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.
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
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
the morall law or law of the Sabbath 3. I answer by deniall of the consequence for since the dueties in the Sabbath day were many it followeth not that if some one of those dueties be abolished the day must also be abolished wherin it was done for since the other dueties of Rest and Gods worship remaine still the time and day may remaine still for these dueties sake SECT XI 7. They argue out of ij textes together Ioh. 7.22.23 and Mat. 12.5 in which textes it is written that on the Sabbath day they did circumcise a man◠and on the Sabbath day they did 〈◊〉 the Sacrifices now these were both ceremonies and the Sabbath day gaue way vnto them wherefore the Sabbath day must be inferiour to ceremonies and so abolished with them I answer by the like absurd reasoning they may say the 6th com thou shalt not kill is abolished also for it gaue way vnto Abraham to slay his sonne Isack the like may be said of the 7th com which gaue way vnto polygamie a diuorce c. when Christ gaue way to be circumcised of a Priest to be baptized of Iohn doth it hence follow that Christ was inferiour to the priest or to Iohn or that the strong are inferiour to the weake because they giue way vnto the weake Rom. 15.1 or that the Morall Law is absolutly abolished because in some sense it gaue way vnto the gospell 2. I answer that not onely the day time to wit the 7th day gaue way vnto circumcision vnto Sacrifice but also the Rest and cessation from labour and the worship of God in the holy exercises of the Sabbath both these gaue way as well as the time wherefore if this their argument be good for the prouing of the time to be a ceremony and abolished then must it be as good also for the prouing those duties of rest and holy exercises to be ceremonies abolished and then what is become of the 4th com and where is the morallity of Rest and the performance of holy exercises inioyned in the 4th com thus still you see lik men of a maleuolent spirit they hunte all the Scriptures ouer to find out somthing or other against Gods ordinance what will be the issue of all their paines why euen this they will at last make the morall law hereby to be a morall-ceremoniall law the 10 goolden linkes of Gods law shall haue one linke become partly goold partly lead there shall be now a shaddow ceremony fansied to be in the heart of a morall law in a word the issue will be that now they may be partiall in Gods Law serue him by halues SECT XII 8thly they argue from Ioh. 4.21 The hower cometh when yee shall neither in this mountaine nor at Ierusalem worship the father In which words Christ foreteld of the destructiō abolishing of the Temple as the place of Gods worship now if the Temple which was the place of Gods worship be abolished so is also the Sabbath day which was the time of Gods worship Herevnto I answer there is not the like reason for whilst the Curch of God was confined to the narrow limites of the land of Canaan all people might possiblie goe vp to Ierusalem to worship in the Temple there 3 times a yeere Exo. 23.17 but when at Christ his death the partition wale being brokē downe the Church enlarged to Iew Gentile all the world ouer thē all people could not possibly come vp to the Temple at Ierusalem to worship 3. times a yeere there for their dwellings would be too farr distant from Ierusalem therefore it was necessary that the Temple should be no longer the peculiar place for Gods worship but that now we might worship God in Spirit trueth euery where but ther 's not the same reason for the Sabbath day the time of Gods worship for the Sabbath day and 7th day from the creation is euery where all a like amongst Iewes Gentiles all the world ouer the same 7th day any nation had at the creation the same 7th day it hath still to this day so as the 7th day this time of Gods worship it is not too narrow for the bounds of the Church as the Temple was for it is as large as the Church of God is or can be therefore ther 's no necessity that it should be altered SECT XIII 9thly they argue from all those textes of Scripture whereby they vse to proue the Lords day to be a Sabbath day instituted by Christ thus they argue thence that the old Sabbath is altered changed by the coming in of the new Sabbath this is that which is so common in many mens mouthes saying why Christ abolished the old Sabbath the Iewish Sabbath by bringing in of the Lords day Herevnto I answer 1. by deniall that Christ hath set vp any new Sabbath as hath bene showne 2 admit that Christ had set vp the Lords day on the 8th day for a new Sabbath yet this doth not hinder but that the old Sabbath on the 7th day may stand still for example the Lord set vp the morall weekly Sabbath on the 7th day Exod. 20.8.9.10 afterwards he set vp other ceremoniall yeerly Sabbaths also Leuit. 23.32.38.39 now the coming in of these other yeerly Sabbaths did not alter change or abolish the weekly Sabbath no here was an addition of Sabbaths no alteration of Sabbaths Iust so it may be here suppose that Christ had set vp a new Sabbath on the Lords day then haue we ij Sabbaths to keepe weekly the old Sabbath on the 7th day the new Sabbath on the 8th day so that the setting vp of this Lords day Sabbath is but an addition of a new Sabbath vnto the old Sabbath like as when a man buildes a new house by the side of an old house this is but an additiō of house to house it is no alteration or change for the raiseing vp of a new house by the side of an old house is not the demolishing throwing downe of the old house SECT XIV 10. they argue from all the new Testament negatiuly saying of all the 10. commandements the 4th com is no where mentioned in all the new Testament neither is the keeping of the Sabbath day vrged any where wherefore the Sabbath day is not of vse to vs vnder the gospell To this Anabaptisticall obiection I answer first see whither it tendeth namly vnto Anabaptistry prophannesse for if the old Sabbath be abolished we shall haue no Sabbath at all for the Lords day can neuer be proued a Sabbath 2. It tendeth to the ruine of the Integrity and perfection of Gods Law so as we shall haue but a lamed and vnperfect Law 3. It tendeth to make Gods morall Law to be a Morall ceremoniall Law Further I answer and will you acknowledge no more of the Old Testament then what is particularly mentioned repeated in the new Testament
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
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
persons what qualified men are bound to those precepts 11. Whereas they say that the 4th Com. belongeth vnto vs no othervviâ—e then as it is the Lavv of nature hereby they graunt that some time in generall is prescribed as Morall in the 4th Com. for they all say the Lavv and light of nature teacheth that some time in the generall is to be allotted for the vvorship of God And hereby they deny that there is any thing else commanded in the 4th Com. as Morall saue onely some time in generall novv the absurdety of this opinion that onelie some time in generall is all vvhich is Morall in the 4th Comm. I haue by sondry other arguments confuted in their 8th euasion the Section last before this vvhither I referr my reader for a further confutation of this distinction if further he desireth to see it confuted And so much of this Atheisticall Antichristian blasphemouse and most absurd distinction vvherein I haue taken the more paines because I find it stood vpon euen by all as a common and sound ansvver X. The 10th euasion not vvorth the naming but that the Patrones of it put confidence in it is that the Sunday or Lords day may be the 7th day as vvell as the Saturday for if you beginne at Sunday for the First day of our number then Saturday follovving vvill be the 7th day but contrarivvise if you beginne at Saturday for the First day then Sunday before it vvill be the 7th day like as if you lay dovvne 7 counters in order one after an other in a right lyne beginne at the first counter to vvards the left hand and then the last counter next the right hand vvill be the 7th but beginne at the first counter tovvards the right hand the last counter next the left hand vvill be the 7th I may vvell call this account a counter-play or a counterfaite play they see the 4th Comm. so expresse for the 7th day as they wring their wittes hither thither to make the Lords day the 7th day but all in vaine for Saturday onely is the 7th day The very mention of this euasion is enough to confute it for who euer rekoned backwards before to rekone thus Sunday the first Monday the second Tewsday the third c is allowable and all men so rekone but to beginne at the last day saying Saturday the first Friday the second Thursday the third c this foppish deuice was neuer heard on before this is worse then Carter like to set the Carte befâ—re the horse to account a day for the first before it is or hath a being why may we not reade vvords in the Scripture backward as well as reâ—one backwards I dare say it such men would chide their children if they should beare them rekone the dayes of the weeke thus backvvards but any childish toye is answer good enough to defeate God of his Sabbathes The Law was that the passouer should be eaten on the 14th day of the moneth but by this new account they might counting the 14th day to be first day haue eaten it one the first day of the moneth To conclude not onely our Church but also the fowre Euangelists call the Lords day the first day of the weeke and consequently Saturday after the 7th day But these counterplayers thinke they may deale with the dayes of the weeke as they doe with their counters beginne where they list and so what God our Church accounts for the 7th that these men count the first againe what they count the first these count the 7th enough of this deuice M. Yates XI to conclude whereas they distinguish in the 4th com betwene the dueties of rest holy exercises the time wherein they were to be done saying the dueties are Morall but the time is a ceremony abolished these absurdeties this distinction is guilty of 1. that if the time to wit that of the 7th day be abolished then whensoeuer we performe the duetie of rest and holy exercises we may be said to keepe the Sabbath day and yeeld obedience to the 4th Com. as on Wednesdayes and Fridayes Lecture dayes common Holy dayes for on these dayes we rest doe religiouse actions 2. Not onely this but all the forementioned distinctions are guilty of these absurdeties 1. that they are horrible partiall in that they can find distinctions to preserue the Morall Law against Libertines here will invent distinctiones to ouerturne Gods Sabbath which is a parte of that Law Yea they can defend the common Holie daies of the Saints vsed in our Church from being Popish as some would haue them yet will not defend that Holie day of the Holy one of Israel from being a ceremony Iewish but rather vndermine it by distinctions 2. They are partiall in Gods Law laming maiming it of its Integrity perfection 3. They make Gods 4th Comm. a monstre halfe Morall halfe Ceremoniall 4. They set open a gate to Anabaptistry that so Gods Church should haue no Sabbathes 5. They reiect that which was againe may be an helpe to the worship of God 6. They make an Holy prayer of our Church to be a babling with God 7. They condemne those most ancient the Primitiue Churches who liued next the Apostles of erroniouse practise 8. They shew no loue to Gods Law for it selfe to his ordinances for if they did they would imbrace as much of it as many of them as possible they could but this they doe not for they reiect what they are not compelled to reiect God send his Lawes ordinances better friends I pray God These with other absurdeties formely mentioned are these distinctions guilty of Thus much for confutation of their vaine distinctions And here ends the defence of the Lords Sabbath SECT V. Of the Antiquity of the Sabbath day TOuching the antiquity of the Sabbath I finde two opiniones the one holding that it was from the Creation the other that it was first instituted in the vvildernesse after the people of Israel came out of Egypt how be it much I suppose cannot be said on either sides yet of the two I hold the former to be the more orthodox to carry the greater probability with it you shall see the reasones on either partes and first for those on the contrary parte I. On the contrary parte they reason against the Antiquity of the Sabbath out of Exod. 16.23 where it is thus written To morrow is the rest of the Holy Sabbath vnto the Lord. Hence they gather that the Israelites were ignorant of the Sabbath vntill this time and consequently that the Sabbath was not from the Creation for if it had Moses should not haue needed to tell them that it was to morrow c. Herevnto I answer the Lord teld his people from Mount Sinay that the 7th day was the Sabbath Exod. 20.10 Againe after that he teld them in Leuit. 23.3 that the 7th day was
33.4 and who should defend the Churches right if not your Maiestie King Dauid chose this Law for his inheritance as we reade Psal 119.111 and I beleeue so hath your sacred Maiestie defend it therefore Why should the corrupt expositions thereof which the ignorance of former ages haue hatched be still retained Why should one part of this sacred Scripture be retained an other part of the same reiected Why should not God haue his whole and intire worship prescribed in this Law as well as some partes of it you will not indure it that your Coyne be clypped or impaired but count him for a traitour that doth it how thē should you thinke well of him that will clippe impaire this current golden Law of God you cannot indure it that any part of your Royall inheritance of Crowne Lands should be detained from you And how should you indure it that any part of your Spirituall inheritance the Law of God should be withholden from you any longer Why should we serue God by halues any longer The Lords Sabbathes which are a portion of Gods Law and a part of your Maiesties the Churches inheritance now contemned as Iewish and ceremoniall and now prophaned trampled vnder foote I humblie beseech your Highnesse to take a care of As the 5th Commandement is directed vnto inferiours so is the obseruation of the Sabbath in the 4th Cōmandement directed vnto Superiours as M. Brerewood in his Treatise on the Sabbath hath well obserued the care therefore of Gods Sabbathes pertaineth vnto Kings and the 4th Comm. doth in a most eminent sorte oblige Kings Hence no doubt it was that Nehemiah that Godly Gouerner tooke the reformation of the prophaned Sabbath into his care charge Whose steppes may it please you to treade hauing finished the great worke you may to your eternall comfort with him petition Almighty God to be mindfull of this your care zeale for him saying Remember mee O my God concerning this c. Nehem. 13.22 How famouse vnto all ages are those Godly Kings Hezekiah Iosiah the rest for Reformers of Religion for Restorers of the worship of God! Oh that your zeale might equall theirs that it might be left as a monument vnto all posterity that you Restored the worship of God in his Sacred Sabbaths If I be able to compare them none of your Progenitours did euer leaue the like honourable fact to this vpon recorde vnlesse it were they that made the Reformation from Popish Idolatry and that indeed may be compared with this for that concerned the 2th Com. and this concernes the 4th Com. that was a Morall Law and so is this that was touching a parte of Gods worship in the first Table and so is this Two Morall Laws to wit the 2th Com. and the 4th Com. haue bene corrupted for many hundreth yeers together the one by Image worshiping the other by Sabbath breaking as for the former that hath by the Mercy of God bene reformed this hundreth yeers and vpwards euer since we departed from Rome and Gods blessing hath abundantly followed our Church euer since As for the latter we still sticke fast in the myre and remaine still in ignorance blindnesse togeather with Rome to this day and this waiteth for the Reformation of our English Nehemiah Hezekiah or Josiah As it was with the good Kings of Israel and Iudah in restauration of Religion still they left something vndone So our Ancestours though they reformed the corruptions about the 2th Com. yet they left the high places I meane the prophanatiō of the Lords Sabbaths still vntouched No doubt God foresaw it that the reformation of one of his Commandements was worke enough for those his seruants in those gaine-saying times the reformation of the other he hath reserued for these later times oh that these times might be so happie as to take the Time Let not posterity take this Crowne glory The restauration of the integrity of Gods worship and the raising vp againe of Gods Sabbathes call for your Maiesties helpe Helpe O King T is true innovations are dangerouse yet in some case necessary as we see by new lawes daily inacted But this is no innovation it is but the reuiuing of an old Law a long time laine dead and the putting into execution Gods 4th Comm. now and of long time out of vse Neither can it be thought a thing impossible to be done or disaduantageouse vnto your Realme for the change of the Sabbath from the Sunday backe againe to the Saturday that holy Day Gen. 2.3 will not proue I suppose one farthing losse vnto your Subiectes and for your Maiestie it is but your pleasure say the word onely it is done your Maiesties proclamation or the like workes a present Reformation Let me say vnto your Highnesse therefore as once those seruants of Naaman said vnto their Lord when the Prophet bad him but this smale easy thing Goe wash and be cleane If it were a great thing which the Lord requireth of thee wouldest thou not haue done it how much rather when he saith vnto thee wash be cleane 2. King 5.13 I leaue the application To conclude the counsaile of the Lord is to inquire for the old way Ier. 6.16 be pleased therefore to serch the Scriptures and to inquire of your reuerend Bishops and lerned Clergy as they will answer it before God if this be not the old way and the way wherein we must walke to the Worlds end Your Maiesties most humble Subiect THEOPHILUS BRABOURNE To the most Reuerent Arch-Bishops and Bishops of this Kingdome RIGHT Reuerent Fathers in God right graciouse honourable Lords I presume to offer this Treatise of the Sabbath day vnto your graue iudicious considerations as vnto whom it doth more principally appertaine to weigh determine of questions controuercies of such great consequence and whose it is in a most eminent manner to see that all corruptions in Gods worship be reformed all Truethes of God fostered cherished and all the partes of Gods worship duly religiously obserued Amongst other things in this Treatise I humbly desire your Lordshipes to take these fiue into your best deepest considerations 1. That that Sacred ordinance of Gods Sabbath then the which is not any in our Church more ancient commanded by God in his Morall Law ratified by Christ the Sonne of God practised by the Apostles also by the primitiue Churches after them for 300 or 400 yeeres together is now sinfully trampled vnder foote prophaned 2. That the Decalogue 10 Commandements of Almighty God are not wholly and fully taught and maintained in our Church but onely by partes by peeces 3. That God hath not his whole intire worship seruice prescribed in the first Table of the Decalogue but is denied one fourth part thereof weekly 4. That Gods 4th commandement is by the commō doctrine in our Church wholly frustrate and nullified both roote
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
to smother it and suffer it to dye with mee I haue aduentured to publish it to defend it saying with Quene Aester If I perish I perish and with the Apostle Paul I passe not at all neither is my life deare vnto mee so that I may fulfill my course with ioye Actor 20.24 What a corziue would it prove to my conscience on my deaths bedd to cale to minde how I knew these things full well but would not reueale them how could I say with S. Paul that I had reuealed the whole Counsaile of God and haue kept nothing backe that was proffitable Act. 20.20.27 what hope could I then conceiue that God would open his gate of Mercy to mee who whilst I liued would not open my mouth for him Thus Gentle Reader I haue both giuen thee my reasons mouing me to wright and also showne thee the many discouragements opposing me how I haue encountered them now in the last place my request vnto thee shall be 1. that thou expectest not from me expressions of greate Schollarship reading elegancy of phrase and the like but onely soundnesse plainnesse and godly simplicity as this is all you shall find so is it as much as I desire you should finde Touching Method I could wish that here and there some things were otherwise placed but considering that nothing is more tediouse vnto me then vnnecessary wrighting of one thing twise ouer whereby such slipes might haue bene amended I trust I shall obtaine thy patience and the rather considering that after this worke was first finished it laying still by mee I had occation to add too many and sondry things here and there and not finding roome enough in the margent of my Notes to inserte them were I would was forced to thrust them in where I could 2. Whereas in some passages a harsh word or two may fale from my pen which the temperate Reader may thinke might better haue bene spared In this case I desire him to thinke that he is not yet so sensible of the foulnesse of the cause as my selfe who haue peraduenture better weighed circumstances for I consider of the foulnes of the matter seeing it most palpably of the obstinacy of the aduersaries after sufficient meanes of conviction tendered long a gone vnto them and of the dangerouse consequences arising from their greate errours in a matter of greatest weight and moment it being about a Morall Law a parte of Gods worship and a most Ancient ordinance of Gods I see their absurd answers distinctons and arguments and how by their subtilty they corrupt the Scriptures and abuse the well minded people of the Land obserue it and you shall still find some of these things the foregoing occation of euery tarte speech I vse now these things my Reader at first cannot be possessed of as I am who can speake of such foule things without some expressions of a iust indignation against them In specialll I haue often occasion to vse the word Puritan◠Hereat let none be offended for I vse it not in reproch vnto sanctity and purity or the professours thereof considered as truly such for I honour purity in my heart endeauor after it in my life I vse the word therfore but onely as a note of distinction to point at some men with whom I haue to deale rather then others grieued I am at my heart and in my soule that I must haue to deale against persons so qualified T is true this cause concerneth all men none excepted whither Ministers or people yet in speciall as cause there is for it I direct my speech chiefly against Ministers of Ministers there are two sortes puritanes and such as are no puritanes these as I find them not redy to imbrace things new so I find them not redy to condemne a cause before they haue heard it wherefore spareing them my speech is onely against puritane Ministers of these also there are two sortes some who happily neuer so much as haue heard of this question or if they haue yet neuer raised slaunders oppositions against it but carying it temperatly and discreetly wish it a due triall that so the trueth may be boulted out these mē I reuerence but there are others in speciall those tenn Ministers named in the title lease at the begining of this booke these men in speciall I oppose for these after they haue had my Notes and also my former booke and conference with me now fowre yeeres past yet still doe raise vp all the oppositon against both my person and my cause that they can and that both publikly and priuatly Salomon telleth vs there is an appointed time for all things A time to laugh and a time to weepe A time to rend and a time to sowe A time of warre and a time of peace A Time to keepe silence and a time to speake Eccl. 3. my former booke was a time of silence for there I laboured to couer the spotes blemishes of these my brethrens errour hoping a word had bene enough to the wise but they abusing it this booke is a time to speake and lay them forth in their cullers My former booke was a time of peace for there I handled the matter meekly mildly and in all friēdlinesse hoping these my brethren would redly haue imbraced Trueth with peace but they proclaiming open warres against me Gods cause in my hand this booke is a time of warre here I take them for Gods enimies and myne Let me desire my Reader therfore to giue me patience to prosecute these enemies of Gods Trueth rowndly not sparing them though they be Ministers Happily thou wilt say in their behalfe oh but these men whom you would so prosecute they are Ministers whom we exceedingly reuerence and who doe truly feare God as your selfe cannot deny c. Yea they are your brethren c. And so doe I reuerence them too but with this limitation in their virtues and wherin they doe well And they truly feare God as I am strongly perswaded yet they haue not at all times a respect vnto all Gods Commandements as the Prophet Dauid speaketh for they transgresse the 4th Com. weekly by prophaning of Gods Sabbathes I may not vnfitly resemble these 10 Ministers vnto that clowd which had a light and a darke parte when I behold their light parte see them walking in teaching the trueth I cannot loke enough on them I may truly speake it but when I looke on their darke parte and see them in their errours I abhorre their sight as one abhorreth the darknesse The Prophet Dauid was to be exceedingly reuerenced yet not in his sinnes of murther adultery against the 6th 7th com Hee truly feared God yet at this time he had not a respect vnto these two Commandements of murther and adultery The Apostle Peter being a Minister was to be highly reuerenced yet not in his deniall of Christ He truly feared God yet when he
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
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
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
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
proue and try all things which we heare 1. Thess 5.21 and to serch the Scriptures with those Bereans to see whither the things taught vs be so or no Act. 17.11 Now what time can be more fit for this duety then the time presently follovving the hearing of the vvord There is a precept vnto parents Deut. 6.7 And these words which I command thee shall be in thine heart and thou shalt teach them diligently vnto thy children and shalt talke of them when thou sittest in thine house and when thou laiest downe and when thou risist vp Now what time is more fit for parents and masters to whet the word of God vpon their children and seruants then presently after they haue heard it in the Congregation but this cannot be if all sortes may fall to their seuerall vvorkes so soone as the publike assembly is dismissed And so much be spoken of the word Day SECT IV. We are now to speake of thes vvords Sabbath day that vve may giue a true exposition whereof and that we may also discouer the false glosses and horrible abuses of this our time touching these words of the Commandement we thus begin Of Sabbaths we must know that there were sundry sortes prescribed of God there were Sabbathes of yeeres and Sabbathes of dayes the Sabbaths of yeeres were such as lasted a wholl yeere of these vve read in Leuit. 25.2.3.4 but of these we haue not to speake partly because they were ceremoniall neuer commanded in the morall lavv partly because the 4th com treateth of Sabbaths of dayes not of Sabbaths of yeeres Againe Sabbaths of dayes are of two sortes for there vvere Annuall Sabbaths and there vvere vveekly Sabbaths of the annuall Sabbaths vve read in Leuit. 23.7.21.24.32.35.39 these Sabbaths came but once in a yeere only of the vveekly Sabbaths vvhich came euery 7th day or euery vveeke of these vve reade in the 4th com Exod. 20.8.10.11 As touching the Annuall and yeerely Sabbaths we haue not to doe partly because they vvere ceremoniall and neuer vvrote in the morall lavv in Tables of stone partly because they came but once a yeere but the 4th comm with which vve haue to doe treateth of Sabbaths vvhich come once a vveeke this vveekly morall Sabbath vvritten in the morall lavv is that vvith vvhich vve haue to doe and thus much of the seuerall sortes of Sabbaths This morall Sabbath may in generall be thus described The Sabbath day is a certaine sacred time sanctified by God and appointed to be sanctified by man A more particular description hereof you shall haue by and by after that vve haue by serch found out vvhich day of the vveeke this Sabbath day is For the vvord Sabbath ioyned vvith the vvord Day thus Sabbath day it is agreed on all sides that it signifieth Rest so then vvhen the Lord said Remember the Sabbath day it is as much as if he had said Remember the Rest-day Furthermore it is to be noted that hovveuer here be tvvo vvords to vvit Sabbath and Day or Rest and Day yet here is but one thing but one time and one day signified like as vve say the Virgine Mary these tvvo vvords signifie but one vvoman and the Apostle Paul thes signifie but one man and the Lords Supper signify but one thing or one meale It is true vvhen Diuines in expounding these vvords haue gone thus farre namely to haue showne that the word Sabbath signifieth a Rest here they leaue the point vvithout any further serch to knovv vvhich is the Sabbath day or Rest day least they should find it but vve not being afraid to find it but desirous to find it vvill proceed further As vvhen God commanded vs saying Honour the King 1. Pet. 2.17 Remember yee the law of Moses c. Mal. 4.4 And Moses said vnto the people Remember this day in vvhich yee came out of Egypt Exod. 13.3 It is not here enough to enquire vvhat the vvord King or Law or Day signifieth but a further serch ought to be made also and that is to knovv vvho and vvhich is the King that vve may honour him and to knovv vvhat and vvhich is the lavv of Moses that vve may obey it and those Israelites to knovv vvhich was the day in which they came out of Egypt that they might obserue it Euen so it is not enough to enquire vvhat the vvord Sabbath signifieth but also vvhich is the day that vve might sanctify it the which vnlesse we be acquainted vvith it vve shall be ignorant of the very subiect of the Com. The name Iesus it signifieth a Sauiour but if novv in the expounding of Scripture vvhen vve meete vvith the vvord Iesus vve haue respect onely vnto the signification of the vvord neuer enquiring further vnto the person to knovv vvhich Iesus the text speaketh of may vve not commit a foule mistake taking a common man for Christ Iesus our Sauiour For there is in the scripture a Iesus vvhich is Ioshuah vvho brought the Israelites into Canaan Act. 7.45 Heb. 4.8 And there is a Iesus vvho is called Iustus Col. 4.11 As it is needfull then after vve haue sought out the signification of the name Iesus in the next place to serch to knovv vvhich Iesus so is it vvith the vvord Sabbath day vve must serch vvhich day To this query then which day of all the weeke or of al the seauen dayes is the Sabbath day I answer it may be knowne 1. by this name of it which God hath imposed Sabbath day for the name of a thing doth giue light to the thing named and by mens names theire persones are found on t As Iohn and Thomas are proper names to two of Christs Apostles so Sabbath day is a proper name to one certaine day of the vveeke to vvit to Saturday the seuenth and last day of the weeke that thes words Sabbath day are a proper name for Saturday I thus proue it 1. because none other day of the vveeke was constantly called by the name Sabbath day but the seuenth or last day of the weeke which is Saturday see for this purpose thes Scriptures Exod. 16.22.23.26 Exod. 20.9.10 Exod. 23.12 Exod. 35.2 Leuit. 23.3 Mat. 28.1 Luk. 13.14 I proue it secondly by the testimony of all Iewes novv liuing at Amsterdam or else vvhere who call Saturday the Sabbath day where vnto I may add the Iewes rekoning of theire dayes of the vveeke Saturday they called Sabbath day Sunday they called the first of the Sabbath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ioh. 20.1 monday they called the second of the Sabbath Tevvsday the third of the Sabbath c. In vvhich theire accompt as you see no day was called Sabbath day but Saturday 3. I proue it by the testimony of the Lattines vvho to this very day call our Saturday the Sabbath day Sabbathum and dies Sabbathi se the vvord Sabbathum so translated in all Lattine Dictionaries sinally I appeale to all Diuines if the vvord Sabbathum be not vsed in all auncient
fidelity in Exposition as novv they must for they might see by their ovvne eyes plainly For example suppose we the 4th Com. were thus translated Remember the Saturday-Rest to sanctifie it if novv any doubt could be vvhich shold be the day appointed of God for Sabbath day it vvould easily be decided and that by an vnlearned man if any shold offer to corrupt the text by distinguishing of a Saturday and the saturday as they doe of a Sabbath and the Sabbath and of a 7th day and the 7th day as if there were more saturdayes in a vveeke then one he vvould be laught at for his paines Againe if any would goe about to turne Gods Commandement from the Saturday to the Sunday by this deuise because the word Sabbath signifieth a Rest and vve doe Rest now from laboures on the Sunday he vvold presently be ansvvered that that 's a friuolouse reason for the 4th Com. inioyneth not a Sunday-Rest but a Saturday-Rest lastly if any would be so idle as to apply the 4th com to the Lords day and expound it of the Lords day why euery child would see his grosse abuse of the 4th com for it directly speaketh not of the Lords day but of Saturday For it is not the name Lords day that God hath put into the 4th com but the name Sabbath day or Saturday Thus I haue showne what light would come vnto Gods commandement by the translation of the Hebrew word Sabbath and what fruit would come vnto euery one in the Church of God thereby if this I cannot obtaine yet this at least let me preuaile in that Ministers would be pleased hereafter in exposition of those words Sabbathday to signify vnto the people that thereby is meant our Saturday For this I haue proued abundantly and vndeniably both by Scriptures and by the Testimonies of both Iewes and Christians of all sorts Protestants and Papists this duety therefore in the true and faithfull exposition of Gods word vnto the people I require of them as they will answer the contrary before Almighty God at that Day let them bevvare of Sophisticating with Gods lawes when they expound them In the 4th comm God said Remember the Sabbath day but he said not Remember the Sunday or the Lords day nor remember the Monday the Tewsday or the Wednesday c. but remember the Sabbath day Now looke which day of the weeke was euer in ancient time named and called Sabbath day that is the day commanded in the 4th com If then they can shew me that either Sunday Lords day Monday Tewsday Wednesday c. or any day besids Saturday was wont to be named and called Sabbath day then may they haue some culler for their errour but now haue they none A second vse shall be against sueh Ministers as doe either expound the 4th com to belong to the Lords day or Sunday because then we Rest or else when the 4th com is vrged vpon them as requiring the seuenth day rest or Saturday-Rest they turne it off thus the vvord Sabbath signifieth in English a Rest now vpon the Lords day or Sunday we rest wherevnto I reply 1. that thus when God appointed the 7th day for his Sabbath day in his 4th com the people of the Iewes might thus haue answered God that the vvord Sabbath in his 4th com signifieth a Rest now when they keepe any one of those yeerely Sabbaths in Leuit. 23. they might say this vveeke vve haue kept one of those annuall Sabbaths suppose it fell vpon Tewsday or Wensday and in this day we had a Rest by this faire gloose might not God loose in that vveeke his morall weekly Sabbath inioyned by the 4th com which fell vpon Saturday and that because they kept a ceremoniall yeerly Sabbath that weeke vpon the Tevvsday or Wensday for vpon this Tevvsday or Wensday they did Rest What iugling trickes are these vvould a man beleeue it that Puritane Ministers professing the feare of God vvould vse such dissimulation and handle the vvord of God so craftily pardon me good Reader hovv euer I reuerence their holy profession yet I cannot speake of this their vile abuse of Gods sacred vvord vvithout indignation of spirit vvho that sincerly loueth God and his sacred Scriptures can passe it ouer in silence to see his holy vvord thus vvrested and basely abused Christmas day vvhen it falleth vpon some one of the six working dayes and so the Coronation day and so thos common holy dayes S. Mathews day S. Iohns day and the rest t is true we Rest vpon these dayes from our labours and that by an ordinance of our Church but will any be so absurd as to say that these holy dayes stand by vertue of the 4th comm because we Rest on these dayes or suppose the patrones of the Lords day vvho presse the 4th comm vpon it should vrge me to sanctifie the Lords day by the 4th com might not I answer them in their owne answer that the word Sabbath in the 4th com it signifieth a Rest novv on Christmas day and on Coronation day and on S. Matthews day c. vve Rest Secondly I reply be it that on the Lords day we rest vvhy this is not the rest spoken of in the 4th com for this is a Lords-day-Rest but the com calleth for a Saturday-Rest this is a first-day-rest but the com calleth for a Seuenth-day-rest this difference is bigge enough to be seene Finally if such ansvvers be lavvfull then vvhen wee meete with the name Iesus in a text wherin it is manifestly meant of Christ our Lord yet then may vve say vvhy Iesus it signifieth a Sauiour now Ioshua vvas a Sauiour for he saued the Israelits from the Canaanites c. but shall such cauilles goe for currant as by these trickes some men turne off the Lords Sabbathes so by the like may they turne off also the Lord Iesus their Sauiour it is but to play the foole a little with the name Iesus as they doe with the name Sabbath A third vse shall be against such Ministers as doe not onely in priuate but also in publike in their Pulpites call or miscall rather the Lords day Sabbath day in reference to the 4th com by reason of whose errour the people also haue learned to nick-name the Lords day calling it the Sabbath day But vvhat an horrible confusion of times and the proper names of dayes is this If this may goe on err long vvee shall scarce know one day of the weeke from another may not vve as vvell call our Saturday Sunday or our Sunday Saturday as call our Sunday Sabbath day which is Saturday if we shall make proper names of things common names vvhat an intollerable confusion doe we bring in to the vvorld Yet further if vve may call the Lords day which is holden to be a new institution Sabbath day by an old name why may we not call Baptisme which is a nevv institution Circumcision by an old name and vvhy may
is with in thy gates For in sixe dayes the Lord made heauen earth the sea all that in them is rested the 7th day wherefore the Lord blessed the Sabbath day hollowedit Now presently thes words being vttered by the Minister the wholl Congregation confirmeth them by this deuour godly prayer vnto Almightie God saying Lord haue mercy vpon vs incline our hartes to keepe this Law The charg of the Minister standing in Gods roome the Ecchoing voice of the people by there prayers as an answer confirming putteth in my minde to thinke what a lamentable Dialogue would be betvvixt Almightie God vs if he should call vs to an accounte for the breach of his 4th Com. for albeit we dravv nigh to God in the Congregation vvith our lippes saying Amen to all Gods preceptes yet in our liues is no such matter and because we all one day must come to this accompt it shall not be amisse to haue the state of it presented before our eyes here that so if we cannot acquite our selues we may know it in time vvhilst there is space for repentance Suppose we therfore Almightie God examining vs vve againe answering for our selues thus Question 1. Haue you remembred my Sabbath day as I commanded you by my Minister in the Congregation vnto which you did subscrib assent by your prayer Answer no Lord we haue in deede forgotten that day but vve haue bene mindfull of the day after it to wit the Lords day Question 2. But haue you Sanctified my Sabbath day as I commanded you Answer no Lord vve haue vve must confesse it profaned that very day but vve haue sanctified the Lords day which is but the day after it Quest 3. But as for the 7th day vvhere as I certified you that the 7th day is the Sabbath day Exod. 2â— 8 charged you that in it thou should est doe no manner of worke c. haue you novv refrained your laboures rested from worke on this 7th day Answ no Lord vve confesse indeed that how euer vve haue done our vvorkes on this 7th day yet haue vve rested from our vvorkes on the 8th day Quest 4. wheras I sanctified hallowed the 7th day also set you myne ovvne president for your example in asmuch as I Rested on the 7th day moued you by a reason drawne from myne owne example which I annexed to my 4th Com. haue you novv imitated myne example and regarded my reason vvher by I persvvaded you Ansvv no Lord vve haue neglected thy example thy reason But vve haue imitated Christ his Apostles in preaching and hearing of sermones the like on a day vvhereof vve reade not that euer thou didest Sanctify it namely on the first day of the vveeke vvhich thou didest command for labour Novv thinke of this matter good brethren in time least you leese your hoped for revvard of keeping the Lords Sabbathes for vvill this ansvver goe for current thinke you before God at that day of Rekoning But this answer is too right downe for some for these haue ingenuously confessed the trueth wherfore vve must lay downe an other answer for them for they like Saul vvho contrary to Gods Commandement spared Agag the best of the Sheepe c. yet said I haue obeied the voice of the Lord 1 Sam. 15.20 so these stand to iustifie it defend it that they doe obey the voice of God according to his 4th Com. well let these be tryed saieth the Almightie Quest 1. Haue you Remembred my Sabbath day Answer yis Lord for as for that day we neuer thought of it but we remembred the Lords day the day after Quest 2. And haue you sanctified my Sabbath day as I commammanded you Ansvv yis Lord for vve profaned it vvith seruile laboures but vve haue sanctified the Lords day Quest 3. And haue your rested on the 7th day for the 7th day is the Sabbath of the Lard c. Exod. 20.10 Ansvv yis Lord we haue laboured on the 7th day haue rested on the 8th day Quest 4. But the 7th day is the Sabbath of the Lord thy God Exod. 20.10 haue you novv kept the Sabbath of the Lord your God Ansvver yis Lord vve haue profaned it but we haue kept the Sabbath of the Lord Christ Quest 5. haue you kept the 7th day Sabbath in imitation of mee the day which I set you for a patterne the day solemnized in remembrence of the Creation Ansvv yis Lord for vve haue kept the 8th day or first day of the vveeke in imitation of Christ and his Apostles the day solemnized in remembrance of the Redemption Iudge novv good brethren if these men may not besaid to dally mocke vvith God in a most seriouse vveightie matter Yet further there are but tvvo eminent places in the Church vvherin the Minister performeth his seruice to God to vvit the Delike the Pulpit loe hovv these varie are at iarre In the Deske the Minister readeing the 10 Commandemets saith the people must sanctify the Sabbath day but the same Minister in the same Church to the same people being but gotten vp in to the Pulpit saith they must sanctify the Lords day In the Deske hee saith the 7th day is the Sabbath but gone but a farre as the pulpit there he saith the 8th day is the Sabbath Think you these men are not gone from their Text vvhen they reade one thing preach an other is it meete that the Deske the Pulpit shold be at such oddes I confesse they haue some idle distinctions friuolouse ansvvers vvhereby for the present they stoppe vp the month of conscience and blind the eyes of the simple but let them try if they cane by the same answers distinctions bleare the eyes of Almightie God at that day In the dayes of blindnesse popery before Luther brought light vnto the second com I verily beleeue it that Popish Priests had not more nor more grosse ansvvers distinctions obiections to maintaine their Idolatry and Image worshiping against the second Comm. then now a dayes our Ministers haue to mainteiue their syne of Sabbath-breaking against the 4th Com. but what should I say I vvish I knew how else to informe Gods people of his will how they I might sanctify Gods Sabbaths in priuate with out the publike assemblies of the Church helpes of a Minister disturbance of the Church as we may cane yeeld obedience to any euery of the other 9 com singly alone euery man by himselfe with out the helpe company of others although they would not ioyne with vs could I I say haue deuised this it shold well haue bene seene that I would neuer haue blotted paper to informe or contended with these cuning Sophisters who by their wittes such as they are will make any thing good they please to vndertake they should for me haue goneon till they
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
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
the priests lipps should preserue knowledge they should seeke the law at his mouth Mal. 2.7 therfore I haue hitherto advised people to repaire to theire Ministers for direction information in this point but vpon better aduisment I shall recant that I vvill doe so no more for I finde theire Testimonyes affirmations protestations in this point false t is true the Priests lippes should of right preserue knovvleg but I find they doe destroy knowledg it may be saied of them as the Lord saied of those Priests But yee are gone out of the way yee haue caused many to fall by the law Mal. 2.8 iust so our Ministers novv a dayes if the people goe to them for instruction in this 4th com they shall haue destruction the lavv shall be so expounded as they will cause men to fall by the lavv saying the lavv commandeth the Lords day for Sabbath not the 7th day vvhich is as false as false can be 2. I finde theire Testimony insufficient therefore I shall no more aduise peopleto take theire Ministers counsaile in this matter I come then to shevv the insufficiency of our Ministers Testimony In an approued alovvable testimony 3. things are required the vvant of any one vvhereof doth nullify the testimony as all Diuines vvill confesse the first is wisedome for hovv can he be thought to giue a right true verdict that is ignorant the 2d is honesty for hovv can vve hope he should giue a true verdict that is dishonest the 3d is Good will for hovv can vve expect that he should spake that trueth vvhich he knovveth vvhich is an enemy to it this euill will to the cause wil not permit him to vtter his knowledge to the furtherance of it or if he doth speake it he wil deliuer it in such equiuocall doubtfull words manner as a man shall be neuer the better for it For the 2d of these properties to wite honesty for I wil begine with the second I grant it to be in our Ministers be it they be all godly religiouse yet this is but one of the properties of a vvarrantable Testimony Neuerthelesse because many people plead much the honesty of their Ministers saying they are godly holy very zealouse men c. for my parte if I could be moued to question theire honestie here is cause enough for what greater cause can there be to moue one to suspect theire zeale to be ignorance their holinesse to be hollovvnesse fained then to heare them speake or dispute against Gods word ordinance against an expresse com in the morall law a man wold thinke that man can not be sound at the core heart that dares oppose god that vnnecessarily the which they doe that oppose his commanded Sabbaths For the first of these properties to wit wisedome I graunt they haue wisedome learning enough to vnderstand this point but haue they employed this their wisedome learning in the impartiall serch of this point for the finding of it out for take a wise learned mans testimony in any Arte or in any point about Druinity wherein he is not studied he is like an vnlerned man as Sampson when his Lockes were cut he was weake like an other man Now be it that they haue neuer so much learning wisedome yet since they haue not imployed theire wisdome learning for the finding out of this point what auaileth it that they are wise lerned for in this matter they are neither wise nor learned because they haue vsed neither of thē in this study that this is so appeareth from theire own cōfessiō for some of the very chiefe principall of thē haue confessed vnto mee others vnto my frends who haue related it truly to mee that they haue saied that they haue studied indeed to maintaine A Sabbath day out of the 4th com but whither it should be vpō the 7 day or the 8th day on the Saturday or on the Sunday this point neuer came into their minds to study it well then if it hath not bene studied by the chiefe of them that haue bone the most studious serching it must be yeelded that the residue of them haue much more ouerskipt it tell me then if the sayings of these men against this point of the Lords Sabbaths be to be regarded when as it is a point vvhich never so much as came in to their minds to study it Let people no more boast of the vvisdome lerning of theire Ministers then nor yet of theire Multitud c. that they all whith one voice haue cried out spake against the Lords Sabbaths as ceremonies can a blind man iudge of cullers or a wise man speake of what he is ignorant of let people no more therfore rely vpon the wisdome lerning of their Ministers in this point but let them imitate those noble Bereans Act. 17. Let them serch the Scriptures daily to see if these things I tender vnto them be so or no and this is one cause vvhy I reiect the verdict of our Ministers in this point because it wanteth one of the properties of a warrantable testimony to vvit the vse of their wisdome lerning hereby it appeareth also vpon what poore grownds our common people haue hither to gone in relying their soules in this matter vpon their Ministers zeale holinesse learning vvhat if they be neuer so zealous holy pure lerned it is but a zeale vvithout knowledge vvhich speaketh of things not soundly studied And so I come to the 3d property namely good will this propertie of a warrantable testimony our Ministers want for they haue no good vvill at all to the cause but all euill vvill that may be witnesse all their words and deedes in about this matter if a man hath a cause to be tried before the Iudge by 12 Iury men if he suspecteth some one of the 12 to be his enemy they say it is lawfull for him to except against that mā for that cause the Iudge vvill cause that man to be drawne and an other to be svvorne in his roome vvhich declareth that a man suspected to haue no good will is not esteemed a sit man to determine of a controuercy Now that there is cause for vs to suspect most Ministers to haue euill vvill to this cause of Gods Sabbaths appeareth 1. by their vvords and deeds to the contrary among others let those many slaunders reprochfull speeches and hard vsages which they haue vsed against mee for defending this cause of Gods let these I say testify whither they be friends or enemies to the cause 2. There is great cause to suspect they will be no friends to the cause because all their liues long hitherto they haue taught the people to the contrary to vvit that the 7th day Sabbath is abolished and if novv they should be friends to this cause they must vnteach vvhat
vnwillingnesse to be instructed in the integrity perfection of Gods Law consequently that they loue not the Lavv of God in trueth Yea a vvorse matter they bewray that they make Idoles of their Ministers equalling them to God if not aduancing them aboue God for many people yea zealouse professoures doe set more by what their Ministers say then by what God himselfe saieth for God saith expresly in that Morall Law Remember the Sabbath day to sanctify it No saith the Minister you must not Sanctify it to culler his speech he cales and miscales it a ceremony Iewish c. now of these two that is of God or the Minister who is obeied are not the Ministers words regarded Gods word neglected who cold thinke that men professing godlinesse should so sleight their God Did men loue Gods Lavv aboue gold and siluer as Dauid did and did they account it as their inheritance as Dauid did they would neuer hazard the losse of any portion of it vpon such sleity shiftes as these to say our Ministers speake against it And our Ministers say it is a ceremony the like vvhen the Title of A mans Inheritance is in question be it that one Lawyer saith his title is not good yet the Heire will not so rest in his iudgment but he will try an other if an hundreth Counsailers should tell him one after an other that his Title is naught yet if among them all but some one whom he thinketh an honest man should tell him his Title is sound good would not hee retaine him for his Counsailer cleaue vnto his iudgment so if you were in loue with the wayes and Lawes of God though an hundreth Ministers should all speak against them or against any branch or portion of them you would reiect them all suspecting theire zeale holinesse iudgments that dare speake against any of Gods Lawes you would cleaue vnto that one who speaketh for God for his Lawes There remaineth yet two vses more to be made of this exhortation to loue Gods Law the former is this is it so that thou doest loue Gods Law then thou vvilt euer more side it take parte not onely vvith such partes of Gods Lavv as are alredy infalliblie knowne vnto thee to be partes therof but also thou wilt take parte with such partes of Gods Lavv as are but suspected by common presumptiones to be partes of the same as if there be but probabilites coniecturall hopes liklihoods of it thus an Heire vvill doe vvith his Inheritance if any man shall informe him after he is come to his Lands that in all likelihood such an Acre of Land is percell of his Inheritance he vvill redily imbrace this nevvse forthvvith he vvill serch his Euidences he vvill to Counsaile vpon this intelligence and if there remaine but a possibility or probale liklihood that it may be his he will to Law for it c. The case is a like if a man be but excequtor to his deceased frieÌ„d he will not onely vse meanes for the gathering vp of such debtes as in his owne knowledge are owing vnto his deceased friend but also if there be but a bruit rumor that such a one oweth his friend a some of mony or if he can get but any inkling or notice of such a debt though it be but a bare liklihood he vvill forthvvith take parte that way vse all possible meanes to make it appeare to be a debt and to bring it out of doubt and question Let vs apply this then the Lords Sabbaths on the Saturday are a parte of Gods lavv plaine enough too if men had minds to see but because of theire vnwillingenesse to side it vvith god for his Sabbaths therfore we must heere suppose the matter doubtfull vvhere no doubt is but probable coniecturall likly that Gods Sabbaths are things probable coniecturall likly to be in force I thus make it good 1. because they stand vvritten in rouled among the Moralles in the Decalogue 2. because all the other 9. commandements vvhich vvere deâ—uerd at the same tyme in the same manner they all belong vnto vs therfore it cannot be lesse then lykly that this for Gods Sabbaths also should belong vnto vs especially since also they confesse that the other duties of rest holinesse commanded at one breath vvith the Tyme of Gods Sabbath in the self same commandement these belong vnto vs it cannot be then but likly at the least that the Tyme of Gods Sabbaths also should belong vnto vs it vvere very strange that 9. of the 10. com should descend vnto vs not the vvhole 10. nay more strange it is that 9. an halfe or that 9. the greatest parte of the 10th should descend vnto vs not all the 10. fully compleatly yet such strange stuffe is deliuered vs novv if vve vvil beleeue it it is as if the kingdome of England should descend to King Charles vvith all the Shires Counties Citties saue London or Norwich 3. it is likly probable that the Lords Sabbaths are ours because they were once in the possession of our Auncestores the primitiue Churches who kept the Saturday Sabbath for 300. or 400. yeeres together after Christs Ascention 4. there is some probability in it in that some one man as my selfe doth stand vp to defend the Lords Sabbaths let but any one man in a County rise vp informe for theking and forth vvith the Iudges of Assise will admit his information and Counsaile shall plead for the cause albeit the Iudges nor happely hardly any in the whole County doe know the matter to be so besids the Informer and one or tvvo more with him so then the information by one single man may make the matter probable and likly to be true It is a cleere case then that by common presumptions it is not lesse then likly that the Saturday Sabbath is a parte of Gods Lavv belonging vnto vs. Is it so vvhat remaineth then but that vve exhorte and persvvade men euery vvhere to side it and to take parte vvith this parte of Gods Lavv touching Gods Sabbath whensoeuer it cometh vnto triall or into controuercy but neuer to oppose it or to take vp armes against it to this end let me propound vnto you sondry reasons and Motiues as 1. the Law of God with all the partes therof are the Inheritance of the Church Deut. 33.4 and so David made it his Inheritance Psal 119.111 and our Church vvherof we are members hath also taken this law to be our Inheritance as hath bene showne now a man were vnnaturall if he vvould not side it vvith him selfe and take part in defence of that which is his owne the law of God it is our owne in asmuch as we haue a share in it as in a common Inheritance being we are members of the Church yet behould hovv vnnaturall many men are both Ministers and people
albeit the Court knovveth not hovv he is able to make good proue his information yet it being a matter probable seeing it is the Kings cause both the Iudge and all the Iustices euen the whole Court doe countenance the cause yea so farre forth take in vvith it as that if it be possible so as no iniustice be done nor any Lavv of the Realme thereby violated he that informeth for the King shall haue the day rather then a priuate subiect and good reason for it Well in the case of the Lords Sabbaths I informe for the King of kings the King of heauen earth it is novv the parte of all Gods Ministers both superiour as Bishops inferiour as common Preachers to take in with this cause of Gods Sabbaths as Gods cause their Lord King to countenance it to their vtmost yea so farre forth to backe it take part vvith it as Gods Sabbaths may haue the day if no law of God nor text in Scripture be thereby violated as I dare pawne my life for it there shall not If Ministers in the Church both superiours and inferiours doe not thus honour God before the people by giuing his cause the preeminence the Magistrates of the common weale shall rise vp in iudgement against them condemne them I come now to the last vse of the point Is it so that thou louest the lavv of God then take vp a daily lamentation for the lamenesse imperfection of Gods lavv for the vveekly violation of Gods 4th com and for the profanation of Gods Sabbaths if we haue not Gods Law in its integrity and perfection as we haue not if vve vvant his Sabbath therein commanded then haue vve but a lame imperfect lavv and if the Saturday be Gods Sabbath as I haue shovvne it is and shall further proue hereafter then is the 4th com vveekly broken and Gods Sabbaths weekly profaned As Dauid hath bene our President shevving vs hovv vve should loue Gods law so let him be our President to shevv vs hovv vve should mourne for the violation transgression of Gods Lavv Mine eyes gush out saieth he with riuers of waters because they keepe not thy Law Psal 119.136 And againe I saw the transgressours was grieued because they kept not thy word Psal 119.158 It is a property then of a Godly man to mourne and to grieue to see Gods Lavvs transgressed and the reason of that his sorrow griefe is because he loueth Gods Law as Dauid did Oh then that all sorts of people would bevvray their loue to Gods Lavv by their sorrow of heart to see it transgressed weekly in the profanation of Gods Sabbaths Againe doest thou indeed loue the Lavv of God how canst thou but take it to heart to see this holy and Diuine Lavv of thy God so mangled defaced so lame imperfect as in these dayes it is in all Christian Churches It is and euer hath bene a speciall fauour of God to betrust any Nation or people vvith his word and Oracles as we may see it in Rom. 3.1.2 What is the preferment of the Iew c. much enery way for chiefly because vnto them were of credit committed the Oracles of God Where the Apostle counteth it a preferment of the Iew and the chiefe preferment to haue the word of God committed vnto their custodie and it is reported of them that they haue bene euer very faithfull in keeping the letter of the text vncorrupted Among all Nations and people it hath pleased Almightie God to preferr this our English Nation with this chiefe preferment and to be trust vs with the custodie of his word and Oracles those 10 Commandements wrote with his owne finger our Church is now become the receptacle and House of God wherin he hath laid vp his word for its conseruation it is the grownd and pillar to supporte and beare vp this trueth as Paul caleth it 1. Tim. 3.15 hath God thus in speciall fauour to our Nation preferred vs aboue many Nations and that vvith his chiefe preferment to betrust vs vvith the custody of his Law and Oracles and shall we proue so vnfaithfull to him as to take care but of some peeces of these Oracles onely What Nation saith Moses is so greate that hath ordinances Lawes so righteouse as all this Law which I set before you this day Deut. 4.8 hath God betrusted vs with a righteouse Law and with a Law so righteouse as no Nation vnder heauen but such as know God and such as haue the very same hath the like to it Yea not onely are some peeces of this Law so righteouse but all the whole Law is of the same nature so saith Moses so righteouse as all this Law is which I set before you this day and shall not we preserue then all this Law the whole Law intirly in its perfection we should blush for shame to doe otherwise we should lament mourne to see it otherwise T is true we keepe these Oracles intirly in the letter so doe Papistes but vvhat 's the letter when we weaken diminish and abolish the binding force of it for vve say this parte of Gods Oracles But the 7th day is the Sabbath of the Lord thy God in it thou shalt not doe any worke doth not bind vs Christians In it that is in it 7th day thou shalt not vvorke saith God I but this prohibition bindeth not novv say some Ministers no vvhat doe vve vvith Lavves if they bind vs not as good take avvay the sense of the vvords of the Lavv and so it shall be senslesse as to take away the binding of the Law wherby it is made forcelesse the binding povver of a Lavv is the life and soule of the Law take avvay then its binding povver it is but a deadlieflesse Lavv it is but a Cipher or a blanke and so the Church shall be but like the Lottery pot vvhich houldeth some blankes among the prises suppose vve should say of the other 9 Oracles that vve preserue the letter of them intirly but herevnto vve should add this that they binde not vs Christians now vvhat bauocke should we thus make of the Morall Lavv it is all one therfore to reiect the Lavv as to reiect its binding power vvherby it bindeth vs. We haue alredy shovvne hovv this Lavv of God is mangled and defaced oh that all people vvould bevvaile this oh that the King vvould take it to heart so did the good King Josiah vvhen the Lavv had bene lost for a time he rent his cloathes 2. King 22.11 oh that the Bishops of the Land would take it to heart so did Elie the Priest vvhen he heard that the Arke of God vvas taken from them 1. Sam. 4.17.18 he died for grief of heart vvhy the Lords Sabbaths vvere his hallovved times as the Arke his holy place Oh that the people of the land vvould take it to heart so did the people in Nehemiahs time for saith
the text all the people wept when they heard the words of the Law Nehe. 8.9 And is there not like cause for our people to vveepe also when in the Congregation they heare these Tenn Oracles reade and yet but nyne or nyne a peece of them kept for that vvhich concerneth the 7th day Sabbath is altogether by euery one neglected Ezra the Priest vvhen he tooke into consideration the vnlavvfull Marriages of the people it is said he rent his cloathes and pluckt of the haire of his head and beard and sate downe astonied Ezra 9.3 because of their strange Marriages hovv should vve then be affected to thinke of the strange Sabbathes vvhich now are kept for vve haue diuorsed put avvay from vs Gods ancient Sabbaths and vve are married to a nevv Lords day Sabbath a strange Sabbath neuer heard of in Scripture for a Sabbath Greate cause we haue to lament for 1. the Sacred holy day vvhich is of greatest antiquity is profaned this Holy day being as ancient as the vvorld it selfe Genes 2.3 secondly the most honourable Holy day is vnhallovved For God him selfe made it an holy day by blessing it and sanctifying it Genes 2.3 Yea and God himselfe rested on it Genes 2.2.3 Therfore it is two vvaies honourable 3. That day vvhich God expresly commanded Exod. 20.8 is profaned and by profaning of it not onely Gods 4th Com. is violated but also Gods example is profaned and set at naught for vve doe not novv imitate God by resting on the 7th day as he did vve haue an other day to vvit the 8th day And also Gods reason vvhich he annexed to the 4th Com. to allure and persvvad men to keepe his 7th day Sabbath this is nullified and out of all vse in these our dayes so Gods reasons are profaned as not vvorth the naming in our Churches is not this to be lamented vvhen neither Gods Com. nor Gods example nor yet Gods reasons can auaile vvith vs somtimes things honourable somtimes things Auncient are admired and esteemed but heere loe neither the Antiquity nor yet the Honourablenesse of the Lords Sabbaths can auaile vvith vs and is not this to be lamented vvhat an yron age liue vve in that none of all these cane moue vs A 4th cause of lamentation is because by this neglect of the right day and keeping of a vvrong day by setting a common vnhallowed day to wit the Lords day in roome of a Sanctified and holy day namly the Sabbath day all our Religion in keeping this vnballowed day for God neuer hallovved it in Conscience of the 4th com is meere superstition and God may say vnto our people an other day vvho required this at your hands thus are people abused and is not this a cause of lamentation some lament for the Ceremonies of the Church as the Surplisse and the like some complaine of Arminianisme how it spreads some complaine of Popery vsed in corners of the land euery one complaines of his grievance but I heare none of them all complaine of the profanation of the Lords Sabbaths of Gods example of Gods reasons and of Gods 4th com no man takes these to heart albeit euery one of them haue theire hands in these profanationes I wish the current of mens complaintes vvould turne vnto these things which more neerley concerneth them then those others A 5th cause of lamentation is because vnto the conscionable sanctifying of the Lords Sabbaths there are promises annexed see Isa 58.13.14 and on the other side to such as profane them there are curses annexed se Numb 15.32.35 Nehem. 13.1718 now inasmuch as vve profane that very day to wit the Saturday Sabbath vnto vvhich these promises were properly made it follovveth that we are not novv capable of any of those promises because vve keepe not the day vnto vvhich the promises vvere made I confesse that our Diuines haue and doe apply these promises vnto a Counterfaite day to wit the Lords day that they might doe it with the lesse suspition with the greater applause they haue like counterfaiters dissemblers called this Lords day Sabbath day thus by their humane imposition of new names vpon the daies of the weeke the simple vvell meaning people are beguiled but the day vnto vvhich these promises properly doe belong it is the day called in a Divine accompt Sabbath day not vnto the day so called in an humane accompt not vnto the day called Lords day And is not this to be lamented when people neglect their proffites commodites on the Lords day some loose their Corne some their Hay many poore men their labour and vvorke wherby they maintaine their families vvith many other losses and damages to their estates which might be rekoned vp and all these the vvell minded people of the land doe vvillingly neglect and loose all in hope of these promises trusting to make a better exchang that for losse of erthly things in conscience to Gods Command they shall gaine heauenly things and interest into Gods promises but behould they must faile of the promises because they faile God in the Condition for Gods promises rune thus if thou performe the condition which is to Sanctify the day named Sabbath day not the day named Lords day tell me novv is not this matter of iust lamentation to see the people of the land thus beguiled and deceiued and that both in their temporall estate also of the promisses of God if men haue any compassion brotherly loue in them they cannot but sorrow and mourne for these things On the contrary as for those forementioned Curses annexed to the Sabbath day and the profaners of it vvheras our people hope to auoide them by a religiouse sanctifying of the Lords day behould the people to be pittied for all that they fale into the danger of these Curses because they profane that very day named Sabbath day vnto the profanation of vvhich these curses vvere poperly made for these curses were neuer made vnto the profanation of the day named Lords day or vnto the day nicknamed counterfeitly called Sabbathday as now the Lords day is for these curses were threatened long before euer the Lords day had any being or could be kept for a Sabbath day if it had euer so bene kept as for their religiouse sanctifying of the Lords day in conscience of this 4th com God may say vnto them who required it at your hands is not this also matter of iust lamentation to see well minded people striue and endeauor with greate dilligence to auoide Gods Curses and yet by reason of miseinformation corrupt teaching to fale into danger of them yea it is the more pittifull in that the selfe same labour deuotiōs had they bene performed both on the day before they had for certaine out of all doubt both bene liable to all the promisses made to them that keepe Gods Sabbaths and also bene freed from the least danger of the Curses
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
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
lighted vpon men on the Lords day vnto their contempt of Gods ordinances of preaching and prayers performed in that day it is rather to be thought that God punisheth the contempt of his ordinances then the neglect of the day for such as profane the Lords day come not at Church then to serue God vvhen euery body doth serue God it is a signe that they be ordenary contemners of Gods worship seruice most iustly therefore may God plague them for contempt of his ordinances when they are growne to that height of impiety that they dare ordenarily neglect Gods worship yea and vpon solemne times also appointed by the Church and vvhen all men meete together to vvorship God then to shew a contempt is a greater sinne then otherwise so it is rather the contempt of Gods ordinances then the neglect of the day that God punisheth 3. Well nigh all men are perswaded in their consciences that the Lords day is the Sabbath day inioyned by the 4th Comm. albeit in trueth Saturday is the Sabbath day by the 4th Com. now if men doe neither giue God the right day through their ignorance nor yet will giue God a wrong day whereof they are notvvithstanding well persvvaded in their consciences that it is the right day then they sinne against conscience whatsoeuer is not of faith is sinne Rom. 14.23 now it is iust with God to plague men if they will neither giue him the 7th day for a Sabbath nor the 8th day neither for so they are guilty of the breach of the 4th Com. in that they giue God no day no Sabbath no not that day vvhich their consciences tell them is Sabbath day thus God may punish them for a sinne against conscience though not for the day sake and hereby it appeareth that their arguing is amisse when they say that God punisheth men for breach of the Lords day for it is rather to be thought that God punisheth for other causes SECT XIX Their second argument fetched from Testimony is from the practise of the primitiue Churches after the Apostles for the Histories of the Church say they make mention that they kept the Lords day constantly Herevnto I answer 1. that it seemeth this practise was not vniuersall in all Churches but onely in some places or not in all times but at some time onely for Mr. Perkins vpon the 4th Com. affirmeth out of the Histories of the Church that the Sabbath meaning it of the Lords day Sabbath was neglected of those Churches which succeeded the Apostles but afterwards it was reuiued established by Christian Emperours And for confirmation hereof he alleageth his Author Leo and Anton. Edict of Holy dayes Whereby it appeareth by the History of the Church also by confession of M. Perkins that this Lords day vvas not kept in the primitiue Churches constantly as now we keepe it in our Churches for it was not kept vntill Christian Emperours established it now the first Christian Emperour that enacted a Law for the Lords day as farr as I can find was Constantine this was about 300 yeeres after Christ so that this Lords day was not onely not kept by the primitiue Churches but also it was not kept in all probability not of 300 yeeres after Christ so that they haue no greate cause to alleage the practise of the primitiue Church for their Lords day 2. I ansvver but admit the primitiue Churches had kept it constātly in all places at all times alwaies yet there is a tvvofould keeping or solemnizing of a day the one is the keeping it a Sabbath day the other is the keeping of it for an Holy day now I deny that they kept it for a Sabbath day for it is most likly that they kept it for an holy day vvhich is more remise and slenderly kept then a Sabbath day and this appeareth 1. by Ignatius in his Epistle to the Magnesians where he exhorteth both to the keeping of the Sabbath day also to the keeping of the Lords day both in one the same page novv it is not likely that Ignatius did exhorte his people to keepe two Sabbath dayes in a vveeke the Saturday Sunday and therfore it is likely that the Lords day they kept it slenderly as an holy day Againe hee cales the Lords day there the Quene Princesse of dayes where you see he left an higher roome for the Sabbath day accounting it as the King prince of dayes therfore it is likly kept not the Lords day as they did the Sabbath day Yet furher it is to be noted that Ignatius exhorting his people to the keeping of both the Sabbath day the Lords day he refuseth to giue that word vnto the Lords day vvhich he giueth to the Sabbath day vvhich is most proper for a Sabbath day for in exhorting to the Sabbath day he vseth this vvord Sabbatizet but in exhorting to the Lords day he changeth the vvord and vseth this vvord celebret 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which in liklihood noteth a difference in the vse of these two dayes the one being kept as a Sabbath the other as a Festiuall day 2. It appeareth by a law made by Constantine as any may reade it reported by M. Fox in his booke of Martyres the new Edition pag. 93. thus The Sunday hee commanded to be kept holy of all men and free from all Iudiciary causes from markets Martes fayers all other manuall laboures onely hushandry excepted Where you see the workes of husbandry as plowing the like excepted this might be done in those dayes and in that Church on the Lords day Now Constantine was the most famouse defender of the Lords day of any Emperour would he thinke you haue giuen men leaue to goe to plough carte on the Lords day if hee had esteemed it as a Sabbath day no surely for this is plaine contrary to the very letter of the 4th com In it thou shalt doe no manner of worke no not in earing time nor in haruest Exod. 34.21 wherefore since Constantine gaue leaue to plough sowe the like workes of husbandry on the Lords day it is a manifest thing that in his time the Lords day was not kept for a Sabbath day but rather as a light holy day hereby it appeareth that the patrones of the Lords day haue little cause to glorie so much in the law that Constantine made for the keeping of the Lords day holy 3. It appeareth by this that Constantine made a law for the keeping holy of Friday of Sunday both the Friday because of Christ his passion the Sunday or Lords day because of Christs resurrection For this see Euseb de vita Constant lib. 4. Cap 18. and see Sozom. lib. 1. Cap. 8. these ij dayes were inacted in one the same law in one the same manner whereby you see that the Lords day vvas accounted in the primitiue Churches no more an holy
sauing their libertie to doe otherwise In which passage we may learne these things from Bastingius 1. That the Church hath alloted the Lords day or First day 2. That the Church may either wholly omit the Sanctification of the Lords day or change it vnto an other day And that it is at the liberty of the Church to doe otherwise in this pointe then they now doe if they please XIX My 19th Testimony shall be that in the Harmony of Confessiones de feriis c. pag. 168. and in the Appendix at the latter end of the booke Where it is thus recorded But we teach that Traditions are not to be condemned which command nothing contrary to the Law of God and haue some politicall end to wit which are made for this purpose that things may be done in the Church in order of which sorte are the Traditions of Holy dayes as of the Lords day the Natiuity the rest These things we willingly retaine in our Churches as things indifferent which out of the case of scandall may be omitted lawfully Here we may note these particulars 1. That the Sanctification of the Lords day is no better then a Tradition 2. That the Lords day and Christmas day are both of like authority 3. That the Lords day is a thing indifferent XX. My 20th Testimony shall be that of the lerned Minister and Godly Martyr of Christ M. William Tyndall who suffred Martyrdome in the dayes of King Henry the VIII as we finde it in his workes bound with the workes of M. John Fryth Doctour Barnes all iij in one Volume Will. Tyndall in his Answer to Sir Thomas Moores Dialogue pag. 287. where hee thus writeth And as for the Sabbath we be Lords ouer the Sabbath may yet change it into the Monday or into any other day as we see neede or may make euery Tenth day Holie day onelie if we see a cause why Neither was there any cause to chang it from the Saturday but to put a difference betwixt vs the Jewes Neither need we any Holie day at all if the people might be taught without it Thus we see M. Tyndall was of iudgement that the Sabbath or Lords day is of no higher nature then that the Church may freely alter and chaunge it hither and thither at their plesures And that the Church may aswell keepe Monday for the Sabbath day as Sunday or the Lords day XXI My 21th Testimony shall be that of an other lerned Minister godly Martyr of Christ M. Iohn Fryth vvho also suffred Martyrdome for the Gospell in the dayes of King Henry the viijth as vve finde it in his vvorkes bound together with the vvorkes of M.W. Tyndall Doctour Barnes Iohn Fryth in his Declaration of Baptisme pag. 96. vvhere he thus writeth Our forefathers which were in the begining of the Church did abrogate the Sabbath to the intente that men might haue an ensample of Christian libertie c. How be it because it was necessarie that a day should be reserued in the which the people might come together to heare the word of God they ordained in steade of the Sabbath which was Saturday the next day following which is Sunday And all though they might haue kept the Saturday with the Iewes as a thing indifferent yet did they much better to ouersett the day to be a perpetuall memorie that we are free not bound to any day we are in a manner as superstitiouse in the Sunday as they were in the Saturday yea and wee are much more madd for the Iewes haue the word of God for their Saturday sith it is the 7th day they were commanded to keepe the 7th day solemne wee haue not the word of God for vs but rather against vs for wee keepe not the 7th day as the Iewes doe but the first day which is not commanded by Gods law And by by againe he addeth He that thinketh that a man sinneth which worketh on the Holy day if he be weake or ignorant he ought better to be instructed so to leaue his hould But if he be obstinate perseuere in his sentence hee is not of God but of the Deuill for hee maketh sinne in such things as God leaueth free In which passages of Mr. Iohn Fryth we may obserue these remarkable things 1. How the Godly Martyr affirmeth that our forefathers did ordaine and appoint the Sunday for an holy day so then Christ his Apostles did not ordaine it 2. Hee affirmeth that now the Sabbath day to wit the old Sabbath day being abolished wee are free and not bound to sanctify any day at all so consequently we are not tied to sanctify the Lords day 3. He affirmeth that such as so zealously doe sanctify the Sunday or Lords day they are in so doeing no better then Supperstitiouse 4. He affirmeth that they who so zealously sanctify the Lords day they are besides theire right wittes or become frantick and madd his reason thereof is this because they practise that for which they haue no scripture or word of God but rather the word of God is against them We haue some Ministers not ashamed to tell their people they will giue their liues for the Lords day Sabbath but heere you see two worthy lerned Godly Ministers and Martyres to wit Mr. Tyndall and Mr. Fryth who did not say only they would but did also giue their liues for Gods trueth these men you see would neuer haue giuen their liues for the Sunday Sabbath for they would not so much as spend their breathes for it or speake a good word of it but altogether against it 5. Saith Mr. Fryth hee that thinketh that a man sinneth by working on this Holy day or Lords day if he obstinatly perseuereth in the same opinion he is not of God but of the Deuill that because he maketh a sinne where God maketh none If this be so how many in this Land who professe themselues the Ministers of God are notwithstanding of the Deuill For they make the people beleeue that they sinne fearefully and damnably if they doe any seruill worke on this holy day the Lords day let this speech of the lerned and Godly Minister and Martyr be well obserued XXII My 22th Testimony shall be the iudgement of the Lords Spirituall Temporall with the Commons assembled in Parliament in the fifth yeere of Edward the Sixte In an Acte intituled An Act for the keeping of holy daies c. In which Statute it is thus inacted It is not to be thought that there is any certaine time or definite number of daies prescribed in holy Scripture but that the apointment both of the time also of the number of daies is lefte by the Authoritie of Gods word to the liberty of Christs Church to be determined assigned orderlie in euery Country by the discretion of the Rulers Ministers thereof as they shall iudge most expedient Be it therefore enacted by
the like they haue also taken in hand to make one of Gods Tenn commandements namly the 4th com to be partly Morall partly Ceremoniall a thing at the first hearing very straung and most absurd the absurdnesse whereof in the first place I will indeauour to set before your eyes then come to shew you their reasones answer them one by one It is said by Moses that God spake all these words Exod. 20.1 and this is equally praefixed to all the 10 commandements and God wrote them all in Tables of stone together now can it be thought that of all these 10. onely one should so farr differ from all its fellowes as when they are intirly Morall hauing no title of Ceremony in them this one should be halfe Morall halfe Ceremoniall or partly morall partly Ceremoniall did not God write as well all the whole 4th com in Tables of stone as some parte of it and did not God as well speake all the 4th com euen that parte of it which they would haue a ceremony as all the other commandements why then should men make a difference where God made none It can neuer be showne that God wrote any shaddow or ceremonie in his Tables of stone for no ceremonies euer came with in the compasse of that pale or bedge nor can it be showne that God did so farr honour any ceremony as to deliuer it speake it from his owne mouth God spake all these words that is all these 10 Moralles but God spake none of the ceremonies for Moses spake these God appointed Moses to deliuer the ceremoniall lawes this difference you may reade of made by God Exod. 20.1.22.24 Exod. 21.1 Deut. 5.2.4.6.22.31 and is not this absurd that men should fansy a ceremony to be in the 4th com when they cannot shew the like in any of the other nine commandements nor that euer God so farr honoured any ceremony as to deliuer it by his owne voice and write it with his owne finger in Tables of stone An other absurdety who could imagine that of Tenn commandements all purly morall all to last perpetuallie to the worlds end all appertaining vnto all Nations Iewes Gentiles saue onely one of the tenn and this one commandement must needs be of a contrary nature vnto all its fellowes the other 9 commandements for this must be mixedly morall a parte of it morall and an other parte of it ceremoniall a parte of it to last perpetually to the worlds end and a parte of it to be faded vanished away sixtene hundreth yeeres agone a parte of it to belong vnto all nations Iewes and Gentiles both and an other part of it to belong vnto the sole Nation of the Iewes onely who can thinke that God would yoke couple such vnequall things together yea who could imagine that there should be a ceremoniall ordinance in the body of the 4th com and in the heart of the Morall law a man may as well fansy darkenesse to be in the body of the Sunne as a shaddow in the heart of the morall law Diuines vse to resemble these 10 commandements vnto a goolding chaine consisting of 10 linkes of such an vnity and combined nature as he that draweth one draweth all which is a very trueth indeed but these now who set themselues against the Lords Sabbathes they faine one of these 10 linkes to be made of a mettall differing from all the rest for wheras the chaine of 10 linkes is called a goolding chaine they neuerthelesse will haue one of these 10 linkes to be partly gold partly leade so then to speake properly they must here after count the 10 com to be a goolden-leaden chaine c whereas they vse to cale these 10 com the morall law now to speake properly they must cale it the Morall-Ceremoniall law for they make Ceremony in it this is as if the Snow which hitherto we haue caled white snow we should hereafter cale it white-blacke snowe thus you see by comparing this 4th com with its fellowes how absurd they are that will attempt to make somthing in the 4th com a Ceremony I add herevnto this absurdety also that these men must deny the integrity perfection of the law and hould a lamed broken and imperfect law so serue God by halues by peece-meale or else they cannot dispute against the 7th day Sabbath contained in the morall law for take that away and the law is not an intire perfect law but a maimed and lamed thing An other absurdety I charge them with and that is horrible partiality for they can find answers distinctions to preserue the Morall Law from being abolished by Libertines Anabaptists saying it is abolished for Justification but in force still for obseruation yet will neither find I doubt nor receiue any answer or distinction that may preserue the Sabbath day which is a parte of that Law is not this partiality to defend one parte of Gods Law not an other yea I dare auowch it that Anabaptists Libertins and Antinomians doe bring euery way as able prouing scriptures against the wholl Law as Anti Sabbatharians doe against this parte of Gods Law which concerneth his 7th day Sabbath see these against the whole Law Ephes 2.15 Hebr. 7.12 Rom. 6.14 1. Tim. 1.9 2. Cor. 3.7.11 see these against this parte of the Law Exod. 31.13 Rom. 14.5 and Col. 2.16.17 now since these latter textes haue no more nor better force against this parte of the Law then those former textes haue against the whole Law what abhominable partiality is here vsed by admitting these textes against a parte of the Law when those are refused that be against the whole Law may these men be said to loue Gods Law and to loue it for it selfe yet to deale thus partially by it Yet further where as Anabaptistes doe deny all vse of Oathes among Christians that not onely in common talke but also before A Magistrate and that from these textes Mat. 5.34 Iam. 5.12 Sweare not at all c. Neuerthelesse as generall as these vvords of Christ are against swearing we doe distinguish of oathes yeelding Christs words to be directed expounded against svvearing in our common talke vainly but not against an oath before A Magistrate vvhy doe not these textes Mat. 5.34 Iam. 5.12 beare as strongly against all oathes so against an oath before A Magistrate as doe these their textes Exod. 31.13 Rom. 14.5 Col. 2.16 against all Sabbaths and so against the weekly 7th day Sabbath can you distinguish to preserue an oath before A Magistrate can you not distinguish to preserue Gods Sabbath in the Church will you defend an oath before a Magistrate as inioyned still in the 3th com which is therin but by cōsequence vvill you not defend Gods ancient Sabbath as inioyned still in the 4th command which is therin expressed can such your partiality be excused Now to consider of
but in regard of Christs pouerty it is not vnlikly that he vsed browne or corse bread 2. By the like the Iewes might haue thus absurdly reasoned also whereas the Sabbath day was commanded on Mount Sinay Exod. 20. yea one moneths iourney before they came to Mount Sinay in the wildernesse of Sin Exod. 16.1.23 yea and in an other remote place as in that parte of the world where about Paradise was since the Sabbath was from the Creation hence the Iewes might thus peruersly haue argued saying wee are now in Canaan or in Captiuity in a country that is farr remote from Mount Sinay where the Sabbath was commanded or from the wildernesse of Sin or that parte of the world where Paradise was and where the Patriarkes kept the Sabbath and therfore we here cannot keepe the Sabbath for our Sabbath in this country begineth not at that point of time iust when the Sabbath begineth at Mount Sinay the wildernesse of Sin or about Paradise loe their folly God requireth not a people to begine his 7th day Sabbath when other remote Nations begine theirs but onely thē when by the light of the Sunne which rules the day God begineth to that people his Seauenth day This point is further prosecuted in my former booke but enough too much hath bene here said to this idle argument men haue so little reuerence of God and of his lawes and of his ancient ordinance the Sabbath that they thinke any thing is good enough how idle and ridiculouse soeuer to throw against the same euery frothie conception of an idle braine is matter sound enough to buze and make a noise in peoples eares against that sacred time which God himselfe hath hallowed sanctified honoured amongst his morales SECT VIII A 4th text is that Isa 66.23 From moneth to moneth or from new Moone to new Moone from Sabbath to Sabbath shall all flesh come to worship before me saith the Lord. Whence some collect that the Sabbath here was made a Signe of the euerlasting Sabbath in heauen others would haue it a Signe of the Church vnder the new Testament and of the Church triumphant in heauen both so it being a signe it is abolished Herevnto I answer 1. it is doubtfull what may be the proper sense of this text it being a Prophecy deliuered in Metaphoricall and Allegoricall speeches for instance what shall be meant by these words from new Moone to new Moone it is doubtfull wherefore this text being difficult it is not fit to haue a controuercy decided by it much lesse to haue it vsed to the abolishing of any thing commanded in a morall law it is not meete that the 4th com being vttered in plaine proper speeches should be contradicted countermanded by a Prophecy which is vttered in difficult improper speeches what is this but petitio principij 2. I answer by the word Sabbath here may be vnderstod not the weekly 7th day morall Sabbath inioyned in the morall law but some of the anniuersary ceremoniall Sabbathes which neuer came into the morall law as that Sabbath of the Seauenth yeere or of the fiftith yeere Leuit. 25.10.4 for since the text speaketh of a continuall worshiping of God vnder the new Testament therefore the Sabbath of a yeere is more fit to be a type of it then the Sabbath of a day the 7th day 3. I answer the Sabbath day here mentioned is not made a Signe but rather the other 6 dayes which goe betwence Sabbath and Sabbath for so the text saith from Sabbath to Sabbath that is all the dayes betwene the Sabbaths shall all flesh come to worship c. so then it is not the Sabbath day that was made a Signe but those Six dayes which went betwene the Sabbathes SECT IX A 5th text of theirs is Heb. 4.10.11 where there is mention of a Rest and in v. 9. there remaineth therefore a Rest vnto the people of God Here say they the Sabbath or Rest is made a type of the Rest in the Kingdome of heauen now all types are abolished as ceremonies Herevnto I answer 1. many thinke indeed that here is some greate matter in this text for their purpose but it will proue vpon better examination nothing so for if this Rest here mentioned be a type of heauen it is so farr off from making any thing against the Sabbath day as that it rather maketh for it for the nature of types is to last in the Church vntill the thing typed out by them be come thus all sacrifices lasted vntill Christ our pascall Lamb was comne sacrificed for vs wherefore by like reason if this Rest or Sabbath heere be a type of the kingdome of heauens rest then may this Rest and Sabbath last in the Church vntill we all come to a rest in the kingdome of heauen so then all the time we liue on earth this Sabbath may be kept 2. I answer if the aduersaries to this ordinance of Gods Sabbath could tell how to proue the Rest in the 4th com a ceremony by this text then hereby they must wholly ouerthrow the 4th com for take away rest from laboures as an abolished ceremony and then may men labour in their caleings euery man in his seuerall family in his seuerall field and how then can there be any publike assemblies of the people together in the Church to keepe a Sabbath 3. I answer suppose we that there was a type in the word Rest yet since it speaketh not of a dayes rest but of an euerlasting rest therfore may the yeere of Iubile the 50th yeere be made a type here rather thē the 7th day for there is greater similitude betwene the 50th yeere Leuit. 25.10.11.4.1 and the euerlasting rest then betwene the 7th day Exod 20.8 and the euerlasting rest SECT X. A 6th text they vse which is Numb 28.9.10 where it was commanded vnto the Iewes to offer ij lambes for a Sacrifice on the Sabbath day whence they would collect that if the Sacrifices being a duety of the Sabbath be abolished then is the Sabbath it selfe aboiished Herevnto I answer 1. if the Sabbath day be abolished togeather with the sacrificing of the ij lambes then must for the same reason also be abolished rest from laboures and the morall worship of God in the Sabbath for the sacrificing of the lambes on the Sabbath day hath as much respect vnto rest from labour Gods worship to declare them also to be ceremonies as vnto the time to declare it to be a ceremony abolished 2. I answer that this law of offering ij lambes on the Sabbath day it was aduentitiouse onely added to the 4th com to the Sabbath for a time and therefore no parte of the 4th com nor essentiall Sabbath duety for it was neuer wrote by God in Tables of stone but wrote by Moses as were other ceremonies all after the writing of the moral law was finished and therefore no parte of
for it is a signe betwene me you in your generationes that ye may know that I the Lord doe sāctifie you This text M. Chappell vrgeth so doth euery man now because they put no smale confidence in this text for the abolishing of the Lords Sabbaths I must therefore take the more paines in answering it for they haue no more but this text an other if they faile in these two textes as they haue done in all the former then haue they no culler or cloke left them for maintaining the abolishing of this ancient ordinance of Gods Sabbaths then this fearefull sinne of a weekely transgression of the 4th com violation of the Lords Sabbaths will lay heauy vpon the consciences of the patrones of the Lords day for these are they who doe teach stifly that the 7th day Sabbath is abolished and doe warrant the people that they may with a safe conscience violate the Saturday Sabbath and behold these are their grownds for it which we haue already answered and are in answering But before I come to lay downe their arguments out of this text and my answers I will in the first place shew how they are cōdemned by their owne Authores who doe apply this text to the Sabbath in the 4th com and would make it a signe so abolished then I will shew also how absurd they are to make attempt to proue any thing out of this text against the Lords Sabbaths It is well knowne I might here alleage the Testimonies of many both godly lerned who writing on the doctrine of the Sabbath day in the 4th com haue defended it against this texte of Exod. 31.13 shewing that it is not so a signe as it can be therefore a ceremony abolished of which number is M. Greenham on the Sabbath M. Richard Byfield pag. 88.99 of late come forth Doctour Bownde Doctour Ames others cited in the first Section of this Chapter with diuerse others whose words names I spare as well knowne vnto such as are seene into this controuercy for nothing seemed more absurd vnto them then to thinke God should put a ceremoniall signe and shaddow into the body of the 4th com and heart of the Morall Law all which writers doe condemne those who would make the Sabbath day a signe so abolished by this texte Exod. 31.13 For matter of absurdety 1. it appeareth in this that by bringing this text Exod. 31. against the morall and weekly Sabbath commanded in the morall Law hereby they picke quarrels with God his ordinances for this text doth not say that because the Sabbath is a signe therby you shall know it for certaine that it shall be abolished no but because the Sabbath is here caled a signe therefore hence they will needs collect that it must be abolished for furtherance of this wicked collection all their wites invention are set on worke partly so to expound this text as it may not be vnderstod of the yeerly Sabbaths by no meanes least so the morall weekly Sabbath should be preserued from ruine and destruction therfore they will expound it of this morall and weekly Sabbath that so it may be abolished its light extinguished partly how to proue all signes to be abolished the like and this is done to this euill end also that so they may bring the Sabbath of the Lord within the compasse of an abolished signe and so quite rase it out of the morall Law and roote it out of the Church thus you see how they seeke out for and study to find matter against Gods ordinance and all this needlesly and causlesly saue that they beare a grudge against the Lords Sabbaths and would haue them prophaned for what other reason can they render of this their fact suer I am this text Exod. 31. doth not compell them to say any thing against the 7th day Sabbaths for they are faint to vse their best witts to inuent something in it that may make against Gods Sabbath and is not this then to picke a quarrell with Gods ordinance S. Paul saith Loue thinketh no euill 1. Cor. 13.5 suer I am these men thinke no good for did they loue Gods Sabbaths and Gods commandements for themselues vnlesse some spirit of slumber for the present hath possessed them they could not but shew their loue to Gods 4th com as well as to the rest of the commandements manifest their loue also in time of triall by thinking good and that which might make for the preseruation of Gods Sabbaths 4th com intirly rather then by thinking euill of them to doe some act against them how can men think worse of any thing then to labour its abolition ruine and destruction yea that too when they need not so doe hauing no cause mouing them therevnto saue a corrupted mind this is a malitiouse wicked spirit that will study the ouerthrow of an ancient ordinance of God yea an ordinance as ancient as any in the Church of God what soeuer and labour to vndermine it causlesly I wish M. Chappel his other 9. confederate Ministers would thinke of this point at the latter end after I had handled the 4th com I gaue sondry effectuall reasones to moue vs to the loue of Gods Law is this the loue that men beare to it to seeke out how which way they may ouerthrow for euer some parte of it And what will be the issue of all this why euen this hereby Gods Morall Law shall become a morall-ceremoniall Law Gods Law shall be maimed denied its integrity perfection yea a godly prayer of our Church shall become a babling before God those most ancient Churches which liued next the Apostles are therfore accounted the most pure Churches shall be condemned in that they religiously obserued this Sabbath day A second absurdety that these men who are partiall in Gods Law doe fale into by sharpening their wites to fetch an argument out of this text Exod. 31.13 against the 7th day Sabbath is this that hereby they doe contradict them selues most foulely for they teach maintaine that the Rest in the 4th com is morall perpetuall yet for all that they will bring an argument out of this text which doth plainly ouethrow this Rest as well as any thing else for the Hebrew word Sabbath signifieth Rest now then if the Sabbath here mentioned Exod. 31.13 be a signe and so abolished so must also the Rest signified by the word Sabbath be a signe also abolished too and yet for all this will they haue this Rest morall perpetuall will they haue this Sabbath or Rest both morall and ceremoniall what a grosse contradiction is this Yet further it is to be noted that whereas the cōtrouercy betwixt vs is about the time day onely for they would abolish the 7th day this text which they bring doth not so much as mētion the
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
you in meate drinke or in parte of a feast or of the new moone or of the Sabbath daies c. Now the question is to know what daies are signified by these words in parte of a feast for this purpose looke into Leuit. 23.34.39 where you haue two feastes mentioned either of them were to last 7 daies a peece now the first day of the 7 should be a Sabbath day likewise the 8th day should be a Sabbath day as the text speaketh v. 35.36.39 now forasmuch as the first 7 daies were the whole feast when the first day of those 7 was taken out for a Sabbath day then the 6 daies remaining which went betwen the two Sabbaths these were the parte of a feast and these 6 daies being the parte of that ceremoniall feast these were those which S. Paul might say were a Shaddow of Christ so abolished so now you see what daies they were which S. Paul speaketh of vnder these words translated Holy day which may be translated in parte of a feast hereby is nothing else signified but those 6 festiuall daies which went betwene the two Sabbaths were a parte of the whole feast which lasted by the Law 7 daies so then whereas they would haue all the ceremoniall Sabbaths comprised vnder the words Holy day inconclusion you see ther 's none of them at all comprised in them for the Apostle may be vnderstod to speake onely of those 6 daies which went betwen the 2 Sabbaths but were no Sabbaths themselues so it will not follow that by the word Sabbaths in Colos 2.16.17 must be vnderstood the 7th day Sabbath In conclusion let me shew you what may be vnderstod by these words holy day or in parte of a feast and these words Sabbath dayes by those words holy day or in parte of a feast may be meant those 6 festiuall dayes which went betwen the ij Sabbaths but were no Sabbaths themselues then by those other words in the text Col. 2.6 Sabbath dayes may be meant these ij Sabbath dayes which were the bounds of the 6 festiuall dayes to wit the first day and the 8th day v. 35.36.39 together with all other annuall Sabbath dayes But if this pleaseth not then thus by the words holy day or rather feast you may vnderstand the Apostle to speake of those ij feastes of 7 dayes a peece in v. 34.39 ioyning the first day Sabbath with the following 6 dayes and both these to make vp one feast consisting of 7 dayes onely then these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must be translated rather in respect then in parte for the words may be rendered both wayes now if you put the first day Sabbath vnto the 6 festiuall dayes then by these words Sabbath dayes in Col. 2.16 may be vnderstod the 8th day Sabbaths which followed the 7 festiuall dayes and also all other yeerly Sabbaths with it as those mentioned Leuit. 23.7.8.21.24.27.32 Or if this yet pleaseth not for they are hard to please so eagre they are against the Lords Sabbaths then thus if by holy day or feast you will needs vnderstand all dayes both the feastes of 7 dayes a peece and all other single Sabbath dayes forementioned then by the word Sabbaths 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Col. 2.16 the Apostle may be vnderstod to speake not of the Sabbath of dayes but of the Sabbaths of yeeres of which you may reade Leuit. 25.4.8.10.11 where you haue mention of the 7th yeere to be kept for a Sabbath likewise of the 50th yeere the yeere of Iubile so in all these wayes the 7th day Sabbath is not spokē of By all which answers it may appeare that it is no impossible thing to reconcile these two Scriptures Exod. 20.8.10 Col. 2.16.17 for it appeareth how many wayes the Apostles words may be taken and still the Sabbath day written in the Morall Law not touched at all by this text Col. 2.16 and are they not wilfull and malitiouse enemies to the perfection of Gods Law to his ordinance the Sabbath day who when the Apostles words may be taken any of these wayes or some of these at least so as Gods morall Sabbath may be preserued but yet none of them will please them but some other vnnecessary sense must needs be violently thrust vpon vs and namly such an one as may perpetually destroy the Lords Sabbath why is there no way to expound one text of Scripture but so as it must ouerthrow an other doe men delight themselues to make collectiones and gather conclusiones out of one portion of Scripture which shall ouerturne for euer that expresly commanded in an other portion of Scripture where is the feare of God all this while and reuerence to his word and ordinances are not these men guilty of the sinne of adding to Gods word Deut. 12.32 of that curse threatened for the same cause Reuel 22.18 for like as they haue added diuerse inventions to that text Exod. 31.13 against Gods Sabbaths so haue they added Gods 7th day Sabbath to this text Col. 2.17 for the ruine of it and they haue added this their invention to S. Pauls words that he spake vniuersally of all Sabbaths when he spake but indefinitly of some Sabbaths Thre things more I haue to add by way of answer vnto this text Col. 2.16 the formost is this that there are reasones in this text why it cannot be that this word Sabbaths should be vnderstod of the Sabbath written in the morall law the former reason is this that all the other things mentioned in this text Col. 2.16 are such things as neuer came into the Morall Law as 1. meate drink 2. holy day or feast 3. new Moones wherefore this giueth vs an hint to conclude that the other thing mentioned in this text namly the Sabbaths should be of like kind to wit such Sabbaths as neuer came into the Morall Law neither for who could thinke that all the other words and things in this text should be pure ceremonies and such as neuer came into the morall law and this one word onely to wit Sabbaths should conteine in it a Morall day and ceremoniall dayes or dayes some whereof were neuer wrote by the finger of God as the yeerly Sabbaths and some such as God wrote with his owne finger in the morall law as the 7th day Sabbath An other reason fetched from the text is this that if in this word Sabbaths they will includ the 7th day Sabbath commanded in the Morall Law then doe they abolish by this text Col. 2.16 Not onely the 7th day and also the Rest but also the very commandement it selfe the 4th com that is abolished vnder these words where it is said that Christ hath Put out the handwriting of ordinances v. 14. In which words the written 4th com is abolished and this I make appeare thus the 16th verse of this second Chapter to the Colossians is a conclusion as you may perceiue by the
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
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
themselues no neither can man else vse them vnto the day we now keepe for God did moue vnto the obseruation of the Saturday 7th day 1. Because him selfe at the Creation rested on it 2. Because he had blessed that day hallowed it so made it an Holy day now these two reasones neither are nor can be applied to our Lords day for God at the creation did not rest on our Lords day no neither did he then blesse sanctify the Lords day for the Lords day was not then knowne Thus you see how they baue made cleere worke for they haue taken away both the body of the 4th com the reasone annexed to it by God thus they haue taken away the whole 4th com head taile roote branch it stands for vs now onely to looke vpon Loe now we may say with the Prophet Dauid It is time for thee Lord to worke for they haue destroied thy Law Psal 119.126 Thus since I haue faithfully plainly discouered this Notoriouse errour I haue done what in me lyeth towards a reformation onely this remaineth that with the residue of the congregation I make this prayer vnto God That it may please him to bring into the way of trueth all such as haue erred are deceiued CHAPT V. This Chapter conteineth sondry substanciall arguments out of the word of God proueing that the Lords Sabbath day written in the Morall Law is still in force so ought to be vnto the worlds end like as are the other morales I Haue now finished the fowre first partes of my booke the first whereof was in defence of the Morall Law The second was an exposition of the 4th com with a discouery of the corrupt expositiones thereof The third was an answer vnto those Scriptures reasones wich are vsually brought to proue the Lords day the Sabbath day The fowrth was an answer vnto those abused Scriptures which are brought against the Lords Sabbath day And now by order I am come vnto the fith parte of my booke and herein I am to proue vnto you the perpetuity of the Lords Sabbath and that it is still in force and so ought for euer to be Touching the Sabbath I note two things 1. I see many lerned and greate Diuines of late prime men and of the formost ranke in the Vniuersities both on this side and beyond the Seas disclaiming and wrighting against the Lords day Sabbath but I see none of them shew vs where we shall haue an other Sabbath in the absence of this as the former bewrayed their learning and iudgement so this latter bewrayed their forgetfulnesse what shall the Church of God be left without a Sabbath now shall we turne from Superstition to Anabaptistry I ioyne with them in throwing downe the Lords day for a Sabbath but I dare not put an end to the worke when it is but halfe done 2. As those Iewes of old cried the Temple of the Lord the temple of the Lord so I obserue the Patrons of the Lords day to cry out of the prophanation of the Lords Sabbaths the prophanatiō of the Lords Sabbaths as if they were the onely friends to Gods Sabbaths whereas in deed in trueth they are the chiefe enemies to them and are foulely mistaken in their iudgement for they are the Lords dayes which they meane not the Lords Sabbath dayes if therefore any man may in a right accompt be said to be a true friend to Gods Sabbaths it is not they it is hee that writeth for them and defendeth them against the world and corruptiones of the time hee may indede say with Eliah I haue bene very Ielouse for the Lord of hostes for they haue forsaken thy Couenant broken downe thy Sabbaths and I onely am left The Lords Sabbaths are still in force or Gods ancient 7th day Saturday Sabbath is still in force SECT I. IN defending the Lords Sabbath I purpose to obserue this method first I will proue the point by arguments lesse forcible and then by arguments more forcible first by arguments shewing that it is a thing meete convenient and very befiting vs to keepe the Lords Sabbath then by arguments shewing that it is a thing very necessary in regard of Gods appointment ordination By the way whereas there are many light and triuiall obiections vsually brought against the Lords Sabbath and some place would be reserued to answer them I think it vnfit to place them after the point is proued by necessary arguments for when Gods will is once knowne there is no place left for carnall and triuiall obiections against it and therefore I hold it better to place these obiections next after the point is proued by probable arguments and arguments of conveniency and so these triuiall obiections shall rather come in by way of opposition vnto arguments of conveniency then vnto arguments deriued from Gods ordination Wherefore I purpose to spend the first Section about arguments of conveniency and the second Section in answer vnto sondry obiections and then the third Section in arguments prouing the point necessarily from Gods ordination To begine with the first of these namly conveniency and arguments lesse forcible in handling of this point first I will proue by sondry arguments that it is meete we should keepe a Sabbath day one or other indefinitly and then I will proue that it is most meete fitest to keepe the Saturday or 7th day Sabbath before any other One reason mouing me to handle these two points is to preuent Prophane and carnall men thus to thinke why you haue throwne downe the Lords day Sabbath now therfore what need we any more Sabbaths c I procede therfore to giue such reasones as may take place in a carnall mind For the former of these I proue that it is meete we should keepe a Sabbath day because it is a worke of mercy that this may the better appeare we will consider of it in respect of man beast touching man we will consider of him generally and then particularly and first for man in generall it is a greate comforte and worke of mercy vnto all men to keepe a Sabbath day for therein their bodies are exceedingly refreshed and comforted for looke as the Bedd at night is a greate refreshment vnto man that hath bene occupied all the day before in his painfull calling so is the Sabbath day a sweete refreshment vnto men after that they haue bene exercised Sixe dayes one after an other in continuall laboures the trueth of this point euery man findeth by good experience We haue a prouerb that men must worke to day as they may worke too morrow that is that men doe not so ouerworke themselues in one day as they be vnfit for worke the next day this prouerb may well be applied to our present occation that men must worke this weeke so as they may worke the next weeke also that is they must not so worke and tyre out their
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
may befale any Church of God on earth for it is a property of the Church Triumphant in heauen to be freed from all erroures Now that A Church of God on earth may faile I proue by theise instances The Patriarkes they liued in polygamie hauing many wines which for any man now to doe were a sinne against the 7th com Againe the Iewes vsed to put away their wiues giuing them a bill of diuorce now that Church liued a long time in this errour against the 7th commandement vntill Christ came who reformed it Mat. 19.7.8.9 Againe did not the Church of Galatia fale into a greate errour when the Apostle taxed them as if they had bene remoued away vnto an other gospell Gal. 1.6 Againe did not Christ reproue the Churches of Pergamus and of Thyatira for corruptiones in them by suffering them that maintained the doctrine of Balaam of the Nicholaitanes and the woman Iezabell Reuel 2.12 13.14.15.18.20 Lastly and to add no more how came it about if a Church of God cannot erre about such a point as the Sabbath day that those purest and primitiue Churches which liued immediatly after the Apostles did neglect to keepe this Lords day Sabbath for diuerse hundreth of yeeres for so saith M. Perkins they did and citeth his author Leo Anton Edict see Perk in his first volume vpō the 4th com pag. 48. surely my aduersaries will iudge this a foule errour in those Churches by all which examples it is too too apparent that a Church of God may erre that too in Morall dueties commanded in the Morall Law whence it is plaine that they erre who build their faith vpon this fundation that the Church of God cannot erre OBIECT VII An other obiection against the Lords Sabbath is this that if we admit of the old Sabbath againe thē we shall bring Iudaisme into the Church and be guilty of a kind of Heresy c. Wherevnto I answer it followeth not for the Primitiue Churches were of a contrary iudgement as it appeareth by Athanasius in his Homilie de semente wee assemble togheter saith Athanasius in the Sabbath day not as if we weere sicke of Iudaisme but therefore we meete on the Sabbath that we may worship Iesus the Lord of the Sabbath Where you see that Athanasius in the name of the Church testifieth that they were not infected with Iudaisme because they kept the Sabbath day the same may also be true of our Church we may keepe the Sabbath day and yet be free from Iudaisme It is to be noted that not euery thing which the Iewes practised was to be accounted for Iudaisme for then the whole Morall Law should be Iudaisme wherefore those things onely are to be accounted for Iudaisme which neuer came into the Morall Law or 10 com and which were written by Moses of which number were their Sacrifices Priestes meate new moones feastes annuall Sabbaths but as for this old Sabbath wherin God himselfe rested this was put into the Morall Law and written by the finger of God and to sanctify this Sabbath is no more Iudaisme then to honour our Superioures is Iudaisme for why should the things commanded in the 4th com be more Iudaisme then the things commanded in the 5th com Since they cannot proue this Sabbath to be a ceremony and abolished as you haue seene in the 4th part of this booke it is therefore absurd for them to call the Sanctification of the Sabbath Iudaisme Yet further since they onely who keepe the Sabbath doe obserue yeeld obedience to the Law in the integrity perfection therof and doe giue God his wholl worship in all the parts thereof they may as well say it is Iudaisme for a man to be intire and pefect in the Law and to giue God his wholl worship intirly and brand him with Iudaisme vnlesse he will mancle Gods Law and be partiall in the Law and in Gods worship seruing God by halues And further if it be Iewish and Iudaisme to keepe the Sabbath day to wit the old Sabbath day then 1. the 4th com is Iewish for it commands nothing but Sanctification of the old Sabbath day 2. If it be Iudaisme to keepe the old Sabbath then is it Iudaisme for Ministers to call in the Pulpit for the Sanctification of the Lords Sabbaths to vse the name Sabbath day for this is as well a Iewish name as the keeping of it is a Iewish practise if we may vse the name without tincture of Iudaisme why not the thing named also 3. What is the keeping of the Lords day better then Iewish for doe not we resemble the Jewes by setting a part on wholl day in euery weeke for Gods worship as they did 4. Since the Sabbath day was commanded to be kept in imitation of God as that we should Rest on the 7th day because God rested on the same day Exod. 20.10.11 men may therefore say it is Iewish Iudaisme to become followers of God 5. Since the Sabbath was kept in memory of the Creation men may say it is Iewish to celebrate weekly a thankfull remembrance of the Creation For matter of Haeresy both Athanasius Ignatius and the primitiue Churches obseruation of the Sabbath day will cleere vs of Haeresy to obserue the Sabbath with its typicall shadowish quality as a signe Shaddow of Christ if euer it were so this were Haeresy but renowncing all shadowish respectes to keepe it onely as a signe of the Creation remembrance thereof as a sacred time for the worship of God as a fit time to exercise mercy in to man beast by a rest from laboures so as an helpe vnto these morall dueties of rest God worship this can be no Haeresy for we refraine those meates in a fast which were shadowish obserue Whie-Sunday or Pentecost day which was a shaddow of Christ yet are farre enough from Haeresy see Act. 21.20.26 Rom. 14.5 hereto I might add the Testimonies of all those Diuines iustifying this point for orthodox which you shall find hereafter in my third argument for the defence of the ancient Sabbath I grant the Laodicean Counsaile anathematized it but the more ancient more pure Churches Sanctified it If it be Haeresy to keepe Gods Sabbaths then 1. it is Haeresy for Ministers in Pulpits to vse the name Sabbath day 2. It is Haeresy to celebrate a day weekly in a thankfull remembrance of the Creation 3. It is heresy for the Church and people of God to become followers of God by working whē he wrought resting when he rested 4. It is heresy to walke in obedience to the 4th cō 5. It is heresy to be intire perfect in Gods Law to haue an vnpartiall respect vnto all Gods commandements yea it is heresy to giue God his wholl worship intirly In a word since the Sanctification of the Sabbath is a part of Gods worship if for all that men will call it heresy I say
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
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
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
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
thing therein call it an accident or a circumstance of time or what else diminutily you will he did ratifie this litle thing also the 7th day Sabbath the argument is good a minori for if Christ would not haue a title of a letter in the Law altered much lesse an ordinance commanded in the Law as is the 7th day Sabbath I come next vnto the Minor or second proposition and this is most cleerly proued by the words of our Sauiour Christ For truly I say vnto you vntill heauen earth perish one iote or one title shall in no wise passe from the Law vntill all things be fulfilled Mat. 5.18 In which words our Sauiour Christ plainly ratified the very least things commanded in the Law to last for euer for as Chemnitius saith vpon this text iote is a letter of the Hebrew Alphabet of the least value of all other letters in the Alphabet title saith hee is as a pricke to a letter or as a comma to a seÌ„tence whereby we see that inasmuch as Christ would not haue one of the least letters of the Law no nor so much a title of a letter as a pricke is vpon the letter i in no wise to departe from the Law hereby he ratified the very least thing commanded in the Law that Christ ratified the Law vnto a iot and title extendeth to the very least things in the Law more emphatically more voide of exception then if he had said nothing shall passe from the Law Had the 7th day Sabbath bene to be abolished a while after Christ should haue forknowne it well enough then remembring that he would neuer haue here ratified the Law so vniuersally vnto a very iot and title of it This is plaine if we looke but vpon the very next verse vers 19. Whosoeuer therefore shall breake one of these least commandements and teach men so he shall be caled the least in the Kingdome of heauen Mat. 5.19 So here then in plaine words you see our Sauiour ratifieth the very least coÌ„mandement yet further Christ intended to ratify not onely the least comman but also the least branch of euery commandement for he ratified not onely the 6th com touching murther but also the least thing therin conteined as rash anger and caling an other foole v. 22. the 7th com hee ratified it to the least iot title of it euen to the adultery of the heart and to a lustfull looke v. 28. the seconp Table of loue Christ ratified it to the vtmost extending it euen to the loue of our enemies v. 44. by all which it is most apparent that our blessed Sauiour intended to ratify this Diuine Law of his heauenly father to the very vtmost vnto the very least thing therin commanded neither can any man I think invent should he study 7 yeeres for it how to expresse himselfe in words more vniuersally emphatically to comprize euery thing vnto the very least of all so as his words should be liable to no exceptions then our Sauiour Christ hath expressed himselfe heere so emphatically so vniuersally and so full are his words heere spoken to that end Thus you haue sene this argument firmly proued neither can I deuise what should be more plaine pregnant for the maintenaÌ„ce of this ordinance of Gods morall Sabbath then this text vttered by our Sauiour Christ but by how much it is the cleerer by so much the more Sathan stirreth vp opposition againstit let vs therefore see what trickes and quillets the wit of man can deuise against it that so all rubbs being remoued our faith may rest vpon this rocke of Christs word the more firmly and securly 1. One answer brought against this argument is this that by the word Law may be vnderstod both the morall and Ceremoniall Lawes But this is an vnwarrantable enlargment of the word law for it is a rule that generall words must be restrained vnto the Subiect matter in hand as in Heb. 7.12 if by the word Law there we should vnderstand both morall and ceremoniall Lawes we should make foule worke wherefore as the word Law in Heb. 7.12 is to be rastained vnto the Leuiticall ceremoniall Law according to the matter there spoken of so must we by the word Law in Mat. 5.18 vnderstaÌ„d onely the morall Law according to the matter here spoken of for as you may se plainly by the context our Sauior speaketh of the morall Law for our Sauiour hauing ratified the Law in generall in v. 18.19 then he descendeth vnto particulars giuinge examples in the 6th com touching murther as in v. 21. in the 7th com touching adultery as in v. 27. in the third com touching swearing as in v. 3. the latter parte of the Chapter is spent in dueties of loue towards our neighbour conteined in the second Table whereby we see our Sauiour spake onely of the morall Law 2. I proue that the ceremoniall Law cannot be here meante for Christ said but in the verse a forgoing that he came not to destroy the Law or the Prâ—phets which phrase our Saniour vseth in this Sermon for the Morall Law onely Mat. 7.12 and neuer otherwise Mat. 22.40 secondly then should Christ haue ratified the ceremoniall Law vnto the worlds end in Mat. 5.18 which is contrary vnto all Scriptures and therfore Christ spake nothing of the ceremoniall Law in this place 3. Since Christ spake here of the duration continuance of the Law for euer it is absurd to thinke that in this case he would ioyne the Morall and the Ceremoniall Laws together as if they were both of a like perpetuity lasting nature and therfore onelie the Morall Law was here meante 4. Can it be thought that Christ should make here in v. 17. an Apologie for the Ceremoniall Law when elswhere he preached against it Ioh. 4.21 Besids since Christ intended a little after to abolish the Ceremoniall Law he would rather haue bene silent now then to say ought that might ratifye it 2. An other answer made against this argument is that the duration of the Law here spoken of by Christ is but vntill Christ his passion noted in those words vntill all things be fulfilled v. 18. for at Christ his passion all things were fulfilled But this answer is very absurd for these words of Christ are a prophecy of the continuance of the Law which prophecy was ratified by a greate Asseueration saying verily or truly I say vnto you c. Now the time when Christ made this prophecy it was not aboue a matter of two yeeres before his passion or there about now who could thinke that Christ should make a prophecy that in such solemne a maner with such an Asseueration that the Law should last continue yet two yeers longer Further if this answer exposition be iustifiable then by the same answer may we now reiect a greate parte of Christs sermon in the mount especially his exposition vpon the Morall
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
The time when and the persones by whom the ancient Sabbath was first throwne downe First of the first that this Decree made against Gods Sabbaths is not to be regarded or esteemed shall thus appeare because it was an vngodly act decree for they made a Law directly against Gods Law for God said Remember the Sabbath day to sanctify it but they decreed that no Christianes should obserue the Sabbath◠day to sanctify it and therefore this Counsaile was guilty of that brand of that wicked one Prophecied of by Daniel Who should speake words against the most high and thinke that he may change times Lawes Dan. 7.25 Now this Counsaile did here change times to wit sacred times sanctified of God the Sabbath day and decreed that this time should now be profaned men yea Christians should profane it by working on it further they changed this day for an other day to wit the Lords day casting downe sinfully the Sabbath day setting vp in its roome and preferring aboue it superstitiously the Lords day And as this decree against the Lords Sabbaths was vngodly in them so was it Schismaticall also for they now begane not onely to decline from ancient purity but also to rend Chureches and to diuide betwixt Church and Church Christianes Christianes for other Churches which liued about their time together with them kept that ancient ordinance of Gods Sabbath as we haue proued already out of Perkines and out of the Centuries and as you may perceiue by those Testimonies which you shall see by by and other Christanes kept the Sabbath also euen among themselues as appeareth by their law inacted against Christians for keeping the Sabbath day thus it appeareth they rent themselues both from those other Churches liuing then with them and from Christianes then in their owne Church also You shall see by and by also how this Counsaile hath made a rent from the Churches whereof those famouse lights Athanasiius Ignatius were Bishopes which liued before this Counsaile therby you shall perceiue how they haue made a Schisme rent also from the most ancient and purest Churches that liued before them Neither is any man to wonder at this for if we consider what was Prophecied of this Church of Laodicea whereof this Counsaile hath its name we can expect no better from it for of all the 7 Churches which Iohn wrote vnto in his Reuelation this of Laodicea it was the worst and therefore saith Christ because thou art luke warme neither could nor hote it shall come to passe that I will spue thee out of my mouth Reuel 3.16 Christ here forteld them that it should come to passe that he would spue them out of his mouth as most loathsome vnto him and thinke you that they did not well deserue it at this time when they begane to make a Schisme rent from other the Churches of Christ and to change Gods time and to enact lawes against Gods Law considering therefore what an vnzealouse Church Christ foretould this Laodicean Church should be it therefore is not to be regarded what they decreed against Gods Sabbaths Yet further if we shall note the time wherein this Counsaile liued and made this decree their decree will grow more suspitiouse and lesse to be regarded for it was 364 yeeres after Christ about which time begane the Mysterie of iniquity to worke for the purity of the primitiue Churches begane to decline and be Ecclipsed then superstition popery begane to insinuate it selfe and creepe into the Churches for those pure Churches of the primitiue times are compared to a riuer the which the further off it runneth from the spring heade the more filth it gathereth so it was with these Churches for as you may reade in Perkins his Demonstration of the probleme about the 300 and 400 yeeres after Christ then begane Images to creepe into Churches The Crosse to be adored Invocation of Saints prayers for the dead Pilgrimage Purgatory Single life of Ministers Monkery Monasticall profession c. Till at last they had corrupted the second commandement by Images Crucisixes and the breaden god now what maruaile that they had also corrupted the 4th com and abolished the Lords Sabbaths when those times had corrupted the second commandement wherefore their decree made neere 400 yeers after Christ is to be suspected because then was the time of the Churches declining and faleing away from their former purity A second thing to be obserued by the way from the decree of this Counsaile is to note the Originall and first vpspringing of our new Sabbath caled the Lords day as a sole Sabbath and generally receiued The pite out of which it was digged is the Laodicean Counsaile the Antiquity that can be alleaged for it it is no higher thë 364 yeeres after Christ for 1. vntill about the time of this counsaile since hitherto this Lords day was neuer generally receiued in the Christian Churches for the Churches whereof Perkins speaketh wich liued immediatly after the apostles they neglected the Lords day for a matter of 300 yeers vntill Christian Emperours established it it is true that Constantine enacted a Law for the generallobseruatiō of the Lords day which was 300 yeeres after Christ and so a matter of 64 yeeres before this Counsaile but in Constantines time the Lords day was not kept as a sole Sabbath for the Sabbath day was then kept also as by by we shall proue by Athanasius who liued in Constantines time 2. Vntill the time of this Counsaile and since the Lords day was neuer receiued and kept for a sole Sabbath as now it is for before the time of this Counsaile the Sabbath day and the Lords day were both kept together in many Chuches as you shall see by those Testimonies which by by I shall produce out of Socrates and from Jgnatius but now at the time of this Counsaile begane the Sabbath day to be reiected and also the Lords day to be set vp as the sole Sabbath without any other and now the Lords day must forsooth be preferred before the Sabbath day and so you see the first Originall of our Lords day Sabbath to be a sole Sabbath was this Counsaile of Laodicea The third and last thing to be obserued is that here we take knowledge of the persones by whom the Lords Sabbaths were first throwne downe and of the time when they were first throwne downe The persōes that did commit this horriblefact they were that lukewarme people of the Church of Laodicea none others durst attempt to change Gods times to make a sacred time become a profane time but these the time when it was in that declined time to wit 364 yeeres after Christ the former times which were the more pure times they durst not lay violent hands of Gods ordinance thus we see when by whom Gods Sacred Sabbaths were rooted out of the Church Thus my digression finished I returne
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
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
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
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 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
the Sabbath now will it hence follow that because God teld the Israelites in Leuit. 23.3 that the 7th day was the Sabbath therfore the Israelites were ignorant of the Sabbath before Againe in their owne text Exod. 16.25 Moses said eate that to day for to day is a Sabbath vnto the Lord c. will it hence follow that because Moses teld the Jsraelites that that day present was the Lords Sabbath therefore they knew not so much before the contrary is plaine but two verses before For in Exod. 16.23 Moses had teld them ouer night or the day before that on the morrow should be the Sabbath day The text therfore is not to be vnderstod as if Moses had informed them of the Sabbath day whereof they were before ignoraÌ„nt but that he informed theÌ„ what they should doe with their Manna on the Sabbath day whereof they were ignorant before for this see the context in v. 19. Moses had said that no maÌ„ should leaue of their Manna till the morning now since on the 6th day they had gathered enough for that day and for the next day v. 22. the Rulers could not tell what to doe with this ouerplus for Moses had said they should keepe none vntil the next day therfore the rulers came vnto Moses for counsaile in this matter v. 22 herevpon Moses informeth theÌ„ what they should doe with their ouerplus of Maâ—nâ— on the Sabbath day v. 23. saying to morrow it being the Sabbath day let the ouerplus be laid vp vntill then or vntill the morning v. 23. so whereas in v. 19. Moses had said they should not lay vp any Manna till the morning he doth here expound himselfe in v. 23. as if he had said that precept was but for the 6 dayes onely not for the Sabbath day for this is excepted they might lay vp Manna vntill the Sabbath day morning though not vnto other mornings Thus you see this text clered and nothing for their purpose II. Againe they reason against the Antiquity of the Sabbath from Exod. 31.13 where the Sabbath was made a signe betwixt God and the Israelites whence they thus reason that if the Sabbath had bene from the Creation it had bene no more a signe vnto the Israelits then vnto the Gentiles c. I answer if the Sabbath had bene a signe from the Creation as it was a Sabbath from the Creation as this argument falsly supposeth the argument had had more culler it cannot be proued that the Sabbath was made a signe from its first institution no more then the Rocke was a signe from its first Creation 1. Cor. 10.4 The Sabbath became a signe but after the giuing of the Law as we see Exod. 31.13 The signe was but aduentitiouse added to the Sabbath after its institution wherefore the Sabbath if it had bene a signe from the Creation then it should haue bene a signe as well vnto Gentiles as vnto Iewes but it being made a signe among the Iewes onely it might be a signe vnto Iewes and none vnto Gentiles since therefore the Sabbath was not a signe originally as it was when it made a difference betwixt Iewes and Gentiles this argument is of no force III. Againe they reason thus If the Sabbath had bene from the Creation and so vnto all people the Lord would haue reproued the Gentiles for prophaning of his Sabbaths as well as the Iewes But God no where reproued the Gentiles but onely the Iewes c. I answer forasmuch as the Law written in the heart begane to be obliterated before the giuing of the Law therefore the Gentiles might be ignorant of Gods Sabbaths so God in mercy might spare them The time of this ignorance God regarded not saith Paul Act. 17.30 The Iewes hauing a cleerer light then the Gentiles they were the more obnoxious and these the lesse 2. whereas they say that God no where reproued the Gentiles for Sabbath breaking how know they this since all things done among the Jewes were not written much lesse the things done among the Gentiles 3. by the like absurd reasoÌ„ing we may proue that other of the moralls were not from the Creation because God neuer reproued the Gentiles for the breach of them neither So much for this argument IIII. Lastly they argue from Deut. 5.2.3 where Moses saith The Lord made not this Couenant with our fathers but with vs who are aliue this day c. Here Moses speaking of the Couenant of the Morall Law saith it was not made with their forefathers and so the Sabbath which was a part of this couenant was not from the Creation I answer 1. if these words be taken properly then they will make as much against the antiquity of the wholl Morall Law as against Gods Holy Sabbath now it is manifest that the Morall Law was more ancient then the giuing of the Law on Mount Sinay for we read of diuerse parts thereof in the booke of Genesis 2. whereas Moses said the Lord made this Couenant with them aliue onely in Horeb v. 2. it is manifest that it was not onely made in Horeb but before for we reade of one branch of this couenant made at least a moneth before in the wildernesse of Sin that was for the keeping of Gods holy Sabbath as it is there caled Exod. 16.23.28 for these causes an other sense of the text must be giuen thus therfore it may be vnderstod that the Lord made not that couenant with their fathers that is not with them so expresly and apparently with such terrour and such maiestie as with those aliue at the giuing of the Law like textes requiring like expositions see Eph. 6.7 Psal 51.16 Ierem. 31.34 Thus we see this text maketh nothing against the Sabbaths antiquity these are the chiefe reasones alleaged by Gomarus against the antiquity of the Sabbath in his booke de origine Sabbathi and how weakly you haue seene Thus you haue heard of the reasones against the Antiquity of the Sabbath and now we come vnto the reasons for the Antiquity thereof touching which let this be noted that I doe not determine whither the Sabbath was instituted in Paradise before mans fall or instantly immediatly after mans fall and so I proceed I. My first reason is drawne out of these words So God blessed the 7th day and sanctified it because that in it he had rested from all his worke which God created and made Genes 2.3 after that God had created the world in 6 daies on the 7th day and so euer after he rested from that worke in memory whereof God blessed the 7th day sanctified it that is God consecrated the 7th day by consecrating it he instituted the 7th day aboue all the daies in the weeke for an holy day for to sanctify consecrate a day to hallow a day to make a day to be an Holy day I take to be all one Now the question may be whither God did sanctify this day for himselfe
shew vs how or whereby in particular the day should be sanctified how know we at this day where withall to sanctify the Sabbath day we rather find is by obseruation how the Church of God euer did sanctifie it then by the 4th com as farre as euer I could vnderstand we find the people and Church of God constantly sanctifying it with sacred actiones for they had on that day holy conuocationes and assemblies Leuit. 23.3 then the people resorted vnto the Prophets for instruction ij King 4 23. then the Sacred Scriptures were publiquly red Act. 15.21 then they sung Psalmes Psal 92. then the people did worship before the Lord at the gate of the Temple Ezek. 46.1.3 on this day our Sauiour Christ and his Apostles after him did constantly preach vnto the people Luk. 4.16 c. Act. 13.44 Act. 16.13 Act. 17.2 Act. 18.4 Now as we learne what God meant by the word Sanctifie in the 4th com by the obseruation how Gods Church did sanctify the Sabbath day in their practise so no doubt those Isralites in the wildernesse knew what God meant by the word sanctify by the constant practise of their ancestores before them IV. My 4th reason is drawne from the first word of the 4th com Remember Remember the Sabbath day to sanctify it c. now in asmuch as God commanded those Iewes at Mount Sinay to remember the Sabbath day it implieth that the Sabbath day was in vse before then and that they knew it and could cale it to minde againe for remembrance implieth the caling to mind of a thing forepast and foreknowne Hereto some may thus answer admit this word remember hath relation to the Sabbath as foreknowne yet there may be a double relation the one to the Sabbath as instituted from the Creation the other to it as commanded in the wildernesse of Sin Exod. 16. But that this word remember hath relation to a knowledge beyond that in the wildernesse of Sin consequently vnto the Creation it will appeare 1. By this that God bad them remember to Sanctify the Sabbath day now how to sanctify the Sabbath day in a speciall manner as hath bene showne they lerned not by the 4th commandement Exod. 20. Nor in the wildernesse of Sin Exod. 16. and therefore this word remember had reference to times before their being in the wildernesse of Sin 2. It is nothing probable that this word should haue reference but vnto the Israelites being in the wildernesse of Sin for the mention of the Sabbath in the wildernesse of Sin was but one moneth before the giuing of the Law on Mount Sinay as you may see Exod. 16.1 Exod. 19.1 Now can it be thought the Jsraelites were of so brittle memories to forget a law giuen them but one moneth before as they should stand in need to haue the word Remember added so shortly after is it not by farre the more likly that this word had reference vnto some long time before as vnto the Creation the memory whereof stod in neede of a speciall Memorandum least they should forget it yea doth not the reason annexed to the commandement Exod. 20.11 drawne from Gods hallowing of the 7th day at the Creation to moue the Iewes to sanctifie the 7th day imply so much as if the Lord said because I rested on the 7th day at the Creation therefore blessed it sanctified it for your holy vse therefore forget it not though it was done long since but Remember it to sanctifie it c. V. My 5th reason we doe not onely learne it from our Sauiour that the Sabbath was made for man Mark. 2.27 But also more particularly we find that it was made for the exercising mercy vnto man yea both to man beast as we read Exod. 23.12 Deut. 5 14. that so poore tiered seruants might by a rest then be refreshed hence I thus argue if that the Sabbath was not from the Creation and so before the Israelits came into the wildernesse then this absurdety shall follow that God was not so mindfull to shew mercy vnto the poore tired seruants of the Patriarkes as he vvas vnto the seruants of the Iewes in the wildernesse nor so mercifull before the giuing of the Law as after 6. My 6th reason for the Antiquity of the Sabbath shall be the vnanimouse consent of well nigh all Diuines for this purpose Doctour Bownd in his booke on the Sabbath pag. 6. saith The Sabbath was from the begining from the Creation it came in with the first man must goe out with the last man for confirmation hereof he alleageth sondry Authores as Vatabl. Iunius Peter Martyr Bullinger Hospinian Danaeus Zanchie pag. 12. Chrysostome Beza Bertram Athanasius To the same effect Walaeus de Sâ—bbatho citeth sondry Authores of best note pag. 43. as Philo Judaeus lib. 3. be vita Mosis among Christianes Chrisostome Hom. 10. in cap. 2. Gen. Theodoret quaest in Genes Augustine ad Casul Epist 86. Luther in 2. Cap. Genes Zuinglius comment in 20. Cap. Exod. Caluine in 20 Cap. Exod. in 5. Cap. Deut. Beza in 1. Cap. Apocalyp Martyr in 2. Cap. Genes and in 4. praecept Bullinger in Cap. 12. Mat. Zanchie de operibus creationis Cap. 1. Vrsinus Catech in 4. praecept Gualtherus in Math. 12. Homil. 162. The institution of the Sabbath saith he is most ancient neither is there any thing in all the worship of God more ancient c. Aretius tom 1. loc com loco 30. Bertrame in libello de Politia Iudaicea cap. 2. Mercerus in Cap. 2. Genes Anton. Faius Junius in 2. Genes Pareus in 2. Genes Zepperus lib. 4.24 de legib forens Iudaeorum Alstedius Theol. Catecheti Sect. 3. Cap. 6. Hauing quoted all these Authores with others more to proue the Sabbath was from the Creation then Walaeus concludeth thus The same also is affirmed almost of all other interpreters of the Reformed Church neither saith he haue I euer yet seene any that hath directly denied it vnlese some one or two of our late writers who haue bene bould to question it Here let me add what I find recorded by M. Aynsworth in his Annotationes on the 92. Psalme vpon the Title of it where he saith the Chaldee paraphraseth vpon it thus An hymne a song which the first man Adam said for the Sabbath day It seemes therefore by the iudgment of Antiquity that the Sabbath was from the Creation and that Adam himselfe sanctified it Let these reasones Testimonies be put into the Scale togeather with those on the contrary parte I beleeue those will not hold weight with these and so much for the antiquity of this sacred ordinance the 7th day Sabbath Now shall we suffer so ancient an ordinance to be causelesly and needlesly trampled vnder foote who that loueth Antiquity but should be in loue with this so ancient an ordinance then the which is not a more ancient ordinance now in the Church of God or if there be it
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
his chang were not the very same which God specified in Numb 9.10.11 but yet they were such as might be collected by like reason whereby it appeareth that we may goe beyond the letter of the text so be we hold closse to the like reason this I haue done in fetching my argument from the passeouer day to the Sabbath day for I haue held me to like reason of them both as you haue seene And so much for proofe that the Lords day may be kept for the Sabbath day by way of A change for a season in a case of necessity But yet it remaineth that I proue now that our case in changing the Sabbath day for the Lords day is a case of necessity this being done all is firme for this therefore see the next section SECT IV. In this section I shall proue vnto you that there is a true necessity vpon vs to neglect the Sabbath day for a season and to keepe the Lords day with our Church for it and in roome of it This necessity I shall declare vnto you 1. In respect of our bodies 2. In respect of our soules 3. In respect of our brethren first of the first of these touching our bodies and in this respect I shall make necessity appeare two waies the former is this that if we keepe the 7th day or Saturday Sabbath then we shall haue but 5 daies in a weeke to prouide for our bodies and to compasse the workes of our caleings in for when we haue kept the Saturday Sabbath the Magistrate will compell vs by the lawes of the Realme to keepe the Sunday also so we shall haue but 5 daies in euery weeke or in euery 7 daies to performe the workes of our caleings in now it is of necessity that we should haue 6 daies in euery weeke ordenarily or in euery 7 daies to doe the workes of our caleings in because else God would not haue allowed man 6 daies to worke in for himselfe haue taken but one for his worship as he did in the 4th com Exod. 20.8 now since there is a necessity that we haue 6 daies ordinarily in euery weeke to follow our caleings in it is of necessity that we neglect the Sabbath day worke in it for a season vnles the Magistrate will dispense with his Lawe touching the Lords day or vntill it shall please God to incline the heart of the Magistrate to proclaime a reformation that so the Sabbath day may be kept for vnlesse the Magistrate doth one of these two we can haue but 5 daies in euery weeke for our caleings and so much for the former necessity in regard of our bodies I come now vnto the other necessity in respect of our bodies which is this if we keepe the 7th day Sabbath then we offend the Magistrate and transgresse the Lawes of the Realme herevpon will follow imprisonment of body consequently pouerty for when a man is imprisoned he must neglect his caleing meanes of maintenaÌ„ce so he shall be brought to a morsell of bread hee his wife children which depend vpon him shall come to want of things necessary now who so shall incurre these euils by keeping of the Sabbath day to him there is a necessity to neglect the Sabbath day namely the necessity of wante pouerty hunger Now least any man should maruaile that I will plead this kind of necessity of all others therefore I will strengthen it and that by the allowance of our Sauiour Christ and practise of his Disciples for you reade Mat. 12.1.2 How Christs Disciples did neglect the Sabbath day fell to plucking eares of corne to rubbing them in their hands Luk. 6.1 which workes they did on the Sabbath day to preuent a little hunger and Christ iustified this action Now if hunger was a case of necessity in Christs Disciples why should not hunger be a case of necessity in vs also and if they might worke on the Sabbath day to preuent hunger why may not we doe so too to preuent hunger and imprisonment also yea to preuent penury not in himselfe alone but in his whole family wife and children so our necessity is greater then was that of Christs Disciples The consideration of this may be vsefull to satisfy the obiectiones that rise in the minds of some saying it seemeth then you haue more minde of your belly then of God of your safety then of Gods Sabbaths but the vanity of this obiection shall appeare by this that the very same obiection beareth as strongly against Christs Disciples as against vs for may not such obiections rise in your minds also against Christs Disciples saying it seemeth you minde your bellies more then your God and you feare a little hunger more then the breach of Gods Sabbaths thus you see the weaknesse of this obiection so much for the necessity in regard of our bodies I come now vnto the necessity in regard of our soules here I shall make it appeare that to keepe the Sabbath day as things stand yet it will pine our soules And this I shall shew in two respectes the former is this you know the Sabbath day ought to be solemnised with Assemblies Leuit. 23.3 Now the benefit of company fellowship in sanctification of Gods Sabbaths is of greate vse to kindle zeale and forwardnesse in our frâ—zen heartes like as coales laid together burne more firuently I reioyced saith the Prophet Dauid when they said to me wee will goe into the house of the Lord Ps 122.1 Now such as are convinced of this trueth to beleeue that the lords Sabbaths are still in force are fewe in number as one in an house two in a Towne 3 or 4 in a Citty like the clusters that grow neerest the sunne here one and there one ripe before the rest now if these thus dispersed should keepe the Lords Sabbath continually solitarily alone it is much to be feared that their zeale wold waxe could like burning coales when scattered vpon the hearth put asunder and so their soules should languish and pine away as it were The other respect whereby it will appeare that there is necessity to chang the Sabbath day lest the soule pine is this you know that to the sanctification of the Sabbath day is required the helpe of the Minister Luk. 4.16 Act. 15.21 To goe before the people in the duety of prayer to God to open the Scriptures feeding them with the bread of life diuiding the word of God a right now because the lawes of our kingdome will not permit priuate Conuenticles because there cannot be a Minister in euery family therefore if we keepe the Lords Sabbaths as things stand now then wee must keepe them without that ordinance of Gods Ministry so our soules should languish pine away for lacke of the daily breade the heauenly food of our soules for we should be depriued of our Sabbath dayes bread and want the
practise so long at the worst we can be censured but for an errour of frailty for aâ— errour of ignorance because we practise according to our iudgement but to brand vs with Hypocrisy is very vncharitably done for Hypocrites are commonly vnderstod to practise cuningly and guilfully wittingly and willfully contrary vnto their iudgements the which wee doe not Further whereas they say it is Hypocrisy in vs to hold one thing and practise an other Herein they misevnderstand vs grosely and propound our case most falsly for our iudgement and our practise doe most truely accord and goe together for howeuer we hold in iudgement that out of a case of necessity the Sabbath day must be presently practised yet in a case of necessity we hold that we are not bound to the present practise and this is our case so that our practise is all one with our iudgement sauing that malitiouse men who seeke occation against vs had rather misevnderstand vs then vnderstand vs these men if they should take in against the Apostles as they haue done against vs they could soone taxe them also with Hyprocrisy for they vsed Ceremonies in the Church as touching practise when in a sense their iudgement was contrary for they knew that Ceremonies were abolished And they might as well taxe Dauid for Hypocrisy who in practise did eate the Sewbread yet in iudgement he knew it was for the Priests onely Lastly let vs see how fitly they haue alleaged the example of Peters Hypocrisy against vs Gal. 2.12.13 For this purpose note that Peter did eate of prohibited meates with the Gentiles and so for a time liued as the Gentiles as the text speaketh But after a time vpon the coming of some Iewes into their assembly Peter for feare of them refrained and would no longer eate of those vncleane meates now for that Peter did thus through feare withdraw himselfe from his former practise with the Gentiles so drew other of the assemby after him to Iudaisme from the practise of Christianisme therefore Paul taxed him with Hypocrisy as you may see Gal. 2.11 c. Now herein lay his Hypocrisy that vnto the Iewes who were newly come into the Christian Assembly Peter made shew in outward apperance as if he had retained Iudaisme still for he refused to eate with the Gentiles howbeit indeed and in trueth he had forsaken Iudaisme for he had eaten with the Gentiles vntill their coming and had so done still had it not bene for feare of them Againe he bewrayed Hypocrisy toward the Gentiles for vntill these Iewes came into the Assembly Peter made shew as if he had renownced Iewish ceremonies for he did eate vncleane meates with the Gentiles but no sooner were a fewe Iewes come in amongst them but instantly for feare of them Peter withdrawes himselfe and will no longer eate with the Gentiles whereby he bewraies that he had not renownced Iewish ceremonies so that Peter vsed Hypocrisy both with Iewes and with Gentiles now can M. Yates or M. Chappell parallel our practise with this of Peters doe we in some company keepe the Sabbath day and in other company neglect the keeping of it we are alwaies the same in all companies or doe we make a shew vnto any of keeping the Sabbath day when it may be proued against vs that we in some places haue neglected it hath feare to displease men caused vs at any time to vse such dissimulation as Peter vsed these were the things whereof Peter was accused but they cannot accuse vs of these wherefore they haue done vs great wrong to accuse vs in publike place of this Hypocrisy in Peter when our case and his is nothing like Let any indifferent man lay our practise and iudgement first vnto this of Peters and then let him lay them againe vnto the practise of the Apostles who in iudgement misliked of ceremonies and yet in practise vsed theÌ„ Act. 21 20.21.22.23.24 theÌ„ let him tell me whither of the twaine we are to be paralleled with whither our case be more like vnto Peters dissimulation or rather vnto the Apostles cinserity for if our practise be more like vnto the honest conversation of the Apostles as it is then vnto Peters dissimulation theÌ„haue they bene iniuriouse to our good names to compare vs to Peter when they should haue compared vs vnto those other Apostles OBIECT VIII Some obiect saying that forasmuch as the Sabbath day is a Morall there can be no dispensation for it c. Herevnto I answer that we find dispensationes in the Scripture touching Moralles for example 1. The Patriarkes had a dispensation from the 7th com when they tooke them many wiues and so had the diuorced woman as hath bene showne Deut. 24.1 c. 2. There is a dispensation from the 5th com in case the Magistrate commandeth things contrary vnto God Act. 4.19 3. To take vsury of a poore man is a morall and against the Law of mercy yet there was a dispensaâ—ion granted vnto the Israelites in some case as that they might take vsury of a poore stranger that is of a poore Gentile Deut. 23.20 4. It is generally holden that to sanctify one day of seauen for Gods worship is morall as the Lords day euery weeke yet they will not deny a dispensation from this in some case as in case of necessity when an howse is on fyer and when an enemy makes an assault vpon one of our Cities c. The dueties of rest and performance of holy exercises prescribed in the 4th com are holden Morall by all and yet in cases of necessity there layes a dispensatioÌ„ they may be wholly omitted for one or two weekes together 5. Abraham had a dispensation from the sixte Com. to kill his sonne Genes 22 2. Neither did Dauid take vengeance for God in punishing Ioab the murtherer 1 King 2.5 which he ought to haue done which law is in force at this day Genes 9.6 Rom. 13.4 Finally why a dispensation should not be in a morall as well as in a ceremoniall they haue yeelded no reason nor doe I thinke they can An Exhortation to a speedy Reformation WE haue now done with the Dispensation and according to promise we are to end with an Exhortation now it is very requisit that an exhortation vnto reformation should be added to the Dispensation least that peraduenture lazie security and spirituall slouthfulnesse should possesse the soules of some men thinking all is well enough since we haue a Dispensation touching the practise we neede not put forwards vnto a reformation for the preuention whereof and also for the encouragment of all men feareing God to put forwards vnto a desired Reformation I haue added a fewe reasones and Motiues But happily some may aske of me what it is I would that they should doe in this case for may they say we are priuate persones c. I am but one c. what can we doe Wherevnto I answer it is true
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
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-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