A Defense of the Sabbath Day, Chapter 6 · Commentary · Section 5
SECT. V.
I hauehave reſerued this Section, to make anſwer vntounto fondry obiections, which are framed vponupon occation of this Diſpenſation; and theſe they are which follow.
OBIECT. I.
Some obiect thus; foraſmuch as I am perſwaded, that the Lords Sabbath is ſtill in force, howbeit I am alſo well perſwaded of the trueth of your diſpenſation, yet can I not paſſe ouer the Sabbath when it cometh, profaneing it, & working vponupon it, without many & great checkes of conſcience; and much ſorrow of heart, that I ſhould profane the Lords Sabbath; and that too after I know it to be the Lords Sabbath, & ſtill in force by the 4th commandement, thus I am afflicted and pricked in conſcience eueryevery weeke: now I pray what ſay you to this? is it not a ſinne for me, to goe againſt the checkes of my conſcience? what may I doe in this caſe?
For anſwer herevnto, we muſt know, that ſome checkes of conſcience doe ariſe from the doinge of ſomething, which we ſhould not doe: and for a man to goe againſt theſe, it is dangerouſe and ſinnefull, and a note of an harde heart. Againe, there are ſome checkes of conſcience, which ariſe from the doinge of ſomething which we would not doe: and theſe are not alwayes ſinnefull, but are notes of a ſofte heart, and tender conſcience; for they would not doe the things they doe, if it were in their power to amend them. I will cleere this caſe by ſome examples: it is lawfull for a man to fly for his life, his enemy purſuing him, vponupon the Sabbath day: and it is lawfull for a man to worke, in quenching of a fyer on the Sabbath day: neuertheleſſe a ſofte heart, and tender conſcience, will be full of prickings in the time of his flight, and whilſt he is at worke: Now the reaſon hereof is, not becauſe theſe his actions are ſinefull, but becauſe he doth what he would not doe vponupon this day, if it could be auoided; and becauſe he neglecteth the ſpeciall ſeruice of God all that time, which he would much rather hauehave bene imployed about. Furthermore, Dauid, when he eat the Sewbread, it could not but grieue him, that he was caſt vponupon ſuch neceſſity, as that he muſt eate that, which was not lawfull for him to eate. And Dauid, when he ſpared the life of Ioab, which he ſhould hauehave taken away, it could not but be a corziue to his conſcience, ſo often as he ſaw that murtherer liue. And the Apoſtles, when they obſerued thoſe things commanded in the Ceremoniall Law, in circumciſing, & ſhauing the head, and the like, they knowing that theſe things were aboliſhed, they could not but doe it with checking and vnquiet conſciences in ſome reſpect: and yet theſe were not euill conſciences, nor theſe actiones ſinnes, but they were markes of ſoftened heartes and tender conſciences: and ſo is it with the checkes in conſcience, which we cannot but hauehave, in ſome reſpectes, ſo often as we neglect the Lords Sabbath: they are notes of ſoft heartes & tender conſciences, plainly bewraying, that we would much rather Sanctify the Lords Sabbath, if it were in our power.
Furthermore, whereas you asked me, what you ſhould doe in this caſe: I anſwer, euen all you can doe, to the vtmoſt of your power, to get out of this neceſſity, that ſo you may hauehave your hearts deſire in ſanctification of the Lords Sabbaths: for no man will lay ſtill vnderunder a neceſſity, any longer then he needs muſt: a poore man will get out of his pouerty; a ſicke man out of his ſickneſſe; a priſoner out of priſon, with all the ſpeed they may. Now the way to get out of our neceſſity is this, to labour a generall reformation; and that, firſt by inſtant & conſtant prayer to God: and next, by divulging this trueth of God, as farre as thin occationes and caleing will permit; that ſo it may rune from man to man, till at length it may come vntounto the Magiſtrate, whoſe office it is to make reformation, and ſo to looſen thee from thy neceſſity of profaning the Lords Sabbaths any longer.
Indeed it is fit we ſhould hauehave prickes, and checkes in conſcience, all the time we lay in the neglect of the Lords Sabbaths, that ſo we may be thereby often rowſed vp, to vſe all good meanes poſſible and ſpeedily for a reformation: If God ſhould let vsus bequiet in minde, we would grow ſecure with this Diſpenſation, ſit downe, and take our eaſe, neuer careing what becomes of Gods ſacred Sabbaths, nor when a reformation were made.
OBIECT. II.
Some who are enemies to Gods Sabbaths, and friends to the Lords day, argue thus; foraſmuch as the Lords day, may be kept for a Sabbath ſtill, by virtue of this Diſpenſation, why ſhould we trouble our ſelues? for we hauehave that alredy: let vsus keepe vsus where we are ſtill, for we are well enough.
But herevnto I anſwer, that you are not well enough: & for the diſcouery of this, you muſt note, for whom this Diſpenſation is made, & vntounto whom it doth properly belonge: for it belongeth not vntounto all men: this Diſpenſation therefore is made, for ſuch as are perſwaded, that the Sabbath day is ſtill in force, and therefore doe make a conſcience of it; who in a caſe of neceſſity, may keepe the Lords day for it, for a ſeaſon, vntill a time of reformation: But this Diſpenſation, is not made at all, for our newe Sabbatharians, who make no conſcience of the old Sabbath: for to what end ſhould they hauehave a Diſpenſation from the old Sabbath, who make no conſcience at all of it?
In the Diſpenſation, it is allowed for men to keepe the new Sabbath, or Lords day, for the old Sabbath, and in ſteade of it for a ſeaſon; which doth imply, that they had rather keepe the old Sabbath then the newe; & that they hauehave a conſcience of the old Sabbath ſtill; and that the Lords day is not kept for it ſelfe ſake, but for the Sabbaths ſake; ſo that it is the Sabbath, that hath all the reſpect and honour; & the Lords day hath none as for it ſelfe: Now our new Sabbatharians, will not keepe the Lords day ſtill, in this ſenſe: but if they will take any aduantage from our Diſpenſation, and from our keeping the Lords day with them, they muſt keepe it in this ſenſe, for in this ſenſe the old Sabbathatians doe keepe the Lords day: we honour the Sabbath day, as our King; and we eſteeme the Lords day in its roome, but as a deputy, that for the time occupieth the place of the King, and whom we honour not for his owne ſake, but for the Kings whoſe place he poſſeſſeth: ſo we honour the Lords day for the Sabbath daies ſake which went laſt before the Lords day; and in roome whereof the Lords day ſtands as a deputy for the preſent neceſſity. 2. Wee can by virtue of this Diſpenſation, keepe the Lords day, in conſcience of, and obedience vntounto the 4th commandement; but you cannot keepe the Lords day in obedience vntounto the 4th commandement: holding ſtill your owne grownds, and reiecting the Sabbath day. 3. Whereas you ſay you are well enough, and will keepe you where you are ſtill: then know, that your good and contentfull condition wherein you reſt, it is no better then Popiſh ſuperſtition; if you thinke hereby to pleaſe God, in obedience vntounto his 4th commandement.
To conclud, let no man flatter himſelfe, in his keeping the Lords day, or new Sabbath, becauſe we old Sabbatharians doe keepe it with them: for we keepe it in one ſenſe, and they in an other; we iuſtify our keeping of it, but they can neuer iuſtify their owne keeping of it, holding ſtill their old grownds and opiniones of it: we ſo keepe the Lords day with them, as for all that, we renownce it for Gods Sabbath, and to hauehave any Diuine inſtitution; if any therefore will take aduantage from this Diſpenſation, or incouragment from our keeping the Lords day, they muſt keepe it in our ſenſe, as we keepe it and eſteeme of it.
OBIECT. III.
Yet further, our new Sabbatharians obiect thus vntounto vsus, ſaying, you ſay you keepe the Lords day, in place or roome of the Sabbath day: well, and ſo doe we too: like as we keepe the Lords Supper in roome of the Paſſeouer, ſo doe we the Lords day, in roome of the Sabbath day.
I anſwer, we ſay not onelyonly that we keepe the Lords day in roome of the Sabbath, but this we add, that we keepe it in roome of the Sabbath, by way of a change, for the Sabbath: now here they leaue vsus, they will not ſay they keepe the Lords day for the Sabbath day ſake, for ſo they ſhould renownce the Lords day, and not keepe it for it ſelfe ſake: Albeit we keepe the Lords Supper in roome of the Paſſeouer yet we keepe it not for the Paſſeouer ſake, but for its on owne ſake: or elſe we ſhould aduance the Paſſeouer aboue the Lords Supper, and ſo it ſhould not be regarded for it ſelfe ſake. For example, when the old King is dead, then the new King his heier, rules in his roome and place; and we obey the new King in ſtead of the old, but for his owne ſake not for the old Kings ſake; and in this ſenſe they keepe the new Sabbath in roome of the old Sabbath, ſuppoſing the old Sabbath to be deade, & therefore they keepe the Lords day for it ſelfe ſake not for the Sabbaths ſake: But it is otherwiſe with vsus; for when the King goeth to the warres into ſome forraine Land, and leaueth a deputy or viceroy to gouerne in his roome, we obey this deputy in the roome indeed of the King, but not for his owne ſake, but for the Kings ſake; and ſo wee keepe the Lords day for a time, in roome of the Sabbath, but for the Sabbaths ſake, not for its owne ſake.
OBIECT. IIII.
Some argue thus, foraſmuch as thoſe which ſtand ſo ſtrongly for the old Sabbath, doe profane and neglect it themſelues, and doe by this Diſpenſation iuſtify it as warrantable; therefore what neede wee to take any care at all of it? why ſhould we make any ſcruples of conſcience about it? why ſhould we feare to profane it, and to worke on it? and why ſhould we be in doubt of tranſgreſſion of the 4th commandement by neglecting it?
Herevnto I anſwer, greate is the difference, betwixt our profanation and neglect of the Sabbath day, and the profanation and neglect of it by our new Sabbatharians; and therefore it followeth not that they may prophane it, as well as we, and as ſafely; for we doe profane it in griefe of heart, like as Dauid did breake the Law of the Shew-bread; and, did ſuffer Ioab to liue; and, as the Apoſtles did vſe and retaine Ceremonies among beleeuers, after they were aboliſhed; and, as a man laboureth to quench an howſe on fyer, on the Sabbath day; ſo as we hartely and v…f…i…edly wiſh it could be otherwiſe. 2. Whilſt we profane this day, we freely giuegive God an other day for it, by way of exchange, as Hezekiah did: & hereby it appeareth, that whilſt we profane it by bodily labour in a caſe of neceſſity, we doe reuerence it, & honour it highly in our heartes. But on the contrary, theſe new Sabbatharians, they doe profane the Sabbath without any reſpect had vntounto neceſſity; they profane it voluntarily: for they take no griefe of heart, at their working on the Sabbath day; neither doe they wiſh it were otherwiſe, and that there were a reformation; neither doe they giuegive God an other day for the Sabbath day, but they keepe the Lords day for it ſelfe onelyonly, hateing Gods Sabbath: and therefore vaine is their arguing, to ſay, they may as well neglect the Sabbath day as we doe. Let them know, that if our neglect were a ſinne, it were but a ſinne of frailty, but their neglect of it, is a ſinne with an high hand; our were but a ſinne againſt our wiles, but theirs is a ſinne vvith full conſent of will, nay ours is no ſinne; for 1. we giuegive God an other day for it. 2. vve profane it but in a caſe of neceſſity onelyonly, as Dauid did eate the Shew-bread, and as men quench an howſe on ſier on the Sabbath: But on the contrary theires is a ſinne: for they prophane Gods Sabbaths willingly, neuer reſpecting any neceſsity at all. VVherefore, let not them beare themſelues vponupon vsus, nor thinke to worke vponupon the Sabbath day, as well as we doe, vnleſſe they did it with the ſame minde that vve doe it vvith.
You know the Iſraelites went thorough the Red Sea ſafely; for they had a warrant from God ſo to doe; but the Egyptians following them, thinking they might as well goe thorough as they, were drowned. Let no man ſooth vp & flatter himſelfe therefore, thinking hee may worke on the Sabbath, becauſe wee doe worke on it; for it may coſt him deere to follow vsus, vnleſſe he be of the ſame iudgment vvith vsus. I verily perſwade my ſelfe, that many a man cozeneth himſelfe, taking heart & courage, to liue ſtill in the vvant of reformation, either of his iudgment or practiſe in this point, becauſe he ſeeth vsus to neglect the keeping of the Sabbath day; but let him be admoniſhed in time; I dare aſſure him, that he ſhall be accounted of God, for a Sabbath breaker, when wee ſhall be iuſtified; and he ſhall be arraigned before Gods Tribunall, for a weekly tranſgreſſour of his 4th commandement, when it ſhall be ſaid vntounto vsus, Well done thou good and faithfull ſeruant.
OBIECT. V.
Some happily may obiect thus; it ſeemeth to vsus, that Sabbath breaking is a fearefull ſinne, whilſt we reade your expoſition vponupon the 4th commandement: But now ſince we hauehave reade your Diſpenſation, it ſeemeth but a light matter; becauſe a man may liue in the weekly breach thereof, and yet iuſtify it too.
Herevnto I anſwer, I account the ſinne of Sabbath breaking heere, no leſſe heinouſe & fearefull, then I accounted it there: for it doth not follow, that becauſe there is a Diſpenſation from a commandement, in a caſe of neceſſity, that therefore the tranſgreſſion of that commandement, when there is no neceſſity, is a light matter: A Diſpenſation indeed, maketh the breach of that commandement light, for that time, and to thoſe perſons vntounto whom the Diſpenſation doth properly belong; as the eating of the Sewbread in a caſe of neceſſity, it was for that time light, and vntounto Dauid in hunger, it was light; but yet at other times, and to ſuch perſons as were not in Dauids caſe at that time, it had bene an heinouſe and a fearefull ſinne, to hauehave eaten of that bread: and thus it is with the Sabbath, whilſt there is a Diſpenſation in a caſe of neceſſity, and to thoſe perſones vntounto whom it doth belong, it is light: neuertheleſſe, out of this caſe of neceſſity, and Diſpenſation, to breake the Sabbath it is an heinouſe and a fearefull ſinne: now in the expoſition of the 4th commandement, there we conſidered of the Sabbath day, out of the caſe of neceſſity, and ſo it is to be conſidered, vntounto all ſuch as are enemies vntounto it: and to them it is an heinouſe and fearefull ſinne, to profane it by working on it, like as it had bene a greate ſinne, for Dauid himſelfe, to hauehave eatē the Shewbread, out of the caſe of hunger: but in the Diſpenſation, there we conſider of the Sabbath; as in a caſe of neceſſity, and ſo it is to be conſidered onelyonly vntounto ſuch as make a conſcience of it, and are true friends vntounto it; and to theſe it is light for they may worke on the Sabbath, as Dauid might eate the Shewbread in the caſe of hunger. Wherefore to conclude, when the breach of the Sabbath, is to be eſteemed light, then it is to be conſidered as light, onelyonly vntounto the true friends thereof, but not vntounto the enemies thereof; let not them therefore take heart hereat, as if God meant to fauour them: for their Sabbath breaking, is neuer a whit leſſened or lightened from being vntounto them, an heinouſe and a fearefull ſinne, by the Diſpenſation granted vntounto others.
OBIECT. VI.
S…me obiect thus, by this Diſpenſation, you hauehave anſwered & confuted your ſelfe &c: others ſay, you hauehave contradicted your ſelfe &c.
Herevnto I anſwer, that theſe men ſpeake, as if they neither knew what a confutation or a contradiction meante: for in the former parte of my booke, where I diſputed for the obſeruation of the Sabbath, there I conſidered the Sabbath abſolutly, and out of the caſe of neceſſity; but in my Diſpenſation, where I giuegive leaue to breake the Sabbath, it is conſidered, in the caſe of neceſſity: like as if a man, ſhould firſt diſpute in defence of the Shewbread, that it ought not to be eaten by common perſones, that is, out of the caſe of neceſſity: and then he ſhould againe diſpute touching the Shewbread, ſhewing that it may be eaten, to wit, in a caſe of neceſſity and hunger: doth this man thinke you, confute or confound himſelfe? or doth he contradict himſelfe trow yee? or rather, doe not ſuch as idlie ſo charg him, bewray their weakneſſe, and ignorance, that they know not what or where a contradiction is?
OBIECT. VII.
Some obiect againſt vsus, and lay ſorely to our charg Hypocriſy; becauſe our iudgement and our practiſe goe not together; for we hold the 7th day to be the Sabbath day, and yet keepe it not; which muſt needs be no better thē Hypocriſy: yea, and theſe men being informed, vponupon what grownds we goe, when and why we refraine the practiſe of the Sabbath, yet ſo greate is their charity, that nothing can pleaſe them, but ſtill it muſt needs be Hypocriſy. And for the profe hereof the Hypocriſy of Peter is alleaged, Gal. 2.12.13. And ſo we are condemned for Hypocriſy as Peter was.
For āſwer hereto, firſt we muſt know what Hypocriſy is: Hypocriſy therefore in the common ſenſe of the word, is when a man doth make ſemblance & ſhew, to be that which in deede and in trueth he is not; his outward appearance being one thing, but his home and inward practiſe being an other. In this ſenſe our Sauiour denounceth a woe vntounto the Scribes and Phariſes, caling them Hypocrits, becauſe they made cleane the outer ſide of the Cupp and Platter, but within they were full of bribery and exceſſe: and becauſe they were like to whited Tombes, which appeare beautifull outwardly, but within they were full of dead mens bones, and filthineſſe: and becauſe outwardly they appeared righteouſe to men, but within were full of iniquity Mat. 23.25. &c. Now this diſcription of Hypocriſy, we are as free from it in this our practiſe, as they are that taxe vsus with it: for where can they ſhew that we vſe any of this Hypocriticall guile and diſsimulation, making a faire ſhew outwardly, of that which we practiſe not indeed & in trueth? if indeed we did outwardly profeſſe, that we kept the Sabbath day in our families, but when theſe men that ſo taxe vsus, come amongſt vsus, they ſee no ſuch matter; then they might taxe vsus for Hypocriſy: but behold the quite contrary; for we openly, fairly, and honeſtly profeſſe it, that in our iudgements we hold, we are not bound vntounto the preſent practiſe, as the caſe ſtandeth: now according to this our open ſhew, appearance, and profeſsion, iuſt ſo is our practiſe at home; for we keep not the Sabbath day, but the Lords day, let them taxe vsus if they can: where then is this Hypocriticall diſſembling? where is this guilfull dealing, wherewithall they taxe vsus ſo ſorely before the people in their Pulpits? can any men deale more fairly then we doe? for our words and our deeds goe togeather. It is a rule in Diuinity, that if a brothers actiones may admit of a double ſenſe, the better ſenſe is to be giuen; but ſuer I am, theſe men were farre from the practiſe of this rule of charity, whilſt ſo vncharitably they hauehave giuen the worſer ſenſe, yea a falſe ſenſe: ſo farre off they are from charritable conſtructiones, as they hauehave ſtretcht their wites vponupon the Tainters, to finde out as bade a cenſure as poſsiblie could be made, to make vsus to ſtinke befor the people, & odiouſe to all that know vsus. But they ſhall giuegive accomptes to God, for ſuch ſlaunders one day; when we ſhall be bleſsed that hauehave bene ſo reuiled Mat. 5.11.
Furthermore, we cannot be cenſured with Hypocriſy, if they looke but vponupon our iudgements, which we hauehave formerly reuealed to them: for we openly profeſſe it and ſo euer hauehave done, that we thinke in our conſciences, that a Diſpenſation is good in our caſe; and that we are not bound vntounto the preſent practiſe, dureing this caſe of neceſsity: now ſuppoſe, that this our iudgment were erroniouſe, and that there ought to be no Diſpenſation; yet, ſo long as we doe indeed, thinke and beleeue, that we may refraine the practiſe; ſo long (at the worſt) we can be cenſured but for an errour of frailty, & for a… errour of ignorance; becauſe we practiſe according to our iudgement: but to brand vsus with Hypocriſy, is very vncharitably done; for Hypocrites are commonly vnderſtod, to practiſe cuningly and guilfully, wittingly and willfully, contrary vntounto their iudgements; the which wee doe not.
Further, whereas they ſay, it is Hypocriſy in vsus, to hold one thing and practiſe an other; Herein they miſevnderſtand vsus 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 vsus, had rather miſevnderſtand vsus, then vnderſtand vsus: theſe men if they ſhould take in againſt the Apoſtles, as they hauehave done againſt vsus, 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 onelyonly.
Laſtly, let vsus ſee how fitly they hauehave alleaged the example, of Peters Hypocriſy againſt vsus 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, vponupon 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 vntounto 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 vntounto any of keeping the Sabbath day, when it may be proued againſt vsus, that we in ſome places hauehave neglected it! hath feare to diſpleaſe men, cauſed vsus at any time to vſe ſuch diſſimulation as Peter vſed? theſe were the things whereof Peter was accuſed, but they cannot accuſe vsus of theſe; wherefore they hauehave done vsus great wrong, to accuſe vsus 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 vntounto this of Peters; and then let him lay them againe, vntounto the practiſe of the Apoſtles, who in iudgement miſliked of ceremonies, and yet in practiſe vſed thē, Act. 21, 20.21.22.23.24. & thē let him tell me, whither of the twaine, we are to be paralleled with; whither our caſe be more like vntounto Peters diſſimulation; or rather vntounto the Apostles cinſerity: for if our practiſe, be more like vntounto the honeſt converſation of the Apoſtles (as it is) then vntounto Peters diſſimulation, thēhaue they bene iniuriouſe to our good names, to compare vsus to Peter, when they ſhould hauehave compared vsus vntounto 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 vntounto 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 diſpenſa…ion granted vntounto 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 eueryevery 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 vponupon 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 diſpenſatiō, 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 hauehave 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 hauehave yeelded no reaſon, nor doe I thinke they can.