A Defense of the Sabbath Day, Chapter 2 · Commentary · Section 4
SECT. IV.
We are now to ſpeake of thes vvords, Sabbath day: that vve may giuegive a true expoſition whereof, and that we may alſo diſcouer the falſe gloſſes, and horrible abuſes of this our time, touching theſe words of the Commandement, we thus begin: Of Sabbaths, we muſt know that there were ſundry ſortes, preſcribed of God; there were Sabbathes of yeeres, and Sabbathes of dayes; the Sabbaths of yeeres, were ſuch as laſted a wholl yeere, of theſe vve read in Leuit. 25.2.3.4. but of theſe we hauehave not to ſpeake, partly becauſe they were ceremoniall, neuer commanded in the morall lavv; partly becauſe the 4th com. treateth of Sabbaths of dayes, not of Sabbaths of yeeres. Againe, Sabbaths of dayes, are of two ſortes, for there vvere Annuall Sabbaths; and there vvere vveekly Sabbaths: of the annuall Sabbaths vve read in Leuit. 23.7.21.24.32.35.39. theſe Sabbaths came but once in a yeere only: of the vveekly Sabbaths, vvhichwhich came eueryevery 7th day, or eueryevery vveeke, of theſe vve reade in the 4th com. Exod. 20.8.10.11. As touching the Annuall and yeerely Sabbaths, we hauehave not to doe; partly becauſe they vvere ceremoniall, and neuer vvrote in the morall lavv, in Tables of ſtone; partly becauſe they came but once a yeere, but the 4th comm. with which vve hauehave to doe, treateth of Sabbaths vvhichwhich come once a vveeke; this vveekly morall Sabbath, vvritten in the morall lavv, is that vvith vvhichwhich vve hauehave to doe: and thus much of the ſeuerall ſortes of Sabbaths.
This morall Sabbath may in generall be thus deſcribed, The Sabbath day, is a certaine ſacred time ſanctified by God, and appointed to be ſanctified by man. A more particular deſcription hereof, you ſhall hauehave by and by, after that vve hauehave by ſerch found out, vvhichwhich day of the vveeke, this Sabbath day is.
For the vvord Sabbath, ioyned vvith the vvord Day, thus (Sabbath day) it is agreed on all ſides, that it ſignifieth Reſt: ſo then, vvhen the Lord ſaid, Remember the Sabbath day; it is as much as if he had ſaid, Remember the Rest-day. Furthermore, it is to be noted, that hovveuer here be tvvo vvords, to vvit, Sabbath, and, Day: or Reſt, and Day; yet here is but one thing, but one time, and one day ſignified; like as vve ſay, the Virgine Mary, theſe tvvo vvords ſignifie but one vvoman: and the Apoſtle Paul, thes ſignifie but one man: and the Lords Supper, ſignify but one thing, or one meale.
It is true, vvhen Diuines in expounding theſe vvords, hauehave gone thus farre, namely to hauehave ſhowne that the word Sabbath ſignifieth a Reſt; here they leaue the point, vvithout any further ſerch, to knovv vvhichwhich is the Sabbath day, or Reſt day, leaſt they ſhould find it: but vve not being afraid to find it, but deſirous to find it, vvill proceed further: As vvhen God commanded vsus, ſaying, Honour the King, 1. Pet. 2.17. Remember yee the law of Moſes &c. Mal. 4.4. And, Moſes ſaid vntounto the people, Remember this day, in vvhichwhich yee came out of Egypt, Exod. 13.3. It is not here enough, to enquire vvhat the vvord King, or Law, or Day, ſignifieth; but a further ſerch ought to be made alſo, and that is to knovv vvho, and vvhichwhich is the King, that vve may honour him: and to knovv vvhat, and vvhichwhich is the lavv of Moſes, that vve may obey it: and thoſe Iſraelites, to knovv vvhichwhich was the day, in which they came out of Egypt, that they might obſerue it: Euen ſo, it is not enough, to enquire vvhat the vvord Sabbath ſignifieth, but alſo vvhichwhich is the day, that vve might ſanctify it: the which, vnleſſe we be acquainted vvith it, vve ſhall be ignorant of the very ſubiect of the Com. The name Ieſus, it ſignifieth a Sauiour; but if novv in the expounding of Scripture, vvhen vve meete vvith the vvord Ieſus, vve hauehave reſpect onelyonly vntounto the ſignification of the vvord, neuer enquiring further vntounto the perſon, to knovv vvhichwhich Ieſus the text ſpeaketh of, may vve not commit a foule miſtake, taking a common man, for Chriſt Ieſus, our Sauiour? For there is in the ſcripture a Ieſus, vvhichwhich is Ioſhuah, vvho brought the Iſraelites into Canaan, Act. 7.45. Heb. 4.8. And there is a Ieſus, vvho is called Iuſtus, Col. 4.11. As it is needfull then, after vve hauehave ſought out the ſignification of the name Ieſus, in the next place, to ſerch to knovv vvhichwhich Ieſus? ſo is it vvith the vvord Sabbath day, vve muſt ſerch vvhichwhich day?
To this query then, which day of all the weeke, or of al the ſeauen dayes, is the Sabbath day? I anſwer, it may be knowne 1. by this name of it, which God hath impoſed, Sabbath day: for the name of a thing, doth giuegive light to the thing named; and by mens names, theire perſones are found ont. As Iohn, and Thomas, are proper names to two of Chriſts Apoſtles, ſo Sabbath day, is a proper name, to one certaine day of the vveeke, to vvit, to Saturday, the ſeuenth and laſt day of the weeke, that thes words Sabbath day, are a proper name for Saturday, I thus proue it, 1. becauſe none other day of the vveeke, was conſtantly called by the name Sabbath day, but the ſeuenth or laſt day of the weeke, which is Saturday: ſee for this purpoſe thes Scriptures, Exod. 16.22.23.26. Exod. 20.9.10. Exod. 23.12. Exod. 35.2. Leuit. 23.3. Mat. 28.1. Luk. 13.14. I proue it ſecondly, by the teſtimony of all Iewes, novv liuing, at Amſterdam, or elſe vvhere, who call Saturday, the Sabbath day: where vntounto I may add, the Iewes rekoning of theire dayes of the vveeke; Saturday, they called Sabbath day: Sunday, they called, the firſt of the Sabbath, foreign, Ioh. 20.1. monday, they called the ſecond of the Sabbath: Tevvſday, the third of the Sabbath, &c. In vvhichwhich theire accompt, as you ſee, no day was called Sabbath day, but Saturday. 3. I proue it by the teſtimony of the Lattines, vvho to this very day call our Saturday, the Sabbath day, Sabbathum and dies Sabbathi: ſe the vvord Sabbathum ſo tranſlated in all Lattine Dictionaries; ſinally I appeale to all Diuines, if the vvord Sabbathum be not vſed in all auncient Hiſtories of the Church for Saturday, the 7th. day. Thus it is euident, that Sabbath day, is a proper name, ſignifying our Saturday: and Saturday then, is the day, vvhichwhich God meant, and ſpake of in thoſe vvords, Remember the Sabbath day.
Secondly, vve may knovv that Saturday, is the day vvhichwhich God meant, by theſe vvords, Sabbath day, becauſe God hath in his 4th: com. plainly deciphred out the day, vvhichwhich he called Sabbath day, and that in theſe vvordes, But the 7th. day, is the Sabbath, &c. And ſee Exod. 35.2. and Exod. 23.12. Leu. 23.3. ſo then, the 7th day of the vveeke, is the very day, vvhichwhich God vnderſtandeth by Sabbath day; novv the 7th day of the vveeke, is our ſaturday: for our Lords day, or Sonday, is called by all the 4 Euangeliſts, the firſt day of the vveeke Mat. 28.1. Mark. 16.2. Luk. 24.1. Ioh. 20.1. vvel then, rekon on, and Saturday after vvill be your 7th. day. Furthermore, it is not obſcurly declared, in the reaſon to the 4th. com. Exod. 20.11. Where Almightie God ſetteth out his ovvne enſample for vsus to imitate; & hee Reſted on the ſeuenth day, and hee bleſſed and Sanctified the ſeuenth day for Sabbath; vuhich ſeuenth day, from the creation, is our Saturday. Finally, the Sabbath day, and the 7th day, are vſed in the 4th com. promiſcuouſly the one for the other: for tis ſaid, Ex. 20.11. that God reſted the 7th day, wherefore the Lord bleſſed the Sabbath day, &c. where he ſhould hauehave ſaid, thus Wherefore, the Lord bleſſed the Sabbath day, &c. vnleſſe the Sabbath day, and the ſeuenth day, be both one and the ſame, and here I might ad the Teſtimony of Walaeus de Sabbatho pag. 61. who affitmeth, and alſo proueth it that the word Sabbath in the 4th. com. is not vſed indefinitly and indeterminatly, but for the ſeuenth day from the Creation.
Thirdly that our Saturday, was the Sabbath day, which vvas once commanded to the Iewes, by the 4th com. I proue by the Teſtimony of all Diuines; for doe not all, both Proteſtants and Papiſts, acknowledg that our Sauiour was crucified on Good Friday, and that hee lay in his graue, al our ſaturday, being the Iewes Sabbath day, and roſe on our Sunday? wherby they confeſſe, that our Saturday, was the Sabbath day: Further more, doe not all Diuines affirme, that Saturday, the old Sabbath day, was aboliſhed by Chriſt, &c? In which words they confeſſe, that Saturday, was the Sabbath day mentioned in the 4th com. what neede of further proofes?
Hauing found out particularly, which is the day of the weeke, to which the 4th com. had reſpect, namely Saturday: Now we may be bould to make a more particular deſcription of the Sabbath day and thus it may be deſribed; The Sabbath day, is that ſacred time, called Saturday, counted the ſeuenth day from the Creation, which was ſanctified and hollowed by God, and appointed to be Sanctiſied by man. I call it, a ſacred time, and that in a double reſpect, 1. by deſtination: 2. By conſecration: the Sabbath day is holy by deſtination, it being ſet a parte for holineſſe, and for the worſhip of God to be celebrated in it, like as the Temple once was: Remember the Sabbath day, to Sanctifie it, Exod. 20.8. The Sabbath day is Holy by conſecration, becauſe at the Creation God conſecrated it and made it an Holy day: and this he did two waies: 1. By his perſonall and exemplary Reſt vponupon this day: And the 7th. day hee reſted from all his worke, which he had made, Geneſ. 2.2. For if the grovvnd whereon Moſes ſtood became holy grownd, becauſe of Gods preſence there, Exod. 3.5. what ſhold hinder it, but that in like ſorte, the day wherin God him ſelfe reſted, ſhold forthwith become an Holy day? 2. By his hallowing and ſanctifying of this day: So God bleſſed the 7th. day and ſanctified it, &c. Geneſ. 2.3. other Sabbathes were holy but by deſtination only, but ſaturday Sabbath was holy, both by deſtination and by conſecration alſo.
Hauing finiſhed this point it remaineth that we make ſome vſe and application of it; the firſt vſe then ſhall be for information: and thus I reaſon, if Saturday be the day and time, which God aimed at in his 4th. com. by thoſe words Sabbath day, then may our Tranſlatores, in tranſlating of the 4th. com. ſafly tranſlate it Saturday: for Sabbath day, they may put Saturday, ſaying, Remember Saturday, to Sanctify it. For Saturday is that day properly meant by the words Sabbath day; neither hauehave we any day of the weeke, which will anſwer to the Sabbath day, but our ſaturday only: and if it be objected, that the name Saturday, doth not fully expreſſe the name Sabbath day, becauſe Sabbath ſignifieth a Reſt: I anſwer, it is no more then but this, that to the name Saturday, vve add the word Reſt, and ſo we ſhall hauehave the full ſenſe, thus, Saturday-Reſt; Remember the Saturday-Reſt, to ſanctifie it.
It is obiected againſt this, that ſo doing, we ſhold bring an heatheniſh name, as Saturday is, into the Scriptures, &c. Hereto I anſwer, I truſt that as our holy vſe of our Temples and Churches, hath purged that abuſe of them, vntounto which many of them were firſt erected; ſo our Chriſtiaen vſe of the name Saturday, may ſanctifie and purge it, from heatheniſh abuſe: 2. We vſe the name but for diſtinction ſake onelyonly, voide of all heatheniſh vanities: now why may not the name Saturday, be brought into the ſcripture of the 10 commandements, as well as that heatheniſh name Mars into the ſcripture of the Actes of the Apoſtles? Then Paul ſtood in the midſt of Mars hill, and ſaid, &c.
But I meane not to contend for this, I leaue it vntounto the wiſedome and diſcretion, of our lerned Tranſlatores, all that I aime at hereby, is only this, that I deſire all meanes and helpes may be afforded, whereby the true and proper ſenſe of the ſcriptures, may be eaſily vnderſtood, and that in as much as may be, by the ignorant and vnlearned: This one ſore euill I find, that whilſt we retaine the word Sabbath in the Com. it being an Hebrevv vvord, it is in our Church, as it vvas in thoſe dayes, vvhere in the ſcriptures, vvere in Lattine; becauſe the people vnderſtood not the Lattine toung, the prieſts might make vvhat Expoſitions they would; and ſo it is here, becauſe the vvord Sabbath, an Hebrevv vvord, is not tranſlated into Engliſh, but redd in our Bibles and retained ſtill; our Miniſters, many of them, giuegive what fained and fabulouſe Expoſitions of the vvord Sabbath they pleaſe, as a Sabbath, and the Sabbath, and a Reſt; and all to this end, that they might dravv the 4th. Com. vntounto the Lords day, and expound it of the Lords day, or Sunday; as if the name Sabbath day, might be giuen indifferently vntounto any day of the weeke: none of vvhichwhich corrupt gloſſes could delud the people, if they had the words Sabbath day trāſlated into Engliſh wordes; for ſo they need not, ſo vvholly rely vponupon the Miniſters fidelity in Expoſition as novv they muſt: for they might ſee by their ovvne eyes plainly.
For example, ſuppoſe we the 4th. Com. were thus tranſlated, Remember the Saturday-Reſt, to ſanctifie it: if novv any doubt could be, vvhichwhich ſhold be the day, appointed of God for Sabbath day, it vvould eaſily be decided, and that by an vnlearned man: if any ſhold offer to corrupt the text, by diſtinguiſhing of a Saturday, and the ſaturday (as they doe of a Sabbath: and the Sabbath: and of a 7th. day, and the 7th. day) as if there were more ſaturdayes in a vveeke then one, he vvould be laught at for his paines. Againe, if any would goe about to turne Gods Commandement, from the Saturday to the Sunday, by this deuiſe; becauſe the word Sabbath ſignifieth a Reſt, and vve doe Reſt now from laboures on the Sunday, he vvold preſently be anſvvered, that thats a friuolouſe reaſon, for the 4th. Com. inioyneth not a Sunday-Reſt, but a Saturday-Reſt: laſtly, if any would be ſo idle, as to apply the 4th com. to the Lords day, and expound it, of the Lords day; why eueryevery child would ſee his groſſe abuſe of the 4th com. for it directly ſpeaketh not of the Lords day, but of Saturday: For it is not the name Lords day, that God hath put into the 4th com. but the name Sabbath day, or Saturday.
Thus I hauehave ſhowne, what light would come vntounto Gods commandement, by the tranſlation of the Hebrew word Sabbath, and what fruit would come vntounto eueryevery one in the Church of God thereby; if this I cannot obtaine, yet this at leaſt let me preuaile in, that Miniſters would be pleaſed hereafter in expoſition of thoſe words Sabbathday, to ſignify vntounto the people, that thereby is meant our Saturday: For this I hauehave proued abundantly and vndeniably both by Scriptures, and by the Teſtimonies of both Iewes, and Chriſtians of all ſorts, Proteſtants and Papiſts: this duety therefore, in the true and faithfull expoſition of Gods word vntounto the people, I require of them, as they will anſwer the contrary before Almighty God, at that Day: let them bevvare of Sophiſticating with Gods lawes, when they expound them; In the 4th comm. God ſaid, Remember the Sabbath day: but he ſaid not, Remember the Sunday, or the Lords day; nor remember the Monday, the Tewſday, or the Wedneſday &c. but remember the Sabbath day: Now looke which day of the weeke was euer in ancient time named and called Sabbath day, that is the day commanded in the 4th com. If then they can ſhew me, that either Sunday, Lords day, Monday, Tewſday, Wedneſday &c. or any day beſids Saturday, was wont to be named and called Sabbath day, then may they hauehave ſome culler for their errour, but now hauehave they none.
A ſecond vſe, ſhall be againſt ſueh Miniſters, as doe either expound the 4th com. to belong to the Lords day, or Sunday, becauſe then we Reſt: or elſe, when the 4th com. is vrged vponupon them, as requiring the ſeuenth day reſt, or Saturday-Reſt; they turne it off thus, the vvord Sabbath ſignifieth in Engliſh, a Reſt, now vponupon the Lords day, or Sunday we reſt: wherevnto I reply, 1. that thus when God appointed the 7th day, for his Sabbath day, in his 4th com. the people of the Iewes might thus hauehave anſwered God, that the vvord Sabbath in his 4th com. ſignifieth a Reſt, now when they keepe any one of thoſe yeerely Sabbaths in Leuit. 23. they might ſay, this vveeke vve hauehave kept one of thoſe annuall Sabbaths, (ſuppoſe it fell vponupon Tewſday or Wenſday) and in this day we had a Reſt: by this faire glooſe, might not God looſe in that vveeke, his morall weekly Sabbath, inioyned by the 4th com. which fell vponupon Saturday? and that becauſe they kept a ceremoniall yeerly Sabbath, that weeke, vponupon the Tevvſday or Wenſday? for vponupon this Tevvſday or Wenſday, they did Reſt. What iugling trickes are theſe? vvould a man beleeue it, that Puritane Miniſters, profeſſing the feare of God, vvould vſe ſuch diſſimulation, and handle the vvord of God ſo craftily? pardon me good Reader, hovv euer I reuerence their holy profeſſion, yet I cannot ſpeake of this their vile abuſe, of Gods ſacred vvord, vvithout indignation of ſpirit: vvho that ſincerly loueth God, and his ſacred Scriptures, can paſſe it ouer in ſilence, to ſee his holy vvord thus vvreſted, and baſely abuſed!
Chriſtmas day, vvhen it falleth vponupon ſome one of the ſix working dayes; and ſo the Coronation day; and ſo thos common holy dayes, S. Mathews day, S. Iohns day, and the reſt; tis true, we Reſt vponupon theſe dayes from our labours, and that by an ordinance of our Church; but will any be ſo abſurd as to ſay, that theſe holy dayes ſtand by vertue of the 4th comm. becauſe we Reſt on theſe dayes? or ſuppoſe the patrones of the Lords day, vvho preſſe the 4th comm. vponupon it, ſhould vrge me, to ſanctifie the Lords day, by the 4th com. might not I anſwer them in their owne anſwer, that the word Sabbath in the 4th com. it ſignifieth a Reſt; novv on Chriſtmas day, and on Coronation day, and on S. Matthews day &c. vve Reſt? Secondly I reply, be it that on the Lords day, we reſt, vvhy this is not the reſt, ſpoken of in the 4th com. for this is a Lords-day-Reſt, but the com. calleth for a Saturday-Reſt: this is a firſt-day-reſt, but the com. calleth for a Seuenth-day-reſt: this difference is bigge enough to be ſeene. Finally, if ſuch anſvvers be lavvfull, then vvhen wee meete with the name Ieſus, in a text wherin it is manifeſtly meant, of Chriſt our Lord; yet then may vve ſay, vvhy Ieſus, it ſignifieth a Sauiour, now Ioſhua vvas a Sauiour, for he ſaued the Iſraelits from the Canaanites &c. but ſhall ſuch cauilles goe for currant? as by theſe trickes, ſome men turne off the Lords Sabbathes, ſo by the like, may they turne off alſo, the Lord Ieſus, their Sauiour: it is but to play the foole a little, with the name Ieſus, as they doe with the name Sabbath.
A third vſe ſhall be againſt ſuch Miniſters, as doe not onelyonly in priuate, but alſo in publike, in their Pulpites, call, or miſcall rather, the Lords day, Sabbath day, in reference to the 4th com. by reaſon of whoſe errour, the people alſo hauehave learned to nickname the Lords day, calling it, the Sabbath day: But vvhat an horrible confuſion of times, and the proper names of dayes, is this? If this may goe on, err long vvee ſhall ſcarce know one day of the weeke, from another: may not vve, as vvell call our Saturday, Sunday; or our Sunday, Saturday; as call our Sunday, Sabbath day, which is Saturday? if we ſhall make proper names of things, common names, vvhat an intollerable confuſion doe we bring in to the vvorld? Yet further, if vve may call the Lords day, which is holden to be a new inſtitution, Sabbath day, by an old name; why may we not call Baptiſme, which is a nevv inſtitution, Circumciſion, by an old name? and vvhy may we not call the Lords Supper, which is a new inſtitution, the Paſſeouer, by an old name? For as Baptiſme and the Lords Supper, are come in the roome of Circumciſion, and the Paſſeouer, ſo it is ſaid, that the Lords day, is come in the roome of the Sabbath day? Neuertheleſſe, this nicknaming of dayes, as full of confuſion as it is; and as improper as the ſpeech is; yet it might be borne, if it were not of euill conſequence; for hereby the poore ignorant people are deluded; and hereby they are brought off the more aſſuredly to beleeue, that the 4th comm. doth bind them to reſt from their labours on the Lords day: but to the contrary, vve hauehave proued, that the 4th com. doth bind onelyonly to the 7th day, or Saturday. Yea, I adde, that men may as vvel ſay, they eat Sacramentall bread at their common Tables, and that they celebrate the Lords Supper, when they eat bread and drinke vvine at their common Tables, as to ſay, they ſanctify the Sabbath day, vvhen on the Lords day they heare a Sermon, pray, and ſing …: for the difference betvvixt the Sabbath day, and the Lords day, is as great, as is the difference betvvixt the Lords Supper, and our common Suppers, betvvixt Sacramentall bread and vvine, and common bread and vvine, as ſhall be ſhowne.
The name Sabbath day, may be conſidered as diuinly impoſed, by God him ſelfe vponupon a certaine day, or as humanly impoſed by man; novv of all the dayes in the weeke, God impoſed the name Sabbath day, onelyonly vponupon ſaturday, the ſeuenth day of the weeke: if therefore we vvill take God for our guide, vve are to call no day Sabbath day, in reuerence to his 4th. com. but that day which God himſelfe hath named Sabbath day: but as for the Lords day, it is no where in all the ſcriptures called Sabbath day; let the patrones of this day, ſhew where in all the New Teſtament, the firſt day of the weeke, or Sunday, is called Sabbath day: the which ſince they cannot doe, it is altogether grovvndleſſe ſo to name it, yet further, wheras it is ſuppoſed that the Lords day, was ſet vp for a new Sabbath, at Chriſt his reſurrection, yet, as it is to be noted, this day, had no nevv name put vponupon it, of many yeeres after that, but it was ſtill called by its old name, to wit, the firſt day of the weeke, as we read in all the 4. Euangeliſts, yea and when it vvas named Lords day, in Reu. 1.10. yet it was not named Sabbath day, then nor at any time elſe: this name then Sabbath day, being put vponupon our ſunday, it is not of Gods impoſition, but of mans impoſition; and ſo tis but humane; it vvere to be wiſhed then, that men vvould rater conforme theire ſpeech vntounto God then vntounto man; calling Saturday, the Sabbath day, as God did; and not Sunday the Sabbath day, as man doth.
It vvere the more tollerable I confeſſe, if there were ſuch a penury of words, and ſcarcety of names, as vve had no other name for our Sunday: but vve hauehave 3 ſeuerall names for it, to wit, 1. Sunday, 2. the Lords day. 3. the firſt day of the vveeke: here are names enough for one day; thers no neceſſity therefore to robb the ſeuenth day, of its name, that ſo we might hauehave 4. names for one day: no no, it is not penury of names, but thers an other matter in it: the name Sabbath day it is an auncient name, and it is an honourable name, and God had made his promiſes to ſuch as kept his Sabbathes? if thou turne away thy foore from the Sabbath, from doing thy pleaſure on myn Holy day. &c. Then I will cauſe thee to ride vponupon the high places of the earth, and feede the with the Heritag of Iacob, &c. Iſa. 58.13.14. And the violation of this Sabbath day. God had ſeuerly puniſhed, as we reade, Numb: 15.32.35. and Nehem. 13.18. Whereby God from heauen hath ſhovvne in what eſteeme he had this day. yea this Sabbath day, God him ſelfe kept it, and alſo hee Sanctified it, and bleſſed is, Geneſ. 2.3. yet further, God hath giuen a ſpeciall commandement for this day, and put it in Tables of ſtone, vttered it vvith his owne voice, and vvrote it vvith his ovvne ſinger, Exod. 20. thus hath God honoured this day; wherefore the name of it, is alſo honourable: novv the Patrones of our Lords day, ſeing all this, and finding no ſuch honour put vponupon their Lords day hence it is, that they might aduance the Lords day, in the minds of the multitude, they hauehave robbed the Saturday of all its honourable ornaments, that there vvith all they might decke vp and trimme vp the Lords day; and hence it is, that our Sunday, muſt needs be called the Sabbath day; and ſo by this meanes, all thoſe Scriptures which mention any thing of the Lords Sabbathes any vvhere, they are together vvith the name, tranſlated vntounto the Lords day; vvhat is this, but to robb the Miſtris of hir Iewels, to beſtow them vponupon the handmaide? to take the honour due vntounto the Maſter, and giuegive it vntounto the ſeruant? or to take the Crovvne from off the head of the King, to ſett it vponupon a common ſubiect? for, as for the Lords day, it is but a common working day, in Gods account, it being one of thoſe ſix dayes, vvherin God ſaid, Sixe dayes ſhalt thou labour, Exod. 20.9.
Tis true, vve receiued a greate bleſſing on that day, becauſe our Lord roſe then from the dead, and tis as true alſo that vve receiued a greate bleſſing on friday becauſe on that day, our Lord laid dovvne his liefe for vsus, and ſuffered vponupon the Croſſe, and yet for al that, friday is accounted but for a common vvorking day, for one of the ſixe dayes, vvherin vve muſt labour: yet further, the Lords day is but a common day, in reſpect of Saturday, as touching all thos particulares mentioned before; for the name Lords day, it is but nevv, and put vponupon Sunday, but ſince Chriſt and that many yeerers too ſince Chriſt: but the name Sabbath day, it is auncient, and put vponupon the Saturday thovvſands of yeeres before Chriſt: againe, you no vvhere read of any bleſſings promiſed by God, in all the New Teſtament, to thoſe which Keepe the Lords day Holy: nor of any iudgments inflicted, or threatened vponupon any, that worke on the Lords day: further you no where in all the Nevv Teſtament, find any commandement, to keep the Lords day Holy. No nor can it be ſhowne that Chriſt euer Kept it: In a vvord, God neuer hallovved the Lords day, nor bleſſed and ſanctified it, vvhereby it ſhold become an holy day; but all theſe and more, God did to the Saterday; therefore is the Saturday, as the King or Miſtriſe, to the Lords day: as then the King and all good ſubiects, wold think amiſſe of him, that taketh the crowne off the King, and ſet it vponupon the head of a common ſubiect, yea though he were aboue a common ſubiect, as is a knight, or a Noble man, and as Friday, and Sunday in ſome ſenſe are aboue the other of the ſixe dayes: So no doubt will God, and ſo ſhold eueryevery Godly man, think amiſſe of it, to heare Miniſters take that name of honour, from off the head of Saturday, to ſet it vponupon the head of Sunday.
By this tranſlating of the name Sabbath day, from Saturday to Sunday, common people, when they read in the Scriptures, of any thing of note, touching the Sabbath day, preſently they caſt that in theyre minds vponupon the Lords day, thinking that to be meant of it: thus being meerly deluded, they honour the ſubiect for the king, the maide for hir Miſtris, and miſapply and abuſe all thoſe Textes of Scripture; is it not high time then, that this abuſe were Looked vntounto? and the rather alſo, becauſe by theire carrynig of the name Sabbath day, from the Saturday, vntounto the Sunday; they hereby doe ſubtilly carry alſo, the 4th commandement from the Saturday, vntounto the Sunday: and thus they robb the Saturday, both of its diuine name, and alſo of its Commandement; for novv, no man cales the Saturday, Sabbath day; nor applies the fourth com. vntounto it at all: by this robbery God and his Sabbathes are leeſers, but they are greate gainers, for novv they hauehave not only got that deuine name, Sabbath day, for theire Sunday, but alſo they hauehave got (though but by vſurpation) a Commandement too for theire Lords day, the which had no commandement before. It bewraieth theire beggarlyneſſe in ornaments for the Lords day, when they muſt thus robb and pull from an other day, to clothe and attire it vvith all: neither hath the Lords day, any thing in the nevv Teſtament, to tye mens conſciences with all, but only what the patrones there of, hauehave vniuſtly taken out of the Old Teſtament, from the Saturday Sabbath, and out of whoſe ruines, they hauehave erected a nevv day. For concluſion, let me exhorte Miniſters, and people, to refraine putting the name Sabbath day, vponupon the Lords day, for hereafter; we hauehave names enough beſids, we may call it, Sunday, Lords day, or Firſt day of the weeke; doe not mocke God, and deceiue the world any longer, vvith vſe of the name Sabbath day, vnleſſe you meant to giuegive God his proper Sabbath day, the Saturday; why ſhould you retaine the name with out the thing? this is to mocke God, with a ſhaddovv for the Subſtance.
And here I cannot but ſpeake of that common fault of Miniſters in the pulpit, vvhoſe very words, and vvorkes are at iarr, the more is the pitty: for in application of theire doctrines, they are frequent, in preſſing the obſeruation of the Sabbath day, amongſt other virtues, and holy dueties; and on the contrary, in many of there vſes of reprofe, they are very zealouſe, in reprouing the breach of the Lords Sabbaths, together vvith other ſinnes of drunkenneſſe, Svvearing, lying, oppreſſion, pride, and the like; vvherein they doe very well, if their words and their vvorkes vvent together; if their words, and their mind did agree, for aske them in priuate, vvhat day of the vveeke, they meant by the name Sabbath day, and they vvill tell you Sunday or Lords day: ſo then, with their toungs, they call for the Sabbath day, which is Saturday in Gods account, as hath bene proued; but they meane an other thing then they ſpeake of; for they meane it of Sunday or Lords day: like as if a man ſhould talke much and erneſtly of Saturday, but meaneth it of friday: or, of Sunday, and meaneth it of Moneday. Nay their ovvne mouthes ſhall condemne them, for they call for the Lords Sabbaths in the pulpit, vvhen they profane them in theire families, and teach men ſo to doe; nay the Lords Sabbathes, find no greater enemies, then theſe who call ſo much for them; for they at other times, vvill beare the people in hand that they are aboliſhed; and they vvill and dare vndertake to proue, that that Sabbath day, once commanded in the 4th com. is a ceremony, and aboliſhed; and yet theſe men, I will hauehave the Sabbath of the Lord, ſtill in their mouthes, and make a great clamour for it: the Prophet Ieremiah reprooued thoſe of his time, ſaying, Truſt ye not in lying words, ſaying, The Temple of the Lord, the Temple of the Lord, Ierem. 7.4. And may not I ſay, of our time, forbeare your homonymiouſe and double meaning ſpeeches; refraine your words of aequiuocation, and of mentall reſeruation, ſaying, the Sabbaths of the Lord, the Sabbaths of the Lord: either be right dovvne for the Lords Sabbaths, before the people; or elſe let them be no more heard in your mouths: doe not abuſe that proper name Sabbath day, diuinely impoſed by God, vponupon our Saturday; and by your aequiuocations, and mentall reſeruations, meane it of Sunday.
Happily, I ſhall preuaile vvith ſome, to forſake the abuſe of this name, and in ſtead of it, they will call our Sunday, the Lords day, and ſo preſſe the ſanctification of it vnderunder that name. To ſuch I ſay, let them doe ſo then, if they can find any grounds out of Gods vvord, to vvarrant them to preſſe the Lords day, to be kept as the Sabbath day; but this let them take with it, that they muſt with the forbearing of the name Sabbath day, refraine the vſe of the 4th com. alſo; for theſe goe inſeparablie together; they muſt not preſſe the 4th com. vponupon the Lords day; for the 4th com. ſpeaketh of a day, vvhichwhich by diuine impoſition, is called the Sabbath day, and not of a day vvhichwhich by humane impoſition is called ſo, as hitherto many of their owne braines doe; or not of a day, called the Lords day: the com. runneth thus, Remember the Sabbath day &c. not thus, Remember the Lords day, &c. Some there are, vvho allredy, of their ovvne accord, doe call our Sunday, Lords day, and not Sabbath day: but I maruaile of all the reſt, vvith vvhat face, theſe men can preſſe the 4th comm. vponupon that day, vvhichwhich themſelues confeſſe is named Lords day, and not Sabbath day: vvhen as the 4th comm. doth expreſly mention a day, which is named Sabbath day, and not Lords day. The name Sabbath day therefore, and the 4th com. muſt goe inſeperably together; hold the one and hold the other, renownce the one and renownce the other alſo.
A fourth vſe, ſhall be for the confutation of a common, but very friuolouſe anſwer; let a man vrge the 4th com. for the 7th day, or Saturday Sabbath; and preſently their anſwere will be, that the com. may be vnderſtood not of the Sabbath day, but of a Sabbath day. But that I may diſcouer the idleneſſe of this diſt inction, and ſuch as vſe it; firſt vve muſt vnderſtand what they meane by it; by the Sabbath day, they meane that certaine knowne day, called the 7th day from the creation, which is our Saturday: and by a Sabbath day, they meane, ſome vncertaine day, as one or other of the 7 dayes, but not determined which, whither this or that: novv ſay they, the com. may be vnderſtood either of theſe wayes, for the vvord Sabbath, it may be tranſlated either a Sabbath, or the Sabbath: either of a day certaine, or of a day vncertaine. Herevnto I reply, admit we ſhould grant them, that the com. may be vnderſtood of a Sabbath, vncertaine which; yet by Sabbath, they muſt meane a Sabbath day, whoſe name is of diuine impoſition; well, can they now ſhew vsus any day of the vveeke, ſaue Saturday, that is named by God in holy Scripture, Sabbath day? ſure I am they cannot: If then, they cannot ſhew vsus, any day in the vveeke, called in Scripture Sabbath day but Saturday, muſt they not be inforced then to apply the 4th com. to the Saturday, and to it alone?
2. By the like licentiouſe libertie in expounding of Scriptures, we may make moſt things that are certaine, and well knovvne which, to become vncertaine, and vnknowne which: for example, the name Ieſus, vvhen the text declareth that it is ſpoken of Chriſt our Sauiour, might not a vvrangler ſhift it off alſo, by this anſvver, that the name Ieſus, it may be tranſlated a Ieſus, or the Ieſus &c. and ſo ſay that that text may be meant of a Ieſus, as Ioſhua, or vncertainly which Ieſus; and not of the Ieſus, which is Chriſt? Againe, whereas tis ſaid, I was in the Spirit on (the) Lords day: that is, on Sunday, ſay they: well, may not I anſwer them, as they anſwer mee, ſaying, it may be tranſlated a Lords day, or the Lords day; and ſo it may be meant of ſome other day beſides Sunday? let a man read ouer 3 or 4 verſes in the beginning of the firſt chapter of Geneſis, and let him in ſtead of the where he find it, put a, and he will be aſhamed of his ſoreading it; yet further, why might not the Iewes, hauehave the diſtinction of a Paſſeouer, and of the Paſſeouer? and of a Pentecoſt, and the Pentecoſt? as well as a Sabbath, and the Sabbath? And why may not vve hauehave a Lords day, and the Lords day; a Chriſtmas day, and the Chriſtmas day; an Eaſter day, and the Eaſter day; as well as a Sabbath day and the Sabbath day? To conclude, ſuppoſe we that Chriſt had left an expreſſe commandement in the New Teſtament for the Lords day, in theſe words, Remember the Lords day to ſanctifie it: how would the patrones of the Lords day Sabbath rage and ſtorme, to heare any goe about to wreſt this commandement of Chriſts, from Sunday the firſt day of the vveeke, vntounto ſome other day, as to Saturday, or to Monday &c? and yet in a ſenſe eueryevery day of the vveeke is the Lords day: I deſire them but to deale with Gods 4th com. which mentioneth the Sabbath day, like as they vvould hauehave others deale vvith the Lords day, if it were commanded.
I come now to ſhew that by Sabbath day, in the 4th comm. is meant not an vnknowne and vncortaine day, but a certaine and well knovvne day: not a Sabbath day, but the Sabbath day; (novv this hath bene ſufficiently proued before, neuertheleſſe I vvill proue it furrher, becauſe ſome thinke, that the name Sabbath day may as vvell be applied vntounto Sunday as to Saturday, and ſo the 4th comm. may hold its morallity in binding vntounto Sunday:) and firſt I vvill begin vvith the Teſtimony of all Tranſlators, both new and old; looke into all our Engliſh Bibles, both old and nevvly tranſlated, and you ſhall find that not only in the 4th com. but alſo conſtantly, in all other places of Scriptute, vvhere is any mention of this name Sabbath day, and you ſhall find them tranſlating it, not a Sabbath, but the Sabbath: which ſheweth cleerly, that hovv euer the word may be rendred a Sabbath, yet that tranſlation is not the beſt, and therefore they hauehave reiected it, and hauehave vnanimouſly tranſlated it the Sabbath: neither is this done by any that fauoured the 7th day Sabbath, but by thoſe vvho rather fauoured the Lords day, and therefore no doubt, but they would hauehave made ſome way for the Lords day, by this their tranſlation, if it could hauehave bene.
2. The Lord hath in the very com. it ſelfe, limited the Sabbath vntounto a certaine and knowne day, and that 1. by its proper name Sabbath day, vvhichwhich belonged properly vntounto our Saturday, not indefinitly and in common to any day; as hath bene ſhovvne. 2. By deciphering it out moſt plainly, to be the 7th and laſt day of the weeke, in theſe vvords, But the 7th day, is the Sabbath &c. Now the 7th day, is not vncertaine which day of the vveeke it is; but well knovvne to be Saturday the laſt day of the weeke. 3. It is that very day, vvhichwhich muſt be ſanctified by man, vvhichwhich God himſelfe ſanctified, and ſet vsus for a patterne, to vvit, the 7th day from the creation; as vve hauehave it in the reaſon aſſizmed to the com. Exod. 20.11. Novv the day vvhichwhich God reſted on, and the day which God bleſſed and ſanctified, is a certaine and knowne day, ſee Gen. 2.3. it was the 7th day, not a 7th day.
3. I proue that the Sabbath ſpake of in the Comm. was a certaine knowne day, and not an vncertaine day, partly by the Teſtimony of Moſes, Exo. 16.23. where vponupon the ſixth day of the weeke, v. 22. Moſes teld the people thus, ſaying, To morrow is the reſt of the Holy Sabbath, &c. ſo then the time of the Sabbath it was a certaine knowne time, and ſo certaine and ſo knovvne, that Moſes could ſay of it, the day before it came, To morrow, it ſhall be, &c. ſo much alſo may be collected out of, Luk. 13.14. and Act. 13.42.44. Finally, I proue it by the Teſtimony of all diuines, vvho affirme that our Saturday, vvas the Iewes Sabbath day, which they Kept by virtue of the 4th com. vntill Chriſt came, as elſe where I hauehave already, proued more largly: Novv if Saturday were the day which they kept for the Sabbath day, then by the practiſe of all the Church of the Iewes vntill Chriſt, the Sabbath day vvas a certaine knovvne day, euen as our Saturday, is a certaine day.
Thus I hauehave proued vndeniably, that the Sabbath day, inioyned in the 4th com. it was the Sabbath not a Sabbath; it vvas a day certaine, and not vncertaine, it vvas not vnderſtood of ſome one day of the weeke indiſtinctly, but of one certaine vvell knowne day of the weeke; which being ſo, hovv fondly, yea wickedly and profanly hauehave they done, who by their falſe gloſſes and idle diſtinctions, doe labour to make people beleeue, that Gods certaine and knovvne times for his worſhip and ſeruice, are vncertaine, and vndetermined: that ſo they might alter and change Gods times, and make way for their humane inventiones, that is, to ſet the Lords day into the 4th com. you hauehave ſeene it ſufficiently proued, that Saturday vvas the Sabbath day for thovvſands of yeers, vntill Chriſt; and that by the name Sabbath day, was no other day knowne nor vnderſtood but only Saturday, vntill Chriſt: how vaine then are thoſe men, vvho vvould novv a dayes hauehave a nevv ſenſe of the name Sabbath day? for vntill Chriſt, theſe words Sabbath day, ſignified the Sabbath day, but novv ſince Chriſt, they muſt ſignify a Sabbath day: then they ſignified the Saturday, but novv they muſt ſignify the Sunday, or Lords day: was euer ſuch madneſſe heard of before? muſt vvords be mutable, and chang their ſenſe, with the chang of times? that one vvord, in diuerſe Textes, may ſignify diuerſly is not ſtrang; but that one word or name, in one & the ſame Text, ſhould for thovvſands of yeeres, ſignify one thing; and the ſelfe ſame word or name, after thowſands of yeers, then ſhould hauehave an other ſenſe, it is matchleſſe; this may be the queene of all abſurdeties: & yet thus abſurd are all they, who would by their diſtinction of a and the Sabbath, and the like, bring the Sunday or Lords day, novv into the 4th. com. and turne away the 7th. day: The approach of the goſpell, hath not altered the ſenſe of words in the lavv: for theſe words, paſſeouer, Circumciſion, & Sacrifice, though they be aboliſhed, and we hauehave others in their roome, yet thoſe words, in the ſame Textes, doe ſignify now none other thing, then they were vvont to doe: muſt only the word Sabbath be changed in its ſenſe? If words in the Old Teſtament ſhall hauehave one ſenſe before Chriſt came, and an other ſenſe after his coming, there vvil be no certainty of the ſenſe of any of the Scriptures of the Old Teſtament. This is quite to ouerturne all certainty of Expoſition. Were a man but to conſtrue a peece of lattine, out of ſome profane Author, Terence, or the like, and ſhould Engeliſh a word in a different ſenſe, from that ſenſe which vvas vſed in that Authores time, and diuerſe from all Dictionaries and the like, vvould it be borne with all thinke we? and yet many of our diuines, vvill deale worſe with Gods ſacred Scriptures, then vvith a profane Author, for albeit the word Sabbath, vvas euer vſed in the Scriptures, for Saturday, and ſo in our Dictionaries alſo, yet they will hauehave one fooliſh anſvver, or diſtinction or other, vvhereby they vvill turne off the Saturday, to bring in the Sunday, into the name Sabbath day, and into the 4th. com. yea, and neuer ſo much as bluſh at it neither: iudg good Reader, if the Scriptures be not fouly and ſhamfully abuſed by theſe men, vvhen they vvill by their corrupt Expoſitions of the 4th com. offer that violence vntounto it, that all men are a ſhamed to offer vntounto A profane Authour, as Terence or the like: But hauehave you no more care of the ſoules of thoſe God hath committed to your charge, then thus to vſe your vvites, to blind their eyes, leaſt they ſhould ſe the trueth, and vvalke in the vvay of Gods 4th com? ſe to it in time, if Sabbath day, did once ſignify the Saturday, it muſt ſo ſignify to the vvorlds end.
Thus farr I hauehave laboured, to vindicate Gods 4th com. from the corruptiones of the time: but before I paſſe this point, I deſire to lay before the eyes of our Miniſters, tvvo notoriouſe abuſes; the one is the abuſe of theire flockes, the people of God: the other is the abuſe of Gods ſacred vvord: for the former, by their corrupt preſſing the 4th com. ſo hard vponupon the conſciences of their people, for the Sanctifying of the Lords day, they hauehave drawne many well affected people, to a great deale of zeale in keeping it holy, in ſo much as many doe, in conſcience of the 4th com. heare tvvo Sermones in a day, if not in ſome places 3 or 4: they reade the ſcriptures priuatly at home, they refraine all ſeruile labour all the day long, they refraine ſo much as to talke of vvorldly buſineſſes, they neglect their gaine and proffites, which elſe they might hauehave; yea oft they ſuſtaine loſſe, and all in conſcience of the day and time, and of the 4th com. and in hope and expectation, that they performe a good vvorke, and acceptable vntounto Almightie God, and ſuch as ſhall one day, be vntounto their praiſe and glory: but vvhat novv if this, euen all this be in vaine and to no purpoſe, in reſpect of their endes and grownds, by reaſon it is a ſeruice which God requireth not, hauehave not then ſuch Miniſters lamentably abuſed their people? for this end, conſider what hath formely bene proued, to wit, that God in his 4. com. requireth the Sabbath day, not the Lords day; the Saturday Reſt, not the Sunday-Reſt; the 7th day for Sabbath day, not the 8th day, or firſt day, for Sabbath day; ſo then to Sanctifie the Sunday, or Lords day, in conſcience of the day, and of the 4th Com. is meere ſuperſtition, and needleſſe religion: becauſe this Sunday or Lords day, is no where commanded in the 4th com. now to doe any thing in cōſcience of the 4th com. the which is not commanded in the ſame commandement, it is meere ſuperſtition; ſo all that care and zeale of good people, yea all their paines, and zealouſe deuotiones are loſt labour; oh what a pitty it is? ſo that, vnleſſe as vve may (if vve may) in the deepeſt and greateſt of our charity, hope that God will accept of thoſe good meanings, and good intenſions, of ignorant, miſled, and deluded Papiſts; vve can not hope that God vvill accept of the good meanings and intenſions, of our beſt people in their zealouſe ſanctifying of the Lords day: but that rather, when at that day, they ſhall expect the praiſe of their piety, God may ſay vntounto them, and who hath requireth this at your hand? Iſa. 1.12. for becauſe this day, ſtands not by Gods Com. all our performances in conſcience of the day, becomes a limme of that voluntary religion and will-worſhip, condemned by S. Paul, Col. 2.23. it hath as he ſaith indeed a ſhew of wiſedome, but it is but a ſhew, not the ſubſtance, vve may a ſvvell Sanctify Friday, as Sunday.
But it vvill be obiected, vve hauehave the dueties, as Reſt, and holineſſe, though vve hauehave not the day. Wher to I anſvver that many indeed doe ſooth and flatter themſelues much with this anſvver; but I ſay, you hauehave not the duties, to vvit, the duties of the Sabbathday, but all you hauehave is, that you hauehave like duties to thos of the Sabbath, you hauehave not the ſame: for none can properly be called Sabbath day dueties, but ſuch as are done in the Sabbath day, and by virtue of the 4th com. vvhen you keepe a faſtday, or a day of publike thankſgiuing to God, or an holly day, on theſe you Reſt, and performe holy actions, as vponupon the Sabbath day; but vvill you call theſe Sabbath dueties? if you will, then may you keepe thes holy dayes alſo, in obedience to Gods 4th com. for Sabbathes; and then may you alſo ſay of theſe holy dayes, though we hauehave not the day, yet hauehave vve the duties of the day, and ſo you may erect yet more Sabbaths, and ſo ſtand by the 4th com. wherefore this obiection, which is very common in the mouthes of Miniſters and people, is of no moment, it vvill not free them of ſuperſtition and vvill-vvorſhip.
When Saul offred Sacrifice, and Samuel ſhould hauehave done it, why Saul might hauehave anſwered, why I gane God a Burnt offring, & a peace offering, it vvas as much, and the ſame, which Samuel vvould hauehave offered, here lacked nothing but the circumſtance of the perſon, it was Saul inſtead of Samuel: I, but this excuſe could not ſerue the turne, Samuel teld him he had done fooliſh for all that, and God would depriue him of his kingdome for it, 1. Sam. 13.9.10. &c. ſo it is here, they doe fooliſhly that alter Gods dayes and times, and they ſhall leeſe their ſhare of thoſe bleſſings, which God hath promiſed vntounto them that keepe his Sabbathes, Iſa. 58.13.14. becauſe they keepe not his Sabbaths but their Lords dayes: and they doe fooliſhly, becauſe they think as Saul did, to pleaſe God vvith an halfe ſeruice, doeing ſomthings which God commanded, and leauing out and vndone otherſome thing which God commanded: Sauls obedience came ſhorte in the circumſtance of the perſon, and therfore reiected: and theſe men that keepe the Lords day, but not the Sabbath day, their obedience faleth ſhort in the circumſtance of the time, Gods Sacred day, and therfore will be reiected of God. Let them looke too it, and receiue admonition. And further whereas they pleaſe them ſelues ſaying, they hauehave the dueties of the Sabbath, though they hauehave not the time: they muſt know, that for ſo much as the day and preciſe time, is as expreſly commanded in the 4th com. as are Reſt and holy exerciſes, therfore the day and preciſe time, is no leſſe a duety, then are other things commanded in the ſame Com. ſo then when they pleaſe themſelues ſaying, they hauehave the dueties of the Sabbath and neglect that day and time, they hauehave but one halfe or ſome partes of the Sabbathes duties: for they want the ſett time, which is a parte of the Sabbathes duetie: yea, and ſuch a parte too, as being vvanting, the dueties of reſt and holy excerciſes, become no better then common holy dayes dueties: for on eueryevery common holy day they doe ſuch Sabbath dueties, that is, they Reſt, and heare Sermones, &c. Novv to returne, if through the falſe Expoſition of Gods 4th com. Gods people be led into ſuch an errour, by keeping a vvrong day, as they ſhall leeſe the revvard of their expected hopes; and their religion in reſpect of this day, become a ſuperſtition; and their conſcience of the 4th Com. proue a non-obedience vntounto it, is it not high time that this matter be looked vntounto? and hauehave not Miniſters lamentablie abuſed the people?
Yet further, when people in their priuate family prayers, on Sunday morning, before they goe into the Congregation, pray to God to aſſiſt them and helpe them in the ſanctification of that day Sabbath, doe they not bable before God, making him beleeue that that preſent Sunday, is his ſacred Sabbath day, the vvhichwhich God knoweth is moſt falſe? the ſame is true alſo of the Miniſter, vſing ſuch prayers, in his pulpit publikely. Againe, when night commeth, doe not ſuch as vſe to call vponupon God morning and Euening, make an humble confeſſſion to God, in their priuat families, of their ſinnes, among which they rekone vp their failings in the ſanctification of that Sabbath day novv paſt, for one: thus they ignorantly confeſſe ſinnes vntounto God, vvhichwhich are no ſinnes; and feare vvhere no feare is; for, if a ſinne, it muſt be a tranſgreſſion of ſome law; but ſhew me a law, for the ſanctifying of the Lords day; thers one indeed for the Sabbath day, but none at all for the Lords day, neither in the old nor new Teſtaments: Novv doe not ſuch Miniſters lamentably abuſe their people, who by abuſiue expſitions of Gods commandement, doe put a needleſſe conſcientie into men? and cauſe them to thinke that to be ſinne, vvhichwhich is no ſinne: and which is worſe, cauſe them to acknowledge vntounto God, more ſinnes then God himſelfe knowes; and to aske pardon, where they hauehave committed no offence: is it not high time, that God ſhould raiſe vp ſome man, to detect theſe errours? yis doubtleſſe; and the times vvill in an irefull diſpleaſure at him, for his honeſt paines, woefully reward him, in body, goods, and good name. Thus far of Miniſters abuſing of the people of God, committed to their charge.
I come novv to Miniſters abuſe of the ſacred, word of God, a thing to be thought on: let a man trauaile vponupon the Lords day: or doe any common worke, preſently they charg him with a breach of the 4th com. and with a profanation of the Lords Sabbath day: a gaine, in their pulpites, to dravv men to a conſcience of the Lords day, they vrg hard the 4th com. vponupon the Lords day; yea, they apply alſo to the Lords day, all thoſe Scriptures, which any where mention the Sabbath day, and were made properly and ſolely, for it; as Numb. 15.32. &c. and Nehem. 13.18. where is mention made, of Gods iudgments, for profanation of the Sabbath day: and Iſa. 58.13.14. where is mention made of the holy manner of keeping the Sabbath day; and of bleſſings promiſed there vntounto: novv they making no difference, betwene the Sabbath day, and the Lords day, doe apply all theſe Scriptures with others, vntounto the Lords day, which are proper vntounto the Sabbath day: but thus doing, they abuſe theſe Scriptures, and profane the vvord of God; and thus I make it good; as for the Lords day, it is but a common working day; for it is one of thoſe ſixe dayes, wherin God hath commanded vsus in the 4th com. to doe our workes in; and it is the firſt of thoſe ſix dayes, called in Scripture, not Sabbath day, but by an old name conſtantly, to wit, the firſt day of the weke and be it, that we receiued a greate bleſſing on this day, to wit, Chriſt from the dead: ſo we receiued alſo on Friday, an other greate bleſſing, to wit, the Remiſſion of our ſinnes, by Chriſt his paſſion and ſufferance that day vponupon the Croſſe for vsus; and yet Friday remaineth a common working day, for all that; and ſo may, and doth Sunday, or the Lords day alſo: if then the Lords day, be but a common day, and Miniſters will apply Gods ſacred vvord, which vvas deſtinated and ordeined for ſacred and holy time, vntounto common and profane time, is not this to abuſe and profane the holy and ſacred vvord of God?
If any ſhall object, that the time of the Sabbath day, is not an holy time and the like I anſvver, that as the Temple was an holy place, ſo the 7th day, or the Sabbath day, is an holy time, and an holy day; for God himſelfe made it holy, when he bleſſed the 7th day, and ſanctified it, Geneſ. 2.3. like as then, it is counted an vnſufferable profanation of Gods vvord, for any Miniſter, to pronounce the words of holy Baptiſme, I Baptize thee in the name of the father, &c. vponupon a child, when he waſheth his hands in common vvater: or to pronounce thoſe vvords of the other Sacrament, Take eate this is my body, &c. to a man, to whom the Miniſter giueth common bread, at his Table in is priuate houſe: ſo I iudge it, an horrible profanation of Gods Sacred vvord, for any Miniſter, to take that parte of Gods vvord, to wit, the 4th com. vvith thoſe other Scriptures, vvhichwhich vvere peculiarly deſtinated of God, for his ſacred Sabbathes, and to apply them profanly to the Lords day, which is and common & vvorking day, as Friday is, in a right account.
Thus I hauehave out of that zeale I be are to Gods Lavv, and to Gods Sabbathes, declared vntounto Miniſters, hovv they doe a buſe the people of God, on the one ſide; and profane the Sacred vvord of God, on the other ſide; and this I hauehave done, not to aggrauate their paſt ſinne, but (God knovveth) that they may preuent the like in time to come: but vvhat ſhall be done to the man, that hath diſcouered all this? will theſe Miniſters louelove him for it? no they vvill hate him for it, and reuile him for it, and perſecute him, and ſay all manner of euill againſt him falſly, ſaying he is of a provvd ſpirit, to diſcouer any erroures in them, and the like: if it proue better, tis more then I looke for; and better then I hauehave found hither to: but I paſſe not for their diſpleſure, ſo be I may keepe a good conſcience to wards God: Miniſters muſt heare of their ſinnes as vvell as common people. And ſo much for the Expoſition of theſe vvords (Sabbath day) and for detection of the errours about them.