake not the first commandement onely nor the second or third left there But hee spake them all gaue as strict a charg to keepe euery one as any one no one was vttered by Gods voyce or writte with his owne finger more then the other whence is to be learned that whosoeuer will haue any true comfort by his obedience vnto Gods Law he must not content himselfe to looke to one or to two but must make conscience and haue a care to keepe theÌ„ all euery one because he that is the Author of one hee is the Author also of all the rest c. Where you see M. Dod collecteth this that obedience must be giuen to euery thing commanded because they all had one the same Authour God spake them all Furthermore that this kind of arguing is sound I proue it by S. Iames who vseth the same kind of arguing for hee in convincing men of the sinne of respect of persones and endeauoring to proue that he that faileth in one point of the Law he is guilty of all the points in the law fetcheth his argument as I conceiue of it from the preface to the commandements God spake all these words Exod. 20.1 thus he argueth for he that said thou shalt not commit adultery said also thou shalt not kill now though thou doest none adultery yet if thou killest thou art a transgressour of the Law Iam. 2.11 In which words you see S. Iames argueth thus that he that faileth in one precept of the tenn he is guilty of all the rest his reason is because God spake them all or because he that said the one precept hee it was that said the others also now if this his reason had not bene generally true of all the things commanded in the Decalogue it had bene insufficient to proue what he would for an instance to the contrary might haue bene brought thus it followeth not Iames that if one offend in one point he is guilty of all because God spake all for example God spake that parte of the 4th com but the 7th day is the Sabbath yet he that offends in some other point is not guilty of this because this is abrogated Wherefore either we must graunt S. Iames to be of iudgement that euery thing inioyned in the Decalogue is still in force or else his argument is vaine For conclusion of this argument I make mine Appeale vnto the conscience of my Reader vnto the conscience also of the aduersaries of Gods Sabbath if they doe not finde the Spirit of God secretly mouing them to thinke that all things commaÌ„ded among the Morales should be morall that all precepts which God spake wrote should be more lasting durable in the Church then those precepts which Moses spake wrote if they find it thus as I verily beleeue they cannot but find it thus then let them beware of quenching the Spirit to say or doe ought against the light
the reason of the 4th Com. to shew you how they haue nullified made voide that also for they haue made most horrible hauocke with Gods Commandement by reiecting the Saturday Sabbath The body of the 4th Com. is conteined in iij. verses Exod. 20.8.9.10 and I haue showne how these iij. verses of the xx Chapter of Exodus are made voide and nullified and now I come to shew how they haue made frustrate also an other whole verse to wit verse the 11th and so they shall haue filled vp the mesure of their iniquity fulâ— by a sacrilegiouse robbing God of iiij whole verses out of his Morall Law by taking away the key of knowledge from them for I account it all as one to rend iiij verses of sacred Scripture out of the Bible to peruert the sense of them or to turne the sense vse of them into Ciphers That I may shew you how by denying and abolishing the 7th day Sabbath they haue nullified made voide the reason of the 4th Com. also first I will recite the reason for in sixe daies the Lord made the heauen the earth the sea all that in them is and rested the 7th day Therfore the Lord blessed the Sabbath day hallowed it Exod. 20.11 This 11th verse is a reason giuen by Almightie God thereby to perswade vnto the obedience of the 4th Com. The Commandement was this that we should worke vpon those sixe daies which were the first sixe daies from the begining of the Creation that we should rest from labour on the 7th day from the Creation now the reason whereby God would perswade vs herevnto is a reason drawne from his owne example because that in those sixe daies God himselfe laboured and in the same 7th day God himselfe rested yea and therfore hallowed sanctified this 7th day Now what reason can be more liuly then a reason drawne from Gods example what argument can be more moueing with the sonnes daughters of God then an argumeÌ„t fetched from the example of their heauenly fathers but let the oldest man liuing tell me if euer he heard any Minister in the pulpit presse the keeping of the 4th com by this reason which God hath here added vnto his 4th com or let any man tell me if euer he heard the sanctification of the Lords day which is the first day of the weeke pressed by this reason here added by God vnto his 4th com Nay what Minister will not be ashamed to perswade men either to the keeping of the 4th com or to keeping of the Lords day by this reason which heere God hath propounded for we neither worke on those 6 dayes wherin God wrought neither doe we rest on that 7th day wherein God rested for we rest on the 8th day or first day not as God did on the 7th day our Lords day God did not rest on it for our imitation but he laboured on it for our imitation so as there is no correspondency betwixt our Lords day Sabbath our now keeping of the 4th com Gods example reason propounded vnto vs. When did you euer heare any Minister say thus Let vs rest from our laboures on the Lords day because God himselfe as our Patterne rested on the Lords day and let vs sanctify hallow the first day because God blessed sanctified the first day you see how God hath added a most liuely effectuall reason to his 4th com drawne from his owne example to moue vs to rest on the Lords day to sanctify the first day tell me if euer you heard any Minister thus presse this reason Gods example or if yee haue heard any houer aboute it as loath to touch it he hath nicknamed dayes caling the Lords day Sabbath day the 8th or first day the 7th day wherefore because Ministers cannot deuise how to make Gods example and exemplary reason to fit square to our new Sabbath therefore they are mute sileÌ„t touching it and thus you see the reason of the 4th com standeth in our Bibles but for a Cipher men are a shamed to vse it least they should shame themselues is it not a lamentable thing that Ministers are ashamed to deliuer the whole will counsaile of God least thereby they should both shame themselues bewray vnto the people their foule errour in abolishing of Gods Sabbaths for if this reason were vsed men would easily see how wide we are from the marke in keeping the Lords day in conscience of the 4th com when as the very reason of the 4th com would plainly â—each vs that it is the 7th day Sabbath wherein God himselfe rested that we should rest and not on the 8th day Sabbath To summe vp all you haue seene how they that abolish the 7th day Sabbath they haue turned the body of the 4th com into a company of Ciphers this hath bene declared proued many wayes yea they haue also turned the reason to the 4th com into so many words so many Ciphers for it standeth in the booke of God for a mute and is like a blanke in a Lottery no Minister vseing this reason of God before his people to perswade them to the keeping of the Lords day or of the Sabbath day by it So then since they haue not onely nullified the commandement but also made voyde and vselesse the reason annexed to the commandemeÌ„t hereby you see they haue by reiecting Gods hallowed and sanctified time the Saturday Sabbath reiected also the whole 4th com with euery parte and persell of it roote and branch There are not many verses in the Morall Law and behold how of those fewe verses they haue turned into Ciphers made voyde vselesse no lesse then iiij whole verses v. 8.9.10.11 there are not aboue 15 or 16 verses in all the Morall law now whosoeuer reiecteth the Saturday or 7th day Sabbath you see he maketh voyde frustrate no lesse then 4 of those verses it is an errour caling for deepest consideration a speedy reformation Thus much for my 9th argument ARGVM X. My 10th Argument to proue that the 7th day Sabbath mentioned in the law is still in force is because our Sauiour Christ ratified the very least thing commanded in the Law to endure for euer Mat. 5.18 thus it may be framed He that ratified the very least thing commanded in the Law vnto the least letter to last for euer he ratified the 7th day Sabbath to be still in force But Christ ratified the very least thing commanded in the Law vnto the least letter to last for euer Therefore Christ ratified the 7th day Sabbath to be still in force As for the Major or first proposition it is cleere of it selfe for nothing therin can be doubted of for admit that the 7th day Sabbath be the least thing commanded in the Morall Law why then hee that ratified euery thing commanded in the Law vnto the very least
Law for whereas our Sauiour ratifieth the very least of the commandements in v. 19. expoundeth the 6th Com. to forbid rash anger calleing a mans brother foole v. 22. and expoundeth the 7th Com. to forbid a lustfull looke ver 28. and the 3d Com. to forbid swearing by the creature v. 34.36 and the 2d table to command loue to our enemies v. 44. a man may at once cut off all these from binding vs if he will but suppose that these enlargments of the Law being so strict rigorouse were Iewish and pertaine not vnto Christians for the better auoiding of them he may answer that Christ ratified the Law thus expounded but vntill his death passion were not this a goodly answer 2. It is false which they say that all things were fulfilled at Christ his passion It is true indeed that Christ vpon the Crosse said it is finished Ioh. 19.30 that is his death passion was finished but yet all things were not finished for the Resurrection was behind Wherefore the truer sense is by these words till all things be fulfilled to vnderstand euen all things whatsoeuer Christ was to doe for his Church and all things which were any way prophecied of him or of his Church militant as this for one Christ tarrieth now at the right hand of God vntill his enemies be made his footestoole Hebr. 10.12.13 This one thing is not yet fulfilled see 1 Cor. 15.25 an other thing is that the heauens must containe Christ vntill the time that all things be restored Act. 3.21 this other thing is not yet fulfilled to wit Christ his second comeing and the restauration of all things A third thing is that the Church shall sing A triumphant song ouer death the graue sinne 1 Cor. 15.55.56 this thing is not yet fulfilled neither now since all these things shall not be fulfilled vntill the worlds end therfore the Law is to last vnto the worlds end for it must last vntill all things be fulfilled Yet further the same is euident and apparent in the Text it selfe for our Sauiour saith that the Law shall last vntill heauen earth perish or passe away that is vntill the end of the world for then shall the heauens the earth passe away and be dissolued as saith S. Peter the heauens shall passe away with a noise the elements shall melt with heate and the earth with the workes that are therein shall be burnt vp c. 2. Pet. 3.10 so long therfore as the heauens the earth last so long shall the Law euery iot and title of it last the same is ratifyed by S. Luk saying It is more easy that heauen earth should passe away then that one title of the Law should fall Luk. 16.17 Lastly suppose we that in this text there were no Prophecy at all touching the duration continuance of the Law yet forasmuch as we imbrace this Sermon which Christ preached vpon the Mount as concerning vs our times we must therefore imbrace this parte of his Sermon wherein he preached and taught that the Law with the least commandement thereof yea euery branch of this Law vnto a iot title must goe together for Christ did not onely presse the Law vpon his Disciples but also euery title of it wherefore by the same right that we imbrace the other partes passages of Christs Sermon by the same right we must imbrace also the Law euery iot and title of the Law this Diuine Sermon of Christ it is iij Chapters long it begane Mat. 5.1.4 It lasted vnto Mat. 8.1 If you may reiect some partes of this Sermon as not belonging vnto vs then may you reiect all the Sermon if you imbrace some partes then must you imbrace all thus you see their answer is vaine in goeing about to confine the duration of the Law vnto the time of Christs liuing vpon the earth or vnto his death and Passion onely 3. A third answer is that not euery iot title of the Law is now in force for there be some things in the Law that be not in force as in the preface to the commandements I am the Lord thy God that brought the out of the Land of Egypt this deliuerance out of Egypt belongeth not vnto vs Christians for we neuer were in bondagein Egypt also the reason annexed vnto the 5th com that thy dayes may be longe in the Land which the Lord thy God giueth thee this Land was Canaan therefore the promise of this Land cannot belong vnto vs Christians Herevnto I answer that the Apostle doth apply this promise vnto Christianes that liued not in Canaan as you may reade Eph. 6.1.2.3 neither doth the Lord say that thy dayes may be long in the Land of Canaan but generally thus that thy dayes may be long in the Land which God shall giue thee that is any Land into which God should bring them wherefore the promise to the 5th com is not to be restrained vnto Canaan onely but may belong vnto any Land And as for the preface touching the deliuerance out of Egypt this belongeth to this day vnto those people vnto whome it did at any time belong that is vnto the Israelites Furthermore I giue one answer seruing vnto both these which is this admit that there be some titles of the Law that doe not belong vnto vs as these two reasones annexed to the Law yet they cannot shew any titles of the Law that doe not belong vnto vs which are partes of the Law for we must distinguish betwixt the law the appurtenāces belonging to the law the law is that parte of the Decalogue which command or forbiddeth something the appurtenances of this Law are the preface to the Law the motiues or reasones to perswade to the obedience of this Law these are not deliuered in commanding or forbiddeing termes now I stand to defend by my argument nothing more in the Law then what is Law expresly commanded or forbidden neither doe I expound Christs words Mat. 5.18 Any larger then so howbeit Iiudge that Christ his words ought to be extended not onely vnto the Law but also to the appurtenances of the Law if possiblie they may where necessity absurdety doe not hinder To conclud since my argument speaketh onely of such iotes in the Law as are Law deliuered in commanding or forbidding termes their obiection is impertinent besids the matter in question to bring exceptiones of such iotes as are no law nor parte of Law bur onely appendixes to the Law for all the appurtenances belonging to the Law might possiblie be of no force yet the law it selfe may stand safely still like as a mans apparell may be worne out or burned yet his body may be safe still For a conclusion let me add one thing in generall which maketh against all their 3 answers which is this All Orthodox and sound Diuines when they haue
to deale against the enemies of Gods law who would abolish the whole law as Libertines Anabaptists our new vpstart Eatonists they doe defend Gods law to be Morall perpetuall by this text for one Math. 5.18 Nay I know not any text we haue in all the new Testament that is more auailable for this purpose theÌ„ is this one text but if now our diuines will stand to defend these 4 answeres which I haue confuted then why may not any of these Libertines or the rest make the same answers to them when they produce this Text Mat. 5.18 to defend the perpetuity of Gods Law as first why may not these Libertines answer saying by the word Law in Mat. 5.18 may be meant both the Morall the Ceremoniall Laws and so Christ should ratify the Morall Law no more then he did the Ceremoniall Law 2. And why may they not answer also that the duration of the Law here spoken of by Christ is but vntill Christs passion 3. And why may they not answer you also that there are some iotes things in the Law that belong not vnto vs Christianes as in the preface to the Commandements Gods deliuerance of the Israelites out of Egypt And the reason to the 5th com that thy daies may be long in the Land that the Lord thy God giueth thee that is in the Land of Canaan that so you shall not from this text defend all and euery of the tenn commandemeÌ„ts Wherefore either they must withdrawe renounce these 3 answers made to mee or else they must receiue them at the hands of Libertines Anabaptists Antinomians Thus much for my 10th Argument whereby I haue proued that our Sauiour Christ ratified the 7th day Sabbath coÌ„manded in the Morall Law because hee ratified the very least things commanded in the Morall Law ARGUM. XI My eleauenth argument to proue the 7th day Sabbath still in force is because our Sauiour Christ would haue it obserued for about â—0 yeeres after the death of all Ceremonies saying Pray that your flight be not in the winter nor on the Sabbath day Mat. 24 20. and it may be thus framed He that commanded his Disciples to vse all meanes possible that they might not profane the Sabbath day by working trauailing moileing toileing on it for about 50 yeeres after the death end of all Ceremonies hee would haue the Sabbath day sanctified still in force But Christ commanded his Disciples to vse all possible meanes that they might not profane the Sabbath day by working crauailing moiling toiling on it for about 50 yeeres after the death and end of all Coremonies Therefore Christ would haue the Sabbath day sanctified and still in force For the Major or first proposition two things are there in considerable as for the former it is a most cleere case for he that would not haue the Sabbath day profaned he would haue it sanctified and obserued like as in the 7th com in that God would not haue a man commit adultery it followeth that God would haue him liue chastly the remouing of one contrary is the bringing in of the other the forbidding of a sinne is the commanding of its contrary virtue And further he that willeth all possible meanes to be vsed for the auoiding of any euill he would that that euill should be auoided the contrary good brought in so he that commanded all possible meanes to be vsed that the Sabbath day might not be profaned he would not haue the Sabbath day profaned but that the contrary good should be brought in which is that the Sabbath day should be sanctified for to that very end that it might not be profaned but sanctified he appointed the meanes to be vsed now no man commandeth meanes to be vsed for the obtaining of that thing which he would not obtaine The other thing considerable is that he that willed the Sabbath day should be sanctified and kept from profanation 50 yeeres after the death of all Ceremonies he willed that the Sabbath day should be still in force vnto this day the reason hereof is because there was but one proper time for the abolishing of all ceremonies all ceremonies they were abolished together at once therefore whatsoeuer was ratified to be obserued 40 or 50 yeeres after the proper time for the death end of all ceremonies that thing was no ceremony for if it were it should not haue suruiued all ceremonies neither was it abolished with ceremonies as a ceremony for then no care shoul haue bene vsed so long after for its obseruation now if it was not a bolished with ceremonies at the proper time when all ceremonies were abolished then was it no ceremony but a Morall consequently to last perpetually I grant that many ceremonies were in vse in the Church long after they were abolished but it was by connivency and by sufferance onely for the weakenesse of those times but neuer by the authority of the Lord of them as this is for the Sabbath day it was not by conniuency for Christ commanding his Disciples to pray against the profanation of the Sabbath day doth thereby warrant the sanctification of it Furthermore whatsoeuer was authorized to be vsed in the Church 40 or 50 yeeres after Christ his death that is still to be retained vsed in the Church for all things which the Apostles did either erect or continue in the Church for 10.20.30 or 40 yeeres after Christ his Passion not as conniued at but as authorized as a duety those things are still in force in the Church no instance can be showne to the contrary And so much for proofe of the Major I come now vnto the Minor or second proposition this I proue out of Mat. 24.20 But pray that your flight be not in the Winter neither on the Sabbath day Which wordes of our Sauiour doe fully proue my Minor for 1. these words are a commandement of Christs in that he biddeth them pray But pray c. 2. This commandement it was directed vnto his Disciples as you may see Mat. 24.1.2 3dly This commandemeÌ„t was that they should vse all possible meanes to auoid their flight vpon the Sabbath day for there was none other meanes to be vsed for the auoiding of this flight but onely prayers to God for their study care and other humane naturall meanes could doe nothing in this matter for the Preuention of this flight so then prayer being all the meanes that possiblie could be vsed Christ commanded his Disciples to vse all meanes that was possible to be vsed yea since prayer must be accompanied with all meanes indeauores of man if more meanes could haue bene vsed Christ would haue had more vsed 4. This meanes of prayer to God which Christ commanded them to vse was to this end that they might not profane the Sabbath day for so saith the text pray that your flight be not on the Sabbath day Whereby you
further then so for he falleth to a plaine right downe exhortation and perswasion of Christians to keepe the Sabbath day Let euery one of vs saith hee keepe the Sabbath day What cā bemore plaine had Ignatius esteemed the obseruatiō of the Sabbath day an abolished ceremony as many thinke now a daies or Iudaisme as those of the Laodicean Counsaile thought it who liued 200 yeeres after Ignatius and as many of vs now a dayes iudge it to be he would neuer haue exhorted and perswaded Christianes to the obseruation of it Thus you see that so long as the Church was in its greatest purity and perfection so long it retained in honour the Lords Sabbaths for Ignatius liuing so neere vnto the time of the Apostles he liued in the most flourishing estate of the Church for purity and euen in these so pure times was the Sabbath day in honour vse so continued vntill the Church begane to decline which was 200 yeeres after this time about which time they begane to corrupt the second Command what maruaile if they then also made hauocke of the 4th commandement too but this I say so longe as the primitiue Churches remained in their greatest purity so longe Christians retained the Lords Sabbaths in honour vse thus much for the second branch of my Minor so hitherto we haue proued these two things the former that the Apostles of Christ did constantly obserue the Sabbath day in their time the other that the most pure primitiue Churches which followed the Apostles kept the Sabbath so long as they kept their purity which was 300 or 400 yeeres after Christ now I am come to the third last branch of my Minor The 3d branch of my Minor or second proposition which I am to proue is That our Church doth daily pray to God to incline our heartes to keepe this Sabbath day I shall not neede to goe farre for the proofe of this point for our daily prayers to God euery Sunday or Lords day in the Congregation will confirme it for the Minister as it is ordered by our Church in the booke of Common prayer rehearseth to the whole Assembly the 10. Commandements of Almightie God among the rest hee repeateth the 4th Com. saying Remember the Sahbath day to keepe it holy c. But the 7th day is the Sabbath of the Lord thy God in it thou shalt not doe any worke c. for the Lord rested the 7th day and therefore the Lord blessed the Sabbath day and hallowed it Now as soone as this Commandement touching the 7th day Sabbath is rehearsed in the audience of the people It is by our Church ordered that the whole Congregation shall herevnto subioyne this deuout prayer Lord haue mercie on vs and incline our heartes to keepe this lawe And thus you see that our Church doth ratify the Sabbath day by praying daily to God to incline our heartes to keepe it But happily some may say our Church doth not intende by this hir prayer to ratify the 7th day Sabbath which is the Iewes Sabbath Herevnto I reply that by this hir prayer she must be vnderstod to pray to God to incline our hearts either to the keeping of the 7th day Sabbath or to the keeping of the Lords day Sabbath now strongly I am perswaded that the Reuerend Bishopes of our Church will not say that the 4th com doth command vs to keepe the Lords day therefore when we pray to God to incline our heartes to the keeping of the 4th com we cannot vnderstand our prayer to be meant of the Lords day for it is not the day caled Lords day which the 4th Com. inioyneth but it is the day called Sabbath day as you see in the Commandement and it is not the Lords day which the Minister pronounceth in reading the 4th com but it is the Sabbath day which he speaketh of neither is it the 8th day or first day of the weeke which the 4th com speaketh of but it is the 7th day and last day of the weeke which the commandement mentioneth neither is it the 8th day or first day of the weeke or Lords day where in God rested at the Creation but it is the 7th day wherein God rested as the Commandement saith neither is it the Lords day which the commandemēt saith God blessed and hallowed but it is the day caled Sabbath day which God blessed and hallowed as the 4th commandement speaketh wherefore when the Minister saith Remember to Sanctify the Sabbath day if then we shall pray thus Lord incline our hearts to keepe the Lords day doe we not so make answer as sometimes deafe men doe who when a man caleth for a knife they bring him the sheath when the Minister telleth the people which day is the Sabbath day saying But the 7th day is the Sabbath of the Lord if then we shall pray thus Lord incline our heartes to keepe the 8th day are we not then like those that come to Church when the Sermon is done that goe to sell comodities the day after the fayer yea were not this to bable with God and to profane this Holy ordinance of prayer when the prayers of the Church cane be taken but ij waies it is a very absurd thing vncharitable for any man to expound them in the worser sense which is a false and absurd sense wherefore since the Lords day cannot be meāt in our publike prayer therefore the Sabbath day must be meante for there is none other but one of these two that can be imagined and thus I haue proued the 3d branch of my Minor to wit that our Church doth pray to God daily to incline our heartes to keepe the Sabbath day so these 3 points are proued 1. That the Apostles kept the Sabbath day 2. That the primitiue Churches after them kept it 3. That our Church daily praieth to God to keepe it wherefore if the constant practise of the Apostles the religiouse practise of the most ancient and primi tiue Churches after the Apostles the daily prayers of our Church will any thing auaile with vs then must we sanctify the 7th day Saturday Sabbath ARGUM. XIII I had thought to haue added no more by way of profe for confirmation of the Sabbath day but further serch hath ministred vnto me more arguments these they are which follow My 13th Argument for confirmation of the 7th Sabbath is because we must imitate God who kept the 7th day Sabbath and thus I frame it Whosoeuer must imitate God in his keeping of the 7th day Sabbath they must keepe the Saturday 7th day Sabbath But we must imitate God in his keeping of tho 7th day Sabbath Therefore wee must keepe the Saturday 7th day Sabbath For the Maior it is cleere for since God kept the Saturday 7th day Sabbath if we must imitate him then must we keepe the same day in order when i◠comes and so doeing
because wee may together with Antinomiās Libertines Anabaptists as well abolish all the Morall Law by the Scriptures as with them abolish the Saturday Sabbath and thus I argue If wee may together with Libertines Antinomians Anabaptists abolish by the Scriptures the Saturday Sabbath as a Jewish Ceremony Then may wee with them also abolish by the Scriptures the wholl Law of God euen all the tenn commandements as Jewish Ceremonies But neither wee may nor yet may those lawlesse Christians of Libertines Antinomians Anabaptists abolish by the Scriptures the wholl Law of Gods tenn commandements as Iewish ceremonies Therefore wee may not together with Libertines Antinomians Anabaptists those lawlesse Christians abolish by the Scrïptures the Saturday Sabbath as a Iewish Ceremony For profe of the consequence it is well knowne that those Lawlesse Christians of Libertines Antinomians Anabaptistes doe reiect the Santification of all Sabbaths not but that they keepe the Lords day as a Sabbath together with those Protestant Churches amonge whom they liue but they keepe it onely as an ordinance of the Magistrate and as in obedience to their gouerners yet so too as in case they could doe any common seruile worke on the Lords day without offence to any they would and doe professe it that they would but to keepe any Sabbath as a Diuine institution and as an ordinance of Gods and by virtue of the 4th commandement this they doe reiect as Iewish and Ceremoniall and for their warrant among other textes of Scripture as wee doe so doe they alleage Exod. 31.13 Colos 2.16.17 against the Saturday Sabbath shewing that it is abolished as a signe and shaddow c. Thus they bring Scripture against the old Sabbath as well as wee the same Scriptures that we bring so then wee are iustly ranked with Libertines Antinomians and Anabaptists for abolishing by the Scriptures the ancient Sabbath day Now J procede to proue the Major for as for the Minor it needeth no profe if wee may by these Scriptures Exod. 31.13 Colos 2.16.17 Together with these Sectaries abolish the Saturday Sabbath which is one thing commanded in the morall Law then may we together with them also by these Scriptures Eph. 2.15 Heb. 7.12 Heb. 10.1 Col. 2.14 Abolish the wholl Morall Law all things commanded therein the reason hereof is plaine and manifest for these Sectaries doe bring Scripture against the wholl Law of God as well as against that one parte thereof which commandeth the Saturday Sabbath now if we will shake hands with them in the one why not in the other also if we will ioyne with them in vrging pressing these textes Exod. 31.13 Colos 2.16.17 Against the 7th day Sabbath which is one branch of the Law why then should we not by the same reason ioyne with them also in vrging pressing these other textes Eph. 2.15.7.12 Heb. 10.1 Col. 2.14 Against the wholl Law euery branch thereof and so abolish it too ther 's the same equity for both let vs not therefore abolish Gods Sabbath day vnlesse we minde to turne Anabaptists and Antinomians and abolish the wholl Law also Happily it will be thought ther is not so good reason to abolish the wholl Law by these Scriptures which these Sectaries doe alleage against it as there is in those other Scriptures which they alleage against the Saturday Sabbath But for this matter I shall make it appeare that as these Sectaries haue as little cause to vrge these textes against the wholl Morall Law as they or wee haue to alleage those textes against the old Sabbath day so they haue as good cause as strong reasons to alleage these textes against the wholl Law as they and we haue to alleage those textes against the old Sabbath day for this purpose let vs compare the textes on either partes First for the textes brought against the Sabbath day Exod. 31.13 Colos 2.16.17 Here say they wee the Sabbath in the Morall Law is made a signe a shaddow now all signes Shaddowes are abolished at Christs coming hee being the substance of those shaddowes 2. In the text Col. 2.16.17 Say they and wee here we haue the very thing in question expressy mentioned namly Sabbaths and Sabbaths too in the plurall number so all Sabbaths both weekly annuall in the Morall Law and in the Ceremoniall Law are abolished Now on the other parte for the textes brought against the wholl lawsee Heb. 10 1. for the Law hauing a shadow of good things to come c. Where the things commanded by the Law are called a shadow hence I thus reason if the Sabbath commanded in the Morall Law be abolished because Sabbaths commanded in a Law are a shadow Col. 2.16.17 Then are all things commanded in the Morall Law abolished and consequently the Law also because things commanded in a Law are a shadow Heb. 10.1 Is not there as good reason for the one as for the other come we to the other textes also see Eph. 2.15 Col. 2.14 Heb. 7.12 Where it is said there is a chang of the Law that the handwriting of ordinances is put out that the Law of commandements is abrograted In which texts it is affirmed that the law is abolished here then may they say in like manner in these textes we haue the thing in question expresly mentioned namly the Law by Law in Scripture is somtimes meant both the Morall Ceremoniall Law Mal. 2.7 And so the wholl Law is abolished both Morall and Ceremoniall well then hence I thus reason if the Sabbath in the Morall Law be abolished by Col. 2.17 Because there is mention of Sabbaths abolished then must not the Morall Law be abolished also by Eph. 2.15 Col. 2.14 Heb. 7.12 Because here is mention made of the law abolished is there not the same reason in both for if you will extend the word Sabbaths which is onely vnderstod of the Sabbaths in the Ceremoniall Law vnto the Sabbath inioyned in the Morall Law why may not they extend the word Law which is onely vnderstode of the Ceremoniall Law vnto the Morall Law whereas you alleage that in Col. 2.16.17 There is mention of Sabbaths in the plurall number and therefore all kinds of Sabbaths weekly and anniuersary must be abolished why may not they and you with them argue also and say that in Eph. 2.15 and in Col. 2.14 There is mention of ordinances commandements in the plurall number and therefore are all Gods ordinances and all Gods commandements whither in the Morall Law or in the Ceremoniall abolished Thus you see then there is as good reason for vs to ioyne with Antinomians and Anabaptistes in casting away the Morall Law as to ioyne with them in casting away the Sabbath day commanded in the Morall Law we may as well cast away by the Scriptures misapplied euen all Gods commandements and all Gods ordinances as Gods Sabbath day we may as well turne Anabaptists in
wholl as in parte and reiect all things commanded in the Decalogue with them as any one thing therein commanded To conclude vnlesse we will iustify those Sectaries in destroying the whole Law of Gods 10 commandements let vs as we ought raise vp Gods Sabbath againe ARGUM. XV. My 15th argument in defence of the Saturday Sabbath is that it must be morall because if you abolish the Sabbath day by the Scriptures you must also by the Scriptures abolish the law of the Sabbath day which is the 4th commandement and thus I argue Jf by the interpretation of the Scriptures you abolish the Saturday or 7th day Sabbath then by the interpretacion of the Scriptures must you also abolish the Law of the Saturday or 7th day Sabbath which is the 4th com But no man may by the interpretation of the Scriptures abolish the law of the Saturday or 7th day Sabbath which is the 4th commandement Therefore no man may by the interpretation of the Scriptures abolish the Saturday or 7th day Sabbath For the Minor it is out of question for euery man granteth that the law of the Sabbath the 4th com is morall and that it were horrible impiety to abolished it any more then to abolish any of the rest of the Decalogue and how be it they say that something in this Law is abolished as the time of the 7th day yet as for the Law it retaineth its commanding and binding force still as they doe confesse I come therefore vnto the Major to proue the consequence thereof How beit the point is cleere enough of it selfe yet such is the enmity of men to Gods Sabbaths as rather then they will imbrace them they will question any cleere trueth for what 's more cleere then this take away the thing yea any thing commanded in a Law and take away the Law thereof take away the Sabbath day commanded in the 4th com and you take away the 4th com also there are many lawes in the old Testament which are now abolished let my aduersaries shew me any one of them wherein any thing once commanded was abolished but that that Law it selfe also was abolished if then it be the constant interpretation of Scriptures to iudge when a thing commanded in a Law is abolished that then that Law is abolished then so it must be in this case also take away the Sabbath day take away the Law of the Sabbath day for example There was a Law made touching the difference of Meates Leuit. 11. Now the Apostle shewing vs that the difference of meates is taken away Colos 2.16 hence we conclud that not onely that difference of meates is taken away but also that law which commanded that difference of meates is taken away Againe there was a Law for the obseruation of New-Moones Numb 28.11 which was to sanctify the first day of euery moneth Now the Apostle shewing vs that those New-Moones are abolished Colos 2.16 hence we conclud that that Law of the New-Moones is abolished also Againe there were diuers Lawes made for the keeping holy of diuerse anniuersary Sabbaths Leuit. 23.7.21.24.32.35.39 now the Apostle shewing vs that those yeerly Sabbaths are all abolished Colos 2.16 hence we gather that together with the abolition of those Sabbaths all those lawes made for those Sabbaths are abolished also it is cleere therefore that if you abolish the weekly Sabbath which is Saturday the 7th day you must also from those Scriptures by which you abolish it abolish also the Law of it which is the 4th com A second reason J take from Colos 2.14.16 where the Apostle abolishing those yeerly Sabbaths in v. 16. doth also abolish the Lawes of those yeerly Sabbaths in v. 14. that vnder the name of hand-writting of ordinances shewing how Christ vpon the crosse did put out and abolished this hand writting of ordinances that is those Lawes ordinances of those many yeerly Sabbaths whence I thus argue if by this 16th verse of Colos 2. you will abolish the weekly Saturday 7th day Sabbath then must you by the 14th verse of Colos 2. abolish also that Law handwriting ordinance of the 4th com which belonged to was made for the weekly Sabbath day for looke what Sabbath daies you include in v. 16. The Lawes of those Sabbath daies you must include in v. 14. so abolish them for it is plaiâ—e that the Apostle speaketh no larger in v. 16. then in vers 14. he condemnes no Sabbaths in v. 16. but such whose Lawes be abolished in v. 14. thus you see it cleerly proued that take away Gods Sabbath yee take away the Law of Gods Sabbath which is the 4th com Here by the way note that since Anti-Sabbatharians will haue nothing in the 4th com morall but the dueties of Rest Holy exercises therefore let them know they shall haue no Law for these dueties they shall not presse to the practise of these dueties by any Law for in that they will haue the 7th day Sabbath a ceremony included in the text Col. 2.16 thereby they haue abolished the Law of the dueties of Rest holy exercises by Colos 2 14. then their Lords day Sabbath shall be a lawlesse Sabbath the dueties of the time Rest holy exercises shall be lawlesse dueties But hereto it will be aÌ„swered in the 4th coÌ„ is two things inyoined the duâ—â—ies of rest holy exercises the time now though the time be abolished as a ceremony yet so long as the dueties of rest and holy exercises which are morall remaine the 4th com may be abolished as touching the time but not as touching the other dueties of Rest and holy exercises But how absurd this answer is appeareth 1. In that it cannoâ— be showne as hath bene said that euer any thing commanded in any of God lawes hath bene abolished but the Law it selfe also hath bene abolished it is therefore a growndlesse fiction to imagine any of Gods lawes to be abolished in parte yet to remaine in parte 2. The absurdety of this answer appeareth in this that by the same answer they may retaine in the Church still all these abolished Lawes of the New-Moones of these yeerly Sabbaths before spoken of saying that in these new-Moones and yeerly Sabbaths there were two things inyoined the duties of rest and holy exercises the times now though these times be abolished so those commandements as touching these times yet those commandements may all remaine still as touching the dueties of rest and holy exercises by this kind of absurd answer therefore you see we may still hold all those abolished ceremoniall Lawes to be of vse in the Church still morall I conclude therefore take away the time 7th day and take away also the Law of the time and 7th day which is the Law of the 4th commandement ARGVM XVI My 16th argument in defence of Gods Sabbaths is that the time to wit the 7th day must
be morall and perpetuall or else those dueties performed in that time by the 4th com to wit rest from labour and holy exercises these must be ceremoniall and abolished as in the former argument we haue proued that if they abolish the 7th day they abolish also the Law of the 4th com so in this we shall proue that if they a bolish the 7th day they doe also abolish the dueties inioyned in the Law of the 4th coÌ„ and so farrewell Law dueties both Thus I argue If by direction from the Scriptures you make the time to wit that 7th day in the 4th com ceremoniall and abolished then must you by the same direction make those dueties performed in that time to wit rest from laboures religiouse exercises ceremoniall abolished also But noe man will make those dueties of rest religiouse exercises ceremoniall abolished Therefore may no man make that time of the 7th day in the 4th com ceremoniall abolished As for the Minor it is gaine said by none J come therefore to the Maior the consequence whereof J proue to be sound from the practise of the Holy Ghost in Scripture who wheÌ„ he abolisheth the day time once commanded he thereby inferreth the abolition also of those dueties to be done in that day and time For example on the first day of euery moneth which was their New moone the Isralites were bound to rest from laboures Amos 8.5 to be conuersant about religiouse exercises ij king 4.23 now wheÌ„ the Holy Ghost did put an end to these dueties he did onely mention the time day as Let no man condemne you in respect of the New mone Colos 2.16 Gal. 4.10 and by abolition of the time hee inferred the abolition of those dueties also performed in that time Againe the Isralites had many yeerly Sabbaths wherein they were to rest from labour to be conuersant in holy dueties as you may reade at large Leuit. 23. now when the Holy Ghost would put an end to these dueties he did onely mention the time day as yee obserue times and daies and yeeres c. Gal. 4.10 Rom. 14.5 Colos 2.16 and by his abolition of the times and daies he inferred the abolition also of those dueties of rest holy exercises performed in those times now this practise of the holy Ghost giueth vs to vnderstand that where the time is abolished there those dueties vsually performed in that time are abolisned also wherfore if you will abolish the time and day to wit the Iewish Sabbath day as some call it then if you will fetch light from the Scriptures you must learne of the Holy Ghost to abolish also those Iewish dueties of rest religiouse exercises performed in that day and Iewish time Thus you see vnlesse you hold the old Sabbath day morall you cannot hold the dueties of a Sabbath morall if you condemne the time day for a ceremony you must also relinguish those dueties which you would faine haue be morall ARGVM XVII My 17th argument for defence of the Saturday Sabbath prouing that it must be morall and still in vse is because it is a parte of Gods worship and thus I argue All the partes of Gods worship comprised in the first Table of the morall Law which were written by the finger of God in Tables of stone are morall now in force But the sanstification of the Saturday or 7th day Sabbath is a parte of Gods worship comprized in the first Table of the morall Law and was written by the finger of God in Tables of stone Therefore the Sanctification of the Saturday or 7th day Sabbath is morall and now in force For the Major it is not onely a trueth but also a trueth of that importance and consequence that there should be no Christian found me think dareing to deny it for he that denieth it doth deny God some parte of his worship he denieth that God should haue his wholl worship and will giue God but some peeces thereof onely now what God hath ioyned together how dare any man to put them assunder the Almightie in setting man a platforme of his worship diuided it into fowre partes commanded it by fowre seuerall commandements which make vp together the first Table of the Decalogue or Morall Law and so the wholl worship of God compleate in all the partes thereof now how shall any man dare by his deniall of this trueth to put these asunder and to plucke any one of these partes from its fellowes but that he must be guilty of heinouse impiety horrible Sacriledge if it was so heinouse to rob God of his Tithes Offerings Mal. 3.8 what is it to rob him of his worship and seruice if not one iote or title of the Law shall faile so long as heauen and earth endure Mat. 5.18 with what warrant may any man say that a parte of Gods worship prescribed in that Law is abolished as safely may a man clipe the Kings coyne as clipe pare off or diminish any parte of Gods worship the highest worst degree of impiety and vngodlinesse in a Christian is to turne Athiest and to deny God and the next vnto it is to deny God his worship and seruice in wholl or in parte now this they must doe who deny my Major Nay which is worse they doe not onely deny God a part of his worship but also they must accovnt it Iewâ—sh Iudaisme in any that are intire and perfect in Gods worship that is in such as giue God all the partes of his worship for such as performe vnto God all his worship intirly and perfectly they will sanctifie his Sabbaths as one parte thereof which these men must account Iudaisme I confesse indeed some textes are brought to proue the abolition of one parte of Gods worship to wit the old Sabbath day as Exod. 31.13 Colos 2.16.17 But these are but clokes to couer their euill dealing with God vnder a pretense of Scripture because this parte of Gods worship hath bene out of vse in the Church now a longe time because it is now growne through neglect of it into reproch as to be called Iewish Ceremoniall and a circumstance with the like therefore to colour the matter ouer men haue abused these textes of Scripture but suer I am it is more out of a desire and will men haue to reiect this parte of Gods worship then any thing else that these Scriptures are alleaged for there is nothing in these textes for that purpose necessarily prouing so much but onely that they who alleage them are wilfull and will make them of larger extent then they neede to doe I desire these words necessarily prouing may be well obserued since I place greate Emphasis in them for an ancient ordinance of Gods is not to be vnnecessarily voluntarily abolished as if men were weary of Gods worship and did study how to abolish reiect his ordinances and lay wast Religion Now
speciall notice commendation in all liklihode it had bene most fit to haue bene passed ouer in silence or at the most to haue made a bare and sparing relation of it as to haue said they rested the Sabbath day and added no more but surely the addition of these words according to the commandement 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 haue an emphasis in them for as in diuinity these words to doe a thing against or contrary to a Commandement doe carry with them a dispraise and are a note of a discommendable action so on the contrary to doe a thing according to a commandement doth carry with it a praise and are a note of an action laudable and commendable where did we euer reade that either Prophets or Apostles did make reporte of any mans action added this therevnto that it was done according to a commandement or according to Gods will minde but that this was added by way of praise commendation for this end looke the vse of this addition in these scriptures Luk. 2.22.23.24.39 ij Ioh. 4. Gal 1 4. Luk. 1.6 Dan. 9.5 Ezra 3.4 Ezra 10.3.5 So much for profe of the Minor Happily some may say that it mattereth not so much what these women did at that time considering that they then knew not of the abolition of any ceremonies c. But for the auoiding of this I doe build the weight of my argument as you may see not vpon the action of those women but vpon the allowance approbation of the same by the Holy Ghost now the Holy Ghost knew well enough that all ceremonies were abolished the day before this Sabbath was kept Col. 2.14 ARGVM XIX My 19th argument in defence of the Sabbath of the Lord proueth that it must be morall because if you make it a ceremony abolished then you rase out one of Gods Tenn commandements by making it but a tautologie and needlesse repetition of what was commanded in other of the commandements and thus I argue That doctrine which teacheth and affirmeth such things as make one of Gods Tenn commandements a tautologie needlesse repetition of what is commanded in other of the same 10 commandements that doctrine is false and erroniouse But the doctrine which teacheth that that ancient ordinance of Gods the old Sabbath day is a ceremony abolished is that doctrine which maketh one of Gods 10 commandements by name the 4th com a tautologie needlesse repetition of what is elsewhere commanded in other of the 10 commandements Therefore the Doctrine which teacheth affirmeth that that ancient ordinance of Gods the old Sabbath day is a ceremony abolished is erroniouse false For the Major none will deny it since it were to ouerturne the number of Gods commandements which are Tenn Deut. 10.4 to make things differing in number one and the same in nature so make an horrible confusion yea no man can indure to heare on it that there should be a tautologie in the Morall Law I come therefore vnto the Minor to shew that they which hold the old Sabbath day to be a ceremony they make one of Gods tenn command by name the fourth to be a tautologie needlesse repetition of that which is commanded in other of the command for this purpose we will consider all the things commanded in the 4th com then shew you that if that time of the 7th day be a ceremony abolished then there is nothing left in the 4th com but what is commanded in the other of the 10 commandements All the things then commanded in the 4th com are three the one is holy religiouse exercises the other is a rest from labour the third is the time wherein these are to be performed as for the first of these to wit holy religiouse exercises as prayer preaching singing of Psalmes with the like these being partes of Gods worship and furtherances thereof are commanded in the second Commandement for the second commandement forbiddeth all false worship commandeth the true worship of God as prayer preaching Psalmes and Sacraments as Diuines acknowledge so then we neede not rune to the 4th com for these dueties of the Sabbath to wit holy exercises of prayer singing of Psalmes preaching and reading of Gods word for we haue them inioyned in the affirmatiue parte of the second commandement thus for the first point you see that as touching the duetie of holy exercises the 4th com inioyneth nothing but what was before inioyned in the 2th com and so the 4th command in thes respect is but a tautologie needlesse repetition of what is else where commanded in other of the to commandements As for the second thing inioyned in the 4th com it is Rest from laboures now this duety if you consider it as a naturall Rest for the refreshing of the body being toiled spent with laboures then so it is inioyned in the sixte commandement in the affirmatiue parte thereof but if you consider it as a spirituall rest it being a vacancy from corporall laboures that so way may be made for holy exercises then so it is inioyned in the second commandement also for when the second commandement inioyneth Gods worship it necessarily inferreth a rest and cessation from how shold and field workes from merchandizing buying and selling that so men may be at liberty fredome to worship God thus for the second thing to wit Rest you see the 4th cō inioyneth nothing but what was before cōmanded in the 2th com therefore the 4th cō in this point is but a tautologie and needlesse repetition of what is else where inioyned in other of the 10 commandements The third last thing is the time inioyned in the 4th com which since they say it is abolished it followeth that there is no time or day now in the 4th com inioyned touching which I thus argue if the time to wit that 7th day from the Creation or the last day of the weeke inioyned in the 4th com be a Iewish Ceremony and abolished then is there no day inioyned now by the 4th commandement for take from a Law the thing it inioyneth then that Law inioyneth nothing for example those anniuersary and Ceremoniall Sabbaths mentioned in Leuit. 23. and abolished by Colos 2.17.18 when God abolished those very daies commanded in those Lawes he vtterly abolished all daies that were inioyned in those commandemēts those dayes being Ceremonies when they were abolished not other daies came in the roome of them by those commandements Ther 's the same reason for the day and time in the 4th com if it be supposed a Ceremony and abolished wherefore the old day being abolished and no new day inioyned by the 4th com there is now nothing lefte in the 4th com peculiar vnto it nor can they shew vs any thing in it as now which is not else where commanded in the Decalogue thus you see if you hold the old Sabbath day to be abolished
then is this 4th commandement a tautologie and needlesse repetition of things before commanded Or if you would suppose that that particular time in the 4th com is abolished but yet that a time or some time still remaineth in the 4th com why still it will come to the same for a time or some time is inioyned in the 2th com for where God requireth his worship there it is necessarily inferred that he there requireth a time or some time for his worship without which it cannot be Thus I haue proued it that if you hold the old Sabbath day for an abolished ceremony then you rase and deface the 4th com by making it but a tautologie and a needlesse repetition of such things as are commanded before in the 2th com it remaineth therefore that that doctrine which affirmeth the old Sabbath day to be a Iewish Ceremony is false erroniouse the contrary whereto is the very trueth ARGVM XX. My 20th argument for defence of the Lords Sabbath proueth that it must be morall or else there is no day at all commanded now by the 4th com and thus I argue If we abolish Saturday the old Sabbath day which was commanded in the 4th com then we leaue no day as commanded now by the 4th com But we must leaue a day as commanded now by the 4th commandement Therefore we must not abolish Saturday the old Sabbath day For the Minor it is confessed by all that there is a day commanded now by the 4th com therefore I passe that point as granted and so come vnto the Major the consequence whereof I proue to be sound by an Induction of particulares of which â—here is one and the same reason First for their new-moones which God commanded the Israelites Numb 28.11 wherein they were on euery first day of the moneth to rest from laboures Amos. 8.5 And to repaire vnto the Minister for instruction ij King 4.23 Now when God abolished by the text Col. 2.16.17 that very day commanded in that Law Numb 28.11 then hee left no day as commanded still by that law Numb 28.11 In the next place come we vnto all those anniuersary Sabbaths commanded in the Ceremoniall Law the Israelites had one Sabbath on the first day of the 7th moneth Leuit. 23.24 againe the Israelites had two other Sabbaths in the 7th moneth as we reade Leuit. 23.39 besides diuers other Sabbaths there mentioned in Leuit. 23. Now when by this text Col. 2.16.17 euery of those daies commanded in those lawes were abolished there were no daies left as commanded still by those commandements in Leuit. 23. Now there is the same reason of the day commanded in the 4th com if you hold it a Ceremony as there was of those other dayes which were Ceremonies Leuit. 23. for as the time in these anniuersary lawes was a Ceremony so my aduersaries hold the time in this 4th com is a Ceremony wherefore there is the same reason in all that is abolish that speciall time specified in any of these commandements and you leaue no day as commanded in these lawes commandements 2. I proue it from all those textes which are vsually brought against the Lords Sabbaths as Exod. 31.13 Col. 2.16.17 Rom. 14.5 Gal. 4.10 In which texts our Anti-Sabbatharians or enemies to Gods Sabbaths say that the Sabbath day of the Iewes commanded in the 4th com is abolished as a signe and shaddow c. And that text of esteeming one day aboue an other Rom. 14.5 And that text also reprouing the Galatianes so obseruing of daies Gal. 4.10 are spoken against that day mentioned in the 4th com wherefore since the word day is of as larg an extent in these texts as the same word day is of in the 4th commandement it is as cleere as the sunne at noone day that if that day commanded in the 4th com be an abolished Ceremony then is there now no day commanded by the 4th com and if the obseruation of those daies commanded in the 4th com be reprouable and abolished by Gal. 4.10 c. Then are there no dayes now in vse by virtue of the 4th com the reason is because those dayes which were commanded are abolished as they say It is more then manifest then that if we abolish Saturday the old Sabbath day once commanded in the 4th com then we leaue no day as commanded now by the 4th com we must therefore cleaue vnto Saturday which God hath sanctified hallowed Genes 2.2.3 or else bid farewell vnto all daies Sabbaths as diuinly instituted ARGVM XXI My 21th argumeÌ„t for the defence of Gods Sabbath proueth that it must be morall still in force or else we mancle lame the royall Law of Gods commandements receiuing acknowledging but but some parceles peeces thereof onely doe deny that intire and whole Law of God to be whole intire to vs or to belong vnto vs in the Jntegrity perfection thereof And thus I argue If any man abolish the 7th day Saturday Sabbath commanded in the Law of Gods 10 commandements hee must also mancle and lame that royall Law of God receiuing acknowledging but some parceles and peeces thereof onely and he must deny that intire and whole Law of God which was vttered by the voice of God wrote in Tables of stone by the finger of God to be whole and intire to vs or to belong to vs in the Jntegritie and perfection thereof But no man may mancle lame that royall Law of Gods 10 commandements receiuing but some parceles and peeces thereof onely nor deny that intire whole Law of God to be whole and intire to vs or to belong to vs in the integrity and perfection thereof Therefore no man may abolish the 7th day Saturday Sabbath commanded in the Law of Gods 10 commandements For the consequence of the Major because this argument fetcheth all its force from the wholnesse Integrity of the law it is needfull therefore that I shew what the wholnesse perfection of the Law is note therefore that the Law is then said to be whole intire perfect when it hath all the partes and percelles added to it which God at the making of it put and ioyned together lacking none of them like vs we cale him an whole an perfect man who hath all his ioyntes partes which God gaue him when he made him as we cale that an whole and perfect Bible which hath in it both the old and New Testaments together with all and euery of the seuerall bookes Chapters bound together which at the first God ioyned together and as that man is said to be an whole and perfect man who lacketh no limme or ioynt of those which God ioyned together wheÌ„ he made him as that is said to be an whole perfect Bible which lacketh neither Chapter nor verse of all those Chapters verses which God deliuered in writing from the Prophets and
regenerated see M. Perkins in his Commentary on the Galatians Chap. 5. v. 4. pag. 311. where treateing of the Law thus he writeth The Law it is wholly copulatiue all the partes of it are linked one to an other he that is bound to one Commandement is bound to all he that keepes one indeede keepes all he that breakes one in respect of the disposition of his heart is a breaker of all Iam. 2.10 he that makes no conscience to keepe some one commandement if occasion be offred will breake any Hence it followes that true regeneration is that which is a reformation chang according to the whole Law of God Iosias turned to God according to the whole Law Zacharie Elisabeth walked in all the Commandements of God Dauid saith he shall not be confounded when he hath respect vnto all the Commandements of God Here you see M. Perkins vrgeth it as a note of true regeneration that men be reformed according to the whole Law and exemplifies it by that of Iosias Zacharie Elizabeth the prophet Dauid if that regeneration then be a reformation according to the whole Law then is the whole Law still in force so men may not deny its Integrity wholnesse men may not mancle lame it vnlesse it grieueth them that the 10 Commandements should be all Morall To conclud we must either reassume and reedify Gods ancient Sabbaths or else we must reiect and demolish the integrity and perfection of Gods royall Law ARGVM XXII My 22th Argument in defence of the Sanctified hallowed Saturday Sabbath Genes 2.3 is that it must be Morall still in force partly because all Diuines with one accorde do hold and maintaine that one day in a weeke is Morall still in force by the 4th Com. and partly because there can be no day sanctified by the 4th Com. of all the 7 daies but Saturday only And thus I argue If one day in a weeke must be sanctified for a Sabbath by virtue of the 4th Commandement then Saturday Gods ancient sanctified and haâ—lowed 7th day Sabbath must be our weekly Sabbath day But one day in a weeke must be sanctified for a Sabbath day by virtue of the 4th Com. Therfore Saturday Gods ancient sanctified hallowed 7th day Sabbath must be our weekly Sabbath day First I will proâ—e the Minor namely that some one day in a weeke must now be kept for a Sabbath day by the 4th Com. then in the second place I will proue the Major namely that that one day must be our Saturday For the former I will proue it first by the Testimony of our Church in generall and then by the Testimony of many particular Diuines of nâ—te First then for our Church see the booke of Homilies Homilie the 8th of the place time of prayer pag. 138. where it is thus written As concerning the time which Almighty God hath appointed his people to assemble in together solemnely it doth appeare by the 4th Com. And t en a little beneath And therfore by this commandement wee ought to haue a time as one day in a weeke wherein we ought to rest giue our selues wholly to heauenly exercises And by and by againe Thus it may plainly appeare that Gods will Commandâ— was to haue a solemne time a standing day in the weeke wherein the people should come together and haue in remembrance his wonderfull benefites and to render him thankes for them Here our Church acknowledgeth teacheth that by the 4th Com. we ought to set a parte a time as one day in a weeke to haue a standing day in the weeke for the worship of God Bishop Babington in his exposition of the Commandements and on the 4th Com. Pâ—g 168. thus wriâ—eth To haue one day in the seauen to serue the Lord in that was Morall and remaineth still binding vs vnto it Doctour Willet in his Hexapla on Exodus and vpon the 4th Com. pag. 356. thus writeth This then may safely be affirmed that to keepe one day of seauen holy to the Lord is Morall not ceremoniall And agaâ—ne pag. 363. This Commandement as it is Morall continueth still namely that a certaine day should be set a parte for the publike seruice of God that as Chrysostome saith in circulo hebdomadis c in the compase of a weeke one whole day should be set a parte c. Hom. 10. in Genes-Musculus in his Common places on the 4th Comm. at the latter end saith thus Touching the Sabbath it stands with the Law of nature that we should some day giue our selues vnto holy exercises in this respect we must not shake off the sanctification of the Sabbath which is so farr deliuered vnto vs by the Law of nature that all people vniuersally haue their standing Holy daies consecrated for the doeing of holy things Peter Martyr in his Commentary on the Epistle to the Romanes Chapt. 14. v. 5. pag. 436. saith thus It pertaineth to the 10 Commandements that out of the whole weeke shold one day be consecrated to the worship of God Purchas in his pilgrimage pag 21. Some saith hee make question of the Sabbath Howbeit I must confesse that I see nothing in that Commandement of the Decalogue praescribed but is naturall morall that the obseruing of one day of seauen in euery weeke appeareth both by the first order estabilished in nature when God blessed Sanctified the 7th day and by necessity of a Sabbath as well before the Law in the daies of the Patriarkes as in the times of Dauid or Salomon by the generall consent of all that it is Morall to set a parte some time to the Lord c. Thus we see it abundantly proued that one day in a weeke is still in force by the 4th Com. I might be infinite well nigh in the profe of this point out of M. Perkins M. Dod many others yea what pulpit is there in the Kingdome of England which doth not on all occationes seale vnto this trueth by proclayming and publishing it vnto the people Hauing proued the Minor that one day of the weeke must be a Sabbath hy the 4th coÌ„ now J come vnto the Major to proue that this one day must be our Saturday or t' is that if one day in a weeke must be a Sabbath day by the 4th com then Saturday must be our weekly Sabbath day my reason of this point is because none other day of the weeke can be a Sabbath day by the 4th com besids our Saturday this I shall proue by sondry arguments taken from the 4th com we will fetch our first argument from the first word of the â—th com Remember That day and that day of the weeke onely must be Sabbath day by the 4th com the which this word RemeÌ„ber doth send vs vnto now this word hath reference vnto Saturday the old Sabbath day onely for the word Remember implies a thing foreknowne thus Peter is
said to remeÌ„ber the words of Iesus which he had said vnto him Mat. 26.75 and so it is here whereas God said remember the Sabbath day he speaketh to his people the Iewes of a day which they knew beforehand for it was consecrated not first at the giuing of the Law but long before euen at the Creation Genes 2.3 now the Iewes they knew no day for a Sabbath day and so could remember no day but Saturday the 7th day they knew not of the Lords day nor of any other and therefore this 4th com and the word Remember in it belongeth properly vnto no day of the weeke but Saturday 2. That day of the weeke and that onely is the Sabbath by the 4th com whose proper name is Sabbath day Remember the Sabbath day Exod. 20.8 now no day of the weeke was euer called Sabbath day by the Scriptures or ancient fathers but Saturday therefore no day but Saturday can stand by the 4th com I am not ignorant that we cale Sunday Sabbath day but this is but a miscalling and nicknaming of daies as elsewhere is shewed see Mark 16.1.2 where Saturday was caled Sabbath day sunday was caled the first day of the weeke 3. Onely that day is Sabbath day by the 4th com which is the 7th day of the weeke But the 7th day is the Sabbath of the Lord thy God Exod. 20.10 now no day of the weeke is by any approued computation called and accounted the 7th day but Saturday as elswhere hath bene showne therefore Saturday is the Sabbath day by the 4th com see Mark 16.1.2 where Sunday is caled the first day of weeke if Sunday be the first day then Saturday which cometh after it must be the 7th day Thus you see none other day of the weeke can be Sabbath by the 4th com because none other day was euer caled Sabbath day nor counted the 7th day 4. No day of the weeke caÌ„ be Sabbath day by the 4th com but Saturday the 7th day because the reason of the 4th com Gods ensample of his rest on the 7th day therein conteined Exod. 20.11 cannot belong vnto any day of the weeke besids Saturday this point is elswhere cleered also Thus you see it vndeniablie proued that if one day in a weeke must be a Sabbath day by the 4th com it must of necessity be Saturday because the 4th com in all the partes thereof point vs out vnto Saturday and vnto no day of the weeke besids it ARGVM XXIII My 23th argument in defence of the Lords Sabbath proueth that it must be morall perpetuall because it is such an ordinance of Gods as doth greatly further the publike solemne worship of God tend vnto piety and furtherance of the dueties of the first Table nourish Christian Religion generally helpeth all sortes of people to the attainment of grace and groweth in all the dueties of piety towards God and Charity towards man yea because it is such an ordinance of Gods as tendeth vnto mercy and that not onely towards mankind in generall but also vnto mercy both vnto man beast And thus I argue That which is expressely commanded in the morall Law which by experience we find tending vnto and a notable furtherance of Gods publique priuate worship and seruice and of all sortes of people for their attainment and increase of grace godlinesse and growing vp in our Christian Religion yea and further which is commanded as a worke of mercy vnto mankind yea both to man beast that thing is morall perpetuall still in force But to rest from worke on Saturday the 7th day is expresly commanded in the Morall Law and we find it by experience tending vnto a notable furtherance of Gods publique priuate worship seruice of all sortes of people for their attainment increase of grace godlinesse and growing vp in our Christian Religion yea and further which is commanded as a worke of mercy vnto mankind yea both to man and beast Therefore to rest from worke on Saturday the 7th day is morall perpetuall and still in force As for the trueth of the Major I suppose none will deny it for it is a Rule in expounding the commandements that not onely the things expressed in the Decalogue are commanded as dueties binding vs but also all causes helpes furtherances vnto those dueties whence I reason thus if the helpes furtherances of morall dueties belong vnto vs though not expressed in the Law then by like if not by stronger reason such helpes furtherances as serue vnto morall dueties being expresly commanded in the Law doe belong vnto vs bind vs as morall yea further that duety which is commanded in the law as a worke of mercy that must needs be morall without all controuersy And as for the Minor I suppose it is as cleere as the Major for 1. it is expresly commanded in the Morall Law that we should rest from worke on the 7th day which is Saturday But the 7th day is the Sabbath c. in it thou shalt not doe any worke c. Exod. 20.10 And 2. we find it by all experience that if we rested from our laboures on Saturday the 7th day it would greatly tend vnto the furtherance of Gods publike worship on that day and vnto the begetting groweth and increase of grace in all men for when men doe â—et a parte all worldly imployments to attend on the seruice of God then are they free from many distractiones incumberances which would hinder them in Gods seruice and then are they fiter for all Religiouse exercises c. The trueth hereof we see by our now keeping of the Lords day for our resting from worldly imployments on this day doth greatly further the worship of God all holy exercises iust so it would be with the 7th day if we had it in vse 3. That a rest from worke on the 7th day is commanded as a worke of mercy is plaine Exod. 23.12 In the 7th day thou shalt rest that thine oxe and thine Asse may rest and the sonne of thy maide and the stranger may be refreshed See to this effect also Deut. 5.14 So then God would that men should rest on the 7th day for the reliefe ease and refreshment both of man and beast God would that Masters should exercise pittie and mercy to their wearied and tired seruants by resting them on the 7th day Now in this respect I may cale the Saturday or Sabbath day the Seruants Iubile for on this day euery weeke they should haue release from their painfull and seruile laboures to refresh themselues therin on this day all Masters should exercise mercy to their wearied seruants how euer other times holy dayes for seruants refreshment are at the liberty plesure of gouerners yet this time day is not so for of duety God in the behalfe of Seruants requireth it of Masters so it is
to wit the 5th Nouember it were absurd to thinke that the rest from work should teÌ„d to the publik praise of God but the day should teÌ„d to some other end it followeth therefore that as the rest inioyned in the 4th coÌ„ tendeth vnto the furtherance of Gods worship so doth the time to wit the 7th day there also inioyned as the rest from laboures teÌ„deth vnto mercy towards man beast so the day to wit the 7th day tendeth vnto mercy also Thus I haue proued it that the obseruation of Saturday the 7th day is morall perpetuall because it tendeth vnto the furtherance of Gods publike as well as priuate wor hip and seruice because it is a worke of mercy both to man beast now all workes in the Decalogue tending to promote Gods seruice are Morall and all workes therein commanded which are vvorkes of Mercy are Morall also by the judgement of all Diuines and so much for this answer An other answer some may frame saying the day to vvit the 7th day is not necessarily tending vnto the vvorship of God a vvorke of mercy c since these may be furthered also by an other day But contrariwise 1. This answer is absurd thus I make it appeare there is a twofould necessity there is a necessity vvhich is absolute as vvhen the vvorship of God cannot stand vnlesse it hath such a day c. And there is a necessity in some respect as vvhen Gods vvorship cannot so vvell fitly stand vnlesse it hath such a day c. Novv if they vvill admit of no more of the Morall Law then is necessary in the first respect then these absurdeties they fale into 1. that they may reiect the 8th Com. Thou shalt not steale for it is not absolutly necessary that this 8th com should be retained among vs since Coueting an other mans goods in heart is forbidden in the 10th Com. now he that keepeth the 10th Com. standeth not in any absolute neede of the 8th Comm. yea they may as vvell reiect as not Morall the 6th the 7th 8th Commandements as not absolutly necessary because the Magistrate may make Lawes against murther adultery and stealth if men vvill reiect Gods 7th day vvhich he hath sanctified commanded because men may find and set vp an other day then may they reiect for the same reason the 6th the 7th the 8th Commandements also 2. An other absurdety they fale into vvhich is this that thus they may reiect the setting a parte of an whole day for rest from laboures and for Gods vvorship for both these may be done in halfe a day or in some fevve hovvres of a day yea they may reiect the weekly sanctification of a day vnto God and keepe but one day in a moneth or in a yeere for it is not absolutly necessary to Gods worship as a worke of mercy either to keepe an whole day or one in euery weeke 3. An other absurdety they fale into which is this they may aswell reiect the Element of Wine the Sacrament saying wine is not necessary to the Lords Supper as to say the 7th day is not necessary vnto Gods worship for common beere may be drunk in stead of wine as well as a common day be vsed in stead of an hallowed day Yea as well may vve change bread in the Lords Supper for flesh eate flesh in remembrance of Christs body as change that sanctified day which God commanded 2. I proue it that the very precise time of the 7th day is necessary vnto Gods worship if not absolutly yet secundum quid if not for the being of it yet for the right fitest well being of it my reasones are these 1. if the 7th day was not in some respect necessary vnto Gods worship and a worke of mercy then might the Iewes haue changed the day set out an other day for the same dueties But it was not Lawfull for the Iewes to change their Sabbath day as all confesse Therfore was the 7th day necessary in some sorte 2. If the 7th day were not necessary in some sorte vnto the seruice of God and worke of mercy in refreshing man and beast after they were spent in labour then would not God haue expresly commanded it for those endes But God did expresly command the 7th day to those endes as we read in the fourth Com. Deut. 5.14 Exod. 23.12 Mark 2.27 Therfore is the 7th day necessary in some sorte c why should we thinke that God should expresly command the 7th day by name for his Sabbath the 8th day for Circumcision the 14th day for the passeouer vvhen he mentioned not the day for baptizing of Infantes nor the day for administration of the Lords Supper but that the dayes expresly commanded vvere necessary and the dayes not commanded vvere indifferent had not the 7th day bene necessary God vvould haue left it vncommanded as he hath done many indifferent things 3. Our Sauiour saith the Sabbath was made for man Mark. 2.27 Now if made for man then it was necessary for mans good either for his being absolutly or for his well being respectiuly or else it was needlesse superfluouse But it was not made needlesly c. Therefore it was necessary 4. If no day of the weeke can be so fit a day for Gods worship as the 7th day then is the 7th day necessary in some sorte But no day of the weeke can be so fit a day as is the 7th because all the other 6 daies are common vnhallowed dayes and onely the 7th day is a sanctified and holy day Genes 2.3 and so fiâ—est for holy dueties Ergo c. 5. If all the other 6 dayes in the weeke be ordained for labour and worke then of necessity the 7th day must be kept for Gods worship and for a worke of mercy to man beast But all the other 6 dayes are ordeined for worke Sixe daies shalt thou labour c. And ordinarily weekly to alter the institution of any of those Sixe daies is to violate Gods ancient ordinance Therefore is the precise time of the 7th day necessary 6. On the Sabbath day men are not onely to afford rest vnto their wearied seruants but also to make holy assemblies Leuit. 23.2.3 to worship God Ezek. 46.3 to doe the exercises of Religion now forasmuch as no day is commanded by God for these dueties but onely the Saturday or 7th day therefore if you take any other day it must be a day of mans appointment now let all men iudge if men will not be more carefull to yeeld their seruants rest to meete together in the publike assemblies and to performe the partes of Gods worship exercises of Religion on that day which God hath commanded then on that day which is but of mans commandement this may appeare by our common holy dayes what thin assemblies what cold deuotion then in comparison of the Lords day which
side the passeouer was not onely commanded to be eâ—ten but also the time when namely on the 14th day oft he moneth now here this time to doe it on the 14th day was a necessarie circumstance not to be butted at and sleited but to be stood for as for an ordinance of Gods the omission whereof had bene a sinne so it is in this question of the Sabbath not onely thes dueties of rest and religiouse exercises are commanded but also the time day is as well commanded Rememember the Sabbath day c But the 7th day is the Sabbath in it thou shalt not worke c here the circumstance of time is not left to mans liberty as an indifferent thing but is commanded so is a necessary thing because commanded therfore we must stand for it be strict about it The time and day commanded in the 4th Comm. is like the time and day of payment specified in a Bond now euery man accounteth the day in a Bond or Bill a necessary circumstance not to be sleited I might add hereunto an other euasion of like moment why say some the time it is but an accident c. Well this time vvas a parte of Gods vvorship as Diuines confesse saying the old Sabbath day it was vvhilst it stood not onely the time of Gods worship but also a parte of Gods worship I it is a circumstance of like dignity with that circumstance of place to vvit the Temple vvhiles it stood and therfore no more to be sleited then may a parte of Gods vvorship or then might the Temple vvhilst it stood Yea it is no accident for it is a parte a parte of the 4th Com. for the time is as vvell câ—mmanded as those other dueties of rest and Holy exercises But suppose it vvere an accident let it be a circumstance vvhat else you vvill vvhither I pray tend all these extenuations and diminutiones since the time and day is no lesse commanded then those other dueties of rest and Holy exercises vvhat meane they but this namely that because it is a thing of the lest moment therefore they care not for it therfore they sleit it neglect it as if they vvould yeeld obedience to Gods greater Commandements but none to his lesser to the more vveightie matters but none to the lesse weightie matters is not this to be partiall in Gods Lavv is this to haue respect vnto all Gods Commandements me think a matter of the least moment that can be dâ—uâ—sed such as vvas the eating of an apple at the Creation vvhen it comes attended vvith the broad Seale of Gods Command annexed to it it should be honourably reuerently entertained hovv much more this most ancient Sacred ordinance of Gods Sabbath vvhich is an instrument of so greate good proffit to the Church of God vvhich is a parte of Gods vvorship vvhich bringech so much glorie to God bevvare of sleiting this Sacred time for it is an ordinance and a most ancient ordinance of Gods yea it is a parte of Gods vvorship To conclude forasmuch as God did euer put as much difference betvvixt his Sabbath day all other dayes in the vveeke as betvvene hir that is a mans vvife all other vvomen a man therfore vnder colourable pretences may as vvell leaue his vvife take some other woman as leaue Gods 7th day Sabbath and take an other day as well may a man dally with the 7th com liue in adultery as with the 4th com and liue in Sabbath-breaking he that lyes with an other mans wife may as well say he keepes the law of wedloke as he that keepes the Lords day say he keepes the 4th com so much for this euasion VII An other euasion let a man alleage the 4th com for the sanctification of the Sabbath day and this shall be one of your answers wee are we Christians bound to the Iewes Sabbath day no no the commandement for the Sabbath day was deliuered to the Iewes But the 7th day is the Sabbath of the Lord thy God in it thou shalt doe no manner of worke by thou here is meant the Iewe thou Iewe shalt doe no worke in it c. If this be a good answer to me against Gods Sabbath then can it not be bad If I pay them in their owne coine when these men presse the sanctification of the Lords day and that from the 4th com I answer them as they mee wee what are we Christians bound by the 4th com to the keeping of the Lords day no no the 4th commandement was giuen to the Iewe thou that is thou Iewe c. 2. It is true indeed the Sabbath day was commanded to the Iewe vpon Mount Sinay neither were any English men there that J read of but if therefore we English men may reiect Gods Sabbath because the Sabbath was not commanded vnto English men but vnto Iewes then by the same right may we reiect not onely the Sabbath of the Iewes but also all the 10 commandements of the Iewes euen the whole morall Law for it was all the Iewes in this sense all of it being commanded vnto the Iewes Yea we may goe further for vpon the same reason we may reiect that diuine Sermon of our Sauiour Christ which he preached on the Mounte Mat. 5.1 c. and also we may reiect the whole Epistle to the Hebrewes and the Epistle of S. Iames for to whom was Christs Sermon preached but vnto Iewes and vnto whom were these two Epistles wrote but vnto Iewes there were no English men in those quarters that euer I read on 3. The Passeouer it was first commanded vnto the Iew thou Iew c. Exod. 12. but for all that the Gentiles such of them as turned vnto God obserued it also see Exod. 12.48 Yea albeit there was somthing in the Passeouer which was peculiar vnto the Iewe and belonged not vnto the Gentile at all as the celebration of it as a token that God spared the first borne of the Isralites neuerthelesse they obserued it there can be therefore no absurdety in it for vs to keepe the Sabbath though it had bene giuen to the Iewe onely 2. admit the Sabbath as deliuered on Mount Sinay had bene giuen to the Iewe onely yet forasmuch as the Sabbath is a branch of the morall Law hence it followeth that it was from the Creation and so vnto all people Iewe and Gentile for there was then no difference of Iewe and Gentile And so much for this euasion VIII An other euasion I meete with which is this that the time indeede commanded in the 4th com quod ad genus attinet is morall perpetuall that is that some time or day in generall be allotted for Gods worship is by the 4th com morall but not that speciall day which the Iewes kept thus Chemnitius in his Loc. Theolog. de quarto praecepto pag. 56. with whom accordeth others of greatest note also
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
is not aboue one day older this ordinance it is well nigh as ancient as the world it selfe So much for the Antiquity of the 7th day or Saturday Sabbath CHAPT VI. THis Chapter conteineth a Dispensation touching the present practise shewing that a Christian is not necessarily bound in conscience to make a rente from our Church in his present practise but that he may waite for the fitnesse of season opportunity and the publike reformation of the Magistrate And then it concludeth with an Exhortation to vse all possible and lawfull meanes for a publike generall Reformation A Dispensation touching the present practise SECT I. WHen I had founde out by diligent study Christian Reader that this most ancient ordinance of Gods Sabbath is still in force in the next place I gaue my selfe seriously to thinke of the practise of it whither to fale to present practise or to waite some more fit season When I thought of a present practise then these inconveniences presented themselues 1. If we fale vpon the present practise then the Magistrate will be offended because we make a schisme and rente in the Church 2. Our Christian brethren will be offēded because we diuid separate from their fellowship both of these will take it the worse when they thinke of our rashnesse inconsideracy that we will forsake the practise fellowship of the Church before we haue giuen them time sufficient to consider of the matter as we our selues haue had whereby we should haue waited for their approbation in iudgement reformation together with vs in practise and herevpon may arise greate diuisiones of heart much hartburning betwixt brethren who should liue in amity godly loue 3. As in the two former we should doe that which would be euill to our brethren so also should we doe that which would proue euill vnto our selues that in a double respect 1. in regard of our bodies 2. in respect of our soules for the former we liue not as they doe in some parte of the world who are at liberty to practise what they will in matter of conscience but we liue vnder an established gouernment where we cannot transgresse the lawes thereof without perill to our persones goods For the latter if we enter vpon a present practise of the Sabbath then we rune into this spirituall inconuenience that we shall pine our soules for want of that spirituall food which we were wont to inioy vpon the Lords day which is needfull vpon the Sabbath day for the lawes of our kingdome will not permit priuat conuēticles or that a minister should preach in priuate therfore we cannot haue the benefite of an able Ministry to helpe vs in the sinctification of the Sabbath to feede our soules with the bread of life these are the inconveniences which attend vpon the present practise But when I thought of a delay and to waite some more fit season for the practise then this euill presented it selfe that by the neglect of a present practise we fale into sinne and transgression of the 4th commandement by prophanation of the Sabbath day we should be guilty thereof vntill that sit season of reformation cometh so whither soeuer I turned me I saw my selfe in a straite for the former inconveniences would be auoided but this latter of necessity must be shuned VVhilst I was at a stand it pleased God to cause me thinke of a dispensation the which after J had seriously considered of I resolued that the word of God would beare a dispensation in this case so it should come to passe that we should shune the inconveniencies on the one side the sinne on the other so we might walke on comfortablie without offence either to God or to man or iniury to our selues Let vs now therefore addresse our selues vnto this Dispensation touching which first we will handle this question in generall whither a man is bound in conscience to conforme his practise at all times without dispensation or exception to the doeing of that which the word of God saieth must be done hee knoweth must be done or noe 2. we will handle this question in particular whither the Sabbath day may not be neglected in a case of necessity for a season vntill the time of reformation by those who are verily perswaded that it is still in force if in case they giue God for it an other day in the meane space as the Lords day by way of change And first of the former of these two questiones SECT II. In this section I shall proue vnto you that by sondry iustifiable examples that a man is not bound at all times without dispensation exception to the doeing of that thing which the word of God saieth must be done and hee knoweth must be done For this purpose note that God hath giuen vs a morall Law touching wedlocke to wit the 7th commandement Thou shalt not commit adultery now our Sauiour saith that whosoeuer marrieth a diuorced woman committeth adultery the woman committeth adultery also in case shee was diuorced for any thing besids hir adultery Mat. 5.32 Neuerthelesse for the hardnesse of the Iewes heartes in a case of necessity to auoid cruelty towards their wiues or the like Mat. 19.8 a marriage was permitted to with the diuorced woman as you may reade Deut. 24.2.3.4 Where the Lord by Moses speaking of the diuorced womans second marriage speaketh not of it by way of prohibition but by way of a permission and it were strang if the woman being an innocent party should be denyed that remedy of marriage for the hardnesse of hir husbands heart for his default onely Here then we see is a dispensation in a case of necessity The consideration of this may be of vse to stopp the mouths of such as cry out saying what a dispensation from a Morall Law if the Sabbath be a morall then there can be no dispensation but loe here they see the contrary the 7th commandement is a Morall yet there was a dispensation touching it for Moses permitted that for the hardnesse of the lewes hearts which from the begining was not so which our Sauiour accounted to be adultery so against the 7th commandement but we shall touch this point further by by in answering to an obiection A second instance shall be that of Dauid it was a law of God that whoso sheddeth mans blood by man shall his blood be shed Genes 9 6. Now Dauid being king Ioab murthered two Captaines 1 King 2.5 here it was the duety of Dauid to haue executed vengeāce for he was Gods minister to take vengeance R. 13.14 Neuerthelesse Dauid finding Ioab too strong for him ij Sam. 3.27.39 Omitted the execution of Ioab gaue it in charg to his sonne Salomon to doe it after his death 1 King 2.6 Here Dauid knew well that it was his office to haue put Ioab to death he was willing so to
and leisure To conclude since this Dispensation tendeth to the peace of the Church and also imitateth the Apostles let it obtaine the most fauourable construction that may be at least let it not be racked wrested vncharitably SECT V. I haue reserued this Section to make answer vnto fondry obiections which are framed vpon occation of this Dispensation and these they are which follow OBIECT I. Some obiect thus forasmuch as I am perswaded that the Lords Sabbath is still in force howbeit I am also well perswaded of the trueth of your dispensation yet can I not passe ouer the Sabbath when it cometh profaneing it working vpon it without many great checkes of conscience and much sorrow of heart that I should profane the Lords Sabbath and that too after I know it to be the Lords Sabbath still in force by the 4th commandement thus I am afflicted and pricked in conscience euery weeke now I pray what say you to this is it not a sinne for me to goe against the checkes of my conscience what may I doe in this case For answer herevnto we must know that some checkes of conscience doe arise from the doinge of something which we should not doe and for a man to goe against these it is dangerouse and sinnefull and a note of an harde heart Againe there are some checkes of conscience which arise from the doinge of something which we would not doe and these are not alwayes sinnefull but are notes of a softe heart and tender conscience for they would not doe the things they doe if it were in their power to amend them I will cleere this case by some examples it is lawfull for a man to fly for his life his enemy pursuing him vpon the Sabbath day and it is lawfull for a man to worke in quenching of a fyer on the Sabbath day neuerthelesse a softe heart and tender conscience will be full of prickings in the time of his flight and whilst he is at worke Now the reason hereof is not because these his actions are sinefull but because he doth what he would not doe vpon this day if it could be auoided and because he neglecteth the speciall seruice of God all that time which he would much rather haue bene imployed about Furthermore Dauid when he eat the Sewbread it could not but grieue him that he was cast vpon such necessity as that he must eate that which was not lawfull for him to eate And Dauid when he spared the life of Ioab which he should haue taken away it could not but be a corziue to his conscience so often as he saw that murtherer liue And the Apostles when they obserued those things commanded in the Ceremoniall Law in circumcising shauing the head and the like they knowing that these things were abolished they could not but doe it with checking and vnquiet consciences in some respect and yet these were not euill consciences nor these actiones sinnes but they were markes of softened heartes and tender consciences and so is it with the checkes in conscience which we cannot but haue in some respectes so often as we neglect the Lords Sabbath they are notes of soft heartes tender consciences plainly bewraying that we would much rather Sanctify the Lords Sabbath if it were in our power Furthermore whereas you asked me what you should doe in this case I answer euen all you can doe to the vtmost of your power to get out of this necessity that so you may haue your hearts desire in sanctification of the Lords Sabbaths for no man will lay still vnder a necessity any longer then he needs must a poore man will get out of his pouerty a sicke man out of his sicknesse a prisoner out of prison with all the speed they may Now the way to get out of our necessity is this to labour a generall reformation and that first by instant constant prayer to God and next by divulging this trueth of God as farre as thin occationes and caleing will permit that so it may rune from man to man till at length it may come vnto the Magistrate whose office it is to make reformation and so to loosen thee from thy necessity of profaning the Lords Sabbaths any longer Indeed it is fit we should haue prickes and checkes in conscience all the time we lay in the neglect of the Lords Sabbaths that so we may be thereby often rowsed vp to vse all good meanes possible and speedily for a reformation If God should let vs bequiet in minde we would grow secure with this Dispensation sit downe and take our ease neuer careing what becomes of Gods sacred Sabbaths nor when a reformation were made OBIECT II. Some who are enemies to Gods Sabbaths and friends to the Lords day argue thus forasmuch as the Lords day may be kept for a Sabbath still by virtue of this Dispensation why should we trouble our selues for we haue that alredy let vs keepe vs where we are still for we are well enough But herevnto I answer that you are not well enough for the discouery of this you must note for whom this Dispensation is made vnto whom it doth properly belonge for it belongeth not vnto all men this Dispensation therefore is made for such as are perswaded that the Sabbath day is still in force and therefore doe make a conscience of it who in a case of necessity may keepe the Lords day for it for a season vntill a time of reformation But this Dispensation is not made at all for our newe Sabbatharians who make no conscience of the old Sabbath for to what end should they haue a Dispensation from the old Sabbath who make no conscience at all of it In the Dispensation it is allowed for men to keepe the new Sabbath or Lords day for the old Sabbath and in steade of it for a season which doth imply that they had rather keepe the old Sabbath then the newe that they haue a conscience of the old Sabbath still and that the Lords day is not kept for it selfe sake but for the Sabbaths sake so that it is the Sabbath that hath all the respect and honour the Lords day hath none as for it selfe Now our new Sabbatharians will not keepe the Lords day still in this sense but if they will take any aduantage from our Dispensation and from our keeping the Lords day with them they must keepe it in this sense for in this sense the old Sabbathatians doe keepe the Lords day we honour the Sabbath day as our King and we esteeme the Lords day in its roome but as a deputy that for the time occupieth the place of the King and whom we honour not for his owne sake but for the Kings whose place he possesseth so we honour the Lords day for the Sabbath daies sake which went last before the Lords day and in roome whereof the Lords day stands as a deputy for the present necessity 2.
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
taught or maintained in its integrity wholenesse and perfection in our Church this I haue made plaine also in the former parte of this booke for vnlesse we hold and teach which we doe not that the Decalogue is wholly Morall without any Ceremony commanded in it and so maintaine the Lords Sabbaths for morall we doe not teach and maintaine Gods Lawes in their integrity perfection but we teach the lawes of God by halues and by peeces in a lamed manner taking and leauing picking and choosing now is it not high time for euery man to bestirre him when the Priests are become partiall in the Law and when they reueale not vnto the people the whole counsaile of God III. Yet further that the whole 4th commandement is vtterly ouerthrowne and altogether abolished both roote and branch this I haue also formerly proued here therefore the mentioning of it is enough not onely the roote and body of the commandement is nullified but also that most preualent and liuely reason which Almightie God in his wisedome thought good to annex vnto his 4th commandement Exod. 20.11 And the which was drawne from his owne example and also from his blessing it As you may see Exod. 20.11 This is also become as a Cipher in our Churches and so the whole commandement is abolished both in the duety prescribed and in the reason also to moue vnto that duety and so roote and branch is quite gone and is not a reformation necessary thinke you when a whole lawe of God and a Morall Law too is abolished is it not high time now for euery man to stirre what will you see the lawes of God trampled vnder foote and still be silent IIII. Furthermore that euery man lyeth in the weekly profanation of the Lords Sabbaths and transgression of the 4th commandement this is most plainly proued also in the former parte of this booke for we haue alredly firmely proued that the Sabbath day mentioned in the 4th commandement it is no day of the weeke but Saturday now since we profane the Saturday it followeth vndeniably that we profane the Lords Sabbaths and that weekly and are guilty of the breach of the 4th commandement and so may as well liue in the sinne of Adultery weekly against the 7th commandement as in Sabbath breaking against the 4th commandement and is it not necessary that there be a reformation when vntill then euery man is a Sabbath breaker and euery weeke guilty of a sinne against the 4th commandement is it not high time that men cast aside shame and feare of men and such carnall affectiones and shewe forth their shame and feare towards God and be no longer silent V. Vntill a time of Reformation a profane common day is giuen vnto God in stead of a sanctified and holy day for the cleering of this we must remember that the Saturday or 7th day Sabbath it was consecrated sanctified and so made an holy day by God at the Creation Genes 2.2.3 yea it is expresly so called Exod. 16.23 To morrow is the rest of the Holy Sabbath c. The like we read of in Isa 58.13 but we no where reade that the Lords day or first day of the weeke was euer so called nay it is by Gods ordinance in the 4th com one of the 6 working daies so a profane and common day as Thursday or Friday is wherefore such as giue God the Lords day they giue him a profane and common day for a Sanctified and Holy day now as well may we vse common bread in the Sacrament for Consecrated Bread as a common day for a Consecrated day and as well might the Iewes haue performed Gods worship in a common house in stead of the Temple as we to giue God a common day for an Holy day and is it not time then that a reformation were made that so the Holy God might be serued with an Holy Sabbath his Holy Church haue an Holy day wherein to performe hir Diuine seruice Furthermore which is worse we not onely sanctify a profane day but we also profane a Sanctified day who can but take it to heart to see sacred things profaned now were it not meete this should be reformed VI. Vntill a time of a Reformation Gods worship will languish of a declining consumption and profannesse will invade vs for the cleering of this note that Masters will not permit their seruants one wholl day in euery weeke to be vacant from their seruice and to goe to Church spend the time in holy exercises nor will they set apart one day in a weeke for themselues for holy exercises so freely when that day is but of mans institution as when the day is of Gods institution this we may see cleerly in the difference betwixt the Lords day now which is supposed of Diuine institution our other Holy daies which are of humane institution how deuoutly is God serued on the Lords day what greate Assemblies then in comparison of other Holy daies But now since the Lords day is found faulty and destitute of a Diuine institution what difference thinke you will erre long be made betwixt the Lords day other holy daies and thus the heate of Religion will abate and prophannesse creepe in now is not a speedy Reformation needfull to preuent this VII Vntill a time of Reformation a Romish Relique and Popish Tradition is honoured in stead of an ordinance of Gods his Holy Sabbath for the cleering of this I shall proue vnto you first that the Lords day is a Tradition and secondly that it is a Popish Tradition or worse 1. That the Lords day is a Tradition of the Church you may remember I haue formerly proued it and that by the Testimonies of S. Augustine of Melanchthon of Hemingius and out of the Harmonie of Confessions 2. It must needs be a tradition no better for the institution of it is no where found in the Holy Scriptures as hath bene showne and therefore it must be supposed to be ordeined by the Fathers or to come vnto vs from the Apostles by some vnwritten Tradition of the Church or else it must haue a worse originall Thus you see the Lords day is a Tradition or worse giue it its due and it is an old Tradition newly furbushed trimmed vp or an old Tradition cullered painted ouer with Scripture Now that it is a Popish Tradition and Romish Relique I thus proue it because there being no grownd for it in Scripture yet for all that the patrones of it doe vrge presse the obseruation of it as a necessary thing as tying meÌ„s consciences vpon paine of damnatioÌ„ now for any to vrge indifferent things not found in the Scriptures vpon paine of damnation is Romish and Popish Neither let this seeme strange vnto any that I call it a Romish and popish Tradition for the Papists themsâ—lues doe willingly owne it and father it and stifely defend it for one of their vnwritten
If by the 7th day may be vnderstod one of 7 indifferently theÌ„ might the Iewes haue kept any one day in the weeke without difference for their Sabbath as Sunday Monday or some other but this is absurd to imagine yea a greater absurdety for since all meÌ„ coÌ„fesse that the Iewes with their Prophets Christ himselfe vnderstod by the words Sabbath day one certaine day of the weeke as Saturday if now we will expound the same words in the 4th com of a day vncertaine then shall the words of scripture chang their sense as the times chaÌ„g the same words for 2000. yeeres shall signifie one thing and euer after that an other thing oh manstrouse absurdety 4. If by the 7th day may be vnderstod some one day of the 7 without difference then may we Christianes keepe the Saturday Sabbath againe with the Iewes for this is one day of the 7 but this they hold a fowle errour to keepe the Iewes Sabbath therefore by the 7th day we must not vnderstand one day of the 7 indifferently 5. If by the 7th day in the 4th com be vnderstod one day of 7 then is there no ceremony in the 4th com for if one of 7 be the true exposition of the 4th com it was euer the true sense of it if one of 7 indifferently both was now is the true exposition of the Com. where I pray is the ceremony where is the time which we say was abolished by Christ since the sense of the com is euery way the same now which it was But our new Sabbatharians all say there is a ceremony in the time Therefore is not one of 7 the true sense exposition of the 7th day in the 4th com 6. The 4th com it inioyneth one day of 7 but one one day of 7 to wit the last of the 7 now since they oppose this text Colos 2.16 which abolisheth Sabbaths to the 4th com against that Sabbath there hereby they abolish that one day of 7 in the 4th com how absurd then is it for them to talke of one day of 7 as if still one day of 7 were morall by the 4th com when themselues haue abolished that one day of 7 there commanded by Colos 2.16 they will abolish a thing and yet maintaine it still 7. That by these words in the com the 7th day must be vnderstod the 7th day as of a knowne certaine day and not one of 7 indifferently and indefinitly I haue proued it in my Exposition of the 4th coÌ„ vpon these words But the 7th day is the Sabbath c. whither I referre my Reader and thus much for this euasion that by the 7th day they say may be vnderstod one of seauen or some one day of the 7. IIII. Some seing how hardly they are beset in the former distinctiones haue found out an other new euasion and they seing that these words of the coÌ„ beare so strongly against them to wit But the 7th day is the Sabbath they therfore haue thought it fit to reiect these words alltogether and so all the after parts of 4th com also therefore they answer thus that ther is no more of the 4th com morall but these words at the begining of it Remember the Sabbath day to sanctify it and as for all the residue of the com that they reiect altogeather as appurtenances to the com and as application I must confesse I neuer heard any man so impudent saue one M. Greenwood a silenced Minister one of my 10 professed aduersaries and one man more whose name I spare neither would I haue iudged it worth the confutation but that I feare the rest of my aduersaries may be take them to this refuge when they be hardly put too it When I looke vpon this mans answer togeather with those forementioned me thinkes they haue dealt very honourably with Gods Law for they haue not dared to deny any parte of it in right downe termes but this man as they say without feare or witt layes violent hands on Gods Law rendeth or teareth away the greater parte thereof at once me thinke he that makes conscience of a Surplisseâ— should make some conscience of doeing violence to a Morall Law and of denying such a portion of Sacred Scripture I heare indeed of much conscience vsed in other matters I see too little vsed in disputation woe is me that it is so any thing shall be said or done yea Gods Lawes shall be mancled quartered rather then God shall haue his Sabbathes againe But first it is absurd for any man to put asunder what God hath ioyned togeather could any thing be more neerly ioyned to other then the latter parte of the 4th Com. is to the former and yet this man dares sunder them Our Sauiour said that the Law in euery iotâ— tittle of it should last for euer Mat. 5.18 But M. Greenwood saith not onely that some iote or title of it is abolished but also that many letters yea words of it are abolished the Lavv of the 4th Comm. had not one hundreth vvords in it and be hath here reiected aboue Fovvre score of them is that a contrite spirite that trembleth at Gods word Isai 66.2 vvhich reiecteth his vvord 2. The latter parte of the Comm. naming the Seauenth day hath as good right to be Morall as the former parte naming the Sabbath day for like as the Lords day and Sunday be tvvo names both notifying one the same day to vvit our present Sabbath day so are Sabbath day Seauenth day tvvo other names both notâ—fying the Saturday and therfore the Holy Ghost vseth them promiscuously the one for the other for that vvhich in one place is named the Sabbath day as in Exod. 20.11 in an other is named the Seauenth day as in Genes 2.3 Exod. 23.12 Exod. 34.21 yea it is so in one and the same verse Exo 20.11 if therefore the Sabbath day be morall then must the 7th day be morall too 3. As the other commandements haue two partes an affirmatiue and a negatiue so hath this 4th com the affirmatiue you haue in these words Remember the Sabbath day to sanctify it The Negatiue you haue expressed also in these words The 7th day is the Sabbath c. in it thou shalt not doe any worke c. Now this man by denying these words he denieth a parte yea the Negatiue parte of the 4th coÌ„ and is it not absurd to imbrace the affirmatiue parte of a commandement and to reiect the negatiue parte thereof yet nothing is so fowle but it may be said to abolish Gods Sabbaths Where is rest commanded and seruile labour forbiddeÌ„ if not in this latter parte of the com take away then this latter parte of the Com. you take away Gods commandement which forbiddeth all seruile laboures on the Sabbath day now shall the duety of rest from labour be morall not that parte of the Com. which expresly inioyneth
it shall we haue no Law now against working on the Sabbath day 4. If these words But the 7th day is the Sabbath be not morall but abolished then this absurdety followeth that we are not tied by the 4th com to giue God a Sabbath once a weeke or one in 7 daies but it is enough if God hath a Sabbath once a moneth once a yeere one in 7 daies or one in 700 daies for in what parte of the commandement will you find on what day in 700 you shall keepe your first Sabbath if you abolish those words But the 7th day is the Sabbath c. were it not for these words might you not begine your first Sabbath at the 700th day as well as at the 7th day 5. If no more of the 4th com be morall but these words Remember the Sabbath day to sanctifie it then is the commandement Sixe daies thou shalt labour and doe all that thou hast to doe Exod. 20.9 a bolished also now I maruaile what offence these words are vnto any that this command must be rased out too were these wordes typicall or ceremoniall at any time that they must be also abolished is it Judaisme too to obserue this commandement yet further take away the latter parte and words of the 4th com and then 1. you abolish the cause grownd of the Sabbath institution noted in these words And rested the 7th day wherefore the Lord blessed the Sabbath day and hallowed it Exo 20.11 Genes 2.2.3 now it is very absurd to retaine the Sabbath and to reiect the grownd cause of its Institution 2. You abolish also that Matchlesse example and perswasiue president reason which God gaue vs taken from his owne example to moue vs to keepe the Sabbath Exod. 20.11 what is Gods example now become Jewish and to treade in his steppes Iudaifme may not Christians be followers of God as deere children as well as Iewes 3. You blot out the memory of the Creatiō in remembrance of which Myracle the 7th day Sabbath was solemnized Exod. 31.17 6. I alleage the Testimony of M. Perkins against him for of all the other words in the cō M. Perkins did iudge these words to be morall see his Comentary on the Galatians Chap. 4. v. 9. pag. 286. Jt may be saith he the first words Remember the Sabbath day to sanctify it and these words In it thou shalt doe no manner of worke are spoken of the Iewes Sabbath But the words sixe daies thou shalt labour c. And the 7th day is the Sabbath of the Lord thy God are morall and containe a perpetuall trueth And againe see M. Perkins in his Cases of Conscience pag. 106. D. vpon these words for in sixe daies c. where he thus writeth The second reason is taken from Gods example That which the Lord himselfe hath done in persō the same must mā doe But the Lord himselfe rested the 7th day Therefore man must doe the same This reason made by God to the creature must stand in force till he reuerse it which yet he hath not done Thus M. Perkins doth expresly affirme it that this reason annexed to the 4th commandement is still in force In a word I might be infinite in alleaging Authores this way for what writer but holdeth these latter words of the Com. to be still in force as appeareth in that in theire Expositions on the 4th com they vnderstand by these words the 7th day is the Sabbath one day of 7 to be meant to be morall but M. Greenwod will be contrary to all Authores rather then God shall haue his Sabbaths againe 7. If onely those first words of the commandement Remember the Sabbath day be morall then is the 4th com vtterly abolished for they alleage these texts Exod. 31.15.16 Col. 2.16 where is mention made expresly of the Sabbath day for the abolishing of the Sabbath day in the 4th com as a signe and shaddow wherefore since by these textes they abolish the Remembrance of the Sabbath day mentioned in the begining of the 4th commandement it must nedes follow that those words in the begininge of the com Remember the Sabbath day are abolished and so if no other words be morall in the 4th com but those then are none at all morall but all abolished Now whereas some say all but the first words of the com are Application it is more likely that they are Explication now they will not reiect J trust the Explication of the commandement 2. to say they are application it doth imply that the words Sabbath day in the begining of the commandement are certaine generall words which may be applied vnto any day and so the latter parte of the commandement should apply them to the 7th day but their foundation is sandy for they cannot shew where at any time these words in the 4th commandement Sabbath day were taken generally or for any other day then Saturday the 7th day 3. Since that these words Sabbath day at the begining of the commandemēt these the 7th day is the Sabbath towards the end of the commandement are promiscuously vsed in Scripture the one for the other as hath bene proued it is absurd to suppose the one of these to be the Application of the other 4. Since that we are commanded to sanctifie the Sabbath day Exod. 20.8 and probibited to worke on the 7th day Exod. 20.10 It is absurd to say that this latter is an Application of the former is it not rather an Addition and that of one parte of the commandement to an other 5. If the after partes of the commandement be but Application and belonge not to vs why then doe all Diuines out of these after partes of the commandement determine that one day in 7 is morall And whereas some say that all the latter words of the com are appurtenāces to the com I reply if they be but such appurrenāces as may safely be seuered from the com then 1. we haue no neede now as those Iewes had of Gods insample reason mentioned in the 4th commandement Exod. 20.11 to moue vs to sanctifie the Sabbath day 2. Then need we not giue God a Sabbath once in 7 daies or once in 700 daies c. 3. Then doe we abolish Gods expresse prohibition of doeing seruile workes on the Sabbuth day Exod. 20.10 fourthly then why haue Diuines and Expositers affirmed that one day of 7 is morall out of these words the 7th day is the Sabbath 5. that these words the 7th day is the Sabbath are no appurtenances but of higher nature I haue proued in my 5th argument in defence of the Lords Sabbaths where I proued that these words are a parte of the 4th com and so cannot be seuered from the commandement as appurtenances may be To conclude there is a Tradition among vs that these words the 7th day is the Sabbath c. in it thou shalt doe no worke is but Application and Appurtenances