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
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
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
be vpholden by Antiquity vniuersality c there be other things vnknowne of Gods will the knowledge whereof would but tend to their reproch and shame and would be generally distasted of all the Ministry and might be a meanse to depriue them of their liuings they crossing all Antiquity vniuersality c in so much as if God should now demand of these petitioners what they would haue of him whither that he should bestow vpō them the whole knowledge of his will intirly whither it make with them or against them or onely that part thereof which might tend to their present commodety it is to be vehemently suspected they would choose this latter onely albeit they would blush to say so I appeale to their consciences examined if I hit not the marke the reason of my such suspicion is this in part The knowledge of this part of Gods law touching his Sabbaths it is not put vpon them to study it out with great paines but it is brought home to their dores redy studied for them 2. The point is most easy familiar to be vnderstood no difficulties in it saue what themselues doe voluntarily vnnecessarily put vpon it by their vaine distinctions friuolouse obiections as some thing may be obiected against any thing that it is easy I know it my selfe for I haue fathomed it diued good deepe into the bottome of it I know it also by others both of the Ministry and priuate men who can see it cleerly and without difficulty Wherefore I can impute their ignorāce to nothing else but that they are willing to be ignorant haue no desires to be acquainted with that vnprofitable incommodiouse part of Gods will for vvhat is there in this controuercy of the Sabbath that exceedeth the capacety euen of the meanest but especially if you speake of Ministers who haue a dexterity when they will in vnderstanding questions of Diuinity it is not possible for them to be ignorant had they a willing mind I am very confident that if they prayed to God out of an vnfeined sincere loue to Gods Law that he would informe them in the vnproffitable part of his will as vvell as in the proffitable part that God would soone send them a cleere light thereof especially since the way is now made so open easy I wish they vvould but make experience of God in this case according to my counsaile desire and if they doe not it will be bitternesse first or last In a word Ministers haue heard that Gods Sabbath is now in question but which of them haue gone into their studies and deeply minded the point out of a desire to find it defend it if it might be found and defended I appeale to their consciences Let vs novv try the people by this rule and see if there be not like Priest like people it is true these pray for an increase of knovvledge in Gods lawes also but doe they meane to obtaine a knowledge of all the law of God wholly or of so much onely as may serue the time and please their Ministers what their desire is shall appeare by their practise t is voiced abroade that the Lords Sabbaths are profaned the 4th comman weekly transgressed and that there is a booke newly come forth to that effect well how doe people now behaue themselues vpon these tidings If a man should cry fyer fyer in the night so in loue men are vvith their housen and so desirouse to preserue them that instantly they startle leape out their bedds make inquiry where and search round about their housen without and with in and will not be perswaded to bedd againe till they be suer all is safe Did men loue Gods lawes as they doe their housen and possessions they vvould not be at rest till they had scanned the point and examined the booke ouer againe and againe But I shall tell you one of the ordinary questions they moue vpon these tidings to wit what think you Sir may not a man goe to heauen in the ould opinion though he be ignorant of this parte of Gods word touching his proper Sabbath to passe by what I thinke of heauen let me tell you vvhat I know of hell I am suer a man may goe to hell in the ould opinion these questions way intimate that men resolue to giue to God no more seruice then what neglected they plung body soule in to hell fier this is no filiall but a seruile minde affection this is farre from Dauids prayer open thou mine eyes that I may see the wonders of thy Law Let me tell you also the successe which these tidinges produce vvith most others say they it were much to be wished this booke had neuer comne forth that this point bad neuer bene questioned I wish the Authour had bene better aduised it vvill cause much stirre in the Church before we vvere finly quiet this novv vvill cast rubbes in our vvay our consciences vvill be checking of vs c. All the ansvver these shall haue from me is to aduise them to see to it that by such obiections they be not like to those rebelliouse Ievves vvho vvould not receiue instruction vvhen God vvould haue taught them children that would not heare the Law of the Lord which say vnto the Seers see not and to the Prophets prophesie not vnto vs right things but speake stattering things vnto vs c. Isa 30.9.10 to conclude let these their common obiections speake for them if therby they doe not bevvray that in their prayers they intend to obtaine no more of God but a partiall knovvledge of his Lavv and this their partiality may breed a shrewd suspition their loue to Gods Law is not sound and sincere for if it vvere they vvould not reiect the meanes of knovvledge before they haue tasted it So much be spoken by vvay of vse from this that an vnfeined loue of Gods Lavv cannot but desire the knovvledge of the vnknovvne partes thereof I come novv to make some application of that other propertie is it so that vvho so loueth Gods Lavv in trueth he vvill vvith all redinesse cherefulnesse and vvillingnesse imbrace the knovvledge of the vnknovvn partes thereof vvhen the same is tendred vnto him if vve shall put men vpon the triall for this point also here vve shall in the first place find many in the Ministery guilty hovv vnvvilling they are that the knovvledge of this parte of Gods Lavv touching his Sabbaths should come abroade into the vvorld or into their owne heads both their ovvne consciences are priuy to and the vvorld takes knovvledge of vvere the knovvledge of a good liuing tendred them I dare say it fevve or none of them but vvould haue runne and ridd about it vvith all diligence long before this could any man informe thē though but doubtfully of some Tyeth vnpaid belonging to their liuings if Lavvyers vvould not bring them Counsaile they vvould ride make out to them
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
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
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.
Of this I may say as Christ saied ye haue made the commandement of none effect by your tradition God saied in it thou shalt not worke I say they this is not to be regarded by Christianes for it is but Application and Appurrenance yet further whither rend all these distinctions and euasiones wherby men would deny Gods 7th day Sabbath and what 's the reason that to this end Gods Law must be thus rent and torne assunder doe not the Authores of these things behaue themselues like men weary of Gods seruice and as if it were a burden vnto them to haue so many of Gods ordinances in his Church and therfore they diminish the number as if the fewer of them the rather it grieueth them that Gods sacred Sabbath should be morall lest they should be bound to sanctifie it were it not thus with them they would not invent such euasiones against this ordinance as they doe But they haue conceiued a preiudice against it and therefore downe it must V. An other euasion I meete withall and it is this let a man alleage the 4th commandement for the sanctification of the Sabbath day properly so caled and our answer shall be this the Sabbath day why doe we not keepe the Sabbath day the word Sabbath it signifieth a Rest and doe we not rest on the Lords day why we haue the Sabbath day alredy we keepe it euery weeke so long as we rest from our workes euery Lords day Let me shew you the absurdety of this slye euasion by the like suppose we a commandement giuen for the sanctification of the Lords day in the new Testament thus Remember the Lords day to sanctifie it but the first day of the weeke is the Lords day in it thou shalt doe no worke c. for on the Lords day Christ rose from the dead and therefore he blessed and sanctified the Lords day Suppose we also one of our new Sabbatharians should alleage vnto me this commandement for the obseruation of the Lords day if I should answer him thus the Lords day why doe I not keepe the Lords day the old Sabbath day on Saturday it is the Lords day for the 4th commandement saith the 7th day is the Sabbath of the Lord c. And doe I not then sanctify the Lords day when I keepe the old Sabbath day on Saturday were not this a slye eusiaon and yet such slye euasiones they vse as if because they can deceiue themselues blind the poore people by such sleites they could deceiue God himselfe too thereby but as in the supposed commandement for the Lords day it is manifest enough which day is the Lords day as namely not Saturday but Sunday for it is caled the first day of the weeke which is true of Sunday onely and it is caled the day wherein Christ rose which is true of Sunday onely so in the true commandement for the old Sabbath it is plaine enough to any but deceiuers which day the Lord meant for his Sabbath that is not the Sunday or Lords day but the Saturday for it is caled in the commandement the 7th day which agreeth to Saturday onely and it is said in the commandement to be the day wherein God rested at the Creation which agreeth to Saturday onely 2. May they not by the like sophistry keepe the Coronation day a fast day or Christmas day when it faleth on a working day and all by the 4th com and in stead of Gods Sabbath for the word Sabbath signifieth a Rest now on eueâ—y of these daies we rest from worke and doe we not then keepe the Lords Sabbath thinke you when we keepe the Coronation day a fast day or Christmas day thus wise meÌ„ yea Religiouse meÌ„ play with Gods com as a foole would play with an other mans nose and yet let a man in loue of Gods trueth with all meeknesse and submission to them for time was I so carried it towards them tell them in most friendly manner of these erroures and they are redy to flie in a mans face to fill the world with clamoures against him as one not worthie to liue any longer as one morefit for the iayle then to inioy common libertie These are good incouragements are they not to prouoke one to study and to discouer erroures and to set men in the right way these and worse haue bene my reward hitherto I might be larger in confutation of this sleite as by shewing that these words Sabbath day are a proper name of a day to wit of Saturday and therefore we must not rest in the bare signification of the word Sabbath but looke how the Spirit of God vseth it to what day he doth apply it namely vnto Saturday for as Lords day is a proper name for Sunday so is Sabbath day a proper name for Saturday whence it plainly appeareth that they dally and play with the word Sabbath when they flie to its signification neglecting its application and the Holy Ghostes vse of the word these with other things we might add but enough hath bene said for him that will vnderstand if further you desire to see of this point I referre you to my Exposition of these words in the 4th commandemeÌ„t Sabbath day so much for this euasion VI. An other euasion is this let a man alleage Gods Com. for the 7th day Sabbath and one answer shall be this The Sabbath day or the Lords day all is one for it is bur time you stand on and time is but a circumstance and why should you be so strict for a circumstance as if God regarded a time so much c. Because you say but a time and but a circumstance by way of sleiting you must know that this time this circumstance it is an ordinance of Gods yea one of the most ancient ordinances of God in the Church it is a time indeed but it is a Sacred and Holy time for God himselfe pleased to Hallow it and make it an Holie day at the Creation So God blessed the 7 day and sanstified it Gen. 2.3 Were it not blasphemy to but at Gods ordinances why might not some thus but at our Sacraments as well as these doe at Gods Sabbathes why may they not as well say the Sacramentes what need you be so strict for them they are but Signes of things c the water it is but well water the bread it is but Bakers bread c as you say the Sabbath why it is but a time and but a circumstance 2. We must know that some circumstances be but indifferent others be necessarie for example the circumstance of time when it is not commanded limited then it is an indifferent circumstance then a man may but at it by way of diminution thus the Sacraments are to be vsed but whither in the fore noone or in the after noone whither on the Lords day or on an other day is a thing indifferent because not Commanded On the other
that day we should want our Sabbath daies meales and so all that day long our soules should lacke its refreshments and all the Sabbath day long our soules should be pineing and languishing wherefore the supplies made vpon the Lords day will no more helpe for the Sabbath day when it is past then a meales meate on Sunday will comfort a man on Saturday so much for this obiection there are other obiections also but I will handle them together in the next Section and thus much shall suffice for the proofe of this Dispensation Hauing proued the Dispensation here let me add a reason or two shewing why we should the more willingly imbrace it my first reason is because it tendeth much vnto peace and concord to containe the members of our Church in vnity I shall not need to shew what discord might arise if a rent in practise should be made from our Church neither shall I need to shew what a benefit peace in the Church is euery man knowes it euery man cales for it well then if it be so good to preserue peace in the Church let all that are louers of this peace imbrace all conditiones and helpes which tend vnto peace if in case they be such as may possibly be admitted of I grante it that for the present wee are fewe in number who are of this contrary iudgement but seeing the case is so plaine I verily beleeue it that in Gods good time multituds will be of the same iudgement also then the rent would be grieuouse to be borne now it is fit a wise man should haue his eyes in his heade and foresee and preuent an euill let all that loue therefore the peace of the Church receiue and imbrace this Dispensation which tendeth to the peace thereof if possiblie it may be receiued and imbraced let it haue the most charitable and fauourable constructiones that may be that so it may stand and so the peace of the Church be maintained preserued where things may be taken in a better sense and in a worser sense therelet the better be chosen But woe is mee as the Prophet Dauid speaketh my soule hath too long dwelt with them which hate peace I seeke peace and when I speake thereof they are bent to warre Ps 120.5.6.7 Neuer did I suffer and vndergoe such reproches and such tauntes as since I haue deliuered this Dispensation my good name hath bene torne into a thowsand peeces not onely in the Churches and publike places by M. Yates M. Chappell charging me with Hypocrisie and likening me vnto the false Apostles and the like But also what Table or priuate meeting is there almost wherein my good name hath not bene made odiouse thus whilst I haue sought peace with the Church and with them they haue raised vp ciuill warres against mee now that they might the better make way for my downefale they haue bene so farre from taking things in the better parte as he is accounted for the most excellent that can vse the least charity and he is most applauded that can wrest my Dispensation to the worst And so much for my first reason An other reason let me giue you whereby you may be induced to construe my dispēsatiō in the better sense not in the worse to imbrace it if possible it may be and it is this that by this Dispensation I doe treade in the footestepes of the Apostles themselues for so we ought Be yee followers of mee saith S. Paul 1 Cor. 11.1 For this purpose note how the Apostles had a greate reformation to worke to wit the abrogation of the Ceremonies and the Ceremoniall Law from among the Iewes Now how behaued they themselues in this matter did they gallop forth post-hast vnto a reformation did they instantly ruinate abolish the vse of Ceremonies among beleeuing Iewes no such matter but contrariwise they went therevnto in a softe walke according as the times conditiones of their people would beare it and for the present they retayned all the Ceremonies still in the Church yea they the Apostles vsed these ceremonies together with the people as you may reade Act. 21.20.21.22.23.24 And they waited for season opportunity to throw downe Ceremonies afterwards thus by their wisedome they wone many of the Iewes to the faith which otherwise by a rash violent course they might haue lost Iust so if this Dispensation be imbraced shall we imitate the Apostles in this reformation touching the Sabbath The Lords day hath bene in vse a long time now in these daies it is in greate honour so also the Lords Sabbath hath bene a long time out of vse at this time in dishonour and so greate is the loue of most men vnto the one hatred of the other as cannot easily be exprest now can it be thought that the current and streame of the times can be turned in an instant what before they haue heard on it for many haue not so much as heard of this question and many that haue heard on it haue not read it and such as haue reade it it is fit they should take a time to deliberate and to aduise about it now what shall wee doe the meane while shall we fale to a present practise and so rend our selues from our bretheren is this the way to wine them or to exasperate them rather did the Apostles rend themselues from the beleeuing Iewes in practise no such matter All things are lawfull for m◠saith Paul but all things are not expedient and all things edifye not let no man seeke his owne but euery man an others wealth 1. Cor. 10.23.24 And againe Vnto the Jewes I became as a Iew that I might gaine the Iewes 1 Cor. 9.20 It is expedient therefore that euery man seeke an others wealth and edification so as if possibly he may he diuide not from his brethren in practise but rather to seeke their wealth by holding conformety with them it is enough that the Doctrine and trueth of the Lords Sabbath is published giue it time to roote and to ripen this foundation being laid are formation by God blessing will come off in time the more kindlie and thus with the Apostles we shall waite season and opportunity for a happy reformation There are I confesse but they are such as be our aduersaries in this case who would haue vs in their rash and inconsiderate zeale to rush violently instantly vpon the practise without all respect had first vnto our brethren or to the Church wherein we line or to expediency season or opportunity or Presidents of former times and these men presse vs thereto with this that it is the Law of God and a Morall Law and it is your iudgment and the like these men would haue the haruest and the seede time both goe together so hote they are but leauing these in their indiscretion and intemperancy it is safer to imitate the Apostles and to take time