A Defense of the Sabbath Day, Chapter 6 · Commentary · Exhortation

A Defense of the Sabbath Day · Chapter 6 · Commentary · Exhortation

p. 609An Exhortation to a ſpeedy Reformation.

WE hauehave now done with the Diſpenſation; and according to promiſe, we are to end with an Exhortation: now it is very requiſit, that an exhortation vntounto reformation, ſhould be added to the Diſpenſation, leaſt that peraduenture, lazie ſecurity, and ſpirituall ſlouthfulneſſe, ſhould poſſeſſe the ſoules of ſome men, thinking all is well enough; ſince we hauehave a Diſpenſation touching the practiſe, we neede not put forwards vntounto a reformation: for the preuention whereof, and alſo for the encouragment of all men feareing God, to put forwards vntounto a deſired Reformation, I hauehave added a fewe reaſones and Motiues.

But happily ſome may aske of me, what it is I would that they ſhould doe in this caſe; for may they ſay, we are priuate perſones &c. & I am but one &c. & what can we doe? Wherevnto I anſwer, it is true indeed, that Reformation muſt begine at the head His Maieſtie, the Reuerend Biſhopes, and Parliamēt, are they that cane doe this greate worke; Neuertheleſſe priuate perſones, and ſingle perſones may be helpers: The Maſter builder layes the ſtone, but inferiour perſones hewe the ſtone, and ſingle perſones carry ſtone to the building. His Maieſtie and Parliamēt enacteth Lawes, yet often and againe, thoſe Lawes take their originall in the Country, from priuate perſones, and ſingle perſones, who foreſeeing the neceſſity of ſuch Lawes, acquainting their brethren therewith, they rune from man to man, till at length they come to the King himſelfe. All therefore I deſire thee, as a priuate perſon to doe is but this; firſt, pray to God inſtantly and conſtantly, to make knowne this doctrine of his Sabbath, to all perſones, and ſo in time vntounto his Maieſtie, and other Reformers vnderunder him: and that God would incline both His and all mens hearts, vntounto a publike and p. 610generall Reformation; Secondly, vſe all meanes poſſible within the compaſſe of thy caleing, that may any waies tend vntounto a reformation; to this end, after thou haſt well ſtudied the pointe, then ſpeake of it freely, as occation ſerueth, vntounto all whom it doth concerne: let the Lords Sabbaths hauehave thy good word, let them hauehave thy countenance, and all poſſible furtherance, that ſo the light of this trueth, may be conveighed from man to man vntill it be ſpread all ouer the Kingdome, & vntill it hath reached vntounto the Pallace of the King, and Parliament houſe.

When the Lords Tabernacle was to be made, eueryevery one of a wiling heart, brought ſomething therevnto; ſome brought gold & ſiluer; ſome blew ſilke & ſkarlet; ſome oyle for the light; ſome rammes ſkines; and badgers ſkinnes; ſo eueryevery one would hauehave an hand in that gloriouſe and ſacred worke. Now the Lords Sabbaths are to be reedified, let eueryevery one bring ſomething therevnto; and if they cannot afford gold and ſiluer, yet let them bring ſomething, a ſkine or two, or a little oyle for the light: a man cannot afford God, and his cauſe, leſſe then his good word, and countenance; and his good word, may proue as oyle for the light; for it may procure much light: this is all which I deſire of priuate perſones; and thus they may ſerue very vſefully for the Lords building, as hewers of ſtone for the building; or as bearers of ſtone to the Maſter builders; or as oyle for the light: and this is all I deſire of ſingle perſones, who ſay I am but one &c. why one may light a Candle, which may giuegive light vntounto twenty; and one may kindle a fyer, that may warme a greate many, and ſo much for common perſones.

Further, we muſt know this Exhortation concerneth not onelyonly common perſons, but it reacheth vntounto the very chiefe: it belongeth vntounto Laiety and Clergy both: it concerneth common Miniſters neerly, but it concerneth the Byſhopes and Fathers of the Church more neerly, it concerneth the Commons of the land neerly, but it concerneth the Gentrie and Nobilitie more neerly; and his Maieſtie moſt neerly: for by how much God hath aduanced any in Authority aboue others, by ſo much this Reformation more neerly concerneth them or him: and in caſe they neglect it, the greater account they ſhall hauehave to render p. 611vntounto God at that day. The 4th com, it was (as hath been ſhowne) moſt principally giuen vntounto Superiours &c. And Nehemiah reproued the Nobles and Rulers of the land, for the peoples profanation of the Lords Sabbaths, Nehem. 13.17. Let the Commons ſpeake for a reformation, let the Magiſtrats make reformation, and ſo I come vntounto the Motiues.

I.

In the firſt place, we will conſider of the greatneſſe, and ſo of the difficulty, of this reformation, that ſo many men may be moued to put too their helpe. Since the daies of the Apoſtles, I cannot call to minde, that euer the Church of God, made any reformation, comparable to this of the Lords Sabbaths; vnleſſe it were that one remarkable reformation; touching the ſecond commandement, begune by that worthy inſtrument of Gods glorie, Martine Luther, if the euill eye of the inviouſe man, will giuegive me leaue to ſay ſo.

The greatneſſe whereof may appeare. 1. Becauſe it concerneth all men without exception: for there is no man liuing in the Church, but the obſeruation of the Sabbath concerneth him, and that in a ſpeciall ſorte.

2. It will be the greater, becauſe it hath layne buried now, aboute twelue hundreth yeeres; euen ſince that wicked and Schiſmaticall decree, of the Counſaile of Laodicea, Anno 364, which rente the Churches a ſunder one from an other, the younger, from the more ancient and pure Churches, as touching the obſeruation of the Lords Sabbaths. Now an old ſore is not eaſily cured: the myracle of Chriſt, was the greater vponupon Lazarus, becauſe he raiſed him from the dead, when he had bene ſo long buried, that he ſtank againe: the Lords Sabbaths hauehave bene now ſo long dead and buried, that they ſtinke againe in mens noſtriles, through their want of a true Sente, the reuiuing and raiſing of them vp againe therefore, will be a worke of greate difficulty.

3. It will be the greater, becauſe it is like to meete with mighty and greate oppoſitiones: for what greate worke was euer attempted, that had not as greate oppoſitiones? when the Wales of Ieruſalem were builded, what oppoſitiones? and when the Temple was reedified, what opp…ſitions? and no doubt, but p. 612at the reedifying and raiſing vp againe of the Lords Sabbaths, there will be no ſmale oppoſitiones: Now greate workes, and difficult workes, as they ſtand in neede of the helpe of greate men; ſo they neede the helpe of many men; to one Captaine or Generall, there are hundreths and thowſands of common ſoldiers: it is needfull therefore, that eueryevery priuate man, ſhould put to his hand, and his voyce, for the reedifying of the Lords Sabbaths; and by how much the more difficult, by ſo much the more neede there is, of a generall aſſiſtance, and the aide of all men.

II.

In the ſecond place, we will conſider of the Honourableneſse of this reformation: and this will appeare, by the Honourableneſſe of the thing to be reformed, to wit, the Lords Sabbath: touching which, firſt we will conſider of its antiquity: this ordinance of Gods Sabbath, of all others, it is one of the moſt ancient; for it is of the age of the world; it being inſtituted at the Creation Geneſ. 2.3. If therefore the honourableneſſe, may be valued by the antiquity, what can be more honourable? for nothing is more ancient: who would not hauehave an hand and a voyce, in the raiſing vp againe, of ſo ancient and honourable an ordinance of Gods, as is his ſacred Sabbath?

Secondly, we will conſider of its conſtant obſeruation, a longe all times and ages, from before the giuing of the Law vponupon Mount Sinay, vntill 300 or 400 yeeres after Chriſts aſcention: for as we hauehave formerly proued: the Sabbath day was in vſe in the Church, before the giuing of the Law; and ſo alſo it was in vſe, after the giuing of the Law, vntill Chriſt: yea, and it was in vſe in the daies of the Apoſtles, by the Apoſtles themſelues after Chriſt…: and alſo it was in vſe in the primitiue Churches after Chriſt, for 300 or 400 yeeres, euen ſo long as the Church retained its beſt purity; and vntill corruptiones and popery begane to creepe in: now if we ſhall value the honour of the Sabbath day, by the honourable eſtimation, that the Church of God had conſtantly for thowſands of yeeres of it before Chriſt; and if we ſhall eſteeme of its honour, by the honourable eſtimation, which the Chriſtian Churches had of it, for p. 613neere 400 yeeres after Chriſt, then doubtleſſe the Sabbath is an honourable thing: and the reformation of it will be no leſſe honourable: and who vvould not put hand and voyce, to ſuch an honourable reformation?

Thirdly, we will conſider how Almightie God hath honoured it: this will appeare in theſe particulares 1. God honoured it by, his owne obſeruation of it, at the Creation: for God himſelfe reſted vponupon the Sabbath day Geneſ. 2.3. 2dly, God honoured this day and time aboue all daies and times, in that he bleſſed, hallowed, and ſanctified this day, as we reade Geneſ. 2.3. Exod. 20.11. and ſo made it an Holy day. 3dly, God honoured this day, by commanding it by his owne immediate voyce, vponupon Mount Sinay; and by placeing it amongſt the other Morales; and giuing it there alſo an eminent and chiefe place; for hee put it into the firſt Table of the Decalogue; and after that, cauſed it carefully to be laid vp and preſerued in the Arke, with the other Morales. 4thly God honoured this day, by taking it vntounto himſelfe in a ſpeciall ſorte, caling it his day, as myne holy day, Iſa. 58.13. And, the Sabbath of the Lord Exod. 20.10. whence it is caled the Lords Sabbath, Emphatically.

VVherefore, ſince God reſted on this day, let vsus indeauour a reformation, that we his children alſo may reſt on this day: and ſince God hallowed and ſanctified this day, let vsus vſe all good meanes, that we may hallow and ſanctify this day alſo: & ſince God deliuered this day by liuely voyce; let vsus vſe our toungs & voyces for it: and ſince God placed it amongſt the other Morales, & ſet it eminently in the firſt Table; let not vsus ſuffer it to be thruſt out amongſt the Ceremonies; and ſeing God gaue it an high place in the Morall Law; let not vsus ſuffer it to be thruſt quite out of place, ſo as now it ſhould hauehave no place at all in the Morall Law: whers your courage? whers your zeale for God, if you can indure theſe things? If Chriſtian men, louelove to hauehave their hands in an honourable worke, then let them caſt aſide ſhame, and feare, and ſuch like carnall affectiones; and let them armed with courage and zeale, ſpeake for God, and defend his Sabbaths, and cale for a reformation: the worke is honourable; for it is honoured with Antiquity; & with the conſtant practiſe p. 614of Gods Church, & that alſo of the pureſt & primitiue Church; and with ſpeciall honour done vntounto it, by Almighty God himſelfe.

Yet further, this Sabbath is in Scripture expreſly called an Holy day: To morrow is the Reſt of the Holy Sabbath vntounto the Lord Exod. 16.23. Iſa. 58.13. and one reaſon thereof may be, becauſe at the Creation, God bleſſed it and ſanctified it, Geneſ. 2.2.3. And ſo made it an Holy day. Now no day of all the 7, no not the Lords day, was euer ſanctified by God, or caled an Holy day. Yea, God had many anniuerſary Sabbaths, as we read in Leuit. 23. Yet doe we not read, that euer God bleſſed & ſanctified any of them, as he did this Sabbath of the 7th day, So highly God honoured it. This difference therefore of this day from others, is as the difference of Sacramentall bread from common bread and as was the ſacred Temple from common howſen, and who would not labour the reedifying, of ſuch an holy and honourable thing?

III.

In the third place, we will conſider of the neceſſity of this Reformation: and here, If vntill a reformation be made, diuerſe & ſondry verſes of the holy Scripture, yea in the 10 commandements, be as ſo many verſes rent out of the Scripture, or quite blotted out of the booke of God, or ſtand but as ſo many Ciphers: And alſo, the Decalogue or Morall lawe, is not taught, and maintained in our Church, nor in any Chriſtian Church beſids, in its integrity and perfection, but onelyonly lamely and maimedly. If vntill a reformation, the whole 4th commandement, is vtterly and wholly aboliſhed, both roote and branch. If vntill a reformation be made, the Land and Kingdome wherein we liue, with all other Chriſtian Churches, doe liue in the weekly profanation of the Lords Sabbaths, and tranſgreſsion of the 4th commandement. If I ſhall ſhewe vntounto you, that vntill a reformation be made, we ſanctify a common and profane day, and profane a ſanctified and holy day: And Gods worſhip will languiſh and profaneſſe inuade vsus: And that a Romiſh Relique is honoured in ſtead of an ordinance of Gods: And that Gods worſhip is daily neglected: yea and corrupted: with many other p. 615euiles. If I ſhall proue vntounto you, that vntill a reformation, the ſinne of Idolatry is committed by many in the Land: if (I ſay) I ſhall make theſe things plainly appeare vntounto you, then I truſt you wil ſay with me, that it is high time, that eueryevery man lay too his helping hand for a reformation, & that ſpeedily.

I.

For the firſt of theſe, there are not many verſes in the Decalogue or 10 commandements, and yet there are no leſſe then fowre whole verſes in the 10 commandements, which be as ſo many verſes, rent out of the Scripture, or blotted out of the booke of God, or ſtand but for ſo many Ciphers: and they are theſe, verſe the 8th, & verſe the 9th, and verſe the 10th, and verſe the 11th of the xx Chapter of Exodus: for, the Sabbath day, there ſpecified, we hauehave not: and the 7th day, there ſpecified, we hauehave not: and the Sixe daies for working daies, there ſpecified, we hauehave not: and the 7th day, wherein God reſted, and the which God bleſſed and ſanctified, we hauehave not. Theſe things we hauehave more largly proued in the former parts of this booke, & therefore a touch of them here is enough. Wherefore ſeeing we hauehave not in vſe, the things ſpecified and commanded, in thoſe iiij verſes, therefore thoſe iiij verſes, be as if they were rent out of the ſacred Bible, or blotted out of the booke of God, or ſtand but for Ciphers. Now is it not high time to ſtirre, when the Scriptures of God are thus abuſed? for we hauehave but the brann or huske, that is, the bare words of the 4 verſes, as for the flower & kernell, which is the ſenſe and the things meant by thoſe words in theſe verſes, this we hauehave not.

II.

Furthermore, that the Decalogue or Morall law, is not taught or maintained in its integrity, wholeneſſe, and perfection, in our Church; this I hauehave made plaine alſo, in the former parte of this booke: for vnleſſe we hold and teach (which we doe not) that the Decalogue is wholly Morall, without any Ceremony commanded in it, and ſo maintaine the Lords Sabbaths for morall; we doe not teach and maintaine Gods Lawes in their integrity & perfection; but we teach the lawes of God by halues and by peeces, in a lamed manner, taking and leauing, picking p. 616and chooſing: now is it not high time for eueryevery man to beſtirre him, when the Prieſts are become partiall in the Law? and when they reueale not vntounto the people, the whole counſaile of God?

III.

Yet further, that the whole 4th commandement, is vtterly ouerthrowne, and altogether aboliſhed, both roote and branch; this I hauehave alſo formerly proued, here therefore the mentioning of it is enough: not onelyonly the roote and body of the commandement is nullified, but alſo, that moſt preualent and liuely reaſon, which Almightie God in his wiſedome, thought good to annex vntounto his 4th commandement, Exod. 20.11. And the which was drawne from his owne example; and alſo from his bleſſing it, As you may ſee Exod. 20.11. This is alſo become as a Cipher in our Churches: and ſo the whole commandement is aboliſhed, both in the duety preſcribed, and in the reaſon alſo, to moue vntounto that duety; and ſo roote and branch is quite gone: and is not a reformation neceſſary (thinke you) when a whole lawe of God, and a Morall Law too, is aboliſhed? is it not high time now for eueryevery man to ſtirre? what, will you ſee the lawes of God, trampled vnderunder foote, and ſtill be ſilent?

IIII.

Furthermore, that eueryevery man lyeth in the weekly profanation of the Lords Sabbaths, and tranſgreſſion of the 4th commandement, this is moſt plainly proued alſo, in the former parte of this booke; for we hauehave alredly firmely proued, that the Sabbath day, mentioned in the 4th commandement, it is no day of the weeke but Saturday: now ſince we profane the Saturday, it followeth vndeniably, that we profane the Lords Sabbaths, and that weekly and are guilty of the breach of the 4th commandement, and ſo may as well liue in the ſinne of Adultery weekly againſt the 7th commandement, as in Sabbath breaking againſt the 4th commandement, and is it not neceſſary that there be a reformation, when vntill then, eueryevery man is a Sabbath breaker, and eueryevery weeke guilty of a ſinne againſt the 4th commandement? is it not high time, that men caſt aſide ſhame, and feare of men, and ſuch carnall affectiones, and ſhewe forth p. 617their ſhame and feare towards God, and be no longer ſilent?

V.

Vntill a time of Reformation, a profane & common day, is giuen vntounto God, in ſtead of a ſanctified and holy day: for the cleering of this, we muſt remember, that the Saturday or 7th day Sabbath it was conſecrated & ſanctified, and ſo made an holy day, by God at the Creation, Geneſ. 2.2.3. yea, it is expreſly ſo called Exod. 16.23. To morrow is the rest of the Holy Sabbath &c. The like we read of in Iſa. 58.13. but we no where reade that the Lords day, or firſt day of the weeke, was euer ſo called: nay it is by Gods ordinance in the 4th com. one of the 6 working daies, & ſo a profane and common day, as Thurſday or Friday is: wherefore ſuch as giuegive God the Lords day, they giuegive him a profane and common day, for a Sanctified and Holy day: now as well may we vſe common bread in the Sacrament, for Conſecrated Bread, as a common day for a Conſecrated day: and as well might the Iewes, hauehave performed Gods worſhip in a common houſe in ſtead of the Temple, as we to giuegive God a common day, for an Holy day: and is it not time then, that a reformation were made, that ſo the Holy God, might be ſerued with an Holy Sabbath? & his Holy Church hauehave an Holy day, wherein to performe hir Diuine ſeruice?

Furthermore which is worſe, we not onelyonly ſanctify a profane day, but we alſo profane a Sanctified day: & who can but take it to heart, to ſee ſacred things profaned? now were it not meete this ſhould be reformed?

VI.

Vntill a time of a Reformation, Gods worſhip will languiſh of a declining conſumption, and profanneſſe will invade vsus, for the cleering of this, note, that Maſters will not permit their ſeruants, one wholl day in eueryevery weeke, to be vacant from their ſeruice, and to goe to Church, & ſpend the time in holy exerciſes; nor will they ſet apart one day in a weeke for themſelues, for holy exerciſes, ſo freely, when that day is but of mans inſtitution, as when the day is of Gods inſtitution: this we may ſee cleerly, in the difference betwixt the Lords day now, which is ſuppoſed of Diuine inſtitution, & our other Holy daies, which are of humane inſtitution; how deuoutly is God ſerued on the Lords day, what greate Aſſemblies p. 618then in compariſon of other Holy daies? But now, ſince the Lords day is found faulty, and deſtitute of a Diuine inſtitution, what difference (thinke you) will erre long, be made betwixt the Lords day, & other holy daies? and thus the heate of Religion will abate, and prophanneſſe creepe in: now is not a ſpeedy Reformation needfull, to preuent this?

VII.

Vntill a time of Reformation, a Romiſh Relique, and Popiſh Tradition is honoured, in ſtead of an ordinance of Gods, his Holy Sabbath: for the cleering of this, I ſhall proue vntounto you, firſt that the Lords day is a Tradition, and ſecondly that it is a Popiſh Tradition, or worſe. 1. That the Lords day is a Tradition of the Church, you may remember I hauehave formerly proued it, and that by the Teſtimonies of S. Auguſtine, of Melanchthon, of Hemingius, and out of the Harmonie of Confeſſions. 2. It muſt needs be a tradition & no better: for the inſtitution of it, is no where found in the Holy Scriptures, as hath bene ſhowne, and therefore it muſt be ſuppoſed, to be ordeined by the Fathers, or to come vntounto vsus, from the Apoſtles, by ſome vnwritten Tradition of the Church; or elſe it muſt hauehave a worſe originall: Thus you ſee the Lords day is a Tradition, or worſe: giuegive it its due, and it is an old Tradition, newly furbuſhed & trimmed vp: or an old Tradition, cullered & painted ouer with Scripture.

Now that it is a Popiſh Tradition, and Romiſh Relique, I thus proue it; becauſe there being no grownd for it in Scripture, yet for all that the patrones of it, doe vrge & preſſe the obſeruation of it, as a neceſſary thing, as tying mēs conſciences, & vponupon paine of damnatiō: now for any to vrge indifferent things, not found in the Scriptures, vponupon paine of damnation, is Romiſh and Popiſh: Neither let this ſeeme ſtrange vntounto any, that I call it a Romiſh and popiſh Tradition: for the Papiſts themſ…lues doe willingly owne it, and father it, and ſtifely defend it for one of their vnwritten Traditiones.

It may be it will be ſaid, that Popiſh Traditiones come vntounto vsus, as is holden, from the Apoſtles, by the practiſe and allowance of the Fathers: but we hold the Lords day, to come from the p. 619the Apoſtles, by the Scriptures, by force of neceſſary & ſound conſequence &c. Herevnto I anſwer, for my parte I can ſee no difference betwene theſe two, vnleſſe it be that our caſe is the worſer, and the Tradition the better: for what wiſe man, would not as much reley vponupon the Fathers, as vponupon their vaine conſequences? or more honour the Authority of the Fathers, then theſe mens friuolouſe conſequences? To conclud, ſeeing all Romiſh rubbiſh is not yet ſwept out of our Church, is it not neceſſary there ſhould be a ſpeedy Reformation?

This is that point, for the diſcouery whereof I hauehave ſuffred ſo much: they ſay indeed I will ſuffer nothing, and therefore hauehave made a Diſpenſation, but they ſay amiſſe: At my firſt diſcouery of it, I ſaid no worſe of it then thus, that there is no warrant for the Lords day Sabbath in the Scriptures, & therefore I durſt not preach for it, if I might gaine 500 l. I did not deliuer this my iudgement in Pulpit, but onelyonly in priuate to 3 or 4 of my inward friends: Now for this, I was cenſured by ſome godly & religiouſe Miniſters, to be vnworthie of the place, I then inioyed, and hereupon the Gentleman of whom I did depend, diſmiſſed me of my place: it is now more then fowre yeeres ſince, all this time I hauehave ſuffred with my family greate want, for the want of that my maintenance, and for ought I can foreſee, ſo am like to liue and ſo to dye: But if now, it be found that I was in the trueth, and thoſe godly and religiouſe Miniſters in the errour, will not all men ſay, they are bound in conſcience to make me amends, by a reſtitution of my loſſe? I demand it of them by theſe preſents: without reſtitution repentance is vnſound: the cries of the oppreſſed are entred into the eares of the Lord of Hoſtes.

VIII.

Vntill a reformation be made, 1, There is a gate ſet vponupon vntounto Anabaptiſtry, that ſo Gods Church ſhould hauehave no Sabbaths. 2. The religiouſe obſeruatiō of the Sabbath, by the primitiue & moſt pure Churches, is not imitated, as if it were erroniouſe. 3. A godly prayer of our Church, is but a meere babling before God. 4. The religion vſed in obſeruation of the Lords day, is but Superſtition and will-worſhip: the Corne & Hay men looſe in the fields, the neglect of their callings, with all their deuotiones p. 620done on this day, in conſcience of the day, ſhall neuer be rewarded: theſe particulars I hauehave handled formerly more largly, and therefore a touch of them here is enough: And doe not all theſe things plead for a ſpeedy reformation? Arminianiſme is a greate mote in many mens eyes, & greate is their deſires it were reformed; but loe, here is a Beame in moſt mens eyes, and ſhould we not firſt labour to plucke out this beame out of our owne eyes? ſo ſhould we ſee better to plucke out the mote that is in other mens eyes.

IX

Furthermore, I ſhall ſhew vntounto you, that vntill a reformation cometh; Gods worſhip is daily neglected amongſt vsus. By a daily neglct, I meane an eueryevery 7th daies neglect; or a neglect eueryevery day when the Sabbath cometh. By the worſhip of God, I vnderſtand ſeruice and obedience to be performed vntounto God, according to the firſt Table of the Decalogue: for Diuines account the dueties of the firſt Table, to be the partes of Gods worſhip and ſeruice; yea and of his immediate worſhip.

Now that Gods worſhip is neglected among vsus; this will eaſily appeare; for the ſanctification and hallowing of Gods Sabbath, it is one of the dueties, ſpecially commanded in the firſt Table; and therefore it is a parte of Gods worſhip: yea Diuines accord in this, that the old Sabbath, it was not onelyonly the time of Gods worſhip, but alſo a parte of Gods worſhip: wherefore, we ſtanding for the old Sabbath, and ſpeaking of it, it is a parte of Gods worſhip, by the iudgement of our owne Diuines: to proceede then, if the old Sabbath be a parte of Gods worſhip, & then this old Sabbath be neglected among vsus, as it is, then is Gods worſhip, or a parte of his worſhip neglected among vsus: Nay further which is worſer, in as much as the Saturday Sabbath is exceedingly contemned and depiſed, by contemning it, men contemne and deſpiſe the worſhip of God; a moſt fearefull thing.

Now tell me, if it be not time to ſeeke a reformation, when God is denied his worſhip, due vntounto his Honour yea, and denied it weekly too: yea, and a principall parte of his worſhip: p. 621for it is his immediate worſhip, and the worſhip of the firſt Table: for you ſee, that God hath not his weekly worſhip, preſcribed in the 4th commandement: furthermore, is it not time to ſeeke a reformation, when Gods worſhip is lamed, and parſelled out vntounto him? for God is denied his whole worſhip, hee hath it not in all the partes thereof, in its integrity and perfection: for of iiij partes of his worſhip, preſcribed in the firſt Table of the Decalogue, God hath but iij. And as for the 4th parte, concerning his moſt holy Sabbaths, this he is vtterly denied: and is it not time that all good people, ſhould wiſh for a reformation, that ſo God may hauehave his intire worſhip & ſeruice among vsus? that hee may be intirely worſhiped, and not by halues?

Furthermore, whereas at this day, the Lords ſacred and hallowed Sabbaths, are trampled vponupon, and contemned, and diſpiſed, as Iewiſh, and as Iudaiſme, and as vaine Shadowes & aboliſhed Ceremonies; and ſo a parte of Gods ſacred worſhip, is trampled vponupon, and a principall parte of his worſhip, to wit, his immediate worſhip, is contemned and diſpiſed; is it not time, & more then time, that theſe things ſhould be amended?

When we conſider of the time, how long time God hath bene denied his intire worſhip, in all Churches both of Proteſtants & Papiſts, to wit, for a thowſand yeeres and vpwards, is it not now high time then, that a reformation ſhould be ſought for, & that this ſpreding euill ſhould goe no further? oh, let vsus no longer prouoke God, with our ſinnes of ignorance: The fogges & miſtes, and blacke darkeneſſe of Popiſh ignorance, are not yet all diſpelled; a greate light I confeſſe came in by Luther, by meanes whereof, the corruptiones of the ſecond commandement were happily reformed; but yet all that Romiſh rubbiſh was not then remoued; the ſanctuary of the Lord, was not then cleane purged; for albeit the worſhip of God, as touching the ſecond commandement, was then reſtored; yet Gods worſhip, as touching the 4th commandement, was left vntouched; and no doubt, God that appointed that parte of his worſhip, to be reſtored by thoſe times, hath reſerued this parte of his worſhip, to be reſtored by our times; if we will be ſo happy, as to take the hint: our Proteſtant Churches, hauehave obtained that honourable p. 622Title, to be caled the Reformed Churches; and this we obtained, by a reformation of the worſhip of God, touching the ſecond commandement: but if vntounto that reformation, we ſhall add now an other, and reforme the worſhip of God touching the 4th commandement, and ſo purg the Lords Sanctuary and make it cleane, that ſo God may hauehave his intire worſhip, in all the dueties of the firſt Table; then ſhall we doubly deſerue that honourable Title, of Reformed Churches.

VVe hauehave a notable exhortation recorded for this purpoſe, Wherefore come out from among them, and be yee ſeparate ſaieth the Lord, and touch not the vncleane thing, and I will receiue you, & will be a father vntounto you, and ye ſhall be my ſonnes and daughters ſaieth the Lord Almightie. 2. Cor. 6.17.18. This exhortation, we may fitly apply vntounto this purpoſe: the Church of Rome, ſhee liueth ſtill in the neglect and corruption of Gods worſhip, both in the dueties of the ſecond commandement, and alſo in the dueties of the fowrth commandement, for ſhee neglecteth and denieth God alſo, the worſhip of his Sabbaths to this day: now as ſaieth the Apoſtle, what communion hath light with darkneſse? 1 Cor. 6.14. This Romiſh Church, ſhee lieth ſtill in ignorance, blindneſſe, and darkneſſe touching this parte of Gods worſhip, preſcribed in the 4th commandement, as well as in that other parte of his worſhip, preſcribed in the 2th commandement, now ſince we will hauehave no fellowſhip with hir, in hir darkneſſe, blindneſſe, and ignorance touching the 2th com. why ſhould we hauehave any communion with hir, in hir darkneſſe, blindneſſe, and ignorance touching the 4th commandement? The principall and immediate worſhip of God, is conteined in iiij commandements of the firſt Table: now the Church of Rome, hath diuided with God, and ij of them, ſhee yeeldeth God, and the other ij ſhee robbeth him of moſt ſacrilegiouſly: ſhee giueth God thoſe partes of his worſhip, conteined in the firſt, and third commandements, but ſhee denieth God thoſe other partes of his worſhip, conteined in the ſecond, and fowrth commandements; well, we hauehave happily forſaken hir, in hir corruptiones of the 2d commandement, let vsus alſo forſake and departe from hir, in the corruption of the 4th commandement: let vsus come out p. 623from hir; let vsus be ſeparate from hir; and let vsus touch none of hir vncleanneſſe. And thus much for this, namely, that Gods worſhip is weekly neglected.

X.

I come now vntounto that other thing forementioned; to wit, that vntill a time of reformation, God is not purely worſhiped, for his worſhip is corrupted amongſt vsus: And this ſhall appeare by this, that the Lords day, which by Gods ordinance in his 4th commandement, is appointed for a working day, it is by many brought into the worſhip of God, and ſanctified by virtue of the 4th commandement.

It is a poore ſhifte that ſome make; ſaying, we keepe not the Lords day now, as a parte of the worſhip of God, as the Iewes did the Sabbath day: For, 1 ſince we hold that the Lords day, is kept in roome of the Sabbath day, as the Lords Supper is kept in the roome of the Paſſeouer; it muſt needs follow, that foraſmuch as the Sabbath day whilſt it ſtood, was a parte of Gods worſhip, that ſo in like manner, the Lords day, muſt be a parte of Gods worſhip alſo: for it ſtands in the place of that which was a parte of Gods worſhip. 2. If we will keepe the Lords day, by virtue of the 4th commandement, then it muſt of neceſſity be kept as a parte of Gods worſhip: for, what is performed in obedience to any of the 4 precepts of the firſt Table, that muſt needs be the worſhip of God: becauſe the dueties therein contained, are the worſhip of God.

It is to be noted, that the Lords day, it is by Gods ordinance in his 4th commandement a working day; for God himſelfe wrought on it, at the Creation, it being the firſt day of the world; and by his exemplary working on it, hee ſet vsus a pattorne that we ſhould doe the like. Yea to his example, he gaue vsus his precept for it, ſaying, Sixe daies ſhalt thou labour &c. Now the Lords day, is the firſt day of thoſe Sixe, and therefore alſo a working day. Yea further, God did not hallow, bleſſe, and ſanctify the Lords day, as hee did the Sabbath day Geneſ. 2.3. So that this Lords day, it is a profane, vnhallowed, and vnſanctified day; like vntounto the other 5 working daies of the weeke. Yet further, Chriſt himſelfe, and his Diſciples, made it a trauailing p. 624day; and neuer made it a Sabbath day, wherefore it is but a common day: now for any man, to aduance this common and vnhallowed day, and place it in the firſt Table of the Decalogue, amidſt and amongſt the partes of Gods worſhip; and then to ſanctify it and conſecrate it vntounto God, by virtue of his 4th commandement, it is to pollute the holy worſhip of God, with profane things: and they that ſo vſe it, doe worſhip God impurly and corruptly: as well might thoſe profane perſones, whom our Sauiour whipt out of the Temple, for buying and ſelling there, bring their doues, & wares into the Temple to ſell there, as in a common market, Mark. 11.15. As theſe may bring the Lords day, into the firſt Table, and worſhip of God. And as well might Nadab & Abihu, put ſtrange fier, which the Lord had not commanded, into their Holy Cenſers, to offer vntounto God Leuit. 10.1.2. As theſe may put the Lords day, into the firſt Table, to be conſecrated to God: as well may they put the name of ſome King or gentleman into the third commandement, or of S. Paul or S. Iohn: and then ſanctify theſe by virtue of the third commandement, with like diuine adoration, as the name of God is to be ſanctified, by virtue of the third commandement, as to put the Lords day, into the 4th commandement, and ſanctifie it by the 4th commandement, as the Sabbath day was ſanctified.

M. Dod on the ſecond Commandement, ſaith, that Papiſts ſinne againſt the ſecond Com. by defiling of Gods worſhip: his words are theſe, Papiſts are to be condemned, becauſe they doe defile the worſhip of God, with their owne inventions; as by praying for the dead, by putting holineſse in meates and dayes &c. Now doe not theſe patrones of the Lords day, put holineſſe in dayes, to wit, in the Lords dayes? for God neuer put holineſſe in this day, it is themſelues therfore that hauehave ſet it aparte from all other dayes in the weeke for an Holy day, and to be conſecrated by the 4th Com. and Chriſts inſtitution: thus doeing, by M. Dods iudgement, they hauehave together with Papiſts, defiled Gods worſhip, & liue in the weekly tranſgreſſion of the ſecond Com.

Now is it not high time, that a generall reformation be ſought after, when Gods worſhip is impure and imbaſed? and when the p. 625Doctrines & Traditiones of men, are crept into the worſhip of God? and when common and vnhallowed dayes, are offred and conſecrated vntounto God, in ſtead of pure and ſanctified dayes? Loe how Gods worſhip is polluted.

XI.

Yet further, if I ſhall make it appeare, that multitudes (I doe not ſay all) are guilty of Idolatry, vntill a Reformation cometh; then you will ſay with me it is high time indeed, to ſeeke for a reformation. For this purpoſe, you muſt know, that there is as well a puritane Idolatry, as a Popiſh Idolatry: for, as when A Crucifix, the Breaden God, the Images of Chriſt, the virgine Mary, & the reſt, come in preſence, inſtantly Papiſts vncouer the head, and performe much honour in reſpect of them: So, no ſooner doth the Lords day Sabbath come, but forthwith Puritanes, vncloth themſelues of their baſe aray, and attire themſelues in their beſt apparell; and they lay aſide all ſeruile laboures for that time, as a profanation of that ſacred time; and much religiouſe honour and deuotion, is performed in reſpect of this daies preſence: yea greate conſcience is made of it. (Pardon me beloued, the ſinnes of Gods children muſt not be clocked; neither muſt I be partiall, no neither muſt I deale ouerly, but tell eueryevery man, or ranke of men of their ſinne, without baulking) I cale it Puritane Idolatry, becauſe theſe are the greate Patrones thereof.

That I may diſcouer it vntounto you, firſt we will begine with the word Idolatry; this word is a greeke word foreign & it is compounded of two wordes: the one whereof ſignifieth, an image and likeneſse of a thing; or, an imagination and fiction of the braine: the other ſignifieth, honour and reuerence; now put both theſe together, and they ſignify, an honour and reuerence, of an image and likneſſe of a thing; or of an imagination and fiction of the braine: thus you hauehave the ſignification of the word Idolatry. Now when diuine and religiouſe honour is giuen to a ſimilitude or fiction of the mind, then it is a dangerouſe matter: and when the conſcience ſtands in awe, of a ſimilitude or fiction of the braine, reuerencing it for a diuine ordinance, then it is Idolary. Now to apply this.

p. 626The Lords day is this Idoll; and they that preach for it, and practiſe it, are the Idolaters: to make this good, you ſhall ſee how fitly theſe may be caled Idolaters, and their practiſe Idolatry: firſt touching that parte of Idolatry which conſiſteth in imagery & likneſse, you ſhall ſee how like they hauehave framed the Lords day, to the Sabbath day, & made it a very image, ſimilitude, & likneſſe of the Sabbath day, & conſequently an Idoll, for, 1. They hauehave giuen the very name, the proper name of the Lords Sabbath vntounto it, for doe they not vſually cale the Sunday or Lords day, the Sabbath day? 2. They ſanctify and keepe the Lords day, like vntounto the Sabbath day, with a reſting from all ſeruile laboures, & with preaching, and prayers, and the like. 3. they keepe it in conſcience of the 4th com. like as the Sabbath day was. 4. They apply all thoſe textes of Scripture vntounto the Lords day, which were wont to be applied to the Sabbath day, and which indeed are proper to the Sabbath day, as Neh. 13.15. Iſa. 58.13. Math. 12.1.2.3, &c. with others, behold then, if they hauehave not made the Lords day, as like, as like may be, to the Sabbath day; an image or picture, cannot be more like a man, then they hauehave framed this Lords day, vntounto the Sabbath day; nay the images & ſimilitudes, which Papiſts make of God, of Chriſt, or of Saintes, are not ſo like vntounto God, & Chriſt, & Saints, as this Lords day, is made & faſhoned, like the Lords Sabbath day: like as idolatrouſe Jeroboam made a feaſt vntounto his calues, like vntounto the feaſt that was in Iudah, 1. King 12.32. ſo hauehave theſe made a new Sabbath, like vntounto the Lords Sabbath in the Morall Law.

2. Touching that other acception of the word, where it is taken for an imagination, or fiction of the minde or braine: And in this ſenſe an Idoll is Nothing as the Apoſtle ſpeaketh, 1. Cor. 8.4. An Jdoll is nothing in the world: that is, it is no ſuch thing, as it is imagined, & fanſied to be, & in this ſenſe alſo the Lords day is an Idoll, & the obſeruers of it are Idolaters, & their ſanctification of it Idolatry: for 1. whereas they cale the Lords day, Sabbath day, it is a mere fiction; for they neuer found it ſo named, in the Holy Scriptures, 2. That the Lords day, ſhould be kept like the Sabbath day, with a reſt from laboures all day long, is an imaginary conceipt; for they find no ſuch obſeruation of it by Chriſt, nor p. 627by his Apoſtles. 3. That the Lords day ſhould be obſerued by virtue of the 4th com. is not onelyonly a fiction, but an abſurd foolery. 4. That Chriſt inſtituted the Lords day, is a mere forgery and fanſy of mens braine, as hath bene formerly ſhowne: and thus you ſee, that the Lords day; is a mere Idoll, or a very Nothing, that is, nothing but a fanſie & fiction of mens braine: of this day therefore, we may ſay, as the Lord ſaid of Ieroboames (MonethMonth) which he had conſecrated vntounto his Idoles, that it was the monethmonth which hee had forged of his owne heart, 1 King. 12, 33. ſo this Lords day, is the Sabbath day, which men hauehave forged of their owne hearts. And thus we hauehave cleered and made apparent, the two firſt things in this Idolatry, to wit, that the Lords day, is an Image and likneſſe: and that the Lords day, is an imagination and fiction; or an Idoll and Nothing.

I come now to the third thing, which maketh compleate Idolatry; and that is, Honour and Reuerence: for that is properly Idolatry, when religiouſe honour and reuerence, is attributed vntounto Images and ſimilitudes; or vntounto Imaginations and fictions of the braine; or vntounto Idoles and Nothing as when men reuerence theſe as Diuine things, and as ordinances of God. Now I ſhall eaſily demonſtrate vntounto you, that men giuegive Honour & Reuerence vntounto this Lords day, yea no ciuill honour, but diuine & religiouſe Honour.

For, 1. The patrones of the Lords day, they doe eſteeme one day aboue an other, the Lords day aboue and before any other day in the weeke, and that in a religiouſe manner; & thus they honour it, by aduancing it aboue all other daies: yea by holding the cauſe of the inſtitutiō of the Lords day, to be greater, then the cauſe of the inſtitution of the Sabbath day, they muſt hold, that the Lords day is an higher & more honourable day, then was the Sabbath day: for they ſay, that the worke of the Redemption, was the cauſe of the inſtitution of the Lords day; now the worke of Redemption they hold to be a greater worke then was the worke of the Creation, which was the cauſe of the inſtitution of the Sabbath day; and thus you ſee they muſt hauehave the Lords day in more honour, then the Sabbath day was in.

2. They make a conſcience of obſeruing & of ſanctifying p. 628the Lords day; & doe reproue ſuch as profane it, & make a common day of it by working; and hereby they doe Reuerence it.

3. They obſerue the Lords day, as inſtituted by Chriſt, and as commanded by God, in his 4th com. and in ſo doeing, they doe Honour it and Reuerence it; for they honour it as a commanded day, and as a day ſet aparte by Chriſt to be Holy.

4. Many Diuines doe in their publike prayers, and ſermones, bleſſe God for vowchſafing vsus his holy ordinances, as his Sabbaths and Sacraments &c. by Sabbath, they meane our Lords daies; whereby you ſee, they honour the Lords day, together with the Sacraments; and ſo they muſt doe: for the Sacraments and the Lords day, hauehave both one vſe in the Church: for as the Sacraments doe minde vsus of Chriſts death and reſurrection; ſo the Lords day is ſanctified in memory of Chriſts death and reſurrection: thus the Lords day is honoured as the Sacraments are: now all men confeſſe that the Sacraments are honoured with diuine & religiouſe honour, and ſo then is the Lords day alſo: yea, who feareth not to profane the Lords day, as he feareth to eate the Lords Supper vnworthily?

5. They honour the Lords day with that kind of honour wherewith they honour the ſacred Name of God, inioyned in the third com. for they are carefull to ſanctifie the Lords day, as they are carefull to ſanctifie the Name of God: and their conſciences are in awe of the Lords day, as well as of the Name of God; for they feare to profane the Lords day, as well as they feare to blaſpheme & abuſe the Holy Name of God: they reſpect this day as an Holy day, like as Gods Name is an Holy Name.

6. By ſetting the Lords day into the place and roome of the Sabbath day, they muſt and doe giuegive vntounto it the like religiouſe honour which was due vntounto the Sabbath day, & that was a religiouſe honour: Call the Sabbath a delight, the Holy of the Lord, honourable, Iſai. 58.13. Now this very text is applied to our Lords day; wherefore it is honoured with diuine and religiouſe honour: and thus is their Idolatry compleate.

Note, that if this Honour and religiouſe reuerence and reſpect, be giuen but vntounto any one of the two former ſenſes, it p. 629maketh Idolatry: for example, if the Lords day be conſidered of as an Image or likneſſe, to the Sabbath day; & therevnto men add honour, this is Idolatry: or, if the Lords day, be but conſidered of, as an imagination, a fiction, or a deuiſe of mans braine, which indeed is an Idoll and Nothing, and then herevnto mē add a religiouſe and cōſcionable honour, reuerence, & reſpect, be it foreign or foreign forthwith the Lords day becomes an Idoll, they Idolaters; & their deuotion honour & conſcience of it, Idolatry: for it is to ſet vp an Idoll in Gods worſhip, when men ſet vp their fictions, conceipts, & deuiſes, to be reuerenced & religiouſly honoured; when they place their owne deuices, & ſet them in the firſt Table of the Decalogue; as now a daies men doe this Lords day.

In a word, it is the common and receiued opinion, that all Humane inventions, thruſt into diuine Seruice, or worſhip of God, are plaine Idolatry: now the Lords day, is an Humane Invention, as hath bene ſhowne; and it is thruſt into Diuine Seruice, and worſhip of God: for it is beleeued and taught to be an ordinance of Gods, commanded in the firſt Table, among the parts of Gods worſhip; and it is honoured, with that religiouſe reuerence, which is proper vntounto God and the partes of his worſhip: and therefore the Lords day, is an Idoll, & the religiouſe ſanctification of it Idolatry.

The Lord would not indure it, that his meate &c. ſhould be giuen vntounto, and beſtowed vponupon Idoles, My meate which I gaue thee, as fine flower, oyle, and hony, wherewith J fedd thee, thou haſt euen ſet it before them for a ſweete ſauour &c. Ezek. 16.19. And can we thinke, that that God, who would not hauehave his meate, oyle, and hony, beſtowed vponupon Idoles; will indure it, that we ſhall beſtow his glory, honour, louelove, conſcience, & religiouſe reuerence, vponupon this Idoll of the Lords day Sabbath? for all thoſe Holy and religiouſe affectiones, which we beſtow vponupon the Lords day Sabbath, they are Gods affectiones, & proper vntounto his Maieſtie: Now my glory ſaith God, I will not giuegive to an other, Iſa. 42.8. & God is a Ielouſe God, as we read in the ſecond cō. Ex. 20.5. and therefore, he will neuer indure it, that this his glory and ſeruice, ſhall be beſtowed vponupon an Idoll of mans making & p. 630deuiſing: the Lord vpbraided the Iewes, becauſe they did Idolatrouſly worſhip the worke of their owne hands, which their owne fingers had made, Iſa. 2.8. ſo ridiculouſe they were: for who would worſhip a thing, which himſelfe hath made with his owne hands? but with vsus, the conſcience is made to ſtand in awc of the worke of mens braines; and religiouſe honour & Holy affectiones, and worſhip, are beſtowed vponupon that which we hauehave made our ſelues, if not by our owne fingers, yet by our owne wittes: Now who would be ſo ridiculouſe, as to feare the pollution, of what himſelfe hath made Holy? or religiouſly to honour a meere nothing, a very fanſy?

For men to giuegive vntounto the Lords day diuine honour, that is, to reuerence it as an ordinance of Gods, vponupon paine of damnation, this is to aduance a fiction of mans braine, and place it in equall Throne with Gods ordinances, & to exact of mens conſciences, like religiouſe reuerence, as is due vntounto Gods ordinances: for this fiction ſhall hauehave power to command and conſtreine the Conſcience, like as Gods ordinances hauehave, and that vponupon paine of damnation too; what an heinouſe thing is this? Is it not as greate a ſinne, to giuegive Diuine worſhip, vntounto mens fantaſies, as vntounto Images! to the deuices of proteſtants, as to the Trinkets of Papiſtes? My glory (ſaith God) I will not giuegive to an other, Iſa. 42.8. What an heinouſe and horrible ſinne then is it, for any to giuegive religiouſe worſhip, which is proper vntounto God & to his ordinances, to a meere deuice of mans making! God is a Ielouſe God, & moſt zealouſe of his glory, woe therefore vntounto him that robbeth God of his glory, to giuegive it vntounto mens deuices.

Three euiles there are combined in this one, which make it a Capitall euill. 1. That the people of the Land who are moſt tractable vntounto goodneſſe, hauehave their conſciences brought into ſlauery, bondage, & thraldome, for they are made afraid of the ſhaddow of a man, of the ſhaking of the leaues of the trees, that is, that vponupon paine of damnation, they worke not on the Lords day. 2. By the ſuppoſed neceſſary conſequences, men hauehave aduanced this Idoll of the Lords day, and ranked it among the Starres of the Heauen, that is, they hauehave placed it among the p. 631Ordinances of God, & giuen it like power ouer the conſcience which they hauehave; now how God will take this at their hands, it behoueth the Authors hereof to be thinke themſelues. 3. The Authors hereof doe bewray moſt audaciouſe preſumption, in that they dare approch ſo neere the Majeſtie of God, that Ielouſe God, with their owne inventions; that they dare ranke them with the Ordinances of God: now what would they more, vnleſſe they take the Crowne? that is, to Deify themſelues? for who but A God, can exerciſe power ouer the conſcience, and make ordinances tying conſcience? and of equall authority, & power with Diuine ordinances? Since this deformity is in the viſage of a Proteſtant, happilly it will be winked at, or ouerly looked vponupon, or minced and extenuated, if not defended, but were it, in the face of a Papiſt, ſuer I am it ſhould find no mercy, but according to the iuſt deſert thereof, it ſhould be aggrauated to the full: but what ſhould I ſay? louelove is blind, I meane ſelf louelove: we can ſpie a blemiſh in an other, but cannot or will not ſee it in our ſelues.

I cannot ſee but that theſe men may as well ſet vp a new Sacrament of Baptiſme, in ſtead of the old one, as to ſet vp a new Sabbath in roome of the old one: or an other Lords Supper in ſtead of that inſtituted by Chriſt, as an other Sabbath in roome of that inſtituted by God: and ſince none but a God can ſet vp Sacraments and Sabbaths in the Church, what elſe doe they but vſurpe the roome and Authority of God, who ſet vp new Sabbaths in the Church? By the way, as touching Gods ancient Sabbaths; hauehave not Papiſts by their reaſons and conſequences out of Scripture (which theſe men call their neceeſſary conſequences; but how vnneceſſary you hauehave ſeene) aboliſhed Gods Sabbaths, expreſly commanded in the Morall Law? and hauehave they not hereby aduanced their Syllogiſticall reaſon, to be of equall authority with neuer erring Scriptures? and their conſequences to be of equall authority with Gods 4th commandement? nay to take the vpper hand, and to ſhowlder out of place Gods commandement? Now ſince a law inacted in Parliament, cannot be reuoked but by the ſame authority that firſt inacted it, doth it not follow that Papiſts make Idoles of themſelues, p. 632whē their reaſon ſhall be a Countermand to Gods commandement? were Papiſts onelyonly guilty of this ſinne, a man might with applauſe manage this argument againſt them: but ſince Proteſtants alſo hauehave a hand therein, I dare not paſſe my cenſure.

Thus you ſee, the Lords day is an Idoll, the preachers for it Idolaters, and their obſeruation of it Idolatry, (let none enuy & malice mee, for diſcouering vntounto them this their ſinne; but rather, let them turne their enuy againſt themſelues, for being ſuch ſinners, and their malice againſt their ſinne; nor let any ſtudy to wreſt my words; but let their ſtudy be how to worke a reformation). To conclude this point, ſeeing that as the caſe ſtandeth, there is Idolatry committed by many thowſands in the Land, and that by moſt puritanes, is it not high time to ſeeke out for a reformation?

Now lay all theſe forementioned things togeather, and be ſtirred vp to endeauor for a reformation: for ſo, as S. Iames ſpeaketh, Thou ſhalt hide a multitude of ſinnes Iam. 5.20. And endeauour for a ſpeedy reformation: for reformation is Repenance; & Repentance is by no meanes, to be delayed and procraſtinated, as we are daily taught.

I reade in the prophecy of the Prophet Haggay, an excellent exhortation, to incourag all ſortes of people, to the reedifying of the Temple; it is this, Yet now be ſtronge, o Zerubbabel, ſaith the Lord, and be ſtrong, o Ioſhuah, ſone of Jehozadak the High Prieſt: and be ſtrong all yee people of the Land, ſaith the Lord, and worke: for J am with you, ſaith the Lord of Hoaſtes. Hagg. 2.4. I verily thinke that I may apply this Exhortation, vntounto all ſortes of people now; to incourag them to the reedifying of the Lords Sabbaths, ſaying, be ſtrong, o Prince, be ſtrong, o Prieſt, & be ſtrong, all yee people of the Land, and worke; for the Lord of Hoaſtes is with you: God was with his Church in the daies of Luther, he proſpered thē, ſo as gloriouſly they reformed the corruptions in his worſhip, and the Idolatry daily committed againſt the ſecond commandement; why ſhould we doubt but that the p. 633ſame God fauourably alloweth this our worke? or feare to expect a like bleſſing, when the Caſes are ſo like?

Remember the Sabbath day, to keepe it Holy: That 7th day, is the Sabbath of the Lord thy God, in it thou ſhalt not doe any worke: For the Lord rested on the 7th day, and therefore the Lord bleſſed the Sabbath day, and Hallowed it, Exod. 20.8.10.11.

Lord hauehave mercy vponupon thy vniverſall Church, and incline their heartes, to keepe this law: & ſpeedily, to reforme the weekly tranſgreſſions of it. Amen, Amen.

My reward with men for times paſt, hath bene euill; my expectations for time to come, are worſe; but Lord, wipe not thou out the kindneſse that J hauehave ſhewed to thy Law, and to thy Holy Sabbaths: Remember mee, o my God, concerning this; and pardon mee, according to thy greate mercy. Nehem. 13.14.22. 1. Cor. 4.4.

FINIS.

Faults eſcaped.

In pag. 51. lin. 9. for reuerence, read reference. pag. 103. lin. 2. for preformed, read reformed. pag. 165. lin. 5. for denegerated, read degenerated. pag. 331. lin. 6. for contraicted, read contradicted. pag. 421. lin. 22. for eparate, read ſeparate. pag. 475. lin. 2. the text Rom. 15.1. there cited, with ij lines before it, I iudge vnſoundly applied. pag. 582. lin. 36. for ſubiect and Magiſtrate, read ſeruant and Maſter. As for other faults, as miſe-pointing of ſentences, and miſ-placing, lacke or ſuperfluity of a letter here and there, the intelligent Reader may eaſily correct them.

End of the text · Theophilus Brabourne, A Defense of the Sabbath Day (1632)