Histories of the Church for Saturday the 7th day Thus it is euident that Sabbath day is a proper name signifying our Saturday and Saturday then is the day vvhich God meant and spake of in those vvords Remember the Sabbath day Secondly vve may knovv that Saturday is the day vvhich God meant by these vvords Sabbath day because God hath in his 4th com plainly deciphred out the day vvhich he called Sabbath day and that in these vvordes But the 7th day is the Sabbath c. And see Exod. 35.2 and Exod. 23.12 Leu. 23.3 so then the 7th day of the vveeke is the very day vvhich God vnderstandeth by Sabbath day novv the 7th day of the vveeke is our saturday for our Lords day or Sonday is called by all the 4 Euangelists the first day of the vveeke Mat. 28.1 Mark 16.2 Luk. 24.1 Ioh. 20.1 vvel then rekon on and Saturday after vvill be your 7th day Furthermore it is not obscurly declared in the reason to the 4th com Exod. 20.11 Where Almightie God setteth out his ovvne ensample for vs to imitate hee Rested on the seuenth day and hee blessed and Sanctified the seuenth day for Sabbath vuhich seuenth day from the creation is our Saturday Finally the Sabbath day and the 7th day are vsed in the 4th com promiscuously the one for the other for t is said Ex. 20.11 that God rested the 7th day wherefore the Lord blessed the Sabbath day c. where he should haue said thus Wherefore the Lord blessed the Sabbath day c. vnlesse the Sabbath day and the seuenth day be both one and the same and here I might ad the Testimony of Walaeus de Sabbatho pag. 61. who affitmeth and also proueth it that the word Sabbath in the 4th com is not vsed indefinitly and indeterminatly but for the seuenth day from the Creation Thirdly that our Saturday was the Sabbath day which vvas once commanded to the Iewes by the 4th com I proue by the Testimony of all Diuines for doe not all both Protestants and Papists acknowledg that our Sauiour was crucified on Good Friday and that hee lay in his graue al our saturday being the Iewes Sabbath day and rose on our Sunday wherby they confesse that our Saturday was the Sabbath day Further more doe not all Diuines affirme that Saturday the old Sabbath day was abolished by Christ c In which words they confesse that Saturday was the Sabbath day mentioned in the 4th com what neede of further proofes Hauing found out particularly which is the day of the weeke to which the 4th com had respect namely Saturday Now we may be bould to make a more particular description of the Sabbath day and thus it may be desribed The Sabbath day is that sacred time called Saturday counted the seuenth day from the Creation which was sanctified and hollowed by God and appointed to be Sanctisied by man I call it a sacred time and that in a double respect 1. by destination 2. By consecration the Sabbath day is holy by destination it being set a parte for holinesse and for the worship of God to be celebrated in it like as the Temple once was Remember the Sabbath day to Sanctifie it Exod. 20.8 The Sabbath day is Holy by consecration because at the Creation God consecrated it and made it an Holy day and this he did two waies 1. By his personall and exemplary Rest vpon this day And the 7th day hee rested from all his worke which he had made Genes 2.2 For if the grovvnd whereon Moses stood became holy grownd because of Gods presence there Exod. 3.5 what shold hinder it but that in like sorte the day wherin God him selfe rested shold forthwith become an Holy day 2. By his hallowing and sanctifying of this day So God blessed the 7th day and sanctified it c. Genes 2.3 other Sabbathes were holy but by destination only but saturday Sabbath was holy both by destination and by consecration also Hauing finished this point it remaineth that we make some vse and application of it the first vse then shall be for information and thus I reason if Saturday be the day and time which God aimed at in his 4th com by those words Sabbath day then may our Translatores in translating of the 4th com safly translate it Saturday for Sabbath day they may put Saturday saying Remember Saturday to Sanctify it For Saturday is that day properly meant by the words Sabbath day neither haue we any day of the weeke which will answer to the Sabbath day but our saturday only and if it be objected that the name Saturday doth not fully expresse the name Sabbath day because Sabbath signifieth a Rest I answer it is no more then but this that to the name Saturday vve add the word Rest and so we shall haue the full sense thus Saturday-Rest Remember the Saturday-Rest to sanctifie it It is obiected against this that so doing we shold bring an heathenish name as Saturday is into the Scriptures c. Hereto I answer I trust that as our holy vse of our Temples and Churches hath purged that abuse of them vnto which many of them were first erected so our Christiaen vse of the name Saturday may sanctifie and purge it from heathenish abuse 2. We vse the name but for distinction sake onely voide of all heathenish vanities now why may not the name Saturday be brought into the scripture of the 10 commandements as well as that heathenish name Mars into the scripture of the Actes of the Apostles Then Paul stood in the midst of Mars hill and said c. But I meane not to contend for this I leaue it vnto the wisedome and discretion of our lerned Translatores all that I aime at hereby is only this that I desire all meanes and helpes may be afforded whereby the true and proper sense of the scriptures may be easily vnderstood and that in as much as may be by the ignorant and vnlearned This one sore euill I find that whilst we retaine the word Sabbath in the Com. it being an Hebrevv vvord it is in our Church as it vvas in those dayes vvhere in the scriptures vvere in Lattine because the people vnderstood not the Lattine toung the priests might make vvhat Expositions they would and so it is here because the vvord Sabbath an Hebrevv vvord is not translated into English but redd in our Bibles and retained still our Ministers many of them giue what fained and fabulouse Expositions of the vvord Sabbath they please as a Sabbath and the Sabbath and a Rest and all to this end that they might dravv the 4th Com. vnto the Lords day and expound it of the Lords day or Sunday as if the name Sabbath day might be giuen indifferently vnto any day of the weeke none of vvhich corrupt glosses could delud the people if they had the words Sabbath day trāslated into English wordes for so they need not so vvholly rely vpon the Ministers
Sabbaths for man to take vpon him this office it is but an vsurpation If they say in Gods account then I answer as for the 6. dayes they are vnsit for a Sabbath in Gods account because God appointed them for labouring dayes Sixe dayes shalt thou labour c. Exod. 20.9 wherefore if we may take that day for a Sabbath which God esteemeth fitest then must we haue the Saturday Sabbath for that God esteemed this the fitest day of all others it appeareth in that he gaue a com for the sanctifying of this day aboue all others God commanded this day he neuer commanded any day besids this day But hereunto they will thus reply but we meane it of the 6 dayes only that day of the 6 begining at Sunday for the first of the 6 which is the fitest that day must be Sabbath day for as for the 7th day we hould that to be abolished I answer admit for argument sake that the 7th day Sabbath is abolished which is more then euer they shall proue let vs take them in their meaning of the 6 dayes yet it followeth not for this their arguing is but a sley begging of the question that by taking that in their argument for granted which they should first haue proued to wit that some one of the 6 dayes must be a Sabbath and then this being proued in the next place they may consider which of the 6 dayes is the fitest for the Sabbath and that in Gods account for things may be fit for an vse in mans account which God neuer ordeined to that vse This their arguing is like in absurdety vnto this a man hath 7 sonnes concerning these thus one may argue the eldest sonne is a Lawyer because he is the fitest of all the rest the eldest sonne is a Phisitian because he is the fitest for a Phisitian and yet for all this fitnesse he is neither Lawyer nor Phisitian the eldest sonne is fitest for a gentleman yet he may be a beggar Saul of all men present was fitest to offer sacrifice yet God neuer ordeined him to offer sacrifice so the Lords day may in a sense be said to be the fitest for a Sabbath and yet God neuer ordeined it for a Sabbath but these are idle things first therefore let them handle their argument prouing that Christ hath ordeined any one or some one of the 6 dayes and then let them proue it shewing that the Lords day is fitest when a man goeth into a glouers shopp he must not vse such logicke as this this paire of glones is sitest for mee therfore they are mine he must first know if the glouer will parte whith them so or not for there must be something else besides fitnesse or else you must goe whith out them so first let them shew vs that Christ will haue one of the 6 dayes and then let them shew which of the 6. hee will haue In the meane space I will disproue them and shew that none of the 6 dayes are fit for a Sabbath for 1. God with ut any repeale bath giuen a com that these 6 dayâ—s wee should labour Exod. 20.9 and therefore these 6 dayes are not fit any of them for a Sabbath 2dly I will shevv that of all the 6 dayes the Lords day is not fit for a Sabbath and that because Christ and his Disciples vvith his approbation trauailed on this day at least 15 miles vvhich vve knovv of as hath bene proued out of Luk. 24.13.15.33.36 the vvhich hee vvould neuer haue done if hee had iudged it fit for a Sabbath day 3dly S. Paul did voluntarily omit the keeping of the Lords day vvhen he might haue kept it vvith those Christians at Antioch for but a vvord speaking as hath bene shovvne out of Act. 13.14.42.43.44 vvhich Paul vvould not haue omitted if he had iudged this Lords day fitest for a Sabbath Wherefore none of the 6 dayes are fit in Gods account for a Sabbath no not the Lords day it selfe they must therefore bring some other better argument then this of fitnesse to proue the Lords day a Sabbath of all our Lambes those vvhich are spotlesse are fitest for a sacrifice yet no man must novv Sacrifice them 2. I ansvver to their reason vvhere by this argument is proued they proue the Lords day to be fitest for a Sabbath day because certaine famouse vvorkes vvere done theron as 1. Christ rose on it 2. appeared on it 3. the holy Ghost descended on it 4. Peter preached converted 3000. Baptised them on it 5. Paul preached on it 6. there vvas collections on it and this reason is very plausible with common people But I deny that these things doe fit a day for a Sabbath day in Gods account as for mans account I regard not what he accountes or thinks fit in matters necessary to be obserued vpon paine of damnation in matters of Gods worship I desire them to shew vs how they come to know Gods minde in this point hath God at any time reuealed it that such actiones as are forementioned should fit the dayes wherin they were done for Sabbathes or hath the Church of God at any time found out Sabbathes or made choise of Sabbathes by such and the like actiones or hath God left it to the liberty and vvisedome of men to choose him out his Sabbathes by such like actiones if none of these can be shovvne how dare they be so presumptuous to affirme that such actiones doe fit the dayes vvherin they were done for Sabbathes mans reason is a more blind thing in the dueties of the first Table then in the dueties of the second Table now the point of a Sabbath is a matter of the first Table dare men be so audaciously bould then vvith their reason consequences heere yea such poore reasones and friuolouse consequences it stands not vvith the feare of God and reuerence of Gods Majestie to be so bould vvith God I vvish therfore that men especially Ministers vvould make lesse vse of their reason consequences and more vse of the Scriptures and conscience Further I answer that if men will be directed by examples in the Scripture for the erection choosing of dayes for publike solemnities they shall find that such famouse actions haue not caused those very dayes vvherein they vvere done to be holy dayes but God and the Church haue made choise of the next dayes after Thus God ended his vvorke of Creation on the 6th day now he sanctified the 7th day which is the day after the Church Ester 9. did likewise for those Iewes who had deliuerance from Hamans conspiracy on the 13th day of the moneth they kept the 14th day of the moneth the day after a day of feasting ioye v. 17. those Iewes who had deliuerance on the 14th day of the moneth they solemnised the 15th day of the moneth the day after v. 18. wherefore if they would follow the Church of
Christ vpon the Lords day farre vnlike to the example of God on the 7th day and therefore we may follow the example of Christ and be as vnlike on the Lords day to the example of God on the 7th day as Christ was Against this some Ministers obiect thus that happily the new Sabbath was not yet knovvne the Church being in hir infancy and Christ being newly risen from the dead things were not yet established in the Church c. Herevnto I answer 1. if this new Sabbath was not knowne vpon this first Lords day why then they graunt me what I would haue which is that the Lords day was not constantly weekly kept in the dayes of Christ his Apostles as now they vrge vs to keepe it euery where and so they ouerthrow their owne doctrine 2. This obiection maketh the matter worse then it was before for now they will to maintaine their errour cast blame vpon Christ for if this nevv Sabbath was not knowne to the Church no not this chiefe principall Lords day whose fault was it but Christs in that hee being their Pastour had not taught it them yet no not when it was more then time that they had knowne it that so they might haue kept it The Lords day being instituted by Christ to be kept for a Sabbath day in remembrance of our Redemption as our new Sabbatharians imagine it could not but make as much for the Memory of Christ his death as the Lords Supper did of which Christ saied doe this in remembrance of mee now can any man thinke that Christ could passe ouer the doctrine of this a point of such consequence that in so seasonable a time vvhithout some neglect if there had bene any such thing to be taught them they cannot plead that Christ could not conveniently come at his Disciples erly enough in the morning to haue minded them of it for he rose very erly c. neither wanted he meanes to haue sent them vvord of it for he sent them word by Mary Magdalene that they should goe downe into Galile and there they should see him Mat. 28.1.10 hee might as easily haue sent them vvord also that it was his will that they should keepe that present day for a Sabbath if euer he had intended any such matter 3. I answer that this obiection spoiles all for if through infancy of the Church and the like as some infant-like-men imagine this first Lords day was not instituted for a Sabbath whither I maruaile then vvill they rune for an institution for there is not any mention in the Scriptures of any word of institution nor of any practise or example of Christ or of any of the Apostles about their sanctifying any Lords day after this first Lords day vntill Pentecost day Act. 2. vvhich was 6 or 7 vveekes after this first Lords day so here then is a greater errour for not onely the first Lords day vvas omitted for a Sabbath but also there is no footing for any Lords day kept like a Sabbath for 6 or 7 weekes together after Christs resurrection Thus the further vve serch in to this point the more vaine it doth appeare in so much as it irketh me to blot so much paper as I haue done and must doe to answer to such an idle argument as is the Lords day Sabbath it vexeth me to see men of such able partes for lerning naturall endovvments and so renoumed for sanctity thus to befoole themselues in the defence of such a friuolouse tenet as is this Lords day Sabbath But it fareth with them as I thinke like men that haue had wrong possession a long time when the true owner comes to claime his right yet since they haue possest it so long they will invent somthing to defend it still they vvill find trickes quilites and quirkes in the Lavv to hould possession still against the true ovvner so it is here the Lords day hath thrust out the Lords Sabbath day from possession novv this many yeeres and since it is done the Lords day hath hath had the possession long some culler must be set on the matter somthing must be invented to maintaine possession still though neuer so vvrongfull though neuer so to the shame of the defenders of it But for all this they are redy to reply thus but vvhat is the matter that this Lords day is so often repeated in the Nevv Testament aboue any other day of the vveeke and vvhy vvere such notable vvorkes still done vpon that day as Christ rose then and appeared to his Disciples the Holy Ghost descended Act. 2. Peter preacht and converted thovvsands Paul preacht on that day and here vvas a Collection for the poore on that day S. John receiued a Reuelation vpon the same day now all this cannot but point at something c. Where vnto I ansvver t is true all these doe point at some thing but vvhat is the thing vvhich they point vnto they should tell vs vvhat thing they point vnto not say onely they point at something I doubt not but they point at something but vvithall I beleeue they point at nothing for their purpose to helpe to proue the constant vveekly practise of the Lords day for a Sabbath if they did they vvould not be ashamed to say what they point vnto in particular turning it off thus in generall termes all these point at something In the night time Ioseph had a reuelation concerning Christ Mat. 1.20 Mat. 2.13.14 In the night Christ came vnto his Disciples vvalking myraculously on the Sea Mat. 14.25 In the night time Christ vvas betraied Mark 14.27 In the night time vvas brought by the Angel to the Shepheards those most ioyfull tydinges of a Sauiour borne into the vvorld Luk. 2.8 In the night Paul Silas sung Psalmes vnto God Act. 16.25 In the night Paul preached at Troas raised vp Eutychus falne dovvne dead Act. 20.7.8.9 Novv all these you may say pointed at something indeed true it is But tell vs proue it vnto vs what is that somthing they will not say we must hence learne to keepe Popish Vigiles or holy nightes I trust 2. Whereas they speake of the often repetition of the Lords day in the Nevv Testament the Sabbath day is oftener repeated then it t is true the 4 Euangelists doe euery one of them mention it but all that is but as if it vvere once mentioned onely for the Euangelists doe but mention one the same thing albeit it be 4 times repeated by them all that there are more Sabbath dayes spake of then Lords dayes see these textes Act. 13.14.42.44 Act. 16.13 Act. 17.2 Act. 18.4 Thirdly vvhereas they make some greate matter of it because there vvere so many notable vvorkes done vpō this Lords day this point is much in their mouthes J ansvver 1. the day vvheron notable vvorkes vvere done is vsually put dovvne in Scripture for the more certainty sake novv to
enquire after other reasons ends vvhereof the Scripture is silent is prying curiosity to affirme any other ends is presumption Ezekiel the Prophet had a reuelation or a vision on the fifth day of the 4th moneth Ezek. 1.1 Novv vvho can tell me vvhy he had his vision on the fifth day rather then on the first or in the 4th moneth rather then in the 5th or 6th moneth Eliah had a reuelation in the third yeere 1. King 18.1 Hezekiah that godly King began to raigne on the third yeere 2. King 18.1 who can giue a reason why these notable workes fell out still vpon the third yeere In the 7th moneth the Arcke rested vpon the Mount Ararat Genes 8.4 on the 7th moneth they had a solemne fast day Leuit. 16.29 on the 7th moneth they had a Sabbath Leuit. 23.24 in the 7th moneth the trumpet for the Iubile was blowne Leuit. 25.9 now what wise man can tell why God did these things still on the 7th moneth rather then on the eight or nynth moneth vnlesse the Scripture had reuealed it these are idle braines vanities 2. I answer if these notable workes done in the Lords day should sanctify the day time for euer after why should they not haue power to sanctify the place also wherin they weredone for these workes should aswell sanctify place as time in common reason and so Ierusalem should be the Holy place still for Gods worship as well as the Lords day be the Holy time for Gods worship for were not all these notable workes done in the place of Ierusalem as well as in the time of Lords day did not Christ rise from the dead there did he not appeare to his Disciples there did not the Holy Ghost descend there in Ierusalem did not Peter preach convert thowsands there did not Christ suffer there But happily they may thinke that these notable workes had more power ouer the circumstance of the time then of the place and therfore to satisfy them in all their fopperies vve must speake of the time because the question is for sooth about time well then for time if these notable workes had power to sanctify or to declare as sanctified the Lords day the First day of the weeke then why should they not sanctify or declare as Sanctified the yeere that is the first yeere of euery seauen from the first yeere of our Lord hitherto and so vve should keepe euery first yeere of euery 7 yeeres for a Sabbath yeere in memory of the Redemption like as the Iewes kept euery 7th yeere a Sabbath yeere Leuit. 25.4 for the reason is the same as good that we should keepe euery first yeere in 7. as well as euery first day in 7. for the reason why they would haue euery first day a Sabbath is because such notable workes were done in the first day of the weeke the Lords day well then why should we not haue the first yeere of the 7 a Sabbath yeere also for the selfe same notable workes that were done in the Lords day or First day of the weeke the selfe same notable workes were done in the first yeere of our Lord for in this yeere Christ rose from the dead in this yeere he appeared to his Disciples very frequently in this yeere the Holy Ghost descended in this yeere Peter preached and converted thowsands in this yeere Christ ascended vp into heauen why therfore should we not haue this first yeere a Sabbath as vvell as the First day since the reason is one and the same in both 3. I answer they erre and that by applying these notable workes done on the Lords day to vses and ends whereof the Scripture giueth them not the least light for they apply all these notable vvorkes vnto the time day wherein they were done as if they did shew declare this time this day to be a more holy time and a more holy day then other dayes and times and by name that it must be a Sabbath day too whereas the Spirit of God intendeth no such matter in recording these vvorkes that we can find but thereby aimeth at other ends as for example the reason vvhy Christ rose on the Lords day rather then on any day after might be least that he should see corruption Act. 2.27 and a reason why hee appeared to his Disciples vpon this Lords day rather then vpō any day after might be least his Disciples should dispaire in him saying he is swallowed vp of death and also Christ appeared to them on that very day to put an end to their sorrow and mourning for him as soone as might be for vnto that very day the Disciples were sadd for him yea they mourned for him and wept Luk. 24.17 Mark 16.10 yea Christ appeared on the Lords day to fulfill make good his own prophecies of himselfe before his death as that Mat. 12.40 as Ionas was 3 dayes 3 nights in the whales belly so shall the sonne of man be 3 dayes 3 nights in the heart of the earth And Destroy this Temple and in 3 dayes I will raise it vp againe Ioh. 2.19.21 It was needfull therefore that both Christ should rise on the Lords day it being the third day from his Passion and also that he should shew himselfe being risen to his Disciples vpon this third day to make good his owne words And for the holy Ghosts descent vpon this day Act. 2.1 it being Pentecost day a great feast day of the Iewes wherein were mert at Ierusalem many strangers and on which day all the people of the Citty were at home not abroad in the fields and were more apt to assemble and gather together to take knovvledge of this myracle therefore as it is most likly did the holy Ghost choose this day rather then any other to shew this myracle to grace countenance the Gospell in the sight of all men and to add authority vnto the Apostles doctrine before all men that they might be wone to the faith and what notable effect it tooke you see for thowsands of the people assembling to see the myracle vpon Peters sermon instantly made vnto them were conuerted Act. 2.14.41 The like may be said of Peters sermon vpon this day it was meerly occationall as namely to take off the slaunder of drunkennesse cast vpon the Apostles Act. 2.13 and to informe those that doubted of this myracle what it should meane Act. 2.12 but to suppose the holy Ghost descended to make this day a Sabbath is an idle fiction fained inuention Hereby you may see how they wring and wrest the Scriptures vnto such vses as the holy Ghost neuer intended whereof the holy Scripture is altogether silent who made these men of Gods priuy Counsaile that they should be so well acquainted with such ends of the holy Ghosts actions as he hath concealed such interpreters of holy Scripture if they had their due would be sent backe to the Uniuersity againe to
such weake textes as no man of note will make vse of this way for to this purpose one M. Pottes an auncient diuine beiond the Seaes obiected this very text vnto me as finding fault with me for putting it into my former booke so lightly hee esteemd it now to wipe away such preiudiciall thoughts let it be knowne I could instance Authoures in printed bookes who doe vrge it but sparing them I will nominate one of my 10 aduersaries standing vpon this text stifly and it is M. Gallard Minister of Sprowston in Norff sometyme pupill to the foresaid M. Pottes and so I come to the answer My 1. answer to this Text is that vvhereas M. Gallard saith the vvord made may be translated sanctified I answer him that so the vvord may be translated made also and that to translate it made is the more fitting in this place all our Translators both old and nevv doe beare me vvitnesse for they all render it made Novv if it may be translated made how vvill he proue that it must be translated sanctified for hee must remember that it is his part to proue that the vvord must necessarily be translated Sanctified Happily he vvill say that the vvord signifieth to sanctifye vvhen it is referred to dayes c. but so the vvord vsually signifieth also vvhen it is referred vnto men and yet in one place it signifieth appointed or ordeined thus the Medes Persians are said to be sanctified of God Isa 13.3.17 That is appointed of God to execute his iudgements vvhy may not the vvord then be once so meant also vvhen it is referred to dayes 2. I ansvver him suppose it must be translated sanctified then I distinguish of Sanctification of dayes some dayes are sanctified for Sabbaths for the Church to Rest on other some dayes are sanctified for other endes as for some particular mans vse in the Church as here in this text Ps 118.24 This day which the Lord made or sanctified he made it or sanctified it for Dauids vse properly for the day wherin he should come to the Crowne and so typically for Chtist his vse and for the day wherein he should be honourablie raised from the dead the Lords day now this Psalme is to be vnderstood in this latter sense as he that hath but halfe an eye may see how then vvill he proue that this Lords day whereon Christ rose was sanctified for the Church to sanctifie vvhen it vvas sanctified for Christ alone to rise in for this day vvas not sanctified for the vvhole Church and people but for Christ alone not for the Church to rest on but for Christ to rise on 3. I answer by an other distinction the word Day is some time taken in Scripture for a shorte ordenary day of 12. howres or the like and sometime it is taken for a long space of time conteining many dayes vveekes moneths or yeeres as Ioh. 8.56 Abraham reioyced to see my day c. and 2. Cor. 6.2 behold now the day of saluation Now the word Day in Psa 118.24 may be taken in this latter sense for all that time vvherein Dauid raigned and so for all that time of Christ vpon the earth after his resurrection or longer wherein he raigneth in his Church as King how then vvill M. Gallard doe to proue that by day here must be meant a shorte ordenary day of 12 or more howres or a weekly Sabbath day 4. I answer say the vvord day be to be taken for a short day then let it be proued that this is a prophecy of a weekly day as of euery Sunday or Lords day for it may be a prophecy of a yeerly day onely as of Easter day since on that day Christ rose from the dead and if it be no otherwise how will they doe for a weekly Sabbath on euery Lords day 5. I answer that this Psalme cannot be a prophecy that the Lords day or day wherein Christ was to rise should be a Sabbath day and that I proue because Christ kept not this Lords day or day of his resurrection vvhen it came as a Sabbath day but as a vvorking day for hee trauailed vp and downe too and fro on that day and so did his Disciples yea the Apostles themselues were ignorant that this first Lords day should be a Sabbath for they beleeued not that Christ was risen but sorrowed vvept all the day long vntill it vvas nere night and so could not kepe it a Sabbath in memory of the resurrection These things haue bene proued alredy Novv had this Psalme bene a prophecy that the first Lords day vvhereon Christ rose should haue bene a Sabbath day Christ must haue kept this day together vvith his Disciples as a Sabbath day because Christ must fulfill all things prophecied of him And thus much for ansvver to this abused text of Scripture SECT VI. Thus we haue answered the Scriptures vvhich they abuse bring out of the Old Testament in the next place vve come vnto those Scriptures which they alleage out of the New Testament abuseing them also the first vvhereof is that Text Act. 2.1.14 c. Where Peter preached on Pentecost day and also converted 3000 soules and administred the Sacrament of Baptisme vnto them and this Pentecost day was on the Lords day and therfore the Lords day must be a Sabbath day Here vnto I answer and in answering I must be the larger because in this Text they put greate confidence saying heere vvas a Sermon heere vvas thowsands converted heere vvas the Sacrament of Baptisme administred on this day the Holy Ghost descended vvhat vvould you haue more saith Mr. Gallard admit that this Pentecost day was our Lords day yet forasmuch as it vvas onely our Lords day vvhich vve call White-Sunday if it be a Sabbath it doth not follow that any more Lords dayes in a yeere must be Sabbaths then one that vpon our White-Sunday 2. I answer it is not to be supposed but it must be proued by them that this Pentecost day vvhereon Peter preached vvas that yeere vpon the Lords day or Sunday for it is houlden by many that Pentecost day doth follow according to the day of the Moneth variably and not according to the day of the vveeke constantly Waleus vpon the 4th Com. Pag. 161. saith it is caled into question of some whither this Pentecost day fell then vpon the Lords day or not Yea he addeth that Pentecost may fale on any day of the weeke To this agreeth Aynsworth on Leuit. 23.11.15 alleaging it to be the opinion of Sondry Rabbines and according to the Hebrew Canones and translations of the Chaldee Septuagint that Pentecost followeth the day of moneth and so is variable being one yeere vpon one day of the weeke an other yeere vpon an other day of the vveeke and herevnto also doe beare witnesse the Iewes wheresoeuer novv liuing for they keepe their Feast of Pentecost by the accounte of the Moone and
it meete that Christian people shold be pressed in sermones to sanctify this Lords day that vpon certaine paine of damnation if they faile when it is vncertaine whither it be of Christs institution or not iudge of the matter good reader To conclud how euer this is plainly yeelded by M. Perkines that if we will borrow light from the Histories of the Church it is the common opinion of such as are acquainted with them that the old Sabbath was noe throwne downe nor the Lords day Sabbath set vp vntill long after Christs ascention vntill a matter of 300 yeeres after Christ And so much concerning the testimony of M. Perkins XIII My 13th Testimony shall be that of Doctour Prideaux in his Treatise of the Sabbath day where he thus writeth where is there saith he any the least mention of surrogateing the Lords day into the roome of the Sabbath day pag. 140. and againe where saith he is there amonge the Euangelists or Apostles any distinct institution of the Lords day yea where is the text wherby you can necessarilie proue it if you should deale with an aduersarie with whom you must deale punctuallie not by prayer intreatie pag. 143. and againe as for an institution of the Lords day whither expressed or gathered by consequence let him shew it that can finde it pag. 144. In which vvords this learned great Divine plainly denieth the Lords day to be of Christs ordination and affirmeth that it cannot be so much as collected out of the Scriptares XIV My 14th and last Testimony shall be that of M. Brerewod in a learned Treatise of his lately come forth against M. Byfield on the Sabbath day who in pag. 37. thus writeth You will say saith hee the celebration of the old Sabbath was translated to the first day of the weeke translated by whom by any commandement of God where is it it is certaine there is none And therefore the solemnity of the Lords day was not established iure Diuino by any commandement of God and consequently to worke on the Lords day is for certaine no breach of any Diuine commandement Hereby we may see that a man may worke on the Lords day safely without the danger of sinne and how ably and sufficiently M. Brerewod hath managed this point against M. Byfield his worke shall speake for it selfe To the like effect I might here adde the Testimony of M. Broad of Gomarus de Orig. Sabbat and of Riuetus in Decal all late writers against the Lords day Sabbath also as is well knowne XV. I thought here to haue surceased and wrote no more for matter of Testimony but time and further serch haue ministred vnto mee yet an other cloude of witnesses for I shall yet further sett before your eyes the Testimonies of sondry lerned Diuins of two Godly Martyrs and of the Church and state of England assembled in Parliament all with one ioynt consent testifying that the Lords-day-Sabbath is not of Diuine institution My 15th Testimony then shall be that of Zwinglius ad Coloss cap. 2. pag. 515. who thus writeth The Sabbath so farr forth as it is Ceremoniall is abolished and therefore now wee are not tied or bound vnto any certaine times Where you see the iudgement of Zwinglius is that now we are not tyed vnto the sanctification of any dayes or times and consequently that we are not tied vnto the sanctification of the Lords day And this is that which elsewhere I haue said admit this errour that the old Sabbath day is a Ceremony and abolished and farewell all Sabbaths for we can find no other Sabbath then that neither in the Old nor yet in the New Testament XVI My 16th Testimony shall be that of Melanchthon in his Loc. Commun De potestate Ecclesiastica seu de clavibus who thus writeth The Church at the begining appointed the Lords day and certaine other Holy daies that there might be certaine times for instruction But these ordinations ought not to be superstitiously vnderstood For they are no necessary partes of Gods worship but they are in verie deede 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 things of an indifferent nature which out of the case of scandall may be omitted without sinne Therefore vnto these Traditions we owe obedience in regard of scandall but out of the case of scandall our consciences are free at libertie In which Testimony you see Melanchthon affirmeth these things of our Lords-day-Sabbath 1. That it is a Tradition They therfore who preach so for the Lords day Sabbath they are Patrones of old Traditions they doe but defend vphould maintaine Traditions and why may they not aswell preach for other Popish Traditions as for this And further if the Lords day proue but a Tradition then it appeareth that all Romish Reliques are not as yet abolished out of the Reformed Churches 2. That that Church which instituted the other holy dayes the same Church instituted the Lords day Sabbath and consequently the Lords day Sabbath other Holy dayes are all of equall like authority 3. Whereas hee saith that the Church appointed the Lords day thereby it appeareth that it was not the appointemēt of Christ his Apostles but of the Church after them 4. He affirmeth that the obseruation of the Lords day is but an indifferent thing so as if authority be not offended our consciences are free at liberty vve neede not sanctify it 5. For any man to esteeme better of the Lords day then as of an indifferent thing he affirmeth it plainly to be Superstition Hovv many thowsands then of superstitiouse people Ministers haue we now in this Kingdome XVII My 17th Testimony shall be that of Hemingius in his Enchiridion class 3 cap. 12. pag. 366. who thus writeth Traditions are rites which are said to be deliuered without Scripture either of the Apostles or of the Holy Fathers after the Apostles of which kinde are the Baptisme of infants the obseruation of the Lords-day Here Hemingius affirmeth 1. that the Lords day is a Tradition of the Church 2. That there is no Scripture for the obseruation sanctification thereof The Lords day then is but an vnwritten tradition A Popish Tradition preach for it as long as they list they doe but preach for Popish Traditions XVIII My 18th Testimony shall be that of Bastingius in his Commentary on the Catechisme on the 4th Com. pag. 455. where he thus writeth In that the Lords day certaine other daies alloted for the hearing of Sermones are still retained obserued therein wee differ farr from the Iewes and we doe nothing against the Doctrine of the Apostle forbidding difference of daies For the obseruation of the Lords day differeth from the Jewish Sabbath in that it was not lawfull for the Iewes to omit or to change the Sabbath of the 7th day by reason of the expresse Command of God But the Christian Church whither it doth allote the first day or any other day doeth it
be accounted humble men because they doe imitate Christ Some obiect thus I but you doe not discreetly to publish this point whereby it comes to the peoples knowledge rather should a drope of blood haue gone from my heart then such a point as this vnto common people you should rather haue imparted it vnto Diuines in priuate and discussed it with them onely c. Hereto I answer this obiection of some Diuines it is no better then a faire flourish whereby vnder a c lour of discretion they would haue silenced and buried this Trueth euerlastingly For if they could haue tied me by the rules of this their discretion to haue made knowne this point onely vnto Ministeâ—s they then know waies enough how to smother it so as it should neuer haue come to light and so as the people poore soules should neuer haue heard of it Indeed I iudged it discretion first to make tender of it to Ministers before I printed to the viewe of common people and so I did for I sent my Notes a broad to sondry Diuines of the best ranke both nere and afarr off expecting their confutation or confirmation but I obtained neither In case they had answered me by way of confirmation then my resolution was to haue bene further counsailed by them as touching the publishing of it as whither by my selfe or rather by some more eminent able person of their choosing and touching the time when whither presently or rather hereafter and for the persones to whom whither generally vnto all or rather vnto some eminent persons of the Kingdome and the like But expecting longe their answeres which diuers of them promised though they performed not and waiting 10 or 12 monethes and finding nothing but delaies and foording me off still hereby I suspected that this their counsaile of discretion was but a dry morsell to stay my stomake withall for the present and nothing else but a fained thing deuised handsomly to make mee beleeue on the one side that that they meant seriously and faithfully to haue taken the matter into their consideration had not I bene so rash in publishing it which they neuer meant as all experience euen to this day sheweth for both my Notes then and my Booke since haue neuer bene answered by them by way of confutation nor approued of them by way of confirmation And on the other side to haue kept this Trueth secret from the peoples knowledge and this of the twaine indeed is that they chiefly aime at it is most grieuouse vnto them that common people should espie their errours as for their owne consciences many of them are large enough as I haue experience to my exceding greate sorrow of heart to brooke the superstitiouse and ignorant obseruation of the Lords day Sabbath and to neglect the worship of God in the 7th day Sabbath they could digest these things and set downe with them good quietly prouided no body might see this their blind ignorance halting with God but this is that which toucheth to the quicke with them that since my publication of this Trueth and discouery of their errour now they cannot halt in secret now common people see ther 's no grownds for the Lords day Sabbath now their parishoners others can answer their arguments and see their folly and leuâ—ty and how a long time they haue bene carried in a golding dreame Well when I saw that Ministers sleited Gods Trueth then I resolued to turne me and open my selfe vnto the people trusting to finde more fidelity sincerity among them if therfore it griueth them that the people know of it sooner then they would let them thank themselues for sleiting of it when tendered vnto them and for their attempts to smother it c. For some of them haue said vnto me when I haue moued them in it most ceriously what thinke you wee haue nothing else to doe but to listen to your toies Others obiect saying if I would haue wrote in controuercy I shold haue wrote against Papists as Bellarmine the like against a forraine enemy c. To whom I answer ther 's more neede to deale at home then a broad euery man flies vpon A Papist for the controuercy is made easy by the many helpes of our lerned writers because it is applauded at all hands so as a man may be a gainer by the controuercy But fewe or none will medle to redresse things at home for these are not onely hard difficult requiring much study greate labours considering none haue gone before to giue them light but also a man may easily foresee it hee shall be a loser by the bargaine wherby you may easily gather that homebred euiles are more perillouse and like to stick longe by vs without reformation now by how much the fewer will vndertake them by so much the better seruice he doth vnto God that will aduenture himselfe in them for this is that I aime at not to please men but him that hath called me and betrusted me with one of his Talents my chiefe desire now is that I may improue it not which way my selfe may best gaine credit wealth and preferment but that way whereby I may wine most glorie to my chiefe Lord and Master Let none thinke me so ignorant but that I know well enough which is the way to rise in the world were that the thing I short at and I know right well that whilst I am in this argument I am cleane out of that way but with Moses I haue a respect vnto the Recompense of reward Some of them obiect vnto me that by stiring in this point I shall incense the State and the Byshopes will molest me c. To whom I answer that 's the thing indeed would much please them that the Governement of the Kingdome would oppose mee so much they intimate by their much wondering that I am so long suffered in quiet c for since they cannot defend the phantasy of the Lords day Sabbath by the Scriptures and sword of the Spirit now they long for the aide of the sword of the Magistrate wondering it tarrieth so long erre it will aueng them but had I their cause in hand I would be ashamed to desire aide from the sword of the Magistrate when the word of God and sword of the Spirit refuseth to help first let them soundly answer confute my booke and then let them flie to the Magistrat and spare not I know well that things tending to changes and alterations are not pleasing vnto Statsmen vnlesse in case most weighty and of vrgent necessity of which kind I trust they will Iudge this to be after they haue once taken it into their graue and iudiciouse considerations The soundnesse and cleernesse of this my cause giueth me good hope that God will inlighten them with it so incline their hearts vnto mercy but if not since I verily beleeue and know it to be a Trueth and my duety not
forswore his Lord and Master therein he bewraied it not Let good men therfore Holy be defended no further then their goodnesse and holinesse will extend and suffer them to be prosecuted and discouered in their erroures sinnes that they may reforme them I confesse they are my brethren so I acknowledge them but what then may not their erroures therfore be discouered and reproued Peter was Pauls brother did Paul therfore cloke Peters errour no Paul discouered it and reproued it to his face and that publikly before all men Gal. 2.11.14 shall the sinnes of the people be reproued and not the sinnes of Ministers shall Ministers haue a patent to sinne without reprofe our Sauiour reproued Peter saying get thee behind me Satan I hold sinne is lesse to be borne withall in a Minister then in a priuate person especially if it be both in their life and doctrine as that is for which I shall reproue them for when they not onely practise it but also erroniously teach it hereby they draw whole multitudes after them and therefore sinnefull errour would be snibed in them as a riuer would be stopped in the fountaine Perhapes thou wilt further say for them but what is it you haue against them it seemeth by these words that you haue some greate matter against them which we cannot beleeue since we know them to be men so Holy so lerned and euery way so qualified as we cannot say black is their eye c. Why amongst others these things I haue against them In generall I challeng them for their false and erroniouse doctrine where with all they haue now a long time deceiued and seduced the people of God wherein they still stifly persist he particulars whereof are these by their vngodly and abhominable reiecting of that most ancient ordinance of Gods Sabbath by name commanded in the Morall Law 1. They are become companiones to those wicked Priests who were partiall in Gods Law Mal. 2.9 for they deny the Integrity perfection of the Law and teach it onely by halues by parceles and peeces and so make Gods Law a lame and defectiue Law 2. They deny God a parte of his holy worship and seruice prescribed in the first Table of the Decalogue and this they neglect and omit weekly 3. They haue vtterly abolished and by their doctrine nullified the whole 4th Commandement both roote and branch 4. They haue most shamefully abused the 4th Commandement by their most grosse false and erroniouse expositions of it so as I neuer saw any one portion of scripture more corruptly and falsly expounded by any Popish Iesuit Whereby they worthily deserue the Title to be called The corrupters of Gods Law 5. They doe shamefully abuse certaine Textes and portions of Scripture and that by setting Scriptures together by the eares for they wrest certaine Scriptures of the New Testament to the vnnecessary contradicting and ouerthrowing of things commanded in the Decalogue and 10 Commandements of the Old Testament 6. They haue and doe most vnschollarlike abuse the 4th Com. by applying it to the Lords day the which God directed properly vnto the Saturday or 7th day of the weeke 7. They teach and maintaine that the Lords day is the Sabbath day by Christ his institution and to this purpose they haue most vnlernedly dishonestly wrested and abused diuerse sondry portiones of sacred Scripture a thing which one day they must account to God for and hereby they haue shamefully abused many of the well affected people of the land nursing them vp in Superstition will worship and idolatry If I shall make these 7 things good against these 10 Ministers as in this booke I shall then I trust you will pardon me if now and then I let fale an harsh word or two against them and then I trust you will not blame me for taking vp the bucklers against them as Gods enemies in these cases I could not haue taken these things so euilly at the hands of any as of puritans nor of any puritans as of puritane Ministers for at their hands I looked for better As for them these 10 Ministers I require and charge them as they will answer it before the Tribunall of Almightie God at the generall day of Iudgement that they study the 4th Commandement better and other the Scriptures now in controuercy so that they may deliuer nothing to the people but the pure word of God in their exposition and that they forbeare these erroniouse doctrines in pulpit and in priuate yea and reuoke these their foule erroures making a mends to the people of God whom they haue wronged by acknowledging the same vnto them before either they or any of their people departe this present life it is no dallying with mens soules and Gods matters Or else let them answer this my booke and so honestly acquite themselues of these things I charge them withall it is but equall that I demaund that they should either confirme my booke or confute it some of them say they will giue their liues for the Lords day Sabbath I trust then they will giue their laboures which is lesse to defend it I doubt not but you shall heare them make many shiftes friuolouse excuses that they may not answer me as hitherto they haue done when moued to answer my former booke but this is but still to maintaine their credit among the people as if they could easily answer all but they will not wast their time forsooth Happily the combination of these 10 Ministers will agree euery man to preach an invectiue sermon or two euery man in his owne parish against this booke and so raise a greate cry against me picking partially some fewe things in my booke to cauill at as it is no hard matter for a Rhetoricean to delude the people with words and for a Sophister to beguile them with seeming arguments and answers but my request vnto them is that they would answer my booke and that punctually from point to point not snaching and catching here and there at things and that they would print it as I haue done and so they shall stand to what they say without alterationes and after minceings and extenuationes An Author may be much wronged and abused in pulpit as I haue bene alredy by M. Chappell reporting to the people things out of my former booke falsly which I neuer wrote there so confuting their owne phantasies in stead of my booke and the Author hath no remedy but patience To auoide the like I desire them to forbeare pulpit confutations and come to printed confutations that so they may be answered againe What remaineth Christian Reader but that in the last place I craue thy single eye and vnpartiall censure and that you carry a minde voide of all preiudice euill will either to the person or the cause whereabouts thou art redy to be imployed in reading Remember we are not to receiue the word of God with respect of
say this were a plaine forfeiture of the bond and that the debitor his calling the time but a circumstance vvas but a pore shifte this vvere a silly plea before the Iudg of Assises to say the time my Lord it was but a circumstance c. well hovv euer men dare not dally thus before an earthly Iudge and with an earthly king yet men dare palter thus with the king of kings were a man summoned to appeare at a day apponinted but in an inferiour courte who durst sleight that day They are only Gods dayes and Gods times then that may besleighted this bewraies that God is not reuerenced as is a mortall king or Iudg men dare not sleight the precise day of appearance in the Courtes of men but men dare sleight the precise day of appearance before the Lord chiefe Iustice of heauen earth in the Courtes of his fanctuary nor are men so afraid to make a forfeiture of the bond of Gods fourth comm by neglect of the day as they are a fraid to forfeite abond of 10. or 20. to a man by neglect of the day Thus much for the time and day in generall we shall hereafter come to the particularity of the time to shew how more specially what day it is which God requireth SECT III. Hauing laied forth the seuerall partes of this Com. in the foregoing Section detected some of the errours of our time in abusing the sense meaning of the Spirit of God in this Com. it now remaineth that I come to the Exposition of the same and whereas the com is laid downe partly affirmatiuely and partly negatiuely we will in the former place speake of the affirmatiue parte the which is conteined in these words Remember the Sabbath day to sanctify it Sixe dayes shalt thou labour and doe all thy worke In this affirmatiue parte first we will speake of the word day secondly of these words Sabbath day thirdly of the Commandement in this word Remember c. For the word Day to giue an Exposition of it according to the minde of the holy ghost we must serch how the holy Ghost vseth this vvord in Scripture for this purpose see Genes 1.5 And God called the light day but no where hath he called the darknesse day wherefore the light only is the day in Gods accounte see also 1 Cor. 3.13 euery mans worke shal be made manifest for the day shall declare it Where by the word Day the holy Ghost meaneth the light see 1 Thes 5.8 But let vs who are of the day be sober Where by day is meant light as appeareth by the Opposition of the word night in the former verse se Joh. 11.9 are there not 12 howres in the day if any man walke in the day he stumbleth not because he seeth the light the day therefore is the time of light by Scriptures accompt wherefore by the word day in the fourth Com. I vnderstand the time of light and of light only A second querie may be to know how long this day is and when it beginneth and when it endeth For the beginning of it we are to giue it the largest extent as to begin early in the morning by day breake or day peepe euen whilst it is but a little light and much darknesse see Ioh. 20.1 and Mark 1.35 this last text is to be reade as Chemnitius well obserues thus In the morning whilst it was very much night c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so Beza readeth it also Now as the day beginneth with the least light appearing in the skie so we are to thinke it lasteth so long as there is any sunne light in the skie or vntill the day be quite off the skie thus much be spoken of the word day shewing 1. what is meant by it to wit the time of light 2. How long this day is to wit from the first approch of the sunne light vnto the last departure of its light The consideration of these twoo Points discouereth vnto vs a threefold errour of our times the one is of such as hould that the Sabbath day beginneth at midnight and lasteth to the next midnight the other is of those who hould the Sabbath day beginneth in the morning lasteth to the next morning the other of such as hould it beginneth on the Euening of Saturday night al which opinions in they hould as well a night as a day to be a parte of the sabbath day but these are all erroniouse because growndlesse for the word day in the com signifieth the time of light this is the frequent vse of the word in scriptures that the word day must signify darknesse as wel as light I thinke cannot be showne in the Scriptures Wherefore as to giue God lesse then the wholl tyme of light is to giue God not a day but a peece of a day so to giue God more then the wholl time of light it to giue God more then a wholl day and so more then God hath commanded But against this it may be said that there it a day naturall a day artificiall the one cōsisting of 24 howres the other of 12 howres now we must giue God the largest day of 24. hovvres But for this pointe how euer this distinction may haue its vse in ciuill affaires yet is it not founded in Scripture the Scriptures indeed mention a day of 12. howres Ioh. 11.9 but of a day of 24. hovvres I no where reade it is not safe therefore to expound the word day in the fourth Comm. of a day of 24 hovvres Further it may be said that by the word day we must vnderstand the night and darknesse also euen the wholl time of 24. howres for so it is taken Genes 1.5 And the euening and morning were the first day where the euening is put for the darknesse and the morning is put for the light and both these are called the first day Where to I answer that this exposition is growndlesse to say that the Euening is put for the night or darknesse for it cannot be shovvne in Scripture that any where the word Euening is put for the night or darknesse Herevnto assenteth Mr. Perkins in his cases of conscience at the end of the second booke Secondly I answer to giue such an exposition of the Text Genes 1.5 as maketh a confusion of things is not safe for to vnderstand by the Euening the darknesse and so making the vvord day to signify or comprize both light and darknesse is to make a vvofull confusion for so one and the same vvord shall signifie things quite contrary as vvel might one suppose hell to be signified vnder the vvord heauen as night vnder the vvord day God hath distinguished the light from the darknesse as in nature so by sondry proper names calling the light day and the darknesse he called night Genes 1.5 let not vs then confound them a better exposition of the vvord Euening is therefore to be sought for this end
fidelity in Exposition as novv they must for they might see by their ovvne eyes plainly For example suppose we the 4th Com. were thus translated Remember the Saturday-Rest to sanctifie it if novv any doubt could be vvhich shold be the day appointed of God for Sabbath day it vvould easily be decided and that by an vnlearned man if any shold offer to corrupt the text by distinguishing of a Saturday and the saturday as they doe of a Sabbath and the Sabbath and of a 7th day and the 7th day as if there were more saturdayes in a vveeke then one he vvould be laught at for his paines Againe if any would goe about to turne Gods Commandement from the Saturday to the Sunday by this deuise because the word Sabbath signifieth a Rest and vve doe Rest now from laboures on the Sunday he vvold presently be ansvvered that that 's a friuolouse reason for the 4th Com. inioyneth not a Sunday-Rest but a Saturday-Rest lastly if any would be so idle as to apply the 4th com to the Lords day and expound it of the Lords day why euery child would see his grosse abuse of the 4th com for it directly speaketh not of the Lords day but of Saturday For it is not the name Lords day that God hath put into the 4th com but the name Sabbath day or Saturday Thus I haue showne what light would come vnto Gods commandement by the translation of the Hebrew word Sabbath and what fruit would come vnto euery one in the Church of God thereby if this I cannot obtaine yet this at least let me preuaile in that Ministers would be pleased hereafter in exposition of those words Sabbathday to signify vnto the people that thereby is meant our Saturday For this I haue proued abundantly and vndeniably both by Scriptures and by the Testimonies of both Iewes and Christians of all sorts Protestants and Papists this duety therefore in the true and faithfull exposition of Gods word vnto the people I require of them as they will answer the contrary before Almighty God at that Day let them bevvare of Sophisticating with Gods lawes when they expound them In the 4th comm God said Remember the Sabbath day but he said not Remember the Sunday or the Lords day nor remember the Monday the Tewsday or the Wednesday c. but remember the Sabbath day Now looke which day of the weeke was euer in ancient time named and called Sabbath day that is the day commanded in the 4th com If then they can shew me that either Sunday Lords day Monday Tewsday Wednesday c. or any day besids Saturday was wont to be named and called Sabbath day then may they haue some culler for their errour but now haue they none A second vse shall be against sueh Ministers as doe either expound the 4th com to belong to the Lords day or Sunday because then we Rest or else when the 4th com is vrged vpon them as requiring the seuenth day rest or Saturday-Rest they turne it off thus the vvord Sabbath signifieth in English a Rest now vpon the Lords day or Sunday we rest wherevnto I reply 1. that thus when God appointed the 7th day for his Sabbath day in his 4th com the people of the Iewes might thus haue answered God that the vvord Sabbath in his 4th com signifieth a Rest now when they keepe any one of those yeerely Sabbaths in Leuit. 23. they might say this vveeke vve haue kept one of those annuall Sabbaths suppose it fell vpon Tewsday or Wensday and in this day we had a Rest by this faire gloose might not God loose in that vveeke his morall weekly Sabbath inioyned by the 4th com which fell vpon Saturday and that because they kept a ceremoniall yeerly Sabbath that weeke vpon the Tevvsday or Wensday for vpon this Tevvsday or Wensday they did Rest What iugling trickes are these vvould a man beleeue it that Puritane Ministers professing the feare of God vvould vse such dissimulation and handle the vvord of God so craftily pardon me good Reader hovv euer I reuerence their holy profession yet I cannot speake of this their vile abuse of Gods sacred vvord vvithout indignation of spirit vvho that sincerly loueth God and his sacred Scriptures can passe it ouer in silence to see his holy vvord thus vvrested and basely abused Christmas day vvhen it falleth vpon some one of the six working dayes and so the Coronation day and so thos common holy dayes S. Mathews day S. Iohns day and the rest t is true we Rest vpon these dayes from our labours and that by an ordinance of our Church but will any be so absurd as to say that these holy dayes stand by vertue of the 4th comm because we Rest on these dayes or suppose the patrones of the Lords day vvho presse the 4th comm vpon it should vrge me to sanctifie the Lords day by the 4th com might not I answer them in their owne answer that the word Sabbath in the 4th com it signifieth a Rest novv on Christmas day and on Coronation day and on S. Matthews day c. vve Rest Secondly I reply be it that on the Lords day we rest vvhy this is not the rest spoken of in the 4th com for this is a Lords-day-Rest but the com calleth for a Saturday-Rest this is a first-day-rest but the com calleth for a Seuenth-day-rest this difference is bigge enough to be seene Finally if such ansvvers be lavvfull then vvhen wee meete with the name Iesus in a text wherin it is manifestly meant of Christ our Lord yet then may vve say vvhy Iesus it signifieth a Sauiour now Ioshua vvas a Sauiour for he saued the Israelits from the Canaanites c. but shall such cauilles goe for currant as by these trickes some men turne off the Lords Sabbathes so by the like may they turne off also the Lord Iesus their Sauiour it is but to play the foole a little with the name Iesus as they doe with the name Sabbath A third vse shall be against such Ministers as doe not onely in priuate but also in publike in their Pulpites call or miscall rather the Lords day Sabbath day in reference to the 4th com by reason of whose errour the people also haue learned to nick-name the Lords day calling it the Sabbath day But vvhat an horrible confusion of times and the proper names of dayes is this If this may goe on err long vvee shall scarce know one day of the weeke from another may not vve as vvell call our Saturday Sunday or our Sunday Saturday as call our Sunday Sabbath day which is Saturday if we shall make proper names of things common names vvhat an intollerable confusion doe we bring in to the vvorld Yet further if vve may call the Lords day which is holden to be a new institution Sabbath day by an old name why may we not call Baptisme which is a nevv institution Circumcision by an old name and vvhy may
by the 4th com wherefore this obiection which is very common in the mouthes of Ministers and people is of no moment it vvill not free them of superstition and vvill-vvorship When Saul offred Sacrifice and Samuel should haue done it why Saul might haue answered why I gane God a Burnt offring a peace offering it vvas as much and the same which Samuel vvould haue offered here lacked nothing but the circumstance of the person it was Saul instead of Samuel I but this excuse could not serue the turne Samuel teld him he had done foolish for all that and God would depriue him of his kingdome for it 1. Sam. 13.9.10 c. so it is here they doe foolishly that alter Gods dayes and times and they shall leese their share of those blessings which God hath promised vnto them that keepe his Sabbathes Isa 58.13.14 because they keepe not his Sabbaths but their Lords dayes and they doe foolishly because they think as Saul did to please God vvith an halfe seruice doeing somthings which God commanded and leauing out and vndone othersome thing which God commanded Sauls obedience came shorte in the circumstance of the person and therfore reiected and these men that keepe the Lords day but not the Sabbath day their obedience faleth short in the circumstance of the time Gods Sacred day and therfore will be reiected of God Let them looke too it and receiue admonition And further whereas they please them selues saying they haue the dueties of the Sabbath though they haue not the time they must know that for so much as the day and precise time is as expresly commanded in the 4th com as are Rest and holy exercises therfore the day and precise time is no lesse a duety then are other things commanded in the same Com. so then when they please themselues saying they haue the dueties of the Sabbath and neglect that day and time they haue but one halfe or some partes of the Sabbathes duties for they want the sett time which is a parte of the Sabbathes duetie yea and such a parte too as being vvanting the dueties of rest and holy excercises become no better then common holy dayes dueties for on euery common holy day they doe such Sabbath dueties that is they Rest and heare Sermones c. Novv to returne if through the false Exposition of Gods 4th com Gods people be led into such an errour by keeping a vvrong day as they shall leese the revvard of their expected hopes and their religion in respect of this day become a superstition and their conscience of the 4th Com. proue a non-obedience vnto it is it not high time that this matter be looked vnto and haue not Ministers lamentablie abused the people Yet further when people in their priuate family prayers on Sunday morning before they goe into the Congregation pray to God to assist them and helpe them in the sanctification of that day Sabbath doe they not bable before God making him beleeue that that present Sunday is his sacred Sabbath day the vvhich God knoweth is most false the same is true also of the Minister vsing such prayers in his pulpit publikely Againe when night commeth doe not such as vse to call vpon God morning and Euening make an humble confesssion to God in their priuat families of their sinnes among which they rekone vp their failings in the sanctification of that Sabbath day novv past for one thus they ignorantly confesse sinnes vnto God vvhich are no sinnes and feare vvhere no feare is for if a sinne it must be a transgression of some law but shew me a law for the sanctifying of the Lords day ther 's one indeed for the Sabbath day but none at all for the Lords day neither in the old nor new Testaments Novv doe not such Ministers lamentably abuse their people who by abusiue expsitions of Gods commandement doe put a needlesse conscientie into men and cause them to thinke that to be sinne vvhich is no sinne and which is worse cause them to acknowledge vnto God more sinnes then God himselfe knowes and to aske pardon where they haue committed no offence is it not high time that God should raise vp some man to detect these errours yis doubtlesse and the times vvill in an irefull displeasure at him for his honest paines woefully reward him in body goods and good name Thus far of Ministers abusing of the people of God committed to their charge I come novv to Ministers abuse of the sacred word of God a thing to be thought on let a man trauaile vpon the Lords day or doe any common worke presently they charg him with a breach of the 4th com and with a profanation of the Lords Sabbath day a gaine in their pulpites to dravv men to a conscience of the Lords day they vrg hard the 4th com vpon the Lords day yea they apply also to the Lords day all those Scriptures which any where mention the Sabbath day and were made properly and solely for it as Numb 15.32 c. and Nehem. 13.18 where is mention made of Gods iudgments for profanation of the Sabbath day and Isa 58.13.14 where is mention made of the holy manner of keeping the Sabbath day and of blessings promised there vnto novv they making no difference betwene the Sabbath day and the Lords day doe apply all these Scriptures with others vnto the Lords day which are proper vnto the Sabbath day but thus doing they abuse these Scriptures and profane the vvord of God and thus I make it good as for the Lords day it is but a common working day for it is one of those sixe dayes wherin God hath commanded vs in the 4th com to doe our workes in and it is the first of those six dayes called in Scripture not Sabbath day but by an old name constantly to wit the first day of the weke and be it that we receiued a greate blessing on this day to wit Christ from the dead so we receiued also on Friday an other greate blessing to wit the Remission of our sinnes by Christ his passion and sufferance that day vpon the Crosse for vs and yet Friday remaineth a common working day for all that and so may and doth Sunday or the Lords day also if then the Lords day be but a common day and Ministers will apply Gods sacred vvord which vvas destinated and ordeined for sacred and holy time vnto common and profane time is not this to abuse and profane the holy and sacred vvord of God If any shall object that the time of the Sabbath day is not an holy time and the like I ansvver that as the Temple was an holy place so the 7th day or the Sabbath day is an holy time and an holy day for God himselfe made it holy when he blessed the 7th day and sanctified it Genes 2.3 like as then it is counted an vnsufferable profanation of Gods vvord for any Minister to pronounce the words of holy Baptisme
to be applied to the com on this manner 1. On the 7th day thou shalt rest from thy labours because I the Lord thy God at the Creation rested from my worke on the same day or on the 7th day 2. On the sixe dayes thou shalt labour finish all thy workes so as nothing be left to be done on the 7th day because on the six dayes I the Lord thy God did worke finish all leauing nothing to be done on the 7th or Sabbath day Thus stands the reason in relation to the com as I conceiue it as in the former part of the 4th comm God presseth vs to the obseruation of the Saturday Sabbath by virtue of the 4th com in commanding termes saying Remember the Sabbath day to sanctify it so in the latter part thereof God presseth vs to the obseruation of the same day by his owne example so then if either precept or president will auaile with vs if either an imperiouse commandement or a sweete gentle reason will auaile any thing with vs then vve must keepe Gods Saturday Sabbath and such with whom neither Gods commandement no nor yet his patterne example proposed for vs to follow will preuaile they shew themselues not children of God but rebelles to God God is pleased many times in Scripture to propound himselfe for our patterne as 1. Pet. 1.15 As he which hath called you is holy so be ye holy c. Our Sauiour Christ exhorteth vs to doe good to those which harme vs that so we may be the children of our heauenly father c. then he concludeth thus you shall therefore be perfect as your father which is in heauen is perfect Matth. 5.48 and so in this 4th com God hath set forth himselfe for our patterne saying Remember the Sabbath day to sanctify it for I the Lord sanctified it on the 7th day thou shalt rest for on the 7th day I the Lord rested if therefore you will be led by reasons as reasonable men shold then let Gods reason take place with you or if you vvill be led by examples let Gods example be of force vvith you to keepe his Saturday Sabbath Wherefore laying aside Gods commandement I now vrge onely Gods reason vpon you and Gods example vpon you exhorting you in the vvords of the Apostle Be yee therefore followers of God as deere children Eph. 5.1 Hee kept the Sabbath day doe you so too But if yet you shall enquire which is the day I ansvver see but vvhich day of the vveeke it vvas on vvhich God rested at the Creation Genes 2.2.3 that is the day vvhich God persvvadeth vs to keepe else it vvere impertinent for God to persvvade vs to keepe the 8th or 9th day because he kept the 7th day The premisses the conclusion must be vnderstood of the same thing as Logiceans know well the 7th day therefore is the day to vvit the 7th day from the creation vvhich is Saturday for on this day God rested and to this day God persvvaded vs. The vse of this point is for the iust reproofe of our times vvith vvhom neither precept nor president vvill preuaile for neither Gods commandement nor Gods example can doe any thing now a dayes no nor yet Gods reasons can moue any whit if any of these 3 or if all of them together would take place with vs behold vve haue them all in this 4th com For 1. God commanded the Sabbath day 2. God kept it himselfe 3. He allureth vs by a strong reason taken from his ensample noted by the particle for How could a point be more thorowly pressed of all sortes of people vvhich come vnder this reproofe I find none more guilty then some of the Clergie for as for the Laity though they be guilty hereof yet a little matter would soone reclaime them but as for these of the Clergie they are intoxicated and euen drunken with reason Sophistry for Gods reason which he vseth here in this com to allure men to keepe his Sabbaths it is vvith them as no reason for either they will make this reason no parte of Gods comman or but as some needlesse appendix vnto it or let it stand still for a cipher as no reason at all so they make a shevv to imbrace Gods 4th com but not his reason which hee added to the same cōmandement it is the property of an vnreasonable man to reiect Gods reasons Or else by their subtill vse of reason they can tosse it as a man doth a Tennis bale from one day vnto another as if the reason must runne thus Therefore God blessed sanctified the 7th day because vve should keepe the 8th day therefore God hallowed the Sabbath day because we should sanctifie the Lords day As absurd as it is for the conclusion to be vnderstood of one day the premisses of an other yet can they put some culler or other on it whereby the simple yea themselues too are deceiued and this deceipt is the more dangerouse in that it is cullered ouer vvith a shevv of learning common people verily beleeue that because they are so learned conscionable therefore they vse their learning conscience in euery matter they medle withall I wish it were so Oh that Lot Dauid and Peter had alwayes vsed that knowledge conscience that was in them Were it the common people that violated Gods Sabbathes vve could soone check them with the 4th com with the example reason of Almightie God to the contrary but novv since it is the syne of Ministers no bonds nor reasons of God can hould them for they haue fond out so many distinctions answers obiectiones as they can both violate profane the Sabbath day yet againe make God man beleeue that they keepe the Sabbath day as you see none cale more for it then they witnesse their Sermons so these can profane Gods Sabbathes with a grace they can doe it defend it when they haue done they can doe it neuer blush at it these therfore are in a most dangerouse well nigh desperate case smale hope of repentance This one thing I demand of them let them put all their lerning all their honestie together try if by them both they can tell hovv to apply this example reason which God addeth here to this 7th day Sabbath vnto their 8th day Lords day Sabbath God hath vrged his Sabbaths 1. with a Memorandum prefixed to them more then to any other thing Commanded 2. with a Commandement 3. with his owne example 4. with a strong reason what may be the reason why these Clerkes professing to be Masters of reason Artes should not see or acknowledge these most reasonable things or should so foully misapply them as formerly we haue shovvne they doe It cannot be the difficulty of the point for that 's easy familiar nor can it be the strength of Scriptures against the
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
by vveeke The 7th last thing they haue that hath any likelihood to proue this constancy is the frequent Apparitions of Christ euermore vpon the first day of the vveeke or Lords day To this I answer as before suppose we that Christ his Apparition vpon a day could make that day a Sabbath day or declare it to be so as fondly they imagine yet it cannot be proued that Christ appeared frequently and euery vveeke vpon the Lords day I graunt that Christ appeared to his Disciples vpon one Sunday or first day of the weeke to vvit on that very day vvhereon he â—ose Ioh. 20.14.19 But it câ—not be proued that he appeared any more vpon any Lords day then this one day where then is the constancy and frequency of Christs appearing euermore on the Lords day whereon Ministers people boast so much if there can be found but one Lords day wherein he appeared I confesse there is a text alleaged for a second Lords day wherein he appeared it is Ioh. 20.26 And eight dayes after againe his Disciples were within and Thomas with them c. To this text I answer 1. Suppose this text could proue a second apparition vpon a second Lords day yet this is not a constant practise of Christ euery Lords day 2. But this text is nothing to their purpose for they suppose that this phrase eight dayes after compared with Ioh. 20.19 where is mention of the first day of the weeke doth note vnto vs Christs second dayes apparition to be on the same day sennight after that first day of the weeke whereon Christ rose Ioh. 26.1.19 and so consequently vpon the Lords day also But let the words of the text be better considered of and they will afforde no such collection for the Text saith not vpon the same day sennight wherein Christ rose c. but it saith eight dayes after the day wherin he rose c. Now 8 dayes after Sunday cannot fall vpon the Sunday againe the same day sennight but on the Monday sennight after for the word after doth exclude the first Sunday vvhereon Christ rose that it must not be counted for any one of these 8 dayes for then he should haue said vpon the 8th day c. but he saith after 8 dayes c. The nevv Translation readeth it thus and after eight dayes c. Now after 8 dayes must be on the 9th day or 10th day c. and so not on the same day sennight as they imagine It is true they bring a text wherein is a like phrase as Mark. 8.31 And after 3 dayes rise againe c. which must be vnderstood say they thus and vpon the third day rise againe c. according to 1. Cor. 15.4 which saith he rose the third day c. But I answer howbeit I could giue other answers yet this shall suffice for this that be it in a case of necessity to reconcile two textes of Scripture we be necessitated to departe from the proper sense of the one yet vvhere is no necessity as here is none there to departe from the proper sense of vvords is vnsufferable by the iudgement of all Interpreters what other text is there which saith Vpon the eight day againe his Disciples were within c Or what absurdety is in it to take the vvords properly as that Christ appeared 8 dayes after the day of his resurrection vpon the Monday so then notwithstanding all their wresting this text can make nothing for Christs apparition vpon a second Lords day where then are those apparitions of Christ so constantly vpon euery Lords day there can but one dayes apparition be showne and so consequently there can be proued but one Sabbath day as namely once in a yeere vpon Easter day for Christs apparition was vpon Easter day being the day he rose on hitherto then they cannot proue a weekly Sabbath vpon euery Lords day For all this I deny not but that it may be proued that Christ appeared vpon euery Lords day after his resurrection because he appeared on euery day for 40 daies together Act. 1.3 But this text I know they dare not bring against me least whilst they proue the frequent apparitions of Christ vpon euery Lords day they disproue their nevv Sabbath day and quite ouerturne it for if Christ made his apparitions vpon euery day of the vveeke for 40 daies together then is euery day of the vveeke asmuch a Sabbath as is the Lords day because Christ appeared asvvell vpon euery day as vpon the Lords day yea he appared the third time vpon a Fishing day vvhen they vvent a fishing Ioh. 21.1.3.6 which they made a vvorking day for all Christs apparition to them on that day Loe vvhat poore stuffe here is to proue the constant practise of the Lords day yet I haue heard some graue Diuins affirme that this one argument of Christs constant appearing on the Lords day doth abundantly satisfie them for proofe of the Lords day Sabbath Doe you not thinke therefore that it is poore stuffe that will satisfy the consciences of some Ministers had not people need in these dayes to trye all things and keepe that which is good 1. Thess 5.21 Thus I haue answered all their textes and yet no constant continued practise of the Lords day appeareth But happily they may thinke that albeit none of these textes examples will singlie alone proue the constancy yet if all be put together they may proue it well we will doe them no wrong let vs ioyne them all together then we will begin at the day of Christ his resurrectioÌ„ for this is the first supposed new Sabbath day Ioh. 20.1.19 and vpon this day Christ appeared to his Disciples but we reade not of any other Lords day after that wherein was any Sabbath day dueties done vntill Pentecost Act. 2.1 c. which was about 50 daies after the resurrection day so then here was no continued practise for we reade not of any thing done here for sixe weekes or sixe Lords daies together 2. The next day supposed for a Sabbath day is that first day of the vveeke wherein Paul preached till midnight at Troas Act. 20.7 Now we are to serch how long this sermon of Paul at Troas was preached after the sermon of Peter at Ierusalem on Pentecost day whither Pauls sermon were the next Lords day after Pentecost day or not For this end we must note that Paul was no preacher at Christs death nor at Pentecost neither which vvas 7 vveekes after Christs death for Paul made hanocke of the Church Act. 7.58 Act. 9.1 long after Pentecost day and it is holden that Paul was not conuerted till the 3d yeere after Christs ascention now after his conuersion it was at least 14 yeeres before he went to Ierusalem Gal. 1.18 Gal. 2.1 now in this his latter iourney to Ierusalem Gal. 2.1 I suppose it was when he vvent vp about the difference of Circumcision Act. 15.2 which being determined he returned
not as Lords day but as Pentecost day is our new Sabbath day Suppose we that vpon a Friday there fall ij holy dayes the one Gowries day the other King Charles his Coronation day here this one day may haue 3 names as Friday Gowries day and the Kings Coronation day if now an Acte of Parliament be made hauing relation to this day and calleth it Coronation day rather then by those other ij names vvill not euery one thinke that that Acte hath rather reference to this day considered as King Charles his Coronation day then to it considered as Friday or as Gowries day so t is here no man can thinke but that the holy Ghost in relation of these things done on this day and naming it Pentecost day not Lords day had rather reference vnto it considered as Pentecost day to make it a Pentecost Sabbath then to it as Lords day to make it a Lords day Sabbath Furthermore I make it appeare that if we imitate Peter here and the Church at Ierusalem vve must keepe the Lords day as a ceremoniall day as Pentecost day for they all kept it so as Ierusalem Act. 2.1 and this I thus proue 1. It is graunted by all that the Ceremonies of the lavv had 40 or 50 yeeres vntill the destruction of the Temple allovved for their honourable buriall Whereby is intimated that vntill then the Legall Ceremonies vvere in vse at Ierusalem 2. It is cleere by Scripture see Act. 21.20.17 vvhere the Apostles teld Paul that all the belecuing Iewes vvere still zealouse of the Law Yea further the Apostles perswaded Paul that novv he being come to Ierusalem that hee vvould Iudaize also by purifying himselfe contributing c. v. 24. and all vvas done to this end that the beleeuing lewes might thinke nothing to the contrary but that Paul himselfe also kept the law to vvit the Ceremoniall Lavv by vvhich passages it is more then manifest that at Ierusalem the Apostles and all the beleeuing Jevves they still obserued the ceremoniall lavv and that zealously novv this vvas all long after Pentecost day so that if they kept the ceremoniall lavv so long after Christ much more then at Pentecost vvhich vvas vvithin 6 or 7 vveekes after his resurrection Wherefore vve are to thinke that these Iewes at Jerusalem kept Pentecost as a Iewish ceremoniall Sabbath day vvhereof you may reade Leu. 23.15.21 and so by consequence it follovveth that if these vvorkes of the holy Ghosts descending and of Peters preaching c. doe declare this Lords day to be a Sabbath day that then vve must haue a Pentecost Sabbath day rather then a Lords Sabbath day a ceremoniall Sabbath day not a Christian Sabbath day and the Lords day is not to be kept as Lords day but as Pentecost day Behold then the absurdety of these men who glorie so much in this text Act. 2.1 as being so strong for their new Sabbath day when as they may by the same reason bring into the Church againe this ceremoniall abrogated day of Pentecost behold how vnconscionably they deale vvith the Scriptures and vvord of God making them a nose of vvaxe turning it vvhich vvay they please as may best fit their fancies if any conscience be left in them they had need I auowch it aske God mercy vpon their knees for such abuses offred vnto his sacred vvord For conclusion let the patrones of this Lords day Sabbath remember that this is their taske if they will proue the Lords day a Sabbath 1. They must proue that this Congregatiō Rested from labour all this day and that in conscience of it as a Sabbath day not occationally c nor as pentecost day for rest from labour is a parte of the Sabbath dayes duety 2. they must proue that these holy actiones which were performed of preaching the like that they were done by Peter the residue in conscience of the 4th com for Peter might preach in conscience of that com which Paul gaue 2. Tim. 4.2 preach the word be instant inseason out of season These are the ij maine things besids many others which they should proue but these they can passe ouer whith out any word tending this way SECT VII An other text they alleage out of the new Testament to vvit Ioh. 20.19 vvhere mention is made that Christ appeared to his Disciples and it vvas vpon the Lords day too and this reason is currant in euery mans mouth Ministers people Why Christs apparitions say they vpon the Lords day proue it to be a Sabbath day c. but Ministers begine to be ashamed to vse this ouer worne argument any longer well they may be ashamed of it but that it is so frequent now in peoples mouths we may thanke Ministers for it for it is one of their ovvne arguments vvhich they hau put into peoples heades an erroniouse conceipt once fastened in the minds of people by their Ministers vvill hardly be remoued be it neuer so idle But in one vvord to shew their absurdety and abuse of this Text of Scripture also for they make a practise of abusing the Scripture if Christs apparition doth declare that day to be a Sabbath day vvherin hee appeared to his Disciples then was a fishing day a Sabbath day also for Christ appeared to his Disciples on a fishing day whe they vvere a fishing at the Sea of Tiberias see Iob. 21.1.2.3.4 Yea then must Hallow Thursday be a Sabbath day also for then Christ appeared againe to his Disciples vvhen he ascended from them vp into heauen Act. 1.9.11 Yea vve must keepe Fowrty Sabbathes together once in a yeere for Christ appeared to his Disciples being seene of them by the space of 40 dayes Act. 1.3 and thus much for this text vvhereby you see how the Holy Scriptures haue bene abused the Holy Ghost is made to speake what he neuer meante vvere it not high time therfore that these things vvere reformed SECT VIII A 3d texte they alleage abuse in the nevv Testament is Act. 20.7 vvhere they say is an example of the Lords day kept as a Sabbath day by Paul the Church at Troas for Paul abode at Troas 7 dayes on the 7th day it being the first day of the vveeke then the Church assembled Paul preached now ther 's no mention of any sermon vpon any of the other dayes and therefore this vvas their Sabbath day Yea they had not onely a sermon on this day but also the Sacrament of the Lords Supper for the Disciples came together to breake bread as the Text saith Wherefore this day must be a Sabbath day This text M. Benton Minister pressed vpon me very eagerly Herevnto I answer 1. if the Lords day or first day of the weeke vvere kept here by Paul for a Sabbath day why did not Paul doe the like vpon euery Lords day in all Churches where he came and where he might if he vvould haue done it for this purpose see Act.
paye it not till a quarter of an howre before Sune set so may they be said to mete on the first day albeit it vvas not till the very last point of the day Now I hold that the night is no parte of the day as formerly I haue showne in the exposition of the 4th comm nor is the night to be counted rekoned for any parte of the day goeing before it so then this text maketh nothing at all for the Lords day all that they can hence collect is no more but this that vve are bound to keepe euery 8th dayes night or euery Lords day night for a Sabbath night and that we must preach as Paul did till midnight c. Wherfore if they will haue it that Pauls sermon their assembling begane in the morning let them proue it for the text hath no such thing in it I know they are redy to say these were times of persecution and they could not meete till night for feare c. but the text hath nothing of any persecution now at Troas and againe since they mett to receiue the Lords Supper there was no neede for them to meete in the day time or morning for that the euening was soone enough let them proue that the Disciples would haue mett sooner but for feare if they can and lastly had feare of persecution hindred them then would they not haue mett on the first day c. in the day time least they should be seene walking in the streetes entring into the common house of assemblie they then vvould rather haue mett erly before day light or late after the day vvas shut in least they should be seene c. but they assembled in the day time therefore no feare of persecutors 3. I ansvver admit that they mett in the morning of the Lords day that the sermon the Lords Supper vvere administred in the day time yet what makes this for a Sabbath for these are euery dayes worke preaching is an euery dayes worke and Lords Supper is so too for Christ did eate the Lords Supper on a Thursday night all that can be hence collected is no more but this that the Lords day is a Lecture day like as Tewsdayes and Thursdayes be in many places of the kingdome Now ther 's great difference betwixt a Sabbath day a Lecture day Besides whereas they tell vs that this instance in Act. 20.7 is an example of a Sabbath day they are much mistaken for this is but a Sermon example it is not a Sabbath example great difference there is betwixt a Sermon example a Sabbath example for to proue a Sabbath example they must proue that these Disciples did Rest all day from morning to night and then secondly that they performed those holy actions in conscience of the day of the 4th com so then hitherto they haue not proued so much as any one Lords day kept for a Sabbath day in the Apostles times Onely they haue grosly abused this portion of Scripture also as they haue done the former to make the holy Ghost say what he neuer thought this abuse of Scripture would be reformed by such as make conscience 4. I answer vvhereas they plead that Paul tarried 7 dayes at Troas preached on the last day it being the Lords day and no mention of any sermon but on the Lords day if this will proue a Sabbath day then haue I learned a way how to proue Saturday to be the Sabbath day and that by the like arguing for Paul tarried certaine dayes at Philippie and preached on the Sabbath day to wit the Saturday Sabbath and baptized Lydia hir family on the same day but no mention there is of any preaching on the Lords day or an any other day Act. 16.12.13.14.15 therefore Saturday must be the Sabbath day 2. What though there be no mention that Paul preached in any of the 7 dayes till this Lords day doth it thereof follow that he did not preach on any of those dayes Were not many things done that were not mentioned else the world could not cōteine the bookes c. Yet it may be proued that Paul preached on the day before this first day or Lords day to wit on the Saturday Sabbath for S. Luke testifieth of S. Paul that vvhere Paul came it vvas his custome to preach euer vpon the Sabbath day Paul as his manner was went in vnto them iij Sabbath dayes disputed with them Act. 17.2 Act. 18.4 And Paul who exhorted Timothie to preach the word in season and out of season himselfe I trust was not idle at Troas all those 6 dayes which went before the Lords day But then they turne to quaeries and why preached he on this day and why is this day mentioned and none of the other Thus when they can goe no further they fale to beging of questions of vs vvhen it is their part to proue it vvhy this day rather then any other is mentioned if any reason in it they can find that vvill helpe them let them produce it 5. I answer that this sermon of Pauls was occationall extraordenary and therefore no likelyhood that it was a Sabbath neither is it likely that this assembly at Troas was a Sabbath assembly for Sabbath assemblies are vvorkes of the day not of day night both Suppose therefore that the Church at Troas assembled in the morning of the Lords day and so held on their assemblie whilst midnight yea all night also for so much is plaine by the text Act. 20.7.11 and so they held society a whole day and a vvhole night also 24. howres is this to be deemed an ordenary Sabbath day worke if it be then must our Congregations assemble euery vveeke on the Lords day morning and so hold on vntill Moonday morning or else we are not like our patterne here the Church at Troas see if these mens eyes be in their heads who would draw this Lords day and action of the Church at Troas vnto the erecting institution of an ordenary Sabbath for if this Text be our President for our new Sabbath then it is good reason vve should keepe our new Sabbath as this text vvitnesseth they kept it Againe as for Pauls sermon Sabbath sermons are workes of the day not of day and night both Now if Paul begane his sermon in the morning the Text saith that he continued it vnto midnight v. 7. yea that he had spoken a long while to the dawning of the day v. 11. If this were a Sabbath sermon what a sacke full of troubles were our new Sabbatharians in for they must leaue their howre ij howre sermons and make sermons many howres long yea when they haue done preaching in the day time they must too it againe and preach in the night also euen to midnight As this example at Troas was extraordenary so was it occationall occationed by Pauls departure from them the next day for he had tarried with them 7
day is argument sufficient to convince any man to proue that the Lords day must be a Sabbath day so strong they are in conceipt so weake in argument and thus they argue why this day which we keepe it is called in the Scriptures by S. Iohn the Lords day is it not well what would you haue more then is not this enough for any reasonable man I answer if it be called the Lords day then the Lords day let it be still for me I goe not about to giue it any other name albeit it may be questioned but this is that I say that S. John did not call this day Sabbath day did he if hee had called it Sabbath day as he called it Lords day then would I beleeue it had bene a Sabbath day but now I beleeue that it is but a Lords day not a Sabbath day because S. Iohn called it but Lords day not Sabbath day Their last vpshot vvhich is a note that they are at non plus is to quaeries in steade of proofes as thus I but vvhy thinke you this day was called Lords day rather then any other there was something in it extraordenary doubtlesse c. I answer t is true something in it there vvas something extraordenary too as namely it was called Lords day because on it Christ rose from the dead so he did not vpon any other day But if any thing they will haue more then this let them shew vs vvhat it is proue it when they haue done but let them leaue this idle begging of questiones of vs the which is a most frequent thing with them Thus you see what poore hould they haue for this new Sabbath from this text Reuel 1.10 full little did S. Iohn thinke when he wrote this Reuelation mentioned the Lords day in it that euer Christians after him would haue so abused this name to the seting vp of a new Sabbath vpon it To conclud since they will be so confident as to collect a necessary institution from a bare nomination I desire them first to proue it that this name Lords day vvas of diuine imposition there is cause to doubt there are many names in scripture that are not diuinly imposed as Mars streete Purim Mathew c. so may this be too and the rather considering that this name Lords day was vnknowne in the Church for many yeeres after Christ for all the 4 Euangelists named it by the old name the first day of the weeke onely and so did S. Paul Act. 20.7 it might therfore be so named first by the Church afterwards by S. Iohn in his Reuelations now if this name might be humane then may the institution vse of it be humane also SECT XIII Thus you haue seene their Scriptures what pittifull worke they haue made with them the feeblenesse insufficiency whereof being singly considered of well viewed they full well seeing though loath to confesse it now they haue a new deuise that 's this albeit say they or some of them that these Scriptures cannot proue the Lords day a Sabbath singlie a lone considered yet put them all together they vvill proue it Quae non prosunt singula multa juvant Hereunto I answer it is well that at last they are forced to confesse it that none of their Scriptures can proue the point alone by themselues singly by yeelding this they haue fairly yeelded their cause for I desire of them to shew me in one argument framed out of all these textes together how they can proue the Lords day a Sabbath any better then they could out of them all singlie and alone considered one after an other the vvhich can not be done For it is vvith these textes singlie and together as it is vvith a single cipher and a multitude of ciphers if a single cipher standeth for nothing then add to it an hundreth more ciphers they increase not the number the totall summe of them will be nothing still an 100 ciphers cānot make one single vnity And so it is vvith these Textes if euery one of them singlie and alone haue no force of prouing the Lords day a Sabbath then add them all together if there vvere an hundreth more of them and all of them shall proue nothing arguments doe not chang their nature being a multitude from that they vvere single vvee esteeme not of arguments by number but by vveight many probabilities cannot make one infallibility When a Chapman is to buy of a Merchant many particular things of one kinde packed together the Chapman least he be deceiued will take them asunder viewe them singlie one by one but if the merchant dares not suffer him to looke vpon them trye them euery one singly but will enforce him to take them in the grosse in the lumpe whithout a particular sight the Chapman needeth none other argument then this to perswade him that there is packing as they calle it that this Merchant is about to play the crafty merchant as they say vvith him so it is heere if now their textes must be no longer viewed scanned seuerally singlie one by one but we must haue them thrust vpon vs in the lumpe all ioyned to gether vvho can but suspect iugling and double dealing vvas it euer knowne that such deuices vvere vsed but all this is still to hold such as they haue once taken in fetters of blindnesse superstition these cannot say as Paul said that they haue renounced the hidden things of dishonestie not walking in craftines nor handling the word of God deceitfully 2. Cor. 4.2 If to refuse a single triall of euery text they bring particularly by it selfe be not out of some hidden dishonestie craftinesse handling the word of God deceitfully I cannot tell what is And thus much be spoken in answer vnto all their Scriptures both out of the old new Testaments in all which you see they cannot proue vnto vs so much as one Lords day kept for a Sabbath no not in all the Scriptures In the next place we are to come vnto their reasones if their Scriptures cannot proue the point I trust their reasones consequences shall doe as little vnlesse their reasons be growne more potent then the Scriptures are SECT XIIII Amongst all their reasones for the Lords day Sabbath this is one that it is the fitest day for a Sabbath therfore it must be a Sabbath that it is of all other dayes the fitest this they proue because Christ rose on it and Paul preached on it and collectiones for the poore were made on it c. Hereunto I answer 1. by demaunding of them in whose account this fitnesse is to be allowed of in Gods account or in mans account if they say in mans account what hath man to doe in valuing making choise of dayes for Gods worship God neuer left it vnto man to make choise of his
against them saying well ye reiect the commandement of God that ye may obserue your owne Tradition Mark 7.9 For they trample downe the Lords Sabbath day that they may keepe their owne Lords day My 4th reason disswasiue is because by the vphoulding of this Lords day Sabbath the sacred Scriptures vvord of God is profaned I make that appeare thus Ministers doe daily vrge the 4th Com. vpon the Lords day doe presse mens consciences to the Sanctifying of the Lords day by the 4th Comm. now the 4th Com. doth speake as he that hath but halfe an eye may see of the day called Sabbath day but this is a day called Lords day the 4th Com. was made for a sanctified hallowed day for God himselfe blessed it sanctified it Genes 2.3 but this Lords day is a profane day a common day neuer sanctified by God but on the contrary appointed for labour it being one of the sixe working dayes mentioned in the 4th Com. Christ himselfe trauailing on it c. Now for Ministers to apply this sacred word of Gods 4th Com. vnto a profane common and vnsanctified day time this or nothing is to profane the Sacred word of God Secondly many portions of Scripture in the New Testament with some also out of the old are hereby also wrested abused profaned the Spirit of God is made to speake for that which neuer came into his minde to thinke a most horrible vnsufferable thing in a Christian Church as for example these Texts Psal 118.24 Ioh. 20.1.19.26 Act. 1.2.3 Act. 2.1.14 c. Act. 20.7.1 Cor. 16.2 2. Cor. 5.17 and Reuel 1.10 these eight Textes at least besids the 4th Com. are abused for the maintenance of a forged new coined and counterfait Sabbath day who that hath any zeale of Gods glory or loue vnto his Holy word can endure it that Gods word and trueth should be thus profanly vsed profaned abused wherfore if you beare any reuerence vnto the sacred word of God let a reformation be made Looke vpon the third Com. Thou shalt not take the name of the Lord thy God in vaine now Gods word is a parte of his name wherby he is knowne Act. 9.15 therfore for men to abuse profane Gods word it is to abuse profane Gods name so a sinne against the third Com. now the reward of such profanation is this that God will not hold him guiltlesse that taketh his name in vaine hee shall surely therfore be punished vvithout repentance amendement But vvhat doe I speaking to deafe Adders men will not be charmed what they haue holden they will hold as for me I am but one meane they are many mighty so that I almost despaire of remedy howeuer I haue discouered their sinne vnto them at their perill be it whither they will amend it or not I abhorre to thinke of it yet this I am sure of that that is true amongst vs which the Lord once complained of by his Prophet Ieremiah that is that an horrible filthy thingis committed in the land the Prophets prphecy lies people delight therein Ierem. 5.30.31 that the Prophets prophecy lyes this is apparent as hath bene showne and the people delight therein this is manifest in asmuch as many that are both religiouse also counted wise are not ashamed to speake it that they wish from their hearts that I had neuer medled in this point so we haue for the most parte like Priest like people both delighting in this counterfait Sabbath both like vnto Nadab Abihu who offered straung fier before the Lord which hee had not commaunded them Leuit. 10.1 My 5th and last reason disswasiue is because it is a sinne for Ministers to preach for the Lords day This I proue because they cannot speake for it in faith now whatsoeuer is not of faith is sinne saith the Apostle Rom. 14.23 now that they cannot preach for it in faith is plaine by this that they haue no word of God for the grownd of their faith we haue alredy showne that they haue no word of God for this Lords day Sabbath for they can not shew vs where Christ or any of his Apostles left any commandement for it no nor yet haue they any necessary consequences for it so often therefore as A Minister presseth the people to sanctify the Lords day Sabbath so often he sinneth And so much touching this Lords day Sabbath CHAP. IIII. An answer vnto all those textes of Scripture reasones arguments which are vsually profanly brought against the Sabbath day mentioned in the 4th com to wit the 7th day Sabbath I Haue now finished the 3 first partes of my booke the first whereof was in defence of the morall law the second was an exposition of the 4th com with adiscouery of the corrupt expositiones thereof the third was an answer to those Scriptures reasones that are brought for the Lords day and now I am by order come vnto the fourth parte of my booke herein I am to answer to the Scriptures and reasons whereby the enemies of the Lords Sabbathes goe about most wickedly vngodlily to throw them downe and here my purpose is not onely to make answer vnto those textes reasones which these 10 Ministers or any of them in the name roome of the rest haue impiously obiected against the Lords Sabbathes but also I purpose to answer vnto all obiectiones generally what soeuer I can heare or reade of Gods Ancient Sabbaths are not abolished or The Lords ancient 7th day Saturday Sabbath is not abolished SECT I. IN the first place let me discouer an high point of folly in these Antisabbatharians for a seruant to forsake his old Master before he knows where to haue a new or for any man to pull downe his old house before he had found for certaine that he was able to build vp a new house is a greate folly into this folly are falne not onely those other 9 Ministers by caling the Lords Sabbaths Ceremonies Iewish Iudaisme to bring them into reproch but especially M. Chappel by preaching against them openly now what an egregiouse folly is this in them to throw downe the old Sabbath before they knew where to find a new Sabbath to abolish the 7th day before they were able to raise vp the 8th day me thinke a smale portion of discretion should haue taught them to haue made sure worke that they were well able to defend the Lords day before they had aduentured to debase and abolish the Sabbath day I wish all men to learne wisedome by their folly that is neuer to debase striue to abolish the old Sabbath vntill they know how to proue the Lords day to be a Sabbath so to set vp a new Sabbath That with the moreculler and shew of trueth men might abolish Gods Sabbathes besides their loading of them with reprochfull termes of Iudaisme and abolished Shaddowes and Ceremonies and
you in meate drinke or in parte of a feast or of the new moone or of the Sabbath daies c. Now the question is to know what daies are signified by these words in parte of a feast for this purpose looke into Leuit. 23.34.39 where you haue two feastes mentioned either of them were to last 7 daies a peece now the first day of the 7 should be a Sabbath day likewise the 8th day should be a Sabbath day as the text speaketh v. 35.36.39 now forasmuch as the first 7 daies were the whole feast when the first day of those 7 was taken out for a Sabbath day then the 6 daies remaining which went betwen the two Sabbaths these were the parte of a feast and these 6 daies being the parte of that ceremoniall feast these were those which S. Paul might say were a Shaddow of Christ so abolished so now you see what daies they were which S. Paul speaketh of vnder these words translated Holy day which may be translated in parte of a feast hereby is nothing else signified but those 6 festiuall daies which went betwene the two Sabbaths were a parte of the whole feast which lasted by the Law 7 daies so then whereas they would haue all the ceremoniall Sabbaths comprised vnder the words Holy day inconclusion you see ther 's none of them at all comprised in them for the Apostle may be vnderstod to speake onely of those 6 daies which went betwen the 2 Sabbaths but were no Sabbaths themselues so it will not follow that by the word Sabbaths in Colos 2.16.17 must be vnderstood the 7th day Sabbath In conclusion let me shew you what may be vnderstod by these words holy day or in parte of a feast and these words Sabbath dayes by those words holy day or in parte of a feast may be meant those 6 festiuall dayes which went betwen the ij Sabbaths but were no Sabbaths themselues then by those other words in the text Col. 2.6 Sabbath dayes may be meant these ij Sabbath dayes which were the bounds of the 6 festiuall dayes to wit the first day and the 8th day v. 35.36.39 together with all other annuall Sabbath dayes But if this pleaseth not then thus by the words holy day or rather feast you may vnderstand the Apostle to speake of those ij feastes of 7 dayes a peece in v. 34.39 ioyning the first day Sabbath with the following 6 dayes and both these to make vp one feast consisting of 7 dayes onely then these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must be translated rather in respect then in parte for the words may be rendered both wayes now if you put the first day Sabbath vnto the 6 festiuall dayes then by these words Sabbath dayes in Col. 2.16 may be vnderstod the 8th day Sabbaths which followed the 7 festiuall dayes and also all other yeerly Sabbaths with it as those mentioned Leuit. 23.7.8.21.24.27.32 Or if this yet pleaseth not for they are hard to please so eagre they are against the Lords Sabbaths then thus if by holy day or feast you will needs vnderstand all dayes both the feastes of 7 dayes a peece and all other single Sabbath dayes forementioned then by the word Sabbaths 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Col. 2.16 the Apostle may be vnderstod to speake not of the Sabbath of dayes but of the Sabbaths of yeeres of which you may reade Leuit. 25.4.8.10.11 where you haue mention of the 7th yeere to be kept for a Sabbath likewise of the 50th yeere the yeere of Iubile so in all these wayes the 7th day Sabbath is not spokē of By all which answers it may appeare that it is no impossible thing to reconcile these two Scriptures Exod. 20.8.10 Col. 2.16.17 for it appeareth how many wayes the Apostles words may be taken and still the Sabbath day written in the Morall Law not touched at all by this text Col. 2.16 and are they not wilfull and malitiouse enemies to the perfection of Gods Law to his ordinance the Sabbath day who when the Apostles words may be taken any of these wayes or some of these at least so as Gods morall Sabbath may be preserued but yet none of them will please them but some other vnnecessary sense must needs be violently thrust vpon vs and namly such an one as may perpetually destroy the Lords Sabbath why is there no way to expound one text of Scripture but so as it must ouerthrow an other doe men delight themselues to make collectiones and gather conclusiones out of one portion of Scripture which shall ouerturne for euer that expresly commanded in an other portion of Scripture where is the feare of God all this while and reuerence to his word and ordinances are not these men guilty of the sinne of adding to Gods word Deut. 12.32 of that curse threatened for the same cause Reuel 22.18 for like as they haue added diuerse inventions to that text Exod. 31.13 against Gods Sabbaths so haue they added Gods 7th day Sabbath to this text Col. 2.17 for the ruine of it and they haue added this their invention to S. Pauls words that he spake vniuersally of all Sabbaths when he spake but indefinitly of some Sabbaths Thre things more I haue to add by way of answer vnto this text Col. 2.16 the formost is this that there are reasones in this text why it cannot be that this word Sabbaths should be vnderstod of the Sabbath written in the morall law the former reason is this that all the other things mentioned in this text Col. 2.16 are such things as neuer came into the Morall Law as 1. meate drink 2. holy day or feast 3. new Moones wherefore this giueth vs an hint to conclude that the other thing mentioned in this text namly the Sabbaths should be of like kind to wit such Sabbaths as neuer came into the Morall Law neither for who could thinke that all the other words and things in this text should be pure ceremonies and such as neuer came into the morall law and this one word onely to wit Sabbaths should conteine in it a Morall day and ceremoniall dayes or dayes some whereof were neuer wrote by the finger of God as the yeerly Sabbaths and some such as God wrote with his owne finger in the morall law as the 7th day Sabbath An other reason fetched from the text is this that if in this word Sabbaths they will includ the 7th day Sabbath commanded in the Morall Law then doe they abolish by this text Col. 2.16 Not onely the 7th day and also the Rest but also the very commandement it selfe the 4th com that is abolished vnder these words where it is said that Christ hath Put out the handwriting of ordinances v. 14. In which words the written 4th com is abolished and this I make appeare thus the 16th verse of this second Chapter to the Colossians is a conclusion as you may perceiue by the
is radically indede in your Ministers for the blind doe leade the blind neuerthelesse you haue your share therin because you iustify their doeings approue of their sayings doctrines in this point Gods proceedings are on this wise that if the Minister doth not admonish the people of those things which are sinnes the Ministers indede shall answer to God for thy blood but what will this auaile thee for Thou shalt die for thine iniquity as you may reade Ezek. 33.8 for this cause it is fite I should giue you notice therof albeit I meane to lay the chiefeload vpon your Ministers backes lastly whereas you pleade that you are not able to iudge in such points as these Herevnto I answer that men should be ashamed to say they cannot iudge considering the time as the Apostle speaketh for men haue now bene trained vp a longe time in the doctrine of Christian religion therefore should be able to iudge the Apostle biddeth vs to Trye all things keepe that which is good 1. The 5.21 againe he saith I speake as vnto them which haue vnderstanding iudge yee what I say 1. Cor. 10.15 Here you see the Apostle would haue common people to be iudges of that which hee taught such were those noble Bereans Act. 17.11 wherefore you ought to iudge of this point to this end to reade about it to conferre of it and to studdy it It is true were it a point to be studdied out by your owne labour from the roote of it there were difficulty in it perhapes aboue your capacities but when a point is alredy studied to your hand a path way beaten oute for your foote steppes now there is no invincible difficulty in the matter it is true that commō people cannot plead a cause before the Iudge yet can they iudge hauing heard both parties plead people cannot preach yet can they iudge of a sermon preached so in this point of the Sabbath though people could not first finde it out nor yet dispute it when foūd out yet can they iudge of the cause when they see it laied plainly open before their eies if they will open their eyes to see it they may iudge of the cause when they haue seene it pleaded on both sides to this end I haue penned this booke wherein you haue the argumentes on both sides plainly laid downe so as you may easily discerne the trueth from errour Yet further to take away all excuses the point in question touching this Sabbath day commanded in the Morall Law it is A Catechisme point for all the 10. commandements they are Catechisme pointes like as are the Creede the Lords prayer now it hath pleased Almightie God to lay downe these Catechisme pointes of all other pointes in religion most plainly most familiarly that he that runeth may reade them the 10 cōmandements are expressed to the capacety of the meanest in the Congregation of all the 10 commandements there is not any one laid downe in more familiar easy termes words to be vnderstod then is this 4th com touching the Sabbath day for God hath most liuely plainly painted pointed it out from all other daies of the weeke so that no man can doubt which day of the weeke is that which God would haue for his Sabbath day no nor yet what dueties God requireth to be done in that day it is plaine that that is the day which is properly called Sabbath day in Scripture account which is the 7th day in Scriptures account namly our Saturday the dueties are Rest Holy actiones performed in that Rest these things are so plaine in the com as they neede no exposition for they are put downe in so many words in the com now what neede then is there of such store of lerning to attaine to the knowledge of these things as if common people cold not vnderstand them nor any but Ministers men of lerning could iudge of them men may as well say they vnderstand not English as to say they cannot vnderstand iudge which is the 7th day of the weeke what is meant by Rest from labour performance of Holy actiones for which is the 7th day we cannot but knowe since the Sunday or Lords day is the first day what is meant by Holy actiones or sanctifying of the day we know by the like actiones we performe on euery Lords day a smale deale of lerning is enough for a man to iudge of these points wherefore that is but an excuse for people to say they are no schollers they cannot iudge of such matters what can you not iudge of your Catechisme points which you lerned in your Childhoode I confesse for all this there is difficulty about this point to such as are not exercised in it by the way it is a shame for any man not to be so well exercised in all Gods 10 commandements as not to be able to defend them vnto the least iote title against all opposers but I desire thee good Reader but to obserue where the difficulty lieth for the cleering of this note with me these ij things The 4th com the opposition made against this 4th com For the former of these the 4th com together with the things therin commanded are laid downe most familiarly plainly as hath bene showne so as ther 's no difficulty at all about that no man but may easily vnderstand what it is which God requireth therin which day of the weeke God inioyned for a Sabbath wherefore the difficulty that is it is in the opposition made by Ministers against something commanded in the 4th com now it is true indeede that in this opposition there ariseth difficulty because they trouble the waters of mens vnderstāding by bringing many intricate reasones out of Scriptures against the Sabbath day written in the 4th com which intricate arguments if these Ministers would forbeare then there were no difficulty at all all were as plaine as a beaten path way wherefore since you see where the difficulty lieth my counsaile to all such people as plead ignorance want of lerning in this controuersy shall be that they would therefore rather follow God then their Ministers for Gods way is a plaine smooth easy beaten way so as euery man lerned or vnlerned may easily know what it is which God requireth in this Catechisme point of his 4th com but their Ministers way in setting themselues to abandon and roote out Gods Sabbath it is such a rugged way such a difficult way full of so many secret hidden windings turnings as people of common capacety cannot conceiue it nor iudge of it as themselues say wherefore my counsaile vnto these is this that they rather take parte with God with his Sabbath then with their Ministers against God his Sabbath because Gods way is an easy knowne way but mans way is an intricate
difficult way And further let them not dare to liue in the weekly transgression of the 4th com profanation of Gods Sabbath day bearing themselues onely vpon this poore grownd that their Ministers say they may so doe that their Ministers bring many arguments out of the Scripture for the abolishing of Gods Sabbath day since those argumentes as themselues confesse they vnderstand not nor are able to iudge of for want of lerning when they heare or reade them disputed of the Apostle saith whatsoeuer is not of faith is sinne Rom. 14.23 If then they cannot comprehend conceiue of the opposit arguments brought against the Sabbath when they are disputed too fro on boths sids how can they worke in their calings on this Sabbath day they cannot doe it of faith they must doe it doubttingly so sinfully wherefore the better easier known way is the surer safer way that is to follow the example of God resting vpon the 7th day because God rested on the 7th day thus much for people I come now vnto Ministers the first thing I lay to their charge is the profanation of the sacred Scriptures and word of God by wresting of many and sondry textes of Scripture against the 4th com and the Lords Sabbath day therein mentioned there are many and sondry textes of Scripture both out of the old Testament out of the new Testament which they abuse against the Lords Sabbath day the particulars whereof you haue heard in all this Chapter hitherto and how vainly impertinently and friuolously they haue vsed them doth euidently appeare by my seueral answers vnto them now doe they not know that one day they shall giue an accompt to God for taking Gods Name in vaine and for vnreuerent tossing of Gods word hither and thither like a Tennise bale yea which is worse they turne the point of Gods sword his word I meane against himselfe setting Scriptures together by the eares for they set aboundance of Scriptures both out of the old and new Testaments against the Lords Sabbath day commanded to be kept by the 4th com like as a man should set abundance of dogges vpon a Beare for they set all these textes of Scripture against this one text of the 4th com now what may be the grownd of all this I cannot deuise any besids this that their minds are forestaled with a preiudice against Gods Sabbaths as that they are Iewish and the like and therefore downe they must and to this end the Scripture must be set against them It hath euer bene the practise of all sober and Godly Diuines to study and endeauor the reconciliation of Scriptures seemeing to make opposition and contradiction but these men are of a contrary Spirit for hauing to doe with Gods tenn commandements and by name the 4th com they cannot abide to heare me speake of a reconciliation and to make a reconcilment betwixt the 4th com Exod. 20.8 and this text Colos 2.16.17 but all their study and invention is how they may make these two portiones of holy writ with others to oppose one an other in the highest manner one to shoulder out an other my indeauors are by a reconciliation to cause an Harmony and sweete accord among the Scriptures that so we may still retaine a most ancient and proffitable ordinance of Gods in the Church but their indeauors are to reiect all reconciliation to cause a iarre and discord in the Scriptures that so they may depriue the Church of God of a most ancient and proffitable ordinance of Gods commanded in his morall Law This is a profane vse and abuse of Scripture to cause it to be at oddes variance with it selfe when as by a reconciliation and fit sense it may be made to agree accord in a swete Harmoney The 2 d thing I lay to the charge of Ministers is that they haue liued a long time in this sinne of Sabbath breaking and transgression of Gods 4th com in their seuerall families the which without vnfeined Repentance wil make them liable vnto all those Curses temporall and eternall thereatened in Gods word against such as liue in the transgression of Gods Lawes And further if still they shall in time to come liue in the wilfull violation of this ordinance of God I giue them hereby to know that they shall be guilty of a weekly sinne against Gods 4th com drawing downe Gods curses vpon themselues and their families euery Saturday or Sabbath day weeke by weeke so long as they so liue This errour touching Gods Sabbath day is not like vnto some other erroures which are erroures in iudgement onely but like vnto those more dangerouse and perniciouse erroures which are erroures both in iudgement and in practise also for you see that such as are erroniously perswaded that this sacred and Sanctified time the 7th day Sabbath is abolished forthwith they fale to an erroniouse practise also to trample vpon Gods Sabbaths by profanation of them openly and by calling them Iewish reprochfully But happily they will reply saying wee doe not throw downe Gods Sabbath but God himselfe doeth it for it is God that hath abolished the 7th day Sabbath and therefore you doe ill to taxe vs for it wherevnto I answer that it is false which they say to father this their owne deede vpon God is an heinouse euill that God hath not done this thing is apparent in asmuch as none of all those Scriptures of Gods which they haue brought against this Sabbath doe necessarily abolish it as you haue seene by my answers vnto them one by one so it is not God then but themselues that haue done it and so I taxe them iustly Yet further Ministers are guilty not onely and alone of the sinne of Sabbath breaking in their owne families but also which is more fearefull they are guilty of the same sinne committed by the people weekly for what 's the cause why the people doe not Sanctify the Sabbath day properlie so called is it not hence because Ministers teach people that it is abolished Iewish and therefore they ought not to keepe it holy the people will lay the load of this sinne vpon their Ministers an other day when God shall rekone with them for it crying out vpon their Teachers who misled them S. Iames telleth vs if some man hath converted an other from his errour he shall saue a soule and shall hide a multitude of sinnes Iam. 5.19.20 If then this be an argument to perswade all men to labour to bring their brethren out of errours because so they shall hide a multitude of sinnes what a terrour then should it be vnto all Ministers to thinke that they haue seduced the people and led them into erroures for thus they haue opened a fountaine of sinnes for euery single person in their congregation Master seruant Mistris maide Parent childe euery one of these doe hereby fale into the sinne of Sabbath
trueth of Gods and espetially his Majestie and if once God shallincline his heart to the loue of this trueth a word from his mouth may reforme it his Decree proclamation or the like were enough to make this impossible thing possible OBIECT IV. An other obiection is that Gods Church is now at a sweete peace and concord and the bringing of this point to light will but make a greate hurly burly and disturbance in the Church wherefore the Author might be better occupied or else be silent Herevnto I answer this obiection is indeed euery where heard of and indeed the peace of the Church is to be sought to the vtmost but yet we must not be so mindfull of peace as to forget holinesse for the Apostle hath ioyned these ij together saying Follow peace with all men and holinesse without the which no man shall see the Lord Heb. 12.14 peace with the Church in keeping the Lords day and warre with God in profaning of his Sabbath day is no comfortable nor safe peace Let me desire such as rest vpon thes obiection to reade perpend what the Lord spake by his Prophet Isaiah against the people that would not heare Gods Law but rather such things as might please them make no disturbance amongst them saying It is a rebelliouse people children that would not heare the Law of the Lord which say vnto the Seers see not and to the Prophets Prophesy not vnto vs right things but speake flattering things vnto vs Isa 30.9.10 The gloriouse Gospell the Gospell of peace the word of Trueth did it bringe peace into the world no I am come saieth our Sauiour to put fier on the earth Luk. 12.49 againe Thinke not that I am come to send peace into the earth but the sword to set a man at variance against his father the daughter against hir mother Mat. 10.34 such is the frowardnesse of mans nature as this trueth of Gods Sabbath will neuer enter neither with the peace of men OBIECT V. An other obiection is this what shall we doe say some Ministers are at variance one saith the old Sabbath day is in force still others say that it is abolished longe agone by the coming of Christ wherefore I shall giue no regard to this new Doctrine vntill Ministers can agree among themselues and till all men be at one accord in this matter for they bring reasones on both sids so as a man cannot tell which to beleeue Herevnto I answer if men shall tarry till all men are agreed so they shall professe no trueth nor any Religion for all men are not at accord in any Religion nor almost in any point of Religion wherefore it is a better way first to consider of the matter in question whither it be a difference about words or about things and whither about things substantiall or circumstanciall as ceremonies are and as the matter is of weight more or lesse so to regard it more or lesse for such may the controuercy be as it may concerne not some men but all men such it may be as may concerne all men very neerly now of this kind is this controuercy for it is not a difference about words or vnnecessary circumstances or about that which concerneth but some few men onely but it is about an ordinance of God expresly commanded in his morall Law and therefore it is a substanciall matter and concerneth all and euery man neerly like as doe all the 10 commandements and therefore people must not put off the matter vntill Ministers be agreed vnlesse they will be wilfully ignorāt in a matter off greate importance and which so nerely concerneth them as doth all the things commanded in the 10 commandements It is a Catechisme point to know Gods Sabbath day and a point of greate consequence neerly concerning vs all as appeareth not onely because it is an ordinance established by the Morall Law but also in this that it is put downe in euery Catechisme as behofefull for euery one to be acquainted with all now if such a point come into controuercy all men should giue attendance vnto it and study it vntill the trueth be boulted out Neither let this be any stumbling blocke because this Doctrine is new for albeit it be new vnto our times yet it is as old Doctrine as is any in the 10 commandements but what if it be new to thee the Doctrine of the Gospell was as new to the Bereanes as the Doctrine of the Sabbath can be to thee and yet they did not argue thus carelesly as you doe saying Paul hath broched a new point of one Christ c. And he is singular and all alone all our Doctoures teachers are contrary to him wherefore we will not harken to what he saith but contrarywise they tooke the matter presently into consideration they fell to serch and examine the Scriptures to see if the things Paul taught were so or not and are therefore commended by the holy Ghost vnto all Posterity oh that men in these times would turne Bereanes and serch the Scriptures to see if I speak according to them or not if I bring not an expresse commandement for that I cale for let me be reiected or try whither they or I come with Thus saith the Lord in our mouthes I bring you the plaine Scripture to wit the 4th com and they bring you nothing but their reasones and consequences which they say come out of Scripture if one may beleeue them but since their reasons and consequences doe thwart and crosse a plaine commandement of Almightie Gods therefore their reasons consequences against the Sabbath day are to be reiected for mans reason must not contradict Gods expresse word vnlesse we will set reason aboue Scripture would people but marke these things they should not be long in doubt vnlesse they will Neither should they neede care that Ministers are at variance for they might easily see which side to take parte withall side it with him which bringeth the expresse word of God rather then with them which haue no word but onely a fewe reasones in vented by mans cauilling braine OBIECT VI. An other obiection is this to say that the old Sabbath day is still in force is to say by consequence that our Church is in an errour now can it be thought that the Church of God can lay in such an errour as this touching Gods Sabbath day it is impossible Herevnto I answer that it is meete we should hold as honourable an opinion of our Church as may be and yet for all that we are not bound to beleeue that it is a thing impossible for our Church to be in an errour in as great an errour too as is this there are ij sortes of erroures there is an errour of maliciousnesse wilfulnesse against the light of conscience there is an errour of frailty ignorance this latter kindof errour may doth befale euery godly person and
that their conscience was not a fained superstitiouse conscience but a true religiouse conscience for the other things whereof Christ admonisheth them are not fained things but true and reall things as whē he said woe shall be to them which are with child which giue sucke v. 19. This was no fained thing for it was a true euill for women to be put to flie when greate with child or with children sucking on them againe to flie in the winter v. 20. it was no superstitiouse conceipt in Christs Disciples to thinke the winter a very vnseasonable time to flie in but it was so indeed so we are to thinke semblably of their conscience of the Sabbath day that it was no needlesse superstitiouse conceipt in them to thinke it an offence vnto God a breach of the 4th com a grieuouse matter to trauaile on the Sabbath day at what time they should be seruing and worshiping of God and thus much for this obiection The 2d obiection is this that by the word Sabbath mentioned in the text may be meant not the 7th day and weekly Sabbath but some one of their yeerly Sabbaths so then if Christ had ratified any thing in this text it had not beene the 7th day Sabbath but a ceremoniall Sabbath c. and the rather they thinke thus because it is thought that when the Iewes fled out of Ierusalem it was not vpon the 7th day Sabbath but vpon a Festiuall Sabbath But herevnto I reply 1. That it was no yeerly Sabbath whereof Christ spake for the yeerly Sabbaths being all Ceremonies and to be abolished long before that seige of Ierusalem if Christs Disciples had made consciēce of those then their consciences had bene superstitiouse But their conscience was not superstitiouse as hath bene showne therefore the Sabbath whereof Christ spake and they made conscience it was no yeerly ceremoniall Sabbath but the 7th day and weekly Sabbath 2. The word Sabbath when in Scripture it is put absolutly without any addition when the context giueth no light to the contrary it is to be vnderstod of the 7th day weekly Sabbath for this was the most frequent ordenary Sabbath Christs his speeches are to be vnderstod in an ordenary not in an extraordinary sense and of those things which were vsuall rather then of those which were rare seldome As for their reason that it is thought they fled vpon a yeerly Sabbath day not vpon the weekly Sabbath day this proueth not that therefore their conscience was not of the weekly Sabbath day but rather that their conscience was of the weekly Sabbath day for inasmuch as Christ commanded his Disciples to pray that they might not flie vpon a Sabbath day it is to be beleeued that they did pray accordingly further it is to be beleeued that since they prayed at Christs commandement and being Christs Disciples that they prayed in faith and that therefore they obtained their prayer whence it may be collected that they prayed against flight on the weekly 7th day Sabbath because they did not flie on the weekly 7th day Sabbath for God heard their prayer But to thinke they made conscience of a yeerly ceremoniall Sabbath prayed against it and yet were driuen to flie on it is absurdly to suppose that God crosed their prayers and denied their petition And thus much for the 2d obiection The last obiection or rather answer is that by the name Sabbath day Christ might vnderstand the Lords day But why may they not as well say when Christ spake of Winter he meant the Sommer and when in the new Testament there is mention of Circumcision therby may Baptisme be meant where did they euer read the Lords day named Sabbath day in Scripture suer I am the holy Ghost putteth a plaine difference betwixt the Sabbath day the Lords day or first day of the weeke see Mark 16.1.2 Finally who that considereth how Christ his Disciples made the Lords day a trauailing day Luk. 24.13 Could thinke that Christ would not permit his Disciples 50 yeers after to trauaile on the Lords day to saue their liues if by this Sabbath day he meant the Lords day thus much for my eleauenth argument which standeth good against all their obiectiones and gainesayings ARGVM XII My Twelueth last argument to proue that the 7th day Sabbath is still in force is because 1. The Apostles did constantly obserue keepe it after Christs resurrection 2. The primitiue Churches did obserue and keepe it after the dayes of the Apostles for 300 or 400 yeeres after Christ time 3. Our owne Church doth daily pray to God to incline our heartes to keepe it and it may be thus framed That day wich the Apostles of Christ did constantlie obserue and keepe after Christs death and which the primitiue Churches did obserue keepe after the dayes of the Apostles for 300 or 400 yeeres which our owne Church doth daily pray to God to incline our heartes to keepe That day is still in force But the 7th day Sabbath the Apostles of Christ did constantly obserue and keepe after Christs death and the primitiue Churches did obserue and keepe it after the dayes of the Apostles for 300 or 400 yeeres our Church doth daily pray to God to incline our heartes to keepe it Therefore the 7th day Sabbath is still in force As for the Major or first proposition it needeth no proofe so cleere it is it consisteth of 3 branches as you see as for the first of them which is that that day which the Apostles did constantly obserue is still in force or must be our Sabbath day this point must needs be granted me because it is the very position of my aduersaries for they thus argue for their Lords day Sabbath that That day which the Apostles did constātly obserue must be our Sabbath day Wherefore they cannot doubt of my Major Furthermore it may be confirmed by this that we are bound to imitate and follow the practise of the Apostles Be ye followers of mee euen as I am of Christ 1. Cor. 11.1 Therefore that day which the Apostles did constantly keepe that day must be still in force and we must keepe it It is true indeed if that the Apostles had kept a day but now then as once in a moneth or once in a yeere or once in many yeeres as they kept the Lords day then it had not followed But that day which they kept constantly vsually euery weeke weeke by weeke there can be no reason imagined why that day should not be still in vse in the Church No nor can we with a good quiet conscience reiect the constant practise of the Apostles If the example yea the frequent and customary example of the Apostles shall not be auaileable with vs what then will auaile with vs In other cases the very mention of it that S. Paul did so or that
whence I came 4. My fourth Testimony shall be the words of M. Perkins and Doctour Prideanx M. Brerewood For M. Perkins he moueth a question to know who changed the Iewes Sabbath And then his answer is this It is commonly thought saith hee that the Iews Sabbath was changed into this Lords day by Christian Emperours long after the Ascention of Christ Perk. in his Exposition vpon the first Chapter of the Reuelation and verse the 10th In which words M. Perkins doth deliuer though not his owne yet the common opinion and iudgment of others now the common opinion is saith hee that the Iewes Sabbath was changed long after Christ his Ascention and that by Christian Emperours so then it is the common opinion that the Sabbath day lasted in the Churches a long time after Christ his Ascention euen 300. yeers For Doctour Prideaux saieth he in his worke vpon the Sabbath pag 140 Annon Sabbathum Iudaeorum oum Iudaeis sine scrupulo murmure obseruarunt Apostoli caetus in Sabbatho coactos libentissime instituerunt Annon insequens Ecclesia tam Sabbathum hoc quam diem Dominicum per aliquot annorum decursum sacris conventibus distinauit Notiora sunt ista quam vt probatione indigeant The summe whereof is this did not the Apostles saith hee obserue the Iewes Sabbath with the Iewes without the least scruple making did they not most willingly appoint assemblies on the Sabbath day and did not the Church which followed them appoint both the Sabbath day the Lords day for holy assemblies for diverse yeeres these things are so well knowne that they need not to be proued By whose Testimony you see that the Churches which followed the Apostles they obserued and kept the Sabbath day for diuerse yeeres this is so plaine by History that it needeth not any quotations or profe For M. Brerewood Professor in Gresham College in London in his Treatise of the Sabbath day against M Bysield pag. 77. thus writeth And little doe you know saith hee of the ancient condition of the Church if you know it not that the ancient Sabbath did remaine was obserned together with the Lords day by the Christians of the Easterne Church aboue 300 yeers after Christs death c. And againe The Sabbath of the 7th day was religiously obserued in the East Church 300 yeeres more after our Sauiours passion That Church being a greate parte of Christendome Thus by the iudgement of those who are well seene into the Histories of the Church it is a plaine case that the Sabbath day was religiously obserued and that by Chrïstians for more then 300 yeeres after Christ 5. My fifth Testimony shall be that recorded by Zanchie out of Sozomen the summe whereof is this That those of Constantinople almost all others haue Ecclesiasticall Assemblies to heare Gods word on the Sabbath day on the Lords day Zanchie vpon the 4th com Thes 1. Here you see that not onely at Constantinople they kept the Sabbath day but also almost in all other Churches the Sabbath was kept 6. My sixth Testimony shall be out of Socrates the summe whereof is this Assemblies were wonte to be in the Churches euery weeke vpon the Sabbath day vpon the Lords day Socrat. Chap. 8. lib. 6. againe At Cesarea Cappadocia in Ciprio vpon the Sabbath day vpon the Lords day the Presbiters Bishopes did euermore interpret expound the Sciptures Socrat. Cap. 21. lib. 6. here you see a weekly obseruation of the Sabbath day a constant practise of Presbiters and Bishopes to expound the holy Scriptures vpon the Sabbath day But before I proceed any further it shall not be amisse to answer a doubt that may rise in the minds of some that reade these Antiquities may they say what did the primitiue Churches keepe two Sabbath daies euery weeke for it seemeth so because they kept both the Sabbath day and the Lords day For answer hereto we must know that howbeit they kept two daies yet it is not to be thought that they kept them both for Sabbath daies resting from labour all day long according to the 4th com for 1. This were more then euer God required in his morall Law to rest two daies in Seauen 2. Jgnatius put a difference betwixt the Sabbath day and the Lords day as betwene the King and the Quene for he caled as you shall see by by the Lords day the quene of daies hereby intimating that the Sabbath day whereof he spake also in that place was the King of daies 3. The Christianes against whom the Laodicean Counsaile enacted that law forespoken of they honoured the Sabbath day aboue the Lords day as there we shewed 4. Many Churches of Christianes they kept not the Lords day at all for 300 yeeres together as we haue showne out of Perkines 5. In Cōstantines time he gaue leaue for men to goe to plough and other workes of husbandry on the Lords day as else where we haue showne by all which it is more then manifest that the primitiue Curches though they kept the Lords day yet they kept it not for a Sabbath day or like the Sabbath day but rather much like as we now keepe a common Holy day or a lecture day wherin we come to Church heare the word of God but we keepe not the whole day in a rest from laboures in conscience of the 4th com thus you see albeit they kept two daies in a weeke yet but one onely was kept for their Sabbath the other was kept lightly and partially they kept these two daies in a weeke then much like as we now kepe the Lords day and some light Holy day or the Lords day a Eecture day when they fall both in one weeke 7. My seauēth Testimony shall be that of Athanasius who liued about the time of Constantine 300. yeeres after Christ who in his Homilie de Semente saith thus Wee assemble together in the Sabbath day not as if we were infected with Iudaisme but therefore wee meete together in the Sabbath day that we may worship Iesus the Lord of the Sabbath Centur. iiij Cap. vj. pag 410. In which words we see what was the practise of the Christian Curches in the daies of Athanasius for then they kept the Sabbath day as we see here Furthermore it is worth our obseruation to consider that Athanasius doth not onely barely auowch it that they then kept the Sabbath day but moreouer he doth Iustify defend their keeping of it for whereas some might obiect vnto him saying but doe your Churches keepe the Sabbath day still why that is Iudaisme c. of this mind was the Laodicean counsaile that liued not long after Athanasius and it seemeth that this slaunderouse opinion of the Sabbath was creeping into the Church in the daies of Athanasius growne to ripenesse within a matter of 60. yeeres after him for now the Laodicean counsaile durst cale it Iudaisme in
be morall and perpetuall or else those dueties performed in that time by the 4th com to wit rest from labour and holy exercises these must be ceremoniall and abolished as in the former argument we haue proued that if they abolish the 7th day they abolish also the Law of the 4th com so in this we shall proue that if they a bolish the 7th day they doe also abolish the dueties inioyned in the Law of the 4th coÌ„ and so farrewell Law dueties both Thus I argue If by direction from the Scriptures you make the time to wit that 7th day in the 4th com ceremoniall and abolished then must you by the same direction make those dueties performed in that time to wit rest from laboures religiouse exercises ceremoniall abolished also But noe man will make those dueties of rest religiouse exercises ceremoniall abolished Therefore may no man make that time of the 7th day in the 4th com ceremoniall abolished As for the Minor it is gaine said by none J come therefore to the Maior the consequence whereof J proue to be sound from the practise of the Holy Ghost in Scripture who wheÌ„ he abolisheth the day time once commanded he thereby inferreth the abolition also of those dueties to be done in that day and time For example on the first day of euery moneth which was their New moone the Isralites were bound to rest from laboures Amos 8.5 to be conuersant about religiouse exercises ij king 4.23 now wheÌ„ the Holy Ghost did put an end to these dueties he did onely mention the time day as Let no man condemne you in respect of the New mone Colos 2.16 Gal. 4.10 and by abolition of the time hee inferred the abolition of those dueties also performed in that time Againe the Isralites had many yeerly Sabbaths wherein they were to rest from labour to be conuersant in holy dueties as you may reade at large Leuit. 23. now when the Holy Ghost would put an end to these dueties he did onely mention the time day as yee obserue times and daies and yeeres c. Gal. 4.10 Rom. 14.5 Colos 2.16 and by his abolition of the times and daies he inferred the abolition also of those dueties of rest holy exercises performed in those times now this practise of the holy Ghost giueth vs to vnderstand that where the time is abolished there those dueties vsually performed in that time are abolisned also wherfore if you will abolish the time and day to wit the Iewish Sabbath day as some call it then if you will fetch light from the Scriptures you must learne of the Holy Ghost to abolish also those Iewish dueties of rest religiouse exercises performed in that day and Iewish time Thus you see vnlesse you hold the old Sabbath day morall you cannot hold the dueties of a Sabbath morall if you condemne the time day for a ceremony you must also relinguish those dueties which you would faine haue be morall ARGVM XVII My 17th argument for defence of the Saturday Sabbath prouing that it must be morall and still in vse is because it is a parte of Gods worship and thus I argue All the partes of Gods worship comprised in the first Table of the morall Law which were written by the finger of God in Tables of stone are morall now in force But the sanstification of the Saturday or 7th day Sabbath is a parte of Gods worship comprized in the first Table of the morall Law and was written by the finger of God in Tables of stone Therefore the Sanctification of the Saturday or 7th day Sabbath is morall and now in force For the Major it is not onely a trueth but also a trueth of that importance and consequence that there should be no Christian found me think dareing to deny it for he that denieth it doth deny God some parte of his worship he denieth that God should haue his wholl worship and will giue God but some peeces thereof onely now what God hath ioyned together how dare any man to put them assunder the Almightie in setting man a platforme of his worship diuided it into fowre partes commanded it by fowre seuerall commandements which make vp together the first Table of the Decalogue or Morall Law and so the wholl worship of God compleate in all the partes thereof now how shall any man dare by his deniall of this trueth to put these asunder and to plucke any one of these partes from its fellowes but that he must be guilty of heinouse impiety horrible Sacriledge if it was so heinouse to rob God of his Tithes Offerings Mal. 3.8 what is it to rob him of his worship and seruice if not one iote or title of the Law shall faile so long as heauen and earth endure Mat. 5.18 with what warrant may any man say that a parte of Gods worship prescribed in that Law is abolished as safely may a man clipe the Kings coyne as clipe pare off or diminish any parte of Gods worship the highest worst degree of impiety and vngodlinesse in a Christian is to turne Athiest and to deny God and the next vnto it is to deny God his worship and seruice in wholl or in parte now this they must doe who deny my Major Nay which is worse they doe not onely deny God a part of his worship but also they must accovnt it Iewâ—sh Iudaisme in any that are intire and perfect in Gods worship that is in such as giue God all the partes of his worship for such as performe vnto God all his worship intirly and perfectly they will sanctifie his Sabbaths as one parte thereof which these men must account Iudaisme I confesse indeed some textes are brought to proue the abolition of one parte of Gods worship to wit the old Sabbath day as Exod. 31.13 Colos 2.16.17 But these are but clokes to couer their euill dealing with God vnder a pretense of Scripture because this parte of Gods worship hath bene out of vse in the Church now a longe time because it is now growne through neglect of it into reproch as to be called Iewish Ceremoniall and a circumstance with the like therefore to colour the matter ouer men haue abused these textes of Scripture but suer I am it is more out of a desire and will men haue to reiect this parte of Gods worship then any thing else that these Scriptures are alleaged for there is nothing in these textes for that purpose necessarily prouing so much but onely that they who alleage them are wilfull and will make them of larger extent then they neede to doe I desire these words necessarily prouing may be well obserued since I place greate Emphasis in them for an ancient ordinance of Gods is not to be vnnecessarily voluntarily abolished as if men were weary of Gods worship and did study how to abolish reiect his ordinances and lay wast Religion Now
Apostles so that is said to be the whole intire perfect Law of God which hath all the partes and things commanded which at first belonged to it which lacketh none of all those precepts which at the making and diuulging of that Law God ioyned together If then we would know whither we haue the whole law of God intirly now or not we must haue recourse vnto the making first diuulging of this Law looke therefore into the twentyth Chapter of Exodus and there you shall see this whole and intire Law of God with all euery the members thereof as God made it when he first proclaimed it vnto his Church thus you see both what the wolnesse integrity of Gods Law is and where to find it whole and intire as God made it if any man shall diminish or deny any one particle commanded in this Law he must be said to mancle lame this Law the Law must be accounted but a lame mancled imperfect Law like as if a mā lacketh but a ioynte of his hand or a finger he is said to be a lame man and if a Bible wanteth but a leafe or a verse it is an imperfect Bible Now to apply this Jn the Decalogue God chargeth his people to Remember the Sabbath day and to sanctify the Sabbath day and to Rest on the 7th day now this day caled Sabbath day 7th day was our Saturday as all men know wherfore if any man will abolish this Saturday 7th day Sabbath as not commanded now to be remembred now to be sanctified and now to be rested on that man doth mancle lame the royall law of God for he withholdeth one branch of Gods Law which inioyneth the remembrance and sanctification of the Saturday 7th day Sabbath that man receiueth and obeyeth but some parceles peeces of Gods Law onely for he yeeldeth obedience but onely vnto some nyne or nyne an halfe of Gods tenn commandements for he leaueth out that peece and parte which concerneth the Saturday Sabbath and that man must deny Gods intire whole law to be intire whole vnto vs or to belong vnto vs in the integrity perfection thereof for if the Law belonged vnto vs in its integrity and perfection then the Saturday Sabbath which was once commanded in that Law so was a parte a peece of the Law it must now also be commanded in the Law and so belong vnto vs now Thus the consequence is proued good that whosoeuer abolisheth the old Sabbath day he mancleth Gods Law he yeeldeth obedience but vnto percels and peeces of it he denyeth that Gods Law belongeth vnto vs in its intigrity perfection For the Saturday Sabbath serueth to make vp Gods Law an intire an whole a perfect Law without it it is but a lame imperfect maimed defectiue Law like a lame man wanting an hand or a finger of his hand like an imperfect defectiue Bible lacking a Chapter or a verse of some Chapter I confesse that those tene Ministers Gods aduersaries and myne in this point goe aboute like botching Taylers or sowterly Coblers for I cannot more aptly and fitly resemble their action to make vp this breach againe by adding a peece of new cloth to fill vp the rent and so they suppose to auoide this blow and to make vp the Law againe an intire and perfect law now howeuer it is commendable to peece mend old garments yet it is altogether insufferable for any to play the botch er and cobler with Gods lawes the new peece wherewithall they would fill vp this rent make vp this breach it is the Lords day or first day of the weeke this day must now be thought firmely beleeued to be put into the old Law of the Decalogue then we shall haue 10 commandements againe wholly compleatly but as once it was vnlawfull to weare a garment of Linsey wolsey and to bring profane and common persones into the Temple so is it now to mingle humane institutiones with Diuine ordinances and to bring a day appointed by man into the Morall eternall and sacred Law of God for the Lords day hath no higher institution then the ordinance of the Church and will they peece and mend vp the Diuine Law of God with the peece of an humane ordinance but admit that the Lords day were of Diuine ordination yet is this peece too bigg or too little to stand in the breach of the 4th commandement as formerly I haue showne because it cannot agree to the 4th com besides to see the vnskilfulnesse of these peecers they confesse that this Lords day Sabbath is a new ordinance pertaining to the new Testament as are Baptisme the Lords Supper yet they will attempt to mende vp the breach of the old Law with a peece taken out of the new Testamēt thus the old law shall be partly old partly new partly Law partly Gospell a new kind of botching They saied indeed a Cobler should answer my booke and see now if they be not as good as their word is not this worke of theirs Coblers worke Hauing proued the Major I come vnto the Minor here I am to proue that no man may so wrest the Scriptures as thereby to mancle lame the Royall Law of God no man may receiue obey but some percels peeces of it onely that no man may deny the whole and intire Law of God to belong to vs wholly fully and in the integritie and perfection thereof me thinke none should deny this Minor if any will 1. He is guilty of doeing violence to the Law and of being partiall in Gods Lawes this was the sinne of those Priests laied to their charge by God who had polluted the Sanctuary done violence to the Law Zeph. 3.4 and againe yee haue not kept my waies but haue bene partiall in the Law Malach. 2.9 yea he must hold it Iewish Iudaisme in any that will be intire perfect in Gods Law that is that will haue an indifferent and vnpartiall respect vnto all the partes thereof for he that is intire and perfect in the Law will haue respect vnto Gods Sabbaths which they must count Iudaisme 2. I finde it in Polanus Syntag pag. 353. that Papists doe deny the second Commandement against worshiping of Jmages to be Morall and appertaine vnto Christianes to the like purpose I find in Willet on Exod. 20. pag. 342. 343. these passages The commandement say Papists of abolishing and destroying Images was ceremoniall therefore it concerneth not Christians now And againe The second praecept against the making of Images was onely temporall concerned the Iewes Thus Papists are partiall in the Law and deny its integrity now if we may deny the Integrity of the Law tell me why Papists may not doe so too 3. If any will deny this Minor by the iudgement of M. Perkins he denieth himselfe to be
it and corrupt it and shall we thinke the Gentiles Heathen that know not God haue retained all the Morall Law perfectly without forgetting any thing therein doe we thinke better of the Heathen Gentiles who haue liued since the giuing of the Law then of the people of God who liued before the Law if the light of nature in the people of God before the Law needed a better light to wit the Law of God to direct their Law and light of nature can the blind light in Heathen people since the Law giue a light vnto the Law if it cannot why then will we rather learne what is morall by the light of nature and lawes of nationes then by the light of lightes the Law of God Should we vrge the practise of any thing that is vn-naturall or which nature abhorreth then there might be some more â—uller for this distinction but since we vrge nothing vn-naturall nor any thing impossible nor any thing harmefull to a Church or State commoÌ„ wealth in this case what grownd should there be to draw vs to the Lawes light of nature suer I am though nature be ignorant of the Lords Sabbath yet enemy vnto it it cannot be for let nature be informed what manner a thing Gods Sabbath is and it will imbrace it for nature abhorreth to profane sacred things of which kind the Sabbath is and nature approueth of a day and this day as well as any other day for Gods worship and for mans refreshment in a rest from laboures why then should we reiect Gods Sabbath because blind nature is ignorant of it and not rather imbrace it because if nature be but taught it it cannot oppose it it will imbrace it I find it that this distinction is merely inuented for the very nonce to thwarte rase downe and roote out Gods ancient Sabbaths for I find nothing else prescribed in the morall Law which they doe reiect by this dinstinction but onely Gods Sabbaths now as well might they reiect the drinking of wine in Lords Supper as the Sabbath day in the 4th com for ther 's the same reason seing that the drinking of wine is not naturall to English men no more then the Sabbath is to Heathen people for wine is not the naturall fruite and liquor of our Country but Beere like as they say the 4th com belongeth vnto vs but as it is the Law of nature but not as it was giuen to the Iewes for so it was Iewish so might they say the institution of the Lords Supper belongeth vnto vs English men but as it is a law in our nature and not as it was giuen to the Iewes Christs Disciples to drinke Beere is naturall to vs but to drinke wine is Iewish for the Iewes vsed wine at their meales as we vse Beere 6. The Apostle Paul telleth vs of a Law written and of a Law of nature the one written in Tables of stone the other in the Tables of the heart the one giuen the Iewes the other to the Gentiles As manie as haue sinned without the Law shall perish with out the Law as manie as haue sinned in the Law shall be iudged by the Law Rom. 2.12.14 I would faine know where the difference lieth betwene these two Laws the Law of nature the written Law of God if vve vvill imbrace no more of Gods written Law then the Gentiles find written in their hearts yea vvhat then are we the better for hauing Gods vvritten Lavv among vs 2. Inasmuch as the Apostle saieth that as manie as haue sinned in the Law they must be iudged by the Law hence it follovveth that all vve Christians who imbrace the written Law we must stand or fall to this written Law and must be iudged by it an other day can we then vvith safety reiect this vvritten Lavv and take the vnvvritten Lavv for the rule of our Liues no surely vnlesse vve could thinke vve should liue by one Lavv be iudged by an other 7. If so much of the Lavv of God be Morall as is found among the Gentiles then is the Ceremoniall Lavv of Sacrifices a Morall Lavv for the Gentiles haue had their Sacrifices thus vve reade that Iupiters Priests brought Bules vvith garlands vnto the gates vvould haue Sacrificed vnto Paul and Barnabas Act. 14.13 Wherefore the light of nature in the Gentiles is no sufficient rule to distinguish Morales from Ceremoniales 8. This distinction is Antichristian for it is against Christ and his Apost es for they euer sent the Churches vnto the vvrittâ—n Law neuer to the vnvvritten Law Mat. 1.18.19 Rom. 3.31 Iam. 2.8.10 Paul saieth hee beleeued all things vvhich vvere written in the Lavv c Act. 24.14 And vvhatsoeuer things are written a fore time are written for our lerning Rom. 15.4 and cursed is euery one that continueth not in all things vvhich are written in the booke of the Law to doe them Gal. 3.10 and the vvhole Scripture is by inspiration to teach c. 2. Tim. 3.26 in all vvhich scriptures vve are sent vnto the vvritten Lavves the Lavves giuen to the Ievves not vâ—to the vnvvritten Lavves that vvere giuen to the Gentiles the Holy Ghost vvould that vve should borrovv light from the vvritten Lavvs giuen to the people of God but the Authors of this distinction vvill send vs to the vnwritten Laws vvhich are found among Heathen people and Infideles to borrovv ligâ—t from them It seemes then that vve shall borrovv light from darknesse Ye were once darknesse but are now light in the Lord Eph. 5.8 9. If no more of the Law shall bind vs then so much as is found out by the light of nature then Gods word shall not bind properliâ— by of it selfe but that it must borrow strength elswhere as from the Law light of nature or else it shall not bind nor be a Law this is to detract from the Dignity Authority of Gods word for a Minister must not now come with Thus saith the Lord but he must strengthen it with this so saith the Law of nature he must not say onely Thou shalt not steale not commit adultery for thus no man is bound vntill he add this And this the Law of nature 10. If so many of the precepts of the Law onely shall be in force with vs as are allowed of by the Law of nature then it shall follow that so many such qualified men among vs shall stand bound to the first Commandement onely as by the Law light of nature did acknowledge the true God and they are for number a few 3 or 4 in a Country Citty or Kingdome and for quality onely the most lerned and deepest schollers for such onely did acknowledge the true God among the Heathen The reason hereof is that if we must fetch direction from the Heathen to know which precepts we are bound vnto then by like reason must we fetch light from them also to know how many
necessity why should there not be like reason of things that were so like But herevnto happly some will obiect that the Passeouer day was a Ceremony but the Sabbath day you hould to be a Morall and therefore ther 's not like reason Wherevnto I answer that this is a friuolouse obiection for 1. God hath aswell permitted a dispensation in morales as in ceremoniales for God by Moses permitted a dispensation against the 7th commandement in some kind and that too vpon worse conditiones then is our present case of necessity as shall appeare for Diuorce was permitted for the hardnesse of the Iewes heartes but our dispensation shall appeare to be a better case condition then that to be a more warrantable necessity as you shall see when we come to it by by 2. I answer be it that because the one was a Ceremony and the other a Morall that therefore God had lesse regard vnto the Ceremony then he hath vnto the Morall yet this maketh but a difference betwixt them of lesse more the one being lesse regarded the other more regarded Now this difference hindreth not the argument Magis minus non variat speciem as Logiceans speake a peece of siluer of nyne pence is like a peece of siluer of twelue pence they being both siluer though the one be a lesser peece the other a greater peece now if it be permitted vnto A Debitor to exchang with his Creditour giue him sixe pence in stead of his nyne pence in a case of necessity then by like reason proportion euery man will iudge that it is permitted vnto him in like case to giue him a nyne peny peece for a peece of twelue pence but especially if the necessity for the greater chang doth exceed the necessity for the lesser chang this is our case for the chang of the Ceremoniall Passeouer day which is the lesser might be vpon this one necessity if a mā were in a farre iourney but our chang of the Sabbath day which is the greater is vpon a necessity consisting of 4 branches as you shall see by by which as they exceed the other in number so also in weight if they be compared together By which demonstration you see this obiection though common yet friuolouse And thus much for profe of the consequence or first proposition I come now to proue the Minor or second proposition to wit That the passeouer day might be neglected and an other day kept in its roome for a season in a case of necessity for profe of this see Numb 9.5 where the Isralites kept the passeouer in the 14th day of the first moneth according to the time appointed of God at its first institution as you may see v. 1,2 and Leuit. 23.5 and Exod. 12.2.6 now it so fell out that some men in the Congregation were defiled by touching of a dead corpse and so they were debarred from keeping the passeouer at that time with the Congregation Herevpon they came before Moses Aaron for counsaile Moses not knowing what to doe in this case he repaireth to God for direction wherevpon the Lord maketh him this answer If any among you shall be vncleane by reason of a dead body or be in a long iourney he shall keepe the passeouer in the 14th day of second moneth c. Numb 9.6.7.8.9.10.11 So hereby you see that howbeit the passeouer was by its prime institution to be kept in the 14th day of the first moneth yet in a case of necessity the time was changed from the first moneth vnto the second moneth and so the daies and times commanded in the Law at the prime institution were neglected and profaned by those which had this necessity vpon them the cases in which the passeouer time was changed were 1. If a man had touched a dead corps 2. If a man were from home in a farre iourney and thus much for profe of the Minor Neuerthelesse to this argument some doe answer thus that it is true indeed that there was a dispensation for the passeouer day but it was giuen by God himselfe but so is not your dispensation for the Sabbath day for there is no exception that can be showne for the chang of the Sabbath day in the Scriptures as their is for the passeouer day Herevnto I reply that this answer is very absurd for it denieth all argumentation collectiones from the Scriptures for they will not grant the question vnlesse it be proued by an expresse text of Scripture in so many words for they will haue an expresse dispensation in so many words showne for a chang of the Sabbath day in the Scriptures as well as there is a dispensation to be showne for the passeouers chang in the Scriptures Furthermore if they will not grā that the Sabbath day may be changed now because the passeouer day might be changed in old time how will they doe to proue that we may baptize infants now because they did circumcise infints in old time for ther 's no expresse word of God for either they must both be inferred by collection from other Scriptures yet further wherefore is it that S. Paul sendeth vs to the things written in the old Testament if we may not collect and learne from them to doe the like in like cases Whatsoeuer things are written a fore time are written for our learning Rom. 15.4 After the Law for the passeouer was giuen there fell out extraordinary occurrences in which Moses could not tell what to doe wherefore he had recourse vnto God for direction Numb 9.10.11 So after the Law for the Sabbath was giuen there is falne out an extraordenary occurrence the Sabbath hath bene profaned now for 1000 or 1200 yeeres now how to worke a reformation hereof we are at our wites ends we cannot now a daies haue such recourse vnto God as Moses had for direction wherefore now we must to the Lawe to the Testimonies and borrow light from former presidents Finally I shall proue it vnto you that we may extend this dispensation of the passeouer day further then it is expressed by Gods dispensation in Numb 9.10.11 so be we doe it by like reason for this end note that the Lord gaue leaue to chang the the passeouer in these two cases 1. If a man had touched a dead corps 2. If a man were in a farre iourney but the good King Hezekiah keeping the passeouer long after he fell into other extremities and straites and he could not keepe the passeouer on the 14th day of the first moneth but profaned it and made a chang vnto the 14 day of the second moneth and that vpon these two occations 1. Because hee had not Priests enough sanctified or because the Priests were not sufficiently sanctified 2. Because the people were not come vp together to Jerusalem or had not assembled themselues at Ierusalem as you may reade ij Chron. 30.2.3 Now these two extremities reasons of Hezekiah
practise so long at the worst we can be censured but for an errour of frailty for aâ— errour of ignorance because we practise according to our iudgement but to brand vs with Hypocrisy is very vncharitably done for Hypocrites are commonly vnderstod to practise cuningly and guilfully wittingly and willfully contrary vnto their iudgements the which wee doe not Further whereas they say it is Hypocrisy in vs to hold one thing and practise an other Herein they misevnderstand vs grosely and propound our case most falsly for our iudgement and our practise doe most truely accord and goe together for howeuer we hold in iudgement that out of a case of necessity the Sabbath day must be presently practised yet in a case of necessity we hold that we are not bound to the present practise and this is our case so that our practise is all one with our iudgement sauing that malitiouse men who seeke occation against vs had rather misevnderstand vs then vnderstand vs these men if they should take in against the Apostles as they haue done against vs they could soone taxe them also with Hyprocrisy for they vsed Ceremonies in the Church as touching practise when in a sense their iudgement was contrary for they knew that Ceremonies were abolished And they might as well taxe Dauid for Hypocrisy who in practise did eate the Sewbread yet in iudgement he knew it was for the Priests onely Lastly let vs see how fitly they haue alleaged the example of Peters Hypocrisy against vs Gal. 2.12.13 For this purpose note that Peter did eate of prohibited meates with the Gentiles and so for a time liued as the Gentiles as the text speaketh But after a time vpon the coming of some Iewes into their assembly Peter for feare of them refrained and would no longer eate of those vncleane meates now for that Peter did thus through feare withdraw himselfe from his former practise with the Gentiles so drew other of the assemby after him to Iudaisme from the practise of Christianisme therefore Paul taxed him with Hypocrisy as you may see Gal. 2.11 c. Now herein lay his Hypocrisy that vnto the Iewes who were newly come into the Christian Assembly Peter made shew in outward apperance as if he had retained Iudaisme still for he refused to eate with the Gentiles howbeit indeed and in trueth he had forsaken Iudaisme for he had eaten with the Gentiles vntill their coming and had so done still had it not bene for feare of them Againe he bewrayed Hypocrisy toward the Gentiles for vntill these Iewes came into the Assembly Peter made shew as if he had renownced Iewish ceremonies for he did eate vncleane meates with the Gentiles but no sooner were a fewe Iewes come in amongst them but instantly for feare of them Peter withdrawes himselfe and will no longer eate with the Gentiles whereby he bewraies that he had not renownced Iewish ceremonies so that Peter vsed Hypocrisy both with Iewes and with Gentiles now can M. Yates or M. Chappell parallel our practise with this of Peters doe we in some company keepe the Sabbath day and in other company neglect the keeping of it we are alwaies the same in all companies or doe we make a shew vnto any of keeping the Sabbath day when it may be proued against vs that we in some places haue neglected it hath feare to displease men caused vs at any time to vse such dissimulation as Peter vsed these were the things whereof Peter was accused but they cannot accuse vs of these wherefore they haue done vs great wrong to accuse vs in publike place of this Hypocrisy in Peter when our case and his is nothing like Let any indifferent man lay our practise and iudgement first vnto this of Peters and then let him lay them againe vnto the practise of the Apostles who in iudgement misliked of ceremonies and yet in practise vsed theÌ„ Act. 21 20.21.22.23.24 theÌ„ let him tell me whither of the twaine we are to be paralleled with whither our case be more like vnto Peters dissimulation or rather vnto the Apostles cinserity for if our practise be more like vnto the honest conversation of the Apostles as it is then vnto Peters dissimulation theÌ„haue they bene iniuriouse to our good names to compare vs to Peter when they should haue compared vs vnto those other Apostles OBIECT VIII Some obiect saying that forasmuch as the Sabbath day is a Morall there can be no dispensation for it c. Herevnto I answer that we find dispensationes in the Scripture touching Moralles for example 1. The Patriarkes had a dispensation from the 7th com when they tooke them many wiues and so had the diuorced woman as hath bene showne Deut. 24.1 c. 2. There is a dispensation from the 5th com in case the Magistrate commandeth things contrary vnto God Act. 4.19 3. To take vsury of a poore man is a morall and against the Law of mercy yet there was a dispensaâ—ion granted vnto the Israelites in some case as that they might take vsury of a poore stranger that is of a poore Gentile Deut. 23.20 4. It is generally holden that to sanctify one day of seauen for Gods worship is morall as the Lords day euery weeke yet they will not deny a dispensation from this in some case as in case of necessity when an howse is on fyer and when an enemy makes an assault vpon one of our Cities c. The dueties of rest and performance of holy exercises prescribed in the 4th com are holden Morall by all and yet in cases of necessity there layes a dispensatioÌ„ they may be wholly omitted for one or two weekes together 5. Abraham had a dispensation from the sixte Com. to kill his sonne Genes 22 2. Neither did Dauid take vengeance for God in punishing Ioab the murtherer 1 King 2.5 which he ought to haue done which law is in force at this day Genes 9.6 Rom. 13.4 Finally why a dispensation should not be in a morall as well as in a ceremoniall they haue yeelded no reason nor doe I thinke they can An Exhortation to a speedy Reformation WE haue now done with the Dispensation and according to promise we are to end with an Exhortation now it is very requisit that an exhortation vnto reformation should be added to the Dispensation least that peraduenture lazie security and spirituall slouthfulnesse should possesse the soules of some men thinking all is well enough since we haue a Dispensation touching the practise we neede not put forwards vnto a reformation for the preuention whereof and also for the encouragment of all men feareing God to put forwards vnto a desired Reformation I haue added a fewe reasones and Motiues But happily some may aske of me what it is I would that they should doe in this case for may they say we are priuate persones c. I am but one c. what can we doe Wherevnto I answer it is true
it was in vse after the giuing of the Law vntill Christ yea and it was in vse in the daies of the Apostles by the Apostles themselues after Christâ— and also it was in vse in the primitiue Churches after Christ for 300 or 400 yeeres euen so long as the Church retained its best purity and vntill corruptiones and popery begane to creepe in now if we shall value the honour of the Sabbath day by the honourable estimation that the Church of God had constantly for thowsands of yeeres of it before Christ and if we shall esteeme of its honour by the honourable estimation which the Christian Churches had of it for neere 400 yeeres after Christ then doubtlesse the Sabbath is an honourable thing and the reformation of it will be no lesse honourable and who vvould not put hand and voyce to such an honourable reformation Thirdly we will consider how Almightie God hath honoured it this will appeare in these particulares 1. God honoured it by his owne obseruation of it at the Creation for God himselfe rested vpon the Sabbath day Genes 2.3 2dly God honoured this day and time aboue all daies and times in that he blessed hallowed and sanctified this day as we reade Genes 2.3 Exod. 20.11 and so made it an Holy day 3dly God honoured this day by commanding it by his owne immediate voyce vpon Mount Sinay and by placeing it amongst the other Morales and giuing it there also an eminent and chiefe place for hee put it into the first Table of the Decalogue and after that caused it carefully to be laid vp and preserued in the Arke with the other Morales 4thly God honoured this day by taking it vnto himselfe in a speciall sorte caling it his day as myne holy day Isa 58.13 And the Sabbath of the Lord Exod. 20.10 whence it is caled the Lords Sabbath Emphatically VVherefore since God rested on this day let vs indeauour a reformation that we his children also may rest on this day and since God hallowed and sanctified this day let vs vse all good meanes that we may hallow and sanctify this day also since God deliuered this day by liuely voyce let vs vse our toungs voyces for it and since God placed it amongst the other Morales set it eminently in the first Table let not vs suffer it to be thrust out amongst the Ceremonies and seing God gaue it an high place in the Morall Law let not vs suffer it to be thrust quite out of place so as now it should haue no place at all in the Morall Law wher 's your courage wher 's your zeale for God if you can indure these things If Christian men loue to haue their hands in an honourable worke then let them cast aside shame and feare and such like carnall affectiones and let them armed with courage and zeale speake for God and defend his Sabbaths and cale for a reformation the worke is honourable for it is honoured with Antiquity with the constant practise of Gods Church that also of the purest primitiue Church and with speciall honour done vnto it by Almighty God himselfe Yet further this Sabbath is in Scripture expresly called an Holy day To morrow is the Rest of the Holy Sabbath vnto the Lord Exod. 16.23 Isa 58.13 and one reason thereof may be because at the Creation God blessed it and sanctified it Genes 2.2.3 And so made it an Holy day Now no day of all the 7 no not the Lords day was euer sanctified by God or caled an Holy day Yea God had many anniuersary Sabbaths as we read in Leuit. 23. Yet doe we not read that euer God blessed sanctified any of them as he did this Sabbath of the 7th day So highly God honoured it This difference therefore of this day from others is as the difference of Sacramentall bread from common bread and as was the sacred Temple from common howsen and who would not labour the reedifying of such an holy and honourable thing III. In the third place we will consider of the necessity of this Reformation and here If vntill a reformation be made diuerse sondry verses of the holy Scripture yea in the 10 commandements be as so many verses rent out of the Scripture or quite blotted out of the booke of God or stand but as so many Ciphers And also the Decalogue or Morall lawe is not taught and maintained in our Church nor in any Christian Church besids in its integrity and perfection but onely lamely and maimedly If vntill a reformation the whole 4th commandement is vtterly and wholly abolished both roote and branch If vntill a reformation be made the Land and Kingdome wherein we liue with all other Christian Churches doe liue in the weekly profanation of the Lords Sabbaths and transgression of the 4th commandement If I shall shewe vnto you that vntill a reformation be made we sanctify a common and profane day and profane a sanctified and holy day And Gods worship will languish and profanesse inuade vs And that a Romish Relique is honoured in stead of an ordinance of Gods And that Gods worship is daily neglected yea and corrupted with many other euiles If I shall proue vnto you that vntill a reformation the sinne of Idolatry is committed by many in the Land if I say I shall make these things plainly appeare vnto you then I trust you wil say with me that it is high time that euery man lay too his helping hand for a reformation that speedily I. For the first of these there are not many verses in the Decalogue or 10 commandements and yet there are no lesse then fowre whole verses in the 10 commandements which be as so many verses rent out of the Scripture or blotted out of the booke of God or stand but for so many Ciphers and they are these verse the 8th verse the 9th and verse the 10th and verse the 11th of the xx Chapter of Exodus for the Sabbath day there specified we haue not and the 7th day there specified we haue not and the Sixe daies for working daies there specified we haue not and the 7th day wherein God rested and the which God blessed and sanctified we haue not These things we haue more largly proued in the former parts of this booke therefore a touch of them here is enough Wherefore seeing we haue not in vse the things specified and commanded in those iiij verses therefore those iiij verses be as if they were rent out of the sacred Bible or blotted out of the booke of God or stand but for Ciphers Now is it not high time to stirre when the Scriptures of God are thus abused for we haue but the brann or huske that is the bare words of the 4 verses as for the flower kernell which is the sense and the things meant by those words in these verses this we haue not II. Furthermore that the Decalogue or Morall law is not
learne more Logicke or confined to their studies for a season that they might grow better acquainted with the holy Scriptures before they be permitted to make publike interpretatiōs of them they let not to damne men to the pit of hell for not keeping this Lords day constantly for a Sabbath and that vpon these idle grownds were it fit to put a sword into a mans hand that knovves not when or vvhere to vse it should these men be betrusted vvith the keyes to shut men out of heauen and to locke men into hell thus causlesly By what hath bene said it appeareth 1. that it can no where be proued that the Lords day was in Christs the Apostles times kept constantly weekly for a Sabbath day 2. That the first Lords day was not kept for a Sabbath day by Christ nor by his Apostles Disciples Wherefore it followeth that if this Lords day was not kept constantly vveekly in the dayes of Christ his Apostles then we are not tyed in conscience in imitation of their examples to keepe euery Lords day vveeke by vveeke as now we doe it is sufficient if vve keepe but some Lords day sometime as one in a yeere or one in thre moneths or one in 6 moneths or the like but a vveekly obseruation is a needlesse growndlesse obseruatiō since it cannot be showne nor proued in the holy Scriptures Thus much touching the Scriptures Novv a vvord or two out of the Histories of the Church We reade it mentioned by Mr. Perkins in his first Volume vpon the 4th com pag. 48. that the Lords day vvhich he there cales Sabbath day was neglected and not obserued by those primitiue Churches which liued next after the Apostles vntill it was established by Christian Emperours c. Thus you see the Lords day vvas not obserued by many of the primitiue Churches for 300 yeeres for so long it was ere Constantine enacted a law for it who was a Christian Emperour Now who can imagine that the Lords day was euer kept in the Apostles dayes weekly and constantly for a Sabbath day when as those Christian Churches who immediatly succeded the Apostles kept it not at all for 300 yeeres together is it credible that those purest Churches should neglect such an ordinance of Christ as the Lords day Sabbath if any such ordinance there had euer bene in the Church No no the vveekly constant obseruation of the Lords day Sabbath it is but a nouelty and lately sprung vp The vse I vvould make of this point is this is it so that the Scriptures doe not bind vs to a vveekly keping of the Lords day but that it is enough if vvee keepe it at some times onely Why then doe Ministers presse the people so hardly to keepe euery Lords day and euery Sunday none excepted may it not in this respect be said of these Ministers as the Lord spake of those Prophets I haue not sent these Prophets saith the Lord ye◠they ranne I haue not spoken to them and yet they prophecied Ier. 23.21 Why are these Ministers more strict then God himselfe why doe they presse to a vveekly practise when Gods vvord speaketh but of a seldome practise Why should vve be tied to keepe the Lords day oftener then did the Apostolike Churches Forasmuch as vve are bound to keepe but some Lords dayes in a yeere vvhy are people hindred in the time of haruest to gather in their corne on the Lords day that vpon payne of damnation if they doe vpon pretense of a breach of the 4th com since they may both worke on euery Lords day all the time of haruest yet keepe some Lords dayes after haruest is done Also in the time of wheat seile barly-seile why may not the husbandman plow his ground some his seede on the Lords day since he may keepe some Lords day in a yeere after these busy times be past In the time of Hay-seile vvhy should not men make their haye on the Lords day seeing they may keepe Lords dayes enough all the yeere after When a Fayer fales vpon the Lords day why may they not keepe it vpon that day or if it fale vpon the Monday why may they not ride to it driue cartes to it on the Lords day the day before it as vvell as Christs Disciples trauailed 15 myles vpon the Lords day and vpon the most eminent Lords day since they may keepe some Lords dayes on the other times of the yeere vvhen there is no fayer It is true I verily beleeue that the 7th day Saturday Sabbath is still in force and that I beare a reuerence a religiouse respect vnto that day and for the conscience and duety I ovve vnto it I doe sanctify the Lords day not for it selfe but for the Sabbath dayes sake vvhich goeth before it giuing God one day for an other by vvay of a change vntill the time of reformation as they did change the Passeouer day Numb 9.1.3.11 It is also true that most of our Ministers hould the 7th day Saturday Sabbath for a ceremony abolished novv could I be perswaded in my conscience that the 7th day Sabbath is abolished as they say they are I doe protest it that I vvould not make any conscience or scruple of doeing the ordenary vvorkes of the 6. dayes vpon the Lords day neither vvould I in any respect of any diuine institution or conscience of the 4th com vvithhold any of my family from doeing the like should I leese my haye in time of Hay-seile or my corne in time of haruest or but hinder my vvorkes there abouts or suffer my conscience to be in thraled for such nifling trifling reasons as these no I trust not the like I say vnto men of all trades occupationes in Citties Townes if they can be satisfied in their consciences before God that the old Sabbath day on the 7th day is abolished then let them not feare or doubt to doe any ordenary workes of their calings vpon the Lords dayes or Sundayes no more then vpon any other dayes of the weeke for there is nothing forbidding them so to doe in all the scriptures nay there is warrant for them so to doe by the Scriptures if they will harken to them rather then to their Ministers for God saith in the 4th com Sixe dayes thou shalt worke c this Lords day is the first day of these Sixe dayes neither vvas this law euer yet repealed 2. Christs Disciples made this Lords day a trauailing day also Christ him selfe trauailed in it too fro as hath bene proued wherefore if vve may receiue instruction from Gods 4th com or if vve may follovv the example of Christ of his Disciples then may vve safly doe the vvorkes of our calings on the Lords day as vvell as vpon any other day of the weeke But herevnto some of our Ministers as those who are so hote for the Lords day Sabbath will