Sunday a Sabbath, Preface – Letter
The PREFACE to the Reader.
THe Name and Lot of the Sabbath (as many of this generation have uſed the matter) are very unlike: for that is fixed on an Hebrew root (which ſignifieth Reſt) this, as a watery reed (toſſed to and fro with contrary winds, by the manifold oppoſitions that are made about it) almoſt, if not altogether Reſtleſſe. Not all the Commandements of the Decalogue, beſides that of the Sabbath (which for number have the oddes of nine to one) have ſuffered more or worſe, under the ſtrife of tongues, or conflict of pens, then it hath done.
It was (by divine Ordinance) to be as Noahs Arke: for in that not men alone, but the unreaſonable creatures likewiſe (though moſt diſpoſed to range abroad) were under an arreſt, confined to a narrow compaſſe: and (though otherwiſe adverſe to each other) united in a quiet and peaceable repoſe among themſelves. So on the Sabbath, both man and beaſt (for that day) were to have each of them their quietus eſt: by the one ſort, Reſt was only to be enjoyed as a benefit; to the other it was enjoyned as a duty: but not Reſt onelyonly, but Religion with it; nor Reſt meerly for it ſelfe, but for Religions ſake, and that (ſo farre as it conſiſteth in communion with God) is another kind of Reſt, and of all kinds, the beſt, and moſt delightfull.
But now is this Sabbath, or day of reſt and quietneſſe, become as a Ball, betwixt two Rackets, bandied this way and that way, by mutuall contradiction, not onelyonly betwixt the godly and the profane (which is no newes) but among many of thoſe, who are in no mean accompt in the Church of God, whether they bee valued by the eminence of their places, the excellency of their parts, or the holineſſe of their lives.
The more is the griefe of religious hearts that doe obſerve it, and the more hearty their deſires (no doubt) to ſee ſome good accord (at leaſt betwixt the better ſort) or (which is next unto a peace) that the differences about it may bee carried with ſuch pious and prudent moderation (on both ſides) as that God may loſe no part of his tribute of honour, nor his ſervants be defrauded of the fruit of their holineſſe, nor fall to a change or cooling of thoſe charitable affections towards each other, without which Pomegranats, even the golden Bells of Aaron, are but like ſounding braſſe, or tinkling Cimballs.
Towards this purpoſe, if the employment of the Talent committed to my truſt may any way conduce, I ſhall make no ſcruple to adde unto my other taskes an aſſay of ſatisfaction to their Doubts or Reaſons, who either waver in the right, or are already ſwayed to wrong opinions in this point. And to this endeavour, I ſhall with more diligence addreſſe my ſelfe:
Firſt, becauſe the day in queſtion, is the training day of military Diſcipline, by which the Church of Chriſt is unto the Synagogue of Satan (as is ſaid in the Canticles) terrible as an Army with Banners: Cantic. 6.4.which, if it ſhould not be well united, and often exerciſed, the powers of darkneſſe would be mightily exalted. It containeth (as aCùm ſubyerſam omnem religionem vult (apud Prophetas) ſigniſicare polluta, violata, non cuſtodita, non ſanctificata, ſua Sabbatha conqueritur, quaſi omiſſo hoc obſequio, nihil ampliùs reſtaret, in quo poſſet honorari. Calvin. Inſtil. l. 2. cap 8. parag. 29. pag. 140.Calvin ſheweth, and bMaſt. Perk. exhortat. to Repent. vol. 3. pag. 421. col. 2. Doct. Prid., his lect. on the Sab. Doct. Rivet. in Exod. c. 31. ver. 12. pag. 253. Grotius de jure belli ac pacis. l. 2. c. 20. pag. 244. Maſt. Primroſe Treat. of the Sab. part. 2. c. 6. p. 120, 121.other learned Divines in effect ſay the ſame) the ſumme and ſubſtance of all Religion. The Sabbath is unto it as the border of Sinai to that mountaine of terrour; and as the tower of Sion, to that city of perfection: and ſo cannot be battered, or broken down, without an open breach upon Religion it ſelfe.
Secondly, becauſe as it ſtands in eminency (for force and uſe) ſo it is the faireſt marke for Satans malignity to aime at: and as if he had given his ſouldiers ſome ſuch charge againſt it, as the King of Syria did once againſt the King of Iſrael [fight againſt neither ſmall nor great, 1 Kin. 22.31.but againſt the King of Iſrael] ſpend all your might againſt his perſon; ſo againſt this, whether King or Queen of dayes (for both theſe titles are attributed to the day of Reſt, as I ſhall note in another place) are all his forces ſet in battell array, and though (in ſome reſpects) adverſe to one another; yet in their way, they all of them doe violence to the Lords ſacred ordinance of the Sabbath. Some endeavouring to undermine and ſupplant the fabricke of it, from the very foundation (on which it is ſet); and others piling upon it ſo many over rigorous poſitions and obſervances, as with their ſad and ſullen weight may incline it to crack and fall aſunder.
Thirdly, The neceſſary inſtruction of the people in the heads of Catechiſme, preſſed by eſpeciall command of our dread Soveraigne that late was, and of his Majeſtie that now is, maketh the Decalogue, (and within it the Commandement of the Sabbath) a more common Theme for popular diſcourſes, and therewith. all a more fruitfull ground of erroneous deſcants then heretofore, if in ſuch variety of opinions (which caſt a miſt upon the truth) there be not ſome more means to cleare it, and to guide men to that choice, from which too many now endeavour to ſeduce them.
Fourthly, I obſerved, that as ſome ſet their wits on worke to impeach the piety of the doctrine of the Sabbath; ſo many ſet their wils either to worke or play, and ſo to purſue their profit or pleaſure, as to make the Lords holiday every way in practice, as unholy and profane, as in poſition it could be: Irreligion and Libertiniſme being a deſcent from Sion hill, which hath no need of hands to thruſt it downewards towards hell.
It was well ſaid of a grave cThe Biſh. of S. Aſaph.Prelate (when hee heard of ſome too indulgent doctrines this way) that therules of manners ſhould be ſtrict, for mens behaviour would incline faſt enough to looſeneſſe of themſelves. Beſides, there is a ſiniſter zeale in ſome againſt ſuperſtition, which proveth many times prejudiciall to the practice of religion: for (as our late learned dKing James his Cign. cant. ….8.Soveraigne hath obſerved) under colour of weeding out ſuperſtition, it will pluck up by the roots many plants of Paradiſe.
And wee ſee but too many ill harveſt men, uſing the weeding hooke to the wheat, which ſhould bee exerciſed onelyonly to plucke up the tares: of whoſe ill worke I ſhall beware for my ſelfe, and (I hope) ſhall give ſuch warning unto others, as may not only withhold them from the like; but may bee a direction to the ſimpler ſort, what to take, and what to take heed of, as either of them ſhall bee offered to their choice.
Fifthly, While men make no ſcruple to violate the holy reſt of the Lords day, they become the more bold to diſobey their Superiours, (whether ſupreme or ſubordinate); for, Mat. 22. v. 31.as giving to God the things that are Gods, and unto Caeſar the things that are Caeſars, are ſociable duties, and well ſort together; ſo commonly, where dues are denyed & detained from God, the King is not like to receive his right, either for aid, or obedience: for the fourth and fifth Commandements are ſo neere neighbours, that the like lot (whether of obſervance or of ſleighting) is like to befall them; which wee may well perceive, if wee doe but obſerve how our people have lately fallen, not onelyonly from piety, but from civility, and broke out into manifold offences againſt the lawes of the King, ſince they were taught (a leſſon too eaſily learned) to make light of this holy Commandement of God.
Nor is there any cauſe to expect any better behaviour among them, untill their conſciences (let looſe from this bond) bee tucked up to it by a more religious regard, both of the authority and obſervation of the Sabbath: Then may wee have more hope, and not till then, under our Governours, (for whom the Apoſtle preſcribeth all manner of prayer) to lead a quiet and peaceable life, in all godlineſſe and honeſty, 1 Tim. 2.1, 2.
Sixthly, Theſe motives were the more ſharpned, and I the more quickned (for the ſafer conduct of them that doubt) to ſet out my light (whether candle or torch, I muſt leave to other men to judge) by ſeverall ſollicitations of many religious and learned friends; but eſpecially by a joynt Letter, (the copie whereof I ſhall preſent to the view of the Reader next after this Preface) ſent me under the hands of many of my Brethren of the Miniſtery, of whom there are divers, for their gifts and parts, of eſpeciall note, and all of them painefull and profitable Preachers in their places, and ſuch as build up the walls of our Jeruſalem (as with both hands) with ſound doctrine and religious converſation.
Seventhly, Since that time I have received not onelyonly incouragement, but incitement to the ſame ſervice (with a Manuſcript Treatiſe of the Sabbath) from the hand of a great Prelate, a glorious Starre of the firſt magnitude, ſhining illuſtriouſly in the Church, both by his admirable learning, and anſwerable living.
Eighthly, I was not a little provoked to lend my poore ability to the protection of the truth herein, by the importunate preſſing of Maſter Breerewood, whereby Maſter Nic. Byfield was forced to the field, when hee had no thought nor minde to fight, (as wee ſhall ſeaſonably note in another place); for when hee had excuſed himſelfe, for being unwilling to enter the liſts of controverſie with him, as wanting warrant to leave his calling, and to ſpend his time about ſuch confutations, Maſt. Breerwood returnes upon him with this patheticall expoſtulation:
eM Breerw. his firſt Treat. of the Sabbath, p. 89, 90.How, Sir? is the defending of the doctrine you have taught, a leaving of your calling? Are you called to teach the truth, and not to defend it? Are not Gods Miniſters to defend Chriſts truth? is that no part of their calling? or have you no warrant, ſay you, for ſuch confutations? What? no warrant to confute them in the behalfe of the truth, whom ye yet condemn for adverſaries of the truth? Why, Chriſt is the authour of the truth, John 14.6.or the truth it ſelfe; you are a Miniſter of Chriſt, there is a warrant for you: The holy Ghoſt is the ſpirit of truth, Epheſ. 1.13.and he ſanctified you to that Miniſtry, there is a warrant for you: The Goſpel is the word of truth, you are a Preacher of the Goſpel, there is a warrant for you: The Church is the Pillar of truth, you are a Pillar of the Church, there is a more warrant for you: For would not the Authour of the truth, the ſpirit of truth, &c. (and to all theſe you owe your ſervice and allegiance have their Miniſter to defend the truth? A ſtrange thing, that Chriſts Miniſters ſhould have no warrant to confute oppoſitions made againſt the truth, who are bound to give their lives in defence of it! Muſt they ſpend their life and bloud for confirmation of it? and may they not ſpend a little labour and time about ſuch confutations? So farre he.
Where, whether the goodneſſe of Maſter Breerwood his cauſe, or the apprehenſion of his owne better abilities, and more liſt and leaſure then Maſter Bifield had, to reciprocate diſputes of this ſort, did more prompt him to theſe braving provocations, may bee better diſcerned, when their different Tenets come with indifferency to be examined.
In the meane time, I thought this ſpeech, after ſo many inducements (as before I have touched) though directed to him, was pertinent to mee: And (beſides other reſpects) ſomewhat more to mee, then to Maſter Bifield, in that a great fMaſt. W. C.Admirer of Maſter Breerwood brought mee divers of his Dictats on this Argument (which are not in print) that I might peruſe them, and ſo might either take the impreſſion of his opinions from them: or (if my judgement ſwayed mee otherwiſe) that I might endeavour to take off the errour of his and other mens miſ-conceipts, by ſome better evidence of truth herein, then yet had been offered to their view.
At this marke while I direct mine aime, and addreſſe mine endeavours, my reſolution is, and care ſhall be, to deale with ſuch diligence, as not to neglect any meanes of due information in matters of doubt, and with ſuch fidelity, as not to tell a lye for God, nor to out-face a truth againſt the meaneſt man.
And, if while I devote my thoughts & pains to make ſome truths (not of meere ſpeculation, but of ordinary practice) to ſhine (which have been obſcured with manifold ſcruples) and to fence them from the ſtorme of ſome mens oppoſitions, it bee mine hap to derive contradictions upon my ſelfe, it ſhall not diſcourage mee from any duty I owe unto the truth: for, he that gain-ſayeth me in that, maketh himſelfe Gods adverſary more then mine; for, truth is not any mans ſo much as his, who (I hope) will give mee eyes to ſee both what wrong is done unto it, and by what meanes, and in what manner it ſhould be righted.
But if the exception he taketh againſt what I write be true and juſt, I will take it for a matter not of diſgrace, but of gratification: for I ſhall accompt it a favour, if he ſhew mee an errour of mine owne (and it ſhall be no longer mine, then untill it be ſeen) which yet I ſee not.
For which diſcovery, I ſhall hold it my duty to give him thankes, without taking offence at any good office hee performeth for the truth, and ſhall alwaies be ready to debate any doubtfull difference ſo, as (with the gEt refellere ſine pertinacia, & refelli ſine iracundia, parati ſumus. Cicer. Tuſ. qu. l. 2. p. 137. 5.Oratour) to give or receive a refutation without pertinacy, or paſſion, and (as hNobiſcum nulla contentio, cum uterque pari jugo non pro ſeſe, ſed pro cauſa niteretur. Plin. opiſt. lib. 3. pag. 85.Lucius Albinus and his friend) to joyne my necke with his in the yoak, ſociably to draw not the waine of our vaine conceipts or ſelfewills, but the chariot of truth, that ſhee may ride on in ſtate and triumph: which will (I am ſure) be the laſt iſſue of theſe Sabbathary diſſentions, wherein falſhood (though for a time it may advance, as Pageants doe, by an unnaturall and violent force) ſhall fall under her wheele, and receive the reward of the wicked, by Solomons doome, Prov. 20.26.
In hope whereof, and heart by that hope, I ſhall betake my ſelfe to my taske, which will bee a double diſcourſe: The former Hiſtoricall, wherein I ſhall ſhew how the controverſie of the Sabbath hath proceeded from the Primitive, to the preſent times. The later Doctrinall and Practicall, in which the differences of the Doctrine ſhall be diſcuſſed, and the duties of practiſe accordingly delivered.
But becauſe we can treat of none of them, without the uſe of Termes and Names, which are called in queſtion, and by ſome condemned of profaneneſſe, or Judaiſme, eſpecially the name iIn the book, called Sunday no Sabbath, made by Doct. Pockl.Sabbath (whereof we muſt needs make frequent mention) it will bee very convenient and neere unto neceſſary, firſt of all to diſcuſſe the exceptions taken at the titles of our weekly Holiday: Yet ſo, as that the diſcourſe of them may be a preparative to reall reſolutions afterwards. In all which, the God of Truth and Piety be mine aide and guide. Amen.
The Copie of the Letter mentioned in the Preface.
To the Reverend, and our worthy Friend and Brother in the Miniſtery, Mr. John Ley, theſe.
(Reverend and worthy Sir)
SInce the due obſervation of the Lords Sabbath is of ſo much importance, (both for Gods glory and mans good) that the whole Decalogue is uſually with more or leſſe conſcience regarded, as the Sabbath doth abound with, or is abated of its due reſpect and obſervance: and being conſcious of the variety of opinions in theſe dayes of contention and controverſie, both touching the day and duties thereof, Which it is; When it begins; By what force, and how farre it obligeth; with the diſtractions which theſe differences may produce in the mindes of all, eſpecially of weake (though well-affected) Chriſtians: wee are bold, in aſſurance of your wiſdome and abilility this way (as well as otherwiſe) to entreat you to add light to the truth in theſe points, by a ſerious ſifting of them, and a ſeaſonable divulging of your judicious Labours on them: wherein you ſhall not onelyonly gratifie us in particular (that much deſire to partake of your pious endeavours) but promote the publick good and peace of Gods Church, ſtop the mouthes, and ſtay the pens of ſuch as are carryed away with miſ-conceit and errour, ſettle and comfort their conſciences that hover betweene doubt and reſolution, having neede of all learned and religious helpes, to cleare this doctrine from ſuch clouds as doe eclipſe the brightneſſe and beauty of it. The Lord incline your heart to undertake this work, and ſo direct and aſsiſt you, every way to plead his cauſe, that Truth may triumph over all ſubtleties and ſophiſmes, that (with their faire appearances) are apt to deceive the ſimple. So wee commend you to the Grace of God, and reſt
Your very reſpective Friends and Brethren in the Miniſtery,
William Moſton.
Andrew Wood.
John Conny.
Samuel Clerke.
Matthew Clayton.
William Shenton.
Richard Holker.
Robert Whittell.
Charles Herle.
Nathaniel Lancaſter.
Richard Wilſon.
Alexander Clerke.
John Glindale.
Thomas Holford.