A Defense of the Sabbath Day, Chapter 5 · Commentary · Section 4

A Defense of the Sabbath Day · Chapter 5 · Commentary · Section 4

p. 535SECT. IV.

WHereas we hauehave made profe of the morallity & perpetuity of the Lords Sabbath, and finding that men hauehave ſondry diſtinctiones, and euaſiones, whereby they would ſhune the force of our arguments, I hauehave therefore reſerued this Section, purpoſly to confute thoſe diſtinctiones; and to ſhew the vanity and abſurdetie, of ſuch their euaſiones; that ſo all rubes & ſcruples being remoued, our arguments may hauehave free paſſage, and be receiued without all doubtinges: it is true, I ſhall handle many of thoſe diſtinctiones & euaſiones here, which I hauehave touched before, by way of vſe, in my Expoſition of the 4th commandement, but thoſe things which there I did but touch curſorily here I ſhall handle more largly, as the more proper place for them: but ſay I ſhould but repeate them, it were not labour loſt; for being they are the common anſwers, p. 536& often beaten into the mindes of people, there is need of an often confutation of them, that ſo what is ſaid, it may ſticke the faſter, & remaine the longer in mens mindes.

I.

The firſt euaſion which I will deale withall, ſhall be their diſtinction of a Sabbath, & the Sabbath: for an argument being brought, for the morallity of the Sabbath day, out of the 4th com. they are ready to blunt the force of it, by this anſwer for one, to wit, that the word Sabbath may as well be tranſlated a Sabbath, as the Sabbath.

To diſcouer the vanity of this idle diſtinction, (for many care not how idlely and abſurdly they anſwer, ſo be they may ſay ſomething againſt this ſacred ordinance of Gods) firſt, we muſt know what is the difference betwixt a Sabbath, and the Sabbath: by the Sabbath, is meant that common and well knowne Sabbath day, to wit, Saturday the 7th & laſt day of the weeke, the which the Iewes kept for thowſands of yeeres, this I cale the Sabbath emphatically and by way of excellency, and as a certaine well knowne day. Now on the contrary, by a Sabbath, they would vnderſtand ſome one day of the 7, but vncertainly which: not any one rather then an other, not any certaine ſtanding knowne day of the weeke; but ſo as the 4th commandement may indifferently be applied vntounto any day, as vntounto Sunday, or Monday, or Tewſday &c.

The ſenſe of this diſtinction being giuen, the abſurdety of it wil appeare by the like caſes; the Lord ſaid, let the earth bud forth the bud …f the herb &c. Geneſ. 1.11. were it not a ſenſleſſe tranſlation to render it thus, Let a earth bud forth &c? againe, then the man ſaid, the woman which thou gaueſt me, ſhee gaue me of the tree &c. Geneſ. 3.12. were it not an abſurd tranſlation to render it thus, then a man ſaid, a woman which thou gaueſt me &c? as well may they tranſlate it a earth for the earth, a man and a woman for the man and the woman, as a Sabbath for the Sabbath: for as there was but one earth, and but one man, and one woman, ſo was there but one Sabbath day. Againe, ſuppoſe a commandement had bene giuen in the new Teſtament, for the p. 537Lords day, in the ſame forme of words with the 4th com. for the Sabbath day, ſaying, Remember the Lords day, to ſanctify it &c. But the firſt day of the weeke, is the Lords day, in it thou ſhalt doe no worke &c. for on the firſt day, the Lord roſe from the deade, and therefore the Lord bleſſed the Lords day and hallowed it: If any now ſhould frame ſuch a diſtinction againſt our Lords day Sabbath, ſaying, this name Lords day, may be tranſlated a Lords day, that ſo he might turne the ſenſe of the commandement, from that day which hath ſo many hundrethes of yeeres bene knowne, & called by the name Lords day, vntounto any day of the weeke, would not the Patrones of the Lords day, cry fie on ſuch a man? it is pitty he liues, that will ſo corrupt the Scriptures? the caſe is their owne; I appeale vntounto their conſciences, if by theſe anſwers, they hauehave not as ſhamefully corrupted and abuſed this portion of Gods Law the 4th com.

2. Whereas they ſay, the name Sabbath may be tranſlated a Sabbath, that this tranſlation is vnfit, and diſagreing to the Scriptures and contextes, I alleage, againſt them, all the lerned tranſlatoures both new and old, that euer tranſlated the Bible, for they all conſtantly, doe render it the Sabbath not a Sabbath.

3. If by the name Sabbath in the 4th com. was meant a Sabbath, vncertainly what day of the weeke, then this abſurdety followes, that the Iewes were not bound diſtinctly vntounto the Saturday Sabbath which they alwayes kept, and held, themſelues bound to keepe, but that they might hauehave kept Sunday, Monday, or ſome other day, in imitation of God, and in memory of the Creation. Yea further, ſince all men confeſſe, that the Iewes by Sabbath day vnderſtod the Saturday, if now it be otherwiſe vnderſtod, then one & the ſame word ſhall hauehave one ſenſe for 2000 yeeres and more, and afterwards, the ſame word ſhall hauehave an other ſenſe: and ſo the words in Scripture ſhall change their ſenſe, as the times change; what is more abſurde?

4. The abſurdety of this diſtinction yet appeareth in this alſo; for ſince there was neuer any day of the weeke, weekly caled Sabbath day, in all the Scriptures, but the Saturday onelyonly, how can any man in his right wittes, apply the 4th com. to any day but Saturday? it is as abſurd, as if one ſhould ſuppoſe two Saturdayes p. 538in a weeke, a Saturday & the Saturday: or two Chriſtmas dayes in one yeere, a Chriſtmas day, and the Chriſtmas day. I confeſſe we cale now a daies Sunday, Sabbath day, but what matters it what we cale, who take liberty to cale, and to miſcale daies at our pleſure? but I ſpeake of a Diuine nomination of daies, vſed in the Scriptures; for neither Prophets nor Apostles did euer cale the Sunday, or Lords day, Sabbath day, nor any other day of the weeke ſaue Saturday. Since therefore there is but one day in a weeke named Sabbath day, by Diuine computation, how can there be a Sabbath day, and the Sabbath day?

5. In my exp…ſition of the 4th commandement I hauehave at large proued it, that by Sabbath day, in the 4th com. we muſt vnderſtand the Sabbath day emphatically, that is, Saturday, & not a Sabbath day, at rouers & at randome; vntounto which profes forepaſt I referr my Reader, ſee my Expoſition, vponupon theſe words Sabbath day.

6. The abſurdety of this diſtinction appeareth in this; if this word Sabbath, ſhould be tranſlated a Sabbath, then one & the ſame word, ſhould hauehave diuerſe ſenſes in one and the ſame commandement: for the name Sabbath, at the latter end of the commandement Exod. 20.11. muſt be tranſlated the Sabbath; for it was not any day of the weeke which God bleſſed at the Creation, but it was Saturday the 7th day onelyonly and certainly: it is abſurd therefore, to tranſlate the ſame name Sabbath, at the begining of the commandement Exod. 20.8. otherwiſe, as a Sabbath, as of a day at randome and vncertaine. And ſo much for this diſtinction.

II.

A ſecond euaſion I will touch, and it is there diſtinction of a 7th day, and the 7th day: let a man vrge thoſe words of the 4th com. But the 7th day is the Sabbath of the Lord &c. to proue that we muſt ſanctify the old Sabbath day which is the 7th day, and they will make this for one of their anſwers, that the commandement ſpeakes of a 7th day not of the 7th day: by a 7th day, they vnderſtand ſome day or other of the weeke, at rouers and at randome, but not any one certaine day of the weeke. Were there nothing elſe againſt this diſtinction, this one were enough, that p. 539by refuſing the 7th day which implieth a ſetled, well knowne, & certaine day of the weeke, to imbrace a 7th day, at rouers, as an vncertaine time, hereby they labour to make things knowne when, vnknowne when, things certaine to be vncertaine: as if they delighted in vncertainties; and as if God ſhould require a time for his worſhip, but no man knew when.

2. Were this anſwer tollerable, what ſhould ſtand firme in the Scriptures? God commanded circumciſion on the 8th day, had ſome of our times liued in thoſe times, they could by this Law, hauehave circumciſed a child on the 9th or 10th day, & made it in their accompt a 8th day, though not the 8th day: for if they would but skip ouer the firſt or ſecond day of the childs birth, not rekoning them, then the 9th day or 10th day, would be a 8th day. The Lord commanded the Paſſeouer to be eaten on the 14th day of the monethmonth: loe we hauehave ſome, by a new deuiſed computation, could hauehave iuſtified it, that by the ſame Law, they might hauehave eaten the Paſſeouer on the 15th or 16th day of the monethmonth, and all well enough: for they could make the 15th or 16th day of the monethmonth an 14th day though not the 14th day: for hauing ſaid, that the commandement may be vnderſtod of a 14th day, they can thus make it good; they will not rekone the firſt day of the monethmonth for any of the number, but begine their account at the ſecond day, and ſo the 15th day will become a 14th day, is not this pretty iugling? think you that theſe men thinke they hauehave to doe with a God, when they thus expound his commandements? or with ſome babe or child that cannot tell to 7 or to 14? but they will ſay perhapes, they doe not ſo rekone nor skip ouer daies &c. But that this is falſe, I thus proue it: our Sunday, or Lords day is not onelyonly the firſt day of the weeke, in our common account; and in the computation of all Chruches Iewes and Chriſtianes, Proteſtants and Papiſtes; but alſo it is caled the firſt day of the weeke, conſtantly in the Scriptures, ſee Mat. 28.1. Mark. 16.2. Luk. 24.1. Ioh. 20.1.19. Act. 20.7. ij. Cor. 16.2. Now that our new Sabbathariās, might make their Lords day Sabbath, to become a 7th day, & ſo accord to the 4th com. they muſt skip ouer Sunday in their accompt, not rekoning it for the firſt day of the number, & ſo begine their rekoning at Monday, p. 540counting Monday for the firſt day of the weeke, & then the Sunday or Lords day following will be a 7th day: thus by their diſtinction & cuning iugling together, that day which our Church & all Churches cales dies octavus the 8th day, theſe hauehave made it a 7th day: & that day which the Scriptures cale, the firſt day, the ſame they hauehave made a 7th day.

I abhorr with my heart & ſoule, to ſee Gods people thus deluded, and his ſacred Scripture, I meane his 4th com. thus abuſed, and made a noſe of waxe to be turned hither and thither as the times pleaſe. I know ſome are redy to wiſh I had ſpent my time better, then to hauehave medled in this point of the Sabbath, ſo in louelove they are with their wonted erroures: and others, hauehave wiſhed me and my booke hanged vp together, with the like, ſo raſh is their furiouſe zeale for their new Sabbath, and ſo madd they are and enraged againſt me for diſcouering this their abhominable abuſe, both of Gods people and the ſacred Scriptures: but whither I hauehave done well or euill in this point, and whither they or I doe rather deſerue this cenſure, I leaue to the indifferent and vnpartiall reader.

3. An other abſurdety againſt this diſtinction is, that if a 7th day may be vnderſtod in the 4th commandement indefinitly & vncertainly, then were not the Iewes tied to ſanctify the Saturday Sabbath, no more then any other day in the weeke.

4. All Tranſlatores both new and old, are againſt them: for they conſtantly tranſlate it the 7th day, as the moſt fit, not a 7th day.

5. Since there is no more 7th daies, then there is Saturdaies in a weeke, it is a fooliſh diſtinction to talke of a 7th day, as if there were or could be more 7th daies in a weeke then one: for ſince our Sunday or Lords day, is the firſt day, in a Diuine account, as hath bene proued, and alſo in all other approued computationes, therefore Saturday following, and onelyonly Saturday muſt be both the 7th day, and a 7th day without difference.

6. That it muſt be tranſlated, and alſo expounded of the 7th day, to wit, Saturday, and not of a 7th day vncertainly which day, I hauehave proued it in my Expoſition of theſe words of the p. 5414th com. But the 7th day is the Sabbath of the Lord &c. VntoUnto which place I referre my reader.

7. The abſurdety of this diſtinction appeareth thus: if the word ſeauenth, may be tranſlated a 7th, as of a day vncertaine, then one and the ſame word, in one and the ſame commandement, ſhould hauehave diuerſe ſenſes: for the word ſeauenth, at the latter end of the commandement Exod. 20.11. muſt be trāſlated the 7th, as of a day certaine: for God reſted the 7th day, to wit, on Saturday Geneſ. 2.3. it is abſurd therefore to tranſlate the word ſeauenth, in the former parte of the commandement Exod. 20.10. a 7th, as a day vncertaine. And ſo much for this diſtinction.

III.

A third euaſion they hauehave, & this is very frequent in all mens mouthes, let a man vrge the 4th com. for the Saturday Sabbath, & your anſwer ſhall be this, One of Seauen, the 4th com. it inioyneth one day of 7, ſo they reiect the 7th day, and will hauehave one of 7. Thus they leane vponupon this falſe expoſition of the com. that by the 7th day, is to be vnſterſtod one day of the 7: by one of 7 they meane any one of the 7, or ſome one day of the 7 or other with out difference. Thus theſe enemies to Gods Sabbath, doe corrupt the proper ſenſe of the ſcriptures, rather then they will ſee their old erroures, and be take them to a reformation; glad they are if they can inuent any thing, for the ſubuerſion of this ſacred ordinance Gods Sabbath day.

My firſt argument againſt this euaſion ſhall be this, that the word Seauenth vſed in the 4th com. it is not a Cardinall as they cale it, but an Ordinall word of number; it noteth but one of that number, and its order alſo, as that it is the laſt for order of that number named; thus the Tēth, is not any one of the 10, but the laſt for order of the 10. The fowrth monethmonth of the yeere, it is not any one monethmonth of the 4, but the laſt monethmonth of the 4, ſo the Seauenth day of the weeke, it is not any day of the 7, but the laſt for order of all the 7. they doe therefore moſt ſhamefully corrupt the word of God, who when they heare God ſay, But the 7th day is the Sabbath of the Lord, which 7th is the laſt day of the number or weeke, then they will come in with their deuices p. 542to defeate God of his day and time, ſaying, by the 7th, may be meante one of 7, or, ſome one day of the 7, that is, as well the firſt day of the weeke, or any other, as the laſt day.

2. The abſurdety of this anſwer and expoſition, may appeare by the like caſes: The paſſeouer was by the Law to be eaten vponupon the 14th day of the monethmonth; now according to theſe Expoſiters of Gods Law, a man might hauehave eaten the paſſouer vponupon one of the 14 daies, as on the 5th or 8th or 12th daie, and iuſtifiably too; for their Expoſition of Gods law is, by 14th to vnderſtand one of 14, or, ſome one day of the 14, that is, any one day of the 14. Againe, they were to circumciſe a child on the 8th day, I, ſay theſe men, that is, vponupon one or vponupon ſome one of the 8 daies: ſo they might at their choiſe, circumciſe a child on the 4th or 6th day of its age: thus by their expoſititiones they make Gods Lawes of none effect: for God made choiſe of one certaine day aboue all others, and theſe hauehave made all daies common; God would hauehave the 7th day which is the laſt of the 7 for his Sabbath, but theſe tell vsus, one of 7, ſome one of 7, or any one of the 7 may ſuffice; as if God had not made his choiſe of the day, but left vsus the prerogatiue, to make the choiſe: good Lord deliuer vsus from ſuch Expoſiters, and ſuch Expoſitiones. I could hauehave borne this griefe with ſilence, as a long time I did if theſe Antiſabbatharians, or enemies to Gods Sabbaths, would hauehave taken knowledge of theſe their erroures, in louelove and the ſpirit of meekneſſe, either in priuate before I printed my former booke, or in publike by my former booke; but now they maintaine thē with an high hand, vtterly cōdēning me, & proteſting againſt me both in publike and in priuate, wherefore I doe the world to know, how I abhorre theſe their vngodly proceedings in abuſing Gods people, and in corruption the ſacred Scriptures.

3. If by the 7th day, may be vnderſtod, one of 7 indifferently, thē might the Iewes hauehave kept any one day in the weeke without difference for their Sabbath, as Sunday, Monday, or ſome other, but this is abſurd to imagine: yea a greater abſurdety; for ſince all mē cōfeſſe, that the Iewes, with their Prophets & Chriſt himſelfe, vnderſtod by the words Sabbath day, one certaine day p. 543of the weeke, as Saturday, if now we will expound the ſame words in the 4th com. of a day vncertaine, then ſhall the words of ſcripture chang their ſenſe as the times chāg: the ſame words for 2000. yeeres ſhall ſignifie one thing, and euer after that, an other thing: oh manſtrouſe abſurdety!

4. If by the 7th day, may be vnderſtod ſome one day of the 7 without difference, then may we Chriſtianes, keepe the Saturday Sabbath againe with the Iewes: for this is one day of the 7: but this they hold a fowle errour, to keepe the Iewes Sabbath; & therefore by the 7th day, we muſt not vnderſtand one day of the 7 indifferently.

5. If by the 7th day in the 4th com. be vnderſtod, one day of 7, then is there no ceremony in the 4th com. for, if one of 7 be the true expoſition of the 4th com. it was euer the true ſenſe of it; & if one of 7 indifferently, both was & now is, the true expoſition of the Com. where I pray is the ceremony? where is the time which we ſay was aboliſhed by Chriſt? ſince the ſenſe of the com. is eueryevery way the ſame now which it was: But our new Sabbatharians all ſay, there is a ceremony in the time: Therefore is not one of 7, the true ſenſe & expoſition of the 7th day, in the 4th com.

6. The 4th com. it inioyneth one day of 7, & but one one day of 7, to wit, the laſt of the 7: now ſince they oppoſe this text Coloſ. 2.16. which aboliſheth Sabbaths, to the 4th com. againſt that Sabbath there; hereby they aboliſh that one day of 7 in the 4th com. how abſurd then is it, for them to talke of one day of 7, as if ſtill one day of 7 were morall by the 4th com. when themſelues hauehave aboliſhed that one day of 7 there commanded, by Coloſ. 2.16. they will aboliſh a thing, and yet maintaine it ſtill?

7. That by theſe words in the com. the 7th day, muſt be vnderſtod the 7th day, as of a knowne certaine day, and not one of 7, indifferently and indefinitly, I hauehave proued it in my Expoſition of the 4th cō. vponupon theſe words But the 7th day is the Sabbath &c. whither I referre my Reader: and thus much for this euaſion, that by the 7th day, they ſay may be vnderſtod, one of ſeauen, or ſome one day of the 7.

IIII.

Some ſeing how hardly they are beſet in the former diſtinctiones, hauehave found out an other & new euaſion, and they ſeing that theſe words of the cō. beare ſo ſtrongly againſt them, to wit, But the 7th day is the Sabbath, they therfore hauehave thought it fit, to reiect theſe words alltogether, and ſo all the after parts of 4th com. alſo; & therefore they anſwer thus, that ther is no more of the 4th com. morall, but theſe words at the begining of it, Remember the Sabbath day, to ſanctify it: and as for all the reſidue of the com. that they reiect altogeather, as appurtenances to the com. and as application.

I muſt confeſſe., I neuer heard any man ſo impudent, ſaue one M. Greenwood a ſilenced Miniſter, one of my 10 profeſſed aduerſaries, and one man more whoſe name I ſpare; neither would I hauehave iudged it worth the confutation, but that I feare the reſt of my aduerſaries may be take them to this refuge, when they be hardly put too it. When I looke vponupon this mans anſwer, togeather with thoſe forementioned, me thinkes they hauehave dealt very honourably, with Gods Law: for they hauehave not dared to deny any parte of it in right downe termes, but this man, (as they ſay) without feare or witt, layes violent hands on Gods Law, & rendeth or teareth away, the greater parte thereof at once: me thinke he that makes conſcience of a Surpliſse…, ſhould make ſome conſcience, of doeing violence to a Morall Law, and of denying ſuch a portion of Sacred Scripture: I heare indeed of much conſcience vſed in other matters, I ſee too little vſed in diſputation, woe is me that it is ſo: any thing ſhall be ſaid, or done, yea Gods Lawes ſhall be mancled & quartered, rather then God ſhall hauehave his Sabbathes againe. But firſt, it is abſurd for any man to put aſunder what God hath ioyned togeather: could any thing be more neerly ioyned to other, then the latter parte of the 4th Com. is to the former? and yet this man dares ſunder them. Our Sauiour ſaid, that the Law, in eueryevery iot… & tittle of it, ſhould laſt for euer Mat. 5.18. But M. Greenwood ſaith, not onelyonly that ſome iote or title of it is aboliſhed, but alſo that many letters, yea words of it are aboliſhed: the Lavv of the 4th Comm. had not one hundreth vvords in it, and be hath here reiected aboue Fovvre ſcore of p. 545them: is that a contrite ſpirite, that trembleth at Gods word Iſai. 66.2. vvhichwhich reiecteth his vvord?

2. The latter parte of the Comm. naming the Seauenth day, hath as good right to be Morall as the former parte naming the Sabbath day; for, like as the Lords day, and Sunday, be tvvo names, both notifying one & the ſame day, to vvit, our preſent Sabbath day; ſo are Sabbath day, & Seauenth day, tvvo other names, both not…fying the Saturday; and therfore the Holy Ghoſt vſeth them promiſcuouſly, the one for the other: for that vvhichwhich in one place is named the Sabbath day, as in Exod. 20.11. in an other is named the Seauenth day, as in Geneſ. 2.3, Exod. 23.12. Exod. 34.21. yea it is ſo in one and the ſame verſe, Exo, 20.11. if therefore the Sabbath day, be morall, then muſt the 7th day be morall too.

3. As the other commandements, hauehave two partes, an affirmatiue and a negatiue, ſo hath this 4th com. the affirmatiue, you hauehave in theſe words, Remember the Sabbath day, to ſanctify it. The Negatiue, you hauehave expreſſed alſo in theſe words, The 7th day is the Sabbath &c. in it thou ſhalt not doe any worke &c. Now this man by denying theſe words, he denieth a parte, yea the Negatiue parte of the 4th cō. and is it not abſurd to imbrace the affirmatiue parte of a commandement, and to reiect the negatiue parte thereof? yet nothing is ſo fowle, but it may be ſaid, to aboliſh Gods Sabbaths. Where is reſt commanded and ſeruile labour forbiddē, if not in this latter parte of the com. take away then this latter parte of the Com. & you take away Gods commandement, which forbiddeth all ſeruile laboures on the Sabbath day: now ſhall the duety of reſt from labour be morall, & not that parte of the Com. which expreſly inioyneth it? ſhall we hauehave no Law now againſt working on the Sabbath day?

4. If theſe words, But the 7th day is the Sabbath, be not morall, but aboliſhed, then this abſurdety followeth, that we are not tied by the 4th com. to giuegive God a Sabbath once a weeke, or one in 7 daies, but it is enough if God hath a Sabbath once a monethmonth, once a yeere, one in 7 daies, or one in 700 daies: for in what parte of the commandement, will you find on what day in 700, you ſhall keepe your firſt Sabbath, if you aboliſh p. 546thoſe words, But the 7th day is the Sabbath &c. were it not for theſe words, might you not begine your firſt Sabbath, at the 700th day, as well as at the 7th day?

5. If no more of the 4th com. be morall, but theſe words, Remember the Sabbath day, to ſanctifie it; then is the commandement. Sixe daies thou ſhalt labour, and doe all that thou haſt to doe, Exod. 20.9. a boliſhed alſo: now, I maruaile what offence theſe words are vntounto any, that this command. muſt be raſed out too? were theſe wordes typicall or ceremoniall at any time, that they muſt be alſo aboliſhed? is it Judaiſme too to obſerue this commandement? yet further, take away the latter parte and words of the 4th com. and then 1. you aboliſh the cauſe & grownd of the Sabbath inſtitution, noted in theſe words, And reſted the 7th day: wherefore the Lord bleſsed the Sabbath day and hallowed it. Exo, 20.11. Geneſ. 2.2.3. now it is very abſurd to retaine the Sabbath, and to reiect the grownd & cauſe of its Inſtitution. 2. You aboliſh alſo that Matchleſſe example, and perſwaſiue preſident & reaſon, which God gaue vsus, taken from his owne example, to moue vsus to keepe the Sabbath, Exod. 20.11. what, is Gods example now become Jewiſh, and to treade in his ſteppes Iudaifme? may not Chriſtians be followers of God as deere children, as well as Iewes? 3. You blot out the memory of the Creatiō, in remembrance of which Myracle, the 7th day Sabbath was ſolemnized. Exod. 31.17.

6. I alleage the Teſtimony of M. Perkins againſt him: for of all the other words in the cō. M. Perkins did iudge theſe words to be morall, ſee his Comentary on the Galatians, Chap. 4. v. 9. pag. 286. Jt may be (ſaith he) the firſt words, Remember the Sabbath day to ſanctify it; and theſe words, In it thou ſhalt doe no manner of worke, are ſpoken of the Iewes Sabbath: But the words, ſixe daies thou ſhalt labour &c. And, the 7th day is the Sabbath of the Lord thy God, are morall, and containe a perpetuall trueth. And againe, ſee M. Perkins in his Caſes of Conſcience, pag. 106. D. vponupon theſe words for in ſixe daies &c. where he thus writeth, The ſecond reaſon is taken from Gods example: That which the Lord himſelfe hath done in perſō, the ſame muſt mā doe: But the Lord himſelfe reſted the 7th day: Therefore man muſt doe the ſame. This reaſon p. 547made by God to the creature, must ſtand in force, till he reuerſe it, which yet he hath not done. Thus M. Perkins doth expreſly affirme it, that this reaſon annexed to the 4th commandement is ſtill in force.

In a word, I might be infinite in alleaging Authores this way: for what writer but holdeth theſe latter words of the Com. to be ſtill in force? as appeareth in that in theire Expoſitions on the 4th com. they vnderſtand by theſe words, the 7th day is the Sabbath, one day of 7 to be meant & to be morall: but M. Greenwod will be contrary to all Authores, rather then God ſhall hauehave his Sabbaths againe.

7. If onelyonly thoſe firſt words of the commandement, Remember the Sabbath day, be morall; then is the 4th com. vtterly aboliſhed: for they alleage theſe texts Exod. 31.15.16. & Col. 2.16. where is mention made expreſly of the Sabbath day, for the aboliſhing of the Sabbath day in the 4th com. as a ſigne and ſhaddow: wherefore, ſince by theſe textes, they aboliſh the Remembrance of the Sabbath day, mentioned in the begining of the 4th commandement it muſt nedes follow, that thoſe words in the begininge of the com. Remember the Sabbath day, are aboliſhed: and ſo, if no other words be morall in the 4th com. but thoſe, then are none at all morall, but all aboliſhed.

Now whereas ſome ſay, all but the firſt words of the com. are Application: it is more likely, that they are Explication: now they will not reiect (J truſt) the Explication of the commandement. 2. to ſay they are application, it doth imply, that the words Sabbath day in the begining of the commandement are certaine generall words, which may be applied vntounto any day, and ſo the latter parte of the commandement ſhould apply them to the 7th day: but their foundation is ſandy, for they cannot ſhew where at any time, theſe words in the 4th commandement Sabbath day, were taken generally, or for any other day then Saturday the 7th day. 3. Since that theſe words (Sabbath day) at the begining of the commandemēt, & theſe (the 7th day is the Sabbath) towards the end of the commandement, are promiſcuouſly vſed in Scripture, the one for the other, as hath bene proued, it is abſurd to ſuppoſe the one of theſe to be the Application of p. 548the other 4. Since that we are commanded to ſanctifie the Sabbath day Exod. 20.8. and, probibited to worke on the 7th day Exod. 20.10. It is abſurd to ſay, that this latter is an Application of the former: is it not rather an Addition, and that of one parte of the commandement to an other? 5. If the after partes of the commandement be but Application and belonge not to vsus; why then doe all Diuines out of theſe after partes of the commandement determine, that one day in 7 is morall?

And whereas ſome ſay that all the latter words of the com. are appurtenāces to the com. I reply, if they be but ſuch appurrenāces as may ſafely be ſeuered from the com. then 1. we hauehave no neede now as thoſe Iewes had, of Gods inſample & reaſon mentioned in the 4th commandement Exod. 20.11. to moue vsus to ſanctifie the Sabbath day. 2. Then need we not giuegive God a Sabbath once in 7 daies, or once in 700 daies &c. 3. Then doe we aboliſh Gods expreſſe prohibition, of doeing ſeruile workes on the Sabbuth day Exod. 20.10. fourthly then why hauehave Diuines and Expoſiters, affirmed that, one day of 7 is morall, out of theſe words, the 7th day is the Sabbath? 5. that theſe words, (the 7th day is the Sabbath) are no appurtenances, but of higher nature, I hauehave proued in my 5th argument in defence of the Lords Sabbaths, where I proued, that theſe words are a parte of the 4th com. and ſo cannot be ſeuered from the commandement as appurtenances may be.

To conclude, there is a Tradition among vsus, that theſe words (the 7th day is the Sabbath &c. in it, thou ſhalt doe no worke) is but Application, and Appurtenances. Of this I may ſay, as Chriſt ſaied, ye hauehave made the commandement of none effect by your tradition. God ſaied, (in it, thou ſhalt not worke) I ſay they, this is not to be regarded by Chriſtianes; for it is but Application and Appurrenance yet further whither rend all theſe diſtinctions and euaſiones wherby men would deny Gods 7th day Sabbath? and whats the reaſon, that to this end, Gods Law muſt be thus rent and torne aſſunder? doe not the Authores of theſe things behaue themſelues, like men weary of Gods ſeruice, and as if it were a burden vntounto them, to hauehave ſo many of Gods ordinances in his Church? and therfore they diminiſh the number, p. 549as if the fewer of them the rather: it grieueth them that Gods ſacred Sabbath ſhould be morall, leſt they ſhould be bound to ſanctifie it: were it not thus with them, they would not invent ſuch euaſiones againſt this ordinance as they doe. But they hauehave conceiued a preiudice againſt it, and therefore downe it muſt.

V.

An other euaſion I meete withall, and it is this; let a man alleage the 4th commandement for the ſanctification of the Sabbath day; properly ſo caled; and our anſwer ſhall be this; the Sabbath day, why doe we not keepe the Sabbath day? the word Sabbath, it ſignifieth a Reſt, and doe we not reſt on the Lords day? why? we hauehave the Sabbath day alredy, we keepe it eueryevery weeke; ſo long as we reſt from our workes eueryevery Lords day.

Let me ſhew you the abſurdety of this ſlye euaſion by the like: ſuppoſe we a commandement giuen for the ſanctification of the Lords day, in the new Teſtament, thus Remember the Lords day, to ſanctifie it: but the first day of the weeke, is the Lords day; in it thou ſhalt doe no worke &c. for on the Lords day Christ roſe from the dead, and therefore he bleſſed and ſanctified the Lords day. Suppoſe we alſo, one of our new Sabbatharians ſhould alleage vntounto me this commandement for the obſeruation of the Lords day, if I ſhould anſwer him thus, the Lords day, why doe I not keepe the Lords day? the old Sabbath day on Saturday, it is the Lords day: for the 4th commandement ſaith, the 7th day is the Sabbath of the Lord &c. And doe I not then ſanctify the Lords day when I keepe the old Sabbath day on Saturday? were not this a ſlye euſiaon? and yet ſuch ſlye euaſiones they vſe, as if becauſe they can deceiue themſelues, & blind the poore people, by ſuch ſleites, they could deceiue God himſelfe too thereby: but, as in the ſuppoſed commandement for the Lords day, it is manifeſt enough which day is the Lords day, as namely not Saturday, but Sunday: for it is caled the firſt day of the weeke, which is true of Sunday onelyonly; and it is caled the day wherein Chriſt roſe, which is true of Sunday onelyonly: ſo in the true commandement for the old Sabbath, it is plaine enough to any, but deceiuers, which day the Lord meant for his Sabbath, that is, not the Sunday or Lords day, but the Saturday: for it is caled in p. 550the commandement the 7th day, which agreeth to Saturday onelyonly; and it is ſaid in the commandement to be the day wherein God reſted at the Creation, which agreeth to Saturday onelyonly.

2. May they not by the like ſophiſtry keepe the Coronation day, a fast day, or Chriſtmas day, when it faleth on a working day, and all by the 4th com. and in ſtead of Gods Sabbath? for the word Sabbath ſignifieth a Reſt, now on eue…y of theſe daies, we reſt from worke, and doe we not then keepe the Lords Sabbath thinke you; when we keepe the Coronation day? a faſt day? or Chriſtmas day? thus wiſe mē, yea & Religiouſe mē play with Gods com. as a foole would play with an other mans noſe, and yet let a man in louelove of Gods trueth, with all meekneſſe and ſubmiſſion to them (for time was I ſo carried it towards them) tell them in moſt friendly manner, of theſe erroures, and they are redy to flie in a mans face, & to fill the world with clamoures againſt him, as one not worthie to liue any longer, as one morefit for the iayle then to inioy common libertie. Theſe are good incouragements, are they not, to prouoke one to ſtudy, and to diſcouer erroures, and to ſet men in the right way? theſe and worſe hauehave bene my reward hitherto.

I might be larger in confutation of this ſleite, as by ſhewing that theſe words (Sabbath day) are a proper name of a day, to wit, of Saturday, and therefore we muſt not reſt in the bare ſignification of the word Sabbath, but looke how the Spirit of God vſeth it, & to what day he doth apply it, namely vntounto Saturday: for as Lords day, is a proper name for Sunday, ſo is Sabbath day, a proper name for Saturday; whence it plainly appeareth, that they dally and play with the word Sabbath, when they flie to its ſignification, neglecting its application, and the Holy Ghoſtes vſe of the word theſe with other things we might add, but enough hath bene ſaid for him that will vnderſtand: if further you deſire to ſee of this point, I referre you to my Expoſition of theſe words in the 4th commandemēt Sabbath day: & ſo much for this euaſion.

VI.

An other euaſion is this: let a man alleage Gods Com. for the p. 5457th day Sabbath, and one anſwer ſhall be this; The Sabbath day, or the Lords day, all is one; for it is bur time you ſtand on, and time is but a circumſtance, and why ſhould you be ſo ſtrict for a circumſtance? as if God regarded a time ſo much &c.

Becauſe you ſay but a time, and but a circumſtance, by way of ſleiting, you muſt know that this time, this circumſtance, it is an ordinance of Gods, yea one of the moſt ancient ordinances of God in the Church; it is a time indeed, but it is a Sacred and Holy time: for God himſelfe pleaſed to Hallow it, and make it an Holie day, at the Creation So God bleſsed the 7 day, and ſanstified it, Gen. 2.3. Were it not blaſphemy to but at Gods ordinances, why might not ſome thus but at our Sacraments, as well as theſe doe at Gods Sabbathes? why may they not as well ſay the Sacramentes, what need you be ſo ſtrict for them, they are but Signes of things &c? the water, it is but well water; the bread, it is but Bakers bread &c? as you ſay, the Sabbath, why it is but a time, and but a circumſtance?

2. We muſt know that ſome circumſtances be but indifferent, & others be neceſsarie: for example, the circumſtance of time, when it is not commanded & limited, then it is an indifferent circumſtance, & then a man may but at it by way of diminution, thus the Sacraments are to be vſed, but whither in the fore noone or in the after noone, whither on the Lords day, or on an other day, is a thing indifferent, becauſe not Commanded. On the other ſide, the paſſeouer was not onelyonly commanded to be e…ten, but alſo the time when, namely on the 14th day oft he monethmonth, now here this time, to doe it on the 14th day, was a neceſſarie circumſtance, not to be butted at and ſleited, but to be ſtood for, as for an ordinance of Gods, the omiſſion whereof had bene a ſinne: ſo it is in this queſtion of the Sabbath, not onelyonly thes dueties of reſt, and religiouſe exerciſes, are commanded, but alſo the time & day is as well commanded, Rememember the Sabbath day &c: But the 7th day is the Sabbath, in it thou ſhalt not worke &c: here the circumſtance of time is not left to mans liberty as an indifferent thing, but is commanded; & ſo is a neceſſary thing, becauſe commanded, therfore we muſt ſtand for it, & be ſtrict about it: The time and day commanded in the 4th Comm. is like the time and day p. 552of payment ſpecified in a Bond; now eueryevery man accounteth the day in a Bond or Bill a neceſſary circumſtance, & not to be ſleited.

I might add hereunto an other euaſion of like moment, why; ſay ſome, the time it is but an accident &c. Well this time vvas a parte of Gods vvorſhip, as Diuines confeſſe, ſaying, the old Sabbath day, it was vvhilſt it ſtood, not onelyonly the time of Gods worſhip, but alſo a parte of Gods worſhip: I; it is a circumſtance of like dignity with that circumſtance of place, to vvit, the Temple vvhiles it ſtood: and therfore no more to be ſleited then may a parte of Gods vvorſhip; or then might the Temple vvhilſt it ſtood. Yea, it is no accident; for it is a parte, & a parte of the 4th Com. for the time is as vvell c…mmanded, as thoſe other dueties of reſt, and Holy exerciſes: But ſuppoſe it vvere an accident, & let it be a circumſtance, & vvhat elſe you vvill, vvhither I pray tend all theſe extenuations, and diminutiones? ſince the time and day, is no leſſe commanded; then thoſe other dueties of reſt, and Holy exerciſes, vvhat meane they, but this? namely that becauſe it is a thing of the leſt moment, therefore they care not for it, therfore they ſleit it & neglect it? as if they vvould yeeld obedience to Gods greater Commandements, but none to his leſſer; to the more vveightie matters, but none to the leſſe weightie matters: is not this to be partiall in Gods Lavv? is this to hauehave reſpect vntounto all Gods Commandements? me think, a matter of the leaſt moment that can be d…u…ſed, ſuch as vvas the eating of an apple at the Creation, vvhen it comes attended vvith the broad Seale of Gods Command. annexed to it, it ſhould be honourably, & reuerently entertained; hovv much more, this moſt ancient & Sacred ordinance of Gods Sabbath, vvhichwhich is an inſtrument of ſo greate good & proffit to the Church of God, vvhichwhich is a parte of Gods vvorſhip, & vvhichwhich bringech ſo much glorie to God: bevvare of ſleiting this Sacred time; for it is an ordinance, and a moſt ancient ordinance of Gods, yea & it is a parte of Gods vvorſhip.

To conclude, foraſmuch as God did euer put as much difference, betvvixt his Sabbath day, & all other dayes in the vveeke; as betvvene hir that is a mans vvife, & all other vvomen: a man therfore vnderunder colourable pretences, may as vvell leaue his vvife, & p. 553take ſome other woman, as leaue Gods 7th day Sabbath, and take an other day: as well may a man dally with the 7th com. & liue in adultery, as with the 4th com. and liue in Sabbath-breaking: he that lyes with an other mans wife, may as well ſay he keepes the law of wedloke, as he that keepes the Lords day, ſay he keepes the 4th com. & ſo much for this euaſion.

VII.

An other euaſion: let a man alleage the 4th com. for the ſanctification of the Sabbath day, and this ſhall be one of your anſwers; wee, are we Chriſtians bound to the Iewes Sabbath day? no, no, the commandement for the Sabbath day was deliuered to the Iewes; But the 7th day is the Sabbath of the Lord thy God, in it (thou) ſhalt doe no manner of worke: by (thou) here is meant the Iewe, thou Iewe ſhalt doe no worke in it &c.

If this be a good anſwer to me againſt Gods Sabbath, then can it not be bad, If I pay them in their owne coine. when theſe men preſſe the ſanctification of the Lords day, and that from the 4th com. I anſwer them as they mee; wee, what are we Chriſtians bound by the 4th com, to the keeping of the Lords day? no, no, the 4th commandement was giuen to the Iewe: (thou) that is thou Iewe &c.

2. It is true indeed, the Sabbath day was commanded to the Iewe, vponupon Mount Sinay, neither were any Engliſh men there that J read of; but if therefore we Engliſh men may reiect Gods Sabbath, becauſe the Sabbath was not commanded vntounto Engliſh men, but vntounto Iewes, then by the ſame right may we reiect not onelyonly the Sabbath of the Iewes, but alſo all the 10 commandements of the Iewes, euen the whole morall Law; for it was all the Iewes in this ſenſe, all of it being commanded vntounto the Iewes. Yea we may goe further, for vponupon the ſame reaſon, we may reiect that diuine Sermon of our Sauiour Chriſt, which he preached on the Mounte Mat. 5.1. &c. and alſo we may reiect the whole Epiſtle to the Hebrewes, and the Epiſtle of S. Iames; for to whom was Chriſts Sermon preached, but vntounto Iewes? and vntounto whom were theſe two Epiſtles wrote, but vntounto Iewes? there were no Engliſh men in thoſe quarters that euer I read on.

p. 5543. The Paſſeouer, it was firſt commanded vntounto the Iew, thou Iew &c. Exod. 12. but for all that, the Gentiles (ſuch of them as turned vntounto God) obſerued it alſo, ſee Exod. 12.48. Yea albeit there was ſomthing in the Paſſeouer, which was peculiar vntounto the Iewe, and belonged not vntounto the Gentile at all, as, the celebration of it as a token that God ſpared the firſt borne of the Iſralites; neuertheleſſe they obſerued it; there can be therefore no abſurdety in it, for vsus to keepe the Sabbath, though it had bene giuen to the Iewe onelyonly. 2. admit the Sabbath as deliuered on Mount Sinay, had bene giuen to the Iewe onelyonly, yet foraſmuch as the Sabbath is a branch of the morall Law, hence it followeth, that it was from the Creation, and ſo vntounto all people, Iewe and Gentile; for there was then no difference of Iewe and Gentile. And ſo much for this euaſion.

VIII.

An other euaſion I meete with which is this, that the time indeede commanded in the 4th com, quod ad genus attinet, is morall & perpetuall: that is, that ſome time or day in generall, be allotted for Gods worſhip, is by the 4th com. morall; but not that ſpeciall day which the Iewes kept: thus Chemnitius in his Loc. Theolog. de quarto praecepto: pag. 56. with whom accordeth others of greateſt note alſo.

Againſt this diſtinction J conceiue theſe things. 1. that by the ſame diſtinction, we may ſtill retaine all thoſe Ceremoniall and anniuerſary Sabbaths in Leuit. 23. holding them all morall & in force ſtill quoad genus, as touching ſome time to be annually allotted for Gods worſhip, but aboliſhed as touching thoſe ſpeciall dayes: quod ad Speciem attinet: and ſo there ſhall be no more morallity in the 4th com. then there is in thoſe Ceremoniall commandements, which is iuſt none at all: or elſe the 4th com. ſhall be eueryevery white as much a Ceremoniall commandement, as any of thoſe commandements for thoſe yeerly Sabbaths in Leuit. 23. Yea, what morallity ſhall there be in Gods Sabbath, more then is ſtill in the Tabernacle or Temple? for hence Diuines collect that ſome place muſt be aſſigned now, for Church aſſemblies, and publike worſhip; and they collect no more from Gods Sabbath in the 4th com. as namely, that ſome time be allotted now, for Gods worſhip.

p. 5552. Since that the authores of this diſtinction, doe grant, that ſome day in generall is by the 4th com. morall and perpetuall, I will proue, that that day muſt be Saturday the 7th day: my reaſon is, becauſe the other Sixe dayes are commanded in the 4th com. for the dayes of worke and labour: Sixe daies thou ſhalt labour and doe all thou haſt to doe Exod. 20. now this commandement of Sixe dayes labour, is morall and perpetuall, neuer yet altered: and ſo ſaith M. Perkins in his commentary on the 4th Chap. to the Galatianes v. 9, pag. 286. But the words (ſaith he) Sixe daies thou ſhalt labour &c: &, the 7th day is the Sabbath of the Lord &c, are morall, & conteine a perpetuall trueth. and in his Caſes of conſcience pag. 106. D. thus; This reaſon made by God to the creature, muſt stand in force till he reuerſe it, which yet he hath not. And further, the Sixe daies mentioned in the 4th com. are Sunday, Monday, Tewſday, VVedneſday, Thurſday, & Friday, namely, thoſe Sixe dayes wherein God himſelfe wrought at the Creation Geneſ. 1.5.8.13. &c. Exod. 20.11. For Saturday neuer came into the number of the Sixe dayes; neither by the commandement did the Iewes obſerue, or rekone any other daies for thoſe Sixe, but theſe I hauehave mentioned, as I hauehave proued in my expoſition on theſe words of the 4th com. wherefore, if one day of the 7 be morall by the 4th com. and then the former 6 of thoſe 7 daies, be ordeined for worke by the 4th com. then it muſt follow, that that one day which is morall by the 4th com. is Saturday, the 7th day, and the laſt of the number: becauſe of all the 7 dayes, none is left vacant for a Sabbath, but Saturday the 7th day; all the other daies being appointed by the 4th com. for worke. Hereby it appeareth, that this diſtinction is friuolouſe, ſaying, that ſome one day is morall by the 4th com. in generall, but not that particular day which God commanded, & the Iewes conſtantly kept,

3. That this diſtinction is abſurd, I proue it, becauſe it ouerturneth, one of Gods tenn moralls, to wit, the 4th com. for as for a time or day in generall, this is commanded in the 2th com. where Gods worſhip is inioyned: for if God muſt be worſhiped, then of neceſſity a time or a day in generall one or other, muſt be allotted therefore: ſo then, deny that ſpeciall time to p. 556wit, Saturday the 7th day, and you aboliſh the 4th com. vtterly; and grant no more morall in the 4th com. but a time in generall, and you confound the 2th com. with the 4th com. & make th… 4th com. a needleſſe repetition.

4. If ſome one day in generall, be morall by the 4th com. and not determined which day, then the Church may chooſe Saturday the Iewiſh Sabbath day againe: But they hold it Iudaiſme, to keepe Saturday the Iewes Sabbath day; Therefore is not ſome one day in generall vndeterminedly, morall & inioyned by the 4th com. or, the Church may appoint the day of Chriſts Natiuity Chriſtmas day, or the daies of Chriſts paſſion, our Fridayes, for Sabbath dayes by the 4th com. ſince the 4th com. is holden not to determine the ſpeciall day and time.

5. If ſome one day, or ſome time in generall, be all that is morall in the 4th com. then are we not tyed to giuegive God a Sabbath weekly; it may ſuffice if we giuegive God a day once a monethmonth, one in a yeere, or one in 7000 daies: for thus there ſhall be a day, and ſome time in generall, allotted for Gods worſhip; and this is an other abſurdety, whereof this diſtinction is guilty.

6. If one day or ſome time in geneaall, be all that is morall in the 4th commandement, ſo as the ſpeciall day & time muſt be allotted and appointed by the Authority of the Church; then this abſurdety followeth, that this ſacred ordinance of Gods sabbath, ſhall be partly Diuine & partly humane, a mingle mangle: for God commands (a) time & man commands (the) time. Yea, ſo one ordinance of God, to wit, his Sabbath, it ſhall ſtand by virtue of two ſeuerall commandements, as if one were not enough: for it ſhall ſtand by the 4th com. as it is (a) time, and ſo commanded of God; & by the 5th com. as it is (the) time, and ſo commanded by the Magiſtrate.

7. That the abſurdety of this diſtinct on may yet further appeare, let it be obſer…ed, the old Sabbath day, which was expreſly commanded in the 4th com. and which the Iewes kept, to wit, Saturday, they ſay that this ſpeciall time and day was abrogated as appeareth by Exod. 31.13. and by Coloſ. 2.16. and other like textes; now they oppoſe theſe textes which ſpeake of Sabbath p. 557daies not onelyonly vntounto thoſe anniuerſary Sabbath daies in Leuit. 23. but alſo to that weekly Sabbath day in the 4th com. Exo. 20. and hereby they hold the 7th day Sabbath aboliſhed: now I would faine know of them, if the word Sabbath in Coloſ. 2.16, be not of as large a ſenſe, as the word Sabbath in the 4th com. if there be no difference, as none they can ſhew, then if followeth, that if the Sabbath day in the 4th com. be aboliſhed by this text Coloſ. 2.16. which ſpeakes of Sabbath daies, then are all Sabbath daies, and times in the 4th commandement aboliſhed, & that both ſpecially and generally: for eueryevery aniuerſary Sabbath aboliſhed by this text, is aboliſhed both generally and ſpecially: ſo then, ſince they apply this text, Coloſ. 2.16. againſt the Sabbath mentioned in the 4th com. it is a friuolouſe tenet, to ſay the time in the 4th com. is morall quod ad genus attinet, and to ſay that by the 4th cō. ſome day or time in generall onelyonly is morall: this cannot be, vnleſſe it be vainly ſuppoſed, that the name Sabbath day in the 4th com. hath a genus, but the ſame name in Coloſ. 2.16. hath none.

8. If onelyonly the time commanded in the 4th com. quod ad genus attinet, be morall and perpetuall, but not quod ad Speciem attinet, then this abſurdety followeth, that we ſhall hauehave a genus without a Species.

9. If the time in the 4th com. be morall quod ad genus attinet, then muſt alſo the Speciall Sabbaths, conteined in the genus, be alſo morall: for the genus cannot be without its Species; & the proper Species to the genus of the 4th com. are the weekly 7th day or Saturday Sabbaths: and thus, this diſtinction will proue a good argument, for the morallity of the old Sabbath day, and ſo much for this diſtinction.

IX.

An other euaſion we meete withall, and it is this, let a man alleage the 4th com. for the Lords Sabbath, and one anſwer ſhall be to this effect, That the Law belongeth vntounto vsus Chriſtiās, but as it is the law of nature; or ſo farre forth as it agreeth with the Law of Nationes, and light of Nature &c. now this is an anſwer of greate eſteeme; for they foreſee it, that the Gētiles hauehave not by the light of nature, found out and obſerued the p. 558Saturday Sabbath, of all other things in the morall Law.

For confutation of this, if no more could be ſaid againſt it, but that the authores thereof are partiall in Gods Law. Mal. 2.9. and hauehave not an indifferent reſpect vntounto all Gods commandements, Pſa. 119.6. this were enough: for ſince we imbrace Gods Law, it is ſhamefull to profeſſe it by haules and peeces: & thus theſe doe, who imbracing all other things commanded in the morall Law, doe neuertheleſſe by this diſtinction, reiect that parte thereof, which commandeth Gods Sabbath.

2. If they will receiue no more of the Decalogue, then agreeth to the Law of nature, then theſe abſurdeties will follow. 1. That they muſt reiect the doctrine of the Trinity in vnity: for this is not found in the Law of nature or Nationes. 2. They muſt reiect the 10th com. for S. Paul could not find luſt to be a ſinne, by the Lawes and light of nature, but by the Law of God, I had not (ſaith he) knowne luſt, except the Law had ſaid thou ſhalt not lust, Rom. 7.7, & they muſt renownce the doctrine of originall ſinne: for the Gentiles could not find it out by their light: ſo then. they may aſwell reiect the firſt and the 10th commandements as reiect the Sabbath of the Lord.

3. This diſtinction is blaphemouſe: for it quite raſeth out one of the 10 morall Lawes, to wit, the 4th com. for the Law of nature teacheth no more, but that ſome time be allotted for Gods ſeruice, not reſpecting that 7th day which God hallowed at the Creation, Geneſ. 2.3. and expreſly commanded, Exod. 20.8. now ſometime is alloted for Gods worſhip, on fridaies, and wedneſdaies, & on Lecture daies; and all this may be, and is, without the 4th com. and thus the 4th commandement is raſed out.

Yea further, ſome time or other for Gods worſhip, is neceſſarily implied in the ſecond Com. where Gods worſhip is inioyned: for if God muſt hauehave a worſhip, of neceſſity he muſt hauehave ſome time alloted for it: if therefore, they will hauehave no more of the morall Law, then agreeth to the Law of nature, they muſt moſt wickedly, blott out Gods 4th com. as a ſuperfluouſe and needleſſe Law: for all that the Law of nature caleth for, it is found in the 2th com. and that which is in the 4th com, it is beſids, p. 559or more then the Law of nature requireth: thus by flying ro the Law of nature, they hauehave reiected the Law of God.

4. If the Law of God muſt be ruled by the Law of nature, ſo as rather the Law of nature muſt teach vsus, what is morall, and appertaineth to our obedience, then the Law of God; then this blaſphemy followeth, that the Law of nature is a more perfect rule for Chriſtians to walke by, then the Law of God: and then alſo theſe abſurdeties follow. 1. That it was needleſſe for God at the firſt to commit his Law vntounto writing, Exod. 20.1. for the Iewes had the light of nature to direct them; & why would God giuegive them an imperfect rule, when they had already that which was more perfect? 2. If the Law of nature can direct vsus Chriſtians, and better too then the Law of God, then what neede hauehave we now of the Law at all? 3. If the Law of God be not ſufficient for our direction, without the Law of nature to correct it, why are we ſent by all Diuines, vntounto the Law of God for direction of our liues? they ſhould add this limitation, ſo ſaith the Lord, Ex. 20.…. &c. according to the Law of nature. 4. If the Law of nature be the ſupreme for direct on, let vsus no longer ſtudie diuinity out of the Law of God, but rather out of the writings of the Heathen.

Whither it be fiter for vsus to ſubiect Gods Law, vntounto the Law of nature for tryall, or bring the Law of nature to be tried by the law of God, I leaue it to the conſideration of all mē: to cōoclud whither the Law of God, giuen to his people the Jewes, is to be preferred aboue the Lawes of nationes, let Moſes determine it, What nation (ſaith he) is ſo great that hath ordinances & Lawes ſo righteouſse, as all this law, which I ſet before you this day, Deut. 4.8. Did not Moſes here preferre the law of God, aboue the lawes & light of nature? Againe, He ſheweth his word vntounto Iakob, his Statutes & his Iudgements vntounto Iſraell: he hath not dealt ſowith eueryevery Nation, neighther hauehave they knowne his Iudgements, Pſal. 147.19.20. And ſhall this law then giuen to Iſraell, be ſnibbed, pared, & cheked, by the Lawes of Nationes, & light of nature? the Prophet ſaith, the Nations hauehave not knowne Gods Iudgements, that is, his Lawes: & ſhall they be our guides and inſtructers to teach vsus what is morall? ſhall blind men iudge of cullers for vsus? ſhall we p. 560to the ignorant to get knowledge? why may we not flie to the Pope, to determine for vsus whither the 2d com. be morall or not, ſince he is a Chriſtian, as well as flie to the Nationes; to tell vsus whither the 4th commandement be morall or not, ſince they be heathen,

5. It is the iudgement of Diuines, that the reaſon of the writing of the law on Mount Sinay, was becauſe this Law being a Law from the Creation, & the law of nature, begane then to be obliterated and blotted out of mens mindes, and therefore God wrote it now in Tables of ſtone, which before was written in the Table of mens heartes: well, and is it ſo that the light of nature waxed dime, as the world waxed old, to amend which God it mercy wrote his law in the Tables of ſtone, for a perpetuall helpe of memory, & preſeruation from corruption, & will wee now forſake this law, and betake vsus to the dime light of nature for direction? were the people of God before the giuing of the Law, in danger to forget it and corrupt it, and ſhall we thinke the Gentiles & Heathen that know not God, hauehave retained all the Morall Law perfectly, without forgetting any thing therein? doe we thinke better of the Heathen Gentiles, who hauehave 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, giuegive a light vntounto 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 …uller for this diſtinction, but ſince we vrge nothing vn-naturall, nor any thing impoſſible, nor any thing harmefull to a Church or State & commō wealth, in this caſe what grownd ſhould there be to draw vsus to the Lawes & light of nature? ſuer I am, though nature be ignorant of the Lords Sabbath, yet enemy vntounto 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 p. 561ſacred 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 onelyonly Gods Sabbaths: now as well might they reiect the drinking of wine in Lords Supper, as the Sabbath day in the 4th com. for thers 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 vntounto vsus 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 vntounto vsus 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 vsus, but to drinke wine is Iewiſh; for the Iewes vſed wine at their meales, as we vſe Beere.

6. The Apoſtle Paul telleth vsus 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 hauehave ſinned without the Law, ſhall periſh with out the Law; & as manie as hauehave 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 vsus? 2. Inaſmuch as the Apoſtle ſaieth, that as manie as hauehave 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: & p. 562can 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 hauehave had their Sacrifices: thus vve reade, that Iupiters Prieſts, brought Bules vvith garlands vntounto the gates, & vvould hauehave Sacrificed vntounto 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 vntounto the vvritt…n Law, neuer to the vnvvritten Law: Mat. 1.18.19. Rom. 3.31. Iam. 2.8.10, Paul ſaieth, hee beleeued all things vvhichwhich 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 eueryevery one that continueth not in all things vvhichwhich 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 vvhichwhich ſcriptures, vve are ſent vntounto the vvritten Lavves, the Lavves giuen to the Ievves, & not v…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 vsus to the vnwritten Laws, vvhichwhich are found among Heathen people, and Infideles, to borrovv lig…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 vsus, then ſo much as is found out by the light of nature, then Gods word ſhall not bind properli…, 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 onelyonly, Thou ſhalt not ſteale, not commit p. 563adultery: 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 onelyonly ſhall be in force with vsus, as are allowed of by the Law of nature, then it ſhall follow, that ſo many & ſuch qualified men among vsus, ſhall ſtand bound to the firſt Commandement onelyonly, 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 onelyonly the moſt lerned and deepeſt ſchollers: for ſuch onelyonly 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 vntounto, then by like reaſon muſt we fetch light from them alſo, to know how many perſons, & what qualified men, are bound to thoſe precepts.

11. Whereas they ſay, that the 4th Com. belongeth vntounto vsus no othervvi…e then as it is the Lavv of nature, hereby they graunt, that ſome time in generall is preſcribed as Morall in the 4th Com. for, they all ſay, the Lavv and light of nature, teacheth, that ſome time in the generall is to be allotted for the vvorſhip of God: And hereby they deny, that there is any thing elſe commanded in the 4th Com. as Morall, ſaue onelyonly ſome time in generall: novv the abſurdety of this opinion, that onelie ſome time in generall, is all vvhichwhich is Morall in the 4th Comm. I hauehave by ſondry other arguments, confuted, in their 8th euaſion, the Section laſt before this, vvhither I referr my reader, for a further confutation of this diſtinction, if further he deſireth to ſee it confuted. And ſo much of this Atheiſticall, Antichriſtian, blaſphemouſe, and moſt abſurd diſtinction, vvherein I hauehave taken the more paines, becauſe I find it ſtood vponupon euen by all, as a common and ſound anſvver.

X.

The 10th euaſion (not vvorth the naming, but that the Patrones of it put confidence in it) is that the Sunday or Lords day may be the 7th day, as vvell as the Saturday: for if you beginne at Sunday for the Firſt day of our number then Saturday follovving vvill be the 7th day; but contrarivviſe, if you beginne at Saturday for the Firſt day, then Sunday before it vvill be the 7th day: like as if you p. 564lay dovvne 7 counters in order, one after an other in a right lyne, beginne at the firſt counter to vvards the left hand, and then the laſt counter next the right hand vvill be the 7th; but beginne at the firſt counter tovvards the right hand, & the laſt counter next the left hand vvill be the 7th.

I may vvell call this account a counter-play, or a counterfaite play: they ſee the 4th Comm. ſo expreſſe for the 7th day, as they wring their wittes hither & thither, to make the Lords day the 7th day, but all in vaine: for Saturday onelyonly is the 7th day. The very mention of this euaſion is enough to confute it: for who euer rekoned backwards before? to rekone thus, Sunday the firſt, Monday the ſecond, Tewſday the third &c, is allowable, and all men ſo rekone; but to beginne at the laſt day, ſaying Saturday the firſt, Friday the ſecond, Thurſday the third &c, this foppiſh deuice was neuer heard on before: this is worſe then Carter like, to ſet the Carte bef…re the horſe, to account a day for the firſt, before it is or hath a being: why may we not reade vvords in the Scripture backward, as well as re…one backwards? I dare ſay it, ſuch men would chide their children, if they ſhould beare them rekone the dayes of the weeke thus backvvards, but any childiſh toye, is anſwer good enough to defeate God of his Sabbathes.

The Law was, that the paſſouer ſhould be eaten on the 14th day of the monethmonth, but by this new account, they might (counting the 14th day, to be firſt day) hauehave eaten it one the firſt day of the monethmonth. To conclude, not onelyonly our Church, but alſo the fowre Euangeliſts, call the Lords day the firſt day of the weeke, and conſequently Saturday after the 7th day: But theſe counterplayers, thinke they may deale with the dayes of the weeke, as they doe with their counters, beginne where they liſt: and ſo what God & our Church accounts for the 7th, that theſe men count the firſt; & againe, what they count the firſt, theſe count the 7th: enough of this deuice, M. Yates.

XI.

to conclude, whereas they diſtinguiſh in the 4th com. betwene the dueties of reſt & holy exerciſes, & the time wherein they were to be done, ſaying, the dueties are Morall, but the time is a ceremony & aboliſhed: theſe abſurdeties this diſtinction is p. 565guilty of 1. that if the time, to wit, that of the 7th day be aboliſhed, then whenſoeuer we performe the duetie of reſt and holy exerciſes, we may be ſaid to keepe the Sabbath day, and yeeld obedience to the 4th Com. as on Wedneſdayes, and Fridayes, & Lecture dayes, & common Holy dayes: for on theſe dayes we reſt, & doe religiouſe actions.

2. Not onelyonly this, but all the forementioned diſtinctions are guilty of theſe abſurdeties, 1. that they are horrible partiall, in that they can find diſtinctions to preſerue the Morall Law againſt Libertines, & here will invent diſtinctiones to ouerturne Gods Sabbath, which is a parte of that Law. Yea, they can defend the common Holie daies of the Saints, vſed in our Church, from being Popiſh, as ſome would hauehave them, & yet will not defend that Holie day of the Holy one of Iſrael, from being a ceremony & Iewiſh, but rather vndermine it by diſtinctions. 2. They are partiall in Gods Law, laming & maiming it of its Integrity & perfection. 3. They make Gods 4th Comm. a monſtre, halfe Morall, halfe Ceremoniall. 4. They ſet open a gate to Anabaptiſtry, that ſo Gods Church ſhould hauehave no Sabbathes. 5. They reiect that which was, & againe may be, an helpe to the worſhip of God. 6. They make an Holy prayer of our Church, to be a babling with God. 7. They condemne thoſe moſt ancient the Primitiue Churches, who liued next the Apoſtles, of erroniouſe practiſe. 8. They ſhew no louelove to Gods Law for it ſelfe, & to his ordinances: for if they did they would imbrace as much of it, & as many of them, as poſſible they could; but this they doe not: for they reiect what they are not compelled to reiect: God ſend his Lawes & ordinances better friends I pray God. Theſe with other abſurdeties formely mentioned, are theſe diſtinctions guilty of: Thus much for confutation of their vaine diſtinctions. And here ends the defence of the Lords Sabbath.