A Discourse Upon the Sabbath Day, Part 2

A Discourse Upon the Sabbath Day · Part 2

p. 168The 7^th day Sabbath, is ſtill in force.

IN the firſt place I would free the Sabbath day from a prejudicate opinion, ariſing in mindes of men from calling it, the Iewes Sabbath day: Touching which name, were it vſed in a good or in an indifference ſenſe I ſhould ſay nothing, but ſince I finde it ſo termed in a reprochfull ſenſe, to reſcue it herefro, I vvould faine know a reaſon why the Sabbath day, commanded in the 4^th Com: ſhould rather be called the Iewes Sabbath day, then the Lord our God, whom wee are commanded to worſhip in the firſt Com: ſhould be called, the Iewes Lord God? I can ſee no reaſon but that the one may be ſo called as well as p. 169the other; Nor any reaſon but if we may call the Iewes God, our God; ſo vve may call the Iewiſh Sabbath day, our Sabbath day: and if vve doe not call it our Sabbath day, becauſe we keepe it not the faute is only in our ſelues: wherfore to auoide all difference about the name, let it not be called the Jewes Sabbath day, nor the Chriſtians Sabbath day, as proper to eighther; but let vsus call it the Lords Sabbath day, as common to Jewes, and to Chriſtians both; and as appertaining vntounto all nations, vntounto whome ſoeuer the 10. Comm: doe appertaine: This name you ſhall finde juſtify able by Moſes in Exod. 20.10. where he calles it, the Lord Gods Sabbath; when he ſaid, The 7^th day is the Sabbath of the Lord thy God.

1. My firſt argument to proue the 7^th day Sabbath is ſtill in force, is becauſe the 8^th day Sabbath, or Lords day, is not in force; and thus it may be framed.

If our now Sabbath called the Lords day, which is eighther on the 8^th or on the firſt day of the week, be not in force, Then muſt the 7^th day, which is the day next foregoeing the Lords day, be now in force.

But our now Sabbath, called the Lords day, which is on the 8^th or firſt day of the vveeke, is not in force. Therfore the 7^th day, vvhichwhich is next foregoeing the Lords day, is now in force.

p. 170More briefly thus, If the 8^th day be not in force, Then the 7^th day is in force: But the 8^th day is not in force: Ergo the 7^th day is in force.

I proue the conſequence to be good, becauſe eighther the 7^th or the 8^th day muſt be Sabbath, the one of them, for of all the ſeuen dayes in the weeke, there is no ſcruple or queſtion betwene them, and me ſaue only about theſe two dayes, ſo as one of theſe two dayes muſt be Sabbath by both our conſents: eſpecially ſince we all hould it morall, that one day in eueryevery 7. muſt be a Sabbath, which to deny were great impiety: I proue the Minor, that is, That the 8^th day, or Lords day, is not in force: and this I proue, becauſe ther is neither precept, nor practiſe, neither of Chriſt, nor of any of his Apoſtles in Scripture, to put the Lords day in force: and this taſke I hauehave particularly and largely made good in the firſt parte of my Booke, where I hauehave ſhown by way of anſwere, That the Lords day, is not a Sabbath day by Diuiue Inſtitution.

2. My 2^d argument is, becauſe the 7^th day Sabbath is not aboliſhed: and it may thus be framed.

That which is not aboliſhed, that is now in force.

But the 7^th day Sabbath is not aboliſhed: Therfore the 7^th day Sabbath is now in force.

p. 171I need not proue the Maior, ſince tis plaine to eueryevery eye: for the Minor, this I hauehave proued particularly and largly in the 3^d parte of my booke, where by way of anſwere I hauehave ſhewed, That the 7^th day Sabbath is not aboliſhed.

3. My 3^d argument is, becauſe the 7^th day Sabbath was neuer changed; and it may thus be framed.

That which was neuer altred nor changed, by Chriſt, or by his Apoſtles, That is ſtill in force to this day. But the 7^th day Sabbath vvas neuer altred nor changed, by Chriſt, or by his Apoſtles.

Therfore the 7^th day Sabbath is ſtill in force to this day.

The Maior is cleere of it ſelfe, ſince things once inſtituted by God in the ould Teſtament, if euer they vvere altred it muſt be by Chriſt or his Apoſtles in the New Teſtament.

For the Minor, note that the vvord change intimates two things; thone is the aboliſhing of the ould; thother is the bringing in of a new, as Dauid, 2. Sam. 12.20. he changed his apparell, that is, he left or laid of his mourning apparell, and he put on other apparell: now thus did neither Chriſt nor his Apoſtles change the Sabbath, by aboliſhing it, and by ſetting vp a new: if they did change it, it was by precept, for by practiſe; but not by precept, for they as they did not blot page missing

p. 174For the truth of the Maior, 1. the vvrighting of this Law in Tables of ſtone by God, vvhat could it intimate vntounto poſterity if not this for one, namly that thoſe Lawes ſhould be perpetuall? elſe they might hauehave beene vvrote on paper or parchement, or the like vaniſhing things. 2. what reaſon can be rendered, why God ſhould put ſuch an apparant difference twixt the 10. Com: and the ceremoniall Law, as that he would vvright the one vvith his owne finger, but the other he vvould not, but ſet Moſes to vvright it: the one he deliuered by his audible voice vntounto the people; the other was deliuered ſolely by the voice of Moſes: vvhat may be judged to be the reaſon hereof, but that God did more eſteeme of the one, then the other, and ſo vvould hauehave it more durable. 3. This Maior is the common receiued truth at the hand of all Diuines, witnes Doctour Ames in his Theologicall Theſis pag. 499. Haec enim regula eſt certiſſima, & inter optimos omnes Theologos, recepta; praecepta moralia a ceremonialibus in eorum traditione ſic fuiſſe diſcriminata, ut omnia & ſola moralia publice fuerint coram toto populo Iſraelis, ex monte Sinai, ipſius Dei Voce proclamata, & poſtea etiam proprio Dei quaſi digito ſcripta, & reſcripta, idque in tabulis lapideis, ad perpetuam & immutabilem ipſorum durationem indicandam: For this (ſaith he) is a moſt certaine rule, and receiued p. 175by all beſt Diuines, that the Morall Commandements vvere thus differenced in their deliuery, from the ceremonials, that all and only, the Morals vvere proclaimed publikly before all the people of Iſrael, from Mounte Sinay, by the Voice of God himſelfe, & after alſo were wrighten, and againe written as it were by the ſinger of God, and that in Tables of ſtone, to declare their perpetuall and immutable continuance.

As for the Minor, this you hauehave it in the 4^th Comm: and deliuered as a commandement in preceptiue and commanding termes: Remember the Sabbath day &c. In it thou ſhalt not doe any work &c. now if you aſke vvhichwhich day we muſt remember, the Lord in, the ſame Com: telleth vsus, it is the 7^th day: But the ſeauenth day is the Sabbath &c. So the 7^th Sabbath vvas commanded; and ſo it moſt plaine, Exod. 35.2.

5. My 5^th Argument is, becauſe there can be no day for a Sabbath vveekly and ordenarily but the 7^th day: and it may thus be framed.

If no day of the 7. can be Sabbath vveekly, but the 7^th day, Then muſt the 7^th day now be Sabbath day.

But no day of the 7. can be Sabbath weekly but the 7^th day.

Therfore muſt the 7^th day now be Sabbath day: the conſequence is cleere of it ſelfe, and p. 176needs no proofe to him that howlds there ought to be a Sabbath, as we all doe.

The Minor I thus proue, becauſe God without repeale or exception hath commanded vsus, or at leaſt permitted and freely giuen vsus leaue, to labour and vvorke, and doe all that we hauehave to doe, in thoſe 6. dayes whichgoe next before the Sabbath or 7^th day Exod. 20.9.11. ſixe dayes ſhalt thou labour, and doe all thy worke, for in ſixe dayes the Lord made Heauen & Earth &c. ſo then we may worke vponupon the Lords day, or any other of the ſixe dayes, and that by Gods authority, by his Morall Law; neither may it be thought that this branch of the 4^th Comm: is repealed, for the 6. dayes for labour, were neuer made typicall and ceremoniall, theſe were neuer ſhadowes of Chtiſt; yea, the Lords day it ſelfe vvas neuer excepted, for Chriſt himſelfe after his reſurrection did both trauaile vponupon the firſt day of the 6. namly, the Lords day, a matter of 15. myles, and alſo approued of the like facte in the two diſciples by his iournying together with them to Emmaus that day Luk. 24.13. as hath beene more largly declared in the former parte of this booke: now looke what Chriſt did, the like we may doe ſafely; follow me as I follow Chriſt, 1. Cor. 11.1. ſaid Paul: ſo then Chriſts example is our pattorne and preſident, ſo as we may worke ſtill vponupon the firſt day of the weeke, p. 177or on the Lords day: if then we may work vponupon any of the 6. dayes, then are we not tyed to keep any of thoſe dayes a Sabbath in reſting from vvorke.

If any ſhall thinke we now keepe the 7^th day and that day which followeth theſe dayes labour: to him I ſay, that our Lords day vvhichwhich we keepe is the 8^th day or firſt day in the vveeke by Diuine accounte, and the 6. dayes labour ſpoken of in 4^th Com: are thoſe 6. dayes vvhichwhich goe next before our Saturday, for thoſe are the dayes we are to imitate God by working in them, ſince we all confeſſe Saturday was the 7^th day, and that day whereon God reſted after his 6. dayes work, and ſince vve confeſſe thoſe were the dayes the Jewes till and at Chriſts death, did labour in.

6. My 6^th Argument is, becauſe God muſt hauehave one day in eueryevery 7. dayes, from the creation to the vvorlds end: and it may be thus framed.

If God muſt hauehave one day in eueryevery 7. dayes for a Sabbath, Then muſt he hauehave Saturday the 7^th day for a Sabbath, and not Sunday the firſt day of the vveeke.

But God muſt hauehave one day in eueryevery 7. dayes for a Sabbath.

Therfore muſt God hauehave Saturday the 7^th day for a Sabbath, and not Sunday the firſt day p. 178of the vveeke.

For the Minor, it is confeſſed of all: and it may be proued by the 4^th Comm: vvhere the Lord ſaid, Remember the Sabbath, that is eueryevery Sabbath: Againe, The 7^th day is the Sabbath, that is, eueryevery 7^th day is the Sabbath: like as, Thou ſhalt not kill, that is eueryevery thou: LoueLove thy neighbour, that is, eueryevery neighbour &c.

For the Maior, I proue its conſequence; Saturday the 7^th day, it being the laſt day of that vveeke, if you omitte it, making a change (for you ſay that day is changed, and if ſo, then it is omitted by juſt conſequence) & giuegive God Sunday the firſt day of the next vveeke for it, then it is plaine God hath not a Sabbath in eueryevery vveeke or 7. dayes, for the wanted one Sabbath, in that vveeke, wherin the change vvas made from Saturday to Sunday; now this lacke and want of a Sabbath in that vveeke, can no wayes be ſupplied, but by returning backe to giuegive God Saturday the 7^th day againe; So then, if God muſt hauehave one day in eueryevery 7 you muſt giuegive him Saturday which is the laſt of 7. vvithout any change to the day after: or elſe you both deny that in practiſe, vvhichwhich eueryevery man houldes in judgement to wit, that God muſt hauehave one day in eueryevery 7. and alſo liue in the breach of the 4^th Com: vvhichwhich enioyneth eueryevery 7^th day: neither vvill it ſerue your turne to ſay, this change vvas p. 179made by others many 100. yeeres a gone, for ſo long as you vphould their day and change, you treade in their ſteppes, and juſtify their facte, and are acceſſary to it.

7. My 7^th argument is, becauſe God had expreſly commanded vsus the 7^th day Sabbath in his Morall Law: it may be thus framed.

Whatſoeuer God hath commanded in this Morall Law, that is now in force.

But the 7^th day Sabbath, God hath commanded in his Morall Law.

Therefore the 7^th day Sabbath, is now in force.

For the Minor, ſee it expreſly proued Exod. 20.8.10. Exod. 23.12. Exod. 31.14.15. Exod. 35.2. Exod. 16.29. Leuit. 23.3. vvhere, both the Sabbath day is commanded, and likewiſe the 7^th day is commanded equally: and if any ſhall anſwere, a 7^th day is commanded, but not the 7^th day, I referre him to my expoſition vponupon the 4^th Comm: and vntounto the 2^d thing ther in, vvhere I hauehave ſufficiently proued that God pointed at one ſingular vvell knowne day from all others, and left vsus not at rouers to take any day.

For the Maior, namely, that vvhatſoeuer God hath commanded in his Morall Law, that is now in force: this Maxime is ſo Orthodoxe, as it ſhould trouble the conſcience of any man once to heare it queſtioned: fearing men hereby goe p. 180about to ſerue God by halues, and by peeces, to take and to leaue out vvhat they loſt, not hauing reſpect vntounto all Gods Commandements: the very naming and mention, that a thing is commanded; and that in the 10. Commandements, it beares downe all contradiction: Hereby vve controule the Atheiſt, the Papiſt, the vaine ſwearer, the Sabbath breaker, the diſobedient childe, the murtherer, adulterer, theife, falſe witnes bearer, and the couetuouſe perſon: but now if any begin to queſtion this truth, and once to make one breache, the flood of iniquity vvill flowe in amaine, and if any exception be giuen vvay too for the 7^th day commanded, vnderunder what pretenſe ſoeuer, why other ſinners and prophane perſons will and may be looke for the like, and ſo the vvhole Law ſhall be of no force to binde vsus now: vvhy may not the Papiſt cauile againſt 2^d Com: and ſay, that I indeed, it forbad Images to the Jewes, but not to Chriſtians: vvhy may not the Atheiſt cauill at firſt Command: Thou ſhalt louelove the Lord thy God, with all thy hart Matt. 22.37. I ſayes he this belongs not to vsus, for tis impoſſible ſo intirely to louelove God as with all the hearte: why may not the prophane man cauill againſt the Sabbath day, becauſe tis ſaid, In it thou ſhalt doe no worke, what not any manner of worke? vvhat not feede our children, nor cut our owne meate? this Commandement p. 181is Iewiſh: Againe, Thou ſhalt louelove thy neighbour as thy ſelfe? vvho is able thus to doe? vvherfore this Commandement pertained only to the ſeruitude of the Jewiſh nation, ſaith the vncharitable perſon? and againe, Thou ſhalt not couet thy neighbours vvife, nor any thing that is his, that is, thou ſhalt not hauehave the leaſt deſire to the leaſt thing of the neighbours; Oh ſaith the lawleſſe Proteſtant, theſe things are partly Morall, partly Ceremoniall, this ſame liuing ſo accuratly and ſo ſtrictly pertained to the Iewes, tis to vsus a yoke, nor we nor our fathers could beare &c. if I ſay an exception be once made from this generall truth, for you, for the 7^th day vvhy may not eueryevery of theſe come in alſo with his exception too?

Yet farther, ſince this is that generall truth, vvhichwhich all Miniſters both in pulpit, and in their bookes, doe vphould vvhatſoeuer they ſay or vvright, that it muſt be ſo and ſo, becauſe God had commanded it in the Morall Law: vvhichwhich particular flowes from this generall, that, whatſoeuer God hath commanded in his Morall Law … now in force: ſince I ſay they pay out ſuch coyne to others, why ſhould they not be willing to be paid in the ſame coyne by others? vvhy therfore ſhould I be put to proue this principle, and fundamentall truth, vvhichwhich in other caſes themſelues make no ſcruple of? If ſo be that this p. 182be not ſufficient that vvhatſoeuer is commanded in Gods Law, the 10. Comm: is now in force to bind vsus, our very principles ſhall become diſputable and doubtfull.

If they ſhall anſwere by any diſtinction, wher by they empaire the full force and virtue of any branch of this Law of God, they offend againſt a plaine texte Deut. 12.32. whatſoeuer I command you, you ſhall take nothing therefro: yea they falſify Chriſts words and predication, Mat. 5.18. vvho confirmed the Law, and eueryevery iote & title in it, to abide in ſuch force as it was in, when he preached that ſermons in Mat. 5.18. thence forwards vntounto the vvorlds end: yea, & they ſide it vvith theſe Prieſtes Zepha. 3.4. who wreſted the Law; or, vvho did violence to the Law of Scripture, vve hauehave but two parts left vsus, the one is the Law Morall, the other is the Goſpell: now whoſoeuer ſhall enfring or deny any iote or title of eighther of theſe portions of holy writt, he is no freend to God.

2. Neuertheleſſe, ſome thing may be ſaid to proue, that whatſoeuer God hath commanded in the 10. Commandements, the ſame is now in force: as 1. becauſe all the 10. Commandements were all and eueryevery one equally and a like deliuered by the ſame God, by the ſame voice, at the fame tyme, and wrote vponupon the ſame tables of ſtone, therfore one ſhould bind aſwell as thother, p. 183and one ſhould laſt as long as any other, they ſhould hauehave the ſame duration, in common reaſon: 2. Our Sauiour Chriſt himſelfe ratified the Morall Law, and eueryevery iote and title of it vntounto the vvorlds end, Matt. 5, 17.18. which is to the full, as much as can be deſired I ſhould proue: 3. If ſome thing commanded in the Morall Law doth not binde now, then are there not 10. Commandements, for there is but 9. Commandements and an halfe, or but 9. Commandements and three quarters, or there abouts, but ſure I am tenne fully there is not, for there wants the tyme of 7^th day, commanded in the 4^th Comm: if you except it; now Moſes telde Iewes and conſequently vsus, that God wrote in the Tables tenne Commandements Deuter. 10.4. if therfore we hauehave not tenne commandements compleat, then hauehave we Chriſtians not the Law of God as it was deliuered at firſt intirely, but defectiuely and maimedely, and ſome peeces only of it. 4. If that reaſoning of S. Iames, Iam. 2.10.11. be ſound and good, vvhere by he proueth that, whoſoeuer breaketh but one Law, is guilty of all the other precepts, by this reaſon, becauſe he that commanded one Law, he commanded the other Lawes alſo; Then ſo may I reaſon and proue, whoſoeuer ſhall violate the 7^th day, is guilty of all the other precepts, by this reaſon, becauſe, he that commanded vsus to beepe the Sabbath day, page missing p. 186proue it from a like phraſe in Scripture, as in Geneſ. 14.21.23. ſaid Abraham to the King of Sodome, I will not take ſo much as a threed or ſhoolatchet of thee &c. and as in Matth. 5.26. ſaid our Sauiour Chriſt; thou ſhalt not come out thence till thou haſt paid the vtmoſt farthing: both vvhichwhich phraſes intimate thus much, that if the debtor ſhould not come out of priſon till he had paid eueryevery farching, thē ſhould he not come out till he had paid eueryevery penny, eueryevery ſhilling, and eueryevery pownd: & if Abraham would not take a threed or ſhoolatchet of the King, then would he not take of him raiment, cattell, ſiluer, or gould: thus you ſee it the manner of Scripture, by mentioning and denying of the very leaſt; to intimate ther by a deniall of all, any, the whole, and eueryevery part and parcell of that thing, wher to that leaſt belonged: a like phraſe you hauehave Mat. 10.30. yea, and the haires of your head are numbred &c. if the haires vvere numbred (may we reaſon) then were the hands, eyes, eares, the teeth, and the fingers numbred alſo: juſt ſo is my atguing aboue, if eueryevery title of the Law be in force, then ſo alſo are thes letters & words in force, to wit, the 7^th day is the Sabbath: ſo you ſee the conſequence proued good and ſound.

I proue the Minor, to wit, that eueryevery title of the Law is in force to the worlds end, by Mat. 5.18. where our Sauiour prophecied of the duratiō p. 187of the Law, & of eueryevery iote and title of it, to laſt to the worlds end, ſaying; Amen, or verily Iſay vntounto you, (foreign, donec) vntill Heauen & Earth paſſe, one iote or one title of the Law ſhall not paſſe, &c. vvhere you ſee, Chriſt did ratifie this prophecy by a vehement aſſueueration prefixed to it, Amen, or verily ſaid he &c. Farther note vvhat learned, Chemnitius ſaith vponupon this Text, by way of expoſition, ſaith he; Iote is a letter of the Hebrew Alphabet, and a letter of the leaſt value of all the reſt in the Alphabet: and title (ſaith he) is as a pricke to a letter, or as a comma to a ſentence: ſo you ſee, Chriſt did ſtabliſh for euer, the very leaſt things of moment in the law: and thus is the minor made good.

Neuertheleſſe againſt this Text many anſweres are brought, as 1. that by Law here is not only meant the Law Morall, but alſo the Law ceremoniall: Here vntounto I ſay 1. that it is a growndleſſe anſwere, it hath no foundation in the Text, or context, for ſince all the Lawes, in the ſequel of the chapter, which Chriſt expoundeth, be only Morall Lawes and not Ceremoniall Lawes, why ſhould it be thought here ſhould be any Ceremoniall Lawes meant? anddoe vve not vſe to reſtraine generall words vntounto the ſubiect matter of the text and context; vvere it not a racking of the vvord Law, Heb. 7.12. to vnderſtand it of all Lawes, Morall and Ceremoniall, vvhere the ſubiect p. 188matter doth occaſion vsus to limite it to the Leuiticall Ceremoniall Law? I cōfeſſe Mat. 5.17. there the word Prophetes added to the vvord Jewe: thinke not I am come to deſtroy the Law or the Prophetes &c. but I ſee no reaſon, why the word Prophetes ſhould hauehave any aime at the Ceremoniall Law, more then the vvord Law in verſ. 18. for the Prophetes vvere exerciſed about the Morall Lavv, in vrging and expounding it, as Matth. 22.40. yea, ſince we finde this phraſe of, The Law and Prophetes, to be applied to the Morall, and not to the Ceremoniall Law, by Chriſt himſelfe, and that too in the ſame Sermon, as Matth. 7.12. why ſhould it be vrged any larger here? 2. By Law, here muſt not be meante the Law Ceremoniall, but the Law Morall only, for, Chriſt ſaith, he came not to deſtroy or looſen the Law, but to fulfill it; vvhichwhich ſpeech cannot be true of the Law Ceremoniall, for he came both to deſtroy or looſen it as by his death, and alſo to fulfill it, as in his life, and by his death. 3. The tyme wherein Chriſt foretold the duration of this Law, was but about a matter of two yeeres before his death, at vvhichwhich tyme eueryevery iote and title of the Ceremoniall Lavv, vvas to be vtterly deſtroyed, novv would Chriſt foretell touching this Law, that it ſhould endure as long as the Heauens and the Earth, when as with in two or three yeeres after p. 189it vvas to be aboliſhed? nay, what likelihoode is there that Chriſt would conioyne the Morall & the Ceremoniall Law together touching duration, as if they vvere both equally and a like to laſt, and to vaniſh together?

A 2^d anſwere is, that the duration of the Law here is but vntill Chriſts paſſion, which they would ground from thoſe vvords Mat. 5.18. Till all things be fulfilled: to this I ſay 1. This thwarteth and croſſeth Chriſts vvords, in the precedent v. 17. I came not to deſtroy or looſen (foreign) the Law &c. but if the Law had retained its force but till his death, then Chriſt came to deſtroy or looſen the Law, for it muſt be his death or nothing that altred the Law, and vvhat vvas done by his death, that he came to doe: 2. This ſenſe were to make Chriſt words ſenſeleſſe, as if in former parte of the verſe he ſhould vowe not one iote of the Law ſhall paſſe, vntill heauen and earth paſſe, that is, not vntill this worlds end; and inſtantly ſhould adde vntill all things be fulfilled, that is, vntill a two or three yeeres hence. 3. The Law is to laſt after Chriſts paſſiō, as is plaine by that of Paul Ro. 3.31. wher be ſaith, fayth doth not make the Law of none effect, nor they the Apoſtles of Chriſt, but they eſtabliſhed the Law: now this was after Chriſts paſſion: and indeed the Law muſt be in force to this day, to ſhew vsus our fine, and to bringe vsus to p. 190Chriſt, Gal. 3.24. further, all things ſhall not be fulfilled, vntill the miſtery of God be fulfilled Reuel. 20.7. and vntill Chriſti ſeconde coming Act. 3.21. and 1. Cor. 15.24.25.26.54. &c.

A 3d anſwere is, that ſome iotes of the Law are paſſed, and doe not bind vsus now, as the preface to the Commandements, I am the Lord thy God, that brought the out of the Land of Egypt; and as the promiſe to the 5^th Comm: That thy dayes may be long in the land, which the Law thy God giueth thee: thone of theſe concerned Egypt, the other Canaan, and both concerned the Iewes, but neither of them concernes vsus Chriſtians, Ergo: Here vntounto I ſay 1. neither of theſe doe, nor euer did binde any, for theſe be but reaſons and motiues to obedience of the Commandements, they be no commandements, ſince they command or forbid nothing, only they be appartenances to the Commandements, ſo the Law whereof Chriſt ſpake, may ſtand ſtill as a Law, though theſe motiues faile, for God can moue vsus to obedience by other motiues Euangelicall, as Rom. 12.1. and though theſe motiues vvere failed, yet vvere no parte or iote of the Law failed or paſſed, ſince theſe motiues were, nor Law, nor parte or iote of the Law: Againe 2. it cannot be ſaid that thes 2. motiues be failed to this day, for looke to vvhome they did at firſt belonge, to the ſame nation and people they doe at this day p. 191belonge, that is, to the people of the Iewes, for the deliuerance out of Egypt, is yet true of their people, and ought ſtill to be a motiue to them, euen to the vvorlds end, ſo then though that reaſon concerneth not vsus, yet is it not failed, ſince it is in force as largly as euer to the Iewe: vntounto vsus Chriſtians it did neuer belonge: for that other annexed to the 5^th Com: I ſee not but that may be generall to all nations.

9. My 9^th Argument is, becauſe the Sabbath day, is a meanes to keepe in memory the miraculouſe worke of the creation: this argument is taken out of Exod. 31.16.17: and thus it may be framed.

That thing vvhichwhich vvas a ſpeciall meanes and helpe of Gods appointement, to keepe in his church, the memory of that memoriable and renoumed worke of his to wit the creation of this world: That thinge and meanes, ought now and for euer, to be in vſe in Gods Church.

But the 7^th day Sabbath, was that ſpeciall meanes and help of Gods appointement, to keep in his Church, the memory of that memorable & renoumed vvorke of his, to wit, the ereation of this warld.

Therfore the 7^th day Sabbath, ought now and for euer. to be in vſe in Gods Church.

For proofe of the Maior, there is no man in p. 192our Church but freely confeſſeth, that both now and for euer, there ought to be an honourable, admirable, and thankfull remembrance of Gods workmanſhip in the creation of this world, as well as was in the dayes of Moſes, and of ould: if then it be granted, that there ought now to be a memory kept thereof, why ſhould it not be granted alſo, that that ſpeciall help and meanes, ordeined once of God for that end, ſhould now be in force and in vſe? 2. There was neuer any helpe or meanes, once appointed to keep memory of the vvorlds creation, which was afterwards aboliſht, and if none were aboliſhed, then eueryevery one that once vvas, remaineth ſtill: true it is, ſome Sabbathes were aboliſhed, as in Col. 2.16.17. but, we muſt know, there vvere 2. ſortes of Sabbathes: there were Sabbathes vvhichwhich were ſhadowes or ſignes of the Redemption, the body whereof vvas Chriſt; annuall yeerly Sabbaths, theſe indeed be aboliſht by this text; now there vvas alſo Sabbaths vvhichwhich were ſignes of the creation, vveekly Sabbaths, eueryevery 7^th day, now theſe vvhichwhich were Sabbaths and ſignes of things paſt, as was the creation, theſe be no where aboliſhed: great is the difference twixt Sabbathes, as ſignes of things to come; and Sabbathes as ſignes of things paſt. 3. It is of as great neceſſity, if not of greater, that vve now ſhould hauehave all or any ſuch ſpeciall helpes and meanes to keepe in remembrance p. 193the vvorlds creation, as had thoſe Iſraelites in Moſes tyme, for, vve are a people as forgetfull of Gods workes of wonder, as were they: yea, and we be in greater danger of forgetting the vvorlds creation then thoſe Iſraelites, by how much vve liue longer after the creation then they did; ould done things weare out of memory.

For proofe of the Minor; to vvit, that the Sabbath was an helpe, to keep memory of the creation. 1. All men grant it, when they thus argue, that the Lords day was inſtituded for the memory of the reſurrection, as was the Sabbath day, for memory of the creation. 2. I proue it from Exod. 31.16.17. where 2. thinges be to be marked, 1. that the Sabbath is called a ſigne, 2. whereof it is a ſigne, and what is the thing ſignifyed: For the latter, the thing ſignifyed by the Sabbath conſidered as a ſigne, is the creation of the vvorld in 6. dayes, and Gods reſt vponupon the 7^th day: ſince eueryevery ſigne, muſt ſignifie ſome thing, and this Text mentioneth nothing but the creation, and againe, where God giueth a ſigne, he vſeth to ſhew vvhereof it is a ſigne, and here he mentioneth nothing but the creation, therfore the creation is the thing ſignified: and this truth may yet farther be ſhowne by the very Text v. 17. for in 6. dayes &c. vvhere note that the Hebrew vvord tranſlated, for, may alſo be tranſlated, that, as thoſe ſkilfull in the tounge know p. 194well, and finde ſondry examples in Scripture: yea, the vvord (for) muſt be tranſlated (that:) to make good ſenſe: ſo then, reade the Text thus; that in 6. dayes &c. and you hauehave good ſenſe; & alſo you ſee it plaine, that the Sabbath was a ſigne, that in 6. dayes God created and reſted: and the creation vvas the thing ſignified by the ſigne.

The other thing to be conſidered in the text, is, that the Sabbath is called a ſigne: and hence I thus argue; If ſignes be helpes and meanes to bringe to minde or keep in memory the things where of they be ſignes, then doth the Sabbath day helpe vsus to minde and keep in memory the vvorlds creation: but ſignes be helpes & meanes to bringe, to minde, and to keep in memory the things whereof they be ſignes: therfore the Sabbath day doth helpe vsus to minde and to keepe in memory the worlds creation, the conſequence is good, it proceeding from the genus to the ſpecies, the Sabbath day being one kinde of ſignes; and what belongeth to all ſignes, appertaineth to eueryevery or any ſigne. I proue the Minor, by an induction of particulares; the raine-bowe in the cloudes, Geneſ. 4. it is called a ſigne or a token v. 13. and the Lord ſaid, He vvould looke vponupon the bowe, that he might remember the couenant (which vvas the thing ſignifyed by the bovv) v. 16. The Paſſeouer vvas a ſigne or token Exod. p. 19512.13. vvhichwhich when the Angell of the Lord ſaw, then he remembred the couenant, and ſpared them. Circumciſion Geneſ. 17.11. it vvas a ſigne and token, to put them in minde of Gods couenant made vvith Abraham &c. and ſee Exod. 31.13. a text pregnant to the ſame purpoſe: The Sacrament of the Lords Supper it is a ſigne; and this ſigne is to be vſed in remembrance of the thing ſignified, vvhichwhich is Chriſt, 1. Cor. 12.24. neither can any example be ſhowne to the contrary, for, it is the very nature of a ſigne, to bring to minde the thing ſignified: I conclude, as the Lords Supper is a ſigne of the work of redemption; So the Sabbath is a ſigne of the work of creation.

10. My 10^th Argument is, becauſe the Sabbath day putteth vsus in minde, vvho it is, that is our Sanctifier, namely the Lord our God: This argument is taken out of Exod. 31.13. and it may be thus framed.

That thing vvhichwhich in the tyme of Moſes, vvas vſed as an helpe and meanes, to put the children of Iſrael in minde, vvho it vvas that ſanctified them; that meanes and helpe ought now and for euer to be in the Church; to ſhew vsus vvho is our Sanctifyer.

But the 7^th day Sabbath, was vſed in the tyme of Moſes, as an helpe and meanes, to minde the p. 196children of Iſrael, vvho it was that ſanctifyed them.

Therfore the 7^th day Sabbath, ought now and for euer to be vſed in the Church, as a meane & helpe, to ſhew vsus, vvho is our Sanctifyer.

For proofe of the Maior, 1. vvhat reaſon can be rendered, or inſtance giuen to the contrary, to ſhew that our churchs and people ſhould not now, hauehave the ſame meanes and helpes to put vsus in minde, & ſhew vntounto vsus vvho is the authour of our ſanctification, the which the children of Iſrael, and Church of the Jewes had? 2. No helpe or meanes once appointed of God, to minde the Iſraelites, vvho did ſanctify them, vvas ener yet aboliſhed, and if neuer aboliſhed, then muſt they remaine: True it is, Sabbathes ceremoniall, and annuall, which were ſignes of Chriſt, and of juſtification, ſuch were aboliſhed in Col. 2.16.17. but Sabbathes Morall, and weekly, vvhichwhich vvere ſignes of God the Father, and of ſanctification, ſuch were neuer yet aboliſhed: beſides, the Sabbathes aboliſhed in Col. 2.16. were ſuch as were ſignes of things to come afterwards, as of Chriſt: but the Sabbathes Morall in Exod. 31.13. were ſignes of things preſent, as of God preſently ſanctifying, as you may ſee in the Textes. 3. Wee now in theſe tymes, hauehave as much neede of that help, to put vsus in minde of God our Sanctifyer, as they had in former tymes; for inſtance, let a p. 197Chriſtian pray feruently; giuegive almes bountifully, hate ſyne vnfainedly; doe the duties of his calling conſcionably; preach powerfully; and in a word, liue holily and blameleſly in this euill vvorld; vvhereby he out ſtrippeth the men of this world, and is as a light ſet vponupon an hill; is not this man in greate danger to be puffed vp vvith pride, as vvere thoſe Iſraelites Deut. 8.17, arrogating to themſelues the glory of their aboundance, forgetting God the author? and is not this man in danger, to vſe his giftes as if he had not receiued them, and to glorie in them as his owne, 1. Cor. 4.7. ſurely vponupon a ſerch, we can not but confeſſe, vvee Chriſtians are as ſubiect to ſpirituall pride, and as backward & ſluggiſh, to giuegive vntounto God the glory of his mercifull work of ſanctifying vsus, as euer were the Iſrael of God: now vvhat helpe could be better to foreward vsus in this Diuine vvork of hallowing Gods name, then to hauehave once in eueryevery 7. dayes, that 7^th day appointed of God, to be a ſigne and remembrancer vntounto vsus, that Jehouah the Holy God is that fountaine and authour of our ſanctification and holineſſe? Well then, ſince vve Chriſtians hauehave as much need of helpes and meanes, to minde vsus of the authour of our ſanctification, as thoſe Iſraelites had, and God hath giuen vsus no other helpes or meanes in the roome of thoſe he gaue to the Iſraelites; then it followeth, that we now page missing p. 200and the 7^th day, doe both notify but one tyme, which is the laſt day of the weeke: ſo them conioyned by God, and alſo permiſeouſly vſed Exo. 20.10. Leuit. 23.3. Exod. 31.15. there you hauehave them conioyned by way of appoſition, Gen. 2.3. Exod, 20.11. Exod. 16.29. Luk. 13.14. here you hauehave them permiſcouſly vſed the one for the other: ſo as the name Sabbath, and the tyme the 7^th day, cannot be ſeparated. 2, Whereas they deny me the accident of tyme, the 7^th day ſee it expreſſely commanded in ſo many words, Exod. 16.29. Exod. 20.10. Exod. 23.12. Exod. 31.15. Exod. 35.2. and ſo you ſee not only the Sabbath is in force now, but alſo the tyme and 7^th day.

The other commone anſwere is, that the 4^th Com: and ſo the Sabbath day are now in force indeed, as touching the Morality of them, but not as touching their ſpeciall application vntounto the Iewiſh ſtate: Here vntounto I ſay, it is but a fained thing to thinke that eighther the 4^th Com: or the Sabbath day, were ſo commanded and appointed of God to the Iewe, as if made peculiar and proper to their ſtate, and not common to all nations; To this end, perpende we the particulars of the 4^th Comm: to ſee if ought there be that might giuegive vsus occaſion to thinke it vvas applied to the Iewiſh nation excluſiuely; or, if all Nationes might not equally participate vvith them, in this Commandement, as vvell as in the p. 201other 9. Commandements: In the Com: ye hauehave theſe things enioyned: 1. Remember the Sabbath: 2. to reſt in it: 3. to keep it holy: 4. a daye 5. the 7^th day, or laſt of 7.6. becauſe God reſteth on that day. What is here now, that is peculiar to the Iewe, ſo as other nations cannot obſerue the ſame? Cannot we in England, as well as they in Ieruſalē, 1. Remember the Sabbath? 2. reſt in it? 3. keep it holy? 4. a whole day? 5. the 7^th day, and laſt of 7? 6. in imitation of God, becauſe he reſted on this day? could no nation beſide the Iewe obſerue thes 6. things?

Perhaps it vvill be ſaid, The Sabbath, and ſo the Comm: was applied to the Iewiſh ſtate, becauſe of that reaſon mouing them to obedience of it, which is annexed to the Com: Deut. 5.15. namely, Gods bringing them out of Egypt: Here vntounto I ſay, This motiue and reaſon may be ſaid to be applied indeed to the Iewiſh ſtate excluſiuely, as not belonging to other nations, and if they meane no more but thus: that the 4^th Com: and ſo the Sabbath, are not now in force, as touching this ſpeciall application only to the Iewiſh ſtate, becauſe the Lord brought them out of Egypt, & that this reaſon ſhould not now be properly preſſed vponupon vsus Chriſtians; I am not againſt it, nor doth it at all helpe them: who goeth about to proue the Sabbath is in force now to vsus, with relation to that reaſon, of Gods bringing Iſrael p. 202out of Egypt? or to moue Chriſtianes to obedience by that reaſon? The 4^th Com: ſtands on two partes; The one is Law, commanding or forbidding ſome thing to be done, this part only I vrge: The other part is reaſon or motiue, to enforce to obedience of the Law, now this I vrge not, nor neede I, for it is no Law properly, for it nor forbides, nor commandes any thing: Be it, that the Law as touching the motiues be applied ſpecially to the Iewiſh ſtate, yet the Law as touching all things commanded or forbidden in it, is vniuerſall to all nations.

Thus hauing proued the 7^th day Sabbath is ſtill in force to this day: in next place I will ſhew you how this Sabbath hath beene practiſed and in vſe in the Chriſtian Church both in the dayes of the Apoſtles, after Chriſt his reſurrection; and after alſo in the more primitiue churches: for the practiſe of the Apoſtles I doe the rather produce it, becauſe the contrary ſide I ſee leane much vpō their practiſe, labouring much though all in vaine (as hath beene ſhowne) to proue the practiſe of the Apoſtles vponupon the Lords day; vvherfore ſince Apoſtles practiſe, is vvith them of ſo great ſtrength, if I ſhall proue now, that the Apoſtles practiſed the 7^th day Sabbath, I truſt they will forth with yeeld, that the 7^th day Sabbath is now in force, & make no further queſtion of the matter.

p. 203For this purpoſe looke Act. 13.14.15.16. Act. 13.42.44. Act. 16.13. here ye ſee 3. ſeuerall Sabbaths, and in two ſeuerall places, the Apoſtles preached vponupon the Sabbath day: and ſee Act. 17.2. Paul as his manner was, vvēt in vntounto them, and three Sabbath dayes, diſputed with them, by the Scriptures: Here you ſee in an other place and Church, three Sabbaths more kept by Paul and thoſe that trauailed with him; nor was this any extraordenary thing: for the Text ſaith; it vvas an vſuall thing for Paul ſo to doe, Paul as his manner vvas &c. and ſee Act. 18.4 here Paul in an other place and Church, namely, in the Church of Corinthe v. 1. diſputed in the Synagogue eueryevery Sabbath day: ſo here was a conſtant practiſe, Sabbath by Sabbath; EueryEvery Sabbath day ſaith the Text: and thus I truſt I hauehave more ſoundly proued, that the Apoſtles kept the Sabbath day; and that conſtantly, and the ſame in ſoundery Churches, then they hauehave proued that the Apoſtles kept the Lords day: The keeping the Sabbath day, was an Apoſtolicall practiſe, but ſo was not the Lords day: Let the indifferent reader judge now and let him chooſe to practiſe that day of the twaine, vvhichwhich he ſeeth moſt ſoundly and plainly proued before his eyes, practiſed by the Apoſtles.

Againſt this be ſondry anſweres brought, as 1. True, Paul preached on the Sabbath day amongſt page missing p. 206the Sabbath day, but they vndertooke indeed, but neuer did, nor euer will be able to proue the Apoſtles did conſtantly keep the Lords day, ſo in this point of Apoſtles practiſe, I hauehave the better of them, ſince they can not proue Apoſtles conſtantly kept the Lords day amongſt nor Iewes, nor Gentiles, no nor Iewes and Gentiles mixt.

Secondly, I produce an other Text againſt theire anſwere, ſhewing the Apoſtles preached amongſt the Gentiles, in which Text is not the leaſt grownd for any ſuch exception, as to ſay, there was a mixture of Iewes and Gentiles: ſee Act. 16.12.13. here Paul and Timothie preached on the Sabbath day: and note 1. that there was no thing conſtrayning them to preach, rather on this then on any other day, vnles it were the 4^th Comm: they had beene there as the Text ſaith, certaine dayes; and of all thes dayes, the Sabbath day vvas choſen; & what can be thought ſhould incline them to this choiſe, but the 4^th Comm: 2. Note, here is not any reaſon to thinke here were any Iewes, becauſe vve reade not of any Synagues the Iewes had here: & the people aſſembled in the open fields, beſides a riuer to pray, as the Text ſpeaketh, and therfore not with the Iewes in their Synagogues, as they were wonte to doe where the Jewes had Synagogues. As for Lydia, it will not follow ſhee was a Ieweſſe, becauſe p. 207the Text ſaith, ſhee was a vvorſhipper of God: for ſo was Cornelius Act. 10.2. but yet no Iewe, no nor any proſelyte, for he vvas vncircumciſed then, Act. 11.3. finally, I ſay, ſuppoſe here was a mixture of Iewes and Gentiles, and alſo in that other place Act, 13.42.44. yet ther is no cauſe of ſcruple or doubt, that the Apoſtles would vſe any ceremonies (as they ſuppoſe the Sabbath) to be amongſt thoſe Iewes that vvere mingled with the Gentiles, no more then they would amongſt the Gentiles alone; for, ſaith the Text Act. 21.21. Paul taught thoſe Jewes that were mixed among the Gentiles, to forſake Ceremonies &c. and you ſee it his practiſe Gal. 2.11. he would not endure no not a Peter to Iudaize it amongſt the Gentiles; and can we thinke himſelfe would doe vvhat he reproued in an other? beſides, it was againſt reaſon, for ſo he ſhould builde vp things (as ceremonies) which he labored to deſtroy, Gal. 5.1.2. I ſay build vp, for Paul counted Judaiſing amongſt Gentiles, a conſtraining of thoſe Gentiles vntounto Judaizme, Gal. 2.14. for all this, I deny not, but Paul did Iudaize, but it was only in ſuch places of aſſemblie where vvere none but Iewes only, as at Ieruſalem, and the like places, Act. 21.17.20.26. but in aſſemblies mixed of Iewes and Gentiles, there he would not Iudaize, leſt he ſhould conſtraine the Gentiles to Iudaizme, as hath beene ſaid.

p. 208An other and ſeconde anſwer vſually brought againſt this practiſe of the Apoſtles is, that Paul did keepe Sabbath here vvith the Iewes, to beare with their weakeneſſe for a tyme, and as he did Iudaize it by circumciſion of Timothie: Here vntounto I ſay 1. it appeareth he did not keepe Sabbath only for the Iewes ſake, for then vvould he not hauehave kept the Sabbath with the Gentiles, as he did: 2. vvas it a weakeneſſe in the Iewes to yeeld obedience to a morall precepts, to the 4^th Com? 3. The things vvherin properly Paul was ſaid to Iudaize, were Ceremoniall things, ſtanding in force by the Ceremoniall Law, as Circumciſion and the Reſt, but things ſtanding in force by the Morall Law, as doth the Sabbath day, performance of theſe is no Iudaizing, but Moralizing, if I may ſo ſpeake.

A 3^d anſwere is, that the Apoſtles muſt take ſuch dayes, as they found in vſe in the Church then, or elſe they cold not preach and divulge the Goſpell: and the Iewes then would aſſemble on no dayes but the Sabbath: Here vntounto I ſay, the Apoſtles cold make knowne the Goſpell, though they had neuer frequented the Iewes vſuall aſſemblies, for the Apoſtles taught and preached Chriſt, in priuate houſen, from houſe to houſe Act. 5.42. and when Paul forſooke preaching in the Synagogue, he taught elſe, where as in the Schoole of one Tyrannus, and there frequented p. 209him both Iewes and Grecians Act. 19.9.10. yea, Paul cold aſſemble the Iewes them ſelues vponupon occaſion, & the very chiefe of them refuſed not to aſſemble at his calle, Act. 28.17.20. wherefore, neceſſity compelled him not to keepe the Sabbath vvith them.

To make a more full anſwere to thoſe common obiections vvhichwhich they bring againſt the practiſe of the Apoſtles, in keeping the Sabbath day: one of vvhichwhich maine obiections is that fore ſpoken of to this effecte, true the Apoſtles practiſed the 7^th day Sabbath, but it was amongſt the Iewes, not amongſt the Gentiles: where vntounto I ſay, vvhat and if it vvere only amongſt the Ievves? are therefore the Apoſtles practiſes and actions vnvvareantable and vnimitable, becauſe they vvere done amongſt the Iewes? are all their actions amongſt Jewes but, of an indifferent nature? if ſuch obiections be lawfull, if a preacher confirmes his doctrines in the pulp it, by the practiſe of the Apoſtles, then is it lawfull for any thus to cauill againſt it, oh but that, it vvas done among Jewes: for inſtance, ſuppoſe this the doctrine; Miniſters muſt preach conſtantly on the Sabbath day: novv after it is proued, &c. then he confirmes it by the conſtant practiſe of the Apoſtles, Act. 13.14.44. Act. 17.2. Act. 18.4. is it tollerable for an auditor to cauill thus, oh this it page missing p. 212dience and reference vntounto ſome of thoſe Commandements.

The laſt obiection is, that tis true indeed, the Apoſtles kept the Sabbath, but it was but for a tyme, till the Iewes vvere better inſtructed, the vvhichwhich if they had refuſed to keepe, the Iewes vvould neuer hauehave heard them preach of Chriſt &c. Here vntounto I anſwere, this obiection preſuppoſeth now as granted, two falſe ſuppoſitions; the one, that the Apoſtles vvould not (if they cold hauehave auoided it) hauehave kept this Sabbath: the other, that the Iewes vvere needleſly religiouſe, making conſcience of this Sabbath now, vvhen they neded not: for the former, for any thus to imagine or ſay is growndleſſe, for vvhere hath any of the Apoſtles declared themſelues any enemies to the Morall Sabbath, that it ſhould be thought they had rather not to hauehave kept the Sabbath, then to hauehave kept it? for the latter, tis true, of Circumciſion, it might be ſaid the Iewes vvere needleſſely religious and carefull of it, becauſe vve finde the Apoſtle inueighing againſt it Galat. 5.2. but how can vve ſay ſo of the Iewes as touching the Sabbath day, ſince vve no where finde the Apoſtles inueighing againſt it, or reprehending the Iewes for keeping it, as they did for Circumciſion? The maine errour in theſe obiections is, that they take it for granted vvhichwhich is not granted, that is, ſuppoſing the Sabbath day in p. 213the 10. Commandements to be a Ceremony, as vvell as Circumciſion, and that ſo it vvas aboliſht by Chriſt; vvhereof there is no grownd in Scripture, as elſe vvhere I hauehave largely ſhewed; nay farther, for any to ſay, the Sabbath is a ceremony, or that any vvord or letter of the Law or 10. Commandements is Ceremoniall, is no better then blaſphemy againſt Gods Law and Truth, & to ſpeake euill of the way of God.

Thus you ſee, I hauehave proued, the practiſe of the Apoſtles, vvas conſtantly to keep the Sabbath day, and the keeping of the Sabbath day vvas an Apoſtolicall practiſe; the vvhichwhich proofe I hauehave made to this end, that you might ſee vve hauehave better grounds for the Apoſtles keeping the Sabbath day, then for their keeping the Lords day, nay there is good ground for the Sabbath day, but no ground at all, for the Lords day; Further more, as by the way, you may ſee it hath beene ſhowne the Apoſtles kept the Sabbath day, 1. conſtantly, not once, or twice, or thrice, and no no more. 2. In ſondry places & in diuerſe churches, not at one place or two, but at more. 3. that vvhere they abode diuerſe dayes, they choſe the Sabbath day, not the Lords day, to teache and to preache in, as Act. 16.12.13. Act. 13.42.44. Act. 17.2. Act. 18.4. 4. They kept Sabbath with both Jewes and Gentiles together, & ſometyme with page missing p. 216you ſee the duties of a Sabbath, meditation in Gods Law vvith ioy and delight; and admiration of the workes of God. There be I confeſſe, that would hauehave all this vnderſtood of the Lords day; but Ignatius ſpeakes both of the Sabbath, & alſo of the Lords day, diſtinctly in the ſame Text: for the very next words are thus, And after the Sabbath, let the Lords day be celebrated &c. Athanaſius in his Homilie de ſemente, ſaith thus; We aſſemble together in the Sabbath day, not as if vve were ſicke of Iudaizme: but therefore we meete on the Sabbath, that we may vvorſhip Ieſus, the Lord of the Sabbath: vvhere ye ſee Athanaſius not only auowching that they of this tyme kept the Sabbath, but alſo he defendeth theire keeping of it from ſuperſtition or Iudaizme: but our tymes are now of a contrary minde, thinking and ſaying, if we ſhould keepe the Sabbath day, we ſhould play the Iewes, and be infected with Judaizme. Socrates in his Hiſtory chap, 8. booke 6^th ſaith: Aſſemblies were vvonte to be in the Churches, eueryevery weeke vponupon the Sabbath, & vponupon the Lords day: Zanchie ypon the 4^th Com: Theſ. 1. ſaith out of Sozomen, That thos of Conſtantinople, & almoſt all others, hauehave Eccleſiaſticall aſſemblies, to heare Gods Word, on the Sabbath day, and on the Lords day: Doctour Prideaux on the Sabbath; ſaith, The Churches after Chriſt, kept both the Sabbath, & the Lords day, p. 217for diuerſe yeeres, with holy aſſemblies, and this thing is ſo manifeſt (ſaith he) as it needeth no proofe &c. In a word, is it not plaine the Sabbath was in vſe in the Church, vntill the yeere of Chriſt 364. at vvhat tyme the Laodicean counſaile enacted a Law againſt it, and for the Lords day? Hoſp. de Orig. Feſt. cap. 9. pag. 27. but how vniuſtifiable this their acte was, may appeare, in that they enacted a Law againſt Gods Law: and were guilty of that brande in Dan. 7.25. of vnlawfull changing of Tymes, and the Law: yea, how full of ſuſpition this their facte was, may appeare in this that Church of Laodicea, it was the worſt of all the 7. churches that S. Iohn wrote vntounto in his Reuelations: yea, and in that this change was not made till the yeere 364. tis of ſmall accounte, ſince the elder the church grewe, the more corrupt it grewe; for, 364. yeeres after Chriſt crept into the church ſuperſtition, and ſo dayly thence forwards popery by degrees: But how ſoeuer, it is plaine that the Sabbath day was in vſe in the church at that tyme, in which they enacted a Lavv againſt it; or elſe they made a Law againſt nothing.

Here it ſhall not be amiſſe to adde the teſtimony of two or three of our owne Diuines, auowching the morality of the 7^th day Sabbath, I could produce many, but two or three for all; page missing p. 220ſtrengthen my ſelfe, and vvronge not them. 3. Doctour Prideaux vponupon the Sabbath, lately comne forth, pag. 140. ſaith. Where did Chriſt abrogate the Sabbath? vvhere is there any mention of ſetting the Lords day in the roome of it? well, Chriſt aſcendeth, he left his Apoſtles preachers, and did not they vvithout any ſcruple obſerue the Sabbath of the Iewes, wich the Iewes? did not they inſtitute moſt freely aſſemblies in the Sabbath day? & did not the ſucceding churches the like, &c?

And now let me propounded vntounto your choiſe, theſe two dayes, The Sabbath day on Saturday; or the Lords day on Suneday, and keepe whither of the twaine you ſhall in conſcience finde the more ſafe; If you keepe the Lords day, but prophane the Sabbath day, you vvalke in great danger and perill (to ſay the laſt) of tranſgreſſing one of Gods eternall & inviolable Laws the 4^th Com: but on the other ſide, if you keep the Sabbath day, though you prophane the Lords day, you are out of all guneſhot and danger, for ſo you tranſgreſſe no Law at all, ſince Chriſt, nor his Apoſtles did euer leaue any Law for it.

1. To conclude, let me take away two or three obiections and ſo an end; Say ſome what a doe is here about a day, is God ſo ſtrict for a day? ſo be he hath the duties, it matters not ſo much for the p. 221tyme: To whom I anſwere; and make not you as much a doe too as you can, for the Lords day, the 8^th day, elſe why may not Mooneday, or Tewſday, or ſome other day, be kept in memory of Chriſts Reſurrection, as well as Sunday, the firſt day of the vveeke? and doe not our diuines of beſt ranke, lay it downe as their judgement, that the Church, the whole Church cannot now alter the Lords day to any other? it ſeemes then in your owne judgement, that tyme and day, how light a circumſtance ſoeuer you make it, when you diſpute about the 7^th day in the 4^th Com: yet it is a matter of vveight and moment when you argue for the Lords day, for vvhichwhich yet you hauehave no Com: 2. Thinke you it a light matter, the which God hath beene pleaſed to ſtampe his Commandement vponupon Exod. 35.2. The 7^th day ſhall be vntounto you the Holy Sabbath &c. Will you ſleight Gods Commandements? admite the tyme, and 7^th day, be as thing little profitable to God, as was the fruite of the tree of knowledge of good & euill, in Paradiſe, dareth any man hazard with God as Adam did? The leſſe the thing is, vvith the more eaſe vve may ſhew our obedience, and the greater our ſine, if diſobedient. 3. We dare not forfighte a bonde with man, vponupon ſuch ſhiftes, ſaying whē tis paiable on 7^th day of Ianuary, oh my neighbour regardeth not ſo much the day, ſo I carry him the p. 222full ſome, though it be the day after tis due: nor durſt thoſe faithfull Iſraelites ſo ſleight Gods tymes, as to circumciſe on the 9^th day, to call Paſſeouer on the 15^th day, vvhen God hath commanded CIrcumciſion on the 8^th day, and the Paſſeouer on the 14^th day.

2. Saith an other, this vvere to bringe into the Church Iudaizme againe, and that ſtrict rigorous obſeruation of the Sabbath vvhichwhich they vſed: Here to I anſwere; Athanaſius afore cited, ſaid: They kept the Sabbath day in their tymes, and yet he ſaith, they were not infected with Judaizme; Further, Iudaizme is when obedience is yeelded to a Law Ceremoniall, but he that keepes the Sabbath day, doth it in obedience to a Law Morall: And as touching the rigorous ſtricteneſſe of the Iewiſh Reſt or Sabbath, it is not better than an euill reporte, brought vp vponupon the Lords Sabbath, to loathe men of it; vvhat and if men erroniouſly thinke, the Iewes vvere more ſtrictly tyed then indeed they vvere, that is their errour: and what and if the Scribes and Phariſes vvere ſuperſtitious in keeping the 4^th Com: and forbad vvorkes of charity to be done on the Sabbath, vvere they not erroniouſe too in expounding and obſeruing other of the Commandements? But ſure I am our Sauiour Chriſt the true expounder of the Law, he gaue leaue euen to the p. 223Iewes in his tyme, (before any Ceremonies were aboliſht) to doe vvorks of charity and works of neceſſity euen vponupon the Sabbath day, as to rubbe eares of corne: to carry a bedd: to lift a beaſt out of a ditch, and the like: yea, doe not vve hold our ſelues now thus ſtrictly tyed vponupon the Lords day, as not to doe any vvorks thereon ſaue works of neceſſity and charity? I finde not that a beleeuing Iewe vvas any thing more ſtrictly tyed then ſo: For my parte I ſee no difference twixt the doctrine of our Church of Engeland, touching keeping the Lords day for ſtrictneſſe: and the doctrine of Moſes and of Chriſt, touching the keeping of the Sabbath day: nor can I ſee how a beleeuing Iewe, vvas more ſtrictly tyed then a beleeuing Chriſtian is, in right account.

3. Saith a 3^d. Should vve embrace the Sabbath day, then ſhould vve be accuſed of nouelty, and the neighbour Churches of Papiſts vvould vpbraide vsus: Here too I anſwere, vvhat if man accuſeth, where God commendeth; it vvas new doctrine, that Paul brought to Berea, but it vvas theire commendations, that they receiued the word, vvith all readineſſe, and ſerched the Scriptures daily, to ſee vvhither thoſe things vvere ſo or not: it vvas not the neweneſſe of the Goſpell, nor the ſingularity of Paul the teacher, that cold daunte them: and for Papiſtes it is not the firſt tyme that they hauehave vpbraided vsus for nouelty, if p. 224they thinke it a matter of reproche, to confeſſe vve know but in parte, and that the beſt Church and pureſt may be more pure, and growe nerer to God in knowledge and reformation daily, let them ſcoffe on, what Dauid vvill regard a Michal, or Iſaack an Iſhmael? what and if vve offend the Church of Papiſtes, if vve may gaine the Church of the Iewes; doe vve not vvright of, & ſpeake of, and pray for, and hope for converſion of the Iewes, and can there be a better vvay for their entrance into our Church, then by remouing a way this great ſtumbling blocke, that is, our prophanation of the Lords Sabbath day? ſaid not the Iewes of Chriſt, this man is not of God, becauſe he keept not the Sabbath day Ioh. 9.16. & can the Jewes ſay any better of vsus at this day, who are not cauſeleſly taxed as vvas Chriſt; why theſe Chriſtians (may they ſay) vvere their religion good, they vvold neuer liue in ſo manifeſt a breache of the 4^th Commandement vveekly, as they doe, prophaning the Lords Sabbathes.

4. Saith a 4^th: This vvere to bringe an imputation vponupon our Church, that hauehave not ſeene this, of 1600. yeeres &c. I anſwere, for 300. or 400. yeeres after Chriſt; this Sabbath vvas kept, and that by the pureſt Churches of the primitine tymes; ſo the ouer ſight vvas not aboue a matter of 1200, yeeres: Againe, at theſe tyme, when the Lords Sabbath vvas aboliſht, by the Laodicean p. 225counſaile in the yeere 364. euen then the churches began to decline ſtrangly, and then began ſuperſtition & popery to creep into the Church, and by little & little it ouerſpreade the Chriſtian world, vntill about Luthers tyme, all vvhichwhich tyme our Church vvas couered in the Romiſh Church, as corne in the chaffe, and vve vvere as captiues in a forraine nation, vvhere we vvere kept from knowledge of the Lawes of our Lawfull and rightfull ſoueraigne, the Lord our God: now vvhat imputation is it to our Church, that the Romiſh Church did ouerſee this, and blott out the 4^th Com: as they had done the 2^d Com? Since Luthers tyme indeed by the mercy of God, the chaffe hath beene fanned away, yet hauehave we not had a ſetteled conſtant ſhine of the Sune of the Goſpell, but twixt tymes it hath beene elouded, as in the raigne of Quene Mary &c. and for this ſhort breating tyme, ſince Quene Elizabeth of bleſſed memory, hath not our Church had worke enough to hould the ground, which our forefathers wone for vsus, hauehave vve not beene in a continued warfare battailing vvith Romiſh doctrine, both by penne, and by preaching, euen vntill now of late yeeres, during vvhichwhich conflict, our church hath had ſcarce leiſure to bethinke hir ſelfe of any further purification: but now, ſince God hath in ſome ſorte giuen vsus reſt from our enemies, labour vve to growe in grace, both p. 226in knowledge and in obedience; labour vve to perfect Holineſſe daily more and more: & let vsus rather imitate the more pure primitiue churchs, (from vvhom the Church of Roome is fled in practiſe of the Sabbath day,) then the corrupted Romiſh church, from whom vve ſuckte this euill milke. Neither is it to be thought a thing vnpoſſible, for a Church of God ignorantly, to lye in the breache of one branch of Gods Law for a ſeaſon; for did not the Church of God in Ioſiah his tyme as much vvhen the booke of the Law of God it ſelfe had beene loſt, for I know not how long tyme, 2. King. 22. now to vvhom vvas this great ſine of careleſnes in looſing the booke of Gods Law to be imputed, vvas it not vntounto the Idolatrous tymes and church, vvhichwhich vvent laſt before the Raigne of Ioſiah? & ſo who is moſtly to be blamed for our ignorance in this, but the idolatry and ſuperſtition & irreligion of former tymes, which began at the Counſaill held at Laodicea Anno 364. for they firſt puft out this light?

There are two ſortes of people to vvhom this diſcourſe doth pertaine, the Laitie, and the Clergye: as for the Laity, God he knoweth they can doe no more then they can doe; though of vviling minds that all ſhould goe vvell, and that God might hauehave this owne tymes, and tis not a farr thing gaine to them, whither they giuegive God p. 227the Saturday or the Sunday: but ſince they want the Artes & tounges, thoſe inſtruments of knowledge in this points they muſt be guided by their Miniſters, The Prieſts lippes muſt preſerue knowledge, and they muſt aſke the Law of their mouths, I ſay the leſſer care of this matter pertaines to the people, I doe not ſay no care, for their is a ſpurre for them in Ezek. 33.6. and a preſident, in thoſe Noble men of Berea, for ſerching the Scriptures: and let them in Gods feare both priuately pray to God, to direct their Miniſters vvith Spirituall illumination; and alſo let them often call vponupon them to ſee to their Miniſtry, ſhewing them the price of their ſoules is in their hands, and if Miniſters neglect, the ſoules of people pay for it.

As for theſe of the Miniſtry, theſe doe knowe, this matter moſtly conſerueth them, to knovv vvhither Saturday, or Sunday, or Sabbath day by Gods appointement: And hereof it is that our Sauiour Chriſt hauing ratified the Law, and eueryevery iote and title of it, to the vvorlds end Matth. 5.18. He turnetb himſelfe to thos of the Miniſtry to looke to it afore others, that by their liefe and doctrine, they teach, not breake not one of the laſt of thoſe Cemmandements, ſaying v. 19. whoſoeuer therfore ſhall breake one of the laſt of thoſe commandements, & teach men ſo, he ſhall be called the laſt of the Kingdome of Heauen: page missing p. 230my ſelfe, ſo farr forth, as to cauſe me liften redily to what may be ſaid to the contrary, and to ſcanne and ſerch it to my vtmoſt: yea ſo farre forth too, as in partt to vvith hould me from the practiſe of it, and ſo accordingly vponupon the ſame ground, to counſaill others to doe the like.

If it pleaſe God to bleſſe this point, ſo as it be generally found to be a truth of Gods, then will there be a farre more comfortable and laudable courſe, to goe together vvith ioynte petitions, & humble requeſtes, vntounto his Maieſty, and that honorable houſe of Parlament, deſiring them to take this matter into their conſiderations, whoſe it is properly to reforme Miniſters may informe, but Magiſtrats ſhould reforme; it was Nehemiah chapt. 13.15.16.17.18.19.20.21.22. that reformed the prophanation of the Sabbath day, in his tyme: and hauing done it; Remember mee, O my God, conſeruing this, ſaith he &c. it was Chriſt a King, as well as a Prophet, who whipped the buyers & ſcelleres out of the Temple, that holy place; and it is the office of Gods Anoynted a King, to purge the Lords Sabbath day, on our Saturday, that ſacred Tyme, from buyers and ſcellers, and markelinges; Let vsus patiently therfore vvith prayers to God wait and expect, vntill God ſhall be pleaſed firſt to moue the harts of mcn generally to embrace this truth, and then to ſtirre vp the harte, and couradge and p. 231zeale of King to doe this great vvorke.

For concluſion of all, one ſcruple and caſe of conſcience would be ſatiſfied, and tis this; If our conſciences be once rightely informed, (as we thinke) that Saturday is the true Sabbath, by force of the 4^th Comm: how can vve diſpence with Gods Commandement, and ſtill our conſciences, vntill a publike reformation cometh? and is it not hypocriſy, to thinke one thing, and practiſe an other, judging Saturday to be Sabbath day, & yet keeping Sunday Sabbath? For, thus a Diuine of note deliuered it in publike; that for a man to diuide betwixt his profeſſion, or (in judgement) and his practiſe, is a note of hypocriſy. Here to I anſwere, 1. Hypocriſy is vvhen a man maketh an outward ſhew of doeing ſome thing, but indeed he doth it not: now this agreeth not to vsus, ſince we make no ſhew to men, that vve keep Saturday Sabbath, but the quite contrary, for both our actions, and our ſhewes, and appearances to men are both one, that is, to labour on the Saturday, ſo we vſe no hypocriticall diſſimulations: Paul, when he became all things to all men, that he might wine ſome, therfore he circumciſed Timothie Act. 16.3. the which fact him ſelfe elſe where, in an other caſe ſpeakes againſt, Gal. 5.2. and it vvas vnlawfull to be done. It was a Law of God, who ſo ſhedeth mans blood, by p. 232man ſhall his blood be ſhede, Geneſ. 9.6. and the Magiſtrat is Gods Miniſter to take vengeance &c. Rom. 13.14. now Dauid being King, Ioab murthered 2. Captaines, 1. King. 2.5. here it was the duty of Dauid, to hauehave taken vengeance for God, but Dauid finding Joab to ſtrong for him, 2. Sam. 3.27.39. omitted execution, and gaue it in charge to his Sonne Salomon, to execute it after his death, 1. King. 2.6. I truſt no man vvill counte Dauid or Paul herein Hypocrites, & yet their judgement and practiſe was diuided.

2. To the ſcruple of conſcience, in a caſe of neceſſity, you reade vvhat Dauid did, vvhen he was an hungred, he prophaned hallowed breade, contrary to Gods Law, and Chriſt juſtified him, Math. 12.3.4. you reade how Circumciſion vvas omitted all the tyme the Iſraelites vvere in the wilderneſſe Ioſh. 5.5? if in caſe of neceſſity thes might doe thus, I truſt there is mercy for vsus alſo, if our caſe be like; ſpecially, ſince vve doe not vtterly aboliſh all dayes, for we doe but change the day, and for a tyme giuegive God one day for an other: That neceſſity is vponupon vsus, as it was on thoſe Iſraelites, is plaine; doe not vve liue in a Church whoſe gouernement is eſtabliſht by law, the which law cannot be tranſgreſſed with ſafety to our perſons, & goods? beſides, is not neceſſity vponupon vsus, as touching the good of our ſoules? A Sabbath ſhould be celebrated with publike and p. 233holy conuocations and aſſemblies Leuit. 23.3. … with publike preaching and reading Luk. 4.16. now can we hauehave in ſafety aſſemblies in priuate houſen? or can vve hauehave poſſible a preacher in eueryevery family? & how ſhall they heare without a preacher? Rom. 10.14. vvere not theſe the very cauſes, vvhy the good King Hezekiah 2. Chron. 30.3. altered the day of the paſſeouer. 1. Becauſe they had not Prieſts, who had fitted themſelues for that day; 2. Becauſe the people, were not togeather aſſembled in publike, on that firſt day? It may be ſaid, how doe they in a voyage at Sea keep Sabbath, who cannot hauehave theſe? I anſwer, the caſe is not a like, for, would they put of the Sabbath day, from one day vntounto an other, they cold not amende themſelues, but we by a change and defering the day, we may obtaine all thoſe comfortes which elſe we cannot enioy: and if any ſhall ſay, Keep both dayes: I anſwere, tis more then euer God required; nor vvill the neceſſity of our callings permitte it, God himſelfe thought it needfull we ſhould hauehave 6. dayes for our workes, to one day for his ſeruice, as in the 4^th Com.

One inſtance more, ſhewing God permitted a change of a day, in caſe of neceſſity; The Paſſeouer was to be eaten ordenarily on the 14^th day of the firſt MonethMonth, Numb. 9.1.2.3. but in caſe a man were in a farr iourney, then he might keep p. 234the Paſſeouer in the 14^th day of the ſecond MonethMonth, Numb. 9.10.11. now it is farther to be noted, that euer the next day after the Paſſeouer, it was a Sabbath, Leuit. 23.7. ſo that as the Paſſeouer day was altered, ſo alſo this Annuall Sabbath vvas changed anſwerablie: ſo that not only the Paſſeouer day, but alſo the Paſſeouer Sabbath day, in a caſe of neceſſity might be altered and changed: But it vvill be ſaid, theſe vvere Ceremonials, and what is this to a Morall? I anſwere, vvhy Ceremoniales in theire tyme, vvhilſt they ſtood in force, called for obedience, as vvell as Moralls, yea the firſt Sabbath of the Paſſeouer; which followed next day after Paſſeouer day, it vvas eommanded to be kept juſt as a Sabbath, in holy conuocations, and in reſting from ſeruile labour, Leuit. 23.7. yea, death vvas to be inflicted vponupon the breakers of this Ceremoniall Sabbath, Numb. 9.13. as vvell as vponupon thos that violated the Morall Sabbath, Exod. 31.15. The ſumme of vvhichwhich is this; That ſince the Ceremoniall Sabbaths, whilſt in force, did binde as ſtrictly, as did the Morall Sabbath, therfore there is the ſame reaſon and the regard, of the Ceremoniall and of the Morall Sabbath, for ſtrictnes of obſeruation; and therfore it followeth by like reaſon (as farre as man may judge) that if a diſpenſatiō be granted in caſe of neceſſity, for a change of that day, ſo a diſpenſation likewiſe in like caſe, is granted p. 235for a change of the Morall Sabbath, ſo long as that neceſſity vnauoidably laſteth, vnles groundleſly we ſhould think, God is more ſtrict towards Chriſtians about the Sabbath, then he vvas towards Iewes about the Sabbath of the Paſſeouer.

One obiection more, vvhat and if vve cannot hauehave publike aſſemblies in the congregatiō, may are vve not bounde to keep the Sabbath as vve can priuately, eueryevery man in his owne familie? I anſwere, ſince God had ordeined the Sabbath to be kept, vvith publike aſſemblies, and with the helpe of Prieſtes or Miniſters, as hath beene ſhowne, therefore I judge it better to alter the day, vntill the tyme of reformation, that ſo we might enioy the publike aſſemblies, and benefite of an able Miniſter on an other day, then without theſe, to keep the very ſelfe ſame day; that this opinion is juſtifiable, ſee the like practiſe of the good King Hezekiah, fore mentioned 2. Chron. 30.1.2.3. vvho becauſe the Prieſts were not prepared to keep the Paſſeouer, in the firſt Month: nor vvere the people publikely aſſembled together in the ſame month, for theſe two cauſes the King with his Princes altered the day of the Paſſeouer to the ſecond month. If any ſhall obiect or doubt that I ſtraine things to farre, when I wold juſtifie the change of the Sabbath, by the change of the Paſſeouer, becauſe theſe two are things of a different kinde &c. and becauſe the reaſons p. 236mouing vsus to change the Sabbath, are not the ſame that God mentioned in the Law of the Paſſeouers change Numb. 9.10. for ſatiſfaction of the vveakeſt in this point, I thus anſwer 1. to the latter, touching the reaſons of our change: they be not the ſame indeed eueryevery way, yet if they be (as they are) as neceſſary to enforce a change, as thes, Numb. 9.10. it is ſufficient; and for proofe hereof, ſee it in the practiſe of King Hezekiah, who changed the day of the Paſſeouer, 2. Chron. 30.3. not vponupon theſe very particular grounds, which God ſpecified in Numb. 9.10. for God ſpecified onelyonly theſe two defilment by a dead corps: and being in a farre iourney: but Hezekiah by like reaſon gatheted, that they might alter the day vponupon other grounds alſo, if as weightie as thoſe firſt, and namely vponupon theſe, 1. Becauſe the Prieſts vvere not ſanctified: 2. becauſe the people were not aſſembled: ſo thes two differ both in the perſons, and alſo in the things, as may be ſeen by cōparing thos two textes together. Secondly, I anſwere to the former, and I juſtifie my arguing from the Paſſeouer to the Sabbath, from the practiſe of our Sauiour, who argued from Dauids eating the Shewbread, to the Sabbath, Math. 1.12.2.3. which were things farre more different, then the Paſſeouer day, & the Sabbath day, for both theſe are of day and tyme, but thos were of bread and tyme: Further, by this practiſe p. 237of Chriſt, I finde it lavvfull for vsus to reaſon from a ceremoniall, as the ſhewe breade was, or by like reaſon, from a ceremoniall as the Paſſeouer was to a morall, as the Sabbath was: concluding that the ſame exceptions, and diſpenſations belonge to the morall Sabbath, which God granted to the ceremoniall Law of Shewbread, or to the Law of Paſſeouer, if there be neceſſity in the one as vvas in the other.

For a concluſion let me ſtopp vp one gapp, wher at I perceiue ſome will be redy to breek out, ſaying, ſince that we hauehave not now the very day vvhichwhich God ſanctified, but an other day in its roome, vve are not tied ſo ſtrictly to keepe this day, in the duties of Reſte and Holineſſe, as we ſhold be if we had the righte day, and therfore vve may take liberty &c. where vntounto I anſvvere, hovv euer the right day is to be deſired principally, and before any other, and all good meanes to be vſed for obtayning it, yet vntill a tyme of reformation, I hould this day ought as ſtrictly to be Sanctified, as that other: ſuppoſe a debtor bound in a bond to pay 10^li. on the ſeauenth day of March, and his creditor ſeing him in a ſtreight, and neceſſity is vponupon him, ſo as he he cannot bring the mony iuſt vponupon the day, in mercy the creditor permitteth him, to make payment on the next day after, on the 8^th. day of March; ſhall novv this vnthankfull debtor, p. 238thus revvard his mercifull creditor, ſaying, ſince I carry not my 10^li. vponupon the right day of my bond, being diſpenſed vvith all for the tyme; why therfore I nede not be ſtrict neighther in the ſome, nor yet in the currantneſſe of the mony, I may take liberty and carry but 9^li. 10^s. therfore, yea and I care not if alſo I put in ſome light gould, and clipt ſiluer: is this good dealing thinke you by the debtor towards his mercifull creditor? Why apply this, the caſe is thine, if thou vvilt giuegive Godleſſe dutie and ſeruice on this 8^th. day, then on the 7^th. day: yea farther, conſider of that text Num. 9.12. vvhere though the Lord had permitted, that in a caſe of neceſſity, the tyme and day might be changed for the Paſſeouer, yet as touching the duties of the Paſſeouer, to be by the Law performed in the tyme and in the firſt day, God vvold abate none of them, though vponupon another day, for ſo ſaith the text, According to all the ordinances of the Paſſeouer they ſhall keepe it. So may I ſay, of this firſt day of the vveeke (vntill a tyme of reformation, and neceſſity be remoued) According to all the ordinances of the Sabbath, on the ſeauenth day, ſhall yee keep it.

FINIS.

End of the text · Theophilus Brabourne, A Discourse Upon the Sabbath Day (1628)