A Defense of the Sabbath Day, Chapter 2 · Commentary · Section 11

A Defense of the Sabbath Day · Chapter 2 · Commentary · Section 11

p. 123SECT. XI.

Thus I hauehave defended the Morall lavv, againſt both Anabaptiſts & Libertins: and alſo the integrity & perfection of this lavv, againſt Proteſtants and Papiſts: to this end I hauehave opened & expounded one branch of this lavv, to vvit, the 4th com. and diſcouered many foule & groſſe errours in the ordinary receiued expoſition thereof: Now for concluſion, I purpoſe to adde an Exhortation to the louelove of this lavv of God.

It is called a royall Lavv; But if yee fulfill the royall law, according to the Scripture &c. Iam. 2.8. It is called a righteouſe Law; What nation is ſo great that hath ordinances and lawes ſo righteous, as all this law, which I ſet before you this day? Deut. 4.8. It is as a light, in darkeſt night; Thy word is a lanthorne vntounto my feete, and p. 124a light vntounto my path, Pſal. 119.105. Of all men, the Prophet Dauid, excelleth in this argument, in his 119 Pſalm: Thy Teſtimonies are my delight, & my counſailers, v. 24. My delight ſhall be in thy commandements, which I hauehave loued, v. 47. Thy ſtatutes hauehave bene my Songes, in the houſe of my pilgrimage, v. 54. Oh how louelove I thy Law it is my meditation continually, v. 97. I hate vaine inuentions, but thy law doe J louelove, v. 113. Yee ſee heere how Dauid was in louelove with Gods lavv: Now this his louelove he doth expreſſe partly by his deſirs and prayers, and partly by compariſons: by prayers, Open mine eyes, that I may ſee the wonders of thy Law, v. 18. Hide not thy commandements from mee, v. 19. Mine heart breaketh for the deſire to thy iudgements, v. 20. Giu… me vnderſtanding, that I may learne thy commandements, v. 37. J am thy ſeruant, grant me vnderſtanding, that I may know thy Teſtimonies, v. 125. By compariſons, he ſetteth forth his louelove vntounto Gods law: I hauehave had as great delite in the way of thy Teſtimonies, as in all riches, v. 14. The Law of thy mouth is better vntounto mee, then thouſands of gold and ſilner, v. 72. Thy Teſtimonies hauehave I taken as an heritage for euer: for they are the …oy of my heart, v. 111. Therefore louelove I thy commandements about gold, yea, aboue most fine gold, v. 127. In a word, the law of God, it is the Churches inheritance & poſſeſſion, Moſes commanded vsus a law, for an inheritance of the Congregation of Iakob, Deuter. 33.…. & hence it was, that Dauid had taken vntounto him, he law as his inheritance for euer, Pſ… 119.111. & hence no doubt it is, that our Church hath taken this law alſo vntounto h…r, as hir inhe…itance for euer, cauſing it to be read publikly in the Congregation, in moſt ſolemne manner; the Aſſembly all vponupon their knees, praying to God, to incline their hearts to keepe this Law.

Here be arguments and reaſons enough, without further amplification, to moue eueryevery Godly heart, to louelove the law of God; for, it is a royall law: a righteouſe law: a light for our comfortable direction: a law moſt louely, oh how louelove I thy law: a law to be deſired, Mine heart breaketh for deſire of thy iudgements. It is better, then thouſands of gold and ſiluer: it is an inheritance; and the inheritance of the Church: What neede of more?

As there is no Chriſtian Church in the world, which inioyeth p. 125this Law of God intirly, & in its perfection: So is there no member of our Church, that I know, who inioyeth this Lavv, in its integrity, in his iudgment, & practiſe both; albeit it were much to bewiſhed, it being the Inheritance of the Church, wherin eueryevery member may challeng his ſhare. I diuide our Church & Congregations therfore, in to two ſortes, purpoſing to make application of this doctrine, vntounto them both: the one ſorte, & that the feweſt by infinite numbers, are ſuch as are informed, in their iudgments, & inlightened in this Law of God, in the integrity & perfection of the partes therof: The other ſorte, & thoſe the moſt, remaine yet it darkneſſe, & ignorance of this their Inheritance, the Law of God in its perfection. Touching the former ſorte, is it ſo, that thou loueſt: his Law of God? then let this thy louelove to it appeare: & that by harty & firuent prayers vntounto Almightie God daily, that he vvould be pleaſed to infuſe, the light of this knowledge, in to the minds & haerts of all men: & that it would pleaſe God, to incline the heart of our ſoueraigne Lord & King, together with all the greate gouerners, in Church & Common weale, to embrace this Law of God, in its integrity & perfection; that ſo a reformaiion being made, we may inioy the Lords Sabbath, in practiſe, as well as in iudgment.

To this end, two things are required of thee, who arte already inlightened, & doeſt louelove this Lavv of God in the perfection thereof: the one is, that thou further & diſperſe the knowledge thereof, as farre forth as thy place & calling will peremit, vntounto thy frends & acquaintance; thus did Dauid, Teach me thy Statutes, (ſaith he) & then he addeth theſe words, with my lipps hauehave I declared, all the iudgments of thy mouth, Pſ. 119.12.13. and againe, I will ſpeake of thy Teſtimones before Kings, & will not be a ſhamed, Pſ. 119.46. Hereto accordeth S. Paul, wherefore exhorte one an other, & edify one an other, euen as you doe, 1. Theſ. 5.12. and, Exhorte one an other daily, while it is called to day, Heb. 3.13. he that loueth the Law, muſt not onelyonly louelove it in the knowledge of it, but alſo in the practiſe of it, & hovv ſhall he attaine the practiſe of it, vnleſe it be made knowne vntounto all, that ſo a generall reformation may be.

p. 126The other thing required of thee, is that in louelove to Gods Law, thou beeſt redy in thy place, to defend it, & the integrity & perfection of it, againſt all gainſayers: as the Apoſtle Iude ſaith, contend for the maintenance of the faith, which was once giuen vntounto the Saints, Iud. 3. ſo ſhould we contend, for the maintenance of the integrity and perfection of the Law, which vvas once giuen vntounto the Saints and Church of God. This is that, vvhichwhich God laied to the charge of his Church long ſince, that, No man contendeth for the trueth, Iſai. 59.4. bevvare it be not laid to our charge alſo. Moſes had many brethren, the Hebrewes, yet vvould he not ſuffer any one of them, to ſuffer vvrong of the Egyptianes, but roſe vp in their defence, and defended them ſo, one after an other, that at laſt he vvas forced to flie for his ovvne liefe, Exod. 2.11.15. ſo vve brethren, if vve louelove this Lavv of God, it vvill Kindle in vsus, an holy zeale of Gods glory, & indignation againſt the enemies of Gods trueth, ſo as vve ſhall riſe vp to defend & reſcve any one, and eueryevery one of Gods commandements, againſt thoſe that would be ſhredding & pareing ſome thing or other avvay from the ſame. Dauid ſaith Gods teſtimonies they were the ioy of his harte: and againe, oh how lou: I thy Law? thinke vve that Dauid, could vvith patience hauehave ſeene this Lavv, vvhichwhich he ſo loued, mangled and hacked, and ſo defaced, as vve novv are forced to behould it?

I come novv to the other ſorte of people in our Church, & they are thoſe vvho be yet in darkneſſe, & ignorance; vvho albeit they know much of this Lavv of God, yea the moſt of it, yet are ignerant of it in its integrity & perfection; for they are ignorant of Gods 7th day Sabbath conteined in his 4th com. and ſo they knovv not all the Lavv, they are not acquainted vvith the vvhole Lavv, and vvill of God; for number, theſe are the moſt, and therfore the caſe is the more lamentable: yea and by ſo much alſo the more lamentable yet, in that they are not fully inſtructed in a matter, vvhichwhich neerly concerneth them; for this they muſt take ſpeciall notice of, to vvit, that by this Lavv vve ſhall be iudged at that dreadfull day of iudgment, as many as hauehave ſinned in the Law, ſhall hr iudged by Law, Rom. 2.12. and againe, ſo ſpeake yee, and ſo doe yee, as they that ſhall beiudged by p. 127the Law of libertie, Iam. 2.12. Now it is a fearefull thing, for a man to be ignorant of any one parte ar percell of that Lavv, vvhereby he ſhall be adiudged: it concernes eueryevery man therfore, to ſtudy this Lavv, and to take in information of it, & of all the partes of it, & that vvith ſpeed.

But you may ſay, hovv ſhall this exhortation, to louelove the Lavv of God, in its perfection, concerne ſuch as you ſay are ignorant of the Lavv, as touching its perfection? can a man louelove the thing vnknovvne? for anſwer hereunto, we muſt know, that how euer a man may he be ſaid to be ignorant of a thing, as by it ſelfe, & in particular: yet may he be ſaid to knovv it, and ſo alſo to louelove it, by an other, & in the generall: I make it plaine thus; he that loues one or more peeces of gold, as gold, he loues all peeces of gold; and as vvell thoſe peeces in generall, vvhichwhich he neuer ſawe, as thoſe peeces in particular, which he hath ſeene: & by thoſe particular peeces, vvhichwhich he hath ſeene, & found good & pleſant vntounto him, he comes to know that the other peeces vnſeene, being of like nature, they are alſo good & pleſant, and ſo he growes in louelove vvith them alſo: The caſe is a like, in him that hath the Inheritance of A Lord ſhip or Manner deſcended vntounto him, be it that he neuer ſaw nor knevv, ſome particular Cloſſe, Field, or Tenement of his Inheritance, yet he hath a louelove vntounto theſe vnknovvne partes of his inheritance, in the generall: & by the experimentall commodety he finds, by ſome of the knovvne partes of his inheritance, he grovves in to louelove of the vnknovve partes alſo: So it is in this our caſe; tis true the moſt of men, they knovv not the Lavv of God, their inheritance, in all the partes of it, particularly, and by themſelues; yet for all that, they hauehave a knovvledge & ſo a louelove to Gods Lavv, and to the vnknovvne partes of it, in the generall, and by the other knovvne partes; in ſo much as, many that are ignorant of ſome one or more points, in the particular, and by them ſelues, can yet truely ſay, that they louelove the Lavv of God, and the Lavv too, in its integrity & perfection; and out of this louelove in the generall and by other partes, they vnfeinedly deſire to be made acquainted vvith thoſe vnknovvne partes in the particular, that they might, louelove them for themſelues alſo.

p. 128To apply this, doeſt thou then louelove the Lavv of God, why make it appeare then, both to thine ovvne heart, and vntounto all men, by thy louelove vntounto the vnknovvne partes of it; for he that loueth ſome peeces of gold in trueth, he loueth all peeces of gold alſo, as well thoſe vnſeene as thoſe he hath ſeene; ſo muſt thou doe, if thy louelove to Gods Law be ſound, thou muſt be in louelove vvith all the parts of Gods law, in its integrity; as well with thoſe vnknowne, as with thoſe alredy knowne.

The way vvherby thou muſt make knowne thy louelove, vntounto the vnknovvne partes of Gods Lavv, is in theſe two things: In an earneſt deſire to become acquainted in particular, vvith thoſe vnknovvne partes of Gods Lavv; and, in a redy vvillingnes to embrace the knovvledge of them, vvhen occation by Gods mercy is offred thee.

For the former, as Dauid, deſiring to be deliuered from his ſinnes, praid not only againſt his knowne ſinnes, but al ſo againſt his onknowne ſinnes, ſaying, cleanſe me from ſecret faultes, Pſ. 19.12. ſo we muſt deſire & that erneſtely, not onelyonly the contenuance of the knovvledge of the knovvne partes of Gods Lavv, but alſo the knovvledge of the vnknovvne and ſecret partes of Gods Lavv: vve hauehave the Prophet Dauid a notable patterne in this point, hovv erneſt a ſuiter, vntounto God vvas he in this caſe? Open mine eyes (ſaith he) that I may ſee the wonders of thy Law: & againe Hide not thy commandements from me & againe, giuegive me vnderſtanding, that I may learne thy Commandements. And then, his heart burſteth againe vvith eagre deſire thereof, mine heart breaketh (ſaith he) for the deſire to thy iudgments. Thus if there be in vsus a firuent louelove vntounto Gods Lavv, as there vvas in Dauid, vve vvill neuer be at reſt, vntill vve knovv Gods Lavv yet better, and more fully, euen vntounto perfection. The ſecond thing, to vvit, a ready vvillingneſſe to imbrace this knovvledge, vvhen it is tendred thee: this needeth no proof, for it follovveth of it ovvne accord; think you that after the Prophet Dauid, had thus beſought God by prayers, for further knovvledge of Gods Lavv, that then he vvould not hauehave vvith both his armes, imbraced him, that vvould hauehave inſtructed him? how beautifull are the feete, of them which bring glad tydiuges! Gods Lavv he p. 129called it, the ioy of his heart: his inheritance; it was better vntounto him then thouſands of gold & ſiluer. Would not a man be redy to imbrace the ioy of his heart? an inheritance? and that which is better then gold and ſiluer, when tis tendred him? Yis vndoubtedly; why ſuch is the law of God, & ſuch alſo will be thy redineſſe to entertaine it when tendered, if truely thou loueſt Gods law, as Dauid did.

I come now to apply the former of the tvvo points: Is it ſo, that whoſoeuer loueth Gods law in trueth, and ſincerly, cannot but expreſſe his deſirs to the vnknowne partes of it? Then hereby may men iudge of their eſtate to Godward, to know whither they doe indeed & in trueth, ſincerly & vnfeinedly, louelove Gods lavv, or not: doeſt thou deſire the knovvledge of all Gods lavv, as well as of ſome of it? Doeſt thou deſire the knovvledge of the vnknovvne partes, as well as thou loueſt the knovvledge of the knovvne partes? then is thine eſtate good to Godvvard, and doubtleſſe, thou loueſt the lavv of God in trueth of heart, and in ſincerity: but if thou contenteſt thy ſelfe, vvith the knovvledge of that thou doeſt knovv, not deſiring to knovv more, if more may be knovvne; thy caſe is dangerouſe; it is to be ſuſpected, that thy louelove to Gods law, is but a fained louelove, & hypocriticall, & that thou art rotten at the Core, & not ſounde at the heart: For, he that loueth one peece of gold, he loueth all other peeces of gold; he that loueth one parte of his inheritance, he loueth eueryevery part and parcell thereof, knovvne and vnknovvne vntounto him.

Let the moſt men, both Miniſters & people, be examined by this rule, & their louelove to Gods lavves, vvill be ſuſpected: tis true indeed, they pray dayly, both in publike & in priuate, that God vvould increaſe their knovvledge, & open their blind eyes; as Dauid did, Open mine eyes that J may ſee the wonders of thy Law; but doe they pray vvith Dauids heart, ſincerly? Doe they not pray with ſecret and reſerued exceptions, and reſeruations? doe they not indent with God ſecretly in heart, how farre they will be inlightened, & how farre not; how farre they vvill know of Gods will, & how farre they will be ignorant ſtill? Let vsus try both Miniſters, & people. For Miniſters, hauehave they not ſuch a p. 130diſtinction as this, nouriſhed in their mindes? to wit, that there be ſome things vnknowne of Gods will, the knowledge whereof would make much to their praiſe and applauſe, & would be well approued of by all their brethren, and would be a meanſe to eſtabliſh them in their liuings, if not to enlarge them; and would not croſſe, but rather be vpholden by Antiquity, & vniuerſality &c? & there be other things vnknowne of Gods will, the knowledge whereof would but tend to their reproch and ſhame, and would be generally diſtaſted of all the Miniſtry, and might be a meanſe to depriue them of their liuings, they croſſing all Antiquity & vniuerſality &c? in ſo much as if God ſhould now demand, of theſe petitioners, what they would hauehave of him, whither that he ſhould beſtow vpō them the whole knowledge of his will intirly, whither it make with them or againſt them; or onelyonly that part thereof, which might tend to their preſent commodety, it is to be vehemently ſuſpected, they would chooſe this latter onelyonly, albeit they would bluſh to ſay ſo: I appeale to their conſciences examined, if I hit not the marke: the reaſon of my ſuch ſuſpicion is this, in part, The knowledge of this part of Gods law, touching his Sabbaths, it is not put vponupon them to ſtudy it out, with great paines, but it is brought home to their dores, redy ſtudied for them. 2. The point is moſt eaſy & familiar to be vnderſtood, no difficulties in it, ſaue what themſelues doe voluntarily & vnneceſſarily put vponupon it, by their vaine diſtinctions, & friuolouſe obiections (as ſome thing may be obiected againſt any thing): that it is eaſy, I know it my ſelfe, for I hauehave fathomed it, & diued good deepe into the bottome of it. I know it alſo by others, both of the Miniſtry and priuate men, who can ſee it cleerly and without difficulty. Wherefore I can impute their ignorāce, to nothing elſe, but that they are willing to be ignorant, & hauehave no deſires to be acquainted, with that vnprofitable & incommodiouſe part of Gods will: for vvhat is there in this controuercy of the Sabbath, that exceedeth the capacety euen of the meaneſt? but eſpecially if you ſpeake of Miniſters, who hauehave a dexterity (when they will) in vnderſtanding queſtions of Diuinity, it is not poſſible for them to be ignorant, had they a willing mind. I am very confident, that if p. 131they prayed to God, out of an vnfeined ſincere louelove to Gods Law, that he would informe them, in the vnproffitable part of his will, as vvell as in the proffitable part, that God would ſoone ſend them a cleere light thereof, eſpecially, ſince the way is now made ſo open & eaſy. I wiſh they vvould but make experience of God in this caſe, according to my counſaile & deſire, and if they doe not, it will be bitterneſſe firſt or laſt: In a word, Miniſters hauehave heard that Gods Sabbath is now in queſtion: but which of them hauehave gone into their ſtudies, and deeply minded the point, out of a deſire to find it & defend it, if it might be found and defended? I appeale to their conſciences.

Let vsus novv try the people by this rule, and ſee if there be not, like Prieſt, like people: it is true, theſe pray for an increaſe of knovvledge in Gods lawes alſo: but doe they meane to obtaine a knowledge of all the law of God wholly? or of ſo much onelyonly as may ſerue the time, and pleaſe their Miniſters? what their deſire is ſhall appeare by their practiſe; tis voiced abroade, that the Lords Sabbaths are profaned, the 4th comman. weekly tranſgreſſed; and that there is a booke newly come forth to that effect: well, how doe people now behaue themſelues vponupon theſe tidings? If a man ſhould cry fyer, fyer, in the night, ſo in louelove men are vvith their houſen, and ſo deſirouſe to preſerue them, that inſtantly they ſtartle, leape out their bedds, make inquiry where? and ſearch round about their houſen, without and with in, and will not be perſwaded to bedd againe till they be ſuer all is ſafe: Did men louelove Gods lawes, as they doe their houſen and poſſeſſions, they vvould not be at reſt till they had ſcanned the point, and examined the booke ouer againe and againe.

But I ſhall tell you one of the ordinary queſtions, they moue vponupon theſe tidings, to wit, what think you Sir, may not a man goe to heauen in the ould opinion though he be ignorant of this parte of Gods word, touching his proper Sabbath? to paſſe by what I thinke of heauen, let me tell you vvhat I know of hell: I am ſuer a man may goe to hell in the ould opinion: theſe queſtions way intimate, that men reſolue to giuegive to God, no more ſeruice then what neglected, they plung body & ſoule in to hell fier; this is no filiall but a ſeruile minde & affection: this is farre p. 132from Dauids prayer, open thou mine eyes that I may ſee the wonders of thy Law.

Let me tell you alſo, the ſucceſſe which theſe tidinges produce vvith moſt others: ſay they it were much to be wiſhed, this booke had neuer comne forth, that this point bad neuer bene queſtioned; I wiſh the Authour had bene better aduiſed; it vvill cauſe much ſtirre in the Church, before we vvere finly quiet, & this novv vvill caſt rubbes in our vvay, our conſciences vvill be checking of vsus, &c. All the anſvver theſe ſhall hauehave from me, is to aduiſe them to ſee to it, that by ſuch obiections, they be not like to thoſe rebelliouſe Ievves, vvho vvould not receiue inſtruction, vvhen God vvould hauehave taught them, children that would not heare the Law of the Lord: which ſay vntounto the Seers, ſee not: and to the Prophets, propheſie not vntounto vsus right things: but ſpeake ſtattering things vntounto vsus, &c. Iſa. 30.9.10. to conclude, let theſe their common obiections ſpeake for them, if therby they doe not bevvray, that in their prayers, they intend to obtaine no more of God, but a partiall knovvledge of his Lavv; and this their partiality, may breed a ſhrewd ſuſpition, their louelove to Gods Law, is not ſound and ſincere: for if it vvere, they vvould not reiect the meanes of knovvledge, before they hauehave taſted it. So much be ſpoken by vvay of vſe, from this, that an vnfeined louelove of Gods Lavv, cannot but deſire the knovvledge of the vnknovvne partes thereof.

I come novv to make ſome application of that other propertie: is it ſo, that vvho ſo loueth Gods Lavv in trueth, he vvill vvith all redineſſe, cherefulneſſe, and vvillingneſſe imbrace the knovvledge of the vnknovvn partes thereof, vvhen the ſame is tendred vntounto him: if vve ſhall put men vponupon the triall for this point alſo, here vve ſhall in the firſt place find many in the Miniſtery guilty: hovv vnvvilling they are, that the knovvledge of this parte of Gods Lavv, touching his Sabbaths, ſhould come abroade into the vvorld, or into their owne heads; both their ovvne conſciences are priuy to, and the vvorld takes knovvledge of: vvere the knovvledge of a good liuing tendred them, I dare ſay it, fevve or none of them, but vvould hauehave runne and ridd about it, vvith all diligence, long before this: could any p. 133man informe thē, though but doubtfully, of ſome Tyeth vnpaid, belonging to their liuings; if Lavvyers vvould not bring them Counſaile, they vvould ride & make out to them for counſaile aboute the matter: and all their vvites, & frends ſhould be imployed for to find it out, as they vvould hauehave it, if it vvere poſſible: but novv the Tyeth of Gods Lavv, or a portion of the tieth at leaſt, is detayned from God, and from themſelues, by themſelues; and here they vvill neither runne, nor ride, nor aſke for Counſaile, in this caſe; no nor accept & vvelcome it, vvhen it is brought, & thruſt in to their heades: it giues a man to ſuſpect, that theſe louelove more vnfeinedly a good liuing, then Gods law: Nay I cannot but thinke, that if I had tendered vntounto ſome Miniſters a liuing of 50^l. or 60^l. a yeere, & that vponupon no better euidence & title, then in my former booke I tendred them the Lords Sabbaths; I cannot thinke I ſay, that any man in the kingdome could wreſt it out of their hands: In a word, theſe that are ſo mindeleſſe of Gods lavv, vvhen they are ſo mindfull of their owne liuings, like as God ſaid, vntounto his people the Iewes, when they neglected the building of the Temple, & yet were diligent to builde themſelues houſes, Is it time for you to dwell in your ſeiled houſes, and this houſe lie waſte? Hagg. 1.4. So may I ſay vntounto them, Is it time for you yee Miniſters, to enioy your liuings, when the Lords Sabbaths lie waſte? God muſt hauehave a rekoning of you for theſe things.

This rule being applied to common people, will detect them alſo: Is it ſo, that whoſoeuer loueth Gods law in trueth, he will with all redineſſe & willingneſſe, imbrace the knowledge of the vnknowne partes thereof? Then, if I ſhall make it appeare, that moſt men are vnwilling, to imbrace the knowledge of the vnknovvne partes of Gods lavv, it vvill follovv very ſuſpiciouſly, that moſt men doe not louelove the law of God in trueth, what euer they ſay, & thinke to the contrary: Thus I make it good againſt them: The doctrine of Gods Sabbaths, is a parte of the lavv, & it is the vnknovvne part of Gods lavv: Novv the knowledge of this, being tendered vntounto men, they bevvray their vnwillingneſſe to be taught & inſtructed in it, & that two wayes; the one is, in that vvhen the matter cometh to tryall, they admit of inſufficient p. 134Artificiall arguments; for, they preferr feeble and weake reaſons, before ſtrong and able reaſones: the other is, in that they admit of inſufficient Inartificiall argumēts; for they admit and allow of diſſallowable and vnſufficient Teſtimonyes to decide this controuercy by: vvhen theſe two things are made plaine, the caſe vvill goe cleere againſt them: for a foundation, firſt of all, ſuppoſe we, the point in controuercy, to wit, this vnknowne parte of Gods Law, touching his Sabbathes, is as diſputable, contingent, queſtionable, & as doubtfull as you will; in ſo much as in your very conſciences you thinke, it may be, & it may not be a trueth; and that it is as likly not to be true, as to be true; let all this be granted; perhaps there is ſome reaſon it ſhold be granted, ſeeing that it is a point not heard of before by common people, neither hauehave they euer ſpent any time in the ſtudy of the point. Well be it ſo, I proceed then.

For the firſt, to vvit, that vvhen the point of Gods Sabbaths comes to be argued, people, yea Miniſters alſo, admit of inſufficient arguments, preferring them before able & ſtrong reaſons; and this ſhall appeare, by comparing together, the reaſons brought onboth ſides: the reaſons brought for the Lords Sabbaths, among others are theſe, 1. Gods expreſſe Com. Exod. 20.8. Remember the Sabbath day: and, In it thou ſhalt not doe any worke: 2. Chriſt ratified it, vvhen he vvith ſo vehement an Aſſeueration, auovvched the duration of eueryevery iot and title of the Lavv, vntounto the vvorlds end, ſaying, Verily, I ſay vntounto you, vntill heauen & earth periſh one iote or one title of the Law ſhall not eſcape, vntill all things be fulfilled. And againe, whoſoeuer therfore, ſhall breake one of theſe leaſt commandements, and teach men ſo, he ſhall be called the leaſt in the Kingdome of heauen, Mat. 5.18.19. On the other ſide, the reaſons brought againſt Gods Sabbathes, by thoſe which are the enemies therof are theſe, Gal. 4.10. ye obſerue dayes, and moneths, and times, and yeeres, &c. and Col. 2.16. let no man condemne you in meate, & drinke, or in reſpect of an holy day, or of the new Moone, or of the Sabbath dayes. Novv let theſe argumēts on both ſides, be laid into the ballances; they, for the Lords Sabbath, in to the one ballāce; they, againſt the Lords Sabbath in to the other ballance, and then iudg thou good Reader, vvhither hath the greater weight.

p. 135For breuityſake, we wil compare onelyonly theſe two textes, Exo. 20.8. and Col. 2.16. The one, thou ſeeſt is a Commandement, and a Morall Commandement, & it toucheth the very point in queſtion, to vvit, the 7th day Sabbath: yea that the 4th Com. intendeth the ſeauenth day Saturday Sabbath is ſo plaine, as vvas it neuer doubted of by any. The other, thou ſeeſt is a diſſvvaſion from Sabbath dayes, indefinitly, that is, from ſome Sabbath dayes, for the Apoſtle ſaith not, all Sabbath dayes in generall, but Sabbath dayes, as of ſome Sabbath dayes, in ſpeciall: ſo then this texte toucheth not the point in queſtion, to wit, the 7th day Sabbath: but other annuall ceremoniall Sabbaths, if this Text, did make ought againſt the Morall 7th day Sabbath, it muſt ſpeake of all Sabbathes, generally in the largeſt ſenſe; that ſo the Morall Sabbath might be included & condemned too, but the text doth not mention the note of generallity (all) neither is it neceſſarily to be collected: for 1. their owne expoſiters as Perkins, Dod, Greenham, Elton, Ames, with diuerſe others (as ſhall be ſhovvne) doe limite this text, vntounto ſome Sabbaths, as vntounto the ceremoniall yeerly Sabbaths; and. 2. The text giueth light vntounto it, for it condemneth onelyonly ſuch things as neuer vvere vvrote in the Morall Law, as meate, and drinke, and new moones, &c. and therefore vve iudge the Sabbaths condemned in this Text, to be onelyonly ſuch Sabbaths alſo, as vvere neuer vvrote in the 10 Commandements, as their yeerly Sabbaths: ſo the vveekly Sabbaths in the 4th Com. ſtand ſtill vntoucht, by this text. 3, ſuppoſe vve, that the Apoſtle had ſpake not onelyonly of Sabbaths plurally, but alſo of Sabbaths generally, & had vſed the particle all, ſaying, all Sabbaths; yet vve knovv, that the particle all, is often times reſtrained in Scripture, & is not taken in the largeſt ſenſe that may be, witneſſe theſe Scriptures, 1. Cor. 6.12. 1. Cor. 9.25. 1. Corint. 10.23.33. 1. Cor. 13.2.7. 1. Cor. 15.22. vvhereby vve ſee, that this their text Col. 2.16. may be vnderſtood of ſome Sabbaths onelyonly, as namely of the yeerly Sabbaths, and ſo thers no neceſſity it ſhould touch the morall vveekly Sabbaths at all.

Iudge novv good Reader, whither of theſe two textes are more for the purpoſe; for, the 4th com. it is vnderſtood directly p. 136of the 7th day vveekly Sabbaths: but the text Col. 2.16. is, and may be vnderſtood of the yeerly Sabbaths: and foraſmuch as none euer doubted, that the 4th com. was for the weekly Sabbaths; and many hauehave vvrote it, that this text Col. 2.16. ſpeaketh not of the vveekly Sabbaths, it is partiality to chooſe Col. 2.16. before Exod. 20.8. Whither is the more ſafe thinke you, to imbrace the Lords Sabbaths, from the 4th Com. or, to reiect them, from this text Col. 2.16? Ponder it vvell in your minds, vvhither of theſe tvvo textes of Scripture, ſhould moſt preuaile with you, to vvit, Exod. 20.8. or Col. 2.16. & this note alſo, that if this text Col. 2.16. preuaile with you, then it muſt eate out the very heart & bowels of the 4th Com. If you imbrace the text in their ſenſe, to be vnderſtood of the 7th day vveekly Sabbaths: therefore beware what you doe: but if you vnderſtand this text Col. 2.16. onelyonly of the yeerly Sabbaths, ſuch as you reade of Leuit. 23.24.32.39. So you may retaine both textes ſtill, & one Scripture ſhall not ſhoulder out an other. I hauehave the rather inciſted vponupon this texte of theirs Col. 2.16. becauſe it is their Maſter, chiefe, and choiſeſt text againſt the Lords Sabbaths.

2dly that you may the better iudge of theſe two textes Exod. 20.8. & Col. 2.16. note, that not theſe tvvo textes are compared together, as Scripture, vvith Scripture; but the collection & expoſition of one of theſe textes, is compared with, and ſet againſt the other Text it ſelfe: for, as for the Text Exod. 20.8. this commandeth the 7th day, vveekly Sabbath expreſly, in ſo many words, with out collection, or conſequence, of ours: the 4th com. hath euer bene vnderſtood of the 7th day & weekly Sabbaths, by all the Prophets, & by Chriſt him ſelfe, witnes their practiſe: but the Text, Col. 2.16. doth not diſſwad from the 7th day weekly Sabbath, expreſly, and in ſo many vvords; but it muſt be dravvne, haled, and vvreſted to the 7th day, weekly Sabbath, by feeble blind reaſon, collectiones, & conſequences: ſo that vvhoſoeuer doth imbrace the Text, Col. 2.16. againſt Gods Sabbaths, rather then the 4th Com. Exod. 20.8. for Gods Sabbaths; he chooſeth conſequences before Scripture; collections before Gods expreſſe vvord; and preferreth mans blind reaſon, before Gods expreſſe vvill and pleſure: I deſire the Chriſtian p. 137Reader, to marke this laſt paſſage, vvith double and treble diligence: for in all my booke, there is hardly any thing of greater conſequēce: the ſumme vvhereof is this, that menes collections, reaſons, & conſequences, made out of ſome text of ſcripture, are not of that diuine nature & infallibility, that they ſhould countermand & ouerturne an expreſſe Cōmandement of Almightie God. And this is the very caſe, betvvixt my aduerſaries & mee: for, I bring an expreſſe Commandement, for the Lords Sabbaths; and againſt them, they bring nothing elſe, but their ovvne reaſons, collections, & conſequences fetcht out of this text, Col. 2.17. & vnneceſſarily fetcht alſo.

Thus by the comparing of theſe two textes of Scripture together, it appeareth to eueryevery eye, that whoſoeuer refuſeth the Lords Sabbaths, vponupon that text Col. 2.16. rather then embraceth them, from this text Exod. 20.8. hee preferreth weake & inſufficient arguments, before able & ſtrong arguments: the which whoſoeuer doeth, after fufficient notice giuen him, he bewraieth that he loueth not Gods law in trueth of heart, & for it ſelfe, but out of by reſpectes: for, by his preferring this weake text Col. 2.16. before that ſtrong text Exod. 20.8. he ouerturneth & raſeth to the grownd, a parte of Gods law: & who can ouerthrow a parte of Gods law, & yet louelove Gods law? Suppoſe we that the Title of A Miniſters Liuing, or of any mans Inheritance, were to be tried, & he could ſhew but as good Euidence for it, as the 4th com. is for the Lords Sabbaths; thinke you he would feare to leeſe the day, to one that eould ſhevv no better Euidence, then is the text Coloſ. 2.16. againſt the Lords Sabbaths? no vndoubtedly: or, ſuppoſe we the Title of A Miniſters liuing, or of any mans Inheritance, were to be tried, & there were 2. Kinds of Euidence at his choiſe to pleade, the one as ſtrong as the 4th comand. is for the Lords Sabbaths; the other as weake as the text. Col. 2.16. is againſt the Lords Sabbaths; if novv this Miniſter, or other perſon, vvould make choiſe of this weaker Euidence Col. 2.16. vvould not eueryevery man ſay, ſurely this Miniſter or this other partie, care not for their Liuing or Inheritance, they doe not louelove them? iuſt ſo, it is an argument that men louelove not Gods Law, p. 138nor his Sabbaths therin commanded, vvhen they vvill parte vvith them ſo eaſily & ſo growndleſly: it is a ſigne they are vnvvilling to know & acknovvledge the vnknovvne partes of Gods Law, vvhen they goe thus partially to vvorke, in the tryall of the point: did men louelove Gods lavv, aboue Gold & Silver, as did David, they vvould not parte vvith his commanded Sabbaths, ſo lightly: a man ſhall find ſomething to doe to vvring mens gold & ſiluer from them; but for Gods Sabbaths, you ſhall hauehave them from them, vvith out ſtrife; vvhere then is the louelove to Gods Sabbaths, vvhere is the louelove vntounto Gods lawes? Miniſters & people may ſay & talke much, & make them ſelues & others beleeue, that they ſtand for Gods lavves, & louelove his commandements; but let them ſelues & all men iudge, vvhither they ſpeake truly or not, by this marke: is this a louelove to Gods Lavv, to ouerthrovv a parte of it, vvhichwhich vvas euer vnderſtood by all the Prophets & Apoſtles, of the weekly Sabbaths, by a text Col. 2.16. vvhichwhich doth neither mention the vveekly Sabbaths at all, nor yet ſpeake of all Sabbaths generally, ſo as the vveekly Sabbaths muſt be included neceſſarily? this is to ſupplant a certainty, by a text which is doubtfull & vncertaine, is this louelove? Thus much of the firſt vvay, vvherby men bevvray theire regardleſneſſe & theire vnvvillingneſſe, to be taught & inſtructed in the perfection of the lavv, & in the vnkowne partes, ther of; & that by prefering vveake arguments, before able & ſtrong arguments.

The 2d vvay vvherby men bevvray theire vnvvillingneſse, to be inſtructed in the perfectiō of the Lavv, & in the vnknovvne partes thereof is, in that they admit of inſufficient & diſallowable Teſtimony, for the triall of the point: that this is ſo, is plaine by this, that all people vvell nigh put all theire truſt& confidence for the triall of this point, in theire Miniſters, ſaying our Miniſters ſay, the 7th day Sabbath, commanded in the 4th com. is a Ceremony, & aboliſhed; & they are men of lerning, & honeſt godly men; & therefore we reſt in them; & renonvvce the Sabbath day, though it be commanded by God in the 4th com: they hauehave ſtudied the point, & they are a multitude of them, & this contenteth mee: I knovv they durſt not ſpeake p. 139othervviſe then they thinke, they be ſuch godly holy men &c.

I muſt confeſſe, the prieſts lipps ſhould preſerue knowledge, & they ſhould ſeeke the law at his mouth Mal. 2.7. & therfore I hauehave hitherto adviſed people, to repaire to theire Miniſters, for direction & information in this point; but vponupon better aduiſment I ſhall recant that, I vvill doe ſo no more: for; I finde theire Teſtimonyes, & affirmations, & proteſtations, in this point falſe: tis true, the Prieſts lippes ſhould of right preſerue knovvleg, but I find they doe deſtroy knowledg; it may be ſaied of them, as the Lord ſaied of thoſe Prieſts. But yee are gone out of the way; yee hauehave cauſed many to fall by the law: Mal. 2.8. iuſt ſo, our Miniſters novv a dayes, if the people goe to them for inſtruction in this 4th com. they ſhall hauehave deſtruction; the lavv ſhall be ſo expounded as they will cauſe men to fall by the lavv, ſaying the lavv commandeth the Lords day for Sabbath, & not the 7th day, vvhichwhich is as falſe as falſe can be. 2. I finde theire Teſtimony inſufficient, & therefore, I ſhall no more aduiſe peopleto take theire Miniſters counſaile in this matter.

I come then to ſhevv the inſufficiency, of our Miniſters Teſtimony; In an approued & alovvable teſtimony, 3. things are required the vvant of any one vvhereof doth nullify the teſtimony, as all Diuines vvill confeſſe: the firſt is wiſedome, for hovv can he be thought to giuegive a right & true verdict, that is ignorant? the 2d is, honeſty, for hovv can vve hope he ſhould giuegive a true verdict, that is diſhoneſt? the 3d is Good will, for hovv can vve expect, that he ſhould ſpake that trueth vvhichwhich he knovveth, vvhichwhich is an enemy to it? this euill will to the cauſe, wil not permit him to vtter his, knowledge, to the furtherance of it: or if he doth ſpeake it, he wil deliuer it in ſuch equiuocall & doubtfull words & manner, as a man ſhall be neuer the better for it.

For the 2d of theſe properties, to wite, honesty (for I wil begine with the ſecond) I grant it to be in our Miniſters; be it they be all godly & religiouſe, yet this is but one of the properties of a vvarrantable Teſtimony. Neuertheleſſe, becauſe many people plead much the honeſty of their Miniſters, ſaying, they p. 140are godly, holy, & very zealouſe men &c. for my parte, if I could be moued to queſtion theire honeſtie, here is cauſe enough: for what greater cauſe can there be, to moue one to ſuſpect theire zeale to be ignorance, & their holineſſe to be hollovvneſſe & & fained, then to heare them ſpeake or diſpute againſt Gods word, & ordinance, & againſt an expreſſe com. in the morall law? a man wold thinke, that man can not be ſound at the core & heart, that dares oppoſe god, & that vnneceſſarily: the which they doe, that oppoſe his commanded Sabbaths.

For the firſt of theſe properties, to wit, wiſedome: I graunt they hauehave wiſedome & learning enough to vnderſtand this point; but hauehave they employed this their wiſedome & learning, in the impartiall ſerch of this point, for the finding of it out? for take a wiſe & learned mans teſtimony in any Arte, or in any point about Druinity, wherein he is not ſtudied, & he is like an vnlerned man; as Sampſon, when his Lockes were cut, he was weake like an other man: Now be it that they hauehave neuer ſo much learning, & wiſedome, yet ſince they hauehave not imployed theire wiſdome & learning for the finding out of this point what auaileth it that they are wiſe & lerned? for in this matter, they are neither wiſe, nor learned; becauſe they hauehave vſed neither of thē in this ſtudy: that this is ſo, appeareth from theire own cōfeſſiō; for ſome, & of the very chiefe & principall of thē, hauehave confeſſed vntounto mee, & others vntounto my frends who hauehave related it truly to mee, that they hauehave ſaied that they hauehave ſtudied indeed to maintaine A Sabbath day, out of the 4th com. but whither it ſhould be vpō the 7 day; or the 8th day, on the Saturday, or on the Sunday, this point neuer came into their minds to ſtudy it: well then, if it hath not bene ſtudied by the chiefe of them, that hauehave bone the moſt ſtudious & ſerching, it muſt be yeelded, that the reſidue of them, hauehave much more ouerskipt it: tell me then, if the ſayings of theſe men, againſt this point of the Lords Sabbaths, be to be regarded; when as it is a point, vvhichwhich never ſo much as came in to their minds to ſtudy it: Let people no more boaſt of the vviſdome & lerning of theire Miniſters then, nor yet of theire Multitud &c. & that they all whith one voice, hauehave cried out & ſpake againſt the Lords Sabbaths, as p. 141ceremonies; can a blind man iudge of cullers? or a wiſe man ſpeake of what he is ignorant of let people no more therfore rely vponupon the wiſdome & lerning of their Miniſters in this point; but let them imitate thoſe noble Bereans Act. 17. Let them ſerch the Scriptures daily, to ſee if theſe things I tender vntounto them, be ſo or no: and this is one cauſe, vvhy I reiect the verdict of our Miniſters in this point, becauſe it wanteth one of the properties of a warrantable teſtimony, to vvit, the vſe of their wiſdome & lerning: & hereby it appeareth alſo, vponupon what poore grownds, our common people hauehave hither to gone, in relying their ſoules in this matter, vponupon their Miniſters zeale, holineſſe, & learning; vvhat if they be neuer ſo zealous, holy, pure, & lerned, it is but a zeale vvithout knowledge, vvhichwhich ſpeaketh of things not ſoundly ſtudied.

And ſo I come to the 3d property, namely good will: this propertie of a warrantable teſtimony our Miniſters want; for they hauehave no good vvill at all to the cauſe, but all euill vvill that may be; witneſſe all their words and deedes in & about this matter: if a man hath a cauſe to be tried before the Iudge, by 12 Iury men; if he ſuſpecteth ſome one of the 12, to be his enemy, they ſay, it is lawfull for him to except againſt that mā, for that cauſe; & the Iudge vvill cauſe that man to be drawne, and an other to be ſvvorne in his roome: vvhichwhich declareth, that a man ſuſpected to hauehave no good will, is not eſteemed a ſit man to determine of a controuercy: Now that there is cauſe for vsus to ſuſpect moſt Miniſters to hauehave euill vvill to this cauſe of Gods Sabbaths, appeareth 1. by their vvords and deeds to the contrary: among others, let thoſe many ſlaunders, & reprochfull ſpeeches, and hard vſages, which they hauehave vſed againſt mee, for defending this cauſe of Gods, let theſe I ſay teſtify whither they be friends or enemies to the cauſe. 2. There is great cauſe to ſuſpect they will be no friends to the cauſe; becauſe all their liues long hitherto, they hauehave taught the people to the contrary, to vvit, that the 7th day Sabbath is aboliſhed: and if novv they ſhould be friends to this cauſe, they muſt vnteach vvhat they hauehave taught, and this they cannot beare: for ſo the people (as ſome of them hauehave ſaied) would neuer beleeue them againe; this is ſuch a diſcredit, p. 142as they that hauehave euer liued in credit, and neuer denied themſelues, in ſuch a point as this, cannot tell how to beare it; & therfore can beare no good will to the cauſe. 3. That they ſhould receiue this point from ſo vile and contemptible a perſon as firſt brocheth it, this cannot be borne: it cannot be thought, their high ſpirits will ſtoope ſo lovve. 4. That the profeſſion of this trueth, may endanger them the loſſe of their faire liuings. 5. It croſſeth ſuppoſed Antiquity. 6. It croſſeth vniuerſality. 7. It is impoſſible to be reformed. Theſe & the like raigning & ruling in their mindes, how can it be but ſuſpitious that they hauehave no good will to the cauſe? why then ſhould it not be lavvfull for me, to except againſt theſe mens teſtimony, to hauehave them dravvne, ſo as they may paſſe no verdict touching the Lords Sabbaths? For their teſtimony is quit diſabled, as you ſee, & therefore to be reiected.

Furthermore, parties vve ſay are no fit Iudges: Novv Miniſters in this caſe are parties: for, they are violent againſt the Lords Sabbaths; vvherefore they are no compitent Iudges: if therefore people vvill hauehave any knovvledge of this part of Gods Lavv, they muſt get it themſelues, by their owne ſtudy of the point: they muſt ſerch my bookes for Gods Sabbaths, and their bookes & ſermons againſt Gods Sabbaths; & vnpartially weigh the arguments on both ſids, vvithout any regard had at all to the Authours.

Thus youſee, that if a man hath knowledge of this trueth, & hath Honeſtie alſo, yet if his goodwill be wanting his opinion & iudgment is of no worth: yet fruther I argue, if that a mans teſtimony be worth leſſe, for want of goodwill to the cauſe, when as he once by wiſdome knovveth the trueth firſt; then much more worth leſſe is it, when he was ſtuffed with a preiudice of the point before he knew it, that is, when he had euill vvill to the point before he knew it: novv this is the caſe of our Miniſters, as may be coniectured by the cōſideration of thoſe 7. argumēts before mētioned: for at theire very firſthearſay of the point, before they had read the booke, or ſtudied the point, thes ſtumbling blockes appeared inſtantly, to vvit, if they imbrace it, there follovveth loſſe of credit, loſſe of liuing, & the reſt; ſo as theire minds are ſo foreſtalled vvith feares of theſe dangers, as they p. 143cannot regard vvhat they heare, nor vvhat they read; their iudgement is quite ouerthrovvne for the moſt part: & in this caſe, ſay that they reade the booke about the pointe, they reade rather vvith a minde deſirouſe to carpe & cavvill at eueryevery thing, as ioyfull to make falſe, vvhat they feare to imbrace; rather then to be further inlightened in the point, as I appeale to theire conſciences, if I ſay not true of them: further, the trueth hereof appeareth, that theire minds & iudgements are foreſtaled, againſt this point, before they reade or ſtudy the point: for, many Miniſters, yea the moſt who neuer ſtudied the point, no nor euer ſavv ſo much as the out ſide of my former booke, yet at the firſt heareſay of it, cry burne the booke, & the like: wherfore, if people ſhall ſay, I, but novv our Miniſters hauehave better ſtudied the point, they hauehave ſeene & redd his booke, & are yet as violent againſt it as before &c. vvhy vvhat maruaile, ſeing they ſet vponupon readinge it, vvith a foreſtaled opinion? they reſolued by reading it, to get no good by it, but to ſee vvhere it vvas vveake in theire conceit, & ſo to blaze that a broad: for they vvant that propertie of an allovvable witneſſe, to vvit, goodwill.

And vvhat though people ſay, their Miniſters are many, who are of the ſame minde? for the opinions of 10000. of them, are not worth a ruſh in this caſe: the opinion of ſome one Miniſter, who ſpeaketh for the Lords Sabbath, with hazard to looſe his liuing, and credit, with the reſt, is more to be eſteemed and prized by the people I auowch it, then is the opinions of 10000. Miniſters, who ſpeake againſt the Lords Sabbaths, not daring to doe otherwiſe, for feare of loſſe of liuing, credit, and thoſe other diſcommodities forementioned; the Teſtimony of one Martyr, is of more worth, then of all his perſecutors: for the witneſſe of theſe many, is to be ſuſpected, to ſpeake for their proffit rather then for a good conſcience, but the witneſſe of that one, is to be thought to ſpeake rather for his conſcience, then for his proffit. Wherefore if people vvil be led by the iudgment of others rather then by themſelues; or if they will leane any thing at all to other mens iudgments, let them chooſe to follow the opinion of him that looſeth by his iudgment, rather then of them who make againe by their opinion

p. 144That this point may be yet cleerer, ſee what a power carnall feare hath ouer a good conſcience: in the dayes of Chriſt, it is ſaied Ioh. 12.42. Neuertheleſſe among the chiefe Rulers, many beleeued in him; but becauſe of the phariſes they did not confeſse him, leſt they ſhould be caſt out of the Synagogue: loe here what a carnall feare vvill doe, it can make men afraide to ſpeake and confeſſe, what they belecue is a trueth! the feare of being excommunicated, made them that they durſt not confeſſe Chriſt him ſelfe: you know alſo, how ſome of the Martyres through feare, hauehave for a ſeaſon denied the trueth: you know alſo, how Peter, through feare denied his Lord & Maſter, yea and forſwore him too: wherefore, be it that Miniſters hauehave vviſedome & lerning & doe know this trueth; be it alſo, that they be godly & make conſcience; why all this may be, & yet of feare they may deny Gods trueth when they doe know it; & alſo much ſooner, of feare they may refuſe to learne to knovv this trueth, vvhen it is tendred them: for Peter knew Chriſt, & Peter was a godly Miniſter alſo, and made conſcience: & ſo the Martyres, & yet you ſee how farr feare to diſpleaſe men, & feare of damage may preuaile.

The conſideration therfore, of theſe many ſtumbling blockes in the way of Miniſters, whereof they cannot be ignorant, ſhould me thinke ſtrike them vvith a feare, that they ſpeake partially and corruptly, vvhen they ſpeake againſt the Lords Sabbaths; knowing how eaſy a thing it is, for mens minds to be foreſtaled with a preiudice, when a point is tendred vntounto them, attended with ſo many diſcommodities as this is; I wiſh they would ſtay vponupon the meditation of this point a while, that it may doe them good.

Now as for people, ſince they hauehave heard at large, how inſufficient the opinion & iudgement of their Miniſters is, vvhilſt they ſpeake againſt the Lords Sabbathes, if hereafter they will ſtill cleaue, vntounto their iudgments for the tryall of this trueth, they ſhall bewray their vnwillingneſſe to be inſtructed in the integrity & perfection of Gods Law, & conſequently, that they louelove not the Lavv of God in trueth. Yea, a vvorſe matter; they bewray that they make Idoles of their Miniſters, equalling them p. 145to God, if not aduancing them aboue God: for many people, yea zealouſe profeſſoures, doe ſet more by what their Miniſters ſay, then by what God himſelfe ſaieth: for God ſaith expreſly in that Morall Law, Remember the Sabbath day to ſanctify it. No ſaith the Miniſter, you muſt not Sanctify it: & to culler his ſpeech, he cales and miſcales it a ceremony & Iewiſh &c. now of theſe two, that is, of God or the Miniſter, who is obeied? are not the Miniſters words regarded, & Gods word neglected? who cold thinke, that men profeſſing godlineſſe, ſhould ſo ſleight their God?

Did men louelove Gods Lavv, aboue gold and ſiluer, as Dauid did; and did they account it as their inheritance, as Dauid did; they would neuer hazard the loſſe of any portion of it, vponupon ſuch ſleity ſhiftes as theſe, to ſay our Miniſters ſpeake againſt it: And our Miniſters ſay it is a ceremony, & the like: vvhen the Title of A mans Inheritance is in queſtion, be it that one Lawyer ſaith his title is not good, yet the Heire will not ſo reſt in his iudgment, but he will try an other: & if an hundreth Counſailers ſhould tell him one after an other, that his Title is naught, yet if among them all, but ſome one whom he thinketh an honeſt man, ſhould tell him his Title is ſound & good; would not hee retaine him for his Counſailer, & cleaue vntounto his iudgment? ſo, if you were in louelove with the wayes and Lawes of God, though an hundreth Miniſters ſhould all ſpeak againſt them, or againſt any branch or portion of them: you would reiect them all, ſuſpecting theire zeale, holineſſe, & iudgments, that dare ſpeake againſt any of Gods Lawes, & you would cleaue vntounto that one, who ſpeaketh for God, & for his Lawes.

There remaineth yet two vſes more, to be made of this exhortation, to louelove Gods Law: the former is this; is it ſo, that thou doeſt louelove Gods Law, then thou vvilt euer more ſide it, & take parte, not onelyonly vvith ſuch partes of Gods Lavv, as are alredy infalliblie knowne vntounto thee to be partes therof; but alſo thou wilt take parte with ſuch partes of Gods Lavv, as are but ſuſpected by common preſumptiones, to be partes of the ſame: as if there be but probabilites, coniecturall hopes; & liklihoods of it: thus an Heire vvill doe vvith his Inheritance, if any man p. 146ſhall informe him after he is come to his Lands, that in all likelihood, ſuch an Acre of Land is percell of his Inheritance, he vvill redily imbrace this nevvſe, forthvvith he vvill ſerch his Euidences, & he vvill to Counſaile vponupon this intelligence, and if there remaine but a poſſibility or probale liklihood that it may be his, he will to Law for it, &c. The caſe is a like, if a man be but excequtor to his deceaſed friēd, he will not onelyonly vſe meanes, for the gathering vp of ſuch debtes, as in his owne knowledge, are owing vntounto his deceaſed friend, but alſo, if there be but a bruit & rumor, that ſuch a one oweth his friend a ſome of mony, or if he can get but any inkling or notice of ſuch a debt, though it be but a bare liklihood, he vvill forthvvith take parte that way, & vſe all poſſible meanes, to make it appeare to be a debt, and to bring it out of doubt, and queſtion.

Let vsus apply this then; the Lords Sabbaths on the Saturday, are a parte of Gods lavv, & plaine enough too if men had minds to ſee; but becauſe of theire vnwillingeneſſe to ſide it vvith god, for his Sabbaths, therfore we muſt heere ſuppoſe the matter doubtfull, vvhere no doubt is, & but probable, coniecturall, & likly: that Gods Sabbaths, are things probable, coniecturall, & likly to be in force, I thus make it good; 1. becauſe they ſtand vvritten & in rouled, among the Moralles, in the Decalogue 2. becauſe all the other 9. commandements, vvhichwhich vvere de…uerd at the ſame tyme, & in the ſame manner, they all belong vntounto vsus; & therfore it cannot be leſſe then lykly, that this for Gods Sabbaths alſo, ſhould belong vntounto vsus: eſpecially ſince alſo, they confeſſe that the other duties, of reſt & holineſſe, commanded at one breath vvith the Tyme of Gods Sabbath, & in the ſelf ſame commandement, theſe belong vntounto vsus; it cannot be then, but likly at the leaſt, that the Tyme of Gods Sabbaths alſo ſhould belong vntounto vsus: it vvere very ſtrange that 9. of the 10. com. ſhould deſcend vntounto vsus, & not the vvhole 10. nay, more ſtrange it is, that 9. & an halfe, or that 9. & the greateſt parte of the 10th ſhould deſcend vntounto vsus, & not all the 10. fully & compleatly; yet ſuch ſtrange ſtuffe is deliuered vsus novv, if vve vvil beleeue it: it is as if the kingdome of England, ſhould deſcend to King Charles, vvith all the Shires, Counties, & p. 147Citties, ſaue London, or Norwich: 3. it is likly & probable that the Lords Sabbaths are ours, becauſe, they were once in the poſſeſſion of our Aunceſtores, the primitiue Churches, who kept the Saturday Sabbath, for 300. or 400. yeeres together after Chriſts Aſcention. 4. there is ſome probability in it, in that ſome one man (as my ſelfe) doth ſtand vp to defend the Lords Sabbaths: let but any one man in a County, riſe vp, & informe for theking, and forth vvith the Iudges of Aſſiſe will admit his information, and Counſaile ſhall plead for the cauſe: albeit the Iudges, nor happely, hardly any in the whole County, doe know the matter to be ſo, beſids the Informer and one or tvvo more with him: ſo then, the information by one ſingle man, may make the matter probable and likly to be true. It is a cleere caſe then, that by common preſumptions, it is not leſſe then likly, that the Saturday Sabbath, is a parte of Gods Lavv belonging vntounto vsus.

Is it ſo, vvhat remaineth then, but that vve exhorte and perſvvade men eueryevery vvhere, to ſide it, and to take parte vvith this parte of Gods Lavv, touching Gods Sabbath, whenſoeuer it cometh vntounto triall, or into controuercy; but neuer to oppoſe it, or to take vp armes againſt it: to this end, let me propound vntounto you ſondry reaſons and Motiues, as 1. the Law of God, with all the partes therof, are the Inheritance of the Church Deut. 33.4. and ſo David made it his Inheritance Pſal. 119.111. and our Church vvherof we are members, hath alſo taken this law, to be our Inheritance, as hath bene ſhowne: now a man were vnnaturall, if he vvould not ſide it vvith him ſelfe, and take part in defence of that which is his owne; the law of God, it is our owne, in aſmuch as we hauehave a ſhare in it as in a common Inheritance, being we are members of the Church; yet behould hovv vnnaturall many men are, both Miniſters, and people! if Gods Sabbaths come into queſtion, they all forſake them, like as the Diſciples did Chriſt, when he vvas apprehended: nay vvorſe, they turne enemies vntounto them, they nickname them reprochfully, and ſmite them with the tounge, calling them Iuiſh, & Iudaiſme, and ceremonies, & ſhaddowes: vvhy be it that this parte of Gods law, touching his Sabbaths, be not certainly knowne vntounto thee, to belong vntounto thee, only p. 148thou haſt but ſome probabilities, coniectures, & common preſumptions that it doth belong vntounto thee; yet, if thou doeſt not improue all theſe probable arguments, and manage theſe common coniectures and preſumptiones, to the vtmoſt for god and for his Sabbaths, it bewraieth, that thou art not ſo faith full, in executing the vvill of thy god, as many Excecutors are in execution of the vvill of theire deceaſed friend: for they vvil omit no debt that they can hauehave any inkling of; but thou baſt notice of a debt of the Sabbath day, owing to god, and yet vvilt not ſide it vvith god, nor improue theſe tidings to the vtmoſt, in behalfe of thy god. It bevvraieth alſo, that thou takeſt not Gods law to be thine Inheritance: for if thoudidſt, thou couldeſt not ſit ſtill in ſilence, when thou haſt notice brought thee, that ſome moitie and portion therof is vvrongfully detained from thee.

A 2d motiue is, becauſe a mans taking in vvith Gods Sabbaths, vvill declare him to be a friend to the lavv of god: eueryevery man would be eſteemed a frend vntounto Gods lavv: well then, let it appeare thou atte ſo indeed and not in name only, by taking in with this parte of Gods lavv, which commandeth the Saturday Sabbath: vſe thy wites, imploy thy ſtudy, thy toung, thy frends, and vvhat thou canſt for the furtherance of this part of Gods lavv, concerning his Sabbath: The Lords 7th day Sabbath, it is loſt, as vvas the vvomans Groate luk: 15.8. ſhe had 10. groates, and hauing loſt but one of the 10. ſhee neuer leaues ſweeping and ſeeking till ſhee hath found it; ſo ſhould we for this one command, loſt from the 10. if a man hath an 100. ſheepe, & looſeth but one of them (ſaith our Sauiour) he leaueth the nynty and nyne in the vvilderneſſe, & goeth after that one, vntill he find it Luk: 25.4. ſo ſhould we take more paines and care & ſtudy, to regaine this Command, touching the Lords Sabbaths, then after all the other nyne, and an halfe: but how can they be eſteemed frends to Gods lavv, vvho ſide it, vvith thoſe, that ſide it againſt Gods Sabbaths?

A 3d motiue is from the worth and excellency of Gods Law: the Prophet Dauid telleth vsus, that it is to be loued aboue gold, yea aboue moſt fine gold, Pſ. 119.127. and it was vntounto him, better p. 149then thowſands of gold and ſiluer, Pſ. 119.72. if therfore thou knoweſt not the price and vvorth of Gods Law, & the Sabbaths therin commanded, learne it of Dauid who knew the value of it, it is better then gold and ſiluer; yea, as good, as all riches put together, Pſ. 119.14. no man vvill be an enemy to gold & to ſiluer; be not thou then an enemy to Gods Sabbaths; for they are better then thowſands of gold and ſiluer, we may beleene the Prophet Dauid: eueryevery man vvill be a frend vntounto riches, why be thou a frend then vntounto Gods Sabbaths, for they are as good as all riches in the vvorld.

A 4th motiue to ſtirr the vp to ſide it with Gods Sabbaths, is becauſe in ſo doeing, thou ſhalt ſide it, & take parte with God himſelfe: for the 7th day Sabbaths, they are Gods; and therfore, he calleth them his, ſaying, mine holy day, Iſa. 58.13. and the 7th day is the Sabbath of the Lord thy God, Exo. 20.10. &, they are Gods becauſe God commanded them, Remember the Sabbath day, Exod. 20.8. whoſoeuer therfore taketh parte with the Lords Sabbaths, hee taketh parte with God alſo, whoſe thoſe Sabbaths are: it is vſuall vvith God & man, to take that as done to them ſelues, which is done to that which by way of excellency they call theires: eueryevery man vvould be glad to take parte vvith God (they ſay) al though it were againſt all the world; for God is ſtrongeſt, & wiſeſt, & able to reward a man well for his paines, & his fauour is better then liefe; well then, ſtand for Gods Sabbaths, for they are Gods, and ſo thou ſhalt take in with God, & fight vnderunder his Banner. But woe to that man that oppoſeth Gods Sabbaths; for as the other bewraieth him ſelfe to be a friend of Gods, ſo this, bewraieth him ſelfe to be an enemy to God, and God wil deſtoy all his fees. If this argument vvill not auaile with men I know not what will; if they had rather take parte with men, againſt God & that which is Gods; then with God & that which is Gods, againſt men, then let them goe on; if it goe vvell with ſuch, I ſhall not care how I liue heere. It is houlden good pollicy, to ſide it with the ſtrongeſt, for my parte I know none ſtronger then God, I will therfore ſide it with him; For thats the ſafeſt: vvherefore, I hauehave reſolued vponupon it, to take parte with Gods Sabbaths, and with them to liue, and to dye.

p. 150The 5th & laſt motiue ſhall be from the conſideration of the Title whoſe it is; & this is to be regarded, for if the Title in controuercy, be but a common mans, then to oppoſe it, is but common danger; but if it be the Title of a King, then men had need take heed how they take parts againſt it: ſo the Title of the Sabbaths, now in controuercy, to be tried; if they were called mans Sabbaths, & of mans inſtitution, then to oppoſe them the danger were not ſo great: But theſe Sabbaths are called Gods Sabbaths, of his inſtitution; therfore the Title here is not mans, but Gods, the King of kings: here then take heed if euer thou tookeſt heed hovv thou oppoſe Gods Title: if a father hath the Title of his land, in triall before the Iudge, though the baſtard regardeth not whither he wine or looſe, becauſe he knoweth that he ſhall neuer inherit; yet the true borne ſonne, wiſheth in his heart, that his fathers Title may hauehave the day, ſo long as he ſeeth there is a probability that it is his fathers: So doubtleſſe, eueryevery true borne ſonne of God, cannot but wiſh from his heart, that the Title of God his father, touching his Sabbaths may preuaile, rather then goe downe: but he that regardeth not which end goeth forward, as we ſay, he bewraieth himſelfe to be no ſonne, but a baſtard; but he that not onelyonly regardeth not which end goeth forvvard, but vvhichwhich is farre vvorſe, turneth himſelfe enemy to his fathers Title, inſomuch as he dareth with an impudent face diſpute, and openly in Court plead againſt, and in pulpit preach againſt his fathers Title, what a one he bewraieth himſelfe to be, I hauehave no names bad enough to giuegive him.

If an informer cometh into the Court, & informeth for the King, albeit the Court knovveth not hovv he is able to make good & proue his information, yet it being a matter probable, ſeeing it is the Kings cauſe, both the Iudge and all the Iuſtices, euen the whole Court, doe countenance the cauſe: yea & ſo farre forth take in vvith it, as that if it be poſſible, ſo as no iniuſtice be done, nor any Lavv of the Realme thereby violated, he that informeth for the King, ſhall hauehave the day, rather then a priuate ſubiect; and good reaſon for it: Well, in the caſe of the Lords Sabbaths, I informe for the King of kings, the King of heauen & earth; it is novv the parte of all Gods Miniſters, both ſuperiour p. 151as Biſhops, & inferiour as common Preachers, to take in with this cauſe of Gods Sabbaths, as Gods cauſe, their Lord & King; & to countenance it to their vtmoſt; yea, ſo farre forth to backe it, & take part vvith it, as Gods Sabbaths may hauehave the day, if no law of God, nor text in Scripture, be thereby violated, as I dare pawne my life for it, there ſhall not. If Miniſters in the Church, both ſuperiours and inferiours, doe not thus honour God before the people, by giuing his cauſe the preeminence; the Magiſtrates of the common weale, ſhall riſe vp in iudgement againſt them, & condemne them.

I come now to the laſt vſe of the point; Is it ſo, that thou loueſt the lavv of God; then take vp a daily lamentation, for the lameneſſe & imperfection of Gods lavv; for the vveekly violation of Gods 4th com. and for the profanation of Gods Sabbaths; if we hauehave not Gods Law, in its integrity, and perfection, as we hauehave not, if vve vvant his Sabbath therein commanded, then hauehave vve but a lame & imperfect lavv; and if the Saturday be Gods Sabbath, as I hauehave ſhovvne it is, and ſhall further proue hereafter, then is the 4th com. vveekly broken, and Gods Sabbaths weekly profaned.

As Dauid hath bene our Preſident, ſhevving vsus hovv vve ſhould louelove Gods law; ſo let him be our Preſident, to ſhevv vsus hovv vve ſhould mourne for the violation & tranſgreſſion of Gods Lavv: Mine eyes guſh out (ſaieth he) with riuers of waters, becauſe they keepe not thy Law, Pſal. 119.136. And againe, I ſaw the tranſgreſſours, & was grieued, becauſe they kept not thy word, Pſal. 119.158. It is a property then of a Godly man, to mourne, and to grieue, to ſee Gods Lavvs tranſgreſſed; and the reaſon of that his ſorrow & griefe, is becauſe he loueth Gods Law, as Dauid did: Oh then that all ſorts of people, would bevvray their louelove to Gods Lavv, by their ſorrow of heart, to ſee it tranſgreſſed weekly, in the profanation of Gods Sabbaths? Againe, & doeſt thou indeed louelove the Lavv of God? how canſt thou but take it to heart, to ſee this holy and Diuine Lavv of thy God ſo mangled & defaced, ſo lame & imperfect, as in theſe dayes it is, in all Chriſtian Churches? It is, and euer hath bene, a ſpeciall fauour of God, to betruſt any Nation or people, vvith his word p. 152and Oracles; as we may ſee it in Rom. 3.1.2. What is the preferment of the Iew? &c. much enery way, for chiefly, becauſe vntounto them were of credit committed the Oracles of God. Where the Apoſtle counteth it, a preferment of the Iew; and the chiefe preferment to hauehave the word of God committed vntounto their cuſtodie: and it is reported of them, that they hauehave bene euer very faithfull, in keeping the letter of the text vncorrupted. Among all Nations and people it hath pleaſed Almightie God, to preferr this our Engliſh Nation with this chiefe preferment, and to be truſt vsus with the cuſtodie of his word and Oracles, thoſe 10 Commandements, wrote with his owne finger: our Church is now become the receptacle and Houſe of God, wherin he hath laid vp his word, for its conſeruation; it is the grownd and pillar, to ſupporte and beare vp this trueth, as Paul. caleth it, 1. Tim. 3.15. hath God, thus in ſpeciall fauour to our Nation, preferred vsus aboue many Nations, and that vvith his chiefe preferment, to betruſt vsus, vvith the cuſtody of his Law and Oracles; and ſhall we proue ſo vnfaithfull to him, as to take care but of ſome peeces of theſe Oracles onelyonly? What Nation (ſaith Moſes) is ſo greate, that hath ordinances & Lawes, ſo righteouſe, as all this Law, which I ſet before you this day? Deut. 4.8. hath God betruſted vsus with a righteouſe Law; and with a Law ſo righteouſe, as no Nation vnderunder heauen but ſuch as know God, and ſuch as hauehave the very ſame, hath the like to it; Yea, not onelyonly are ſome peeces of this Law, ſo righteouſe; but all the whole Law, is of the ſame nature; ſo ſaith Moſes, ſo righteouſe, as (all this Law) is which I ſet before you this day: and ſhall not we preſerue then all this Law? the whole Law, intirly, in its perfection? we ſhould bluſh for ſhame to doe otherwiſe: we ſhould lament & mourne to ſee it otherwiſe.

Tis true, we keepe theſe Oracles intirly in the letter, ſo doe Papiſtes; but vvhats the letter, when we weaken diminiſh and aboliſh the binding force of it? for vve ſay, this parte of Gods Oracles, (But the 7th day is the Sabbath of the Lord thy God; in it thou ſhalt not doe any worke) doth not bind vsus Chriſtians: In it, that is, in it 7th day, thou ſhalt not vvorke, ſaith God: I but this prohibition bindeth not novv ſay ſome Miniſters: no? vvhat p. 153doe vve vvith Lavves, if they bind vsus not? as good take avvay the ſenſe of the vvords of the Lavv, and ſo it ſhall be ſenſleſſe; as to take away the binding of the Law, wherby it is made forceleſſe: the binding povver of a Lavv, is the life and ſoule of the Law, take avvay then its binding povver, & it is but a deadliefleſſe Lavv; it is but a Cipher, or a blanke; and ſo the Church ſhall be but like the Lottery pot, vvhichwhich houldeth ſome blankes among the priſes: ſuppoſe vve ſhould ſay of the other 9 Oracles, that vve preſerue the letter of them intirly, but herevnto vve ſhould add this, that they binde not vsus Chriſtians now; vvhat bauocke ſhould we thus make of the Morall Lavv? it is all one therfore to reiect the Lavv, as to reiect its binding power, vvherby it bindeth vsus.

We hauehave alredy ſhovvne, hovv this Lavv of God is mangled and defaced; oh that all people vvould bevvaile this! oh that the King vvould take it to heart! ſo did the good King Joſiah, vvhen the Lavv had bene loſt for a time, he rent his cloathes, 2. King. 22.11. oh that the Biſhops of the Land would take it to heart! ſo did Elie the Prieſt, vvhen he heard that the Arke of God vvas taken from them, 1. Sam. 4.17.18. he died for grief of heart; vvhy the Lords Sabbaths, vvere his hallovved times, as the Arke his holy place. Oh that the people of the land, vvould take it to heart! ſo did the people in Nehemiahs time; for ſaith the text, all the people wept, when they heard the words of the Law, Nehe. 8.9. And is there not like cauſe for our people to vveepe alſo, when in the Congregation they heare theſe Tenn Oracles reade, and yet but nyne, or nyne & a peece of them kept? for that vvhichwhich concerneth the 7th day Sabbath, is altogether by eueryevery one neglected. Ezra the Prieſt vvhen he tooke into conſideration, the vnlavvfull Marriages of the people, it is ſaid, he rent his cloathes, and pluckt of the haire of his head, and beard, and ſate downe aſtonied, Ezra. 9.3. becauſe of their ſtrange Marriages: hovv ſhould vve then be affected to thinke of the ſtrange Sabbathes, vvhichwhich now are kept? for vve hauehave diuorſed & put avvay from vsus, Gods ancient Sabbaths, and vve are married to a nevv Lords day Sabbath, a ſtrange Sabbath, neuer heard of in Scripture, for a Sabbath.

p. 154Greate cauſe we hauehave to lament: for, 1. the Sacred & holy day, vvhichwhich is of greateſt antiquity, is profaned; this Holy day, being as ancient, as the vvorld it ſelfe, Geneſ. 2.3. ſecondly, the moſt honourable Holy day, is vnhallovved; For God him ſelfe made it an holy day, by bleſſing it, and ſanctifying it, Geneſ. 2.3. Yea, and God himſelfe reſted on it, Geneſ. 2.2.3. Therfore it is two vvaies honourable. 3. That day vvhichwhich God expreſly commanded, Exod. 20.8. is profaned, and by profaning of it, not onelyonly Gods 4th Com. is violated; but alſo, Gods example is profaned, and ſet at naught: for vve doe not novv imitate God, by reſting on the 7th day as he did, vve hauehave an other day, to vvit, the 8th day. And alſo Gods reaſon, vvhichwhich he annexed to the 4th Com. to allure and perſvvad men to keepe his 7th day Sabbath, this is nullified, and out of all vſe in theſe our dayes, & ſo Gods reaſons are profaned, as not vvorth the naming in our Churches: is not this to be lamented, vvhen neither Gods Com. nor Gods example, nor yet Gods reaſons, can auaile vvith vsus? ſomtimes things honourable, ſomtimes things Auncient are admired and eſteemed; but heere loe, neither the Antiquity, nor yet the Honourableneſſe of the Lords Sabbaths, can auaile vvith vsus, and is not this to be lamented? vvhat an yron age liue vve in, that none of all theſe cane moue vsus?

A 4th cauſe of lamentation is, becauſe by this neglect of the right day, and keeping of a vvrong day; by ſetting a common & vnhallowed day, to wit, the Lords day, in roome of a Sanctified and holy day, namly the Sabbath day, all our Religion in keeping this vnballowed day, (for God neuer hallovved it) in Conſcience of the 4th com. is meere ſuperſtition; and God may ſay vntounto our people an other day, vvho required this at your hands? thus are people abuſed; and is not this a cauſe of lamentation? ſome lament for the Ceremonies of the Church, as the Surpliſſe and the like: ſome complaine of Arminianiſme how it ſpreads: ſome complaine of Popery vſed in corners of the land: eueryevery one complaines of his grievance, but I heare none of them all complaine of the profanation of the Lords Sabbaths, of Gods example, of Gods reaſons, and of Gods 4th com. no man takes theſe to heart, albeit eueryevery one of p. 155them hauehave theire hands in theſe profanationes: I wiſh the current of mens complaintes, vvould turne vntounto theſe things, which more neerley concerneth them, then thoſe others.

A 5th cauſe of lamentation is, becauſe vntounto the conſcionable ſanctifying of the Lords Sabbaths, there are promiſes annexed, ſee Iſa. 58.13.14. and on the other ſide, to ſuch as profane them, there are curſes annexed, ſe Numb. 15.32.35. Nehem. 13.1718. now inaſmuch as vve profane that very day, to wit, the Saturday Sabbath, vntounto vvhichwhich theſe promiſes were properly made; it follovveth, that we are not novv capable of any of thoſe promiſes; becauſe vve keepe not the day, vntounto vvhichwhich the promiſes vvere made: I confeſſe that our Diuines hauehave and doe apply theſe promiſes, vntounto a Counterfaite day, to wit, the Lords day, & that they might doe it with the leſſe ſuſpition, & with the greater applauſe, they hauehave like counterfaiters & diſſemblers, called this Lords day, Sabbath day: thus by their humane impoſition, of new names, vponupon the daies of the weeke, the ſimple vvell meaning people are beguiled: but the day vntounto vvhichwhich theſe promiſes properly doe belong, it is the day, called in a Divine accompt Sabbath day, not vntounto the day ſo called in an humane accompt; not vntounto the day called Lords day.

And is not this to be lamented, when people neglect their proffites, & commodites on the Lords day; ſome looſe their Corne, ſome their Hay, many poore men, their labour and vvorke wherby they maintaine their families; vvith many other loſſes and damages to their eſtates, which might be rekoned vp; and all theſe the vvell minded people of the land, doe vvillingly neglect and looſe, & all in hope of theſe promiſes; truſting to make a better exchang, that for loſſe of erthly things in conſcience to Gods Command. they ſhall gaine heauenly things, and intereſt into Gods promiſes: but behould, they muſt faile of the promiſes, becauſe they faile God in the Condition: for Gods promiſes rune thus, if thou performe the condition, which is to Sanctify the day named Sabbath day, not the day named Lords day: tell me novv, is not this matter of iuſt lamentation, to ſee the people of the land, thus beguiled p. 156and deceiued, and that both in their temporall eſtate, & alſo of the promiſſes of God? if men hauehave any compaſſion & brotherly louelove in them, they cannot but ſorrow and mourne for theſe things.

On the contrary, as for thoſe forementioned Curſes, annexed to the Sabbath day, and the profaners of it: vvheras our people hope to auoide them, by a religiouſe ſanctifying of the Lords day; behould, the people to be pittied! for all that, they fale into the danger of theſe Curſes; becauſe they profane that very day, named Sabbath day, vntounto the profanation of vvhichwhich, theſe curſes vvere poperly made: for theſe curſes, were neuer made vntounto the profanation of the day named Lords day, or vntounto the day nicknamed & counterfeitly called Sabbathday, as now the Lords day is: for theſe curſes were threatened long before euer the Lords day, had any being, or could be kept for a Sabbath day, if it had euer ſo bene kept: as for their religiouſe ſanctifying of the Lords day in conſcience of this 4th com. God may ſay vntounto them, who required it at your hands? & is not this alſo matter of iuſt lamentation, to ſee well minded people, ſtriue and endeauor with greate dilligence, to auoide Gods Curſes, and yet by reaſon of miſeinformation, & corrupt teaching, to fale into danger of them? yea, it is the more pittifull, in that the ſelfe ſame labour & deuotiōs, had they bene performed both on the day before, they had for certaine, & out of all doubt, both bene liable to all the promiſſes, made to them that keepe Gods Sabbaths; and alſo bene freed from the leaſt danger of the Curſes, threatened to ſuch as breake the Lords Sabbaths.

The 6th and laſt cauſe of lamentation, is to ſee the prieſts of the Lord, of all men, Gods Miniſters, turne enemies to Gods Law: for they vvill needs vvithout any neceſſity at all, make ſomthing in Gods Law ceremoniall and ſo aboliſhed, Iudaicall & ſo to be hated; they cannot abide that Gods 10. command. ſhould be like a chaine of 10. linkes, all of pure gold, one linke as vvell as an other: but though all the 9. be pure gold, yet ſome one of the 10. muſt be partly gold partly leade; partly morall partly ceremoniall, as if ſnovv could be partly vvhite partly blake; or a ſhadovv and ceremony placed in the hearte of p. 157a morall Lavv! thus they make Gods Lavv, like vntounto Nebukadnezzars Image, which he ſavve in his dreame, Dan. 2.32. partly gold, and partly clay: ſurely this their fiction is but a dreame, Gods Lavv muſt be morall in eueryevery iot and Title of it, it muſt be all gold or none gold, all clay or none clay: but our Miniſters will be partiall in the Lavv; they will not endure it to be morall in all the partes therof; they are enemies to the integrity & perfection of it: that ſervants ſhould not take parte with the commandements of their Maiſters, but oppoſe them; that children ſhould not take parte with the command. of their fathers, but turne enemies to them; that ſubiects ſhould not take in vvith their King to defend his Lavves, but ſet them ſelues againſt them; it is vndutifulneſſe, diſloyaltie, and rebellion; but that Miniſters, whom God hath taken ſo neere vntounto him, as to make them of his Counſaile; and to make it their proper office to defend his Lavves, & to this end hath allowed them large maintenance as the Tyeth of the Realme &c. that theſe kinde of men, ſhould refuſe to defend his Lavv, and turne enemies vntounto it in whole or in parte, what ſhould I ſay? it is high tyme the world were at an end: as the Sabbath is Gods ordinance, ſo the Decalogue is Gods Law: novv were men profeſſed enemies to God, then if they ſhould doe what in them lieth, to aboliſh his Sabbaths, & to reiect as much of his Law as poſſiblie they could with any colour deviſe, it were but ſutable to their profeſſion; but that wee, who are profeſſed friends to God and to his Lavv, & therfore ſhould imbrace as many of his ordinances, and as much of his Lavv as poſſiblie vve could; that wee I ſay, ſhould reiect, any of Gods ordinances, and deſire and indeauour to reiect and aboliſh as much of Gods Lavv, as poſsiblie by any wite we can deuiſe, this is monſtrouſly horrible, and much to be lamented.

This I dare conſidently auowch, that if our Miniſters pleaſed but to take parte with God, and vvould but ſpeake for Gods Sabbaths, what vvith a very little ſtudy, they are inabled to ſpeake, both by partes of nature, and Arte, that all the world could neuer be able to vvithſtand them; they would victoriouſly beare downe all oppofition: and is it not to be lamented, p. 158when Miniſters vvill not doe for God, vvhat they can, or may doe? but in ſtead of their little ſtudie in defence of this cauſe, all their care and ſtudy is hovv they may be ſtill ignorant of the point, leſt by knowledge of it they ſhould ſpeake for it, and ſo indanger their liuings & reputations and the like: for generally they doe eſchew the reading of my booke, wherby they might be inſtructed in the point, without their labour, vnleſſe it be ſome fewe, vvho read it only to ſpie a mote in myne eye, and that they may picke out ſomthing to ſay againſt it: yea, they eſchevv alſo all arguing conferences, among them ſelues in priuate, wherby the point may be ſcanned and come to light: they permit not any of their brethren, to take vp a defence of the Lords Sabbaths, & to argue againſt the Lords day, albeit he doth it but for argument ſake, the better to boult out the trueth; if any in the company will be more ingenuouſe and true harted then the reſt, as deſirouſe by oppoſeing of our tenets to find out the trueth, the ſhall be ſnibed & curbed; ſome man of eminency in the place will put all to ſilence with ſuch words as theſe, no more of this point now, no more of this argument in this place; thus they are afraid leaſt God ſhould by theire conferences inlighten them: theſe things hauehave bene related to me by credible perſones: and are not theſe things to be lamented? any man ſhall hauehave free liberty, heart and good will, to ſpeake in their company, any thing he can invent, againſt Gods Sabbaths, & for the Lords day, but not on the contrary, to ſpeake for the Lords Sabbaths, & againſt the Lords day: take my word for it, you ſhall neuer heare 2. Miniſters ſcann this point pro and con before any of the people, as you ſhall heare them in ſome other pointes of doubt: nay it were to be wiſhed, that any 2. Miniſters vvould by themſelues when none heare, them, argue the point ſeriouſly pro & con, the one taking the one parte, the other its contrary, that ſo Gods trueth may be found out; but I feare me, a man ſhall as ſoone dravv a Beare to the ſtake, to be baited with dogges, as dravv them to any ſuch courſe as may bring the point to light; they cannot but foreſee, the iſſue of this courſe vvould be, what they would ſhould not be: & is not this to be lamēted, if I ſhould not preuaile with them p. 159in ſo reaſonable a requeſt as this is? I deſire my brethren of the Miniſtri, to take into deepeſt conſideration Gods Sabbaths, to ſtudy the point ſeriouſly, to caſt a ſide preiudice; & out of a louelove to this ordinance of Gods, ſtudy but vvhat may be found in its defence, to ſtudy but with a like good will to defend this point, as they doe other pointes: and is not this to be lamented if I ſhal not preuaile?

When Paul was to take his laſt farvvell of the Church of Epheſus, he could ſay with a good conſcience, that he was pure from the blood af all men, becauſe he had kept nothing backe, but had ſhewed them all the counſaile of God, Act. 20.26.27. But how many of our Miniſters, when they lye a dying, ſhall be able thus comfortablie to pleade for themſelues I know not: can they ſay they hauehave kept nothing backe of Gods counſaile, what not his Sabbaths? can they ſay to their flocke, they hauehave ſhewed them, all the Counſaile of God; what all the Lavv, in its integrity and perfection? what eueryevery Iote & Title of the Law? hauehave they baulked nothing for feare & carnall reſpectes? or for vvant of that induſtry that might & ought to hauehave bene in them, in ſerching out eueryevery iot & title of Gods Lavv in its perfection? for this let them knovv, that they muſt be countable to God, not onelyonly for baulking & concealing vvhat they knovv; but alſo for not declaring vntounto the people, vvhat by their ſtudy, they might and ought to hauehave knowne; if therefore they hauehave not bene ſo painfull & ſtudiouſe in the ſerching out of this parte of Gods Lavv, as they might and ought to hauehave bene, they may acquite themſelues before men, but before God they ſhall neuer acquit them ſelues, eſpecially, if they hauehave refuſed a light into Gods Lavv, vvhen it hath bene tendered vntounto them: and is not this to be lamented, vvhen Miniſters vvill dye vvith feſtered & guilty conſciences?

Many feare that Popery may inuade vsus againe, and that were dangerouſe; but ſure I am Sabbath breaking doth raigne amongſt vsus, and that is more dangerouſe: I meane it is more dangerouſe to continue among vsus, then the other to inuade vsus: for eueryevery man is aſhamed to ſay ought in defence of Popery; but on the other ſide, eueryevery man is imboldened to ſpeake in defence of p. 160Sabbath breaking, and no man is aſhamed to ſpeake againſt the Lords Sabbaths, no not the Lords Miniſters; wherefore this ſinne, is a dangerouſe ſinne, men may commit it vvith authority of their Miniſters; men may commit it vvithout bluſhing, no man may check & controule them by the 4th com. for their Miniſters vvill defend them in it: and is not this to be lamented, vvhen men ſhall be boulſtered out & defended in ſinne, & that by Authority of the Miniſtry? vvhen I maruaile then, vvill this ſinne be reformed? As it vvas in thoſe vnlavvfull marriages, the text ſaith, And the hand of the Princes and rulers, hath bene chiefe in this treſpaſſe, Ezra. 9.2. So may I truely ſay, in this Sabbath breaking, the hand of the Miniſters & Teachers, hath bene chiefe in this treſpaſſe: by ſo much the more therfore to be lamented.

But ſome man may ſay vntounto me, vvhat ſhall it proffit a man to lament theſe corruptions of our time? he ſhall amende nothing therby; for men are ſetled in their courſes; & thers no ſtirring of them &c. Well, be it ſo, if needs it muſt be ſo; yet this knovv, that if by thy teares, thou caneſt not amend others, yet hereby is not thy labour loſt to thy ſelfe, vnleſſe thou thikeſt that the Prophet Davids teares were in vanie, when he ſaid, Mine eyes guſh out with riuers of waters, becauſe they keepe not thy Law, Pſal. 119.136. God hath a bottle for ſuch teares; for here by thou bewraieſt thy louelove to God: and thy louelove to Gods Law; & thy louelove to the welfare of the ſoules of thy brethren: and further, as God diliuered iuſt Lot vexed with the ſines of thoſe times, 2. Pet. 2.7. ſo will God deliuer thee, in the day of vengeance & of his hoteſt indignatiō; & to this end, God vvill giuegive his Angels charge, to marke thee out for a ſonne of Saluation, as he did thoſe Iewes in Ieruſalem, who mourned for the ſinnes of thoſe tymes; And the Lord ſaid vntounto him, goe through the mids of the Citty, through the mids of Ieruſalem, & ſet a marke vponupon the foreheads of them that mourne, & crye for all the abominations that be done in the mids therof, Ezek. 9.4. our lamentation therfore, for the ſinnes of our times, ſhall not be in vaine.

For concluſion; let vsus make our daily prayers, vntounto Almightie God, that he would bring into the way of trueth, all ſuch as hauehave erred, and are deceiued: and againe to confirme this p. 161prayer, ſay, Wee beſeech thee to heare vsus good Lord.

Remember the Sabbath day, to ſanctify it &c. But the 7th day is the Sabbath of the Lord thy God; in it thou ſhalt not doe any worke &c. for, the Lord reſted the 7th day, Therefore the Lord bleſſed the Sabbath day, & hallowed it.

Lord hauehave mercy vponupon vsus, and incline our hearts to keepe this Law.

AMEN.

CHAP. III. A diſcouery of the weakeneſſe and inſufficiency, of all thoſe Textes of Scripture, and arguments, which are vſually brought, to proue the Lords day, a Sabbath day, by Diuine inſtitution.

I HaueHave finiſhed the two firſt partes of my booke; the former whereof was in defence of the Morall Law: the latter was an expoſition of the 4th com. together with a diſcouery of the horrible & abhominable corruptions & abuſes therof. My third taske, and third parte of my booke, ſhall be to diſcouer the weakeneſſe & inſufficiency of thoſe Textes of Scripture, and arguments, which are vſually brought, to proue the Lords day, a Sabbath day, by Gods ordinance & appointment.

The Lords day, is not Sabbath day, by Diuine inſtitution: or, The Lords day, is not Gods Sabbath day.