A Defense of the Sabbath Day, Chapter 5 · Commentary · Section 2
SECT. II.
I come now to giuegive anſwer vntounto many friuolouſe obiectiones, which are daily raiſed againſt the Lords Sabbath, which being done, I ſhall hauehave a cleere way opened for me, to proue, that the Lords Sabbath day is ſtill in force, theſe rubbes being taken out of the way firſt.
OBIECT. I.
One obiection they hauehave againſt the Lords Sabbath day, and it is this: what ſhall we keepe the Sabbath day, the 7th day, the Saturday Sabbath, why that is the Iewes Sabbath day?
Herevnto I anſwer, my deſire it not to ſtriue aboute names; were the Lords Sabbath day, called the Jewes Sabbath day, in none other, nor worſe ſenſe, then that it might likewiſe be called the Chriſtians Sabbath day, I ſhould ſay nothing to the contrary; but finding it ſo called reprochfully, I deſire to reſcue it from vnderunder the feete of contempt.
I deſire therefore of ſuch men as ſo cale it reprochfully, to giuegive me a reaſon, why the Sabbath day commanded in the 4th com. ſhould rather be called the Iewes Sabbath day, then the Lord our God, whom we are commanded to HaueHave, in the firſt com. ſhould be called, the Iewes Lord God: for my parte, I can ſee no reaſon, but that the one may be ſo called reprochfully, as well as the other: nor any thing can I ſee to the contrary, but that we may as well cale the Sabbath day, which the Iewes Sanctified, our Sabbath day alſo; as to cale the Lord God, whom the Iewes worſhipped, our Lord God.
But to take of vniuſt ſcandall, let not men nickname the Lords Sabbaths, but rather in an holy reuerence of God, let vsus cale them as God himſelfe calleth them, that is, the Lord Gods Sabbaths: for thus the Lord himſelfe named them in his 4th com. when he ſaid. The 7th day, is the Sabbath of the Lord thy God: So then it is Gods Sabbath, not the Iewes Sabbath: it is the Sabbath of the Lord, and not the Sabbath of the Iewes. The Lord telleth vsus by his Prophet Iſaiah, that we ſhould cale the Sabbath a delight, the holy of the Lord, honourable. Iſa. 58.13. So then, we ſhould vſe the name of the Sabbath honourably; but loe how men will vſe it reprochfully, caling it Iewiſh, and the Iewes Sabbath, in ſcorne and contempt!
Yet further, the Sabbath was ordeined from the Creation Geneſ. 2.3. Now at the Creation, there was no difference of Iew & Gentile, how then can the Sabbath be called the Iewes Sabbath? it may be therfore the Gentiles Sabbath, as well as the Iewes Sabbath: ſo much for this name or nickname.
OBIECT. II.
An other obiection is this, oh but this were to bringe into the Church ſuch ſtrictneſſe as is intollerable: for if we admit of the Iewes Sabbath day, then muſt we not ſo much as kindle a fyer on the Sabbath day, nor doe any worke at all, how needfull ſoeuer it be.
Herevnto I anſwer, that this is but an euill reporte, and a ſlaunder, brought vp againſt the Lords Sabbaths, by thoſe who are profeſſed enemies vntounto them, and delight to bring them into diſgrace with the people: for, we hauehave formerly ſhowne, that the Lord neuer forbad the Iewes to kindle a fyer, in a caſe of neceſſity, on the Sabbath: but onelyonly for the doeing of ſuch workes, as might be done the day before, or tarry vntill the day after: we hauehave ſhowne how Chriſt himſelfe was preſent at a feaſt on the Sabbath day, where in all likelihod, was a fyer kindled, to make prouiſion for the gueſts; or as greate workes done, in attendance to the gueſts by the ſeruants, as is the kindling of a fyer, which may be done in an inſtant, and without almoſt any labour: yea our Sauiour allowed in his time, of all neceſſary workes, and workes of mercy, to be done vponupon the Sabbath day, as to plucke and rubb eares of corne, to lift a beaſt out of the ditch; or to leade a beaſt vntounto the water, and the like: In a word, there was no more ſtrictneſſe required of the Iewes, in keeping of the Sabbath day, then is at this preſent, required by Diuines, in keeping of our Lords day: ſo this obiection is but a ſlaunder.
OBIECT. III.
An other obiection is that it is a thing impoſſible to be reformed, ſince the Sabbath day, hath bene out of vſe ſo many hund…eth yeeres; and ſince the Lords day, hath bene in vſe ſo longe.
Wherevnto J anſwer, impoſſible ſay you? what impoſſibility is there in it? the impoſſibility and all the difficulty is onelyonly in the minds of men, in that they are not willing with it: for, the Commonwealth ſhould not looſe eueryevery man a penny by the change of the day; for it is all one to them, whither they keepe Saturday for their Sabbath, or Sunday: all the difficulty in the matter is, as farre as I can ſee, to poſſeſſe the minds of our Gouerners with this trueth of Gods, and eſpetially his Majeſtie, and if once God ſhallincline his heart to the louelove of this trueth, a word from his mouth may reforme it, his Decree, proclamation, or the like, were enough to make this impoſſible thing poſſible.
OBIECT. IV.
An other obiection is, that Gods Church is now at a ſweete peace and concord, and the bringing of this point to light, will but make a greate hurly burly and diſturbance in the Church; wherefore the Author might be better occupied; or elſe be ſilent.
Herevnto I anſwer, this obiection is indeed eueryevery where heard of; and indeed the peace of the Church is to be ſought to the vtmoſt; but yet we muſt not be ſo mindfull of peace, as to forget holineſſe; for the Apoſtle hath ioyned theſe ij together, ſaying, Follow peace with all men, and holineſſe, without the which no man ſhall ſee the Lord Heb. 12.14. peace with the Church in keeping the Lords day, and warre with God, in profaning of his Sabbath day, is no comfortable nor ſafe peace.
Let me deſire ſuch as reſt vponupon thes obiection, to reade & perpend what the Lord ſpake, by his Prophet Iſaiah, againſt the people that would not heare Gods Law, but rather ſuch things as might pleaſe them, & make no diſturbance amongſt them, ſaying, It is a rebelliouſe people, children that would not heare the Law of the Lord; which ſay vntounto the Seers, ſee not, and to the Prophets, Propheſy not vntounto vsus right things: but ſpeake flattering things vntounto vsus: Iſa. 30.9.10.
The gloriouſe Goſpell, the Goſpell of peace, the word of Trueth, did it bringe peace into the world? no; I am come (ſaieth our Sauiour) to put fier on the earth, Luk. 12.49. & againe, Thinke not that I am come to ſend peace into the earth, but the ſword, & to ſet a man at variance againſt his father, & the daughter againſt hir mother, Mat. 10.34. ſuch is the frowardneſſe of mans nature, as this trueth of Gods Sabbath, will neuer enter neither, with the peace of men.
OBIECT. V.
An other obiection is this; what ſhall we doe, ſay ſome; Miniſters are at variance, one ſaith the old Sabbath day is in force ſtill, & others ſay that it is aboliſhed longe agone, by the coming of Chriſt; wherefore I ſhall giuegive no regard to this new Doctrine, vntill Miniſters can agree among themſelues, and till all men be at one accord in this matter: for they bring reaſones on both ſids, ſo as a man cannot tell which to beleeue.
Herevnto I anſwer, if men ſhall tarry till all men are agreed, ſo they ſhall profeſſe no trueth, nor any Religion; for all men are not at accord in any Religion, nor almoſt in any point of Religion: wherefore it is a better way, firſt to conſider of the matter in queſtion, whither it be a difference about words or about things; and whither about things ſubſtantiall, or circumſtanciall as ceremonies are: and as the matter is of weight more or leſſe, ſo to regard it more or leſſe: for ſuch may the controuercy be, as it may concerne not ſome men, but all men; & ſuch it may be, as may concerne all men very neerly; now of this kind is this controuercy; for it is not a difference about words, or vnneceſſary circumſtances, or about that which concerneth but ſome few men onelyonly; but it is about an ordinance of God, expreſly commanded, in his morall Law; and therefore it is a ſubſtanciall matter, and concerneth all and eueryevery man neerly, like as doe all the 10 commandements: and therefore people muſt not put off the matter vntill Miniſters be agreed, vnleſſe they will be wilfully ignorāt in a matter off greate importance, and which ſo nerely concerneth them, as doth all the things commanded in the 10 commandements.
It is a Catechiſme point, to know Gods Sabbath day; and a point of greate conſequence, neerly concerning vsus all; as appeareth not onelyonly becauſe it is an ordinance eſtabliſhed by the Morall Law; but alſo in this, that it is put downe in eueryevery Catechiſme, as behofefull for eueryevery one to be acquainted with all; now if ſuch a point come into controuercy, all men ſhould giuegive attendance vntounto it, and ſtudy it, vntill the trueth be boulted out.
Neither let this be any ſtumbling blocke, becauſe this Doctrine is new; for, albeit it be new vntounto our times, yet it is as old Doctrine, as is any in the 10 commandements: but what & if it be new to thee? the Doctrine of the Goſpell was as new to the Bereanes, as the Doctrine of the Sabbath can be to thee; and yet they did not argue thus careleſly as you doe, ſaying, Paul hath broched a new point of one Chriſt &c. And he is ſingular and all alone, all our Doctoures & teachers are contrary to him; wherefore we will not harken to what he ſaith: but contrarywiſe, they tooke the matter preſently into conſideration, they fell to ſerch and examine the Scriptures, to ſee if the things Paul taught were ſo or not, and are therefore commended by the holy Ghoſt vntounto all Poſterity: oh that men in theſe times, would turne Bereanes, and ſerch the Scriptures, to ſee if I ſpeak according to them or not; if I bring not an expreſſe commandement for that I cale for, let me be reiected: or try, whither they or I come with Thus ſaith the Lord in our mouthes; I bring you the plaine Scripture, to wit, the 4th com. and they bring you nothing but their reaſones and conſequences, which they ſay come out of Scripture, if one may beleeue them; but ſince their reaſons and conſequences doe thwart and croſſe a plaine commandement of Almightie Gods, therefore their reaſons & conſequences againſt the Sabbath day, are to be reiected; for mans reaſon muſt not contradict Gods expreſſe word; vnleſſe we will ſet reaſon aboue Scripture: would people but marke theſe things, they ſhould not be long in doubt, vnleſſe they will. Neither ſhould they neede care, that Miniſters are at variance; for they might eaſily ſee which ſide to take parte withall: ſide it with him which bringeth the expreſſe word of God; rather then with them which hauehave no word, but onelyonly a fewe reaſones in vented by mans cauilling braine.
OBIECT. VI.
An other obiection is this, to ſay that the old Sabbath day is ſtill in force, is to ſay by conſequence, that our Church is in an errour; now can it be thought that the Church of God can lay in ſuch an errour as this, touching Gods Sabbath day? it is impoſſible.
Herevnto I anſwer, that it is meete we ſhould hold as honourable an opinion of our Church as may be; and yet for all that we are not bound to beleeue, that it is a thing impoſſible for our Church to be in an errour, & in as great an errour too as is this: there are ij. ſortes of erroures, there is an errour of maliciouſneſſe & wilfulneſſe, againſt the light of conſcience; & there is an errour of frailty & ignorance; this latter kindof errour, may & doth befale eueryevery godly perſon, and may befale any Church of God on earth: for it is a property of the Church Triumphant in heauen, to be freed from all erroures.
Now that A Church of God on earth may faile, I proue by theiſe inſtances; The Patriarkes, they liued in polygamie, hauing many wines, which for any man now to doe, were a ſinne againſt the 7th com. Againe, the Iewes vſed to put away their wiues, giuing them a bill of diuorce; now that Church, liued a long time in this errour againſt the 7th commandement vntill Chriſt came, who reformed it Mat. 19.7.8.9. Againe, did not the Church of Galatia fale into a greate errour, when the Apoſtle taxed them, as if they had bene remoued away vntounto an other goſpell, Gal. 1.6. Againe did not Chriſt reproue the Churches of Pergamus, and of Thyatira for corruptiones in them, by ſuffering them that maintained the doctrine of Balaam, & of the Nicholaitanes, and the woman Iezabell, Reuel. 2.12, 13.14.15.18.20. Laſtly, and to add no more, how came it about (if a Church of God cannot erre about ſuch a point as the Sabbath day) that thoſe pureſt and primitiue Churches, which liued immediatly after the Apoſtles, did neglect to keepe this Lords day Sabbath, for diuerſe hundreth of yeeres; for ſo ſaith M. Perkins they did, and citeth his author Leo & Anton: Edict: ſee Perk: in his firſt volume vpō the 4th com. pag. 48. ſurely my aduerſaries will iudge this a foule errour in thoſe Churches: by all which examples, it is too too apparent, that a Church of God may erre, & that too in Morall dueties, commanded in the Morall Law: whence it is plaine, that they erre who build their faith vponupon this fundation, that the Church of God cannot erre.
OBIECT. VII.
An other obiection againſt the Lords Sabbath, is this, that if we admit of the old Sabbath againe, thē we ſhall bring Iudaiſme into the Church; and be guilty of a kind of Hereſy &c.
Wherevnto I anſwer, it followeth not: for the Primitiue Churches, were of a contrary iudgement, as it appeareth by Athanaſius in his Homilie de ſemente: wee aſsemble togheter (ſaith Athanaſius) in the Sabbath day, not as if we weere ſicke of Iudaiſme, but therefore we meete on the Sabbath, that we may worſhip Ieſus, the Lord of the Sabbath, Where you ſee, that Athanaſius in the name of the Church, teſtifieth, that they were not infected with Iudaiſme, becauſe they kept the Sabbath day: the ſame may alſo be true of our Church, we may keepe the Sabbath day, and yet be free from Iudaiſme.
It is to be noted, that not eueryevery thing which the Iewes practiſed, was to be accounted for Iudaiſme; for then the whole Morall Law ſhould be Iudaiſme: wherefore thoſe things onelyonly are to be accounted for Iudaiſme, which neuer came into the Morall Law, or 10 com. and which were written by Moſes, of which number were their Sacrifices, Prieſtes, meate, new moones, feaſtes, & annuall Sabbaths: but as for this old Sabbath wherin God himſelfe reſted, this was put into the Morall Law, and written by the finger of God; and to ſanctify this Sabbath, is no more Iudaiſme, then to honour our Superioures, is Iudaiſme; for why ſhould the things commanded in the 4th com. be more Iudaiſme, then the things commanded in the 5th com.?
Since they cannot proue this Sabbath to be a ceremony and aboliſhed, as you hauehave ſeene in the 4th part of this booke, it is therefore abſurd for them to call the Sanctification of the Sabbath Iudaiſme.
Yet further, ſince they onelyonly who keepe the Sabbath, doe obſerue & yeeld obedience to the Law in the integrity & perfection therof, and doe giuegive God his wholl worſhip in all the parts thereof; they may as well ſay it is Iudaiſme for a man to be intire and pefect in the Law, and to giuegive God his wholl worſhip intirly; and brand him with Iudaiſme, vnleſſe he will mancle Gods Law, and be partiall in the Law, and in Gods worſhip, ſeruing God by halues.
And further, if it be Iewiſh and Iudaiſme to keepe the Sabbath day, to wit, the old Sabbath day. then 1. the 4th com. is Iewiſh: for it commands nothing but Sanctification of the old Sabbath day. 2. If it be Iudaiſme to keepe the old Sabbath, then is it Iudaiſme for Miniſters to call in the Pulpit for the Sanctification of the Lords Sabbaths, & to vſe the name Sabbath day: for this is as well a Iewiſh name, as the keeping of it is a Iewiſh practiſe: & if we may vſe the name without tincture of Iudaiſme, why not the thing named alſo? 3. What is the keeping of the Lords day better then Iewiſh? for doe not we reſemble the Jewes, by ſetting a part on wholl day in eueryevery weeke for Gods worſhip, as they did? 4. Since the Sabbath day was commanded to be kept, in imitation of God, as that we ſhould Reſt on the 7th day, becauſe God reſted on the ſame day, Exod. 20.10.11. men may therefore ſay it is Iewiſh, & Iudaiſme, to become followers of God. 5. Since the Sabbath was kept in memory of the Creation, men may ſay it is Iewiſh, to celebrate weekly, a thankfull remembrance of the Creation.
For matter of Haereſy, both Athanaſius, Ignatius, and the primitiue Churches obſeruation of the Sabbath day, will cleere vsus of Haereſy: to obſerue the Sabbath with its typicall & ſhadowiſh quality, as a ſigne & Shaddow of Chriſt (if euer it were ſo) this were Haereſy: but renowncing all ſhadowiſh reſpectes, & to keepe it onelyonly as a ſigne of the Creation, & remembrance thereof; as a ſacred time for the worſhip of God; as a fit time to exerciſe mercy in to man & beaſt, by a reſt from laboures, & ſo as an helpe vntounto theſe morall dueties of reſt, & God worſhip, this can be no Haereſy: for we refraine thoſe meates in a faſt, which were ſhadowiſh; & obſerue Whie-Sunday or Pentecoſt day, which was a ſhaddow of Chriſt, & yet are farre enough from Haereſy: ſee Act. 21.20.26. Rom. 14.5. hereto I might add the Teſtimonies of all thoſe Diuines, iuſtifying this point for orthodox, which you ſhall find hereafter in my third argument, for the defence of the ancient Sabbath.
I grant, the Laodicean Counſaile anathematized it; but the more ancient & more pure Churches Sanctified it.
If it be Haereſy to keepe Gods Sabbaths: then 1. it is Haereſy for Miniſters in Pulpits to vſe the name Sabbath day. 2. It is Haereſy to celebrate a day weekly in a thankfull remembrance of the Creation. 3. It is hereſy for the Church and people of God, to become followers of God, by working whē he wrought & reſting when he reſted. 4. It is hereſy to walke in obedience to the 4th cō. 5. It is hereſy to be intire & perfect in Gods Law, & to hauehave an vnpartiall reſpect vntounto all Gods commandements: yea it is hereſy to giuegive God his wholl worſhip intirly. In a word, ſince the Sanctification of the Sabbath is a part of Gods worſhip, if for all that men will call it hereſy, I ſay with S. Paul Act. 24.14. After the way which they call Haereſy, ſo worſhip I the God of my fathers.
OBIECT. VIII.
An other obiection is this, that this point of the Sabbath, it is no fundamentall pointe, ſince it is a queſtion but about the day onelyonly: & therefore not much to be regarded.
Herevnto I anſwer, that theſe men doe ſay & vnſay againe, as it may make for their aduātage; for ſometimes thus, they argue, the Sabbath day is a matter of greate conſequence in the Church; & is it poſſible that Gods Church, ſhould hauehave bene ignorant in ſuch a fundamentall point as is the Sabbath day? thus ſometimes when it may make for their aduantage, then the Sabbath day muſt needs be a fundamentall point, & at an other time, as here you ſee, then it is no fundamentall point, & therfore not to be regarded.
2. If the Lords day, be in their account a fundamentall point; thē muſt the Sabbath day be fundamētall alſo; for both are queſtions about a day: and, the Lords day, is come into the roome of the Sabbath day, as they ſay; & therfore the one muſt needs be as fundamentall as the other.
3. Albeit this be but a queſtion about a day, yet is it no leſſe fundamētall, then other things commanded in the Morall Law: for this day is as well commanded there to be Sanctified, as any thing elſe is there commanded: yea, & this, it is commanded not in the ſecond Table, but in the firſt Table, & that too, with a Memento, aboue all other things there cōmanded. & whereas they ſay it is a queſtion but about a day onelyonly: I anſwer, thus might a man extenuate any of the 10 com: whereas in the 10th com. the Lord forbiddeth coueting a neighbours houſe, ſeruant, or any thing that is his: againſt this one might obiect ſaying, this is no fundamentall point, ſince it is a queſtion but about an houſe, peradventure ſome poore cottage: or but about a mās ſervant, or ſome ſmale thing, that is my neighbors: & whereas the com. ſaith. Thou ſhalt not Couet: may one ſay, coueting, it is but a thought, & thoughts are free: or it is but a deſire, & whats my neighbour the worſe, for my deſire of his houſe, ſo be I take it not from him? & whereas we are commanded to louelove our neighbour as our ſelues: may we thus extenuate the matter, ſaying, my neighbour of whom the queſtion is, he is but a poore fellow, a ſimple man &c?
Laſtly, that the Sabbath day is a fundamentall point, it appeareth by the iudgement of our Church, who put it into our Catechiſmes amongſt fundamentall points of Religion. 2. as a worke of the Law, ſo it is neceſſarily required, in a iuſtified man Iam. 2.10.21.24. & ſo it is a fundamentall.
OBIECT. IX.
An other obiection is this, that many thowſands of our forefathers hauehave liued and died ignorant of this point; & are gone to heauen without the knowledg of this Sabbath day, ſo that a man may goe to heauen without the knowledge of it: and further, thers nothing required of vsus but faith & repentance; and if we hauehave theſe all is well.
Herevnto I anſwer, how can you be ſaid to hauehave repentance, when as yet you liue in the ſinne of Sabbath breaking, contrary to the 4th com? yea, refuſeing to take knowledge of this your ſinne, when knowledge is tendred vntounto you? is this repentance? I wiſh men to looke better to their Repentance then this comes too, let them not flatter themſelues.
Whereas they pleade that thowſands of our forefathers are gone to heauen, ignorant of this point: I anſwer, and what is that vntounto vsus? their caſe and ours differ as much as the day doth from the night; their times were times of ignorance and darkneſſe, for God had not reuealed this point vntounto them; neither was the knowledge thereof tendered vntounto them; but in our time, we hauehave the day light in this point reuealed vntounto vsus, Gods trueth is made manifeſt and tendered vntounto vsus: now God is pleaſed to put a greate difference betwixt men in theſe two eſtates, as we reade in the Actes of the Apoſtles, The time of this ignorance God regarded not: but now he admoniſheth all men eueryevery where to repent. Act. 17.30. Now be it that God winked at the ignorance of our forefathers, yet now when meanes of knowledge is tendred, he will not ſo winke, but admoniſheth all men eueryevery where to repent. 2. Thus we may liue in the ſinnes of our forefathers, and pleade, that thowſands of them that committed them are gone to heauen, as Lot, Noah that was drunke, & Dauid that committed adultery: The Patriarches are in heauen, and yet liued in Polygamie, the beleeuing Iewes are in heauen, & yet they put away their wiues with a bill of diuor cement: may we thinke to doe the like, and goe to heauen, ſince God hath now reuealed himſelfe more fully to the contrary? But ſuppoſe we that a man might get to heauen in the ignorance of this point, is it a property of a child of God, to goe to heauen as blind & ignorant as he can poſſibly? or rather to grow in knowledge daily, as the Scripture admoniſheth vsus? wilt thou bequeath vntounto God a ſoule blind of one eye, when thou maieſt giuegive him thy ſoule with perfect ſight of both eyes?
OBIECT. X.
An other obiection is this, & it is in eueryevery mans mouth, ſaying. ſo be we giuegive God the dueties of the day, it matters not ſo much for the day it ſelfe, either this day or that day may ſerue the turne; the dueties are, to reſt from our laboures, and to worſhip God publikly & priuatly, now theſe are the things which God doth regard; but as for the preciſe day, that we thinke ſhould not be ſo much regarded.
Herevnto I anſwer, tis true indeed, that this obiection poſſeſſeth the minds of many that are very Religiouſe and well affected, but herein they bewray their ignorance, & their halting and haluing with God: the things which God hath ioyned together let no man put aſſunder; did not God ioyne the day, and the dueties of the day, both together in one commandement? and hath not the day the ſame Authority to countenance it, that the dueties of the day hath? in a Bond there is ij things inioyned, the day of paymēt, & theſemme of money; now is it not a moſt abſurd thing for any man to reaſon thus; it is the mony that my Creditour chiefly regardeth, and ſo be I paye him his money, it matters not ſo much for the day; whither I pay it vponupon the right day ſpecified in the Bond, or on ſome other day after it? men dare make more bould with God & bis Bonds, then with a Creditour; though man will not put it vp, yet they make God to put vp any thing; men think it enough to obey halfe of Gods 4th com. and to leaue the other halfe vndone: but God muſt hauehave an account giuen him one day, for his whole 4th com. as well as for the one halfe of it: yea why ſhould we not yeeld God obedience, to the one halfe of his 4th com. as well as to the other halfe? this is not to hauehave reſpect vntounto all Gods commandements with Dauid Pſal. 119.6. God will hauehave an account as well for the leaſt of his commandements, as for the greateſt, Who ſoeuer ſhall breake one of theſe least commandements (ſaith our Sauiour) ſhall be called the least in the kingdome of heauen, Mat. 5.19. Now be it that that parte of the 4th com. which commandeth the day & time be neuer ſo little in your account, yet is it not leſſe then the leaſt of all the things commanded in the Morall Law.
Yet further, full little doe men thinke what a deale of inconveniēce doth follow vponupon this obiection, in ſleiting of the time & day ſpecified in the Morall Law: for ſince this ſleiting of the 7th day, hath crept into the Church, what a deale of inſtability, and profaneſſe hath crept in with it: yea, it is to be noted, that ſince this ſleiting of the old Sabbath, hath bene receiued, Sabbaths neuer did thriue in Churches: for the diſcouery whereof, let vsus take a ſuruey of the Chriſtian Churches: looke we firſt into the Church of Rome; how doe they keepe the Sabbath in theſe dayes? as for the right day, to wit, the 7th day, they hould that aboliſhed, and therefore they keepe not that day; well then come we to the Lords day, and how keepe they that? why the Lords day they keepe indeed; but, like a Common Holy day: but as a Tradition of the Church: now had they retained the auncient purity of the 4th com. holding themſelues cloſſe vntounto the 7th day, as it is written in the 4th com. durſt they hauehave kept the Sabhath day ſo profanly, as now they keepe the Lords day?
Since we are vponupon the point, we may by the way diſcouermore of Romes abominations; we vſe to charge hir with blotting our and raſeing the ſecond com. ſo as they hauehave but 9 commandements, but if we looke vponupon the matter a little better, we ſhall finde that they hauehave blotted out and raſed alſo the 4th com. and ſo they hauehave but 8 commādements: for they keepe no day by virtue of the 4th com. neither the 7th day, nor the 8 day, ſo as the 4th com. ſtandeth with them for a Cipher: and whereas there are but 4 commandements in the firſt Table, they hauehave raſed out two of them, & hauehave leſt but ij of them remayning: ſo then, the Church of Rome hath reiected two of Gods Tenn commandements, and retaineth but eight of them: and whereas there be fowre com. in the firſt Table, they hauehave reiected two of thoſe fowre, and retaine but two ſtill.
Againe, looke we vponupon the Anabaptistes, of whom there be greate multitudes in the Low Countries, and they keepe no Sabbath day, in conſcience of any commandement from God, but onelyonly for order ſake: & this their profaneſſe, I muſt impute vntounto this ſleiting of the day mentioned in the 4th com. as for their neglect of the Lords day, any man may ſee they doe not that without a cauſe; ſince there is no inſtitution for it left by Chriſt: and as for their neglect of the 7th day, this I impute vntounto the general ſleiting of the 7th day, made by all Churches, the which they being nuſled vp in, hauehave growne to ſleit it alſo: neuertheleſſe, this they will confeſſe vponupon argument, that if any day ought to be kept for a Sabbath, it muſt be the 7th day: ſo thus we ſee, what euill effectes hauehave followed ſince the ſleiting of the 7th day, hath crept into the Church: for Papiſtes keepe no Sabbath according to the 4th com. and Anabaptiſtes keepe no Sabbaths at all, as inſtituted of God, but count eueryevery day a Sabbath; or all dayes a like.
Laſtly come we vntounto Proteſtants, & amongſt our ſelues, we ſhall find that much euill hath crept into Churches, ſince the ſleit opinion of the 7th day hath invaded the world: for the Church at Geneua, it is in eueryevery mans mouth, how ſleitily they hauehave kept all Sabbaths: for the Churches in the Low Countries, & vp into Germany, it is well knowne how light an eſteeme they hauehave had of Sabbaths: & for our owne Church of England, it is yet in the memory of man, how ſleit an eſteeme hath bene made of Sabbaths, not many yeeres paſt: now can we thinke that theſe, ſo famouſe Churches, would hauehave bene ſo ſleitey in a matter ſo ſeriouſe, were is not hence, that that ſpeciall time of the 7th day, written in the morall Law, is ſleited, as deemed a ceremony? which being taken for granted, they all ſaw full well, that the 4th com. could not be preſſed vponupon the Lords day; & hence it, was that they gaue liberty, & tooke liberty on the Lords day; & thus Gods time being ſleited, all Sabbaths were neglected; & ſo in concluſion, you ſee Sabbaths did neuer thriue & proſper in the Church, as they would hauehave done, if this time had not bene ſleited.
Come we vntounto ſome particular men; ſince the day, to wit, the 7th day, hath bene ſleited, no ſtability could be found out for any Sabbath day; but euen Diuines of the chiefeſt ranke, hauehave ſtaggered & bene in a mamering what to ſay or thinke of the point; for example, worthy Perkines, we can ſpeake in theſe pointes (ſaith he) but by likelihoodes: I, but had the 7th day bene ſtill in vſe, he could hauehave gone beyond likelyhoodes, and hauehave ſpoken peremptorily & without doubtings: what ſhould I rekone vp Caluine, Zanchie, Ʋrſinus, with many others forecited, all which hauehave ſo ſleited all Sabbaths, ſince this ſleit eſteeme of the old day, hath invaded the Church, as that their iudgments are, that now there is no Sabbath day of higher nature then an indifferent thing, & that our preſent Sabbath is to be kept, but for order ſake: Loe theſe are the fruites that come from this obiection, of ſleiting the time, as if God regarded nothing but the dueties in the day, but not the day it ſelfe: theſe I ſay are the fruites of ſleiting the time in the 4th com. to wit, Inſtability & doubtfullneſſe in Iudgement touching the Sabbath: & profaneſse in ſanctifying Gods Sabbath: & where theſe two take place, Sabbaths ſhall neuer thriue nor proſper longe: I neuer looke to ſee, either Diuines ſtable in iudgment, & vnanimouſe in conſent touching Sabbaths; or Churches zealouſe in Sanctifying them, vntill firſt all agree to honour that very day & time commanded in the 4th com. ſleight not this time therefore, ſince the fruites of ſuch doings, hath bene & will be of ſo euill conſequence.
OBIECT. XI.
Some obiect thus, ſaying, why now all times are alike vnderunder the goſpell: there is no time more holy then other; or more fit for the worſhip of God then other now.
I anſwer, 1. Why may there not be ſome time now vnderunder the goſpel, more Holy then other, as well as there are now ſome perſones, more honourable then other? if by the 5th com. we hold ſome perſones, as our Superioures, more honourable then other; why then by the 4th com. may we not hold ſome tyme, as the 7th day Sabbath, more holy then other?
2. As touching the fitneſſe of time for Gods worſhip: I anſwer 1. that time which God hath commanded for his worſhip, as the 7th day, Exod. 20.8.10. is a more fit time for it then ſuch times as God neuer commanded; of which kind are all the other 6 daies. 2. An holy & hallowed time, ſuch as is the 7th day, Geneſ. 2.2.3. is more fit for holy dueties, then is a common or vnholly time, of which kind are all the other 6 daies… common bread, when it is once conſecrated, is more fit for the Sacrament then other bread; & ſo the 7th day, it being once Sanctified Gen. 2.2.3. is more fit for ſacred dueties, & Gods worſhip, then other daies,