Lavv as touching its perfection can a man loue the thing vnknovvne for answer hereunto we must know that how euer a man may he be said to be ignorant of a thing as by it selfe in particular yet may he be said to knovv it and so also to loue it by an other in the generall I make it plaine thus he that loues one or more peeces of gold as gold he loues all peeces of gold and as vvell those peeces in generall vvhich he neuer sawe as those peeces in particular which he hath seene by those particular peeces vvhich he hath seene found good plesant vnto him he comes to know that the other peeces vnseene being of like nature they are also good plesant and so he growes in loue vvith them also The case is a like in him that hath the Inheritance of A Lord ship or Manner descended vnto him be it that he neuer saw nor knevv some particular Closse Field or Tenement of his Inheritance yet he hath a loue vnto these vnknovvne partes of his inheritance in the generall by the experimentall commodety he finds by some of the knovvne partes of his inheritance he grovves in to loue of the vnknovve partes also So it is in this our case t is true the most of men they knovv not the Lavv of God their inheritance in all the partes of it particularly and by themselues yet for all that they haue a knovvledge so a loue to Gods Lavv and to the vnknovvne partes of it in the generall and by the other knovvne partes in so much as many that are ignorant of some one or more points in the particular and by them selues can yet truely say that they loue the Lavv of God and the Lavv too in its integrity perfection and out of this loue in the generall and by other partes they vnfeinedly desire to be made acquainted vvith those vnknovvne partes in the particular that they might loue them for themselues also To apply this doest thou then loue the Lavv of God why make it appeare then both to thine ovvne heart and vnto all men by thy loue vnto the vnknovvne partes of it for he that loueth some peeces of gold in trueth he loueth all peeces of gold also as well those vnseene as those he hath seene so must thou doe if thy loue to Gods Law be sound thou must be in loue vvith all the parts of Gods law in its integrity as well with those vnknowne as with those alredy knowne The way vvherby thou must make knowne thy loue vnto the vnknovvne partes of Gods Lavv is in these two things In an earnest desire to become acquainted in particular vvith those vnknovvne partes of Gods Lavv and in a redy vvillingnes to embrace the knovvledge of them vvhen occation by Gods mercy is offred thee For the former as Dauid desiring to be deliuered from his sinnes praid not only against his knowne sinnes but al so against his onknowne sinnes saying cleanse me from secret faultes Ps 19.12 so we must desire that ernestely not onely the contenuance of the knovvledge of the knovvne partes of Gods Lavv but also the knovvledge of the vnknovvne and secret partes of Gods Lavv vve haue the Prophet Dauid a notable patterne in this point hovv ernest a suiter vnto God vvas he in this case Open mine eyes saith he that I may see the wonders of thy Law againe Hide not thy commandements from me againe giue me vnderstanding that I may learne thy Commandements And then his heart bursteth againe vvith eagre desire thereof mine heart breaketh saith he for the desire to thy iudgments Thus if there be in vs a firuent loue vnto Gods Lavv as there vvas in Dauid vve vvill neuer be at rest vntill vve knovv Gods Lavv yet better and more fully euen vnto perfection The second thing to vvit a ready vvillingnesse to imbrace this knovvledge vvhen it is tendred thee this needeth no proof for it follovveth of it ovvne accord think you that after the Prophet Dauid had thus besought God by prayers for further knovvledge of Gods Lavv that then he vvould not haue vvith both his armes imbraced him that vvould haue instructed him how beautifull are the feete of them which bring glad tydiuges Gods Lavv he called it the ioy of his heart his inheritance it was better vnto him then thousands of gold siluer Would not a man be redy to imbrace the ioy of his heart an inheritance and that which is better then gold and siluer when t is tendred him Yis vndoubtedly why such is the law of God such also will be thy redinesse to entertaine it when tendered if truely thou louest Gods law as Dauid did I come now to apply the former of the tvvo points Is it so that whosoeuer loueth Gods law in trueth and sincerly cannot but expresse his desirs to the vnknowne partes of it Then hereby may men iudge of their estate to Godward to know whither they doe indeed in trueth sincerly vnfeinedly loue Gods lavv or not doest thou desire the knovvledge of all Gods lavv as well as of some of it Doest thou desire the knovvledge of the vnknovvne partes as well as thou louest the knovvledge of the knovvne partes then is thine estate good to Godvvard and doubtlesse thou louest the lavv of God in trueth of heart and in sincerity but if thou contentest thy selfe vvith the knovvledge of that thou doest knovv not desiring to knovv more if more may be knovvne thy case is dangerouse it is to be suspected that thy loue to Gods law is but a fained loue hypocriticall that thou art rotten at the Core not sounde at the heart For he that loueth one peece of gold he loueth all other peeces of gold he that loueth one parte of his inheritance he loueth euery part and parcell thereof knovvne and vnknovvne vnto him Let the most men both Ministers people be examined by this rule their loue to Gods lavves vvill be suspected t is true indeed they pray dayly both in publike in priuate that God vvould increase their knovvledge open their blind eyes as Dauid did Open mine eyes that J may see the wonders of thy Law but doe they pray vvith Dauids heart sincerly Doe they not pray with secret and reserued exceptions and reseruations doe they not indent with God secretly in heart how farre they will be inlightened how farre not how farre they vvill know of Gods will how farre they will be ignorant still Let vs try both Ministers people For Ministers haue they not such a distinction as this nourished in their mindes to wit that there be some things vnknowne of Gods will the knowledge whereof would make much to their praise and applause would be well approued of by all their brethren and would be a meanse to establish them in their liuings if not to enlarge them and would not crosse but rather
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
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
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
be redy to reply say But Sir you giue too great liberty to our people you lay the reines vpon their necke you speake most profanly c. to whom I answer I know indeed that it is full sore against their wills that I haue discouered this secret vnto their people for they had rather haue ploded on in their old errour deceiuing the people still then this light should haue bene seene but for my part I had rather please God then please men Knovving that God cannot away with it that his Ministers shold teach for his Doctrines their owne inventiones Traditiones I Know well that they doe daily reuile me reproch me say all manner of euill against me falfly before their people that so my person being brought into contempt that which I speake against their new Sabbath may be contemned likewise but I desire them to forbeare such vnchristian cuning courses I desire them that they would no more backbite me slaunder me behind my backe vvhere I cannot come to ansvver for my selfe but this is a more faire course vvich I vvill propound vnto them if they thinke in deede in trueth that I haue giuen too greate libertie vnto their people haue done vvrong vnto their nevv Sabbath then let them put pen to paper confute this booke so they shall bevvray to the vvorld that they speake as they thinke vvhen they so bitterly inueigh against me against my booke euery silly creature can say t is an errour t is a foule errour t is an abominable errour t is a wicked booke an hundreth more but I would haue Ministers that are schollers leaue vvords fale to blovves let them confute the booke neither doe I exhorte them to this as a matter at their choise to doe it or not to doe it but I vrge it vpon them as a duetie both to man and to God it is their duetie in respect of men because they haue so confidently taught them that this day is the Sabbath day and that vpon payne of damnation they are bound to sanctify it in conscience of the 4th com vvherefore either they must acknovvledg that they haue bene in an errour labour so soone as they can to reforme it which is parte of amends an argument of an honest minde or else they must defend it that so their people may see that they play not fast loose with them that they teach them no more in the pulpit then they will be redy to defend by their pen if any oppose it I cannot see how they can defend themselues for honest men vnlesse they doe thus it is not enough for them to belch out now then some reprochfull words with a kinde of scorne and disdaine to vilifie the booke the Author of it euery foole can answer a booke so It is also their duetie in respect of God for they say that I am in a foule errour and that the Lords day is a constant Sabbath of Gods institution Well then and will they not defend Gods cause who should stand vp for God if Gods Ministers will not wherefore haue they both their liuings and their office of Ministrie but to manage Gods causes defend them against all oppositions vvill they thinke you giue their liues in defence of this Lords day as they tell their people they will who will not giue their labours to defend it when as Peter the Apostle did but by his example bring in Iudaisme into the Church of Antiochia Paul the Apostle withstood him to his face and reproued him before all men Gal. 2.11.14 If therefore I like Peter haue offended against the Lords day then they like Paul in zeale of Gods glorie should rise vp to confute me before all men else they cannot iustify themselues so farre as I can see to be faithfull in their places and to be followers of the Apostles As for the people me thinke they should neuer cease pressing of their Ministers by these the like arguments to the answer of this booke for the quieting of their consciences and for the cleering of the trueth in this point they should say vnto Archippus take heede vnto the ministerie that thou hast receiued in the Lord that thou fulfill it Col. 4.17 vnlesse they desire to liue in ignorance and errour and in doubt which is the trueth It is true it hath bene reported to me that some of these 10 Ministers haue bene thus moued by their people but they haue returned this answer Wee What wee shall vvee answer his vaine booke let some Cobler Tayler or Shomaker answer it c. and are not these loftie spirits who could forbeare to reproue them openly that knoweth them in an errour in a foule and grosse errour and after sufficient meanes of conuiction tendred vnto them both priuatly publikely and done also in all meeknesse and forbearance for all this they still persist carry it out in the height of pride scorning disdaining him that shall in loue respect vnto their persons admonish them as my former booke will witnesle for me So much be spoken touching the former question wherein you see that they cannot proue it that euery Lords day or Sunday was kept for a Sabbath in the Apostles dayes as now they are SECT III. I come now vnto the second maine question which is to know whither it can be proued that any one Lords day is a Sabbath day by Gods ordinance or not For I deny not only that euery Lords day is a Sabbath constantly and weeke by weeke but also I deny that there is so much as any one Lords day a Sabbath day For the better scaning of this point I will examine all their Scriptures all their reasons which they produce in this case First for their Scriptures I haue reade ouer many the workes and writings of the patrons of this Lords day to see their grownds for it but yet among all the textes of Scripture which they alleage I can no where find a Commandement for it alleaged by them out of any parte of the new Testament and this seemeth to me a straung thing if you demaund of them who is the Authour of this new Sabbath they will tell you Christ in the next place if you demaund of them where Christ left any commandement for it by himselfe or by his Apostles here they are at a non plus they can finde no com for it in all the new Testament no nor any exhortation to keepe it nor promise or threatening to those who keepe or profane it now this at the first entrance doth breede a shrewd suspition that this new Sabbath is but some forgery when there is neither commandement nor exhortation for it in the booke of God neither promise to them who keepe it nor threatening to them who profane it when the old Sabbath was set vp it was done by an expresse Commandement and can there a
other argument as vaine as this past thus If God instituted a Sabbath in memory of the creation then so did Christ institute a Sabbath in memory of the redemption But they cannot proue this consequence it is onely their naked affirmation wherefore my bare deniall of it shall be sufficient vntill they proue it you may see this argument further incisted vpon in my former booke Pag. 48. others argue thus the greater work must carry the honour of the day c. Ans the greater work may haue greater honour though not of the same Kind for the creation may haue the greate honour of the Sabbath day to remember it and the Redemption may haue the greater honour of not one but two Sacramentes to Remember it SECT XVII An other argument for the Lords day they haue it is this the Authority of the Magistrate hath Commaunded it and therfore we must keepe it c. Let no man thinke I frame this argument of mine owne heade for as I haue often heard common people vseing it so I haue bene vrged with it my selfe by a diuine and none of the meanest neither neede they be ashamed to heare of this argument in publike which they doe vse in priuate I assure them it is the best argument which they haue for the Lords day none of all these past are like vnto it for euery soule must be subiect vnto the higher powers Ro. 13.1 if therfore the Magistrate commaundeth vs to keepe it we must keepe it To this argument I answer 1. that our question is not whither vve must keepe the Lords day or not keepe it but whither Christ hath instituted appointed it for a Sabbath or not let this be first proued then vve vvill be redy to keepe it though this argument of Authority be wanting 2. I answer if this Lords day hath no higher authority then from the Magistrate then doth it not bind conscience simply by it selfe but as all indifferent things doe which are commanded by the Magistrate Yea the Lords day it selfe must be ranked amongst indifferent things where of the Magistrate may properly make Lawes Yea whereas the Magistrate now commandeth the Lords day to be kept if it hath no higher Authority then of the Magistrate then hee may alter the solemnity of the day from Sunday to Moonday to Tewsday or to any other day of the weeke Yea not onely alter it but also at his plesure nullifye it vtterly forbide keepeing of it any more And so the Tenour of your new Sabbath will proue but a fickle and inconstant thing 3. I answer if our Lords day standeth by virtue of the Magistrate thē is it not kept by virtue of the 4th com but by virtue of the 5th Com. for it is the 5th Com. that inioyneth obedience to our Superioures wherefore then must Ministers no more presse the 4th Com. vpon the Lords day but the 5th Com. they must no more say Remember the Sabbath day But now they must say Honour thy Father thy Mother when they would haue men sanctify the Lords day And people they must no more say they keepe the Lords day in conscience of the 4th Com. but in conscience of the 5th Com. and thus also shall the 4th Commandement be vtterly abolished and out of all vse in the Church This Lords day Sabbath then may be doubly considered of as it is commaunded by God or as it is Commaunded by the Magistrate as it is commaunded by the Magistrate so I doe no waies oppose it let it stand so such as it is in that respect so long as the Magistrate pleaseth as little while as hee pleaseth but I oppose our Ministers onely who say this Lords day stands by diuine ordination from God so intangle the peoples consciences in this respect making more Commandements as we say then tenn or making Lawes to bind conscience where God maketh none For by their collections consequences they make or say they finde that there was a Law of God for the Lords day which is most false SECT XVIII Thus vve haue answered to all their Artificiall arguments now we come vnto their Testimonies the first whereof is Gods blessing of this day Gods curseing of the profaners of it first of the former say they Gods blessing of this day to the greate edification of the Church is a signe that God approueth of this day Hereunto I answer it is one thing for God to blessed this day it is an other for him to blesse his ordinance in the day Gods ordinance in the day is preaching praying now God in mercy doth vsually blesse these ordinances of his being conscionably vsed vpon any day Sabbath day or Lecture day now we must carefully distinguish betwixt Gods blessing of the day vvherin these are performed Gods blessing of the ordinances them selues they therfore mistake things that argue thus that God blesseth the day when they should say God blesseth his ordinances in the day for it followeth not that because God blesseth his ordinances done in the day that he therfore blesseth also the day time wherein these ordinances are done no more then God blesseth the place wherin these ordinances are performed Let me shew you the vanity of this arguing by the like case Gods blessing doth vsually accompany painfull labour now suppose some profane Tradsman should vvorke all day long vpon the Sabbath day or Lords day finding at night his work to haue increased thriuen in his hands might he argue thus God hath blessed this day vnto me for a working day therfore here after I shall vse it for a working day for Gods blessing vpon my laboures this day is a signe that God approueth my action alloweth of it for a working day The other part of this argument is that God hath cursed the profaners of this Lords day and this is a signe that God approueth of the day For we reade in bookes set forth by some Diuins of many remarkable iudgements of God which haue befalne the profaners of the Lords day Herevnto I answer 1. that in controuercies about points of Religion vve must not proue things by the arguments of prosperity aduersity for these are no certaine signes of Gods vvill and pleasure no man for certaine knowes loue or hatred of all that is before them Eccl. 9.1 vve must to the Scriptures in this case for there God hath manifested his vvill but you may perceiue they be almost out of breath in as much as they are inforced to flye the Scriptures and hale in any thing that may helpe to make a noise and put some culler vpon the matter before the simple By this argument vve may conclude that the Palatinate his cause vvas naught and the Emperour his cause vvas good because God crossed the Palatinate 2. We are to distinguish of the day from the dueties in the day now we may impute those curses of God vvhich
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
make their Lords day Sabbath to become a 7th day so accord to the 4th com they must skip ouer Sunday in their accompt not rekoning it for the first day of the number so begine their rekoning at Monday counting Monday for the first day of the weeke then the Sunday or Lords day following will be a 7th day thus by their distinction cuning iugling together that day which our Church all Churches cales dies octavus the 8th day these haue made it a 7th day that day which the Scriptures cale the first day the same they haue made a 7th day I abhorr with my heart soule to see Gods people thus deluded and his sacred Scripture I meane his 4th com thus abused and made a nose of waxe to be turned hither and thither as the times please I know some are redy to wish I had spent my time better then to haue medled in this point of the Sabbath so in loue they are with their wonted erroures and others haue wished me and my booke hanged vp together with the like so rash is their furiouse zeale for their new Sabbath and so madd they are and enraged against me for discouering this their abhominable abuse both of Gods people and the sacred Scriptures but whither I haue done well or euill in this point and whither they or I doe rather deserue this censure I leaue to the indifferent and vnpartiall reader 3. An other absurdety against this distinction is that if a 7th day may be vnderstod in the 4th commandement indefinitly vncertainly then were not the Iewes tied to sanctify the Saturday Sabbath no more then any other day in the weeke 4. All Translatores both new and old are against them for they constantly translate it the 7th day as the most fit not a 7th day 5. Since there is no more 7th daies then there is Saturdaies in a weeke it is a foolish distinction to talke of a 7th day as if there were or could be more 7th daies in a weeke then one for since our Sunday or Lords day is the first day in a Diuine account as hath bene proued and also in all other approued computationes therefore Saturday following and onely Saturday must be both the 7th day and a 7th day without difference 6. That it must be translated and also expounded of the 7th day to wit Saturday and not of a 7th day vncertainly which day I haue proued it in my Exposition of these words of the 4th com But the 7th day is the Sabbath of the Lord c. Vnto which place I referre my reader 7. The absurdety of this distinction appeareth thus if the word seauenth may be translated a 7th as of a day vncertaine then one and the same word in one and the same commandement should haue diuerse senses for the word seauenth at the latter end of the commandement Exod. 20.11 must be trāslated the 7th as of a day certaine for God rested the 7th day to wit on Saturday Genes 2.3 it is absurd therefore to translate the word seauenth in the former parte of the commandement Exod. 20.10 a 7th as a day vncertaine And so much for this distinction III. A third euasion they haue this is very frequent in all mens mouthes let a man vrge the 4th com for the Saturday Sabbath your answer shall be this One of Seauen the 4th com it inioyneth one day of 7 so they reiect the 7th day and will haue one of 7. Thus they leane vpon this false exposition of the com that by the 7th day is to be vnsterstod one day of the 7 by one of 7 they meane any one of the 7 or some one day of the 7 or other with out difference Thus these enemies to Gods Sabbath doe corrupt the proper sense of the scriptures rather then they will see their old erroures and be take them to a reformation glad they are if they can inuent any thing for the subuersion of this sacred ordinance Gods Sabbath day My first argument against this euasion shall be this that the word Seauenth vsed in the 4th com it is not a Cardinall as they cale it but an Ordinall word of number it noteth but one of that number and its order also as that it is the last for order of that number named thus the Tēth is not any one of the 10 but the last for order of the 10. The fowrth moneth of the yeere it is not any one moneth of the 4 but the last moneth of the 4 so the Seauenth day of the weeke it is not any day of the 7 but the last for order of all the 7. they doe therefore most shamefully corrupt the word of God who when they heare God say But the 7th day is the Sabbath of the Lord which 7th is the last day of the number or weeke then they will come in with their deuices to defeate God of his day and time saying by the 7th may be meante one of 7 or some one day of the 7 that is as well the first day of the weeke or any other as the last day 2. The absurdety of this answer and exposition may appeare by the like cases The passeouer was by the Law to be eaten vpon the 14th day of the moneth now according to these Expositers of Gods Law a man might haue eaten the passouer vpon one of the 14 daies as on the 5th or 8th or 12th daie and iustifiably too for their Exposition of Gods law is by 14th to vnderstand one of 14 or some one day of the 14 that is any one day of the 14. Againe they were to circumcise a child on the 8th day I say these men that is vpon one or vpon some one of the 8 daies so they might at their choise circumcise a child on the 4th or 6th day of its age thus by their exposititiones they make Gods Lawes of none effect for God made choise of one certaine day aboue all others and these haue made all daies common God would haue the 7th day which is the last of the 7 for his Sabbath but these tell vs one of 7 some one of 7 or any one of the 7 may suffice as if God had not made his choise of the day but left vs the prerogatiue to make the choise good Lord deliuer vs from such Expositers and such Expositiones I could haue borne this griefe with silence as a long time I did if these Antisabbatharians or enemies to Gods Sabbaths would haue taken knowledge of these their erroures in loue and the spirit of meeknesse either in priuate before I printed my former booke or in publike by my former booke but now they maintaine thē with an high hand vtterly cōdēning me protesting against me both in publike and in priuate wherefore I doe the world to know how I abhorre these their vngodly proceedings in abusing Gods people and in corruption the sacred Scriptures 3.
it among the Ordinances of God giuen it like power ouer the conscience which they haue now how God will take this at their hands it behoueth the Authors hereof to be thinke themselues 3. The Authors hereof doe bewray most audaciouse presumption in that they dare approch so neere the Majestie of God that Ielouse God with their owne inventions that they dare ranke them with the Ordinances of God now what would they more vnlesse they take the Crowne that is to Deify themselues for who but A God can exercise power ouer the conscience and make ordinances tying conscience and of equall authority power with Diuine ordinances Since this deformity is in the visage of a Protestant happilly it will be winked at or ouerly looked vpon or minced and extenuated if not defended but were it in the face of a Papist suer I am it should find no mercy but according to the iust desert thereof it should be aggrauated to the full but what should I say loue is blind I meane self loue we can spie a blemish in an other but cannot or will not see it in our selues I cannot see but that these men may as well set vp a new Sacrament of Baptisme in stead of the old one as to set vp a new Sabbath in roome of the old one or an other Lords Supper in stead of that instituted by Christ as an other Sabbath in roome of that instituted by God and since none but a God can set vp Sacraments and Sabbaths in the Church what else doe they but vsurpe the roome and Authority of God who set vp new Sabbaths in the Church By the way as touching Gods ancient Sabbaths haue not Papists by their reasons and consequences out of Scripture which these men call their neceessary consequences but how vnnecessary you haue seene abolished Gods Sabbaths expresly commanded in the Morall Law and haue they not hereby aduanced their Syllogisticall reason to be of equall authority with neuer erring Scriptures and their consequences to be of equall authority with Gods 4th commandement nay to take the vpper hand and to showlder out of place Gods commandement Now since a law inacted in Parliament cannot be reuoked but by the same authority that first inacted it doth it not follow that Papists make Idoles of themselues whē their reason shall be a Countermand to Gods commandement were Papists onely guilty of this sinne a man might with applause manage this argument against them but since Protestants also haue a hand therein I dare not passe my censure Thus you see the Lords day is an Idoll the preachers for it Idolaters and their obseruation of it Idolatry let none enuy malice mee for discouering vnto them this their sinne but rather let them turne their enuy against themselues for being such sinners and their malice against their sinne nor let any study to wrest my words but let their study be how to worke a reformation To conclude this point seeing that as the case standeth there is Idolatry committed by many thowsands in the Land and that by most puritanes is it not high time to seeke out for a reformation Now lay all these forementioned things togeather and be stirred vp to endeauor for a reformation for so as S. Iames speaketh Thou shalt hide a multitude of sinnes Iam. 5.20 And endeauour for a speedy reformation for reformation is Repenance Repentance is by no meanes to be delayed and procrastinated as we are daily taught I reade in the prophecy of the Prophet Haggay an excellent exhortation to incourag all sortes of people to the reedifying of the Temple it is this Yet now be stronge o Zerubbabel saith the Lord and be strong o Ioshuah sone of Jehozadak the High Priest and be strong all yee people of the Land saith the Lord and worke for J am with you saith the Lord of Hoastes Hagg. 2.4 I verily thinke that I may apply this Exhortation vnto all sortes of people now to incourag them to the reedifying of the Lords Sabbaths saying be strong o Prince be strong o Priest be strong all yee people of the Land and worke for the Lord of Hoastes is with you God was with his Church in the daies of Luther he prospered thē so as gloriously they reformed the corruptions in his worship and the Idolatry daily committed against the second commandement why should we doubt but that the same God fauourably alloweth this our worke or feare to expect a like blessing when the Cases are so like Remember the Sabbath day to keepe it Holy That 7th day is the Sabbath of the Lord thy God in it thou shalt not doe any worke For the Lord rested on the 7th day and therefore the Lord blessed the Sabbath day and Hallowed it Exod. 20.8.10.11 Lord haue mercy vpon thy vniversall Church and incline their heartes to keepe this law speedily to reforme the weekly transgressions of it Amen Amen My reward with men for times past hath bene euill my expectations for time to come are worse but Lord wipe not thou out the kindnesse that J haue shewed to thy Law and to thy Holy Sabbaths Remember mee o my God concerning this and pardon mee according to thy greate mercy Nehem. 13.14.22 1. Cor. 4.4 FINIS Faults escaped In pag. 51. lin 9. for reuerence read reference pag. 103. lin 2. for preformed read reformed pag. 165. lin 5. for denegerated read degenerated pag. 331. lin 6. for contraicted read contradicted pag. 421. lin 22. for eparate read separate pag. 475. lin 2. the text Rom. 15.1 there cited with ij lines before it I iudge vnsoundly applied pag. 582. lin 36. for subiect and Magistrate read seruant and Master As for other faults as mise-pointing of sentences and mis-placing lacke or superfluity of a letter here and there the intelligent Reader may easily correct them