A Defence Of that most Ancient, and Sacred ordinance of GOD'S, the SABBATH DAY.  
Consequently, and together with it. 2. A Defence of the iiijth Commandment. 3. A Defence of the integrity and perfection of the Decalogue, Moral Law, or X. Commandments. 4. A Defence also, of the whole and entire worship of God, in all the parts thereof, as it is prescribed, in the first Table of the Decalogue. 5. A Discovery of the Superstition, impurity and corruption of God's worship; yea, and Idolatry, committed by multitudes, in sanctifying the Lords Day, for a Sabbath Day, by the iiijth Commandment.  
Undertaken against all Antisabbatharians, both of Protestants, Papists, Antinomians, and Anabaptists; and by name and especially against these X Ministers, M. Greenwod, M. Hutchinson, M. Furnace, M. Benton, M. Gallard, M. Yates, M. Chappel, M. Stinnet, M. johnson, and M. Warde.  
The second Edition, corrected and amended; with a supply of many things formerly omitted,  
BY THEOPHILUS BRABOURNE.  
Printed ANNO DOM. 1632.   

Thus sayeth the Lord, stand in the ways, and behold, and ask for the old way, which is the good way, and walk therein; and ye shall find Rest for your souls. jerem. 6.16.  
This is that old and that good way.  
Remember the Sabbath day, to keep it holy etc. The vijth day is the Sabbath of the Lord thy God, in it thou shalt not do any work etc. for on the vijth day the Lord Rested; Therefore the Lord blessed the Sabbath day, and hallowed it. Exod. xx. viii. x. xj.  
Observe it, walk in it.  
For verily I say unto you, until heaven & earth pass, one jot, or one title, shall in no wise pass from the Law, until all things be fulfilled. Mat. 5.18.  
Whosoever therefore, shall break one of these least Commandments, and teach men so; he shall be called the least in the Kingdom of heaven. Mat. 5.19.  
Whatsoever thing I command you, take heed you do it: Thou shalt put nothing thereto, nor take aught there from. Deut. 12.32.  
Cursed is every one, that continueth not in all things, which are written in the book of the Law, to do them. Gal. 3.10.   

To the Kings most excellent Majesty, CHARLES, by the grace of God, King of Great-Brittaine, France, and Ireland, Defender of the Christian faith etc.  
MOST dread and renowned Sovereign, may it please your excellent Majesty: such is the power of Truth, and specially in Religion, that they which have once tasted it, cleave unto it, more than unto all the hopes of this life beside: The Law of thy mouth (saith David) is better unto me, than thousand of gold & silver, Psal. 119.72. Yea, such is the excellency of God's blessed Truth, as his meekest servants, will stir in the defence of it, & the mildest fight, before it shall be endamaged by their forbearance.  
I durst not petition your Highness, nor adventure these lines unto your Majesty's consideration, until I had by diligent study first, so settled my conscience in the certain truth of them, as my mind gave me, that I am tied in conscience, rather to depart with my life, then with this Truth; so captivated is my conscience, & enthralled to the Law of my God. Here therefore I tender this Truth, with my life, unto your Majesty; that, unto your Godly consideration; this, unto your clemency & mercy; and both, to the pleasure of the Almighty.  
I remember, when the Book of the Law had been lost, and was found again by Hilkiah the Priest, in the Reign of josiah, 2. King. 22. that Hilkiah sent it by Shaphan the Chaunteller unto the King: which giveth me to understand, that in matters of God's worship, in case failings and corruptions be found out, the Supreme power, the King, is to have knowledge of it. More particularly, when the Lords Sabbath was thought to be profaned, by the Disciples of Christ, by plucking ears of corn, Mat. 12. to whom did the Pharises complain, but unto Christ, the Lord and Master of the Disciples? And when in Nehemiahs' time the Sabbath was profaned, by treading the Winepress, & bearing of burdens, Nehem. 13. to whom did Nehemiah turn himself, but unto the Rulers & Nobles of judah, for redress?  
I address myself therefore unto your Majesty, humbly beseeching you, to take it into consideration: 1. That that most ancient, & sacred ordinance of God's Sabbath, prescribed in the Moral Law; (and religiously practised, by the most anciët & primitive Churches, near 400 years after the Ascension of Christ, even so long as they retained their brightest purity; and which ought religiously to be sanctified, to the world's end) it is now profaned, & trampled under foot. 2. That the Decalogue & Law of God, is not taught & maintained in our Church, in its fullness, integrity, and perfection; but only partially, & by pieces. 3. That God hath not his whole & entire worship & service, prescribed in the first Table of the Decalogue; but is denied one quarter, or fourth part thereof weekly. 4. That by the common doctrine in our Church, the 4th Commandment is wholly frustrate, & altogether nullified, both root and branch. 5. That by most men in our Church, there is gross superstition committed, God's worship is corrupted, and by many plain idolatry wrought, by keeping the Lords day for a Sabbath, by the 4th Com.  
Amongst other things, I have (as I believe) made these five things, manifestly appear in this Book; and now I humbly present them unto your Highness' consideration; trusting, the cause will speak for itself; and its bare mention, will call for a Reformation.  
It was the laudable and Godly care of your dear Father, to cause in his time, a new Translation of the sacred Bible, for the correction of but here and there a word; how much more (I trust) will his surviving Son & Heir, be mindful of such weighty matters as these are? Almighty God, hath honoured this eternal Law of the 10 Commandments, with such honour, as he vouchsafed not, to any one portion of Scripture besides, in all the Sacred Bible; for he delivered it, in most Majestical and terrible manner; in flaming fire, the earth trembling, Moses & the people quaking; he spoke it & proclaimed it, with his own voice, and wrote it with his own finger in Tables of stone. The Eternal Son of God, whilst on earth bewrayed such care of this Law, as that he ratified it, and every jot & title of it, to the world's end, saying, Verily, I say unto you, that until heaven & earth pass, one jot, or one title, shall in no wise pass from the Law, till all things be fulfilled, Mat. 5.18. The Church of God, in this Christian Kingdom, honoureth at this day, this Law of God; for she hath inrouled it, in her Book of Common Prayers; and ordered, that it be devoutly read, at the Sacrament of the Lords Supper, & at other times of holy Assemblies. I trust therefore, your Majesty will afford this sacred & honourable portion of God's Word, your best protection.  
The Law, it is the inheritance of the Church, as we read Deut. 33.4. and who should defend the Churches right, if not your Majesty? King David chose this Law, for his inheritance, as we read Psal. 119.111. and I believe, so hath your sacred Majesty; defend it therefore: Why should the corrupt expositions thereof, which the ignorance of former ages have hatched, be still retained? Why should one part of this sacred Scripture, be retained, & an other part of the same, rejected? Why should not God have his whole and entire worship, prescribed in this Law, as well as some parts of it? you will not endure it, that your Coin be clipped or impaired, but count him for a traitor that doth it; how then should you think well of him, that will clip & impair, this current & golden Law of God? you cannot endure it, that any part, of your Royal inheritance of Crown Lands, should be detained from you; And how should you endure it, that any part of your Spiritual inheritance, the Law of God, should be withholden from you any longer? Why should we serve God by halves any longer? The Lords Sabbaths, which are a portion of God's Law; and a part of your Majesties, & the Church's inheritance, now contemned as jewish, and ceremonial, and now profaned & trampled under foot, I humbly beseech your Highness, to take a care of.  
As the 5th Commandment, is directed unto inferiors; so is the observation of the Sabbath, in the 4th Commandment, directed unto Superiors, as M. Brerewood in his Treatise on the Sabbath, hath well observed; the care therefore of God's Sabbaths, pertaineth unto Kings; and the 4th Comm. doth in a most eminent sort, oblige Kings: Hence no doubt it was, that Nehemiah that Godly Governor, took the reformation of the profaned Sabbath, into his care & charge: Whose steps, may it please you to tread, having finished the great work, you may to your eternal comfort, with him, petition Almighty God, to be mindful of this your care & zeal for him, saying, Remember me, O my God, concerning this etc. Nehem. 13.22. How famous unto all ages, are those Godly Kings, Hezekiah, josiah, & the rest, for Reformers of Religion, & for Restorers of the worship of God Oh that your zeal, might equal theirs; that it might be left as a monument, unto all posterity, that you Restored the worship of God in his Sacred Sabbaths.  
If I be able to compare them, none of your progenitors, did ever leave the like honourable fact, to this, upon record; unless it were they, that made the Reformation from Popish Idolatry: and that indeed, may be compared with this: for that, concerned the 2th Com. and this, concerns the 4th Com. that, was a Moral Law; and so is this: that was touching a part of God's worship, in the first Table, and so is this. Two Moral Laws, to wit, the 2th Com. and the 4th Com. have been corrupted, for many hundreth years together; the one, by Image worshipping &c. the other by Sabbath breaking: as for the former, that hath (by the Mercy of God) been reform, this hundreth years, and upwards, ever since we departed from Rome; and God's blessing, hath abundantly followed our Church, ever since. As for the latter, we still stick fast in the mire; and remain still in ignorance & blindness, together with Rome, to this day; and this, waiteth for the Reformation of our English Nehemiah, Hezekiah, or Josiah.  
As it was with the good Kings of Israel and judah, in restauration of Religion, still they left something undone; So our Ancestors, though they reform the corruptions about the 2th Com. yet they left the high places, I mean the profanation of the Lords Sabbaths, still untouched. No doubt, God foresaw it, that the reformation of one of his Commandments, was work enough, for those his servants, in those gainsaying times; the reformation of the other, he hath reserved for these later times: oh that these times, might be so happy, as to take the Time! Let not posterity, take this Crown & glory: The restauration, of the integrity of God's worship, and the raising up again, of God's Sabbaths, call for your Majesty's help: Help O King.  
'tis true, innovations are dangerous, yet in some case necessary; as we see by new laws daily enacted: But this is no innovation, it is but the reviving of an old Law, a long time lain dead; and the putting into execution, God's 4th Comm. now, and of long time out of use. Neither can it be thought a thing impossible, to be done, or disaduantageouse unto your Realm: for the change of the Sabbath, from the Sunday, back again to the Saturday, that holy Day Gen. 2.3. will not prove (I suppose) one farthing loss, unto your Subjects: and for your Majesty, it is but your pleasure; say the word only, & it is done; your Majesty's proclamation or the like, works a present Reformation: Let me say unto your Highness therefore, as once those servants of Naaman said unto their Lord, when the Prophet bade him, but this small & easy thing, Go wash, and be clean: If it were a great thing, which the Lord requireth of thee, wouldst thou not have done it? how much rather when he saith unto thee, wash & be clean? 2. King. 5.13. I leave the application. To conclude, the counsel of the Lord is, to inquire for the old way, jer. 6.16. be pleased therefore, to search the Scriptures; and to inquire of your reverend Bishops, and learned Clergy; as they will answer it before God, if this be not the old way, and the way wherein we must walk, to the World's end.  
Your Majesty's most humble Subject THEOPHILUS BRABOURNE.   

To the most Reverend Arch-Bishops, and Bishops of this Kingdom.  
RIGHT Reverend Fathers in God, & right gracious & honourable Lords; I presume to offer this Treatise of the Sabbath day, unto your grave & judicious considerations; as unto whom it doth more principally appertain, to weigh & determine, of questions & controvercies, of such great consequence; and whose it is, in a most eminent manner, to see that all corruptions in God's worship be reform; all Truths of God, fostered & cherished; and all the parts of God's worship, duly & religiously observed.  
Amongst other things in this Treatise, I humbly desire your lordships, to take these five, into your best & deepest considerations: 1. That that Sacred ordinance of God's Sabbath (than the which, is not any in our Church more ancient; commanded by God in his Moral Law; ratified by Christ the Son of God; practised by the Apostles; & also by the primitive Churches after them, for 300 or 400 years together) is now sinfully trampled under foot, & profaned. 2. That the Decalogue, & 10 Commandments of Almighty God, are not wholly and fully taught and maintained in our Church, but only by parts & by pieces. 3. That God hath not his whole & entire worship & service, prescribed in the first Table of the Decalogue, but is denied one fourth part thereof weekly. 4. That God's 4th commandment, is by the common doctrine in our Church, wholly frustrate and nullified, both root and branch. 5. That by very many in our Church, there is gross superstition committed, Gods worship corrupted, yea plain Idolatry wrought: and that by sanctifying of the Lords day, for a Sabbath day, by the 4th Com. These things (as I believe) you shall find clearly proved in this Book.  
Unto whose consideration should I commend these things, for redress, if not unto your lordships? hath not his Majesty therefore deputed you, unto your several charges, to oversee, & see to the well ordering of the Church, & worship of God? and hath not the Almighty, laid it upon you, To warn some, that they teach none other doctrine, 1. Tim. 1.3? And, To redress the things that are amiss: Or, To set in order, the things that are wanting, Tit. 1.5? Down then with that Idol, the Lords day Sabbath: so dealt Hezekiah with the Brazen Serpent, when idolatrously abused: and bring into its room, & into the Church of God again, that ancient ordinance, God's Sacred Saturday-Sabbath; let not an idol of man's deviseing, stand in God's Church, where an ordinance of Gods, enjoined by a Moral Law, should stand.  
Oh my honourable Lords, what a pity it is, to see Antiquity, true and honourable Antiquity, I mean the Lords Sabbaths, trodden under foot! why should not our Church, become followers of those Ancientest, and most pure Churches, of the primitive times, that lived next after Christ, & his blessed Apostles, in observation of the Lords Sabbath? Who, so long as they retained their greatest purity, so long they religiously observed the Saturday-Sabbath. Why should not your lordships, exhort unto the observation of the Sabbath day, as did that Godly Bishop Ignatius in his time? Epist. ad Magnesi. And why should not your Lordships, defend the Sabbath day, as did that famous Bishop Athanasius, in his time? Centur. iiij. cap. 6. pag. 410. This done, the Law of God should be taught and maintained, in our Church, in its integrity and perfection; the 4th Commandment should be in use, amongst us again; and be accounted as Moral, as any of the other nine: and God should have his whole & entire worship, prescribed in the first Table, as well amongst us, as ever he had among the jews, when they were the only people of God. If it please not God, to enkindle your Lordshipes' hearts, with more zeal for his glory, in this behalf, then is to be found among common Ministers; Gods Sabbaths, are like still (which God forbidden) to lay waste, his Laws to be partially taught, and his entire worship, to be still denied him.  
Let none suggest unto your Lordships, that the observation of the ancient Sabbath, is judaisme: for Athanasius, living in those first ages of the Christian Churches, taketh away this objection, saying, We keep the Sabbath day, and yet we are not tainted with judaisme, Centur. iiij. In the Book of Common Prayer, after the 4th Commandment (wherein the old Sabbath day, is by name specified) is publicly rehearsed by the Minister, we are ordered to use this devout prayer, Lord have mercy upon us, & incline our hearts to keep this Law. Which prayer, & which commandment, cannot (under your Lordship's correction) be understood of the Lords day, nor of any other day, but the old Sabbath day only: Wherefore, the observation of the old Sabbath, is no judaisme; unless we be taught, to pray to God, to incline our hearts to judaisme. It is not unknown unto your Lordships, that not many years since, the Cross in Baptism, hath by some been counted idolatrouse, & the holy days, Romish, & yet hath our Church freed them from such imputations; I trust therefore, that in your grave & religious consultations, it will be judged meet, that the Lords Sabbaths, shall be also freed from the slander of jewish, judaisme, and the like: If the Holy days of the Saints, may be defended, I trust the Holy day of the Holy one of Israel, shall be protected.  
I have done mine errand, I have discharged my duty; the cause is no longer mine, then in my breast; I now commend it unto your Lordships, for protection: the cause is Gods; and therefore yours, and the Churches; it deserveth the patronag of the greatest, & of the lernedest.  
'tis true, my person is mean; I care not though it be fleited, so the cause be honoured: judges, regard not people; but Causes.  
In Courts of justice, if any sew or inform for the King, if the King's Title, be in question, though the Informer be mean & neglected, yet the Cause is much regarded; for it hath all the honour & furtherance, that the judges & Court, can afford it: in special sort, the judges, they take in with it, & manage it, as if it were their own: Counsel shall be assigned to plead for it; other causes shall stand by, whilst it be tried; informer & witnesses, shall be countenanced, & encouraged to speak, & the like; so as if possible, the King's Title shall get the day. Let me petition your Lordships therefore, in your Trial of this Controversy, to have regard whose the Title is, that is in question: it being the Lords Sabbath; a branch of the Moral Law; a part of God's worship; and one of the most ancient ordinances, that ever God established in his Church; the Title is plainly Gods therefore: yea, it is called the Sabbath of the Lord, or the Lord's Sabbath, and, mine Holy Day. The Title being Gods then, let it have that favourable and honourable trial, in your Synods, Consistories, & Consciences, the which earthly Kings Titles obtain, in their Courts. Who ever make squeamish of it, your Lordships, as judges will take in with it I trust; knowing, the Title of him is now in question; of whom you hold all you enjoy for the present, and hope to enjoy hereafter: let the day be Gods; let judgement pass on his side, if possible; let the Informer, have encouragement & countenance; all helps & furtherances; if not for his own sake, yet for his Cause sake; and for God's sake; he, pleads the King's broad Seal, an express precept; the 4th Com. one of the 10 Morales; and one of the First Table too; what better, or higher Evidence can be demanded?  
Let no argument, or Text of Scripture be urged, to the abolishing of this ordinance of God's Sabbath; to the impairing, & eclipsing of the Moral Law, & 10 Commandments; and to the overturning of any part of God's worship, once established in his Church, if possible they may be salved and answered, by any warrantable distinction, or exposition: Nor let any answer pass for orthodox, whereby any jot or title of the Decalogue, or any part of God's worship, should be denied: This, I humbly beg and crave of our Lordships, and that in the name of God, whose Title I inform for; and whose Title you are to judge for, and defend; and that by virtue of your places, & high offices. For I hold it as an undoubted Maxim, that it is not godly, nor Lawful, to abolish an ordinance of Gods, being a part of God's worship, once established in his Church, & prescribed in his Moral Law; unless some most pregnant Text, can be brought against it, which doth necessarily & most clearly abolish it, so as it can be no ways answered; of which kind (under your Lordship's correction be it spoken) I know there is not any one Text that can be shown, in all the New Testament: Now God forbidden, that any of his ordinances, should be thrown down, when they may (if we pleased) be still retained.  
It may easily be thought, that in so large a Treatise as this is, wherein is handled so many arguments, & answers, passages, & particles, & that in a new Argument, not formerly wrote of by any, that some or others of them may savour of humane frailty; & stand in need of further study; I crave of your Lordships, that such a thing may not be racked & dwelled upon, but that the body of the Treatise, & main Argument, arguments & answers may be attended; the which are so clear & sound (to my understanding) as I am good Confident, the cause shall obtain your Lordship's Patronage.  
So demean yourselves, in deciding, judging, and defending God's Title, here on earth; that when the Lord jesus, that chief Shepherd & Bishop of our souls shall appear, than you may receive, an Incorruptible Crown of glory.  
Your Lordships to Command THEOPHILUS BRABOURNE.   

To the Godly and well affected Reader.  
KNowing (dearly beloved and Christian Reader) that as there ought to be, so there is, a propensity and Holy inclination, in all who are truly Gods, to have a respect, generally & universally, unto all his Commandments; to one as well as to an other, without exceptions & reservations: To avoid all superstition and will-worship: and to give unto God, his own worship and service, prescribed in his Laws, without baulking and abridging him, of any part thereof; I judged therefore, that this discourse, in defence of the Sabbath day, which is one main thing, prescribed in God's Commandments, and a part of God's worship & service, could not be unwelcome to thee, Calling to mind also, the Parable of our Saviour, how severely he will deal with that servant, unto whom he delivereth but one single Talon, if he hide it up in secret, so as no profit come thereof Mat. 25.24. Remembering also, that our Saviour, made it an essential mark, of Peter's love unto him, to feed his Lambs, joh. 21.15. And, that it is given in charge unto all, To exhort one an other, to admonish one another, & to edify one an other 1. Thes. 5.11.15. These things, laid before mine eyes, I could not for love, nor durst I for fear, but make known my mind in this point.  
How could my Spirit, be but stirred within me, to see my Christian betherens, the Church and Spouse of Christ, to lay in the weekly neglect, of God's worship, profanation of his Sacred Sabbaths, and transgression of the 4th Commandment; when in the mean time, they zealously & superstitiously, tender unto God, their will-worship, of the Lords day Sabbath? how could I but discover these things! especially when but the Alteration and change of a day, as the sanctification of the Saturday for the Sunday; might help all this. In the days of Isaiah the Prophet, the Church of God, had profaned the Lords Sabbath; Isai. 58.13. and the Lord gave him in charge, to Cry aloud, spare not; lift up thy voice like a trumpet, & show my people their transgression, & to the house of jaakob their sin etc. Isai. 58, 1. It is the duty therefore, of God's Ministers, to tell his people of their sin; and the people and Church of God, must with patience hear it, & with cheerfulness reform it: for which happy Reformation, I make my prayers unto God, that when they assemble next in Parliament, they may make this one of their main Consultations; to cause a search to be made, both into the Scriptures, & into the Ecclesiastical Histories & Records of the Church; to see, what grounds can be found, for the Lords day Sabbath; & to make also, a diligent inquiry, after the Lords ancient Sabbaths, to see what's become of them; and when, & upon what grounds they where first thrown down; that so, the errors of our Fathers, may be reform, in us their children. Th●s you have the reasons moving me to wright.  
As I had many & sufficient reasons moving me to wright, so I met with many & sundry discouragments; for some, yea Ministers, who of all others, one would think, should judge most charitably of their brethren, 
☞  they enter into my heart, & say, it is pride and singularity, that sets me on work &c: And this once broached by a Minister, it runneth also from the mouths of their people continually: now albeit, I have professed & protested in private, unto such Ministers, the contrary; & that after a diligent search of mine heart, as I have teld them, yet nothing will satisfy them, but pride it must be though. Well, once again I answer them, & that in the words of S. Paul, Though I know nothing by myself, yet am I not thereby justified, 'tis true indeed, The heart is deceitful etc. jerem. 17. as soon therefore as I can find this haughtiness arising, I will labour its mortification, God assisting. But what's this to the purpose, among wise men? say he be a proud person, & that pride creepeth in, as it will to a man's best actions, too too often; is his cause therefore stark naught? then many a learned, and elegant sermon should be rejected; and many a zealous Sermon, of no worth: but thus it is with many of them, that unless a man can so Master his understanding, & captivated his judgement, as to say what they say for company; & out of a reverence to their persons & gifts, to affirm with them, that all is God's Sacred truth, which they fancy about the Lords day Sabbath, though he can see no such matter, but the clean contrary, yet ●ee must be branded for a proud person: but with patience, I shall labour to bear them: self-love is strong; and selfedeniall hard.  
Some object to me saying, you are but one; and the Lords day Sabbath hath stood thus a long time; and the most are of a contrary judgement to you; never think you to reform it, I never look to see it altered in my days etc. To which carnal reasonings I answer, should a faithful Minister in his Charge, be discouraged with such arguings, what Minister might not forbear the pulpit? let him preach for repentance, alms deeds, chastity, sobriety, or selfedentiall &c: and may not many in his Congregation, tell him, that he is bat one, and they have lived otherwise a long time; and many, yea Ministers will do as they do; and therefore never let him think to reform them & c? who could think wise men, should argue thus unwisely? and yet these ears of mine, have heard these arguments used by Christians, in other points, of no ordinary understanding. But let these know, that a good cause, hath not at all times, good success: I have laboured in vain; I have spent my strength for naught: but my judgement is with the Lord, and my work with my God, saith the Prophet, Isai. 49.4. A Minister therefore, must go on with courage, 
☜  though he seethe no fruit of his labours; for his reward, is with God.  
Some mislike the unceasonablesse of this motion; & they could wish in their hearts (they say) I had tarried longer, & waited for some more ceasonable opportunity, for the diwlging of these points. To whom I answer, God's truths, may not wait attendance, till men be at leisure to receive them: and why not now, as well as hereafter? unless these men think, these times, so desperately evil, as there's no hope left, that they will give ear unto wholesome Doctrine. But my fear is, that their season, is when I am out of season, after my death, and so they hope, the point should dye with me; but I have pevented them: I am by the mercy of God, neither so afraid, nor so ashamed of God's cause, as to deny it my best furtherance & countenance, in my life time: were I ashamed of God & this, Truth before men, I might justly suspect, that God would be ashamed of such a servant, before his Angels in heaven.  
Some say, that there are others in the Church, in many regards more fit than I, for a matter of this weight; and therefore they could wish, that I had never stirred in it; for now I have marred the cause quite and clean, by my meanness etc. 'tis true indeed, & I freely confess it, there are many much more fit than I; and I heartily wish it, that any of them had taken my place & labour: but this we know, that the most fit and able men, to do God service they are not ever the most ready and willing to do it: had it been a point, the revealing whereof, might have won credit, applause, preferment and the like, I believe, you had heard of it long err now: but it being a point, of much and hard labours, & the reward, like to be nothing but danger, reproach, and heard censures; and like to meet with great enemies & many; in such a point, wise men will take leisure, and give any body leave to go before them. What hope could I have, that others of better, worth, would undertake this task, when as before I published my former book, many men, of great learning & conscience, to whom I communicated my Notes, for confirmation or confutation, they did neither; but rather turned my utter enemies, for this cause sake? wherefore I was not rash, as some men count rashlinesse, but after I had waited, as Elihu did, upon the ancient and more learned, & found no courage in their hearts, nor word in their mouths, to speak for God; then I spoke in my turn, & shown mine opinion: let no man blame my zeal; it was for God.  
'tis true, the meanness of my person, will be a great block in the way, to the progress of this cause; especially in these climbing days, wherein the word of God, is so much received, with respect of persons; for men esteem of the cause, just as they do of the person: hence it is, that before many will give audience to the matter, they will first know of the man; as, whither he be one of their side or no, & approved of by them: and whither learned, witty, eloquent, and well red, or no: or whither honoured with Titles, eminency, and preferment or no: in so much as, if the Prophet Amos were now living, and teaching God's truth, it is to be feared, his book of prophecy, would not be regarded, being he was a Neat-heard: and if S. Paul, were now to preach the new doctrine of the gospel, it may be thought, it would not be entertained, he being a Tailor or Tentmaker: But where are those Noble Bereanes, who searched the Scriptures, and examined the cause, without regard had to Paul's person? where is that Eloquent and learned Apollo's, that gave heed unto the instructions, and matter which Aquilla, and Priscilla his wife, taught him; of whom he learned the way of God more perfectly, without respect unto their people? for the one was a woman that taught him; and both, were Tailors of Tentmakers: If therefore A Truth, fareth the worse, for the meanness of the Author, it shall be so, but at the hands only of such persons, as do not unfeignedly desire the sincere milk of the word, that they may grow thereby, as did those Noble Bereanes; and it shall be so, but at the hands only of such whose learning is not sanctified, and seasoned with Humility, as Apollo's his was.  
Some object, that the broaching of this point, will breed stirs, and distractions in the Church etc. To whom I answer, 'tis a truth they say: when ever entered any new Truth, or was, any old Truth received, but it came in with stirs and distractions at the first? It fareth in these cases, as it doth with physic, which a sikly man takes to recover his health; at first, it makes him sicker than he was before, it causeth him pains in his belly, head, & heart &c: and albeit the patient know all this before hand, yet will he take this potion, in hope of a more perfect health afterwards: and so I trust will it be in this case: though for the present, it occationeth stirs, distractions, & distempers; yet, it will be so only, in the minds of some such, as do abound with evil humores: nevertheless, the conclusion will be good, by the mercy of God; & a more perfect health will be obtained. When Luther first stirred, to reform the second Commandment, there was then great stirs and distractions in the Church, but by this time, and long agone; there hath been a sweet accord, & that upon better conditions then formerly: and why may we not hope for like success? I marry say some scoffingly, and we shall have an other Luther now, shall we? what will you prove an other Luther now? such a disdainful, envious, & scoffing age we now live in that, that which should be a man's greatest honour, as to imitate the most virtuouse; it is wrested, as a matter of his reproach & derision: in other cases, we desire to justify our actions, by the like actions, of the godly and wise that have gone before us, and to make use of them for our encouragement, and why should I only be denied this benefit? I pray tell me, is it not a laudable thing, for any to become followers of Luther, Caluîne, Zwinglius? of Paul, Peter, Christ? When ever I propound examples to myself, they shall ever be the best, and most eminent; let these scoffers imitate the worst: for so they do, they are the sons of scoffing Ishmael. Were it an infallible note of pride, to imitate the most excellent, Paul would never have exhorted us, to become followers of him as he was of Christ: Neither could Christians be accounted humble men, because they do imitate Christ.  
Some object thus, I but you do not discreetly, to publish this point, whereby it comes to the people's knowledge; rather should a drop of blood, have gone from my heart, than such a point as this, unto common people: you should rather have imparted it unto Divines in private, and discussed it with them only etc. Hereto I answer, this objection of some Divines, it is no better than a fair flourish, whereby under a c lour of discretion, they would have silenced, and buried this Truth everlastingly. For if they could have tied me, by the rules of this their discretion, to have made known this point, only unto Minister's, they then know ways enough, how to smother it, so as it should never have come to light, and so as the people, poor souls, should never have heard of it.  
Indeed. I judged it discretion, first to make tender of it to Ministers, before I printed, to the view of common people; and so I did; for I sent my Notes a broad, to sundry Divines of the best rank, both near and afar off, expecting their confutation or confirmation, but I obtained neither: In case they had answered me, by way of confirmation, than my resolution was, to have been further counselled by them as touching the publishing of it; as whither by myself; or rather by some more eminent & able person of their choosing: and touching the time, when? whither presently, or rather hereafter: and for the people, to whom? whither generally unto all, or rather unto some eminent persons of the Kingdom; and the like. But expecting long their answers, which diverse of them promised, though they performed not; and waiting 10 or 12 months, and finding nothing but delays, and foording me off still; hereby I suspected, that this their counsel of discretion, was but a dry morsel to stay my stomach withal for the present, and nothing else but a feigned thing; devised handsomely to make me believe on the one side, that, that they meant seriously and faithfully, to have taken the matter into their consideration, had not I been so rash in publishing it, which they never meant, as all experience even to this day showeth: for both my Notes then, and my Book since, have never been answered by them by way of confutation; nor approved of them, by way of confirmation. And on the other side, to have kept this Truth secret, from the people's knowledge: and this of the twain indeed, is that they chief aim at: it is most grievous unto them, that common people, should espy their errors: as for their own consciences, many of them are large enough (as I have experience, to my exceeding great sorrow of heart) to brook the superstitious, and ignorant observation, of the Lords day Sabbath; and to neglect the worship of God, in the 7th day Sabbath: they could digest these things, and set down with them, good quietly, provided no body might see this their blind ignorance, & halting with God; but this is that which toucheth to the quick with them; that since my publication of this Truth, and discovery of their error, now they cannot halt in secret; now common people, see there's no grounds for the Lords day Sabbath; now their parishioners & others, can answer their arguments; and see their folly and levity; and how a long time they have been carried in a golding dream. Well, when I saw that Ministers sleited God's Truth, than I resolved to turn me, and open myself unto the people, trusting to find more fidelity & sincerity among them: if therefore it griveth them, that the people know of it sooner than they would, let them thank themselves, for sleiting of it, when tendered unto them; and for their attempts to smother it etc. For some of them have said unto me, when I have moved them in it most seriously, what think you, we have nothing else to do, but to listen to your toys?  
Others object saying, if I would have wrote in controversy, I should have wrote against Papists, as Bellarmine, & the like, against a foreign enemy etc. To whom I answer, there's more need to deal at home, than a broad: every man flies upon A Papist: for the controversy is made easy by the many helps of our learned writers; & because it is applauded at all hands, so as a man may be a gainer by the controversy: But few or none will meddle, to redress things at home: for these are not only hard & difficult, requiring much study & great labours considering none have gone before to give them light; but also, a man may easily foresee it, he shall be a loser by the bargain: whereby you may easily gather, that homebred evils, are more perilous, and like to stick long by us, without reformation: now by how much the fewer will undertake them, by so much the better service he doth unto God, that will adventure himself in them: for this is that I aim at, not to please men, but him that hath called me, and betrusted me with one of his Talents; my chief desire now is, that I may improve it, not which way myself may best gain credit, wealth, and preferment, but that way whereby I may wine most glory, to my chief Lord and Master. Let none think me so ignorant, but that I know well enough, which is the way to rise in the world, were that the thing I short at; and I know right well, that whilst I am in this argument, I am clean out of that way: but with Moses, I have a respect unto the Recompense of reward.  
Some of them object unto me, that by stirring in this point, I shall incense the State, and the Byshopes will molest me etc. To whom I answer, that's the thing indeed would much please them, that the Government of the Kingdom, would oppose me, & so much they intimate, by their much wondering, that I am so long suffered in quiet &c: for since they cannot defend the fantasy of the Lords day Sabbath, by the Scriptures, and sword of the Spirit, now they long for the aid of the sword of the Magistrate, wondering it tarrieth so long err it will avenge them: but had I their cause in hand, I would be ashamed, to desire aid from the sword of the Magistrate, when the word of God, and sword of the Spirit, refuseth to help: first let them sound answer, & confute my book, and then let them fly to the Magistrate and spare not. I know well, that things tending to changes and alterations, are not pleasing unto Statesmen, unless in case most weighty, and of urgent necessity, of which kind, I trust they will judge this to be, after they have once taken it, into their grave and iudiciouse considerations. The soundness and clearness of this my cause, giveth me good hope, that God will enlighten them with it, & so incline their hearts unto mercy; but if not, since I verily believe and know it to be a Truth; and my duty, not to smother it, and suffer it to dye with me, I have adventured to publish it, & to defend it, saying with Queen Aester, If I perish, I perish: and with the Apostle Paul, I pass not at all, neither is my life dear unto me, so that I may fulfil my course with joy, Actor. 20.24. What a corzive would it prove to my conscience, on my death's bed, to cale to mind, how I knew these things full well, but would not reveal them; how could I say with S. Paul, that I had revealed the whole Counsel of God, and have kept nothing back, that was profitable? Act. 20.20.27. what hope could I then conceive, that God would open his gate of Mercy to me, who whilst I lived, would not open my mouth for him?  
Thus Gentle Reader, I have both given thee my reasons moving me to wright, and also shown thee, the many discouragements opposing me, & how I have encountered them; now in the last place my request unto thee, shall be 1. that thou expectest not from me, expressions of great Scholarship, reading, elegancy of phrase, and the like; but only soundness, plainness, and godly simplicity; as this is all you shall find, so is it as much as I desire you should find. Touching Method, I could wish that here and there, some things were otherwise placed; but considering, that nothing is more tedious unto me, then unnecessary wrighting of one thing twice over, whereby such slipes might have been amended, I trust I shall obtain thy patience; and the rather, considering that after this work was first finished, it laying still by me, I had occasion to add too many and sundry things here and there, and not finding room enough in the margin of my Notes, to inserte them were I would, was forced to thrust them in where I could.  
2. Whereas in some passages, a harsh word or two may fale from my pen, which the temperate Reader may think, might better have been spared; In this case, I desire him to think, that he is not yet so sensible of the foulness of the cause, as myself, who have peradventure better weighed circumstances: for I consider of the foulness of the matter, seeing it most palpably; of the obstinacy of the adversaries, after sufficient means of conviction, tendered long a gone unto them; and of the dangerous consequences, arising from their great errors, in a matter of greatest weight and moment, it being about a Moral Law, a part of God's worship, and a most Ancient ordinance of Gods; I see their absurd answers, distinctons, and arguments, and how by their subtlety they corrupt, the Scriptures, and abuse the well minded people of the Land: observe it, and you shall still find some of these things, the foregoing occasion of every tart speech I use; now these things, my Reader at first, cannot be possessed of, as I am: & who can speak of such foul things, without some expressions, of a just indignation against them?  
In specialll, I have often occasion to use the word Puritan●: Hereat let none be offended; for I use it not in reproach unto sanctity and purity, or the professors thereof, considered as truly such; for I honour purity in my heart, & endeavour after it in my life: I use the word therefore, but only as a note of distinction, to point at some men with whom I have to deal, rather than others; & grieved I am at my heart and in my soul, that I must have to deal against persons so qualified.  
'tis true this cause concerneth all men none excepted, whither Ministers or people: yet in special, as cause there is for it, I direct my speech chief against Ministers; of Ministers there are two sorts, puritanes, and such as are no puritanes; these, as I find them not ready to embrace things new; so I find them, not ready to condemn a cause, before they have heard it: wherefore, spareing them, my speech is only against puritan Ministers: of these also there are two sorts, some who happily never so much as have heard of this question, or if they have, yet never raised slanders & oppositions against it; but carrying it temperately and discreetly, wish it a due trial, that so the truth may be bolted out, these men I reverence: but there are others, & in special those ten Ministers named in the title lease, at the beginning of this book, these men in special I oppose; for these after they have had my Notes, and also my former book and conference with me, now four years past, yet still do raise up all the oppositon, against both my person and my cause; that they can; and that both publicly and privately. Solomon telleth us, there is an appointed time for all things, A time to laugh, and a time to weep: A time to rend, and a time to sow: A time of war, and a time of peace: A Time to keep silence, and a time to speak Eccl. 3. my former book was a time of silence: for there I laboured, to cover the spotes & blemishes, of these my brethren's error, hoping a word had been enough to the wise; but they abusing it, this book is a time to speak, and lay them forth in their colours. My former book, was a time of peace, for there I handled the matter meekly, mildly, and in all friendliness, hoping these my brethren, would redly have embraced Truth with peace; but they proclaiming open wars against me, & God's cause in my hand; this book is a time of war; & here I take them for God's enemies and mine: Let me desire my Reader therefore, to give me patience, to prosecute these enemies of God's Truth rowndly, not sparing them, though they be Ministers.  
Happily thou wilt say in their behalf, oh but these men whom you would so prosecute, they are Ministers, whom we exceedingly reverence, and who do truly fear God, as yourself cannot deny etc. Yea, they are your brethren, etc. And so do I reverence them too, but with this limitation, in their virtues, and wherein they do well: And they truly fear God, as I am strongly persuaded, yet they have not at all times, a respect unto all God's Commandments, as the Prophet David speaketh; for they transgress the 4th Com. weekly, by profaning of God's Sabbaths: I may not unfitly resemble these 10 Ministers, unto that cloud which had a light and a dark part; when I behold their light part, & see them walking in & teaching the truth, I cannot look enough on them, I may truly speak it: but when I look on their dark part, and see them in their errors, I abhor their sight, as one abhorreth the darkness. The Prophet David was to be exceedingly reverenced, yet not in his sins of murder & adultery, against the 6th & 7th come. He truly feared God, yet at this time, he had not a respect unto these two Commandments, of murder and adultery. The Apostle Peter, being a Minister, was to be highly reverenced, yet not in his denial of Christ: He truly feared God, yet when he forswore his Lord and Master, therein he bewrayed it not. Let good men therefore, & Holy, be defended, no further, than their goodness and holiness will extend; and suffer them to be prosecuted and discovered, in their errors & sins, that they may reform them. I confess they are my brethren, & so I acknowledge them; but what then, may not their errors therefore be discovered and reproved? Peter was Paul's brother, did Paul therefore cloak Peter's error? no; Paul discovered it, and reproved it to his face, and that publicly before all men Gal. 2.11.14: shall the sins of the people be reproved, and not the sins of Ministers? shall Ministers, have a patent to sin without reproof? our Saviour, reproved Peter, saying, get thee behind me Satan. I hold, sin is less to be borne withal in a Minister, then in a private person; especially if it be, both in their life and doctrine, as that is, for which I shall reprove them: for when they not only practise it, but also erroneously teach it, hereby they draw whole multitudes after them; and therefore sinful error, would be snibed in them, as a river would be stopped in the fountain.  
Perhaps thou wilt further say for them, but what is it you have against them? it seemeth by these words, that you have some great matter against them, which we cannot believe, since we know them to be men so Holy, so learned, and every way so qualified, as we cannot say, black is their eye etc. Why amongst others, these things I have against them; In general I challenge them, for their false and erroneous doctrine, where with all they have now a long time deceived, and seduced the people of God, & wherein they still stiffly persist, he particulars whereof are these; by their  and abominable rejecting, of that most ancient ordinance, of God's Sabbath, by name commanded in the Moral Law. 1. They are become companiones to those wicked. Priests, who were partial in God's Law, Mal. 2.9: for they deny the Integrity & perfection of the Law, and teach it only by halves & by parceles and pieces, and so make God's Law, a lame and defective Law. 2. They deny God, a part of his holy worship and service, prescribed in the first Table of the Decalogue, and this they neglect and omit weekly. 3. They have utterly abolished, and by their doctrine nullified, the whole 4th Commandment, both root and branch. 4. They have most shamefully abused the 4th Commandment, by their most gross, false, and erroneous expositions of it; so as I never saw, any one portion of scripture, more corruptly and falsely expounded, by any Popish jesuit. Whereby they worthily deserve the Title, to be called, The corrupters of Gods Law. 5. They do shamefully abuse certain Texts, and portions of Scripture; and that by setting Scriptures together by the ears: for they wrist certain Scriptures of the New Testament, to the unnecessary contradicting and overthrowing, of things commanded in the Decalogue and 10 Commandments of the Old Testament. 6. They have and do, most unschollarlike, abuse the 4th Com. by applying it, to the Lords day, the which God directed properly unto the Saturday, or 7th day of the week. 7. They teach and maintain, that the Lords day is the Sabbath day, by Christ his institution; and to this purpose, they have most unlearnedly & dishonestly, wrested and abused, divers & sundry portiones of sacred Scripture, a thing which one day they must account to God for: and hereby they have shamefully abused, many of the well affected people of the land, nursing them up in Superstition, will worship, and idolatry: If I shall make these 7 things good, against these 10 Ministers, as in this book I shall, than I trust you will pardon me, if now and then, I let fale an harsh word or two, against them; and then I trust you will not blame me, for taking up the bucklers against them, as God's enemies, in these cases: I could not have taken these things so evilly, at the hands of any as of puritans, nor of any puritans as of puritan Ministers: for at their hands I looked for better.  
As for them, these 10 Ministers, I require and charge them, as they will answer it before the Tribunal of Almighty God, at the general day of judgement, that they study the 4th Commandment better, and other the Scriptures now in controversy; so that they may deliver nothing to the people, but the pure word of God, in their exposition; and that they forbear these erroneous doctrines, in pulpit and in private; yea and revoke these their foul errors, making a mends to the people of God, whom they have wronged, by acknowledging the same unto them, before either they, or any of their people depart this present life: it is no dallying with men's souls, and Gods matters. Or else, let them answer this my book, and so honestly acquit themselves, of these things I charge them withal: it is but equal that I demand, that they should either confirm my book, or confute it: some of them say they will give their lives for the Lords day Sabbath, I trust then, they will give their labours, which is less, to defend it. I doubt not, but you shall hear them make many shifts, & frivolous excuses, that they may not answer me, as hitherto they have done, when moved to answer my former book; but this is but still to maintain their credit, among the people, as if they could easily answer all, but they will not waste their time forsooth. Happily the combination of these 10 Ministers, will agree, every man to preach an invective sermon or two, every man in his own parish, against this book, and so raise a great cry against me; picking partially some few things in my book, to cavil at; as it is no hard matter, for a Rhetoricean, to delude the people with words; and for a Sophister, to beguile them with seeming arguments and answers; but my request unto them is, that they would answer my book, and that punctually, from point to point; not snaching and catching here and there at things; and that they would print it, as I have done, and so they shall stand to what they say, without alterationes, and after minceing and extenuationes: An Author, may be much wronged and abused in pulpit, as I have been already by M. chapel, reporting to the people, things out of my former book, falsely, which I never wrote there; & so confuting their own fantasies, in stead of my book; and the Author hath no remedy, but patience. To avoid the like, I desire them to forbear pulpit confutations, and come to printed confutations, that so they may be answered again.  
What remaineth Christian Reader, but that in the last place, I crave thy single eye and unpartial censure; and that you carry a mind, void of all prejudice, & evil will, either to the person or the cause, whereabouts thou art ready to be employed in reading: Remember, we are not to receive the word of God, with respect of persons; nor yet to stop the ear, and wink with the eye, lest we should see and understand: for so thou shalt both wrong thyself, and thy Author. Remember, thou art now in the place of a judge: for thou must read the Controversy of the Lords Sabbaths, pleaded pro & con, betwixt these 10 Ministers and me: they against God's Title, and I for God's Title; they against God's Sabbaths, and I for them: and betwixt them and me, thou must judge & pass sentence, now a judge must not be carried away with partiality, and respect to persons; nor suffer his mind to be prepossessed, with an ill will to the cause, before he heareth it: these things are but equal and right, which I crave of thee, wherefore I trust I shall obtain with thee. This only note, that if thou wi●t suffer thyself to be swayed, rather on the one side, then on the other, thou oughtest rather to take in with me, then with them: for the Sabbath day, it being an ancient ordinance of Gods, a long time in use in his Church, therefore the cause and Title it is Gods; and since I stand in defence of this Sabbath day, therefore I stand in defence of God's cause, and God's Title, & so side it with God: but they, setting themselves against God's Sabbath, set themselves not only against me, but also against God's cause, & God's Title: wherefore judge thou, whither it were better for thee, to take in with them, or with me; against God's cause & Title, or with God's cause & Title. And so I commend thee to the grace of him, who is able, to build us up further in the knowledge and love of his Truth.  
Thine in Christ Jesus THEOPHILUS BRABOURNE.   

The Contents of this Book.  

Chapt. I.  
This Chapter containeth A defence of the Moral Law, or 10 Commandments of Almighty God: wherein for the defence of God's Sabbaths, it is proved, that this Law is in force unto Christianes': and here Libertines, Anabaptists, & Antinomians are confuted; who deny that the Law of God, & consequently his Sabbaths, do belong unto Christians: and their obiectones to the contrary are answered.   

Chapt. II.  
This Chapter containeth an Exposition of the 4th Commandment, together with a discovery, of the manifold shameful corruptiones & abuses of this divine Law, by many Divines of these times; who do wrest it, mancle it, & corrupt it by their idle answers & distinctions, false glosses, & most absurd Expositiones: from all which, this Holy Law is vindicated by the Author, & restored to its proper genuine, & ancient sense again. Here also, it is made apparent, that the whole 4th Commandment is abolisbed & nullified, by the common doctrine of these times.  
Furthermore, and by the way, here it is shown, how long a Sabbath day is, as namely, that it is but the time of Day light only: & here is discovered the error of such divines, as hold & teach, that the Sabbath day is to begin at midnight, or in the Evening before, or to last from morning to morning. 2. By the way also, here it is shown, that there is no such preparation to the Sabbath, to be made on the evening before, by a cessation from the works of our callings, & the like, as some Ministers do wright, & call for. Lastly this Chapter is concluded, with an Exhortation to the love of God's Law, & the Integrity & perfection thereof.   

Chapt. III.  
This Chapter containeth A discovery of the vanity, of all their Arguments, brought for the maintenance of the Lords day to be a Sabbath day: & of their abuse of sundry Scriptures, to that end. This is handled in two questions: the one, showing that it can never be proved, that the Lords day, was in the Apostles days, constantly & weekly observed week by week, as we now observe it. The other, That it cannot be proved, that so much as any one Lords day, was ever kept in the Apostles days, for a Sabbath day: and that therefore it is no sin against God, but Lawful for Husbandmen to make Hay, in Hay seile, to sow corn in wheat seile, to reap corn in Harvest; & for all sorts of Tradesmen, Tailors. Shoemakers, Brewares', Bakers, Weavers, and the rest, to do the ordinary works of their callings, as well upon the Lord's day, as upon any other day of the week. Yet further, here it is proved, that the Lords day is but an indifferent thing, & that by the Testimony of the best writers, some learned & Godly Martyrs, & the State, and Church of England assembled in Parliament. Here also, the Lords day is discovered to be but A Popish Tradition: & so all Romish relics are not yet removed. Finally it concludeth with an Admonition, & Dehortation from Superstition, voluntary-religion, & will-worship.   

Chapt. IU.  
This Chapter containeth an Answer. unto all those Texts of Scripture, reasons, and arguments, profanly & impiously brought against the 7th day Sabbath, commanded in the Moral Law. It showeth the absurdeties, which the undertakers against God's Sabbath do fale into. And, it wipeth off that slander of rigorousness, of the jewish Sabbath; and showeth, that God required no more strictness, of jews then, than the patroness of the Lords day, do require of Christians, on the Lord's day now.   

Chapt. V.  
This Chapter containeth, sundry Substantial Arguments, proving undeniably, that the 7th day Sabbath, mentioned in the Moral Law, is still in force, & aught to be, to the world's end. This is proved, both out of the Old Testament & out of the New Testament; & also, out of the ancient Records of the Church. For 1. God Commanded it. 2. Christ, the Son of God, ratified it. 3. The Apostles after Christ, practised it. 4. The Primitive Churches, religiously observed it: And in this last passage, by the way it is shown 1. when the Lords day first sprang up, to be a sole Sabbath day; and who were the founders thereof. 2. When the Lords ancient Sabbath was first thrown down, & who were the wicked Authors thereof. Occationally in this Chapter, the observation of the old Sabbath is freed from the unjust slander, of being jewish and judasme, with the like.  
Here also are confuted, the vain Evasions & distinctions, which are usually framed against the ancient Sabbath day. Lastly, here is a discourse of the Antiquity of the Sabbath: where it is proved, that the Sabbath day it from the Creation, & so as ancient as the world.   

Chapt. VI.  
This Chapter containeth A dispensation; showing that Christians, who desire the Ancient Sabbath, are not necessarily bound in conscience, to make A rent from our Church, in their present observation of it; but that they may wait, for the opportunity of a public Reformation, by the Magistrate; provided they keep the Lords day for the Sabbath day, by way of a change in the mean season. 2. It concludeth with an Exhortation, to use all possible & lawful means for a speedy public & general Reformation: amongst other Motives thereunto, these are touched, that until A Reformation. 1. The Decalogue is defaced of its Integrity. 2. The 4th Com. is but a Cipher. 3. An holy prayer of our Church is frustrate. 4. A gate is set open to Anabaptistry. 5. The worship of God will languish & decay. 6. An old Tradition is kept in the place, where the old Sabbath should stand. 7. Men live in the weekly sin of Sabbath breaking. 8. God is denied a part of his worship. Yea & corruptly worshipped. 9 Idolatry is committed by thousand thousand in the Kingdom. And these are the Contents of this book.    

A Defence of the Moral LAW.  

CHAP. I.  


SECT. I.  
THE scope, and principal drift of this Treatise (Christian Reader) is the defence of the Lords Sabbaths; to wit, his ancient Sabbaths, the Saturday & seventh days Sabbaths, the which are expressly enjoined us in the fourth Com. in these words, Remember the Sabbath day, to sanctify it etc. But the seventh day, is the Sabbath of the Lord etc. Exod. 20.8.10.  
Against this ancient and most sacred ordinance of Gods, I find two professed enemies, against whom I must bend my forces: the one, are they who deny the Law of God, the Moral Law, or 10 Commandments, to belong unto Christians: and so consequently they deny Gods Sabbaths also, commanded in the Law: and these are our Anabaptistes and our late sprung up Antinomianes: the other, are they who deny the Integrity and perfection of the Law: they embrace the Law of God indeed, but not the whole law: and these are both Protestants and Papists; for these reject that ancient ordinance of God's Sabbath day, properly so called, and expressly commanded in the moral law, counting it for a ceremony and abolished; by rejection whereof, they reject some thing commanded in the Law; and so consequently they are partial in the law, and do deny it in its integrity and perfection: urge an Anabaptist or Antinomian to the observation of the Sabbath day, and he will answer you, that the law is abolished at the coming of Christ, as all those legal Ceremonies were: urge a Protestant or a Papist to sanctify the Sabbath day, and your answer shall be, that this part of the law touching the Sabbath day, is a ceremony and abolished at the coming of Christ: thus Anabaptistes and Antinomians renounce the whole law; Protestant's and Papists renounce the wholeness of the law; the one would have no law, the other would have no perfect law: Against both these this book is penned.  
The parts of this book are six, divided into so many Chapters also. The first part or chapter is in defence of the Moral Law, and consequently of God's Sabbaths, against Anabaptistes and Antinomianes. (The other five parts or Chapters, are in defence of the integrity and perfection of the Law, and consequently of God's Sabbaths, against Protestants and Papists: for this purpose) the second part or Chapter, giveth the true sense and Exposition of the fourth Command. and vindicateth it from the common and corrupt glosses and expositions of it. The third Chapter, showeth the weakness and insufficiency of all those Scriptures and arguments, which are usually produced to prove the Lords day to be a Sabbath day. The fourth Chapter, showeth the insufficiency and feebleness of all those Scriptures and arguments, which are usually alleged against the Lord's Sabbath of the seventh day, or Saturday, to make it an abolished ceremony. The fifth Chapter, containeth sundry forcible and undeniable arguments and Scriptures, proving the morality and perpetuity of the ancient Sabbath day. The sixth and last Chapter, containeth a Dispensation for a season, touching the present practice, and observation of the seventh day Sabbath: together with an Exhortation, to a speedy reformation. Thus you see my task what it is; my adversaries who they are; and the parts of this Book.  
One thing more would be premised; for so much as we shall often have occasion to use these two words Moral and Ceremonial, it is sit that I here show in what sense I understand them. 1. I would use these words but for distinction sake; for whereas there are two sorts of Sabbaths; the wekly Sabbath and the yearly Sabbaths: the Sabbath which God wrote, and the Sabbaths which Moses wrote: the Sabbath which God spoke, and the Sabbaths which Moses spoke: the Sabbath written in the Moral law Exod. 20.8. and the Sabbaths written in the Ceremonial law Levit. 23.32. etc. for the distinguishing of these two sorts of Sabbaths one from the other, I do use these two words, calling the weekly Sabbath recorded in the Moral law, the Moral Sabbath; and the yearly Sabbaths recorded in the Ceremonial law, the Ceremonial Sabbaths: these Sabbaths were also distinguished in respect of time, the Moral Sabbath was first delivered Exod. 20.8. yea, Gen. 2.2.3. the ceremonial Sabbaths were afterwards delivered Levit. 23.32. etc. neither did these ceremonial Sabbaths ever come within the pale of the Moral law, or were written in the Tables of stone. 2. I see not but that I may call the weekly Sabbath, the Moral Sabbath properly: for 1. the seventh day or weekly Sabbath, it conserneth practise and manners, which is signified by the word Moral. 2. Since God spoke all those words Exod. 20.1. why should not every thing he spoke be called moral, as well as any thing he spoke? and since the Sabbath day or seventh day, is a thing that is expressly commanded in the Moral law, and which may, I say which may be retained in the Church with great profit, why should it be denied the name of moral? 3. Give me a reason why the seventh day Sabbath should not be called a Moral, as well as the doctrine of the Trinity in the first Com? or as the doctrine of original sin, or lust Rom. 7.7. in the tenth Comm? 4. Since the duties of the Sabbath, to wit, Rest, and Holy exercises, are accounted Moral, why should not the time or seventh day also be accounted moral; for the time is a furtherance unto these moral duties: now that which furthereth a moral should me think be also called a moral. 5. Hereunto agreeth Doctor Ames in his Theological Thesis pag. 499. and also affirmeth it to be the judgement of the best divines, saying, It is received by all best divines, that the Morales were differenced from the Ceremoniales, by this, that all (and only) the Morales, were wrote by God, in the Tables of stones etc. The Saturday and weekly Sabbath then, must needs be termed a moral Sabbath. In a word, why should this be strange? for as there is a ceremonial law and a moral law, why may there not be likewise ceremonial Sabbaths, and moral Sabbaths? and since God placed the seventh day Sabbath in the moral law, among the morales, why should it not be termed moral, and called the moral Sabbath?  
The moral Sabbaths, together with whatsoever else is commanded in the moral law, I do defend; the Ceremonial Sabbaths, with all other Ceremonies, I do reject: It is the Decalogue, and nothing else, which I defend; and this I stand to maintain, in the integrity and perfection thereof, unto a jot and title. These things premised, I come unto the first thing propounded, namely the Defense of the Moral law, against Anabaptistes, Libertines, and Antinomianes.   

SECT. II.  
TOuching the defence of the moral law, and consequently of God's Sabbaths therein contained, be pleased to note, that both Anabaptistes beyond the sea, and Antinomians on this side the sea, all of them that ever I have spoke withal, do freely confess it, that if any day must be a Sabbath day, it must be, not the Lord's day, but Saturday the old Sabbath day: now, that this Sabbath day is now in force they deny; because they suppose the whole law to be abolished, and so the Sabbath day therein also: wherefore, if I shall prove unto these, that the law is still in force, I have obtained my desire with them, to wit, that the seventh day Sabbath is still in force.  
First then, as touching these who deny the moral law, I can but wonder, how any heart that hath the fear of God in it, can without trembling and astonishment admit so blasphemous a thought as this, to enter it; as to think, that that most holy and righteous Law of God, hath nothing to do with him, to command him, and to direct him how to order his lief: Moses speaketh thus in commendation of this Law, saying, And what Nation is so great, that hath ordinances and laws so righteous, as all this law, which I set before you this day? Deuteru. 4.8. and is it so righteous a law? how is it then that these men will attempt to abolish it? and deny obedience unto it? our Saviour telleth us, that the sum of this Law, is to love the Lord our God with all our hearts, souls, and might: and to love our neighbour as ourselves, Matt. 22.37. Can they show us any other law in stead of this, that is better, more holy, or more just? Love, is the sum of this law; and love, is the law we shall walk by in the kingdom of heaven, 1. Corint. 13.8.13. and will they reject that la on earth, which we shall walk by in the kingdom of heaven?  
It may be they will say for themselves, but the Moral la it is Moses la, now we have forsaken Moses, we cleave unto Christ, and unto his Laws in the New Testament etc. But, 1. the ceremonial la being written by Moses, it may be termed Moses la, but the Moral Law being written by the finger of God, it must be called Gods Law. 2. Make they a difference betwixt the la written in Exod. 20.1. etc. and the same la ratified by Christ in the New Testament? let them then show me a difference betwixt these two; Honour thy father & thy mother etc. Ex. 20.12. and, Children obey your parents etc. Eph. 6.1. and betwixt these two: Ex. 20.13, & Thou shalt not kill Ro. 13.9. If there then be no difference of the Moral la, whither in the old or new Testament, in vain do they reject the one to embrace the other.  
Happily they will say again, I but the la is of a compulsive nature, compelling men to obedience: but Christianes' are endued with a free spirit, doing things of love: the love of Christ constraineth them etc. it is true indeed, Christians are set at liberty, and are endued with a free spirit, but not with such a freedom, as freeth them from being the Lords servants, and exempteth them from obedience unto his Commandments, Rom. 6.18.22. nor are we so perfectly free here, but that we stand in need of the spurr, to quicken our dulness, see for this purpose Matt. 10.28. Matt. 6.15. jerem. 32.40. Phil. 2.12.  
But they will have no commandments: No? why then did Christ give Commandments? see joh. 13.34. 1. Cor. 7.19. joh. 14.15. Matth. 6.9.15.  
Furthermore, they say, the love of Christ constraineth them 2. Corin. 5.14. and this love may and doth compel them to the obedience of the commandments of Christ, joh. 14.15. Joh. 13.34. well, and why then may not the love of God likewise constrain them, to obey his commandments in Exod. 20.1. & c.? will they love Christ, and will they not love God? if constraint in respect of Christ's commandments, will stand with the liberty and freedom of Christianes', why may it not stand also in respect of God's commandments?  
One thing I would add more, and it is an admonition unto any fearing God, and honouring his Sabbaths, who be leaning and but somewhat inclining unto this wicked opinion, that as they love and reverence God's Sabbaths, so they would beware of and shun this dangerous opinion, of abolishing the law of God: for this I dare confidently affirm, take away this moral law, and away goeth all Sabbaths also: now take away God's Sabbaths, and what a flood of iniquity and profaneness will forth with flow in upon us, I leave to be considered of by all the Godly wise: happily they may think to find ground and warrant enough in the New Testament, for a Sabbath, as namely for the Lords day, though the fourth common. were abollshed; but, that herein they are much mistaken, and that no day can be urged to be sanctified for a Sabbath, unless it be by and from the fourth comm. shall abundantly appear hereafter. Unless therefore you intent to turn Anabaptistes, and keep no Sabbath, avoid this pestilent opinion.  
I come now to the proof of the point: but first for the state of the question: These Anabaptisticall-Antinomianes hold, that the law is not in force to believers, and such as are in Christ: And we hold, that the law is in force to believers, and men in Christ. Furthermore, whereas the law may be considered two ways, either with respect unto justification, or unto observation; we do not defend the la to be in force unto justification: for, by the works of the law shall no flesh be justified, Rom. 3.20. we defend the la to be in force only unto observation, and for direction of us how to walk, and to please God. Now then, that the law is in force unto believers, as a rule of observation and direction, I prove it by these ensuing arguments and Scriptures.  

1.  
For verily I say unto you, until heaven and earth pass, one jot, or one title, shall in no wise pass from the law, until all things be fulfilled, Matt. 5.18. In which words, our Saviour prophesieth of the duration and continuance of the law, even unto the world's end. 2. By the law here he understandeth the moral law: for the same it is which he expoundeth in the following verses, as the sixth comm. in v. 22. the seventh comm. in v. 27. the third comm. in v. 33. lastly, note that all this is pressed upon believers for observation, as you may see v. 14.20.45.48. where our Saviour directeth his speech unto those which were the light of the world: and to those whom God is called their father: and therefore these were believers. We see then, that the law belongeth unto Christians, as well as anciently unto jews: yea, our Saviour testifieth in an other place, that it is more easy for heaven and earth to pass away, than that one title of the law should fall, Luk. 16.17. sooner than shall the earth be removed, and the sun fall from heaven, than this law be abolished.   

2.  
Children, obey your parents in the Lord etc. Honour thy father and thy Mother; which is the first commandment with promise etc. Eph. 6.1.2. Here we have one branch of the la, urged, to wit, the fifth comm. and it is urged with respect to observation and obedience: yea, it is also urged upon the Children of Christians, or Christians Children: for as this whole Epistle to the Ephesians, was directed unto the Saints, Ephes. 1.1. so this whole sixth chapter is likewise. I know they are ready to say, that these exhortations were sent unto the multitude, as Sermons are preached unto a mixed company of good and bad: but this precept is urged upon the good, to wit, believers; for as the duty of children, is a branch of the fifth comm. so is the duty of servants: now the Apostle in v. 5. speaketh unto believing servants; for he urgeth them to obedience to their masters as unto Christ: implying thereby, that they did obey Christ; and now he exhorteth them to like obedience unto their masters, as they did perform unto Christ (Eph. 5.24.) now if they did obey Christ, then surely they were believers, and did believe in Christ: and such as these servants were, on whom this fifth command, was urged, such we are to think the children were, to whom the same comm. was urged, at the same time, in the same place, and all in one breath as it were.   

3.  
Do we then make the law of none effect through faith? God forbidden; yea, we establish the law, Rom. 3.31. In the former part of this chapter, the Apostle had disputed of faith, and the faith of jesus, and of remission of sins, and justification by faith in Christ; for these he stood a main; but as for the la, and justification by the works of the law, these he stood against stiffly: these things being laid down, the Apostle, foreseeing some anabaptistical spirit, ready to snach and to abuse this his doctrine, to the subversion of the la, he wisely preventeth it, by a God forbidden. As if he had said, do you think that because I deny justification by the law, and affirm it to be by faith, that I intent thereby to abolish the law utterly? no; God forbidden: for I establish the law; the law must stand still in force etc. that is, for observation, though not for justification; for Paul must be understood so to abolish the la in some sense, as for all that he ratifieth the la in another sense. Hereby we see then, that the doctrine of faith, and justification by faith, do not abolish the law: yea, so much the Apostle saith expressly; do we then, saith he, make the law of none effect through faith? Whence I thus argue, that if faith doth not make void the law, what should make it void? for our Antinomians say, that it is faith, and being in Christ, that freeth us from the law: the law (say they) is a schoolmaster to bring us unto Christ, and being in Christ once, which is by faith, than we are no longer under this schoolmaster of the law in any respect; we are freed from the law wholly and altogether: but the clean contrary S. Paul affirmeth here, namely, that faith doth not abolish the la, that is, in all respects. Furthermore, if faith doth not abolish the law, than the faithful man is not freed from the la. So then, when the Apostle saith that he established the la, it followeth, that he established it to the faithful; yea, they were the people of whom Paul spoke, as you may see by Rom. 3.30. for there circumcision of faith, is put for the circumcised and faithful.   

4.  
Own nothing to any man, but to love one another: for he that loveth another hath fulfilled the law: for this, Thou shalt not commit adultery, Thou shalt not kill, Thou shalt not steal, Thou shalt not bear false witness, Thou shalt not covet: and if there be any other commandment, it is briefly comprehended in this saying, Thou shalt love thy neighbour as thyself. Rom. 13.8.9. Behold, how the Apostle presseth the observation of the law; and how that he repeateth 5 or 6 of the several commandments thereof, one after an other: yea further, that all this is urged upon believers, is plain in v. 11. where the Apostle useth a reason, to move to the observation of these commandments, saying, for now is our salvation nearer, than when we believed it: therefore he spoke to them which believed: unless absurdly you will say, the question was concerning one sort of people, and the argument concerned an other.   

5.  
For brethren, ye have been called unto liberty: only use not your liberty as an occasion unto the flesh, but by love serve one an other: for all the law is fulfilled in one word, which is this, Thou shalt love thy neighbour as thyself. Gal. 5.13.14. In these words, the Apostle presseth the duty of love, which is the sum of the la: and he presseth it for observation: and that he doth by this reason, because in so doing the la shall be fulfilled: now why should the Apostle move the Galatians to the duty of love, because of or in respect of the la, if the la did not at all appertain to these believing Galatians? Furthermore the Apostle presseth the la here upon believers: for he calleth them brethren: and such brethren also, as had obtained a liberty by Christ: stand fast therefore in the liberty wherewith Christ hath made us free, Gal. 5.1. of this liberty by Christ, he speaketh again in v. 13. saying, brethren, ye have been called unto liberty etc. Wherefore, since they to whom the Apostle spoke, had abstained, & were called unto a liberty by Christ, it is more than manifest, that they were believers to whom he spoke (here than it is plain, that they that had obtained liberty by Christ, from the ceremonial la, stood yet bound still unto the Moral la.) In a word, it is manifest that Paul spoke here unto believers: for he spoke unto them that did run well v. 7. & who were they that did run well, but the believers: and he spoke unto them that did wait for the hope of righteousness, by faith, v. 5. and who were they but believers? and he spoke unto them, in whom was the combat betwixt the flesh and the spirit v. 17. and were not these believers?   

6.  
But if ye fulfil the royal law according to the scriptures, which saith, Thou shalt love thy neighbour as thyself, ye do well, jam. 2.8. So speak ye, and so do, as they that shall be judged by the law of liberty, jam. 2.12. Was not Abraham our father justified through works, when he offered Isaac his son, etc. ye see then, how that of works a man is justified, and not of faith only, Iam● 2.21.24. But wilt thou understand, O thou vain man, that the faith which is without works, is dead, jam. 2.20. The la which S. james urgeth here, it is the moral la, as is plain by his instances in the seventh and vl commandments, v. 11. and by laying done the sum of the second Table in v. 8. Moreover, that this la is urged upon believers is plain by these reasons, 1. Because the Apostle styleth them Brethren to whom he spoke, v. 1. yea, and his beloved Brethren, v. 5. secondly S. james urgeth the la upon such as shall be justified by faith: for he affirmeth, and that by the example of Abraham, that a man that hath faith, he must also have works, for his justification: Ye see then how that of works a man is justified, and not of faith only. By works here, the Apostle meaneth the works of the la, and of that la before spoken of in the former part of the chapter v. 8.11. now choose what sense of this text to fly unto you please, either of Protestants or Papists, both, or either of them will make strongly for us, and against Anabaptists, who deny the la: for if such as have faith, must also bring works with them unto justification, be they as causes, or as signs and fruits of justification, either ways the believer is bound to do the works of the la: for works are as well required of him unto justification, as faith is: so saith S. james; finally, since the faith that hath not works, to wit, the works of the la, v. 8.11. is a dead faith, hence it followeth, that the believer is bound to the observation of the la, and to do the works of the la, or else his faith, his anabaptistical faith will prove but a dead faith; as many therefore, as renounce the la, and the works of the la, and will live by faith only, S. james counteth those men's faith but a dead faith.   

7.  
And that thou hast known the holy Scriptures of a child which are able to make thee wise unto salvation, through the faith which is in Christ jesus: for the whole scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness; that the man of God may be absolute, being made perfect unto all good works, 2 Tim. 3.15.16.17. In these words, the Apostle declareth unto Timothy, the use of the Scriptures of the old Testament; and in special, that some of them are fit to reprove, and to correct, etc. now of all the Scriptures in the old Testament, which do reprove, correct, & instruct, are they not the laws of God, both affirmative and negative? and of all God's laws in the old Testament, which are either moral or ceremonial, none can think S. Paul sent Timothy unto the ceremonial la: it must therefore be the moral la, which Paul doth here commend unto Timothy. In the last place, that this la belongeth unto believers, is plain enough (it being made by Paul a direction unto Timothy) unless you will suppose Timothy no believer.   

8.  
Speak not evil one of an other, Brethren: he thath speaketh evil of his brother, or he that condemneth his brother, speaketh evil of the law, and condemneth the law; and if thou condemnest the law, thou art no observer of the law, but a judge, Jam. 4.11. In these words, the Apostle S. james, reproveth the sins against the ninth comm. to wit, slanderouse speeches: this sin he dissuadeth from by these reasons. 1. He that speaketh evil of his brother, he speaketh evil of the Law of God, and he that condemneth his brother, he condemneth the Law of God. 2. Hence followeth an other mischief, to wit, that if a man condemneth the law, than he is no observer of the law, but is become a judge; where we see, the Apostle counteth it as a mischief and a vice, for a man to be no observer of the law: of this vice are our Antinomians guilty: for they will be no observers or doers of the law: and here we have the very word in question betwixt us rarified, to wit, the word observe, and observation: for we urge the law unto observation.   

9  
Thus I reason against them; they that hold and say, that the moral la is abolished, they must hold this absurd and wicked opinion, that no part of the Old Testament is now in force, but that it is wholly abolished in all the parts thereof, unto believers: the reason hereof is, 1. because all the laws and precepts in the old Testament, and all the directions to lead a godly lief, from the beginning of Genesis to the end of Malachi, are referred to one of these laws, the Moral, judical, or Ceremonial: if then they reject the moral law, much more will they reject the judical and Ceremonial laws: and if they reject the moral law, then will they reject all the expositions and branches thereof, delivered by the Prophets; and so they reject the whole old Testament, the law and the Prophets: for they reject all the three laws, the Moral, judicial, and Ceremonial, with all their appurtenances. 2. So much they do imply by saying, they are not under Moses, but under Christ: not to be governed by the law, but by the Gospel; and the like. Now that it is a most absurd and wicked opinion, to hold that all the parts of the old Testament are abolished, and no rule of our lives, shall appear by this, that the Apostles do every where send us for direction; into the old Testament: see these places Rom. 14.11. Rom. 15.4. 1. Cor. 9.8.9.10. 1. Cor. 10.11. 1. Cor. 14.21. Heb. 13.5. jam. 2.8.10. jam. 5.10.11. 1. Pet. 1.16. 1. Pet. 3.5.6.   

10.  
An other absurdety let me add, to show the vanity of their distinction, holding the law to belong unto, and to bind such as are yet unregenerated and want faith, but not to belong unto, nor to bind such as are regenerated and have faith: this distinction is very absurd; for it produceth great confusion and disorder in the Church; and no less inconvenience in the family; for if it be so, that believers are not bound to the observance of the law, then when the Sabbath day cometh, these men are not bound to sanctify it, it being a part of that law, from which they are freed; but others, that do not yet believe, they are bound to keep the Sabbath day, it being enjoined in that la unto which they are still bound: suppose we then, the master and the mistress of the family be believers, the children and the servants as yet unbelievers; why then, the master and the mistress may go to their works private or public; the servants and children must then go to the Church: what disorder will this be, to have families thus rend and divided? some going to church, other some of the same body going to work? yea, what a poor Sabbath (think you) will be kept by the inferiors, when they shall see so bade an example before their eyes, as their superiors, either idle doing nothing, or following their servile labours? yea, what an advantage may Satan get upon younglings by this distinction, to hold them still fast in his claws; for may they say with themselves, so long as we believe not, not remain in our unregeneracy, it goeth well with us: for now we have an holy day allowed us once a week, wherein we are freed from our toilsome labours, but did we believe as do our Master and Mistress, then shall we have no holy day at all, then shall we moil and toil day by day uncessantly, like horse in a cart: who would be a believer? who would be regenerated? Furthermore, if on the Sabbath day, it pleaseth the Master or Mistress to set upon any work wherein they cannot proceed, without the help of some of their servants or children, they must in such case keep holy day too of necessity: For they may not command their servants to help them: but in case, they will set upon some works, which themselves can do alone, then lo what a disordered family is here! the Master and Dame working, the servants and children sitting by, without any work in their hands, this makes me call to mind that we read of Eccl. 10.7. I have seen servants on horses, and Princes walking, as servants on the ground. Furthermore, whereas the servants and children, must sanctify the day whilst they are at home, by reading, conference, singing of Psalms, calling to mind what they were taught in the Chureh, and meditating divine things, they shall not only see and behold their governors, exercised about servile labours, to their great distraction, but also hear them talking in the house of worldly affairs, ask for this, calling for that; how poorly shall these younglings sanctify the Sabbath, when they have such disturbances? and when they that should go before them in example to draw them on, are their only hinderers and pulbackes? Surely, God is not the author of this confusion, nor of their distinction, the ground of it: God would as well have believers as unbelievers to sanctify his Sabbath.  
Thus having bewrayed the absurdety of this Antinomian opinion, and also firmly proved it, that the law belongeth unto believers, as touching observation; I come now to answer to their obiectiones brought against this truth; and here I will not spend time in answering unto all their objections, I will only cull out the chief, and those wherein they place the most confidence, and answer them.   

OBJECT. I.  
It is objected that we are freed from the law: because the Apostle saith plainly, ye are not under the law, but under grace, Rom. 6.14. And again, If ye be led by the spirit, ye are not under the Law, Gal. 5.18.  
How ever many answers might be given to these texts, yet I will content myself with one: ye err (said our Saviour Christ) because you know not the Scriptures, the same I might apply unto those who thus abuse these Texts: did they but understand the Apostles scope, and use of this phrase (to be under the law) they might have spared us this labour: who so will but observe the scope and drift of S. Paul, shall easily find it, that he disputed only against justification by the law, Rom. 3.20. Rom. 9.31.32. Gal. 5.4. And that he might the better disswad his adversaries, from seeking justification by the Law, and so from being under the la in that respect, he showeth the danger of being under the law, and seeking righteousness by the la: for, by the law (saith he) comes the knowledge of sin, Rom. 3.20. and, the law causeth wrath, Rom. 4.15. and, as many as are of the works of the law, are under the curse, Gal. 3.10. and this is the condition of all such as will be under the Law, and will be justified by the Law, where as they seek for justification by it, they shall find the clean contrary, namely wrath, the curse, and condemnation: On the contrary, when the Apostle speaketh to the faithful, who sought justification by grace and by Christ, and renounced the law, he speaketh unto them, as unto men set at liberty, saying, ye are not under the law: that is, ye believers are not under the law now, as once ye were before ye believed, and as those unbelieving jews are, that is, you are not under the law for justification, and consequently, you are not under the law, as causing wrath, and as being under the carse: thus you see, the Apostle freeth the faithful, from being under the law; as those unbelieving jews were, that is, as touching the curse of the law; but hers not a word of freeing the faithful, from the observation of the law, and from being under the law in this respect.  
2. This may further appear, by that other phrase joined with it and opposed to it, (under grace) whereby is no thing else signified, but the free justification of a believer by the mercy of God, for the merit of Christ; as you may see, Rom. 3.24. Rom. 5.15.17.21. Rom. 6.1. Gal. 2.21. Gal. 5.4. wherefore, as this phrase (to be under grace) hath respect only unto justification, so its opposite (not to be under the law) hath only respect unto justification; the one phrase expressing how believers are justified; the other how they are not justified: believers are justified by the grace of God, not by the works of the law; by being under grace, not by being under the law: as if the Apostle had said, ye believers are not under the law for justification, but are under grace for justification. So still the Apostle freeth not the faithful from being under the Law, for observation, but only for justification.  
3. That by this Phrase, under the law, S. Paul meant a being under the law for justification, I prove it in his Epistle to the Galatians; for in Gal. 4.21. he useth this phrase saying tell me, ye that will be under the law, etc. The which Phrase, himself by and by in the next chapter expoundeth, by expresing, the same thing, in other and more perspicuouse words, saying, ye are abolished from Christ: whosoever are justified by the law, Gal. 5.4. so then to be under the law, is nothing else then to be justified by the law: for the Apostle speaketh against the law, in one and the same sense, in the fourth and fifth chapters, his discourse being continued as about one and the same matter: so then, this phrase being rightly understood, it maketh against the use of the law for justification, but not at all for observation.  
I remember I have heard some of them reply against this distinction, and say, that the law was not made to justify any; neither did God ever intent to justify any by the law. Where to I answer, that God propounded the law, either for justification or for condemnation, see Luk. 10.28.27. Gal. 3.12. Rom. 10.5. but admit that God never intended to justify any man by the law, yet many men there were, that sought justification by the law, see Mat. 19.16, 17. Rom. 9.31.32. Gal. 4.21. Gal. 5.4. And therefore, there is ground enough for us to say, that S. Paul disputed against the law, as urged by some unto justification.   

OBJECT. II.  
It is further objected, the law is abolished; for S. Paul saith of it, if that which is done away, was glorious, much more that which remaineth is glorious, 2 Cor. 3.11. here the Apostle speaketh of the Moral Law, for he speaketh of that law, which was engraven in stones, v. 7. and of this law he saith, that it is abolished or done away.  
Hereunto I answer. 1. That howbeit the text speaketh, as if the law were quite abolished in all respects, yet that the Apostle must be understood here, to abolish the law only in some respect, and to let it stand still in some other respect, our adversaries themselves do and must hold: for they say, that the law is abolished in deed to a believer, but it stands still to an unbeliever and one unregenerated: for the law serves still to be a schoolmaster, to bring men to Christ, Gal. 3.24. yea, they have no other evasion from all our Scriptures, whereby we prove the law to be still in force, save this, to answer that those Texts were spoken to a mixed congregation of believers and unbelievers, and so the Texts are say they to be understood of the unbelievers: ●t is plain therefore, that they urge not this Text for the utter abolishing of the law; wherefore, since themselves do distinguish of the law, in what sense it stands still, and in what sense it is abolished, they must give us leave to distinguish also.  
I answer then unto this text, the law is to be considered, either as it (through our weakness) tendeth unto condemnation, or as it showeth us light for observation: now the Apostle speaketh of the law in the former sense: and that this is so, is manifest, in that the Apostle termeth the law a kill letter, v. 6. and, the ministration of death, v. 7. and, the ministration of condemnation, v. 9 so then, the Apostle speaketh of the law as abolished, only as it is a kill letter, the ministration of death, and the ministration of condemnation; but not a word here against the law for observation, and as a rule for our lives.   

OBJECT. III.  
Yet further they object to us the text, Gal. 5.22.23. But the fruit of the Spirit is love, joy, peace, long suffering, gentleness, goodness, faith, meekness, temperance, against such there is no law: here the Apostle freeth the faithful from the law.  
For answer hereto, we must know that as in the poenall laws of men there are two things, the matter of the law, and the poenalty of the law, so may we consider also two things in God's law, the matter, and the poenalty: if we respect the matter of the law, it is against all ungodliness & unrighteousness of men, and against all  and unrighteous men, for it forbiddeth all sin, and so is against all sinners, and against none but sinners: wherefore, the Apostle considering the faithful here, as righteous men, walking in love, peace, meekness and temperance, might well say, there is no law against such: for the law doth not forbid such things, but command them rather; the law is not against such people but for them rather. Now in all this, the Apostle doth not free these faithful ones, from the observation of the la as a rule of lief; he speaketh of no such matter, he saith only, that the la doth not set itself against, or forbidden men love, peace, meekness, and temperance, etc. 2. The Law may be taken, for the poenalty of the la, joh. 19.7. 2 Cor. 3.6.7.9. Gal. 3.10.12.21. For it threateneth death: and so is called a kill letter and the ministration of condemnation: now in this sense, as the law is considered in respect unto the poenalty thereof, so the faithful are freed from the la indeed; and in this sense there is no la against the faithful: for, there is no condemnation to them which are in Christ jesus, which walk not after the flesh but after the spirit, Rom. 8.1: so still here is nothing brought against the Law, for observation as a rule of lief, and as a light unto our feet, and lantern to our paths, Ps. 119.105.   

OBJECT. iv  
Again they object that text, 1 Tim. 1.9. The law was not made for a righteous man, but for the lawless and disobedient, etc.  
For answer unto this text, first me must know who is a righteous man in S. Paul's account: this we shall find in his Epistle to the Romans, Abraham believed God, and it was counted unto him for righteousness, Rom. 4.3. Rom. 5.1. so then, a believer is accounted for a righteous man: and this righteous man is freed from condemnation by Christ: now then there is no condemnation to them that are in Christ Jesus, Rom. 8.1. These things premised, I answer to this text by the former distinction, to wit, that by the la, is sometime meant the matter of the la, and sometime the poenalty of the law, as hath been proved: now in this place, the Apostle may be understood, to speak only of the la in respect of the poenaltie thereof, as it causeth wrath, as it is a kill letter, & as it is the ministration of condemnation; now in this sense, the law is not given to a righteous man: for he is freed from the poenalty and curse of the law by Christ, who is made a curse for us, Gal. 3.13. and in this sense, the la is given only to the lawless and disobedient, to the  and to sinners, to murderers of fathers and mothers, etc. as the Apostle speaketh.  
Or, if by the la you will understand the matter of the la, than I answer, that the Apostle speaketh of the law with respect unto iustifiation by it, and not with respect of observation of it: for the la is not given to a righteous man to justify him: because he is justified an other way, that is by faith, in Christ, and so he is become to a righteous man, not by the la, but by faith. Thus, this text rightly understood, it maketh nothing at all against a righteous man's observation of the la: it only freeth him from condemnation by the Law; or showeth, that he obtaineth not his justification and righteousness by the Law.   

OBJECT. V  
Again they object an other text, Rom. 10.4. Christ is the end of the Law for righteousness, unto every one that believeth: Here (say they) is an end put unto the la, by Christ, unto all beleveers.  
I answer, it is true indeed, there is an end put unto the la, for believers; but note withal, in what respect S. Paul saith an end is put there to: for he saith not absolutely ', an end is put to the la, but respectively, an end is put unto the law, for righteousness: that is, for justification: for, believers are not to seek for righteousness & justification, by the law any more, but by Christ: this text than putteth an end to the law, for justification, but not for observation.   

OBJECT. VI  
One text more they object Rom. 7.6. But now we are delivered from the law, etc. as a woman is from her husband who is dead etc.  
I shall give none other answer unto this text, then unto the former, to wit, that by the law is understood the penalty of the law, & the curse of the law; or the law in respect of the penalty and curse thereof: that this is the Apostles meaning, I make it appear by two reasons from the context. 1. See v. 4. So ye my brethren, are dead to the law, by the body of Christ: by the body of Christ, that is by the sufferings of Christ in his body: now if Christ hath freed us from the law, by his suffering of death, what can this intimate, but that the law, from which he freed us by death, was considered, in respect of the penalty and curse, and as holding us in bondage unto death. For by death, Christ freed us from death: wherefore, when the Apostle saith, we are dead to the law, or freed from the la, he considered the law as a kill letter, and as it held us in bondage unto death. 2. See v. 5. When we were in the flesh, the affections of sins which were by the law, had force in our members to bring forth fruit unto death: To bring forth fruit unto death: here the Apostle, speaketh of the law, not simply, but of the law, as (together with our corruption) fructifying unto death: wherefore, seeing the Apostle spoke of the la, as tending unto death, it followeth, that when in the very next words, he said, We are delivered from the law, v. 6. he meant, that we are delivered from the poenalty and curse of the la, or from the la as it respecteth the curse, to wit, eternal death and destruction: so then, here is nothing yet proved, against the la, for observation as a rule of lief.  
It was not for nothing, that S. Paul added these words for righteousness; saying, Christ is the end of the law (to wit) for righteousness etc. Rom. 10.4. Showing thereby, that he disputed against the la, not simply, but considered as the means of justification and obtaining righteousness. Neither is it to be passed by without special observation, that S. Paul disputing in another place against the law, doth it not against the la simply, but against the la considered as tending to the curse to those who sought righteousness thereby, and therefore he said not, Christ hath redeemed us from the law, Gal. 3.13. but Christ hath redeemed us from the curse of the law. Yea, it is remarkable, that every where, where S. Paul disputeth against the la, his main question is about justification by the law: denying justification by the law, saying, By the works of the law, shall no flesh be justified, Rom. 3.20. Gal. 2.16. So that S. Paul disputeth against the la, only with respect had unto obtaining righteousness and justification thereby, and in respect of the curse of the la. But it is no where found, that Christ is the end of the la, for observation and for a rule of an holy lief: nor is it any where found, that Christ hath redeemed us, from observation of or obedience to the la: nor yet is it any where said, By the la, shall no flesh be directed, or guided in their lives and conversation: wherefore, for time to come, if Anabaptists and Antinomians will object against the law, by way of opposition to us, let them not prove that the la is abolished in respect of justification, and as a curse etc. For all this, we steadfastly believe and teach; but let them remember to prove unto us, that the la is abolished as a rule of lief, & for observation; for this is that which we deny only; that Christ hath abolished the poenalty of the la, we believe it, but that he hath abolished the matter of the law, this we deny, and this as yet they have not proved, nor ever shall be able: if we will be S. Paul's scholars, we must learn of him, so to dispute against the law, as that we do not for all that make it of none effect: and so to abolish the law, as yet for all that we do establish it: For so he saith, Do we make the law of none effect & c? God forbidden; yea, we establish the law, Rom. 3.31. but our adversaries have learned of Paul to abolish the law, but not to establish the law.  
We have now made answer unto the most and chiefest of their Scriptures, which they allege against the law, others they have also, but they are such as will admit of the same answer given to some of these, or else are so trivial, as they deserve no answer: to conclude then, since I have firmly proved it, that the law is still in force, and that to all men, believers and unbelievers for observation; and since they can neither answer our Texts, nor yet prove the contrary, it remaineth, that the Moral law is still in force; which being so, God's ancient Sabbath commanded in this law is still in force also: for both Anabaptistes and Antinomians have confessed this unto me, that if it can be proved, that the Moral law is still in force, than it must and doth undeniably follow, that the Saturday Sabbath is still in force, as well as any other thing commanded in the law. Thus we have vindicated Gods Sabbaths, from Anabaptistes and Antinomians, in the next place we must vindicate them, from Protestants and Papists.      

CHAP. II.  
An exposition of the fourth Commandment; together with a discovery of the manifold, lamentable, shameful, and abominable corruptions and abuses, of this divine Law of God, by many Ministers of these times, through their false glosses, idle answers, and absurd expositions of it.  


SECT. I.  
IN the former Chapter, to the end that we might vindicate the Lords Sabbaths, we have defended the Moral Law, against Anabaptists and Antinomians: and now in this, and the following Chapters of this Book, for the same end, namely to vindicate the Lords Sabbaths, we will defend the Integrity and perfection of the Moral Law, against Protestants and Papists: for Anabaptists and Antinomians deny the whole la; Protestant's and Papists deny the wholnesse of the la: they, will yield no obedience at all to the Law; these, will yield obedience but by halves: and of this number are those ten Ministers, my professed enemies in this point, who in special sort, I do oppose, by name Mr. Grenewod, Mr. Benton, Mr. Hutchinson, Mr. Furnace, Mr. Gallard, Mr. Yates, Mr. Chapel, Mr. Stinnet, M. johnson, and Mr. Ward, dwelling in and about Norwich.  
As for Papists, tell them of their sin of Idolatry in worshipping of Images, etc. against the second Commandment of this Law, and among other answers this will be one, that the second Command, is Ceremonial, and pertaineth to the jews only: tell them again of their sin of Sabbath-breaking, that they profane Gods ancient Sabbath, against the fourth Comm. of this Law, and this shall be their answer, that the fourth Comm. is partly Ceremonial, and that the old Sabbathday is jewish, and pertaineth to the jews only: As for Protestants, we tread in their steps up and down, save that we are not so impudently audacious as they: for we acknowledge the second Comm. for Moral; but come unto the fourth Comm. and here we jump with them, saying the fourth Comm. is partly Moral partly Ceremonial, and the old Sabbath enjoined in the fourth Com. is jewish, etc. In respect therefore of God's Sabbaths, which both they and we deny, we yield obedience to God's Law but by halves: and saying the fourth Comm. is partly Ceremonial, thereby we are partial in God's Law: against therefore this partial dealing with God, in his Laws and ordinances, shall the following parts of this book be spent.   

SECT. II.  
The thing which Almighty God intendeth generally in this Com. is how all the time and days of our lives, should be spent and employed in his service: the which, is backed with an effectual reason (for my purpose is first to handle the commandment generally, as in this second Section: and then more particularly, as in the thirth Section, etc.) As for the time, we have a distribution of it in the comm. and that into the Six days, and into the seventh day: touching both of these, God hath ordered it, in this comm. how he would be served; to wit, on the seventh day, by Sanctifying and Hallowing of it, in the parts of his worship and service, and a cessation from all servile works; on the sixth days, by following some lawful calling or other, which may redound to the glory of God; according to that, 1 Cor. 10.31. Whither therefore, ye eat, or drink, or whatsoever ye do, do all to the glory of God. As for the reason, it is a lively & moving one, it being fetched from God himself, and from his own ensample.  
In this reason, contained in Exod. 20.11. we have also a distribution of time, in to the six days, and into the seventh day; wherein it pleaseth God, to declare unto us, how he spent and employed his time, to wit, the first week, or seventh days, that ever the world saw or heard of: the six days, that is those six days, which for order of number, & order of nature, went immediately before the first seventh day, or first Saturday that ever was; these God spent in working and in making the heavens and the earth, and all the host of them. This God hath revealed unto us, unto this end for one, that we should in imitation of him, make choice of those same six days wherein God wrought, that in them and none other, we should work as God wrought and in them, we should finish all our works, as God in them finished all his works. The seventh day, that is, the seventh day from the Creation, or the first Saturday that ever was, this day God spent in an holy cessation and resting, from the works of creation; and therefore this time, this day, above and before all other times & days, God blessed & sanctified: and this hath revealed unto us, to this end and purpose, that we should in an holy imitation of God, cease from the works of the six days before, and rest from all servile labour; and that we should make choice of this very day, to Sanctify it and to hollow it like as God blessed it, and hallowed it.  
Now that we are not left to our liberty, in this employment of the time and days of our lief appeareth here by, first because God hath commanded it: and secondly, God hath backed his commandment, by a strong & forcible reason, drawn from his own ensample; that we should so employ the days of the week, as God himself at the Creation employed them; and this is noted by that rational particle (for) Exod. 20.11. And this is that which God aimeth at in this come. generally namely, that we should spend and employ every day, and all the days of the week, after the ensample of God; or as God himself spent them.  
The thing which Almighty God intendeth in this come. specially and principally, is the hallowing of that sacred time and day, called the Sabbath day, and the Seventh day, as in the third Comm. God enjoined the hallowing of his Sacred Name, so in this fourth come. God enjoined the hallowing of his Sacred day, to wit, the seventh day, the which himself had made holy, above all days, by his blessing of it, and Sanctifying of it, as we read, Genes. 2.3. like as the king might say to his subjects, Remember my Coronation day, to keep it an holy day; or Remember the Gunpowder Treason day, to Keep it an holy day; so saith the king of kings, Remember the Sabbath day, to keep it holy, Exod. 20.8.  
Secondly, the Sanctification of this day, it is enjoined, both affirmatively, and negatively; affirmatively, in these words, Remember the Sabbath day, to Sanctify it: Negatively, in these words, In it, thou sholt not do any work: the affirmative part of the precept, requireth sanctity, and the parformance of holy duties; the Negative part of the precept, requireth a resting from labours in our ordinary callings, which hinder and thrust out those holy duties.  
Thirdly, the Lord God enjoineth us in this comm. two things; the one is the duty of the day; the other is the duties of rest from labours, and the perfermance of sundry the parts of God's worship and service, in the day.  
I call it the duty of the day, because we are no less bound in duty to God, to that day, then to the duties of rest and holiness in the day; or, we are no less bound, to perform the duties of rest and holiness on that day, than we are tied to perform the duties of rest and holiness themselves. I clear the point by these examples, as in a bond you have two essential parts; the one, is the some of money to be paid; the other is the day and time when it is to be paid; and a man is equally and alike bound to both of these; that is, as well to the day, as to the some of money; as appeareth by this, that all though a man bring the full some of money, yet if he omit the day, and come the day after, his bond is forfeited. And as in circumcision, there was two things enjoined, the one was the cutting off of the foreskine, the other was the time and day when it was to be done, namely upon the 8th. day, Genes. 17.12. and as in that other Sacrament of the passover, there was two things commanded, the one was the slaying and eating of the passover lamb, the other was the time and day when to bedone, namely upon the 14th. day of the month, Exod. 12.6.8. in both which Sacraments of circumcision and passover, the day & time was no less a duty, than were the actions to be performed in those times and days: for it was death to omit thes days, Genes. 17.14. Numb. 9.13. Just so, in this fourth come. God enjoineth us expressly two things, as essential parts of this comm. the one, is the duty of the day, in these words Remember the Sabbath day, Exod. 20.8. and, the seventh day, is the Sabbath, vers. 10. the other is the duties in the day, in these words, To keep it holy, vers. 8. and, in it thou shalt not do any work, vers. 10. and here the time and day as you see, is no less commanded, and that both affirmatively and negatively, then are the duties in the day.  
The thing which Almighty God intendeth in this come. less principally, is the duty of labouring six days, serving God in some honest calling; for which God hath given a commandment also saying, Six days shalt thou labour, and do all thy work. Now this commandment (as I conceive it) is subordinate to the former, made for the Sanctification of the Sabbath day; and made to back it and to support it: for because God would have his people, to Sanctify his Sabbath day, and to rest therein from labours, that so a vacancy may be for holy duties, therefore hath God added an other precept, commanding us, to do all the works we have to do, with in the compass of the six days, that so no work may be left to do in the seventh day Sabbath: So then, these two Commandments, to wit, to Sanctify the seventh day, and to labour in the Six days, may well go in account but for one, and be both called the fourth Comm. because they tend both to one thing, that is, to the sanctification of the seventh day Sabbath, a like case you have in the 10th. command. in which are many commandments, but because they agree all in this one, of coveting, therefore are they all counted but for one.  
Thus much be spoken, touching the general survey, of the severales and particulares, contained in the fourth come. In which passages, for matter of use, we may note first: what manner of computation of time God maketh, when he speaketh of his Moral Sabbaths: this may easily be gathered out of this fourth come. for here God divideth all the days of the world into seavenes; or weeks; as thus, Six days thou shalt labour, &c. but the seventh day, is the Sabbath: and again, In Six days, the Lord made heaven and earth, etc. and rested the seventh day, &c: And this account hath been Kept in the Church, all along from age to age, both in the times of the Old Testament, and of the New Testament; see Genes. 1.31. with Genes. 2.2. see Exod. 16.22.23.26. Exod. 20.9.10. Mark. 16.1.2. Act. 20.7. Luk. 13.14. Yet further, because we are to be imitatores of God, in this point; it is needful that we diligently Mark which are those days, the which in God's account, do make up a week; or which of all the days in the year, are those days, which belong unto this or that Number of God's seven: the which if it be not well observed, we may make a confusion of the account of God's weeks and seavens; and whereas he saith, six days thou shalt labour; if this be not observed, we may so reckon our six days, as we may count the day peculiarly appointed for the Sabbath day, for one of our six days, and so make it a working day, quit against the mind of God, and many drift and scope of his fourth comm. yea, if we have no certain rule, where to begin our account, then may we skipp over as many days as we please, before we begin to reckon our six days, and so God shall have a Sabbath or seventh day, but once a month, or once a quarter, or once a year; it is very needful therefore that we learn this point of God, to know which day he counted for the first day of the week, and which for the seventh day of the week, that so we may know, which are those days wherein we must labour; and which for certain is that day, in which must rest from labour: lest the ignorant do mistake one for an other; and lest the Cuning Sophisters of our times, do bequile the simple.  
In this point we may be instructed, from the reason in the fourth comm. Exod. 20.11. For in six days the Lord made heaven and earth etc. and rested the seventh day; if now you will know which days in the month or year those were, which here God called the six days, and the seventh day; look but into the history of the Creation of heaven and earth, whereof God speaketh in this reason, and there you shall be satisfied, see Gen. 1. That day, God counted for the first day of the week, or of the seven, wherein he created the light v. 4.5. and which was the first day that ever was; this day is our Sunday, or Lords day, and called constantly by all the Evangelists, and so by all Churches to this day, the first day of the week, it being the first day of the world's creation, see Matt. 28.1. Mark. 16.2. Luk. 24.1. joh. 20.1. Act. 20.7. That day God counted for the second day of the week, or of the seven, wherein he made the firmament, v. 7.8. and this was the second day that ever was, this day is our Monday: That day, God called the third day of the week, or of the seven days, wherein he made the Earth to appear, and the Seas, v. 10.13. and this was the third day from the Creation: and this day is our Tuesday: That day God called the fourth day of the week, wherein he made the Sun, Moon and Stars, v. 16.19. and this was the fourth day from the creation, and this day is our Wednesday. That day wherein God made the fish in the Sea, and the foul in the air, he called the fifth day, v. 21.23. and that day, is our Thursday. That day God called the sixth day of the week, wherein he made man, v. 26.31. and this was the sixth day from the creation, and this day is our Friday. And that day God called and counted the seventh day of the week, wherein he rested from the works of Creation, and which he blessed & sanctified, Gen. 2.1.2.3. & this day is our saturday.  
Forsomuh then as we have found out, which are those days, which in the fourth comm. God called the six days, and which day he called the seventh day, it teacheth all ministers, in expounding this fourth come. to speak as God spoke; and to call & count unto the people, the days of the week, by those numeral names, which God hath put upon them: and therefore they must call our Sunday or Lords day, the first day, and our Saturday, the Seventh day. And also, as touching practice, that they exhort and persuade the people to be imitators of God, labouring on the first six days of the world's creation, and resting for the Sabbath day, on the seventh day from the creation, which is Saturday; because God himself did so, for in six days the Lord made heaven and earth, and rested the seventh day, which is our Saturday, Exo. 20.11. It is as you see, the very reason and precedent, which God himself hath set before our eyes; and if we like to do as God did, and to tread in his steps, then must we speak as God spoke, in our account, and do as God did, in our practice; This is that which Musculus hath, in his exposition upon the fourth comm. fol. 66. The imitation of the example of God (saith he) standeth in this, that in the same six days, in which God wrought all his works, we work ours: and in the seventh day, when he rested from his, we do rest also from our works, according to his example. It is to be noted, that he saith, that our imitation of God standeth in this, that we work on the same six days, in which God wrought: and that we Rest, on the same seventh day, in which God himself rested. This is the true exposition of this fourth comm.  
Here then is discovered the error of many, who thus plead for themselves; Do not we according to the Commandment, work six days, & rest the seventh day? this is a truth they say indeed, but it is not God's truth, they labour six days indeed, but they labour not on those same six days, which God spoke of, and which God set them a sample of in his own person: nay they profanely labour upon that day for one, which God set them a pattern to rest on, and that is upon the Saturday. 'tis true as they say also, they rest the seventh day, but not on that seventh day, which God counted for the seventh day; but on that seventh day, which God ever counted for the first day of the week, which is our Sunday. Now no marvel God set himself out for our pattern, that we should imitate him; see how ne'er we follow him; on our Saturday God rested from work, and sanctified it, and we in imitation of him, work on that day, and profane it: again, on our Sunday, God wrought, as upon the first of his six working days; and we in imitation of God, do cease from work, and sanctify it: thus when God rest, we work; and when he worketh, than we rest: is this to imitate God? or can we oppose, and thwart him more? and yet these men would think we do them wrong, to say they do not imitate God, but rather mock God; pretending indeed, to imitate him, according to his fourth comm. when in very truth, we could not device on the sudden, how to thwart and cross God's example more than we do.  
Now whence comes this erroneous practice among the people, but from the erroneous doctrine of some Ministers, who besides other errors, touching the Sabbath, do falsely expound the fourth command. to the people, by nicknaming of days, as if the six days mentioned in the Comm. might be understood of other six days, than God ever spoke of, or wrought in; or then the Church for thousands of years understood the fourth comm. to speak of; and as if the seventh day, might be attributed to some other day, than the seventh day from the creation, wherein God rested: and for this purpose they have invented a distinction of a seventh day, and the seventh day, making the ignorant people believe, that the fourth come. speaketh not of the seventh day, but of a seventh day, that is of any day of the seven: whereby God is plainly defeated of his purpose: which was to have that one seventh day, sanctified, which he had therefore blessed and sanctified; and which himself rested on, and left us for a pattern; and hereby an other day is foisted in, and intruded into its room. This idle distinction, gives us to learn now, that there is a first day of the week, and the first day of the week: that there is a Lords day, and the Lords day: and that there might have been in the Church of the jews, had they been so skilful as we are become, a vl day, for circumcision, and the vl day: and a fourteenth day of the month for the passover, and the fourteenth day: and these understood, not of one and the same day, but of diverse days: and why not all these as well as a seventh day & the seventh day? and if they please too, we may have a Christ, and the Christ: a Matthew, and the Matthew: a john, and the john: a Paul, and the Paul: and sometimes these shall be expounded in one of these senses, and afterwards, at an other time, in the other of these senses. Distinctions they be, more fit for children, then for men of years; for jesuites, than Protestants; for jugglers, then honest meaning men.  
A second thing out of our general survey of the parts of this come. is that we have proved, that the time and day, specified in the fourth come. is no less commanded by God, than the duties of rest and holiness: which being so, here cometh to be reproved an other error of our Ministers: they use to Answer it thus, when the duty of the very day and time is urged upon them: oh say they, the time, that's but an adjunct, but an accident, but a circumstance; and 'tis not the circumstance so much which God looks at, but it is the substance which God regardeth: now see, how these men have learned an art to extenuate God's commandments, by calling them lightly and regardlessly, but an accident, but a circumstance: who could think that Ministers, yea Puritan Ministers, who should back God's commandments, and reverence the things commanded, should but at them; and as it were push at them with a but, saying 'tis but a circumstance, & c? is not this a contempt offered to the Holy one of Israel, thus to slight him in his ordinance? durst ever the Church of the jews, thus but at the vl day, appointed of God for circumcision, saying the strict day is but time, but a circumstance, what if we neglect it, and circumcise on the nineth day, the day after? it is the Substance, of cutting off the foreskine, which God looks at: & might they then have thus slighted the time ordained of God for the passover, to be eaten on the 14th. day of the month, by saying the precise time, was but a circumstance, and so be we eat the passover, it matters not, if we eat it on the 15th. or 16th. day of the month? were any of us, bound in a bond, to pay unto his Majesty, a certain some of money, upon the seventh day of May, durst we adventure it, to sleight the precise day of payment, upon this idle pretence, that the day and time in the bond, it is but an adjunct, but a circumstance: all will be well enough therefore if I tender the some of money upon the vl day or ninth day of May? were this but a common bond betwixt subject and subject: sure I am no Lawyer, no judge, no nor any common man. but would say this were a plain forfeiture of the bond; and that the debtor his calling the time but a circumstance, was but a poor shift; this were a silly plea before the judge of Assizes, to say the time my Lord, it was but a circumstance, etc. well how ever men dare not dally thus before an earthly judge and with an earthly king, yet men dare palter thus with the king of kings: were a man summoned to appear at a day apponinted, but in an inferior court, who durst sleight that day? They are only God's days, and Gods times then, that may besleighted: this bewrays that God is not reverenced as is a mortal king or judge, men dare not slight the precise day of appearance in the Courts of men; but men dare sleight the precise day of appearance before the Lord chief justice of heaven & earth, in the Courts of his fanctuary: nor are men so afraid to make a forfeiture of the bond of God's fourth comm. by neglect of the day, as they are a afraid to forfeit abond of 10. or 20. to a man by neglect of the day. Thus much for the time and day, in general, we shall hereafter come to the particularity of the time, to show how more specially what day it is which God requireth.   

SECT. III.  
Having laid forth the several parts of this Com. in the foregoing Section, & detected some of the errors of our time, in abusing the sense & meaning of the Spirit of God, in this Com. it now remaineth, that I come to the Exposition of the same: and whereas the come. is laid down partly affirmatively, and partly negatively, we will in the former place, speak of the affirmative part, the which is contained in these words, Remember the Sabbath day, to sanctify it: Six days shalt thou labour, and do all thy work. In this affirmative part, first we will speak of the word day: secondly of these words, Sabbath day: thirdly, of the Commandment, in this word Remember, etc.  
For the word Day, to give an Exposition of it according to the mind of the holy ghost, we must search how the holy Ghost useth this word in Scripture: for this purpose see Genes. 1.5. And God called the light, day, but no where hath he called the darkness day; wherefore the light only is the day, in Gods account: see also 1 Cor. 3.13. every man's work shall be made manifest, for the day shall declare it. Where, by the word Day, the holy Ghost meaneth the light: see 1 Thes. 5.8. But let us who are of the day be sober. Where by day, is meant light, as appeareth by the Opposition of, the word night, in the former verse: se Joh. 11.9. are there not 12 hours in the day, if any man walk in the day, he stumbleth not, because he seethe the light: the day therefore is the time of light, by Scriptures account: wherefore by the word day; in the fourth Com. I understand the time of light, and of light only.  
A second query may be to know, how long this day is, and when it beginneth, and when it endeth. For the beginning of it, we are to give it the largest extent, as to begin early in the morning by day break, or day peep, even whilst it is but a little light, and much darkness, see joh. 20.1. and Mark. 1.35. this last text is to be read as Chemnitius well observes thus; In the morning, whilst it was very much night, etc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and so Beza readeth it also. Now as the day beginneth, with the least light appearing in the sky, so we are to think, it lasteth so long, as there is any sun light in the sky, or until the day be quite off the sky: thus much be spoken of the word day showing 1. what is meant by it, to wit, the time of light. 2. How long this day is, to wit, from the first approach of the sun light, unto the last departure of its light.  
The consideration of these two Points discovereth unto us a threefold error of our times; the one is of such as hold that the Sabbath day, beginneth at midnight, and lasteth to the next midnight: the other, is of those who hold the Sabbath day beginneth in the morning, & lasteth to the next morning: the other, of such as hold it beginneth on the Evening of Saturday night: all which opinions in they hold as well a night, as a day, to be a part of the sabbath day: but these are all erroneous, because growndlesse; for the word day, in the come. signifieth the time of light, & this is the frequent use of the word in scriptures; & that the word day, must signify darkness; as well as light, I think cannot be shown in the Scriptures. Wherefore, as to give God less than the whole time of light, is to give God not a day, but a piece of a day, so to give God more than the whole time of light, it to give God more than a whole day, and so more than God hath commanded.  
But against this it may be said, that there it a day natural, & a day artificial, the one consisting of 24 hours, the other of 12 hours, now we must give God the largest day, of 24. hours: But for this point, how ever this distinction may have its use in civil affairs, yet is it not founded in Scripture: the Scriptures indeed mention a day of 12. hours, joh. 11.9. but of a day of 24. hours, I no where read: it is not safe therefore, to expound the word day, in the fourth Comm. of a day of 24: hours.  
Further it may be said, that by the word day, we must understand, the night and darkness also, even the whole time of 24. hours: for so it is taken, Genes. 1.5. And the evening and morning were the first day: where the evening is put for the darkness; and the morning is put for the light, and both these are called the first day. Where to I answer, that this exposition is growndlesse, to say that the Evening is put for the night or darkness; for it cannot be shown in Scripture, that any where the word Evening, is put for the night or darkness: Hereunto assenteth Mr. Perkins in his cases of conscience, at the end of the second book. Secondly I answer, to give such an exposition of the Text, Genes. 1.5. as maketh a confusion of things, is not safe, for to understand by the Evening the darkness, and so making the word day, to signify or comprise both light and darkness is to make a woeful confusion; for so one and the same word shall signify things quite contrary; as well might one suppose hell to be signified under the word heaven, as night under the word day: God hath distinguished the light from the darkness as in nature, so by sundry proper names, calling the light day, and the darkness he called night, Genes. 1.5. let not us then confound them: a better exposition of the word Evening, is therefore to be sought; for this end it is to be noted, that the word Evening in Scripture, is used for the afternoon, and so until day light befully ended, according to our Engelish speech, saying, good Even to you Sir, when 'tis past noon; and calling them Evening prayers used in the Church about 2. or 3. a clock in the afternoon; and so their Evening Sacrifice in the Temple, in the afternoon; and in this sense see thes Scriptures, Genes. 24.11. Mark. 15.42. Exod. 29.38.39. Deut. 23.11. Iosh. 8.29. Ezra. 9.4.5. jerem. 6.4. Deut. 16.6. Wherefore, according to the constant use of the word Evening, both amongst us to this day, and also in the Scriptures, I would interpret the word of the afternoon; and so whereas it is said, the Evening and the morning made the first day, that is, the afternoon and the forenoon made the first day; understanding by morning the fore noon, as by evening the afternoon.  
I know nothing against this interpretation, unless it be, that some may object and say, this is to make God put down things misorderly; for it had been better to have said, so the forenoon and the afternoon made the first day, rather than, so the afternoon and the forenoon made the first day. Whereto I answer, 1. The darkness was for order before the light, and yet God put the light before the darkness, in this very fifth verse, and God called the light day, and the darkness, he called night: and why might he not also put the afternoon before the forenoon? 2. Why might not God set the afternoon, which is the latter, before the forenoon, which is the former, as well as Christ our Saviour setteth forth the Lord of the vineyard, commanding his steward, to call the labourers, and give them their hire, beginning from the last unto the first, Matt. 20.8? and thus much touching the two foremost errors, holding the Sabbath day to begin at midnight, and in the morning, so as they will have a night, added to the day, or light.  
Now, touching the third error of those who would have the Sabhath day, to begin on the Evening before the day, and so to contain all that night that goeth before the day; & these seem to have many Scriptures to backe them, as first Levit. 23.32 from Even to Even, shall ye celebrate your Sabbath. Hereunto I answer, this is a peculiar law, for one of the annual ceremonial Sabbaths; and it therefore concerneth not the weekly moral Sabbath in the fourth comm. now we must not draw the law of this ceremonial Sabbath, upon the moral Sabbath: for then 1. must the moral Sabbath be annual only. 2. It must be upon the teenth day of the month, without regard had to the day of the week; for so it was with this ceremonial Sabbath. 3 It must last one whole day, and a part of the day before it also, for so it was with that ceremonial Sabbath, it was to hold upon the teenth day, and upon a part of the nineth day also Levit. 23.27.32.  
An other text they produce out of Nehem. 13.19. And it came to pass, that when the gates of Jerusalem began to be dark before the Sabbath, I commanded that the gates should be shut, and charged that they should not be opened, till after the Sabbath etc. Here say they Nehemiah took order for the Sabbath to begin, when the gates of jerusalem began to be dark, and this is on the evening. Whereto I answer, it followeth not that because the gates were commanded to be shut, when it began to be dark, that this was done, lest that evening should be profaned by buying and selling; for it may be very likely, that such as came into the city with their packs of wares, and pedds of fish, (as v. 16.) so late in the evening, when it was almost dark, would not open their packs that night, nor go into the fish stales in the market place, at that time of the day, but rather Nehemiah foreseeing, that if he permitted them to come into the city laden, so late in the evening, that they minded to be at their marketing early the next morning; wherefore to prevent that, he shut them out of the city over night, but not because the Sabbath began over night, in the evening. 2. I answer, if the Sabbath day began in the evening, at what time Nehemiah caused the gates to be shut in, than these absurdeties will follow, 1. that they began the Sabbath, before it was Sabbath; and they kept the Sabbath, till after it was Sabbath; for so saith the text, that the gates were shut in before the Sabbath, and that they were not opened again, till after the Sabbath. 2. If the shutting in of the gates, do declare unto us the beginning of the Sabbath, so must it declare unto us by like reason, the end of the Sabbath: & then this absurdety followeth, that we must keep one day, and two nights, for our Sabbath; for so long were their gates shut in: for if they shut the gates in, on fry day towards night, they opened them not again, on Saturday, the Sabbath day, towards night, nor in all likely hood, until our Sunday morning; so their gates remained shut one day and two nights.  
A third text they produce, is Mark. 15.42. And now when the even was come, because it was the preparation, that is, the day before the Sabbath: Hence they collect that the Sabbath began in the evening, and that then was the preparation of the Sabbath: for answer hereto, we must know, that on Saturday the Sabbath day, wherein Christ lay in the grave, there was two Sabbaths met together upon that one day, to wit, the moral Saturday and weekly Sabbath day, and also an annual ceremonial Sabbath day, as Beza, Piscator and others affirm; this ceremonial Sabbath day, it was the 15th day of the month, the day after the Passover, and by the la it was a Sabbath day: for on it, they had an holy convocation and assembly, wherein they did no servile work, Levit. 23.6.7. Now the jews keeping their Passeover on good friday, it was the 14th day of the month and consequently Saturday, wherein Christ lay in the grave, must be the 15th day of the month, and so it was this annual ceremonial Sabbath day: Now then here being two Sabbaths on this one day, to wit, the moral Sabbath, and a ceremonial Sabbath, hence it is, that the text may be understood of the ceremonial Sabbath, not of the moral Sabbath; and so the preparation spoken of on the evening before, may concern the ceremonial Sabbath, which was called the first day of unleavened bread: and indeed we read of a preparation, that was ever upon the day before this ceremonial Sabbath, and it was the making ready of a lamb, it must be slain, and dressed, and roasted, before it could be eaten, and a convenient place must be provided for it to be eaten in, Exod. 12.6.8. Luk. 22.8.9.11. yea, that this preparation, had respect of the two Sabbaths, only unto the ceremonial Sabbath, is plain, in that it is called the preparation of the Passeover, joan. 19.14. rather than the preparation of the Sabbath: so this text it concerneth neither the moral Sabbath, nor any moral preparation.  
By the way, the clearing of this text Mark. 15.44. wherein is mention of a preparation before the Sabbath: may be useful unto us, to discover their error, who urge a preparation on the Eueving before the Sabbath, from this or the like texts; as if the Church were bound on the evening before the Sabbath day, to make a preparation, as they call it, and to refrain all servile labours, and begin then the sanctification of the Sabbath in holy exercises; but this is groundless. 1. For albeit we read of a preparation to the ceremonial Sabbath, which stood as hath been shown, in dressing of the lamb for the Passeover etc. yet we read not of any preparation to the moral Sabbath enjoined, or used: they err therefore who would from this, and the like texts collect any such preparation for the Sabbath, as to begin it on Saturday at even: all the preparation, which God requireth for the moral Sabbath, is no more but this, to remember it before it cometh, and that so, as all our servile works may be compassed and finished by the end of the sixth day, that so nothing may hinder us from Sanctification of the seventh day, when it cometh.  
Yet further I answer to the text Mark. 15.42. suppose we that by Sabbath there mentioned, be understood the moral Sabbath, why then by preparation there spoken of, may nothing else be understood, but a preparation by finishing of the works of the sixth day in the sixth day, that so no work be left for the seventh day; and for this the context giveth some light, by the example of joseph of Arimathea, v. 43. who upon the sixth day, at even, bought fine linen, and took Christ from the cross, and embalmed him with spices, and wrapped him in linen clothes, and laid him into the sepulchre, and finally rolled a stone upon the sepulchre, v. 46. joh. 19.40. all these works joseph fin sh●d on the sixth day, and so prepared himself for the seventh day, the Sabbath day. So in which sense soever you take it, here's no place for any such preparation as they urge. Yet further, this is to be noted, that it is one thing to make a preparation for the Sabbath, and an other to begin the Sabbath: this difference they note not who urge the Sabbath to begin on the evening before the Sabbath day: for, we may make provision and preparation on the day before the Sabbath, for the Sabbath, by hasting on, and contriving of our works so the day before, as no work may be left to be done on the Sabbath day, and yet not begin the Sabbath until the next morning.  
Thus we have done with the confutation of those 3 errors, which urge from the fourth come. more than a day for the Sabbath; as either all the night foregoing the Sabbath day; or all the night coming after the Sabbath day; or else half of the night foregoing the Sabbath day, and half of the night following the Sabbath day.  
Before we can conclude this point, a case of conscience would be scanned, 'tis this, if it be so (may some say) that the Sabbath day is but the time of light only, what shall become of the night then, or of that part of the night, to wit, an hour, two, or three before day in the depht of winter, in case a man rise so soon? and of that part of the night, to wit, two, or three hours after candles lighted; may men safely employ these times, in the ordinary works of their callings? Where unto I answer, in such a case as this, wherein God hath left no express order, Christian prudency and discretion must determine the matter; as then in the longest days of summer, we give God no more of the time of light, than we can well refrain from rest and sleep, so in the shortest days of winter, we should in reason and equity, as it were by way of requital, give God all that time, of the night or darkness, the which we can well spare from rest and sleep: for in the longest days, we sleep 2, 3 or 4. hours after day light, and again go to rest one or two hours before day light bedone. 2. It is fit we should deal by God in his Sabbath days, as we deal by ourselves, on the six working days; if in any of these we be disposed to rise before day light, or to set up after day be done, we spend those times, in actiones or works of the same for kind, which we do in the day which belongeth unto those times, to wit, in common labours: and so let us deal by God in his Sabbaths, if we rise before day, and set up after day, let those times be spent in works suitable to the day, to wit, in holy exercises.  
But more specially, for the time in the morning, before it be day, since that we must serve God, with all our heart, and with all our strength, in the duties of his worship and service on the Sabbath day, it undeniably followeth, that a man may not fall to the labours of his calling, 2. or 3. hours before the Sabbath doth begin; for so the strength of his body is weakened, and the liulinesse and fresh cheerfulness of his mind is abated and dulled, and the edge of his affections is before hand taken off and blunted: and it cannot be doubted, buth that God would be served in his Sabbaths, with as much liulinesse and cheerfulness, and strength of body and mind as may or can be: the which cannot be, if a man spend up and waste his strength and vigour, before hand by labours: Wherefore let us with the Prophet David, when waking or up before day, seek God by prayer, and the like: I prevented (saith he) the dawning of the morning, and cried: I hoped in thy word, Psal. 119.147. It is then, a fit time, for a Christian to exercise his faith, and hope in God, and to pray unto him, namely, in the morning early.  
And for the time in the Evening, or after the evening, after the day, besides what hath been said before in general, this also maybe added in special, that since there is a time for meditation upon the word of God, Psal. 119.15. I will meditate in thy precepts. Psal. 119.55. I have remembered thy name, O Lord, in the night. Psal. 119.148. Mine eyes prevent the night watches: that I might meditate in thy word. And Psal. 42.8. the Lord will grant his loving kindness in the day, and in the night will I sing of him etc. Since I say there is a time for meditation of God's word, and for singing of Psalms in private, what time can be more fit, than that time of the night, which immediately followeth the hearing of God's word in public? for then things are fresh in memory: we are to prove and try all things, which we hear, 1. Thess. 5.21. and to search the Scriptures with those Bereans, to see whither the things taught us, be so or no, Act. 17.11. Now what time can be more fit for this duty, than the time presently following the hearing of the word? There is a precept unto parents Deut. 6.7. And these words which I command thee, shall be in thine heart, and thou shalt teach them diligently unto thy children, and shalt talk of them when thou sittest in thine house, and when thou layest down, and when thou risist up: Now what time is more fit, for parents and masters, to whet the word of God upon their children and servants, then presently after they have heard it in the Congregation? but this cannot be, if all sorts may fall to their several works, so soon as the public assembly is dismissed. And so much be spoken of the word Day.   

SECT. iv  
We are now to speak of thes words, Sabbath day: that we may give a true exposition whereof, and that we may also discover the false glosses, and horrible abuses of this our time, touching these words of the Commandment, we thus begin: Of Sabbaths, we must know that there were sundry sorts, prescribed of God; there were Sabbaths of years, and Sabbaths of days; the Sabbaths of years, were such as lasted a whole year, of these we read in Levit. 25.2.3.4. but of these we have not to speak, partly because they were ceremonial, never commanded in the moral la; partly because the 4th come. treateth of Sabbaths of days, not of Sabbaths of years. Again, Sabbaths of days, are of two sorts, for there were Annual Sabbaths; and there were weekly Sabbaths: of the annual Sabbaths we read in Levit. 23.7.21.24.32.35.39. these Sabbaths came but once in a year only: of the weekly Sabbaths, which came every 7th day, or every week, of these we read in the 4th come. Exod. 20.8.10.11. As touching the Annual and yearly Sabbaths, we have not to do; partly because they were ceremonial, and never written in the moral la, in Tables of stone; partly because they came but once a year, but the 4th comm. with which we have to do, treateth of Sabbaths which come once a week; this weekly moral Sabbath, written in the moral la, is that with which we have to do: and thus much of the several sorts of Sabbaths.  
This moral Sabbath may in general be thus described, The Sabbath day, is a certain sacred time sanctified by God, and appointed to be sanctified by man. A more particular description hereof, you shall have by and by, after that we have by search found out, which day of the week, this Sabbath day is.  
For the word Sabbath, joined with the word Day, thus (Sabbath day) it is agreed on all sides, that it signifieth Rest: so then, when the Lord said, Remember the Sabbath day; it is as much as if he had said, Remember the Rest-day. Furthermore, it is to be noted, that however here be two words, to wit, Sabbath, and, Day: or Rest, and Day; yet here is but one thing, but one time, and one day signified; like as we say, the Virgin Mary, these two words signify but one woman: and the Apostle Paul, thes signify but one man: and the Lords Supper, signify but one thing, or one meal.  
It is true, when Divines in expounding these words, have gone thus fare, namely to have shown that the word Sabbath signifieth a Rest; here they leave the point, without any further search, to know which is the Sabbath day, or Rest day, lest they should find it: but we not being afraid to find it, but desirous to find it, will proceed further: As when God commanded us, saying, Honour the King, 1. Pet. 2.17. Remember ye the law of Moses etc. Mal. 4.4. And, Moses said unto the people, Remember this day, in which ye came out of Egypt, Exod. 13.3. It is not here enough, to inquire what the word King, or Law, or Day, signifieth; but a further search aught to be made also, and that is to know who, and which is the King, that we may honour him: and to know what, and which is the la of Moses, that we may obey it: and those Israelites, to know which was the day, in which they came out of Egypt, that they might observe it: Even so, it is not enough, to inquire what the word Sabbath signifieth, but also which is the day, that we might sanctify it: the which, unless we be acquainted with it, we shall be ignorant of the very subject of the Com. The name jesus, it signifieth a Saviour; but if now in the expounding of Scripture, when we meet with the word jesus, we have respect only unto the signification of the word, never enquiring further unto the person, to know which jesus the text speaketh of, may we not commit a foul mistake, taking a common man, for Christ jesus, our Saviour? For there is in the scripture a jesus, which is joshuah, who brought the Israelites into Canaan, Act. 7.45. Heb. 4.8. And there is a jesus, who is called justus, Col. 4.11. As it is needful then, after we have sought out the signification of the name jesus, in the next place, to search to know which jesus? so is it with the word Sabbath day, we must search which day?  
To this query then, which day of all the week, or of all the seven days, is the Sabbath day? I answer, it may be known 1. by this name of it, which God hath imposed, Sabbath day: for the name of a thing, doth give light to the thing named; and by men's names, their people are found on't. As john, and Thomas, are proper names to two of Christ's Apostles, so Sabbath day, is a proper name, to one certain day of the week, to wit, to Saturday, the seventh and last day of the week, that thes words Sabbath day, are a proper name for Saturday, I thus prove it, 1. because none other day of the week, was constantly called by the name Sabbath day, but the seventh or last day of the week, which is Saturday: see for this purpose thes Scriptures, Exod. 16.22.23.26. Exod. 20.9.10. Exod. 23.12. Exod. 35.2. Levit. 23.3. Mat. 28.1. Luk. 13.14. I prove it secondly, by the testimony of all jews, now living, at Amsterdam, or else where, who call Saturday, the Sabbath day: where unto I may add, the jews' reckoning of their days of the week; Saturday, they called Sabbath day: Sunday, they called, the first of the Sabbath, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, joh. 20.1. monday, they called the second of the Sabbath: Tuesday, the third of the Sabbath, etc. In which their account, as you see, no day was called Sabbath day, but Saturday. 3. I prove it by the testimony of the latins, who to this very day call our Saturday, the Sabbath day, Sabbathum and dies Sabbathi: see the word Sabbathum so translated in all Latin Dictionaries; sinally I appeal to all Divines, if the word Sabbathum be not used in all ancient Histories of the Church for Saturday, the 7th. day. Thus it is evident, that Sabbath day, is a proper name, signifying our Saturday: and Saturday then, is the day, which God meant, and spoke of in those words, Remember the Sabbath day.  
Secondly, we may know that Saturday, is the day which God meant, by these words, Sabbath day, because God hath in his 4th: come. plainly deciphred out the day, which he called Sabbath day, and that in these words, But the 7th. day, is the Sabbath, etc. And see Exod. 35.2. and Exod. 23.12. Leu. 23.3. so then, the 7th day of the week, is the very day, which God understandeth by Sabbath day; now the 7th day of the week, is our saturday: for our Lord's day, or Sunday, is called by all the 4 Evangelists, the first day of the week Mat. 28.1. Mark. 16.2. Luk. 24.1. joh. 20.1. well then, reckon on, and Saturday after will be your 7th. day. Furthermore, it is not obscurly declared, in the reason to the 4th. come. Exod. 20.11. Where Almighty God setteth out his own ensample for us to imitate; & he Rested on the seventh day, and he blessed and Sanctified the seventh day for Sabbath; which seventh day, from the creation, is our Saturday. Finally, the Sabbath day, and the 7th day, are used in the 4th come. promiscuously the one for the other: for 'tis said, Ex. 20.11. that God rested the 7th day, wherefore the Lord blessed the Sabbath day, etc. where he should have said, thus Wherefore, the Lord blessed the Sabbath day, etc. unless the Sabbath day, and the seventh day, be both one and the same, and here I might add the Testimony of Walaeus de Sabbatho pag. 61. who affitmeth, and also proveth it that the word Sabbath in the 4th. come. is not used indefinitely and indeterminatly, but for the seventh day from the Creation.  
Thirdly that our Saturday, was the Sabbath day, which was once commanded to the jews, by the 4th come. I prove by the Testimony of all Divines; for do not all, both Protestants and Papists, acknowledge that our Saviour was crucified on Good Friday, and that he lay in his grave, all our saturday, being the jews Sabbath day, and rose on our Sunday? whereby they confess, that our Saturday, was the Sabbath day: Further more, do not all Divines affirm, that Saturday, the old Sabbath day, was abolished by Christ, & c? In which words they confess, that Saturday, was the Sabbath day mentioned in the 4th come. what need of further proofs?  
Having found out particularly, which is the day of the week, to which the 4th come. had respect, namely Saturday: Now we may be bold to make a more particular description of the Sabbath day and thus it may be desribed; The Sabbath day, is that sacred time, called Saturday, counted the seventh day from the Creation, which was sanctified and hollowed by God, and appointed to be sanctified by man. I call it, a sacred time, and that in a double respect, 1. by destination: 2. By consecration: the Sabbath day is holy by destination, it being set a part for holiness, and for the worship of God to be celebrated in it, like as the Temple once was: Remember the Sabbath day, to Sanctify it, Exod. 20.8. The Sabbath day is Holy by consecration, because at the Creation God consecrated it and made it an Holy day: and this he did two ways: 1. By his personal and exemplary Rest upon this day: And the 7th. day he rested from all his work, which he had made, Genes. 2.2. For if the ground whereon Moses stood became holy ground, because of God's presence there, Exod. 3.5. what should hinder it, but that in like sort, the day wherein God himself rested, should forthwith become an Holy day? 2. By his hallowing and sanctifying of this day: So God blessed the 7th. day and sanctified it, etc. Genes. 2.3. other Sabbaths were holy but by destination only, but saturday Sabbath was holy, both by destination and by consecration also.  
Having finished this point it remaineth that we make some use and application of it; the first use than shall be for information: and thus I reason, if Saturday be the day and time, which God aimed at in his 4th. come. by those words Sabbath day, then may our Translatores, in translating of the 4th. come. safely translate it Saturday: for Sabbath day, they may put Saturday, saying, Remember Saturday, to Sanctify it. For Saturday is that day properly meant by the words Sabbath day; neither have we any day of the week, which will answer to the Sabbath day, but our saturday only: and if it be objected, that the name Saturday, doth not fully express the name Sabbath day, because Sabbath signifieth a Rest: I answer, it is no more than but this, that to the name Saturday, we add the word Rest, and so we shall have the full sense, thus, Saturday-Rest; Remember the Saturday-Rest, to sanctify it.  
It is objected against this, that so doing, we should bring an heathenish name, as Saturday is, into the Scriptures, etc. Hereto I answer, I trust that as our holy use of our Temples and Churches, hath purged that abuse of them, unto which many of them were first erected; so our Christiaen use of the name Saturday, may sanctify and purge it, from heathenish abuse: 2. We use the name but for distinction sake only, void of all heathenish vanities: now why may not the name Saturday, be brought into the scripture of the 10 commandments, as well as that heathenish name Mars into the scripture of the Acts of the Apostles? Then Paul stood in the midst of Mars hill, and said, etc.  
But I mean not to contend for this, I leave it unto the wisdom and discretion, of our learned Translatores, all that I aim at hereby, is only this, that I desire all means and helps may be afforded, whereby the true and proper sense of the scriptures, may be easily understood, and that in as much as may be, by the ignorant and unlearned: This one sore evil I find, that whilst we retain the word Sabbath in the Com. it being an Hebrew word, it is in our Church, as it was in those days, where in the scriptures, were in Latin; because the people understood not the Latin tongue, the priests might make what Expositions they would; and so it is here, because the word Sabbath, an Hebrew word, is not translated into English, but red in our Bibles and retained still; our Ministers, many of them, give what feigned and fabulous Expositions of the word Sabbath they please, as a Sabbath, and the Sabbath, and a Rest; and all to this end, that they might draw the 4th. Com. unto the Lord's day, and expound it of the Lords day, or Sunday; as if the name Sabbath day, might be given indifferently unto any day of the week: none of which corrupt glosses could delud the people, if they had the words Sabbath day translated into English words; for so they need not, so wholly rely upon the Minister's fidelity in Exposition as now they must: for they might see by their own eyes plainly.  
For example, suppose we the 4th. Com. were thus translated, Remember the Saturday-Rest, to sanctify it: if now any doubt could be, which should be the day, appointed of God for Sabbath day, it would easily be decided, and that by an unlearned man: if any should offer to corrupt the text, by distinguishing of a Saturday, and the saturday (as they do of a Sabbath: and the Sabbath: and of a 7th. day, and the 7th. day) as if there were more saturdays in a week than one, he would be laughed at for his pains. Again, if any would go about to turn God's Commandment, from the Saturday to the Sunday, by this devise; because the word Sabbath signifieth a Rest, and we do Rest now from labours on the Sunday, he would presently be answered, that that's a frivolous reason, for the 4th. Com. enjoineth not a Sunday-Rest, but a Saturday-Rest: lastly, if any would be so idle, as to apply the 4th come. to the Lords day, and expound it, of the Lords day; why every child would see his gross abuse of the 4th come. for it directly speaketh not of the Lords day, but of Saturday: For it is not the name Lords day, that God hath put into the 4th come. but the name Sabbath day, or Saturday.  
Thus I have shown, what light would come unto God's commandment, by the translation of the Hebrew word Sabbath, and what fruit would come unto every one in the Church of God thereby; if this I cannot obtain, yet this at least let me prevail in, that Ministers would be pleased hereafter in exposition of those words Sabbathday, to signify unto the people, that thereby is meant our Saturday: For this I have proved abundantly and undeniably both by Scriptures, and by the Testimonies of both jews, and Christians of all sorts, Protestants and Papists: this duty therefore, in the true and faithful exposition of God's word unto the people, I require of them, as they will answer the contrary before Almighty God, at that Day: let them beware of Sophisticating with God's laws, when they expound them; In the 4th comm. God said, Remember the Sabbath day: but he said not, Remember the Sunday, or the Lord's day; nor remember the Monday, the Tuesday, or the Wednesday etc. but remember the Sabbath day: Now look which day of the week was ever in ancient time named and called Sabbath day, that is the day commanded in the 4th come. If then they can show me, that either Sunday, Lords day, Monday, Tuesday, Wednesday etc. or any day besides Saturday, was wont to be named and called Sabbath day, then may they have some colour for their error, but now have they none.  
A second use, shall be against such Ministers, as do either expound the 4th come. to belong to the Lords day, or Sunday, because than we Rest: or else, when the 4th come. is urged upon them, as requiring the seventh day rest, or Saturday-Rest; they turn it off thus, the word Sabbath signifieth in English, a Rest, now upon the Lord's day, or Sunday we rest: whereunto I reply, 1. that thus when God appointed the 7th day, for his Sabbath day, in his 4th come. the people of the jews might thus have answered God, that the word Sabbath in his 4th come. signifieth a Rest, now when they keep any one of those yearly Sabbaths in Levit. 23. they might say, this week we have kept one of those annual Sabbaths, (suppose it fell upon Tuesday or Wednesday) and in this day we had a Rest: by this fair gloose, might not God lose in that week, his moral weekly Sabbath, enjoined by the 4th come. which fell upon Saturday? and that because they kept a ceremonial yearly Sabbath, that week, upon the Tuesday or Wednesday? for upon this Tuesday or Wednesday, they did Rest. What juggling tricks are these? would a man believe it, that Puritan Ministers, professing the fear of God, would use such dissimulation, and handle the word of God so craftily? pardon me good Reader, how ever I reverence their holy profession, yet I cannot speak of this their vile abuse, of God's sacred word, without indignation of spirit: who that sincerely loveth God, and his sacred Scriptures, can pass it over in silence, to see his holy word thus wrested, and basely abused!  
Christmas day, when it falleth upon some one of the six working days; and so the Coronation day; and so those common holy days, S. Mathews day, S. john's day, and the rest; 'tis true, we Rest upon these days from our labours, and that by an ordinance of our Church; but will any be so absurd as to say, that these holy days stand by virtue of the 4th comm. because we Rest on these days? or suppose the patroness of the Lords day, who press the 4th comm. upon it, should urge me, to sanctify the Lords day, by the 4th come. might not I answer them in their own answer, that the word Sabbath in the 4th come. it signifieth a Rest; now on Christmas day, and on Coronation day, and on S. Matthews day etc. we Rest? Secondly I reply, be it that on the Lord's day, we rest, why this is not the rest, spoken of in the 4th come. for this is a Lords-day-Rest, but the come. calleth for a Saturday-Rest: this is a first-day-rest, but the come. calleth for a Seventh-day-rest: this difference is big enough to be seen. Finally, if such answers be lawful, then when we meet with the name jesus, in a text wherein it is manifestly meant, of Christ our Lord; yet then may we say, why jesus, it signifieth a Saviour, now joshua was a Saviour, for he saved the Israelits from the Canaanites etc. but shall such cavilles go for currant? as by these tricks, some men turn off the Lords Sabbaths, so by the like, may they turn off also, the Lord jesus, their Saviour: it is but to play the fool a little, with the name jesus, as they do with the name Sabbath.  
A third use shall be against such Ministers, as do not only in private, but also in public, in their pulpits, call, or miscall rather, the Lords day, Sabbath day, in reference to the 4th come. by reason of whose error, the people also have learned to nickname the Lords day, calling it, the Sabbath day: But what an horrible confusion of times, and the proper names of days, is this? If this may go on, err long we shall scarce know one day of the week, from another: may not we, as well call our Saturday, Sunday; or our Sunday, Saturday; as call our Sunday, Sabbath day, which is Saturday? if we shall make proper names of things, common names, what an intolerable confusion do we bring in to the world? Yet further, if we may call the Lords day, which is holden to be a new institution, Sabbath day, by an old name; why may we not call Baptism, which is a new institution, Circumcision, by an old name? and why may we not call the Lords Supper, which is a new institution, the Passeover, by an old name? For as Baptism and the Lords Supper, are come in the room of Circumcision, and the Passeover, so it is said, that the Lords day, is come in the room of the Sabbath day? Nevertheless, this nicknaming of days, as full of confusion as it is; and as improper as the speech is; yet it might be borne, if it were not of evil consequence; for hereby the poor ignorant people are deluded; and hereby they are brought off the more assuredly to believe, that the 4th comm. doth bind them to rest from their labours on the Lord's day: but to the contrary, we have proved, that the 4th come. doth bind only to the 7th day, or Saturday. Yea, I add, that men may as well say, they eat Sacramental bread at their common Tables, and that they celebrate the Lords Supper, when they eat bread and drink wine at their common Tables, as to say, they sanctify the Sabbath day, when on the Lord's day they hear a Sermon, pray, and sing 〈◊〉: for the difference betwixt the Sabbath day, and the Lords day, is as great, as is the difference betwixt the Lord's Supper, and our common Suppers, betwixt Sacramental bread and wine, and common bread and wine, as shall be shown.  
The name Sabbath day, may be considered as divinly imposed, by God himself upon a certain day, or as humanly imposed by man; now of all the days in the week, God imposed the name Sabbath day, only upon saturday, the seventh day of the week: if therefore we will take God for our guide, we are to call no day Sabbath day, in reverence to his 4th. come. but that day which God himself hath named Sabbath day: but as for the Lords day, it is no where in all the scriptures called Sabbath day; let the patroness of this day, show where in all the New Testament, the first day of the week, or Sunday, is called Sabbath day: the which since they cannot do, it is altogether growndlesse so to name it, yet further, whereas it is supposed that the Lords day, was set up for a new Sabbath, at Christ his resurrection, yet, as it is to be noted, this day, had no new name put upon it, of many years after that, but it was still called by its old name, to wit, the first day of the week, as we read in all the 4. Evangelists, yea and when it was named Lords day, in Reu. 1.10. yet it was not named Sabbath day, then nor at any time else: this name then Sabbath day, being put upon our sunday, it is not of God's imposition, but of man's imposition; and so 'tis but humane; it were to be wished then, that men would rater conform their speech unto God then unto man; calling Saturday, the Sabbath day, as God did; and not Sunday the Sabbath day, as man doth.  
It were the more tolerable I confess, if there were such a penury of words, and scarcety of names, as we had no other name for our Sunday: but we have 3 several names for it, to wit, 1. Sunday, 2. the Lords day. 3. the first day of the week: here are names enough for one day; there's no necessity therefore to rob the seventh day, of its name, that so we might have 4. names for one day: no no, it is not penury of names, but there's an other matter in it: the name Sabbath day it is an ancient name, and it is an honourable name, and God had made his promises to such as kept his Sabbaths? if thou turn away thy foore from the Sabbath, from doing thy pleasure on mine Holy day. etc. Then I will cause thee to ride upon the high places of the earth, and feed the with the Heritag of jacob, etc. Isa. 58.13.14. And the violation of this Sabbath day. God had severely punished, as we read, Numb: 15.32.35. and Nehem. 13.18. Whereby God from heaven hath shown in what esteem he had this day. yea this Sabbath day, God himself kept it, and also he Sanctified it, and blessed is, Genes. 2.3. yet further, God hath given a special commandment for this day, and put it in Tables of stone, uttered it with his own voice, and written it with his own singer, Exod. 20. thus hath God honoured this day; wherefore the name of it, is also honourable: now the Patroness of our Lord's day, seeing all this, and finding no such honour put upon their Lord's day hence it is, that they might advance the Lords day, in the minds of the multitude, they have rob the Saturday of all its honourable ornaments, that there with all they might deck up and trim up the Lord's day; and hence it is, that our Sunday, must needs be called the Sabbath day; and so by this means, all those Scriptures which mention any thing of the Lords Sabbaths any where, they are together with the name, translated unto the Lord's day; what is this, but to rob the Mistress of her jewels, to bestow them upon the handmaid? to take the honour due unto the Master, and give it unto the servant? or to take the Crown from off the head of the King, to set it upon a common subject? for, as for the Lords day, it is but a common working day, in God's account, it being one of those six days, wherein God said, Six days shalt thou labour, Exod. 20.9.  
'tis true, we received a great blessing on that day, because our Lord rose then from the dead, and 'tis as true also that we received a great blessing on friday because on that day, our Lord laid down his lief for us, and suffered upon the Cross, and yet for all that, friday is accounted but for a common working day, for one of the six days, wherein we must labour: yet further, the Lords day is but a common day, in respect of Saturday, as touching all those particulares mentioned before; for the name Lords day, it is but new, and put upon Sunday, but since Christ and that many yeerers too since Christ: but the name Sabbath day, it is ancient, and put upon the Saturday thowsands of years before Christ: again, you no where read of any blessings promised by God, in all the New Testament, to those which Keep the Lord's day Holy: nor of any judgements inflicted, or threatened upon any, that work on the Lord's day: further you no where in all the New Testament, find any commandment, to keep the Lords day Holy. No nor can it be shown that Christ ever Kept it: In a word, God never hallowed the Lords day, nor blessed and sanctified it, whereby it should become an holy day; but all these and more, God did to the Saturday; therefore is the Saturday, as the King or Mistrise, to the Lords day: as then the King and all good subjects, would think amiss of him, that taketh the crown off the King, and set it upon the head of a common subject, yea though he were above a common subject, as is a knight, or a Noble man, and as Friday, and Sunday in some sense are above the other of the six days: So no doubt will God, and so should every Godly man, think amiss of it, to hear Ministers take that name of honour, from off the head of Saturday, to set it upon the head of Sunday.  
By this translating of the name Sabbath day, from Saturday to Sunday, common people, when they read in the Scriptures, of any thing of note, touching the Sabbath day, presently they cast that in theyre minds upon the Lord's day, thinking that to be meant of it: thus being merely deluded, they honour the subject for the king, the maid for her Mistress, and misapply and abuse all those Texts of Scripture; is it not high time then, that this abuse were Looked unto? and the rather also, because by their carrynig of the name Sabbath day, from the Saturday, unto the Sunday; they hereby do subtly carry also, the 4th commandment from the Saturday, unto the Sunday: and thus they rob the Saturday, both of its divine name, and also of its Commandment; for now, no man cales the Saturday, Sabbath day; nor applies the fourth come. unto it at all: by this robbery God and his Sabbaths are leesers, but they are great gainers, for now they have not only got that divine name, Sabbath day, for their Sunday, but also they have got (though but by usurpation) a Commandment too for their Lord's day, the which had no commandment before. It bewrayeth their beggarlynesse in ornaments for the Lords day, when they must thus rob and pull from an other day, to cloth and attire it with all: neither hath the Lord's day, any thing in the new Testament, to tie men's consciences with all, but only what the patroness there of, have unjustly taken out of the Old Testament, from the Saturday Sabbath, and out of whose ruins, they have erected a new day. For conclusion, let me exhort Ministers, and people, to refrain putting the name Sabbath day, upon the Lord's day, for hereafter; we have names enough besides, we may call it, Sunday, Lords day, or First day of the week; do not mock God, and deceive the world any longer, with use of the name Sabbath day, unless you meant to give God his proper Sabbath day, the Saturday; why should you retain the name with out the thing? this is to mock God, with a shadow for the Substance.  
And here I cannot but speak of that common fault of Ministers in the pulpit, whose very words, and works are at jar, the more is the pity: for in application of their doctrines, they are frequent, in pressing the observation of the Sabbath day, amongst other virtues, and holy duties; and on the contrary, in many of there uses of reproof, they are very zealous, in reproving the breach of the Lords Sabbaths, together with other sins of drunkenness, Swearing, lying, oppression, pride, and the like; wherein they do very well, if their words and their works went together; if their words, and their mind did agree, for ask them in private, what day of the week, they meant by the name Sabbath day, and they will tell you Sunday or Lords day: so then, with their tongues, they call for the Sabbath day, which is Saturday in God's account, as hath been proved; but they mean an other thing than they speak of; for they mean it of Sunday or Lords day: like as if a man should talk much and earnestly of Saturday, but meaneth it of friday: or, of Sunday, and meaneth it of Moneday. Nay their own mouths shall condemn them, for they call for the Lords Sabbaths in the pulpit, when they profane them in their families, and teach men so to do; nay the Lords Sabbaths, find no greater enemies, than these who call so much for them; for they at other times, will bear the people in hand that they are abolished; and they will and dare undertake to prove, that that Sabbath day, once commanded in the 4th come. is a ceremony, and abolished; and yet these men, I will have the Sabbath of the Lord, still in their mouths, and make a great clamour for it: the Prophet jeremiah reproved those of his time, saying, Trust ye not in lying words, saying, The Temple of the Lord, the Temple of the Lord, jerem. 7.4. And may not I say, of our time, forbear your homonymiouse and double meaning speeches; refrain your words of aequivocation, and of mental reservation, saying, the Sabbaths of the Lord, the Sabbaths of the Lord: either be right down for the Lords Sabbaths, before the people; or else let them be no more heard in your mouths: do not abuse that proper name Sabbath day, divinely imposed by God, upon our Saturday; and by your equivocations, and mental reservations, mean it of Sunday.  
Happily, I shall prevail with some, to forsake the abuse of this name, and in stead of it, they will call our Sunday, the Lords day, and so press the sanctification of it under that name. To such I say, let them do so then, if they can find any grounds out of God's word, to warrant them to press the Lords day, to be kept as the Sabbath day; but this let them take with it, that they must with the forbearing of the name Sabbath day, refrain the use of the 4th come. also; for these go inseparably together; they must not press the 4th come. upon the Lord's day; for the 4th come. speaketh of a day, which by divine imposition, is called the Sabbath day, and not of a day which by humane imposition is called so, as hitherto many of their own brains do; or not of a day, called the Lords day: the come. runneth thus, Remember the Sabbath day etc. not thus, Remember the Lords day, etc. Some there are, who already, of their own accord, do call our Sunday, Lords day, and not Sabbath day: but I marvel of all the rest, with what face, these men can press the 4th comm. upon that day, which themselves confess is named Lords day, and not Sabbath day: when as the 4th comm. doth expressly mention a day, which is named Sabbath day, and not Lords day. The name Sabbath day therefore, and the 4th come. must go inseparably together; hold the one and hold the other, renounce the one and renounce the other also.  
A fourth use, shall be for the confutation of a common, but very frivolous answer; let a man urge the 4th come. for the 7th day, or Saturday Sabbath; and presently their answer will be, that the come. may be understood not of the Sabbath day, but of a Sabbath day. But that I may discover the idleness of this dist inction, and such as use it; first we must understand what they mean by it; by the Sabbath day, they mean that certain known day, called the 7th day from the creation, which is our Saturday: and by a Sabbath day, they mean, some uncertain day, as one or other of the 7 days, but not determined which, whither this or that: now say they, the come. may be understood either of these ways, for the word Sabbath, it may be translated either a Sabbath, or the Sabbath: either of a day certain, or of a day uncertain. Hereunto I reply, admit we should grant them, that the come. may be understood of a Sabbath, uncertain which; yet by Sabbath, they must mean a Sabbath day, whose name is of divine imposition; well, can they now show us any day of the week, save Saturday, that is named by God in holy Scripture, Sabbath day? sure I am they cannot: If then, they cannot show us, any day in the week, called in Scripture Sabbath day but Saturday, must they not be enforced then to apply the 4th come. to the Saturday, and to it alone?  
2. By the like licentious liberty in expounding of Scriptures, we may make most things that are certain, and well known which, to become uncertain, and unknown which: for example, the name jesus, when the text declareth that it is spoken of Christ our Saviour, might not a wrangler shift it off also, by this answer, that the name jesus, it may be translated a jesus, or the jesus etc. and so say that that text may be meant of a jesus, as joshua, or uncertainly which jesus; and not of the jesus, which is Christ? Again, whereas 'tis said, I was in the Spirit on (the) Lords day: that is, on Sunday, say they: well, may not I answer them, as they answer me, saying, it may be translated a Lords day, or the Lord's day; and so it may be meant of some other day besides Sunday? let a man read over 3 or 4 verses in the beginning of the first chapter of Genesis, and let him in stead of the where he find it, put a, and he will be ashamed of his soreading it; yet further, why might not the jews, have the distinction of a Passeover, and of the Passeover? and of a Pentecost, and the Pentecost? as well as a Sabbath, and the Sabbath? And why may not we have a Lords day, and the Lords day; a Christmas day, and the Christmas day; an Easter day, and the Easter day; as well as a Sabbath day and the Sabbath day? To conclude, suppose we that Christ had left an express commandment in the New Testament for the Lords day, in these words, Remember the Lords day to sanctify it: how would the patroness of the Lords day Sabbath rage and storm, to hear any go about to wrest this commandment of Christ's, from Sunday the first day of the week, unto some other day, as to Saturday, or to Monday & c? and yet in a sense every day of the week is the Lords day: I desire them but to deal with Gods 4th come. which mentioneth the Sabbath day, like as they would have others deal with the Lord's day, if it were commanded.  
I come now to show that by Sabbath day, in the 4th comm. is meant not an unknown and uncortaine day, but a certain and well known day: not a Sabbath day, but the Sabbath day; (now this hath been sufficiently proved before, nevertheless I will prove it furrher, because some think, that the name Sabbath day may as well be applied unto Sunday as to Saturday, and so the 4th comm. may hold its morality in binding unto Sunday:) and first I will begin with the Testimony of all Translators, both new and old; look into all our English Bibles, both old and newly translated, and you shall find that not only in the 4th come. but also constantly, in all other places of Scriptute, where is any mention of this name Sabbath day, and you shall find them translating it, not a Sabbath, but the Sabbath: which showeth clearly, that how ever the word may be rendered a Sabbath, yet that translation is not the best, and therefore they have rejected it, and have unanimously translated it the Sabbath: neither is this done by any that favoured the 7th day Sabbath, but by those who rather favoured the Lords day, and therefore no doubt, but they would have made some way for the Lords day, by this their translation, if it could have been.  
2. The Lord hath in the very come. itself, limited the Sabbath unto a certain and known day, and that 1. by its proper name Sabbath day, which belonged properly unto our Saturday, not indefinitely and in common to any day; as hath been shown. 2. By deciphering it out most plainly, to be the 7th and last day of the week, in these words, But the 7th day, is the Sabbath etc. Now the 7th day, is not uncertain which day of the week it is; but well known to be Saturday the last day of the week. 3. It is that very day, which must be sanctified by man, which God himself sanctified, and set us for a pattern, to wit, the 7th day from the creation; as we have it in the reason assizmed to the come. Exod. 20.11. Now the day which God rested on, and the day which God blessed and sanctified, is a certain and known day, see Gen. 2.3. it was the 7th day, not a 7th day.  
3. I prove that the Sabbath spoke of in the Comm. was a certain known day, and not an uncertain day, partly by the Testimony of Moses, Exo. 16.23. where upon the sixth day of the week, v. 22. Moses teld the people thus, saying, To morrow is the rest of the Holy Sabbath, etc. so then the time of the Sabbath it was a certain known time, and so certain and so known, that Moses could say of it, the day before it came, To morrow, it shall be, etc. so much also may be collected out of, Luk. 13.14. and Act. 13.42.44. Finally, I prove it by the Testimony of all divines, who affirm that our Saturday, was the jews Sabbath day, which they Kept by virtue of the 4th come. until Christ came, as else where I have already, proved more largely: Now if Saturday were the day which they kept for the Sabbath day, then by the practice of all the Church of the jews until Christ, the Sabbath day was a certain known day, even as our Saturday, is a certain day.  
Thus I have proved undeniably, that the Sabbath day, enjoined in the 4th come. it was the Sabbath not a Sabbath; it was a day certain, and not uncertain, it was not understood of some one day of the week indistinctly, but of one certain well known day of the week; which being so, how fond, yea wickedly and profanly have they done, who by their false glosses and idle distinctions, do labour to make people believe, that God's certain and known times for his worship and service, are uncertain, and undetermined: that so they might alter and change God's times, and make way for their humane inventiones, that is, to set the Lords day into the 4th come. you have seen it sufficiently proved, that Saturday was the Sabbath day for thowsands of years, until Christ; and that by the name Sabbath day, was no other day known nor understood but only Saturday, until Christ: how vain then are those men, who would now a days have a new sense of the name Sabbath day? for until Christ, these words Sabbath day, signified the Sabbath day, but now since Christ, they must signify a Sabbath day: then they signified the Saturday, but now they must signify the Sunday, or Lords day: was ever such madness heard of before? must words be mutable, and change their sense, with the change of times? that one word, in divers Texts, may signify diversely is not strange; but that one word or name, in one & the same Text, should for thowsands of years, signify one thing; and the self same word or name, after thousand of years, than should have an other sense, it is matchless; this may be the queen of all absurdeties: & yet thus absurd are all they, who would by their distinction of a and the Sabbath, and the like, bring the Sunday or Lords day, now into the 4th. come. and turn away the 7th. day: The approach of the gospel, hath not altered the sense of words in the la: for these words, passover, Circumcision, & Sacrifice, though they be abolished, and we have others in their room, yet those words, in the same Texts, do signify now none other thing, than they were want to do: must only the word Sabbath be changed in its sense? If words in the Old Testament shall have one sense before Christ came, and an other sense after his coming, there will be no certainty of the sense of any of the Scriptures of the Old Testament. This is quite to overturn all certainty of Exposition. Were a man but to construe a piece of latin, out of some profane Author, Terence, or the like, and should Engelish a word in a different sense, from that sense which was used in that Authores time, and divers from all Dictionaries and the like, would it be borne with all think we? and yet many of our divines, will deal worse with God's sacred Scriptures, then with a profane Author, for albeit the word Sabbath, was ever used in the Scriptures, for Saturday, and so in our Dictionaries also, yet they will have one foolish answer, or distinction or other, whereby they will turn off the Saturday, to bring in the Sunday, into the name Sabbath day, and into the 4th. come. yea, and never so much as blush at it neither: judge good Reader, if the Scriptures be not foully and shamefully abused by these men, when they will by their corrupt Expositions of the 4th come. offer that violence unto it, that all men are a shamed to offer unto A profane Author, as Terence or the like: But have you no more care of the souls of those God hath committed to your charge, than thus to use your wites, to blind their eyes, lest they should see the truth, and walk in the way of God's 4th come? se to it in time, if Sabbath day, did once signify the Saturday, it must so signify to the world's end.  
Thus far I have laboured, to vindicate Gods 4th come. from the corruptiones of the time: but before I pass this point, I desire to lay before the eyes of our Ministers, two notorious abuses; the one is the abuse of their flocks, the people of God: the other is the abuse of God's sacred word: for the former, by their corrupt pressing the 4th come. so hard upon the consciences of their people, for the Sanctifying of the Lords day, they have drawn many well affected people, to a great deal of zeal in keeping it holy, in so much as many do, in conscience of the 4th come. hear two Sermons in a day, if not in some places 3 or 4: they read the scriptures privately at home, they refrain all servile labour all the day long, they refrain so much as to talk of worldly businesses, they neglect their gain and proffites, which else they might have; yea oft they sustain loss, and all in conscience of the day and time, and of the 4th come. and in hope and expectation, that they perform a good work, and acceptable unto Almighty God, and such as shall one day, be unto their praise and glory: but what now if this, even all this be in vain and to no purpose, in respect of their ends and grounds, by reason it is a service which God requireth not, have not then such Ministers lamentably abused their people? for this end, consider what hath formely been proved, to wit, that God in his 4. come. requireth the Sabbath day, not the Lord's day; the Saturday Rest, not the Sunday-Rest; the 7th day for Sabbath day, not the 8th day, or first day, for Sabbath day; so then to Sanctify the Sunday, or Lords day, in conscience of the day, and of the 4th Com. is mere superstition, and needless religion: because this Sunday or Lords day, is no where commanded in the 4th come. now to do any thing in conscience of the 4th come. the which is not commanded in the same commandment, it is mere superstition; so all that care and zeal of good people, yea all their pains, and zealous devotiones are lost labour; oh what a pity it is? so that, unless as we may (if we may) in the deepest and greatest of our charity, hope that God will accept of those good meanings, and good intentions, of ignorant, misled, and deluded Papists; we can not hope that God will accept of the good meanings and intentions, of our best people in their zealous sanctifying of the Lords day: but that rather, when at that day, they shall expect the praise of their piety, God may say unto them, and who hath requireth this at your hand? Isa. 1.12. for because this day, stands not by Gods Com. all our performances in conscience of the day, becomes a limb of that voluntary religion and will-worship, condemned by S. Paul, Col. 2.23. it hath as he saith indeed a show of wisdom, but it is but a show, not the substance, we may a swell Sanctify Friday, as Sunday.  
But it will be objected, we have the duties, as Rest, and holiness, though we have not the day. Where to I answer that many indeed do sooth and flatter themselves much with this answer; but I say, you have not the duties, to wit, the duties of the Sabbathday, but all you have is, that you have like duties to those of the Sabbath, you have not the same: for none can properly be called Sabbath day duties, but such as are done in the Sabbath day, and by virtue of the 4th come. when you keep a fastday, or a day of public thanksgiving to God, or an holly day, on these you Rest, and perform holy actions, as upon the Sabbath day; but will you call these Sabbath duties? if you will, then may you keep thes holy days also, in obedience to Gods 4th come. for Sabbaths; and then may you also say of these holy days, though we have not the day, yet have we the duties of the day, and so you may erect yet more Sabbaths, and so stand by the 4th come. wherefore this objection, which is very common in the mouths of Ministers and people, is of no moment, it will not free them of superstition and will-worship.  
When Saul offered Sacrifice, and Samuel should have done it, why Saul might have answered, why I gaue God a  offering, & a peace offering, it was as much, and the same, which Samuel would have offered, here lacked nothing but the circumstance of the person, it was Saul instead of Samuel: I, but this excuse could not serve the turn, Samuel teld him he had done foolish for all that, and God would deprive him of his kingdom for it, 1. Sam. 13.9.10. etc. so it is here, they do foolishly that altar Gods days and times, and they shall lose their share of those blessings, which God hath promised unto them that keep his Sabbaths, Isa. 58.13.14. because they keep not his Sabbaths but their Lords days: and they do foolishly, because they think as Saul did, to please God with an half service, doing somethings which God commanded, and leaving out and undone othersome thing which God commanded: saul's obedience came short in the circumstance of the person, and therefore rejected: and these men that keep the Lords day, but not the Sabbath day, their obedience fale short in the circumstance of the time, God's Sacred day, and therefore will be rejected of God. Let them look too it, and receive admonition. And further whereas they please themselves saying, they have the duties of the Sabbath, though they have not the time: they must know, that for so much as the day and precise time, is as expressly commanded in the 4th come. as are Rest and holy exercises, therefore the day and precise time, is no less a duty, then are other things commanded in the same Com. so then when they please themselves saying, they have the duties of the Sabbath and neglect that day and time, they have but one half or some parts of the Sabbaths duties: for they want the set time, which is a part of the Sabbaths duty: yea, and such a part too, as being wanting, the duties of rest and holy exercises, become no better then common holy days duties: for on every common holy day they do such Sabbath duties, that is, they Rest, and hear Sermons, etc. Now to return, if through the false Exposition of God's 4th come. God's people be led into such an error, by keeping a wrong day, as they shall lose the reward of their expected hopes; and their religion in respect of this day, become a superstition; and their conscience of the 4th Com. prove a nonobedience unto it, is it not high time that this matter be looked unto? and have not Ministers lamentably abused the people?  
Yet further, when people in their private family prayers, on Sunday morning, before they go into the Congregation, pray to God to assist them and help them in the sanctification of that day Sabbath, do they not babble before God, making him believe that that present Sunday, is his sacred Sabbath day, the which God knoweth is most false? the same is true also of the Minister, using such prayers, in his pulpit publicly. Again, when night cometh, do not such as use to call upon God morning and Evening, make an humble confession to God, in their private families, of their sins, among which they rekone up their failings in the sanctification of that Sabbath day now past, for one: thus they ignorantly confess sins unto God, which are no sins; and fear where no fear is; for, if a sin, it must be a transgression of some law; but show me a law, for the sanctifying of the Lords day; there's one indeed for the Sabbath day, but none at all for the Lords day, neither in the old nor new Testaments: Now do not such Ministers lamentably abuse their people, who by abusive expsitions of God's commandment, do put a needless conscienty into men? and cause them to think that to be sin, which is no sin: and which is worse, cause them to acknowledge unto God, more sins than God himself knows; and to ask pardon, where they have committed no offence: is it not high time, that God should raise up some man, to detect these errors? yis doubtless; and the times will in an ireful displeasure at him, for his honest pains, woefully reward him, in body, goods, and good name. Thus far of Ministers abusing of the people of God, committed to their charge.  
I come now to Ministers abuse of the sacred, word of God, a thing to be thought on: let a man travail upon the Lord's day: or do any common work, presently they charge him with a breach of the 4th come. and with a profanation of the Lords Sabbath day: a gain, in their pulpits, to draw men to a conscience of the Lords day, they urg hard the 4th come. upon the Lord's day; yea, they apply also to the Lords day, all those Scriptures, which any where mention the Sabbath day, and were made properly and solely, for it; as Numb. 15.32. etc. and Nehem. 13.18. where is mention made, of God's judgements, for profanation of the Sabbath day: and Isa. 58.13.14. where is mention made of the holy manner of keeping the Sabbath day; and of blessings promised there unto: now they making no difference, between the Sabbath day, and the Lords day, do apply all these Scriptures with others, unto the Lord's day, which are proper unto the Sabbath day: but thus doing, they abuse these Scriptures, and profane the word of God; and thus I make it good; as for the Lords day, it is but a common working day; for it is one of those six days, wherein God hath commanded us in the 4th come. to do our works in; and it is the first of those six days, called in Scripture, not Sabbath day, but by an old name constantly, to wit, the first day of the week and be it, that we received a great blessing on this day, to wit, Christ from the dead: so we received also on Friday, an other great blessing, to wit, the Remission of our sins, by Christ his passion and sufferance that day upon the Cross for us; and yet Friday remaineth a common working day, for all that; and so may, and doth Sunday, or the Lord's day also: if then the Lords day, be but a common day, and Ministers will apply Gods sacred word, which was destinated and ordained for sacred and holy time, unto common and profane time, is not this to abuse and profane the holy and sacred word of God?  
If any shall object, that the time of the Sabbath day, is not an holy time and the like I answer, that as the Temple was an holy place, so the 7th day, or the Sabbath day, is an holy time, and an holy day; for God himself made it holy, when he blessed the 7th day, and sanctified it, Genes. 2.3. like as then, it is counted an unsufferable profanation of God's word, for any Minister, to pronounce the words of holy Baptism, I Baptise thee in the name of the father, etc. upon a child, when he washeth his hands in common water: or to pronounce those words of the other Sacrament, Take eat this is my body, etc. to a man, to whom the Minister giveth common bread, at his Table in is private house: so I judge it, an horrible profanation of God's Sacred word, for any Minister, to take that part of God's word, to wit, the 4th come. with those other Scriptures, which were peculiarly destinated of God, for his sacred Sabbaths, and to apply them profanly to the Lords day, which is and common & working day, as Friday is, in a right account.  
Thus I have out of that zeal I be are to God's Law, and to God's Sabbaths, declared unto Ministers, how they do a buse the people of God, on the one side; and profane the Sacred word of God, on the other side; and this I have done, not to aggravate their past sin, but (God knoweth) that they may prevent the like in time to come: but what shall be done to the man, that hath discovered all this? will these Ministers love him for it? no they will hate him for it, and revile him for it, and persecute him, and say all manner of evil against him falsely, saying he is of a proud spirit, to discover any errors in them, and the like: if it prove better, 'tis more than I look for; and better than I have found hither to: but I pass not for their displeasure, so be I may keep a good conscience to wards God: Ministers must hear of their sins as well as common people. And so much for the Exposition of these words (Sabbath day) and for detection of the errors about them.   

SECT. V  
Having in the former Section, expounded the thing commanded, to wit, the time of God's worship, in these words (Sabbath day) we are now to come unto the Commandment itself: and this is delivered in divers words, as in Exod. 20.8. Remember the Sabbath day: in Exod. 31.16. Wherefore the children of Israel shall Keep the Sabbath, etc. and in Deut. 5.12. Keep the Sabbath day, to sanctify it, etc.  
Wherefore the observation of the Sabbath day, is not at liberty, but it is necessary, for it is stronghly Commanded, and that under these two words Remember: and Keep.  
For matter of use, since this time, is commanded in the first Table, a 'mongst our duties to wards God, and not in the second Table, we learn, that as to hollow and sanctify God's Name, in the third Com. so to Sanctify God's Time, in the 4th Com. is a part of God's worship; and therefore this time, is not to be sleited, as it is by many, saying the 7th day you stand so for, it is but a matter of time, and God regardeth not time so much, etc. but say I then, why did God please so expressly to give a Commandment for it, saying Keep it, and Remember it? and why did God place it, in so high a rank, as to set it into the first Table? they do well therefore, who honour this time, this sacred and sanctified time, and who stand for it, and speak for it. For my part, I know no reason, why we should not stand for the Sanctification of God's Time, as well as for the Sanctification of God Name, they being both Commanded, and both Commanded in the first Table.  
An other use of this point, is it so, that God hath charged us to Remember his Sabbath day, what will become of such preachers then, as are so far off from a remembrance of it as that they teach men publicly to forget it? and to this evil end & sinful, they labour to be blurr God's day, by calling it odiously jewish and Ceremonial: and to this end, they have coined many distinctions, whereby they would pervert the strait way of the Lord, and put a stumbling block before the people, that so this thing commanded by God might be slighted; yea, they have so handled the matter, and bleared the eyes of the people, that they are so fare off now from Remembering the Sabbath day, as that, (poor people as they are) they know not which day of the week should be called Sabbath day.  
As these Minister shall undoubtedly answer to God, for the sin of the people, in profanation of the Lords Sabbath weekly; so do I wish and advice all people, to lay the weight and peril of their souls, upon these their Ministers, who tach them thus: telling them plainly thus, we see a plain and express commandment of Almighty God for the Sabbath day, but we see none for the Lords day; wherefore we dare not in our consciences, speak against the Sabbath day, no nor profane it, by that common light of understanding and conscience which God hath given us to judge by: if we durst trust our own judgements, we durst not but sanctify the Sabbath day; and God knoweth, if you our Ministers, were as willing as we are, we would keep it holy; wherefore, th● fault is not in us, nor the sin ours, if it be profaned; see you to it therefore, our blood be upon you, if we perish in this sin eternally, or be plagued of God for it here temporally; for, it is only the reverend regard, which we have of you, and your learning, and honesty, which maketh us to disregard this thing commanded of God: this we shall be able to plead before Almighty God, at that great day of Assizes, that we are innocent in this matter; and if for all this, it than go ill with us, we shall curse the day, that ever we knew you, and believed you: thus I advice people, to disclaim and abandon the having any hand in this sin, and to lay the burden of it, wholly upon such their Ministers, as do persist in enmity to the Lords Sabbaths, or to any thing commanded in the 4th Com. now the reason of this my advice is, because I find the people generally, indifferently affected, and ready enough to embrace Gods ancient Sabbath in conscience of God's 4th Com. and the only bridle, that causeth them to refrain consent, is the reverend opinion they have of their Ministers, who are contrarily minded, and teach them otherwise, etc. Whereby it appeareth, that the whole fault is in their Ministers; and therefore have I advised the people, to lay the weight and whole burden of this matter, upon their Ministers, to provoke them to reform and cale back their erroneous Doctrines touching God Sabbaths, lest they have the blood of many souls an other day laid to their charge.  
An other use of this point, is against Ministers also, and it is of exceeding great consequence, enough to cause the hair upon their heads to stand right up, and their hearts to tremble again if there be any love and fear of God left in them: it is this; Is it so, that Almighty God hath charged and commanded us to Remember his Sabbath day, to sanctify it; and to this end hath given us his 4th come. how dangerous then, is the case of such Ministers, as have by their vain distinctiones, and fond objections, not only abolished the Lords Sabbath day itself, but also by abolishing it, have quite and clean for ever, over thrown all the 4th commandment also; so as the 4th come. shall now stand among the 10 commandments, but as a Cipher of no use; behold what havoc some Puritan Ministers have made, that so they might make a way to bring in, and uphold their Lord's day Sabbath.  
That it may appear to the world, that I tax them not causelessly, I proceed to prove what I have said; and that partly from their distinctions, and partly from their objections: First for their distinctions; they do distinguish of the time in the 4th come. and of the duties of rest and holiness, in the time: Now for the time, the 7th day, and the Sabbath day, these are jewish (say they) ceremonial and abolished: but the duties in the time, they only are moral and perpetual: and to this head come all their other distinctions, and from hence they are derived: upon this distinction, thus I argue; If that time, that is, all that time which was commanded to the jews, and comprised in these words (the 7th day) and (the Sabbath day) be a ceremony and abolished as jewish, then is there no time left in the 4th come. for any Sabbath day: But that time, that is, all that time, once commanded to the jews, and comprised in these words (the 7th day, and, (the Sabbath day) is a ceremony and abolished as jew sh: Therefore there is no time left in the 4th. come. for any Sabbath day: and, by consequence, no 4th come. For the Minor, they cannot deny it; for it is a limb of their own distinction; for they say (the 7th day) is abolished, and (the Sabbath day) to wit, that ancient Sabbath day, commanded to the jews in the 4th come. that they say also, is, jewish and abolished: Wherefore unless they can show us some new Scripture, or some other parts of the 4th come. which have hitherto lain hidden and unknown, where there is mention made of any other 7th day than one, and of any other Sabbath day than one, it must necessarily follow, that when they say, that that one 7th day, and that one Sabbath day, once commanded to the jews in the 4th come. is abolished, that then all the time once commanded, is abolished; for, all the time then commanded, was that one 7th day time only; and that one 7th day time, was all the time, that was commanded: take away then one, and you take away all. For the Major its consequence, it is clear of itself, That if all the commanded time, in the commandment, be abolished; then there is no commanded time, left in the commandment, for a Sabbath day: for example, suppose a man hath a garden, wherein are sundry beads of herbs, among the which he hath one bed of Time: If now the gardener come and cut up by the roots, or root out, and dig up all that bed of Time; may not a man sound argue thus, that if all the Time in the garden be rooted up, that then there is no Time left in the garden? Why so it is in our case, take away that time, that was commanded, and there is no time, that is, no commanded time. Thus you see, that by their abolishing of that very day and time, which the jews kept, to wit, that Sabbath day, and that 7th day, they have abolished all time out of the 4th come. so as now it commandeth not any day, nor any time to be sanctified.  
In the last place, I am to prove, that if there be no time left in the 4th come. that is, no commanded time; that then by consequence, there is no 4th come. in use, but that it is a mere Cipher. For this purpose, remember, they distinguished of the things commanded, to be the time, and the duties in the time: the time then being abolished, as hath been proved, and as they every where profess to hold, there remaineth nothing in the commandment, as commanded, but the duties in the time, to wit, Rest and holy actions, and for these duties, there is no commanded time left now, so that either the duties, must fall to the ground, and be abolished together with the time, as common reason would teach a man; for, the proper time or proper place for any thing being taken away, the action to be done in that time, or in that place, must needs be taken away also, and so the duties must come to naught and be nullified, for want of a fit and proper time to do them in: or, if any time be to be allotted for these duties, (in case me may absurdly suppose the duties to survive the time) it is not a commanded time; for that's gone and abolished, as they say; wherefore it must be an indifferent time, and at the will and pleasure of men only: or, at most, it must be no more time, then can by force of necessary consequence, be collected for the performance of those duties, Rest, and holiness: well then to proceed, let us see what time it is which they can collect: sure I am, that from the consideration of the duties of Rest and holiness, as they stand in the 4th come. they can collect no more but this, that if God hath commanded, these duties of Rest and holiness, to be performed; then there must be a time, or some time allotted out by man, for the performance thereof.  
Now be it granted, that some time must be allowed for these duties; the question than is 1. when that time must be? 2. How often that time must be? 3. How long that time must be? For so much as now by their opinions, the time of the 4th come. is utterly abolished, therefore thes questions cannot be satisfied by the 4th come. the Church therefore must determine them. To the first than I answer, when must the time, or Sabbath be? why even then, when men please it should be, as they can agree upon the matter: This age may appoint it, at one time, an other age may appoint it at an other time. To the second question I answer for them, how often must that time be, for performance of thes duties of the Sabbath? why, since those words the 7th day is the Sabbath, Exod. 20.10. be abolished which taught us how often to keep a Sabbath day, to wit, every 7th day; why now we are left to our choice and liberty; for now, we are not by God's commandment, nor by any necessity of consequence in respect of the duties, urged to give God a Sabbath day, frequently, but the Commandment may be throughly fulfilled, if we give God a day, either once in every 7 days, or once in every 14 days, or once in every 21 days; or once in a month, or once in a year, or once in 7 year, or once in a man's lief: so be that once in a man's lief, a man doth Rest and perform holy exercises, a whole day long, he hath fulfilled the Commandment; for it requireth by their doctrine, now no more, but Rest and holiness a day long, with out any mention how often. To the third question, I answer for them, how long must that time be, when it cometh? why, not a day long; for the time, and the word Day in the 4th Com. is abolished (say they) so then, now the Com. requireth not a day to begiven God, whither a day of 12 or of 24 hours: it only requireth the duties of Rest and holiness: well then, if the Church give God but one hour in a day, when the day cometh, in the duties of Rest and holiness, the come. is fulfilled; and thus the Church, needeth not, unless they will, give God any other Sabbath, but one hour upon some one day by hearing a Sermon; for all that hour they perform the duties of the Sabbath, to wit, Rest, and holiness: so then to sum up the Sabbath which thes Ministers must have; It is a Rest from labours, and an holy exercise of prayer with the Minister, and harkening unto God's word preached, an whole hour long; and that once in a week, or once in a month, or once in 7 years; or once in a man's lief time, behold your Sabbath? One thing I must remember you of, which is this, that God's time being abolished, this time of an hour or the like, which comes now by force of collection, it is not a Divine time, but an Humane time; so the come. is embased, by the change of a Divine time, for an Humane time. judge now Christian reader, if by their distinctions, holding the time in the come. ceremonial, they have not nullified with the time, the whole 4th Comm. also: for, 1. whereas the time, should be at God's appointment, when? now they have brought it to be at manes appointment, when he will. 2. whereas the Sabbath day was frequent, once in 7 days; now it needeth not be once in 7 years. 3. whereas the Sabbath was a day long; now it needeth not by the 4th come. be above an hour long: whereas then the Commandment was, Remember the Sabbath day: now it may rune thus, Remember the Sabbath hour. I may now with David turn my speech from men, unto God. and say, It is time for thee Lord to work, for they have destroyed thy Law.  
Yet further I prove against them, that they have abolished the whole 4th Com. and that by their abolishing of the proper time in the 4th Comm. whereas they say there are two things in the 4th Com. the one is the time, and this is abolished; the other is the duties in the time, as rest and holiness, and thes they hold Moral; if then I shall prove that thes duties, are nullified and abolished than you will say with me, that they have abolished the 4th Com. indeed: for both the time, and the duties also will be abolished. For this purpose we must know, that there are Sabbath day duties, and 4th Com. duties, properly so called; and there are duties very like unto them; as one egg is like an other; but the like is not the same; or as a counterfeit shilling is like a true and current shilling; but yet it is not a true shilling and paiable by the King's authority: thus samuel's Sacrificing, and saul's Sacrificing, where alike, but samuel's Sacrificing, was properly a Sacrificing, saul's was but an Apish imitation, and a counterfeit: for he was not the person that should do it: So to rest from labour an whole day, and to sanctify it, in Holy proformances: this day being the 7th day, which is properly called Sabbath day, thus these duties, are properly called Sabbath day, and 4th Com. duties: but on the other side, to rest an whole day, from labour, and to sanctify it by holy proformances, and this day not being the 7th day, but some other day: these duties now are very like the other indeed, as one egg to an other, as a counterfeit, is to a currant shilling? and as saul's Sacrificing was to samuel's; but they are not the same duties, nor can they be properly called Sabbath day duties, nor 4th Com. duties; no more than a counterfeit can be called a true shilling, or saul's Sacrificing be counted samuel's Sacrificing; be cause this was not the day whereon these should be done.  
For example, the jews had yearly Sabbaths; and weckly Sabbaths; now albeit the rest, and the holy actions, done on the yearly Sabbath day, were a like, and all one for kind, with those done on the weekly Sabbath day, yet no man will say they were the weekly Sabbath day duties, or the 4th Com. duties; for they were done by virtue of an other special Com. Again the jews, had Sabbath days; and they had fast days, and also days of public thanksgiving, as we have on Coronation and Gunpowder treason days and the like: Now albeit they did rest upon these days, and perform like duties, as upon their Sabbath day, yet no man will say these were Sabbath day duties properly, and 4th Com. duties: I trust no man thinketh that those are Sabbath day duties, and 4th Com. duties, which we do on Christmas day when it falleth on a week day, or on Coronation day, and the like: no these are but like them: Thus it is for our Lord's day, albeit we do the like duties on this day, which ought to be done on the Saturday Sabbath yet are they not the same: for they differ much, as 1. they differ in the day; those were done on the 7th day, properiy called Sabbath day, and so Sabbath day duties: these, on the 8th day, called Lords day, and so Lords day duties: 2. those were done in memory of the Creation; these in memory of the Redemption. 3. those were done by the appointment of God in the Law; these, are supposed to be done, by the appointment of Christ in the gospel. 4. those were done in imitation of God, at the Creation; who then rested on the 7th day, and hallowed the 7th day, Genes. 2.2.3. But these duties of Rest and holiness on the Lord's day, are not done in imitation of God at all, for it is the 8th day. Now were there no more but the first difference, in that thes duties were done on a wrong day, it were enough to show that these are no Sabbath day duties, nor 4th Com. duties, no more than saul's Sactificing was samuel's Sacrificing or a true and commanded Sacrificie: but all the 4. differences put together, it is manifest, that the duties of rest and holiness which we perform on the Lord's day, are not Sabbath day duties, nor 4th come. duties, though they be never so like them: wherefore since thes be not the duties commanded in the 4th come. which we perform, it folowtheth that the proper duties of the 4th Com. are nullified and abolished, as well as the time and day; and so the time, and the duties in the time, being both abolished, the whole 4th Com. is abolished.  
Thus having proved from their distinctiones, that they have abolished not only the Lords Sabbaths, but also the 4th Com. itself: I am now also to prove the same, from their objections, whereby their profane abuse of Scripture shall appear, in that they so expound Scripture, as thereby they overturn one of the Tenn Moral Laws, the 4th Com. and by that time this be made apparent, I trust all that love God, will hate their doings; and they that love Gods Commandments, will contemn their Expositiones: for this purpose I will produce you two of their strongest and main Texts, whence they collect their objections: the one is, Col. 2.16. Let no man condemn you in meat, or drink, or in respect of an holy day, or of the New Moon, or of the Sabbaths: where by the word Sabbaths, they will needs understand the weekly Sabbath commanded in the 4th Com. and so that shall be abolished in this text, as a Shadow of Christ, The other Text is, Exod. 31.13. verily, my Sabbaths ye shall keep, for it is a sign between me & you, etc. Where say they, the weekly Sabbath, mentioned in the 4th comm. is made a Sign, and so it is abolished. Now from thes two texts and objections of theirs, I gather two arguments as necessarily following, for the utter abolition of the 4th come.  
The first is this, that if these two texts do (as they say) abolish that very Sabbath day, where of God spoke in his 4th come. then are these words in the come. to wit, the Sabbath day: a ceremony and abolished: the reason of this consequence is, because these words Sabbath day, in their two texts, are in their nature the same, and of the same extent, with the like or same words (Sabbath day) in the 4th come. and it must be so, for they oppose thes words (Sabbath day) in their two texts, unto the like words (Sabbath day) in the 4th come. the one to abolish the other. This being so, I proceed, if that these words in the 4th come, to wit, Sabbath day, be a ceremony and abolished, then is the 4th come. nullified, and utterly overthrown: that this is so, I pray look the text, Exod. 20.8. Remember (the Sabbath day) to sanctify it: I have put the words in controversy, in a parenthesis as you see; now let thes Ministers take a way those words in the parenthesis, and you take quiet away, the very subject matter of the Lords speech: you leave a roof with out a foundation: God saith, Remember the Sabbathday: but if now there be no Sabbath day, for that it is abolished, as they say, how then shall a man Remember it? God commandeth to keep the Sabbath day, Deut. 5.12. but if there be no Sabbath day, how shall a man keep it? Again, God saith, sanctify it: but how shall we sanctify it, if it be not? what can we Remember to sanctify a nothing? so thus I have shown, that the very commandment, the 4th come. is utterly nullified by their obiectiones, and made to speak nonsense, or a nothing; this is my first argument.  
My 2d argument, is taken from the word Sabbath in their own sense & use of it; for when I urge them with the name Sabbath in the 4th come. they turn me off with this, that the Hebrew word Sabbath, signifieth a Rest, in English: well be it so, a Rest let it signify: from these two texts then, I argue again, thus, If the Rest in the 4th come. be abolished, them is the 4th come. itself, utterly abolished: but that the Rest in the 4th come. is abolished; themselves confess it in their objected two Texts: for in thes Texts, is the word Sabbath, see Exod. 31.13. Col. 2.16. which word Sabbath signifieth a Rest, now they do oppose the word Sabbath which signifieth a Rest, in Exod. 31.13. Col. 2.16. against the same word Sabbath, in the 4th comm. which signieth a Rest also, proving unto us, that the Sabbath and Rest in the 4th come. is a sign and a shadow, and so abolished, by these Texts, Exod. 31. Col. 2. which being so, hence it is apparent by their own work and sense, that not only the Hebrew word Sabbath is an abolished ceremony and shadow, but also that the Rest which it signifieth, is also a ceremony and an abolished shadow. And so I come to prove the consequence, namely, that if the Rest in the 4th come. be abolished, then is the 4th come. utterly and for ever abolished: this I make good thus; if that Rest from our servile labours, be abolished, which was once in the 4th come. commanded, then now we may labour, in our callings, not only on the six days, but also on the 7th day; not only on the week days but also, on the Sabbath day; and if we may on the Sabbath day, be occupied a broad the fields after our businesses, this doth necessarily exclude all necessity of assembling in the congregation, to pray together, and praise God together; for how can a man be both a broad and at home; in the field and in the Church; ploughing there, and praying here, both together?  
Thus I have finished my arguments, raised out of their two Texts, wherehy I have proved, that from their objections and expositions, there followeth not only an abolition of the Lords Sabbaths, but also a nullification of God's 4th come. I must needs confess, I can but wonder that there is any Sabbath day at all, kept in our Church, when I consider of thes common received distinctions, and objections; for they do directly overturn all force and virtue of the 4th come. for the keeping of any day at all as thence: and to go about to raise a Sabbath day, out of the New Testament is impossible, as shall be shown, unless some New Scriptures can be found out, that be not now in our Bibles; wherefore considering these things, it must needs be a singular work, and providence of God, to incline the hearts of our Church to give God a Sabbath unto this day: but it lieth at the pits brink, and at the last gasp, the least push of a profane mind, who spurneth at piety, would thrust it in, and bury it for ever.  
Thus much be spoken of this use, wherein I have convicted these Ministers, of the utter overthrow & abolishing of the 4th come. and that partly by this, that they have abolished that day and time which is prescribed in the 4th come. so that now we can not have the commanded time, the Divine time, nor that sanctified time; and as good therefore no time. But suppose we must have a time, by force of consequence, why then have we for a Divine time, appointed by God, an humane time, by man: and for a time sanctified by God, we have a profane time and unsanctified: and yet for all this, this time is not a day, nor weekly; but an hour in a day, once in a man's life: or at the best, but a Lecture day for a Saabath day: thus much for the time. Now as for the duties in the time, either they have utterly abolished them also, as hath been shown; or at the best they have but counterfeit Sabbath duties, for true Sabbath duties: so much of the duties. Lastly, they have as hath been shown, taken away the very subject matter of the 4th comm. so as now God commandeth us to Remember a nothing; and to sanctify a nothing; and so God's commandment is made ridiculous. Lo, this foul error, it is an error, worthy the discovery; and high time it is that God should raise up some man to discover these things, and to stand in defence of his 4th come. and for this cause, as I have entitled my book, a defence of the Lords Sabbaths; so have I entitled it also a defence of the 4th come. for you see how they have by blotting out the Lords Sabbaths, also defaced the whole commandment with them.  
It is strange to see, what violence this one finale portion of Scripture, to wit, God's 4th come. hath undergone: and it is the more strange, considering the learning and knowledge of these times: what vain & frivolous distinctions, of a Sabbath & the Sabbath, of one day in 7: of the Sabbath belonging to us, as it signifieth a Rest: & as it belongeth unto all Nations: that the time is a ceremony, & the duties in the time moral: by all which they exclude the proper time in this 4th come. and yet then again to contradict themselves; though the time of day be abolished, yet still they will have the day, and a day out of the 4th come. and a day too of 24 hours long: and though the Sabbath day, be abolished, as they hold, yet they will have a Sabbath day still, & out of the 4th come. too: The 10. commandments they call them the Moral Law: but bring them to this point, of the Sabbath day, and then they are become partly Moral, partly ceremonial; they might as well say, that that which in common speech they call white, as the snow, that it is partly white, partly black. The Papists are blamed for making the 2d come. jewish and Ceremonial; and yet say we this 4th Comm. touching the Sabbath day, is jewish and Ceremonial: thus having contradicted ourselves, than we fall to botching and cobbling of the Commandment; first it is feigned that the Lords Sabbath day is abolished, and worn out of use; and then to repair the loss and breach again, that there may be a full number of ten Commandments, the 4th common. wherein the breach was, must be cobbled up again, the new leather where with all it must be amended, it is the Lords day, and it is put into the room of the old and over worn Sabbath day: so we have now, a new-old come. or an old-new come. whither you will; for it is partly old, and partly new. Lastly, as if all the former were not enough, after sundry contradictions; and after sundry fine distinctions, whereby they have violently torn a sunder, what the Almighty hath inviolably and inseparably joined together, at last they cast them all quite away, abolishing both time, and duties in the time, and commandment & all: thes, with others, which I might reckone up, and with other violences and abuses, which yet I am to discover, hath this one small portion of Scripture, the 4th come. undergone: I cannot think, any one portion of Scripture, in controversy betwixt us and Papists, hath been more wrested, and abused by them, than this by us: God amend it. Paul telleth Timothy 1. Tim. 1.7. that there were some among them which desiring to be teachers of the law, understood not what they said, nor whereof they affirmed: This Scripture is verified of some Teachers in these days, as may appear by the premises; and as shall yet further appear hereafter.  
I come now to the word Remember, and touching this word, a reason may be demanded, why the Lord should put a Memorandum unto this come. above any others of the 10? and why the Commandment, should be expressed by this word Remember? The common reason hereof rendered by divins is, to prevent carelessness and forgetfulness on the six working days, of the Sabbath day, next ensuing; lest men should leave some common works of the six days, to be done on the 7th day Sabbath: this I confess a truth indeed, but this is not all I suppose: for, if one demandeth a reason, why God prefixed a Memento to this Com. more than unto any other of the commandments, this cannot be the reason; because that by men's not forthinking, of the Sabbath, some works are left undone on the six days, to be done on the Sabbath day, and so the Sabbath is profaned, and the 4th come. transgressed: For, seeing that we are in like danger, of breaking every other of the Commandments, by a carelessness and a not forthinking of our duties in them enjoined, it should have been needful therefore, to have had a Memorandum prefixed, unto every one of the 10. Com. as well as unto this 4th come. lest we break them also, through forgetfulness: but since a Memorandum is put to this come. and not unto others, such a reason therefore would be sought, as agreeth to this come. and not unto others: Now in this point, if I may take leave, to deliver mine opinion, I cannot find out a better reason than this: God foreseeing, that after a long time, that is, about 364 years after Christ (for then was the Sabbath day abolished, by the Laodicean Counsel, as afterwards you shall hear more) this his Sabbath day, would be not in part violated, and profanely kept; but that it would be utterly and altogether blotted out of remembrance, in all Christian Churches, for 1200 years together, as it is to this day; to prevent which forgetfulness and utter neglect of his Sabbath day, it pleased God, to prefix a Memento to this come. that so, if it be forgotten, it might in time, by one means or other, be brought to remembrance again, which God grant.  
If we take a survey of all the 10 Com. we shall find, that nothing commanded in any of them, is so wholly and utterly buried and forgotten, as is the Sabbath day, commanded in the 4th come. when they had buried Christ, they laid a stone upon him, and sealed it, to make all sure, that he might never rise again; so have they buried the Lords Sabbath day, and lest it rise again, they have cast an heap of stones upon it, calling it jewish, and judaisme, and a sign and shadow, and a buried abolished ceremony, and what not? and all to bring it out of remembrance: Now though Papists, have foully forgotten the 2d come. yet all Protestants remember it well enough, God be thanked: I know not any one thing in all the 10. Commandments, forgotten by Reformed Churches, but this one thing only, to wit, the Lords Sabbath day: and as for this; this is forgotten of all, both Protestants and Papists: it was very needful therefore, that the Lord should prefix a Memorandum to this Common. above and before all others, that so his Churches might come into a remembrance of his Sabbath day again.  
The Lords Sabbaths are now forgotten, they ley buried in abhorred forgetfulness, like as a man's body, lieth stinking in the grave, God grant them a speedy and glorious resurrection: they are forgotten, God of his mercy bring them once again to remembrance. I am but a poor and mean one, every way low and little, timorouse by nature, stammering in tongue, unfit for a business of this nature, so as I durst not adventure upon a business of this consequence, if by any other means or persons, I could have foreseen any possibility of a reviving the Lords Sabbaths: but looking about, and seeing none that would set to his hands, but that still the Lords Sabbaths must remain in oblivion; I have above and beyond my wont courage, (as it is well known) taken unto me a fiery zeal for the Lord of Hosts; if it be rashness, I will be rash: if it be folly, I will be a fool, with David; if I perish, I perish: that small mite, and single Talon, wherewith all God hath be trusted me, I will improve it and employ it, to the utmost, for the reducing Gods Sabbaths, into remembrance again, in his Churches: hitherto, in comparison of this cause of Gods, I have not counted dear unto me, Wife nor Children, Friends nor Country, maintenance nor good name; but cheerfully in regard of the goodness of the cause, have parted with them all more or less; I have now nothing left, but life and liberty, and these I trust, the same God that hath enabled me, will still; I am in a readincsse, to departed with these also or either of these, for God, and to seal up his truth with my lief or liberty, that so I may once at length attain unto that joyful Crown of Martyrdom, for bringing Gods Sabbaths, into remembrance again. Remember the Sabbath day.  
A great work requireth many hands, and can you, ye Trib of Levy, gaze on, to see the issue; whilst one, singly and alone, striveth beyond his strength; and laboureth till out of breath, in God's quarrel; you neither animating, nor part taking, nor putting your least finger to the work? I know you can not plead ignorance, unless it be affected; the point is easy and familiar; were you but as willing, as able, I could not war alone: said the Angel of the Lord, curse ye Meroz, curse ye bitterly the inhabitants thereof: because they came not to the help of the Lord, to the help of the Lord against the mighty, jud. 5.23. why abidest thou (Levy) among the sheepfoulds, to hear the bleat of the flocks, v. 16. come forth, come forth to help the Lord: the work is mighty, to cause through all Curches, a remembrance of the Sabbaths of the Lord: it is not a private cause, that a single one only should combat, the whole army of God's host, must take up arms, the cause is public and universally general: but if nothing will avail; what shall I curse, as said the Angel of the Lord? no, Christianes' must not curse, but bless; I pray God give them better hearts: it was Paul's case, at my first answer (quoth he) no man stood with me, but all men forsook me: wherefore with Paul, I pray God it be not laid to their charge, 2 Tim. 4.16. in mean time I faint not, but fight I do, and fight I will, uhhither with many of with few, whilst I have any breath or being.  
And thus fare of the Commandment, and of the word Remember.   

SECT. VI  
The next words we purpose to speak of shall be these, Six days thou shalt labour, and do all thy work. Touching these words, I purpose to inquire but after two things; the one is, to know whither these words, be a Commandment or no: the other is, to know which days of our week, these six days here mentioned are: for the former, some take these words, to be a permission; but I determine with Perkins, in his Cases of Conscience Pag: 106. C. that they be a Commandment; and his reason shall be my reason, which is this; that they are a Commandment, because they are propounded in Commanding terms, like as all Commandments are of the same judgement also is Musculus fol. 62. these words also, in the days of Christ, were holden for a commandment; saith the Ruler of the Synagogue, there are six days, in which men ought to work, etc. Luk. 13.14. He said men (ought) as of duty, to work in the six days.  
If any shall object, that then a man is bound to labour all the 6 days: I answer it followeth not; for, so the Lord said of the Sabbathday, in it thou shalt not do any work, Exod. 20.10. and yet for all that, works of mercy, and works of necessity may be done: and so here, albeit that God hath said, six days thou shalt labour: yet lawful recreationes when necessity is, may be taken, in the six days.  
Yet further, if any shall object, that then we must keep no holy days: if we must labour the 6 days: I answer it followeth not: for, 1. the come. addeth thes words, and do all that thou hast to do, so that, if a man can so finish all his works, that he hath to do, in less than 6 days, so as no work be left to do on the Sabbath day, than he may keep that time which he can spare, for an holy day. 2. it is true that some holy days, may be kept, as Christmas day, Coronation day, Gunpowder Treason day, and the like days of public thanksgiving, & days of public fast, which are one day in a year, not a day every week; for, we have examples for it in Scripture, Esther. 9.27, Joel. 2.15. now these being extraordinary cases, an exception or dispensation may be admitted in the come: but what's this to our case? for, the Com. is to be understood of an ordinary weekly practice, when there is no just and weighty cause to the contrary: but the case of holy days, is of a rare and seldom action, and upon extraordinary occasiones.  
The second query shall be to know, which days those are, wherein God hath commanded us to labour? the answer will be those six days, which were the first six days of the world's creation; to wit, those six days whereof we read, Genes. 1.5.8.13.19.23.31. the which went immediately before the first Sabbath day, that ever the world saw, the Sabbath day whereon God himself rested, where of we read, Genes. 2.2.3. these six days, are these: 1. Sunday. 2. Monday. 3. Tuesday. 4. Wednesday. 5. Thursday. 6. Friday. Now that these and none other, are the six days, enjoined in the 4th come. is proved.  
1. Because else there would be a confusion of God's 7th day, wherein he rested, with the other six days; now this must not be, for then God shall be defeated of his end and purpose, which was to have the 7th day sanctified, as appeareth by the 4th come. and that because himself rested on it, Genes. 2.2.3. but if we keep not the days of the week distinct, it would come to pass, that we should work sometimes, on that very day, whereon God rested from work, and which God blessed and Sanctified, for an Holy day. 2. The reason of the 4th come. Exod. 20.11. which God draweth from his own example, is by way of similitude, urging us to tread in God's steps, to be imitatores, and followers of him, that is, to labour, when God wrought, and to rest when God rested: now if we should labour on the 7th day, then slould we not be like, but unlike to God; for we should work when God did rest, so should we not imitate God. Wherefore we must choose thes six days, which went before the first 7th day, or Sabbath. 3. It appeareth by the constant practice of the jews until Christ; and by the jews now living at Amsterdam and elsewhere, that the 4th come. was to be understood of those very six days, which were the first in the world's creation, and which go before our Saturday: for the jews ever made, and still do make, these their six working days, Sunday, Monday, Tuesday, Wednsday, Tursday, and Friday. Yea, since Sabbath day, is a proper name, and a standing day, by it the other six days may be known. 4. It appeareth by the New Testament, for every where, the day of Christ's resurrection is called the first day, of the week, Mat. 28.1. Mark. 16.2. now the day of Christ's resurtection is our Sunday, confessed by all sides; so than our Sunday is the first of those six days, wherein we ought to labour by the come. and Friday then will be the last of our six labouring days: having thus fond out with days of the week, we ought to labour in, we come unto uses of the point.  
Here I might incist, by way of confutation, of that error of Mr. Greenwood; who stiffly defendeth it, that these words in this 4th come. Six days thou shalt labour, etc. they are no part of the 4th come. but a part of the 8th come. as if God had not known how to place his commandments, but had mingled some part of the second Table, with the things of the first Table; and written some part of the 8th Com. in the 4th Com. either God hath misplaced things, or Mr. Greenwood hath mistaken things; but supposing no other divines will second him, and that the bare mention of this absurdety is enough to confute it, I pass on.  
The first use of this point, is for the discovery of the error of many, who being urged by the 4th Com. to keep the 7th day for the Sabbath: they answer, that Sunday, or the Lord's day is the 7th day, to them: for they labour the six days which go before the Sunday. To whom I reply, that albeit Sunday is the 7th day to them, yet is it not the 7th day to God: for that day, which they count the 7th day, the same day, God ever counted for the first day; our Sunday, is the first day of the week in a divine account, not the 7 day & last, as we have proved: wherefore whosoever reckoneth Sunday for the 7th day, he followeth an unwarrantable and humane account, and forsaketh the Scripture account, which calleth Sunday, the first day of the week constantly; now in divine matters, we must follow a divine account, and in God's matters, we must take God's account: again, whosoever reckoneth Sunday for the 7th day, and therefore resteth on Sunday, he doth not imitate God, in resting when he rested, and in working when he wrought; according as is prescribed in the 4th comm. but rather he crosseth and thwarteth God, by resting when God wrought; and working when God rested: for on our Sunday we rest, but on our Sunday God wrought; in that he began the first day's work in the creation upon our Sunday, making the light on this day, Genes. 1.4.5. again, we cross God on our Saturday, for in it, we work, but in it God rested; yea, this day, God blessed it and sanctified it for an holy day, Genes. 2.2.3. and yet this day we profane it, and make it a working day. Thus it is plain, that it is a foul error in any to count our Sunday, or Lords day, the 7th day, and so a Sabbath or resting day, when as it is one of the Six labouring days, and so a working day.  
The second use of this point, is for information: for if by the 4th Com. our six days, to wit, Sunday, Monday, Tuesday, Wednesday, Thursday, and Friday, be those six days, wherein we are to work, after the example of God; than it followeth, that no day of the week can be the Sabbath day, or Resting day, but Saturday, the 7th day. This is to be noted against all those, who by their vain glosses, would expound the 4th come. so, as if some other day of the week, besides Saturday, might be the Sabbath day by the 4th Com. now this cannot be, seeing God hath appointed all the days of the week besides Saturday, for working days.  
The third use of this point, is for confutation: is it so, that our Sunday, or Lords day, is by Gods come. a working day, it being one of the six days, and the first of them; how un advised then are those which go about to set up, and uphold the Sunday or Lords day, for a Sabbath day, and resting day weekly? when God appointed it for a working day, and also gave it us under his own example; himself working on it, for our imitation: neither can any answer, that this la, six days thou shalt labour: was a Ceremony and shadow, and so abolished by Christ: for there is no ground for that in scripture: the contrary is rather manifest, for what God did at the creation in working on our Sunday, Christ our Saviour ratified at the redemption; for being risen from the dead; upon our Sunday, the day of his resurrection, he travailed, and two of his disciples also, a matter of 15 miles, Luk. 24.13. wherefore Sunday is a travailing day, a working day, whother you respect God's example, at the Creation; or Gods 4th Comm. upon Mount Sinai; or Christ's example and his Disciples after the Redemption.  
But chief and principally, I mind to urge this use against some Ministers, who do again notoriously abuse this 4th come. by proving out of it, an institution for the Lords day, or Sunday, to be a Sabbath: thes men seem for the time, to have laid aside both wit, and learning: are they not ashamed, to go about to wrist that Com. to speak for, and command the Sunday, to be kept for a Sabbath and resting day, the which doth expressly command the contrary? For, this branch of the come. Six days thou shalt labour. Doth command labour on the six days; Now the first of thes six labouring days, is our Sunday or Lords day: now was it ever heard before, that one commandment, should command contrary things? or that one part of a commandment, should command us to labour, on the first day of the week, and an other part of it, command us, to rest from labour on the same first day of the week? is this to deal honestly and faithfully with the word of God in expounding it, to make it contradict itself; and that not in divers places, but in one and the same text? I see it is not without cause, that the Scriptures command people, to Try all things, 1. Thessal. 5.21. and so they had need do, lest they drink in poison, in stead of an healthful potion.  
Thus I have discovered an other shameful abuse of this 4th come. wherefore, when hereafter you shall hear any of these, preach for the Lords day, and prove it to be a Sabbath day, out of the 4th come. then think of this use, collected from these words, Six days shalt thou labour. Yea, when you hear them press men's consciences for the Lords day, to keep it holy, and rest from work; because the 4th Com. saith, Remember the Sabbath day: do you then call to mind, that this day which they urge so, it is not named Sabbath day, but Lords day or Sunday; now the 4th come. saith not, Remember the Lords day etc. but Remember the Sabbath day etc. and further call to mind, that the 4th come. saith, Six days shalt thou work: one of which six days is the Lords day: How then can these men urge me to rest upon the Lord's day, which is one of the 6 days, and that by the 4th come. when the same come. biddeth me to labour on the Lord's day, as being one of the six labouring days? Thus if people will be wise, thes Ministers, if they will deceive, they shall but deceive themselves.   

SECT. VII.  
We have finished the former, and affirmative part of the come. we now come to the latter, and negative part in thes words, But the seventh day is the Sabbath of the Lord thy God, in it thou shalt not do any work etc. See the same repeated Exod. 31.15. Exod. 35.2. Exod. 16.26.28. Exod. 23.12. Levit. 23.3. Deut. 5.14. in which texts, the 7th day is delivered in praeceptive and commanding terms, prohibiting straightly, the profanation of it by working, and that upon pain of death etc. In this negative part of the Com. I will incist by way of exposition, only upon the word seventh: for the true sense of this word, we must note that there are two sorts of numbers, a Cardinal, and an ordinal: the Cardinal number runeth thus, one, two, three, four, five, six, seven etc. The ordinal number runeth thus, the first, second, third, fourth, fifth, sixth, seventh etc. the due understanding whereof, bringeth much light to this point; as for the Cardinal number, be it four, six, or seven, it compriseth all and every one of the number; as all the four, all the six, all the seven: but now the ordinal number, it ever notifieth but one of the number, and that is ever the last of the number also; for example, The Third, it compriseth not all the Three, but only one of the Three: again it signifieth not the second, nor the first, but the third, which is the last of that number. 2. The fourth, it compriseth not all the 4, but only some one of the 4; again it pointeth not to the second, or third of the number, but to the fourth only, which is the last of the number. Now to apply this, we must know that this word in the 4th come. (seventh) it is not a cardinal, but an ordinal number, the property whereof is to notify one only, and also the last of the number; wherefore, when the Lord said, But the seventh day is the Sabbath, etc. hereby he gave us to understand, that he meant it of the last day of the week, and of the last day of that number, not of the third day, nor of the sixth day, but of that which is last of the number, to wit, the Seventh day. And if you would know which day of our week this 7th day is, see all the 4 Evangelists, calling the Lords day of resurrection, which is our Sunday, the first day of the week; if then our Sunday be the first day of the week, then reckone onewards, and Saturday will be this seventh day; and also the last of the number.  
Come we now unto the uses of the point, and first, is it so, that this 7th day, is commanded, and delivered in preceptive and commanding terms, as hath been proved by sundry texts of Scripture; then this bewrayeth the folly & madness of some Divines, who seeing that here the Lord God doth so directly point at the Saturday for his Sabbath, as they have no way to avoid it. Hereupon they fall to a blasphemous denial, saying, that these words, But the 7th day, is the Sabbath of the Lord, in it thou shalt not do any work, etc. are no part of the 4th come. and that they are nothing but appurtenances forsooth; thes men will take away no less at once, than the Negative part of a Com. they would have no more in the 4th come. but thes words, Remember the Sabbath day, to sanctify it. I might easily show them, that thes words, Sabbath day, and seaventh day, are used promiscuosly, so as take away the one, and take away the other, grant the one, and grant both, see Exod. 20.11. Exod. 23.12. Luk. 13.14. yea, they be used both, to notify one & the same day; like as Lords day, and Sunday, be both names for our first day of the week, so are Sabbath day, and, seaventh day, names for Saturday the last day of our week, if the one than belongs not unto us, no more doth the other; and if the one be a part of the Com. so must be the other also.  
But by these and the like evasions, they will by hoocke or by kroocke, as we say, by one bad means or an other, reject the proper day, and time of the 4th Comm. and yet their very consciences tell them, that the duties of rest and holiness, which were commanded together with the time and day, & in the self same come. do belong unto us: now what an absurd thing it is, for any to go about to divorce, separate, and disjoin, those things which God hath married as it were & joined together? in the 4th Com. God joineth together the time, and the duties to be performed in the time: now what God hath joined together, let no man put asunder. They think the duties commanded to the jews, are descended to us, but not the time, wherein those duties were to be performed: this conceit of theirs, is much like absurd to these; as if an house should descend to the heir, but not the ground whereon it stands: or, as if a bond of 10 paiable to the father upon the 7th day of May; some Lawyers should be of opinion that the some of money indeed, to wit, the 10l. is descended to his son, after his decease but not the time & day of its payment, mentioned in the bond: or, where as our Saviour taught the jews his Disciples, in the 4th petition of his prayer, saying, give us this day our daily bread, to beg for two things, the one is bread, the other is the day, and time when to have it, to wit, this day: some Ministers should imagine that indeed the petition concerning bread is Moral, and concerneth us Christian Gentiles; but for the day and time, that they would have it this day, that's Ceremonial, and belonged only unto those jews the Disciples of Christ, not unto us: just thus, deal our Ministers now, with God's 4th Comm. the duties belong to us, say they, but the time concerned the jews only, not us: never were there any Expositions more absurd, then are our Expositions of the 4th Com. no, for absurdety, popish jesuits' themselves cannot out strip us: rather than fail, a part of the Com. shall be denied too.  
A second use may be for confutation of such Ministers as will by one means or other, so falsely expound these words in the Negative part of the Com. which mention the 7th day, as they will make the people strongly believe, that God meaneth the 8th day, or the first day: as if God had not known how to speak, but when he nameth the 7th day, he meaneth the 8th day; when he speaketh of the 7th and last day of the week, yet he meaneth the 8th or first day of the week: who would think these to be faithful expounders of God's word? there are arguments & lights enough in the Com. as hath been shown, whereby one that is but willing, may see which day of the week God meant. Nevertheless, whatsoever can be said to the contrary, thes men will apply & urge this 4th come. hardly upon men's consciences for the 8th day, or Lords day; as if the 7th day, & the 8th day were all one: may it not truly be said of such Ministers, as once the Lord spoke of those priests, Her priests have wrested the Law, Zepha. 3.4.  
This use may also be pressed against the people, for suffering themselves to be thus deluded, & blinded: it seemeth they observe not the rule of the Apostle to Try all things: nor the practice of the Bereanes, to search the Scriptures, to see if the things be so, or not: but they handover head, take all that is spoken for gospel, if the Minister be an honest man, in their repute. As S. Paul said, O ye foolish Galatians, who hath bewiched you, that ye should not obey the truth? so may I say to many English people; O foolish Auditoures, who hath bewitched you, that ye should not understand the truth? do ye not know the right hand from the left, the 7th day, from the 8th? the beginning of the week from the end? will you suffer yourselves so to be abused, that a Com. for the 7th day, you should be brought to believe that it bindeth your consciences, to the 8th day? finally it seemeth you choose rather to believe man then God; for God saith in express words, the 7th day is the Sabbath: but many Ministers say, the 8th day is the Sabbath: now whither of these twain, you give more credit unto, yourselves shall be judges.  
I know well they think to salve up the matter with a distinction of a 7th & the 7th: and so our 8th day, may be a 7th day, though not the 7th day. But we must know there is a Divine account, and an humane account, now in divine matters we are to hold us to a divine & scripture account, not to such a one as we may forge out of our own brains, beginning at what day of the week we please for the first of our 7. Now forasmuch as God useth to begin at our Sunday or Lords day, for the first of the 7; both at the Creation, Genes. 1.5. and after the Redemption, Mat. 28.1. Mark. 16.2. Luk. 24.1. joh. 20.1. Act. 20.7. if we will rekone the days of the week, as God reckoneth them, and begin where he beginneth, we must count our Sunday or Lords day, for the first day of the week, or of the Seven; which being so, rekone forwards, and you cannot possibly make, any day of the week the 7th, besides Saturday: yea, Saturday is the 7th day, even in Nature, for it is the 7th day from the Creation: yea, Saturday is also the 7th day, in a Christian account, if you rekone from the Redemption; for Sunday or our Lord's day, being the day of Christ his Resurrection, wherein he had finished our Redemption, and this Lord's day, being the first day of the week in a Christian account, for all Christianes' so count it, & so did the 4 Evangelists, Mat. 28.1. Mark. 16.2. Luk. 24.1. joh. 20.1.19. count forward and Saturday must needs be the 7th day, to wit, the 7th day from the Redemption: so that Saturday is the 7th day every way, both from the Creation, & from the Redemption: wherefore, they who talk so of a 7th day, as if any day of the week might be a 7th day, they are never able to show us, any day of the week, to be a 7th in Scriptures account, but Saturday, what a folly is it then for them to talk of a 7th day, as if Sunday might beit? & yet so they talk, saying we keep a 7th day, on Sunday, though not the 7th day: it is a 7th day indeed, but a 7th of their own devise, but never of God's allowance.  
Some expound thes words, the seventh day, to be meant thus one of seven: some one day of the 7. but what is this better, or other, then to say a 7th? for both ways they make Gods certain time, to be uncertain: for God spoke of the 7th day, which is for certain the last day of the number & week, not of some one day or other uncertainly.  
This one thing is to be noted, as a great folly in the Patroness of the Lords day, they will have a Sabbath in Remembrance of the Redemption, as the jews had in memory of the Creation; & this their new Sabbath also, that it may stand by the 4th Comm. it must be on a 7th day; & yet they cannot tell where to find a 7th day, in any divine account for it, unless it be Saturday, which they abhor; & therefore in room of a 7th day, whereon they tell us, they have at last lighted on a first day; are they not near the matter think you? furthermore, they abhor the 7th day from the Creation, for their new Sabbath; well then, I would gladly know of them, whence they would have a 7th day; it must be either a 7th day from the Creation, or a 7th day from the Redemption; there is no third to be imagined: I know they will choose a 7th day from the Redemption; well then, since Sunday or Lords day, is the day whereon Christ rose, and so the first day of Redemption, wherein he brought light & lief into the world; let them rekone onwards, & Saturday (though it grieveth them) will be the 7th day, from the Redemption: wherefore, if they will be like themselves, Saturday must be their new Sabbath day, if they will keep a 7th day from the Redemption, in remembrance of it.  
Saturday, is not only the 7th day from the Creation, but also from the Redemption; wherefore, what day can be more fit for a new Sabbath, than Saturday? for it answereth both to the Creation, & to the Redemption, being the 7th day from both: how fitly then might the memory of both Creation, & Redemption, be celebrated both together, upon one day, to wit, Saturday every way the 7th day?  
To conclude, suppose we, that Christ had left a commandment for the Lords day, in these words, Remember the Lords day to sanctify it, etc. but the first day is the Lords day, etc. should not they be censured for corrupters & wresters of the Scriptures, who would attempt so to expound this first day, which is Sunday or Lords day, as it might be understood of Monday the second day, which is the day after? why just so do they now deal with God's 4th comm. it saith, Remember the Sabbath-day, etc. but the seaveuth day, is the Sabbath day etc. And yet they will make the 8th day, which is the day after, to be the Seaventh day: why might not the second day be understood, when Christ said the first day, as well as the 8th day, when God said the 7th day?   

SECT. VIII.  
The last thing in this 4th come. to be handled is the reason of it in thes words, for in six days the Lord made the heaven & earth, the sea, & all that in them is, & rested the 7th day; wherefore the Lord blessed the Sabbath day, & hallowed it, Exod. 20.11.  
In these words, or in this reason to the come. these things are considerable, 1. That God blessed and hallowed the 7 h day. 2. The reason moving God, to hollow it. 3. How these words, are a reason to the 4th comm. as for this third thing, it shall be handled in a Section by itself. For the first, that God sanctified the 7th day, or Saturday Sabbath: see this plainly in this 4th come. Therefore the Lord blessed the Sabbath day, and hallowed it. Exod. 20.11. see it also Genes. 2.3. So God blessed the seventh day, and sanctified it. So then, this Saturday, 7th day, Sabbath, is a blessed and a sanctified day: look what God hath blessed, it shall be blessed: and what God hath sanctified, it must be holy; the Saturday, 7th day, Sabbath therefore, is an holy Time, an holy day. Thus Musculus fol. 62. God might (saith he) have commanded only the acts and doings of the day, but to set out the matter more pithily, he said, Remember that thou sanctify the day of the Sabbath: He chargeth that the day itself shall be reputed holy. Where Musculus doth not only affirm, that the time and day was as well commanded, as those duties in the day, of rest and holy exercises; but also saith, that the day itself is an holy day. Neither is this day holy, by any man's hallowing or sanctifying of it, but by the proper work of God himself; for, saith these texts, the Lord blessed the Sabbath day, and sanctified it: and, God blessed the 7th day, & sanctified it. Hereby we see, how God hath chosen out the Saturday for an holy day, above all days of the week; and God having made it an holy day, he hath thereby put as much difference betwixt it, & other days of the week, as was wont to be betwixt A Priest, & a common man: the Temple, & their common houses: & as is now betwixt Sacramental bread, & common bread at our tables. Hence it is, that Saturday the 7th day, is called, the Sabbath of the Lord Exod. 20.10. and, the holy of the Lord, Isa. 58.13. and, my holy day, Isa. 58.13. and my Sabbath, Isa. 56.4. How meanly soever times now count of this day, yet you see by these names, and Epithets, how God esteemed of it.  
I come to the second thing considerable, which is the reason which moved God, to hollow this 7th day, Saturday, Sabbath: the reason then why God sanctified this day, it was, because himself had rested on this day, from his great & miraculous work of the World's creation; see this most evidently Genes. 2.3. So God blessed the 7th day, & sanctified it, because that in it, he had rested from all his work. You see one reason then, of the Sabbaths institution & consecration: thus A Kingdom, doth solemnize the Coronation day, because on that day the King came to his Crown: men keep their Birth days, and Marriage days, because on those days they were borne, & married: Those jews Ester. 9 kept the days of Purim, because of their deliverance from Hamans' conspiracy.  
I come now to the uses of these two points: and first, is it so, that therefore God sanctified the Saturday, 7th day, Sabbath, because that in it he had rested from all his work; why then say some men, it matters not which day, we give God for a Sabbath, so be we give him one & c? Here was a reason you see, moving God to set apart Saturday, rather than Sunday, or any other day, to wit, because he had rested on that day: and had God a reason moving him to make a choice of days then, & is there no reason at all now, but one day may be as meet as an other? hath length of time, worn this reason out of use? will any say, it matters not which day we keep for Coronation day, birth day, or Marriage day? for Christ's Passion day, resurrection day, or ascension day? Is there not some reason even in thes, for one day above all others? even so, is there not a reason, why the 7th day, should be solemnised & rested on above all others, since that God solemnised it, & rested on it; and did therefore bless it, & sanctify it, because himself had Rested in it? I desire this may be observed, by such as expound the come. to be meant of one of seven: that is, of one day of the 7, or of some one day of the 7 or other? as if God had made no choice, or difference of days; & as if God had as well sanctified Sunday, monday, tewsday etc. and made them Holy days, as Saturday his sacred day.  
There are besides others, these reasons why we should celebrate this day, rather than any other, 1. because on this day God rested, and not on any of the other 6 days; & we must imitate God. 2. God hallowed and sanctified this day, & so he did not honour any other of the six days; but appointed them for work. 3. God had special reason to sanctify this day, because himself had rested on it; but he had no reason so to sanctify any of the six days, for he rested not on those, but wrought on them. 4. God commanded this day in special to be sanctified by his 4th comm. which were reason enough for us to put a difference of days, if we had none other. We see then, it is a frivolous objection, to say the least of it, for men to say, it matters not so much, which day we give God for his Sabbath, so be he hath one. God is in love with his own choice, no day can so please him, as his own chosen day. The jews might as well have said, so be we offer Sacrifice in an house, & by a man, it matters not which house, nor what man: yet God had chosen his Temple before all Houses, & his Priests above all men, therefore they durst not alter God's choice. Might not we as well say now, it matters not so much what man ministereth the Sacraments, so be a man doth it: nor what we drink at the Lords Supper, so it be liquor? do we not abhor such objections? If we will keep a Sabbath by the 4th come. we must betake us to such a day only, unto which this reason of the Sabbaths institution mentioned in the 4th come. doth properly belong: it cannot be said of any of the other 6 days Sunday, Monday, Tuesday, Wednesday, Thursday, or Friday, that God blessed or sanctified any of them, because he had Rested on them: if therefore we choose any of these 6 days, 1. we keep a day which God did not bless nor sanctify for that end. 2. We defeat & disappoint God, of his main reason & end, which moved him to ordain & command the Sabbath, to bless it and to sanctify it; for, because God had rested on the 7th day, which is Saturday, Therefore the Lord blessed the 7th day, & hallowed it, Genes. 2.2.3. I pray let this point be well observed, for it is of great consequence.  
Use 2. is it so, that God hath sanctified & hallowed, this 7th day, Saturday, Sabbath; how is it come about, that this sacred time, is now every where in all Churches so strangely profaned? for, as those jews, dealt then with the Temple, they bought in it, & sold in it, & changed their money in it, Mat. 21.12. So do we now profane the Saturday Sabbath, by having markets therein, by buying & selling therein; yea, we refuse not to do the most base, servile, drudgery works, that the Kitchine hath, on the Lord's Sabbath day: we are fare unlike our heavenly Father in the use of this day; he sanctified it, we profane it; he rested on it, we work on it; he commanded us to Remember it, we forget it. These things considered, it is high time for every man, to make a search & inquisition, to know what's become of the Lords Sabbath? and to be well informed of the reason. why the Lords Sabbaths are now forgotten, & so strangely profaned: The Priest's lips must preserve knowledge, and people must seek the law, at their mouths, Mal. 2.7. Wherefore I advice people, to have recourse to their Ministers in this matter, and in most serious manner demand of them what's become of the Lords Sabbaths? & by what warrant this sacred time, is now so profaned? and if they cannot for the present give you a sound reason, desire them to take it into consideration, & to study the point better, that so a full satisfaction may be given to God's people in this matter, or else a reformation may be sought: it is no dallying; the matter is weighty; that a sacred day, so hallowed by God, should be now so profaned, it standeth every man upon, to have sound arguments for it, unless he will be guilty of the sin of profaning Gods Sabbaths, weekly, and transgression of the 4th come. & sleiting God's example and precedent.  
This one thing I dare confidently avouch, that no Minister is able to show, any text of holy writ, which doth necessarily abolish this 7th day Sabbath: as for those texts Coloss. 2.16. Exod. 31.13. which are their main texts, there's no necessity at all in them, for abolition of the Moral Sabbath; for there be answers enough to them, & sufficient enough, (as shall be seen hereafter, when we come to answer to all their objections) if those that oppose God in his Sabbaths, did but please to retain them, and to sanctify them: I am confident therefore, that it is nothing but their mere wills, & pleasures, that makes them inveigh against the Lords Sabbaths: Let people therefore see to it, what manner of arguments & reasons, they admit of from their Ministers, for their profaning of the Lords Sabbaths, which he hath hallowed & sanctified; let not every trifling probable argument be available, having but some liklihod to be so; but let them call for such solid & substantial reasons, as do prove the abolishing of the Sabbath day necessarily, clearly, & undeniably, to the full satisfying of their consciences; & let Ministers give them no reasons here, for their justifiable profaning of the Lords hallowed Sabbath, but such as will hold currant, before God, at the day of judgement, when God shall call for an account of his sacred time, & holy Sabbaths: neither let the people rest satisfied, till they have such reasons, for their profanation of the Sanctified 7th day Sabbath, as they do verily believe are sound & warrantable, & such as God will accept at their hands, when they shall be questioned therefore, before his Tribunal: for no probable contingent, & doubtful arguments, will then pass for current, against an express commandment, and so ancient & sacred an ordinance, as is God's Sabbath. I conclude this point, with those words of the voice from heaven to Peter Act. 10.15. The things that God hath purified, pollute thou not. So say I to Ministers, when your people repair unto you, for reasons, to justify them in the profanation of the Lords sacred & holy Sabbaths; have a care, lest you draw all the guilt of Sabbath breaking, & the sin of transgression of the 4th come. upon your own souls, and that by your reasons, you do not pollute the things, which God hath sanctified & purified, the Lords Sabbaths I mean: the things that God hath sanctified, pollute thou not.   

SECT. IX.  
I come now to the 3d thing considerable in the reason to the 4th come. mentioned in these words, For, in six days the Lord made heaven & earth, the sea, & all that in them is, & rested the 7th day: Therefore the Lord blessed the Sabbath day, & hallowed it. These words six days, you have them twice mentioned in this 4th come. the first time they are mentioned, is in Exod. 20.9. and there they are to be considered as a commandment: for they are delivered in commanding terms. The second time, you have them mentioned, is in Exod. 20.11. and here they are to be considered as a reason: and so much is manifest by the rational particle (for) prefixed as you see. Wherefore now we are to consider of these words, as they are a reason urged by God, to induce us to the Sanctifying of his Saturday, 7th day, Sabbath, commanded in this 4th comm. & the reason is to be applied to the come. on this manner. 1. On the 7th day thou shalt rest from thy labours; because I the Lord thy God at the Creation, rested from my work on the same day, or on the 7th day. 2. On the six days thou shalt labour & finish all thy works, so as nothing be left to be done on the 7th day: because on the six days, I the Lord thy God did work, & finish all, leaving nothing to be done on the 7th or Sabbath day. Thus stands the reason, in relation to the come. as I conceive it: as in the former part of the 4th comm. God presseth us to the observation of the Saturday Sabbath, by virtue of the 4th come. in commanding terms, saying, Remember the Sabbath day, to sanctify it, so in the latter part thereof, God presseth us to the observation of the same day, by his own example: so then, if either precept, or precedent will avail with us; if either an imperiouse commandment, or a sweet & gentle reason will avail any thing with us, than we must keep God's Saturday Sabbath: and such with whom neither God's commandment, no nor yet his pattern & example proposed for us to follow, will prevail, they show themselves not children of God, but rebels to God.  
God is pleased many times, in Scripture, to propound himself for our pattern, as 1. Pet. 1.15. As he which hath called you, is holy, so be ye holy, etc. Our Saviour Christ exhorteth us, to do good to those which harm us, that so we may be the children of our heavenly father etc. & then he concludeth thus, you shall therefore be perfect, as your father which is in heaven, is perfect, Matth. 5.48. and so in this 4th come. God hath set forth himself for our pattern, saying, Remember the Sabbath day, to sanctify it; for I the Lord sanctified it: on the 7th day, thou shalt rest; for, on the 7th day, I the Lord rested: if therefore you will be led by reasons, as reasonable men should, then let God's reason take place with you; or if you will be led by examples, let God's example be of force with you, to keep his Saturday Sabbath: Wherefore laying aside God's commandment, I now urge only God's reason upon you; and God's example upon you; exhorting you in the words of the Apostle, Be ye therefore followers of God, as dear children, Eph. 5.1. He kept the Sabbath day, do you so too. But if yet you shall inquire which is the day? I answer, see but which day of the week it was, on which God rested at the Creation, Genes. 2.2.3. & that is the day which God persuadeth us to keep: else it were impertinent, for God to persuade us to keep the 8th or 9th day, because he kept the 7th day. The premises & the conclusion, must be understood of the same thing, as Logiceans know well; the 7th day, therefore is the day, to wit, the 7th day from the creation, which is Saturday; for on this day God rested, and to this day God persuaded us.  
The use of this point is for the just reproof of our times, with whom neither precept, nor precedent will prevail; for, neither God's commandment, nor God's example, can do any thing now a days, no nor yet God's reasons can move any whit; if any of these 3, or if all of them together, would take place with us, behold, we have them all in this 4th come. For 1. God commanded the Sabbath day. 2. God kept it himself. 3. He allureth us by a strong reason, taken from his ensample, & noted by the particle for. How could a point be more thoroughly pressed? of all sorts of people, which come under this reproof, I find none more guilty, than some of the Clergy; for as for the Laity, though they be guilty hereof, yet a little matter would soon reclaim them, but as for these of the Clergy, they are intoxicated, and even drunken with reason & Sophistry; for God's reason, which he useth here in this come. to allure men to keep his Sabbaths, it is with them as no reason; for, either they will make this reason, no part of God's common. or but as some needless appendix unto it; or let it stand still for a cipher, as no reason at all; & so they make a show to embrace Gods 4th come. but not his reason which he added to the same commandment; it is the property of an unreasonable man, to reject God's reasons. Or else, by their subtle use of reason, they can toss it, as a man doth a Tennis bale, from one day, unto another, as if the reason must run thus; Therefore God blessed & sanctified the 7th day, because we should keep the 8th day: therefore God hallowed the Sabbath day, because we should sanctify the Lords day. As absurd as it is, for the conclusion to be understood of one day, & the premises of an other, yet can they put some colour or other on it, whereby the simple, yea & themselves too, are deceived: and this deceit is the more dangerous, in that it is cullered over with a show of learning; common people verily believe, that because they are so learned & conscionable, therefore they use their learning & conscience in every matter they meddle withal; I wish it were so; Oh that Lot, David, and Peter had always used that knowledge & conscience, that was in them?  
Were it the common people that violated Gods Sabbaths, we could soon check them with the 4th come. & with the example, & reason of Almighty God, to the contrary: but now since it is the sign of Ministers, no bonds, nor reasons of God, can hold them; for they have fond out so many distinctions, & answers, & obiectiones, as they can both violate & profane the Sabbath day; & yet again make God & man believe, that they keep the Sabbath day; as you see none cale more for it then they, witness their Sermons; so these can profane God's Sabbaths, with a grace; they can do it, & defend it when they have done; they can do it & never blush at it: these therefore are in a most dangerous, & well nigh desperate case, small hope of repentance. This one thing I demand of them, let them put all their learning, & all their honesty together, & try, if by them both, they can tell how to apply this example & reason, which God addeth here to this 7th day Sabbath, unto their 8th day, & Lords day Sabbath.  
God hath urged his Sabbaths 1. with a Memorandum prefixed to them, more than to any other thing Commanded. 2. with a Commandment. 3. with his own example. 4. with a strong reason. what may be the reason, why these Clerks professing to be Masters of reason & Arts, should not see or acknowledge these most reasonable things? or should so foully misapply them, as formerly we have shown they do? It cannot be the difficulty of the point, for that's easy & familiar: nor can it be the strength of Scriptures, against the Lords Sabbaths, for the abolishing them; for they have none necessarily proving that point: nor can it be the strength of Scriptures for the alteration of the day, for they have none to that purpose neither: wherefore it must needs follow, that the eyes of their reason, are blinded with some sinister & by respects or other: I will propound some, & let their own hearts judge whither I have hit the mark or not.  
Many look upon the antiquity of the point rather than upon God's Commandment; verily believing, the abolishing of the 7th day Sabbath, & the erecting of the Lords day Sabbath, cannot possible be an error, it is so ancient; as if error could no be ancient.  
Many look upon the universality of the point, (an other Popish argument) verily believing, it cannot possibly be an error, which is so universally received, especially many of them being religious & Godly men: as if a Godly man could not err.  
Many look upon the learning, of such as have professed it, (an other Popish argument) as if learned men could not err. Thus, they that look asquint, at thes by respects, when they go to judge of the case in question, rather than at those 4 main things even now propounded to be considered in God's 4th Com. it is no marvel they cannot see the wood for Trees.  
Many look before they will read my book, or scane the point, at the utter impossibility of any reformation; (as if our days were worse than ever were any before) & therefore they have no mind to understand it; thus they look upon God's matters with carnal eyes; who, in other cases teach men to do their duty & leave the success to God: should all men tread their steps, they would make all sure against any reformation, since they will receive no information.  
Some are of opinion, that God will wink at us, as he did at the Patriarches having many wives; since it is the practice of all Churches, to do as we do; & therefore they will go on, regardless of any further knowledge of the point: But such men may live in adultery at this day, upon the same growndlesse opinion, if but many others would consent & join with them in this wicked practice, so as they might but have this plea, that all men do so, or that all Curches do so. (I would not be thought to speak at rovers, & to guess only in these objections & by respects, at what men may think; for these mine ears have heard men make the most of these objections which here I propound.)  
Many before they will open the door of their understanding, to this point, first cast in their minds, what a scandal it will be to their Ministry, what a discredit to their people, that they have misledd the people so long; & therefore judge it better to go on still as they have begun, they shall answer all, a swell as their forefathers who have done the like: and their people, shall get to heaven in this (wrong) way, as well as the people of former times did; & therefore they will none of the knowledge of this point: but I should think, people would more rely upon their Minister's honesty & fidelity, & credit their Ministry more, if they saw them so fare to neglect themselves & their credit, as for God's glory, & the good of their people, to reveal a truth to them, though it cross what they had formely taught them.  
Many think, what shall I learn? what I that have thaught others? & now in mine old age? it is better to hold this for an error, & so to reject all thoughts of it: but I should esteem that man not worthy to teach others, who scorneth to learn of others.  
Many think, if they should give any way to the knowledge of this point, they should but disturb the peace of the Church, & we are now at a sweet concord; it is better therefore to be ignorant of it, etc. But by this reason, we might have remained all Papists unto this day; for had our forefathers, upon this ground rejected Luther's doctrine, had we not all been deeply guilty still, of the sign & breach of the second Com. & Popish Idolatry? yea, & what I pray is this better, then gross temporising, & pleasing of the times?  
Many think, possibly it may come to pass, that the profession of this point, may cost them loss or hazard of their livings, whereby they are now comfortable maintained; & therefore it is good, not to be first in the knowledge & profession hereof; they think they may know it soon enough 10 or 20 years hence to their cost, let others break the ye in the mean time. But these men set more by a good living, then by a good conscience: they love to serve God, but it shall be no further, than they may serve their own turns: they will serve God, if they be sure once, it will cost them nothing.  
Many think, it is not safe to be acquainted with this point, lest it entangle their consciences, etc. But thes men, whilst they seem to be of tender consciences, bewray they have no conscience, or very corrupt consciences: for, if they had any conscience, or any good conscience, would it suffer them to refuse such a light in to God's Law, as would cause them to make a conscience of it? were God's Laws, and the knowledge of them made (think you) to entangle men's consciences? do not Ministers & people both, pray & use means, to increase in knowledge of God's Laws; & are they now afraid of the knowledge them, when of tendered unto them lest their consciences should be entangled with them?  
Many think, happily it is a truth, & it were not amiss if it were preformed; for we have little to say for our Lord's day; & as little against the Sabbathday: but that such a mean obscure fallow, as this Brabourne is, who is such & such; we know him well enough, both what he is, & what he was, etc. that such a one should attempt this reformation, our Spirits cannot brook it: But brethren, I have often & still do wish unfeignedly in many respects, that God had put it into the heart of some other man, an eminent person, to have informed in this case, that so my meanness, should have been no impediment, to the progress of God's cause, but God is want to glorify himself by weak instruments, that so the praise may be to God, & not to the instrument: that our times are no changlinges; that they differ not from former times, shall appear by a story I read of in Peter heylyn's Microcosmos pag. 291. where it is thus reported; In the time of Luther's reformation, one Matheo Langie A Cardinal, & A Bishop, of A Bishopric, of the greatest revenues, of any in all Germany, ingenuously confessed, that the Mass was not void of its faults; that the Courts of Rome were corrupted, & that a general reformation, of the lives of priests & friars, was necessary: But that a poor, rascal Monk (for so he thought Luther, saith the Author) should begin all; that he deemed intolerable, & not to be endured. Thus you see, scandal hath formerly been taken, at the meanness of the person: great Clerks, will neither attempt the reformation of abuses themselves, nor yet can they bear it, that their inferioures should do any thing neither: the reason I take to be, because in the former, they are in danger to lose their greatness, in the latter, to lose their goodness: it is lamentable to see, how now a days, the word & truth of God, is receined with respect of people, and that among the best, both Ministers & people: they inquire not now a days, what he sayeth: and how agreeably to the rule of God's word he speaketh: but, what is he? whence comes he? is he a loft in the world? benifised with a good living? richly attired? is he a man of note? can he countenance us? and the point he speaks for? these, & the like carnal & childish respects, have Christians, in receiving God's word; it would discourage any man almost, that is less than A Doctor of Divinity, & of the highest rank for honour & worldly dignities, to be industriouse in the study of the Scriptures, so as thereby to add further light unto profession; because what he saith shall be as meanly accounted of, as his person is: S. james saith. my brethren, have not the saith of our Lord jesus Christ in respect of people jam. 2.1.  
Who that looketh upon these so many stumbling blocks, with many others that might be shown, can wonder, that men of a sharp sight, yea & holy lief, should have their eye sight daz●lled, & not see such a truth, as is encountered with so many difficulties: were it such a truth, as the knowledge & public profession thereof, would stand with antiquity, universality, public applause & approbation, facility of reformation, credit & reputation, liveings & preferments, than should I wonder & wonder again, if Ministers should not find it out presently. & profess it publicly: but this is such a truth, as is at the first thoughts of it, oppugned by a whole army of gain saying objections, all which, are prevalent with manes natural corruptiones: let not people therefore, think it a thing altogether impossible, for many Godly & learned Ministers, to side it together, against such a truth, & to bewillingly ignorant of it: and let such Ministers themselves, search out which of these obstacles here mentioned, or the like to them, hath so blinded their minds, & dazelled their reason, as neither God's Memorandum, prefixed to the Saturday Sabbath; nor God's Commandment; nor God's ensample; no nor yet God's reason & persuasion; & all written in the Moral Law, can prevail with them, to take in to Remembrance again, the Lords Sabbath day: for doubtless, there must bosom beam or other, in the eye of their reason, which cannot see reason in God's reason.  
Before I conclude this section, one thing more I would commend to your consideration, & this it is; whereas this 4th come. generally considered, hath two parts; the one is the Commandment itself; the other is the reason of the commandment: as formerly I have shown you, that our Ministers have by their renowncing of the time in the Com. renownced & abolished, by just consequence, the whole 4th come. also: so much I am to discover a further error of theirs, which is, that by their abolishing of the time in 4th come. to wit, the Saturday, 7th day, Sabbath; hereby also they have nullified, & abolished, the reason to the come. which is taken from Gods own example, and contained in these words, For in six days the Lord made the heaven & the earth, the sea, & all that in them is, & rested the 7th day: Therefore the Lord blessed the Sabbath day, & hallowed it. All these words I say, they have utterly nullified, so as now they stand but for a cipher, to fill up an empty place. What I have charged them with, I thus make good: The argutum & thing which God would persuade his people unto, it is the observation & sanctification of the 7th day Sabbath, as you may see in the come. foregoeing this reason; to this end it pleaseth God, to frame & propound unto us, a most notable, & lively reason, taken from his own example, to this effect, Remember you to sanctify the Sabbath day; for because I sanctified the Sabbath day: Do you rest from work on the 7th day; for because I rested from work on the 7th day: & therefore I hallowed & sanctified the 7th day Sabbath. Now suppose we, that the 7th day Sabbath were abolished, as they say it is, which is the argutum or thing argued, whereunto God did by this reason persuade, than what use can there be of this reason, which God here propoundeth? for example, now that Circumcision, the Passeover, & Sacrifices are ceased, what use is there now of those reasons, whereby God's people the jews, were then persuaded to those duties of Circumcision, the Passeover, & Sacrifices? such is the case here, take away the Sabbath day, & you take away the reasons that belonged to it, to persuade unto the sanctification thereof: for what need reasons & motives, to persuade unto that which is not?  
But happily they will say (though untruely) that the Sabbath day is not abolished, it is only but changed unto the Lord's day. Well, say we for this time grant them this for argument sake: then thus I make it good against them; the reason of the 4th comm. cannot possible be a reason unto the Lord's day, for it is most absurd for any man to think, God should persuade us to keep the Lords day, because he kept the Sabbath day: or that God should persuade us, to keep the first day of the week, because kept the 7th & last day of the week: Thus the conclusion, & the premises should not be of the same, but of sundry things: For, the day whereof the question is, as now they would have it, to wit, the Lords day, it differeth much from the day mentioned in the reason to the come. & that thus, 1. The day in the reason, God rested in it, but the day in the question, God wrought in it. 2. The day in the reason, God sanctified it, and hallowed it, but the day in their question, to wit, the Lords day, we no where read that God blessed it, & sanctified it: so the one differeth from the other, as much as an hallowed, or holy day, doth from an unhallowed, or working day. If it be so then, that this reason proposed by God, cannot be applied unto the Lord's day, than it followeth, that this reason, is made by such as oppose the Lords Sabbaths, a very cipher, & of none use, but to fill up a void place. A very wicked fact it is, whosoever are guilty of it.  
Yet further, that this reason stands now a days (since our Lord's day is come into use, and the Sabbath day abolished) as a mere cipher; it will further appear, if you do but take a suru●y, of the Sermons of Ministers in the Pulpit; & of their writings in books; for of all the arguments & reasons, whereby they urge people to the observation of the Lords day, you shall never hear them make any use at all, of this reason, the which God himself hath thought most meet to be urged, and hath therefore annexed it, to his come. When did you hear any say, it is your duty, to sanctify the Sabbath day, we now keep; because on it, God Almighty rested from his work? and, it is your duty to keep this Sabbath day, because God did at the Creation, bless it, and sanctify it? No, if they should use these reasons, their daubing would be seen into; every man can tell them, this Day that we keep, is not the day wherein God rested, but the day where, in he wrought; and this day, is not the d●y which God blessed & sanctified, for this day, is the 8th day, but God sanctified the 7th day: wherefore they are ashamed to use this reason, & therefore they let it stand untouched, & thus it hath stood for a Cipher, this many hundreth of years: me thinketh the consideration but of this one point, should be enough to certify them that they are wrong, for as much as they dare not press this Sabbath we now keep, with God's reason, annexed to his 4th Comm. now of all reasons that men can invent, what reason more forcible than that, which is taken from Gods own example, that he rested on that day, & sanctified it: but now this argument from the example of God, is stolen in the Churches, is quite out of use; who doth excite & stir us up, in thes our days, from the example of God, saying, let us keep the Sabbath day, for God Almighty kept it? let us rest from our labours on the Lord's day, because God rested from his works on this day? let us sanctify & hollow the Lords day, because God Sanctified & hallowed it, at the Creation, Genes. 2.2.3. let us keep the Sabbath day, an Holly day? for God made it an Holly day, by hallowing it, Exod. 20.11. Genes. 2.2.3? Let us honour it, as the most ancient holly day, it being as ancient as the world, Genes. 2.2.3? & as the most honourable holly day, it being made an holy day, by God himself, & not by man, Genes. 2.2.3. all men follow the example of the king; & who would not follow this example of God, the king of kings, if it were urged? if therefore the Lords Sabbaths, be neglected, for want of forcible & most prevalent arguments & reasons, let such Ministers bear the blame, who deprive the people of this so effectual & moving an argument: what a marvelous thing is it, that God should in his wisdom & goodness to us, besides his Com. persuade us by such moving & powerful reasons, as he hath annexed to his Com. & yet Ministers are Mute & silent, as if there were no such things in the Law & word of God: is it not meet, that such of owl error as this is, should be discovered?  
But suppose that some have Sophistically, by playing with the homonymy of the word Sabbath, improperly applied to our Lord's day, both deceived themselves & others, & so urged a fare off this reason upon our day, surly they have touched it, but lightly, as glad when they are safely got off it again, lest they should bewray all: for example, suppose a man that knows the difference betwixt the day called Sabbath day, in scripture; and the day called Lords day: the one being the 7th & last day of the week, the other, the first day of the week: the one, being the day before the other; the one being for memory of the Creation, the other for memory of the Redemption: if now a Minister should tell him, it is his duty to sanctify the Lords day, because God sanctified the Sabbath day; would not the man think the Minister jesteth with him? since he knows God sanctified the 7th day of the week, but our Lord's day, is the 8th day, or first day of the week? & since he knows that the reason which he useth, speaks of the day named Sabbath day, but the day he applieth this reason unto, it is of another name, to wit, the Lords day? would he not think the Minister hath foully mistaken himself, to misapply so the example of God, to a wrong day? for, if the Minister would press a man, to sanctify the Lords day, from the example of God, he must bring an example where God rested on the Lord's day; and where God blessed & sanctified the Lords day. Wherefore, to conclude this point, either they are a shamed of God's reason, & dare not use it at all; or if they do, they must play the egregiouse Sophisters with the peopse, by playing with the homonymy of the word Sabbath, useing it in an other sense, than it is used by God, thereby to cover their doubling, from the eyes of the people; but for the most part of them I am sure, they use not this reason at all, & these do less evil, than those which abuse it.  
Thus than you see, they have first abolished the whole 4th Commandment, as elsewhere I have proved; & here again you see they have abolished the reason to the Com. & God's example: now then let us put them together, & then the total some will be, that they have by abolishing the Time in the 4th Com. abolished also the whole Commandment: & not only that but also the reason & example of God, annexed to the Com. & so they have made clear work; for they have taken away all, even all, root & branch. Thus you see then the time and 7th day in the Com. is of some consequence, even as the foundation is to the building, when as it being once removed, all comes tumbling down, let this time therefore be more regarded, if you will have the 4th come. at all regarded.   

SECT. X.  
Having finished the Exposition of the 4th Com. & discovered the manifold errors, & shameful abuses of it; that I might yet further make these errors appear; I purpose here to mention two things: The former is, to show how our Congregations (which is much to be lamented) will for the must part of them, come short of their hoped for reward, for Sabbath keeping: & that the residue, do but dally, if not mock with God: this cogitation, doth present itself to me, when I think of the public prayers of the Church: for there the Mimister in the name of God with loud & audible voice, a 'mongst other of God's 10 Com. pronounceth these words, being the 4th come. Remember the Sabbathday, to keep it holy. Six days shalt thou labour, & do all thy work. But the 7th day is the Sabbath of the Lord thy God: in it, thou shalt not do any work, thou, nor thy sone, nor thy daughter nor thy man servant, nor thy maid servant, nor thy eattell, nor thy stranger, that is with in thy gates. For in six days the Lord made heaven & earth, the sea, & all that in them is, & rested the 7th day: wherefore the Lord blessed the Sabbath day, & hollowedit. Now presently, thes words being uttered by the Minister, the whole Congregation confirmeth them, by this devour & godly prayer, unto Almighty God saying, Lord have mercy upon us, & incline our hearts to keep this Law. The charge of the Minister standing in God's room, & the Echoing voice of the people, by there prayers, as an answer confirming, putteth in my mind, to think what a lamentable Dialogue would be betwixt Almighty God, & us, if he should call us to an account, for the breach of his 4th Com. for, albeit we draw nigh to God, in the Congregation, with our lips, saying Amen to all God's precepts; yet in our lives is no such matter: and because we all, one day, must come to this account; it shall not be amiss, to have the state of it presented before our eyes here; that so if we cannot acquit ourselves, we may know it in time, whilst there is space for repentance.  
Suppose we therefore, Almighty God examining us; & we again answering for ourselves, thus. Question. 1. Have you remembered my Sabbath day as I commanded you by my Minister in the Congregation, & unto which you did subscrib & assent by your prayer? Answer, no Lord, we have in deed forgotten that day, but we have been mindful of the day after it, to wit the Lord's day. Question, 2. But have you Sanctified my Sabbath day, as I commanded you? Answer, no Lord, we have (we must confess it) profaned that very day, but we have sanctified the Lords day, which is but the day after it. Quest. 3. But as for the 7th day: where as I certified you, that the 7th day, is the Sabbath day, Exod. 2●. 8. & charged you, that in it thou should est do no manner of work, etc. have you now refrained your labours, & rested from work, on this 7th day? Answ. no Lord, we confess indeed, that how ever we have done our works on this 7th day, yet have we rested from our works on the 8th. day Quest. 4. whereas I sanctified & hallowed the 7th day, & also set you mine own precedent for your example, in as much as I Rested on the 7th day, & moved you by a reason drawn from mine own example, which I annexed to my 4th Com. have you now imitated mine example; and regarded my reason where by I persuaded you? Answ. no Lord, we have neglected thy example, & thy reason: But we have imitated Christ & his Apostles, in preaching and hearing of sermons & the like, on a day, whereof we read not that ever thou didst Sanctify it, namely on the first day of the week, which thou didst command for labour. Now think of this matter good brethren in time, lest you lose your hoped for reward, of keeping the Lords Sabbaths: for will this answer go for current think you, before God, at that day of Reckoning?  
But this answer is too right down for some; for these have ingenuously confessed the truth: wherefore we must lay down an other answer for them, for they like Saul, who contrary to God's Commandment, spared Agag & the best of the Sheep, etc. yet said, I have obeyed the voice of the Lord, 1 Sam. 15.20. so these stand to justify it & defend it, that they do obey the voice of God, according to his 4th Com. well let these be tried, sayeth the Almighty, Quest. 1. Have you Remembered my Sabbath day? Answer, yis Lord, for as for that day, we never thought of it; but we remembered the Lords day, the day after. Quest. 2. And have you sanctified my Sabbath day, as I commammanded you? Answ: yis Lord, for we profaned it with servile labours, but we have sanctified the Lords day. Quest. 3. And have your rested on the 7th day; for, the 7th day is the Sabbath of the Lard, etc. Exod. 20.10. Answ. yis Lord, we have laboured on the 7th day, & have rested on the 8th day. Quest. 4. But the 7th day, is the Sabbath of the Lord thy God, Exod. 20.10. have you now kept the Sabbath of the Lord your God? Answer: yis Lord, we have profaned it, but we have kept the Sabbath of the Lord Christ. Quest. 5. have you kept the 7th day Sabbath, in imitation of me, the day which I set you for a pattern, the day solemnised in remembrence of the Creation? Answ: yis Lord, for we have kept the 8th day, or first day of the week, in imitation of Christ and his Apostles, the day solemnised in remembrance of the Redemption. judge now good brethren, if these men may not besaid, to dally & mock with God, in a most serious & weighty matter.  
Yet further, there are but two eminent places in the Church, wherein the Minister performeth his service to God; to wit, the Delike & the Pulpit; & lo, how these  & are at jar? In the Desk, the Minister readeing the 10 Commandments, saith, the people must sanctify the Sabbath day: but the same Minister, in the same Church, & to the same people, being but gotten up in to the Pulpit, saith, they must sanctify the Lords day. In the Desk, he saith, the 7th day, is the Sabbath: but gone, but a fare as the pulpit, & there he saith, the 8th day is the Sabbath. Think you, these men are not gone from their Text, when they read one thing, & preach an other? is it meet, that the Desk & the Pulpit, should be at such odds?  
I confess they have some idle distinctions, & frivolous answers, whereby for the present they stop up the month of conscience, and blind the eyes of the simple, but let them try, if they can by the same answers & distinctions, blear the eyes of Almighty God, at that day: In the days of blindness & popery before Luther brought light unto the second come. I verily believe it, that Popish Priests, had not more, nor more gross answers, distinctions, & objections, to maintain their Idolatry and Image worshipping, against the second Comm. then now a days our Ministers have, to mainteive their sign of Sabbath-breaking, against the 4th Com. but what should I say? I wish I knew, how else to inform God's people of his will; & how they & I might sanctify God's Sabbaths, in private, with out the public assemblies of the Church, & helps of a Minister, & disturbance of the Church; as we may & can yield obedience to any & every of the other 9 come. singly & alone every man by himself, with out the help & company of others; & although they would not join with us; could I, I say, have devised this, it should well have been seen, that I would never have blotted paper to inform, or contended with these cunning Sophisters, who by their wits, such as they are, will make any thing good they please to undertake; they should for me have goneon, till they had met with the reward of their daubing & doubling. For as I suspected them, so I find them, like Moab, jerem. 48.11. settled on their lees: & like the men in jerusalem, Zephan. 1.12. frozen in their dreges.  
The second thing I purpose to mention, for the further appearance of the abuse of this Comm. here followeth: whereas words & arguments, will hardly avail, I purpose in the last place to try, if sense will be informed; for which purpose, I will give you an ocular demonstration, so as the sense of seeing shall be convinced of the abuse of this Com. That this may be, I will set here before your eyes, the whole 4th come. intirly, as God wrote it in the Tables of stone: furthermore, as for these things, which so many Ministers say, are ceremoniouse & abolished in this Com. those things I will compass about with a parenthesis, or two half moon circles, that so you may see, which parts of the Com. they hold for Moral, & which for ceremonial: behold it thus: Remember (the Sabbath day) to keep (it) Holy. Six days shalt then labour, & do all thy work: But (the Scaventh day, is the Sabbath) of the Lord thy God (in it) thou shalt not do any work, thou, nor thy sone, nor they daughter, thy man servant, nor thy maid, nor thy beast, nor thy stranger that is with in thy gates: for in six days, the Lord made heaven & earth, the sea, & all that in them is, and (rested the 7th day) Therefore, the Lord blessed (the Sabbath day) & hallowed (it.) Lo, which parts of this 4th Com. they make Ceremonial & abolished; to wit, all those words, which are enclosed with in the parenthesis: for the word (day) this they abolish for a ceremony by these Texts, Rom. 14.5. Gal. 4.10. & for the word (Sabbath) that they hold for an abolished ceremony, by these Texts, Col. 2.16.17. Exod. 31.13. and for these words, (these 7th day, is the Sabbath) this is that which of all other parts of the commandment: they abhor, as a jewish ceremony; so much for the commandment: come we next unto the reason of the come. noted by the word for; which containeth a most effectual persuasion from Gods own example: & herein these words (rested the 7th day) do stand for a Cipher; no Minister at any time in these our days, useing thes words, as a reason to move and excite us, to rest on the 7th, or 8th day, because God rested at that time: secondly, these words (the Sabbath day) do stand for a Cipher also; for no Minister doth persuade us in these days, to sanctify the Sabbath day, because God sanctified the Sabbath day, to wit, the Saturday Sabbath: for it is the Saturday which God hallowed & sanctified at the Creation.  
Now cast thine eye back good Reader, & see the come. behold what they allow of it to be moral, and how much of it they will needs have to be ceremonial, & like a cipher; did thine eyes ever before behold, such a mingle mangle, such a hotch potch: the 4th come. is by these Interpreters become, half fish, half flesh; A Lynsey wolsey; A moral Ceremonial Commandment; partly lasting, partly faded. There be many Statute Laws in this Kingdom, & 'tis said, many Lawyers will do much for money; but can such an instance as this be shown, where the Lawyers, have by their expositions & plead, so mangled any of the King's Laws, as have our divine Lawyers, who in this case, have taken away the key of knowledge? Luk. 11.52? How can a man's eyes but abhor to look upon, & behold any writing, thus interlaced with parenthessese, many hundreth of years after it was written? but how should a Christian look upon any of God's ten commandments, with any patience, to see them or any of them thus mangled & defaced? was God so mindful, to place all the morales by themselves, in the Tables of stone, & to exclude the Ceremonials, and wright them elsewhere, as unfit to be matched with the lasting Morals, and are there now so many Ceremonial words crept into this Moral law? We read in 2. S●m. 10.4. how King Hanun took David's servants, and shaved off the half of their beards, and cut off their garments in the middle, even to their buttocks, and sent them away; me think these men, could not look more ill favouredly & disguisedly, then doth this 4th come. Now it is thus barbared and notched, by our late barbers: If I would have a thing ugly done indeed, these men shall do it for me.  
Furthermore, the indignity offered unto this come. is such, as it is not now only shameful to look upon; but also it is by their corrupt exposition, made very nonsense & ridiculous; to this purpose, let us collect together so much of this comm. as they allow to be memorall, and omit that which they make ceremonial, that is, so much as is put within the half moon circles, & see what a piece of senseless stufe there will be: and this than it is; Remember to keep holy. Six days shalt thou labour, & do all thy work: But, of the Lord thy God, thou shalt not do any work, thou, nor thy son, nor thy daughter etc. see if by their distinctions & subtleties, they have not picked out the heart, and sense of this come. by picking out the time. Thus for the comm. but further, for the reason which God hath annexed to his come. taken from his resting on the 7th day; and, from his sanctifying and hallowing of the 7th day: this reason I say, hath not only some words picked out of it, as had the come. but which is more, the whole reason itself, as God laid it down, & written it in Tables of stone, is utterly by them abolished & useless; no mention of it in these our days, thereby to excite & persuade people to the obedience of the 4th come. Wherefore, by your eye sight, you may behold the abuse of this comm. and by your observation, you may take notice, how the reason to the come. is nullified; two remarkable things to be observed.  
The consideration of these things (me think) should plead strongly against all the enemies to the Lords Sabbaths, that so all their reasons they bring against them, should be suspected & rejected; because by their abolishing his Sabbaths, they must needs make such havoc of God's 4th come. as you see: Their texts of Scripture also Col. 2.16.17. and Exod. 31.13. with the rest, are to be suspected as corrupted & grossly abused by them, seeing that they will so urge & press them, against the 7th day Sabbath in the 4th come. as that by one text of Scripture, they will mangle another; & so understand one text of Scripture, as it shall eat out the very bowels of an other; so setting Scripture against Scripture; the text Col. 2.16. shall eat out the bowels of the 4th come. yea this text Col. 2.16. with other the like, & certain reasons they have, shall pick out the very heart & sense of the 4th come. & make it senseless, as you see: of like nature are all their distinctions, & therefore worthily to be abhorred, of all such as love God's laws: God will undoubtedly one day, accurse all such distinctions, & expositions of any text of Scripture, as are made in opposition to his Laws: is there no way to expound the Gospel, but so as it must needs quite overturn the law, or some part of it? and is it meet to receive such unnecessary distinctions, as shall rend out, & raze out some portion of God's law, the Decalogue or 10 Com. I mean?  
But it may be objected, that we do not make such havoc with the 4th come. nor make it so void & senseless, but that we do still retain it, & do press it upon men's consciences, well nigh every sermon etc. True indeed, you urge the 4th come. but how absurdly, let all men judge; like as if a man should cancel a bond, & pluck off the seals, & yet stiffly plead his bond still; so these, after by their doctrine they have made the common. a piece of senselese & ridiculous stuff; yet still they call and cry out the 4th come. the 4th come. ye transgress Gods 4th come. Furthermore, the reason annexed to it by God, as most effectual to persuade men to obedience of this come. taken from God's ensample, this you altogether omit & neglect: For, when are you heard to persuade the people thus? Let us rest from our works on the Lord's day, because God rested on the 7th day, Gen. 2.2. Exod. 20.11? Let us sanctify the Lords day, because God sanctified & hallowed the 7th day, Gen. 2.3. Exod. 20.11? Let us be imitators & followers of God, as dear children, and keep that day weekly for an holy day, which God himself made & kept an holy day, at the Creation? No, no such matter, for so they should contradict themselves: If they should persuade men to follow God's example, so the mystery of their iniquity, would be discovered: for God kept the 7th day, from the creation; but our Lord's day, is the 8th day from the creation: & the day which God kept, was kept in memory of the Creation; but our Lord's day, is kept in memory of the Redemption: thus as the come. is nullified, so the reason to the come. is made a mere superfluous cipher, & altogether useless, let them say what they will to the contrary.  
As for the law itself, you urge it indeed upon men's consciences, but with small conscience you urge it; for you abuse & prefane God's word (as hath been shown) by applying that to the Lords day, which is a common working day, as friday is; which should be applied by God's ordinance, to an holy day, which himself had hallowed, as to the 7th day; as well might you profanely apply those Sacramental words of institution, to common bread, & to common water, as Gods 4th comm. to a common day, not sanctified by God. And thus much for Exposition of the 4th Commandment.  
THus I have endeavoured to make it appear, how they have corrupted & abused the la, and thereby corrupted & abused the people also: What remaineth, but that they may be driven to repentance, I mind them of that fearful denunciation, uttered by our Saviour Christ, after that he had ratified the law, in the integrity & perfection of parts, even to a jot & title of it, Mat. 5.18. Whereto he addeth these words, Whosoever therefore shall break one of these least Commandments, & teach men so, he shall be called the least in the Kingdom of heaven: but whosoever shall observe, & teach them, the same shall be called great in the Kingdom of heaven, Matth. 5.19. In which words, our blessed Saviour, doth persuade, to the keeping of the Moral Law, in every jot & title of it, unto the world's end: Further, our Saviour showeth wherein, or in what manner, he would have every jot & title of the Law kept; and this is two ways, the one by doctrine, noted in these words, and teach men so: The other by practice, noted in these words, Whosoever shall observe etc. whereby we see, it was the mind of Christ, to have every title of the la, not only observed & practised; but also, he would have every title of it, taught unto the people, & urged & pressed upon them: and on the other side, because the bare doctrine of the Minister, is forceless it. many men, without his practice; lest they should say, he layeth heavy burdens, upon other men, but himself will not touch them, with one of his fingers, therefore Christ joineth practise to doctrine, saying, Whosoever shall observe & teach etc.  
Furthermore, we are in special manner to note, unto what manner of people these words are directed, not unto lay men as they call them, but unto the Clergy, unto Ministers in special; as we may understand by the words teach men so: so then, this portion of Scripture, it is directed unto the Ministry; & the will of Christ to them is, that they shall both teach to the people, and also practise before them, unto the world's end, every jot and title of the Law.  
Now in the next place, we have Christ his arguments, to move & persuade Ministers, to these two duties; and because Ministers are of two sorts; some, though but a small some, will teach and practise, every jot & title of the Law, to the utmost of their power; but others, will neither teach nor practise the same; therefore hath Christ fitted his Arguments, to both sorts; & by name, to such Ministers as do both teach & practise; to them our Saviour promiseth this blessing, that, they shall be called great in the Kingdom of heaven: oh that there were yet many more, that would covet this greatness in God's favour, by teaching & revealing the whole counsel of God, even all his Ten commandments, intirly, in every jot title of them? But now as for those other Ministers, who refuse either to teach, or to practise, this Law of God intirly: to these, our Saviour threateneth a Curse, to wite, that these shall be called least in the Kingdom of heaven: now whereas our Saviour denounceth this curse, unto them, which break one of the least of these commandments: suppose we the Time commanded in the 4th come. where the very lest of the commandments because they use to cale it, but a circumstance, and the like; why yet for all that, so long as it is a commandment, though the least of all the commandments, yet Christ denounceth this Curse unto such Ministers, as refuse to teach the people this least come. and refuse to practise it before the people: they have pleased to miscale it a ceremony, & judaisme & the like; but let them try if this will free them before Christ his judgement seat, from this Curse of Christ, which he denounced being on earth. I believe all theyre subtleties & shifts, whereby they blind the eyes of men here, will hardly so blind the eyes of Christ then: he will have an account of his whole Law, not of pieces and parcels of it, as we please.  
Thus we see what the duty of Ministers is, namely to teach the people, to observe the Lords seaventh day Sabbath, which is one of the commandments, though you make it the least: and it is their duty also, if they will be freed of Christ his Curse, to observe & keep the 7th day Sabbath, before the people; so leading them by lief & doctrine together: but how far off, is the practice of most Teachers from observing the mind & will of Christ? in stead of practising the 7th day Sabbath in their own people, for example unto others; they could be content to persecute any, that they see forward this way; oh fearful! In stead of teaching the people this, which they count the least of God's commandments, & urging them to keep, every jot and title of God's Law, & so the Lords Sabbath day; they teach openly & publicly the quite contrary; as namely, that this least of God's commandments, it is abolished, and that the Sabbath day, commanded, it is abolished; thus this least of God's commandments is trampled down, because it is a little one, & a ceremonial one, & a circumstantial one; & not the Law of Nations, nor found now in the hearts off all men fall'n & corrupted, as a Law of Nature; and because commanded to the jew, and the like: but what soever be their shifts, sure jam the Sabbath day, is not less than one of the iotes and titles of God's Law; nor is it less than the least of God's commandments; wherefore, who soever teacheth in opposition to this Sabbath day, he bewrayeth himself to be no friend of Christ's, and that he regardeth not his mind and will, in teaching and observing all & every of the Commandments: nay he proclaimeth himself in open pulpit, to be a professed enemy to Christ our Saviour and these his words, Mat. 5.18.19. and to the integrity & wholnesse as I may call it of God's Law; he had rather have it lamed & percelled out, that so he might serve God by halves, and by piece meal, then to have an indifferent respect with David, unto all God's Commandments, Psal. 119.6. & rather than he would have God's Law entire & complete, in the perfection of parts, unto a jot and title.  
Is not it true of such Ministers wherewith the Lord charged those corrupt Priests, Mal. 2.9. to wit, that they were partial in the Law? & are not these also in our time partial in God's Law, when not with standing what Christ hath said, for the integrity of the Law, yet these men will reject a part of it, and so become like those Priests, partial in God's Law? for a part of God's Law they will have; an other part they will none of: the duties of rest and holiness in the 4th come. this part of the 4th come. they will have, but the other duty of the Time, this part of the same 4th come: they will none of. Were these Ministers of the lower rank for zeal, & of the Number of those which are not accounted so zealous of God's Laws, it were the less to be wondered at; but being puritant Ministers, and such as would be displeased at him, who should say to them, they had not an indifferent respect unto all God's commandments with out exceptions; that these I say should pick and choose, take & leave; & become like those profane Priests, partial in God's Law, it is to be marvelled at; Mistake me not good Reader, it is not purity that I mislike in puritanes; for of all men I honour no men more, than such as are, & endeavour to be, of pure heart & holy lief: but this I hate in them; to see their practice belie their doctrine & profession: for they teach daily for universal obedience to all Gods come. without exceptions & resernations; but Lo they are found here halting: one of the least (as they say) of God's Commandments, ratified by our Saviour, they neglect and contemn.  
Others there be of the same rank, which be not so impudent as the former, they preach & teach not against the Lords Sabbaths, & therefore are not guilty of the Curse of Christ, for breaking this least Com. & teaching men so: yet are they enemies to this least Comm. for having heard of my former book, which I written in defence of this least Com. and for the Lords Sabbath; yea, and after they have seen it, & read it over, they spit fire at it; & cry out, burn the book; 'tis a foul error, etc. These men like james & john, not knowing of what Spirit they are, would have fire come down presently; & although they know not, either how to prove their Lord's day to be a Sabbath day; nor yet how to disprove the Lords Sabbath day; or to confute the book, yet they can cry, burn the book, 'tis a foul error, etc. Thus these are so fare from teaching this least come. to the people; as that they use all their diligence, to scare & affright simple people, with great words; that so they might still remain caught in their snares, & in blind ignorance: if the Laws of this Realm, were fitted to these men's minds, it should be woe to him that toucheth this Lord's day Sabbath, the Diana of our time; but seeing they do it out of a good affection, I shall with Paul make it mine hearts desire, and prayer to God for them, that they may repent; for I bear them witness, that they have the Zeal of God, but not according to knowledge.  
They think it much, that they cannot prevail with the rude multitude, for the keeping Holy of the Lords day Sabbath, but that, say they what they can, yet they will revel, riot & profane it: well the case is now become their own; it shall be seen, whither all that I have said, can prevail with them, for the sanctifying of the Lords Sabbaths on the 7th day: sure I am I have said, & shall say much more, & more sound, for the 7th day Sabbath, to move them to keep it; then ever they did, or could say, to profane people, for the keeping of the 8th day Sabbath: if therefore, sinister affections, prevail so with them, that they will not liften to me, no more than their profane hearers will to them; let them tell me then, what is the difference betwixt themselves, and their profane auditors.  
An other sort there are, who are disobedient to Christ's will, by denial of the integrity, wholeness, & perfection of God's law; in as much as they do not only refuse to teach the people, this least of God's commandments, namely, which is the proper day & time of God's worship & service; but if they find, that by the pains of any others, more faithful in this point then themselves, any of their flock are taught & instructed in this way of the Lord more perfectly, that they begin to see a further light into this Law of God, than they were wont; presently they be labour it, to extinguish this light in them: to these, I may fitly apply that word of the Lord, jerem. 23.30. Therefore behold, I will come against the Prophets, saith the Lord, that steal my word, every one from his neighbour. These then, be sacrilegiouse thiefs, who will not sow the seed of God's word, in the hearts of their people, but will watch when it is sown, that they may come & steal it away again.  
I trust God's Ministers, will bridle corrupt nature, and give me leave to lay the plaster, where the sore is; knowing it is their office, to do the like to others daily; they who teach others to take a reproof, are not to learn in this point.  
Let me speak one word now, to all these 3 sorts of Ministers together: why are ye, you Tribe of Levy, such enemies to the integrity, wholeness, & perfection of the Law of your God? delivered with such majesty and terror, upon Mount Sinai Exod. 20? Why oppose you yourselves also, against those iotes & titles of this la, ratified by our Lord Christ, unto eternity, in his sermon on the Mount Mat. 5.1.8? Why do you not according to his will & mind, teach the people, this least commandment, touching the proper time of his worship and service? Nay, why are you so unlike yourselves? For it is a rule approved in expounding of the Scriptures, that things are to be taken in the largest sense, if nothing hinder. Now why then in expounding of this 4th come. do you abridge it, excluding the proper time thereof, as if nothing but the duties of rest and holiness, belonged unto us? Whereas you ought to expound it more largely, as including both the time of the 7th day, & the duties of rest & holiness also? since there is nothing that you can justly say against the time. Again, it is another rule in expouding of Scripture, & in special of the Moral law; that under one thing expressly commanded or forbidden, are comprehended all of that kind, with the least cause or occasion thereof: See here how they enlarge the la, to be understood, not only of the things there by name mentioned, but also, of things not mentioned, as of the causes & occasions: and yet the same men, being to expound the 4th come. are so fare off, from enlarging it, as they will miserable curtail it, and clip it, and pair it, until they have quite pared away, the 7th day Sabbath: Why are you so inconstant, & so unlike yourselves? is it a rule with you, that things not mentioned in the Comm. are to be brought in, that so the Com. may have the largest scope & compass; and will you exclude and thrust out, things by name, mentioned in the Com. as the 7th day Sabbath?  
Again, when we are to deal against Papists, than we are very zealous for the integrity & perfection of the law: witness M. Perkins in his first Volume pag. 400. where he proveth that a Papist cannot go beyond a Reprobate; because they make the whole law vain: and this he affirmeth in these words, If one frustrate but any one point, of any one commandment, the whole law thereby is made in vain. Cannot a Papist go beyond a Reprobate, if he frustrate any one point, of any one commandment? & can a Protestant go beyond a Reprobate, when he doth frustrate some one point, in some one commandment? as we do in the 4th comm.? Must the law stand, in every point, of every commandment, when we have to do with our Adversaries abroad, & is the case altered, when we be among ourselves at home?  
It is made a mark of sincerity, and of the truth of grace, when a man hath respect, unto all God's commandments, without exception of any: But come upon the matter with them, & then they that deliver this mark to others, can scarcely find it in themselves: For, albeit they seem by this mark, to justify the law, in the integrity and perfection of it; yet ask them what they think of God's 7th day Sabbath, commanded in the 4th come. and this they will balk and except, under one pretence or other, by miscalling it jewish, Ceremonial, and by saying falsely that it is abolished: and is this the respect they have unto all God's commandments?  
It is a rule also, that the law it is wholly copulative; that is, the things therein commanded, are firmly combined & knit together, so as not any one thing can be severed from the law: and thus fare they maintain the law, in its perfection & integrity; but how then cometh it about, that now you have made such a hiatus, such a gape in this la? one of the Links of this chain is broken, the commanded time of 7th day, in the 4th come. is taken out, and severed from all the rest: so now this copulation is uncoupled, and the la is not wholly copulative, it is but partially copulative.  
Behold how the enemmies to the Lords Sabbaths, & to the integrity & perfection of the Law of God say, and unsay it again: abroad with our adversaries, 'tis a point of reprobation, to frustrate but any one point, of any one commandment: at home, 'tis a point of judaisme, to maintain & defend them all. What should I say more? justly may the Lord lament over England, as once he did over jerusalem, saying, O my people, they that lead thee, cause thee to err, Isa. 3.12.   

SECT. XI.  
Thus I have defended the Moral la, against both Anabaptists & Libertins: and also the integrity & perfection of this la, against Protestants and Papists: to this end I have opened & expounded one branch of this la, to wit, the 4th come. and discovered many foul & gross errors in the ordinary received exposition thereof: Now for conclusion, I purpose to add an Exhortation to the love of this la of God.  
It is called a royal Law; But if ye fulfil the royal law, according to the Scripture etc. jam. 2.8. It is called a righteous Law; What nation is so great that hath ordinances and laws so righteous, as all this law, which I set before you this day? Deut. 4.8. It is as a light, in darkest night; Thy word is a lantern unto my feet, and a light unto my path, Psal. 119.105. Of all men, the Prophet David, excelleth in this argument, in his 119 Psalms: Thy Testimonies are my delight, & my counsellors, v. 24. My delight shall be in thy commandments, which I have loved, v. 47. Thy statutes have been my Songs, in the house of my pilgrimage, v. 54. Oh how love I thy Law it is my meditation continually, v. 97. I hate vain inventions, but thy law do I love, v. 113. Ye see here how David was in love with Gods la: Now this his love he doth express partly by his desires and prayers, and partly by comparisons: by prayers, Open mine eyes, that I may see the wonders of thy Law, v. 18. Hid not thy commandments from me, v. 19 Mine heart breaketh for the desire to thy judgements, v. 20. Giu● me understanding, that I may learn thy commandments, v. 37. I am thy servant, grant me understanding, that I may know thy Testimonies, v. 125. By comparisons, he setteth forth his love unto God's law: I have had as great delight in the way of thy Testimonies, as in all riches, v. 14. The Law of thy mouth is better unto me, than thousands of gold and silner, v. 72. Thy Testimonies have I taken as an heritage for ever: for they are the ●oy of my heart, v. 111. Therefore love I thy commandments about gold, yea, above most fine gold, v. 127. In a word, the law of God, it is the Church's inheritance & possession, Moses commanded us a law, for an inheritance of the Congregation of jakob, Deuter. 33. ●. & hence it was, that David had taken unto him, he law as his inheritance for ever, Ps● 119.111. & hence no doubt it is, that our Church hath taken this law also unto h●r, as her inheritance for ever, causing it to be read publicly in the Congregation, in most solemn manner; the Assembly all upon their knees, praying to God, to incline their hearts to keep this Law.  
Here be arguments and reasons enough, without further amplification, to move every Godly heart, to love the law of God; for, it is a royal law: a righteous law: a light for our comfortable direction: a law most lovely, oh how love I thy law: a law to be desired, Mine heart breaketh for desire of thy judgements. It is better, than thousands of gold and silver: it is an inheritance; and the inheritance of the Church: What need of more?  
As there is no Christian Church in the world, which enjoyeth this Law of God intirly, & in its perfection: So is there no member of our Church, that I know, who enjoyeth this Law, in its integrity, in his judgement, & practise both; albeit it were much to bewished, it being the Inheritance of the Church, wherein every member may challenge his share. I divide our Church & Congregations therefore, in to two sorts, purposing to make application of this doctrine, unto them both: the one sort, & that the fewest by infinite numbers, are such as are informed, in their judgements, & enlightened in this Law of God, in the integrity & perfection of the parts thereof: The other sort, & those the most, remain yet it darkness, & ignorance of this their Inheritance, the Law of God in its perfection. Touching the former sort, is it so, that thou lovest: his Law of God? then let this thy love to it appear: & that by hearty & firuent prayers unto Almighty God daily, that he would be pleased to infuse, the light of this knowledge, in to the minds & haerts of all men: & that it would please God, to incline the heart of our sovereign Lord & King, together with all the great governors, in Church & Common weal, to embrace this Law of God, in its integrity & perfection; that so a reformaiion being made, we may enjoy the Lords Sabbath, in practice, as well as in judgement.  
To this end, two things are required of thee, who art already enlightened, & dost love this Law of God in the perfection thereof: the one is, that thou further & disperse the knowledge thereof, as fare forth as thy place & calling will peremit, unto thy friends & acquaintance; thus did David, Teach me thy Statutes, (saith he) & then he addeth these words, with my lips have I declared, all the judgements of thy mouth, Ps. 119.12.13. and again, I will speak of thy Testimonies before Kings, & will not be a shamed, Ps. 119.46. Hereto accordeth S. Paul, wherefore exhort one an other, & edify one an other, even as you do, 1. Thes. 5.12. and, Exhort one an other daily, while it is called to day, Heb. 3.13. he that loveth the Law, must not only love it in the knowledge of it, but also in the practice of it, & how shall he attain the practice of it, unlese it be made known unto all, that so a general reformation may be.  
The other thing required of thee, is that in love to God's Law, thou be'st ready in thy place, to defend it, & the integrity & perfection of it, against all gainsayers: as the Apostle jude saith, contend for the maintenance of the faith, which was once given unto the Saints, jud. 3. so should we contend, for the maintenance of the integrity and perfection of the Law, which was once given unto the Saints and Church of God. This is that, which God laid to the charge of his Church long since, that, No man contendeth for the truth, Isai. 59.4. beware it be not laid to our charge also. Moses had many brethren, the Hebrews, yet would he not suffer any one of them, to suffer wrong of the Egyptianes', but rose up in their defence, and defended them so, one after an other, that at last he was forced to fly for his own lief, Exod. 2.11.15. so we brethren, if we love this Law of God, it will Kindle in us, an holy zeal of God's glory, & indignation against the enemies of God's truth, so as we shall rise up to defend & rescve any one, and every one of God's commandments, against those that would be shredding & pareing some thing or other away from the same. David saith God's testimonies they were the joy of his heart: and again, oh how lou: I thy Law? think we that David, could with patience have seen this Law, which he so loved, mangled and hacked, and so defaced, as we now are forced to behold it?  
I come now to the other sort of people in our Church, & they are those who be yet in darkness, & ignorance; who albeit they know much of this Law of God, yea the most of it, yet are ignerant of it in its integrity & perfection; for they are ignorant of Gods 7th day Sabbath contained in his 4th come. and so they know not all the Law, they are not acquainted with the whole Law, and will of God; for number, these are the most, and therefore the case is the more lamentable: yea and by so much also the more lamentable yet, in that they are not fully instructed in a matter, which nearly concerneth them; for this they must take special notice of, to wit, that by this Law we shall be judged at that dreadful day of judgement, as many as have sinned in the Law, shall hr judged by Law, Rom. 2.12. and again, so speak ye, and so do ye, as they that shall beiudged by the Law of liberty, jam. 2.12. Now it is a fearful thing, for a man to be ignorant of any one part are parcel of that Law, whereby he shall be adjudged: it concerns every man therefore, to study this Law, and to take in information of it, & of all the parts of it, & that with speed.  
But you may say, how shall this exhortation, to love the Law of God, in its perfection, concern such as you say are ignorant of the Law, as touching its perfection? can a man love the thing unknown? for answer hereunto, we must know, that how ever a man may he be said to be ignorant of a thing, as by it self, & in particular: yet may he be said to know it, and so also to love it, by an other, & in the general: I make it plain thus; he that love's one or more pieces of gold, as gold, he love's all pieces of gold; and as well those pieces in general, which he never saw, as those pieces in particular, which he hath seen: & by those particular pieces, which he hath seen, & found good & pleasant unto him, he comes to know that the other pieces unseen, being of like nature, they are also good & pleasant, and so he grows in love with them also: The case is a like, in him that hath the Inheritance of A Lord ship or Manner descended unto him, be it that he never saw nor knew, some particular Close, Field, or Tenement of his Inheritance, yet he hath a love unto these unknown parts of his inheritance, in the general: & by the experimental commodety he finds, by some of the known parts of his inheritance, he grows in to love of the unknowe parts also: So it is in this our case; 'tis true the most of men, they know not the Law of God, their inheritance, in all the parts of it, particularly, and by themselves; yet for all that, they have a knowledge & so a love to God's Law, and to the unknown parts of it, in the general, and by the other known parts; in so much as, many that are ignorant of some one or more points, in the particular, and by themselves, can yet truly say, that they love the Law of God, and the Law too, in its integrity & perfection; and out of this love in the general and by other parts, they unfeignedly desire to be made acquainted with those unknown parts in the particular, that they might, love them for themselves also.  
To apply this, dost thou then love the Law of God, why make it appear then, both to thine own heart, and unto all men, by thy love unto the unknown parts of it; for he that loveth some pieces of gold in truth, he loveth all pieces of gold also, as well those unseen as those he hath seen; so must thou do, if thy love to God's Law be sound, thou must be in love with all the parts of God's law, in its integrity; as well with those unknown, as with those already known.  
The way whereby thou must make known thy love, unto the unknown parts of God's Law, is in these two things: In an earnest desire to become acquainted in particular, with those unknown parts of God's Law; and, in a ready willingness to embrace the knowledge of them, when occasion by God's mercy is offered thee.  
For the former, as David, desiring to be delivered from his sins, prayed not only against his known sins, but all so against his onknowne sins, saying, cleanse me from secret faults, Ps. 19.12. so we must desire & that earnestly, not only the contenuance of the knowledge of the known parts of God's Law, but also the knowledge of the unknown and secret parts of God's Law: we have the Prophet David a notable pattern in this point, how earnest a suitor, unto God was he in this case? Open mine eyes (saith he) that I may see the wonders of thy Law: & again Hid not thy commandments from me & again, give me understanding, that I may learn thy Commandments. And then, his heart bursteth again with eager desire thereof, mine heart breaketh (saith he) for the desire to thy judgements. Thus if there be in us a firuent love unto God's Law, as there was in David, we will never be at rest, until we know God's Law yet better, and more fully, even unto perfection. The second thing, to wit, a ready willingness to embrace this knowledge, when it is tendered thee: this needeth no proof, for it followeth of it own accord; think you that after the Prophet David, had thus besought God by prayers, for further knowledge of God's Law, that then he would not have with both his arms, embraced him, that would have instructed him? how beautiful are the feet, of them which bring glad tydiuges! God's Law he called it, the joy of his heart: his inheritance; it was better unto him then thousands of gold & silver. Would not a man be ready to embrace the joy of his heart? an inheritance? and that which is better than gold and silver, when 'tis tendered him? Yis undoubtedly; why such is the law of God, & such also will be thy readiness to entertain it when tendered, if truly thou lovest God's law, as David did.  
I come now to apply the former of the two points: Is it so, that whosoever loveth God's law in truth, and sincerely, cannot but express his desires to the unknown parts of it? Then hereby may men judge of their estate to Godward, to know whither they do indeed & in truth, sincerely & unfeignedly, love Gods la, or not: dost thou desire the knowledge of all Gods la, as well as of some of it? Dost thou desire the knowledge of the unknown parts, as well as thou lovest the knowledge of the known parts? then is thine estate good to Godward, and doubtless, thou lovest the la of God in truth of heart, and in sincerity: but if thou contentest thyself, with the knowledge of that thou dost know, not desiring to know more, if more may be known; thy case is dangerous; it is to be suspected, that thy love to God's law, is but a feigned love, & hypocritical, & that thou art rotten at the Core, & not sound at the heart: For, he that loveth one piece of gold, he loveth all other pieces of gold; he that loveth one part of his inheritance, he loveth every part and parcel thereof, known and unknown unto him.  
Let the most men, both Ministers & people, be examined by this rule, & their love to God's laws, will be suspected: 'tis true indeed, they pray daily, both in public & in private, that God would increase their knowledge, & open their blind eyes; as David did, Open mine eyes that I may see the wonders of thy Law; but do they pray with David's heart, sincerely? Do they not pray with secret and reserved exceptions, and reservations? do they not indent with God secretly in heart, how fare they will be enlightened, & how fare not; how fare they will know of God's will, & how fare they will be ignorant still? Let us try both Ministers, & people. For Ministers, have they not such a distinction as this, nourished in their minds? to wit, that there be some things unknown of Gods will, the knowledge whereof would make much to their praise and applause, & would be well approved of by all their brethren, and would be a meanse to establish them in their livings, if not to enlarge them; and would not cross, but rather be upholden by Antiquity, & universality & c? & there be other things unknown of Gods will, the knowledge whereof would but tend to their reproach and shame, and would be generally distasted of all the Ministry, and might be a meanse to deprive them of their livings, they crossing all Antiquity & universality & c? in so much as if God should now demand, of these petitioners, what they would have of him, whither that he should bestow upon them the whole knowledge of his will intirly, whither it make with them or against them; or only that part thereof, which might tend to their present commodety, it is to be vehemently suspected, they would choose this latter only, albeit they would blush to say so: I appeal to their consciences examined, if I hit not the mark: the reason of my such suspicion is this, in part, The knowledge of this part of God's law, touching his Sabbaths, it is not put upon them to study it out, with great pains, but it is brought home to their doors, ready studied for them. 2. The point is most easy & familiar to be understood, no difficulties in it, save what themselves do voluntarily & unnecessarily put upon it, by their vain distinctions, & frivolous objections (as some thing may be objected against any thing): that it is easy, I know it myself, for I have fathomed it, & dived good deep into the bottom of it. I know it also by others, both of the Ministry and private men, who can see it clearly and without difficulty. Wherefore I can impute their ignorance, to nothing else, but that they are willing to be ignorant, & have no desires to be acquainted, with that unprofitable & incommodiouse part of God's will: for what is there in this controversy of the Sabbath, that exceedeth the capacety even of the meanest? but especially if you speak of Ministers, who have a dexterity (when they will) in understanding questions of Divinity, it is not possible for them to be ignorant, had they a willing mind. I am very confident, that if they prayed to God, out of an unfeigned sincere love to God's Law, that he would inform them, in the unprofitable part of his will, as well as in the profitable part, that God would soon send them a clear light thereof, especially, since the way is now made so open & easy. I wish they would but make experience of God in this case, according to my counsel & desire, and if they do not, it will be bitterness first or last: In a word, Ministers have heard that God's Sabbath is now in question: but which of them have gone into their studies, and deeply minded the point, out of a desire to find it & defend it, if it might be found and defended? I appeal to their consciences.  
Let us now try the people by this rule, and see if there be not, like Priest, like people: it is true, these pray for an increase of knowledge in God's laws also: but do they mean to obtain a knowledge of all the law of God wholly? or of so much only as may serve the time, and please their Ministers? what their desire is shall appear by their practice; 'tis voiced abroad, that the Lords Sabbaths are profaned, the 4th common. weekly transgressed; and that there is a book newly come forth to that effect: well, how do people now behave themselves upon these tidings? If a man should cry fire, fire, in the night, so in love men are with their houses, and so desirous to preserve them, that instantly they startle, leap out their beds, make inquiry where? and search round about their houses, without and with in, and will not be persuaded to bed again till they be sure all is safe: Did men love God's laws, as they do their houses and possessions, they would not be at rest till they had scanned the point, and examined the book over again and again.  
But I shall tell you one of the ordinary questions, they move upon these tidings, to wit, what think you Sir, may not a man go to heaven in the old opinion though he be ignorant of this part of God's word, touching his proper Sabbath? to pass by what I think of heaven, let me tell you what I know of hell: I am sure a man may go to hell in the old opinion: these questions way intimate, that men resolve to give to God, no more service than what neglected, they plung body & soul in to hell fire; this is no filial but a servile mind & affection: this is fare from David's prayer, open thou mine eyes that I may see the wonders of thy Law.  
Let me tell you also, the success which these tidings produce with most others: say they it were much to be wished, this book had never comen forth, that this point bade never been questioned; I wish the Author had been better advised; it will cause much stir in the Church, before we were finly quiet, & this now will cast rubs in our way, our consciences will be checking of us, etc. All the answer these shall have from me, is to advice them to see to it, that by such objections, they be not like to those rebellious jews, who would not receive instruction, when God would have taught them, children that would not hear the Law of the Lord: which say unto the Seers, see not: and to the Prophets, prophesy not unto us right things: but speak stattering things unto us, etc. Isa. 30.9.10. to conclude, let these their common objections speak for them, if thereby they do not bewray, that in their prayers, they intent to obtain no more of God, but a partial knowledge of his Law; and this their partiality, may breed a shrewd suspicion, their love to God's Law, is not sound and sincere: for if it were, they would not reject the means of knowledge, before they have tasted it. So much be spoken by way of use, from this, that an unfeigned love of God's Law, cannot but desire the knowledge of the unknown parts thereof.  
I come now to make some application of that other property: is it so, that who so loveth God's Law in truth, he will with all readiness, cheerfulness, and willingness embrace the knowledge of the unknown parts thereof, when the same is tendered unto him: if we shall put men upon the trial for this point also, here we shall in the first place find many in the Ministry guilty: how unwilling they are, that the knowledge of this part of God's Law, touching his Sabbaths, should come abroad into the world, or into their own heads; both their own consciences are privy to, and the world takes knowledge of: were the knowledge of a good living tendered them, I dare say it, few or none of them, but would have run and rid about it, with all diligence, long before this: could any man inform them, though but doubtfully, of some tieth unpaid, belonging to their livings; if Lawyers would not bring them Counsel, they would ride & make out to them for counsel about the matter: and all their wites, & friends should be employed for to find it out, as they would have it, if it were possible: but now the tieth of God's Law, or a portion of the toeth at least, is detained from God, and from themselves, by themselves; and here they will neither run, nor ride, nor ask for Counsel, in this case; no nor accept & welcome it, when it is brought, & thrust in to their heads: it gives a man to suspect, that these love more unfeignedly a good living, than God's law: Nay I cannot but think, that if I had tendered unto some Ministers a living of 50l. or 60l. a year, & that upon no better evidence & title, then in my former book I tendered them the Lords Sabbaths; I cannot think I say, that any man in the kingdom could wrest it out of their hands: In a word, these that are so mindelesse of Gods la, when they are so mindful of their own livings, like as God said, unto his people the jews, when they neglected the building of the Temple, & yet were diligent to build themselves houses, Is it time for you to dwell in your seiled houses, and this house lie waste? Hagg. 1.4. So may I say unto them, Is it time for you ye Ministers, to enjoy your livings, when the Lords Sabbaths lie waste? God must have a reckoning of you for these things.  
This rule being applied to common people, will detect them also: Is it so, that whosoever loveth God's law in truth, he will with all readiness & willingness, embrace the knowledge of the unknown parts thereof? Then, if I shall make it appear, that most men are unwilling, to embrace the knowledge of the unknown parts of Gods la, it will follow very suspiciously, that most men do not love the law of God in truth, what ever they say, & think to the contrary: Thus I make it good against them: The doctrine of God's Sabbaths, is a part of the la, & it is the unknown part of Gods la: Now the knowledge of this, being tendered unto men, they bewray their unwillingness to be taught & instructed in it, & that two ways; the one is, in that when the matter cometh to trial, they admit of insufficient Artificial arguments; for, they prefer feeble and weak reasons, before strong and able reasons: the other is, in that they admit of insufficient inartificial arguments; for they admit and allow of dissallowable and unsufficient Testimonies to decide this controversy by: when these two things are made plain, the case will go clear against them: for a foundation, first of all, suppose we, the point in controversy, to wit, this unknown part of God's Law, touching his Sabbaths, is as disputable, contingent, questionable, & as doubtful as you will; in so much as in your very consciences you think, it may be, & it may not be a truth; and that it is as likely not to be true, as to be true; let all this be granted; perhaps there is some reason it should be granted, seeing that it is a point not heard of before by common people, neither have they ever spent any time in the study of the point. Well be it so, I proceed then.  
For the first, to wit, that when the point of God's Sabbaths comes to be argued, people, yea Ministers also, admit of insufficient arguments, preferring them before able & strong reasons; and this shall appear, by comparing together, the reasons brought onboth sides: the reasons brought for the Lords Sabbaths, among others are these, 1. God's express Com. Exod. 20.8. Remember the Sabbath day: and, In it thou shalt not do any work: 2. Christ ratified it, when he with so vehement an Asseveration, avowched the duration of every jot and title of the Law, unto the world's end, saying, Verily, I say unto you, until heaven & earth perish one jot or one title of the Law shall not escape, until all things be fulfilled. And again, whosoever therefore, shall break one of these least commandments, and teach men so, he shall be called the least in the Kingdom of heaven, Mat. 5.18.19. On the other side, the reasons brought against God's Sabbaths, by those which are the enemies thereof are these, Gal. 4.10. ye observe days, and months, and times, and years, etc. and Col. 2.16. let no man condemn you in meat, & drink, or in respect of an holy day, or of the new Moon, or of the Sabbath days. Now let these arguments on both sides, be laid into the balances; they, for the Lords Sabbath, in to the one balance; they, against the Lord's Sabbath in to the other balance, and then judge thou good Reader, whither hath the greater weight.  
For brevitysake, we will compare only these two texts, Exo. 20.8. and Col. 2.16. The one, thou seest is a Commandment, and a Moral Commandment, & it toucheth the very point in question, to wit, the 7th day Sabbath: yea that the 4th Com. intendeth the seaventh day Saturday Sabbath is so plain, as was it never doubted of by any. The other, thou seest is a dissuasion from Sabbath days, indefinitely, that is, from some Sabbath days, for the Apostle saith not, all Sabbath days in general, but Sabbath days, as of some Sabbath days, in special: so than this text toucheth not the point in question, to wit, the 7th day Sabbath: but other annual ceremonial Sabbaths, if this Text, did make aught against the Moral 7th day Sabbath, it must speak of all Sabbaths, generally in the largest sense; that so the Moral Sabbath might be included & condemned too, but the text doth not mention the note of generality (all) neither is it necessarily to be collected: for 1. their own expositors as Perkins, Dod, Greenham, Elton, Ames, with divers others (as shall be shown) do limit this text, unto some Sabbaths, as unto the ceremonial yearly Sabbaths; and. 2. The text giveth light unto it, for it condemneth only such things as never were written in the Moral Law, as meat, and drink, and new moons, etc. and therefore we judge the Sabbaths condemned in this Text, to be only such Sabbaths also, as were never written in the 10 Commandments, as their yearly Sabbaths: so the weekly Sabbaths in the 4th Com. stand still untouched, by this text. 3, suppose we, that the Apostle had spoke not only of Sabbaths plurally, but also of Sabbaths generally, & had used the particle all, saying, all Sabbaths; yet we know, that the particle all, is often times restrained in Scripture, & is not taken in the largest sense that may be, witness these Scriptures, 1. Cor. 6.12. 1. Cor. 9.25. 1. Corint. 10.23.33. 1. Cor. 13.2.7. 1. Cor. 15.22. whereby we see, that this their text Col. 2.16. may be understood of some Sabbaths only, as namely of the yearly Sabbaths, and so there's no necessity it should touch the moral weekly Sabbaths at all.  
judge now good Reader, whither of these two texts are more for the purpose; for, the 4th come. it is understood directly of the 7th day weekly Sabbaths: but the text Col. 2.16. is, and may be understood of the yearly Sabbaths: and forasmuch as none ever doubted, that the 4th come. was for the weekly Sabbaths; and many have written it, that this text Col. 2.16. speaketh not of the weekly Sabbaths, it is partiality to choose Col. 2.16. before Exod. 20.8. Whither is the more safe think you, to embrace the Lords Sabbaths, from the 4th Com. or, to reject them, from this text Col. 2.16? Ponder it well in your minds, whither of these two texts of Scripture, should most prevail with you, to wit, Exod. 20.8. or Col. 2.16. & this note also, that if this text Col. 2.16. prevail with you, than it must eat out the very heart & bowels of the 4th Com. If you embrace the text in their sense, to be understood of the 7th day weekly Sabbaths: therefore beware what you do: but if you understand this text Col. 2.16. only of the yearly Sabbaths, such as you read of Levit. 23.24.32.39. So you may retain both texts still, & one Scripture shall not shoulder out an other. I have the rather incisted upon this text of theirs Col. 2.16. because it is their Master, chief, and choicest text against the Lords Sabbaths.  
2dly that you may the better judge of these two texts Exod. 20.8. & Col. 2.16. note, that not these two texts are compared together, as Scripture, with Scripture; but the collection & exposition of one of these texts, is compared with, and set against the other Text itself: for, as for the Text Exod. 20.8. this commandeth the 7th day, weekly Sabbath expressly, in so many words, with out collection, or consequence, of ours: the 4th come. hath ever been understood of the 7th day & weekly Sabbaths, by all the Prophets, & by Christ himself, witness their practice: but the Text, Col. 2.16. doth not disswad from the 7th day weekly Sabbath, expressly, and in so many words; but it must be drawn, haled, and wrested to the 7th day, weekly Sabbath, by feeble blind reason, collectiones, & consequences: so that whosoever doth embrace the Text, Col. 2.16. against God's Sabbaths, rather than the 4th Com. Exod. 20.8. for God's Sabbaths; he chooseth consequences before Scripture; collections before Gods express word; and preferreth man's blind reason, before God's express will and pleasure: I desire the Christian Reader, to mark this last passage, with double and triple diligence: for in all my book, there is hardly any thing of greater consequence: the sum whereof is this, that means collections, reasons, & consequences, made out of some text of scripture, are not of that divine nature & infallibility, that they should countermand & overturn an express Commandment of Almighty God. And this is the very case, betwixt my adversaries & me: for, I bring an express Commandment, for the Lords Sabbaths; and against them, they bring nothing else, but their own reasons, collections, & consequences fetched out of this text, Col. 2.17. & unnecessarily fetched also.  
Thus by the comparing of these two texts of Scripture together, it appeareth to every eye, that whosoever refuseth the Lords Sabbaths, upon that text Col. 2.16. rather than embraceth them, from this text Exod. 20.8. he preferreth weak & insufficient arguments, before able & strong arguments: the which whosoever doth, after fufficient notice given him, he bewrayeth that he loveth not God's law in truth of heart, & for itself, but out of by respects: for, by his preferring this weak text Col. 2.16. before that strong text Exod. 20.8. he overturneth & raseth to the ground, a part of God's law: & who can overthrew a part of God's law, & yet love God's law? Suppose we that the Title of A Ministers Living, or of any man's Inheritance, were to be tried, & he could show but as good Evidence for it, as the 4th come. is for the Lords Sabbaths; think you he would fear to lose the day, to one that eould show no better Evidence, then is the text Colos. 2.16. against the Lords Sabbaths? no undoubtedly: or, suppose we the Title of A Ministers living, or of any man's Inheritance, were to be tried, & there were 2. Kind's of Evidence at his choice to plead, the one as strong as the 4th command. is for the Lords Sabbaths; the other as weak as the text. Col. 2.16. is against the Lords Sabbaths; if now this Minister, or other person, would make choice of this weaker Evidence Col. 2.16. would not every man say, surely this Minister or this other party, care not for their Living or Inheritance, they do not love them? just so, it is an argument that men love not God's Law, nor his Sabbaths therein commanded, when they will part with them so easily & so growndlesly: it is a sign they are unwilling to know & acknowledge the unknown parts of God's Law, when they go thus partially to work, in the trial of the point: did men love Gods la, above Gold & Silver, as did David, they would not part with his commanded Sabbaths, so lightly: a man shall find something to do to wring men's gold & silver from them; but for God's Sabbaths, you shall have them from them, with out strife; where then is the love to God's Sabbaths, where is the love unto God's laws? Ministers & people may say & talk much, & make themselves & others believe, that they stand for God's laws, & love his commandments; but let themselves & all men judge, whither they speak truly or not, by this mark: is this a love to God's Law, to overthrew a part of it, which was ever understood by all the Prophets & Apostles, of the weekly Sabbaths, by a text Col. 2.16. which doth neither mention the weekly Sabbaths at all, nor yet speak of all Sabbaths generally, so as the weekly Sabbaths must be included necessarily? this is to supplant a certainty, by a text which is doubtful & uncertain, is this love? Thus much of the first way, whereby men bewray their regardlessness & their unwillingness, to be taught & instructed in the perfection of the la, & in the unkowne parts, there of; & that by preferring weak arguments, before able & strong arguments.  
The 2d way whereby men bewray their unwillingness, to be instructed in the perfection of the Law, & in the unknown parts thereof is, in that they admit of insufficient & disallowable Testimony, for the trial of the point: that this is so, is plain by this, that all people well nigh put all their trust& confidence for the trial of this point, in their Ministers, saying our Ministers say, the 7th day Sabbath, commanded in the 4th come. is a Ceremony, & abolished; & they are men of learning, & honest godly men; & therefore we rest in them; & renonwce the Sabbath day, though it be commanded by God in the 4th come: they have studied the point, & they are a multitude of them, & this contenteth me: I know they durst not speak otherwise then they think, they be such godly holy men etc.  
I must confess, the priests lips should preserve knowledge, & they should seek the law at his mouth Mal. 2.7. & therefore I have hitherto advised people, to repair to their Ministers, for direction & information in this point; but upon better advisement I shall recant that, I will do so no more: for; I find their Testimonies, & affirmations, & protestations, in this point false: 'tis true, the Priest's lips should of right preserve knowleg, but I find they do destroy knowledge; it may be said of them, as the Lord said of those Priests. But ye are gone out of the way; ye have caused many to fall by the law: Mal. 2.8. just so, our Ministers now a days, if the people go to them for instruction in this 4th come. they shall have destruction; the la shall be so expounded as they will cause men to fall by the la, saying the la commandeth the Lord's day for Sabbath, & not the 7th day, which is as false as false can be. 2. I find their Testimony insufficient, & therefore, I shall no more advice peopleto take their Minister's counsel in this matter.  
I come then to show the insufficiency, of our Minister's Testimony; In an approved & allowable testimony, 3. things are required the want of any one whereof doth nullify the testimony, as all Divines will confess: the first is wisdom, for how can he be thought to give a right & true verdict, that is ignorant? the 2d is, honesty, for how can we hope he should give a true verdict, that is dishonest? the 3d is Good will, for how can we expect, that he should spoke that truth which he knoweth, which is an enemy to it? this evil will to the cause, will not permit him to utter his, knowledge, to the furtherance of it: or if he doth speak it, he will deliver it in such equivocal & doubtful words & manner, as a man shall be never the better for it.  
For the 2d of these properties, to wit, honesty (for I will begin with the second) I grant it to be in our Ministers; be it they be all godly & religious, yet this is but one of the properties of a warrantable Testimony. Nevertheless, because many people plead much the honesty of their Ministers, saying, they are godly, holy, & very zealous men etc. for my part, if I could be moved to question their honesty, here is cause enough: for what greater cause can there be, to move one to suspect their zeal to be ignorance, & their holiness to be hollowness & & feigned, then to hear them speak or dispute against God's word, & ordinance, & against an express come. in the moral law? a man would think, that man can not be sound at the core & heart, that dares oppose god, & that unnecessarily: the which they do, that oppose his commanded Sabbaths.  
For the first of these properties, to wit, wisdom: I grant they have wisdom & learning enough to understand this point; but have they employed this their wisdom & learning, in the impartial search of this point, for the finding of it out? for take a wise & learned man's testimony in any Art, or in any point about Druinity, wherein he is not studied, & he is like an unlerned man; as Sampson, when his Locks were cut, he was weak like an other man: Now be it that they have never so much learning, & wisdom, yet since they have not employed their wisdom & learning for the finding out of this point what availeth it that they are wise & learned? for in this matter, they are neither wise, nor learned; because they have used neither of them in this study: that this is so, appeareth from their own confession; for some, & of the very chief & principal of them, have confessed unto me, & others unto my friends who have related it truly to me, that they have said that they have studied indeed to maintain A Sabbath day, out of the 4th come. but whither it should be upon the 7 day; or the 8th day, on the Saturday, or on the Sunday, this point never came into their minds to study it: well then, if it hath not been studied by the chief of them, that have bone the most studious & searching, it must be yielded, that the residue of them, have much more overskipt it: tell me then, if the sayings of these men, against this point of the Lords Sabbaths, be to be regarded; when as it is a point, which never so much as came in to their minds to study it: Let people no more boast of the wisdom & learning of their Ministers then, nor yet of their multitude etc. & that they all  one voice, have cried out & spoke against the Lords Sabbaths, as ceremonies; can a blind man judge of colours? or a wise man speak of what he is ignorant of let people no more therefore rely upon the wisdom & learning of their Ministers in this point; but let them imitate those noble Bereans Act. 17. Let them search the Scriptures daily, to see if these things I tender unto them, be so or no: and this is one cause, why I reject the verdict of our Ministers in this point, because it wanteth one of the properties of a warrantable testimony, to wit, the use of their wisdom & learning: & hereby it appeareth also, upon what poor grounds, our common people have hither to gone, in relying their souls in this matter, upon their Minister's zeal, holiness, & learning; what if they be never so zealous, holy, pure, & learned, it is but a zeal without knowledge, which speaketh of things not sound studied.  
And so I come to the 3d property, namely good will: this property of a warrantable testimony our Ministers want; for they have no good will at all to the cause, but all evil will that may be; witness all their words and deeds in & about this matter: if a man hath a cause to be tried before the judge, by 12 jury men; if he suspecteth some one of the 12, to be his enemy, they say, it is lawful for him to except against that man, for that cause; & the judge will cause that man to be drawn, and an other to be sworn in his room: which declareth, that a man suspected to have no good will, is not esteemed a sit man to determine of a controversy: Now that there is cause for us to suspect most Ministers to have evil will to this cause of God's Sabbaths, appeareth 1. by their words and deeds to the contrary: among others, let those many slanders, & reproachful speeches, and hard usages, which they have used against me, for defending this cause of Gods, let these I say testify whither they be friends or enemies to the cause. 2. There is great cause to suspect they will be no friends to the cause; because all their lives long hitherto, they have taught the people to the contrary, to wit, that the 7th day Sabbath is abolished: and if now they should be friends to this cause, they must unteach what they have taught, and this they cannot bear: for so the people (as some of them have said) would never believe them again; this is such a discredit, as they that have ever lived in credit, and never denied themselves, in such a point as this, cannot tell how to bear it; & therefore can bear no good will to the cause. 3. That they should receive this point from so vile and contemptible a person as first broacheth it, this cannot be borne: it cannot be thought, their high spirits will stoop so low. 4. That the profession of this truth, may endanger them the loss of their fair livings. 5. It crosseth supposed Antiquity. 6. It crosseth universality. 7. It is impossible to be reform. These & the like reigning & ruling in their minds, how can it be but suspicious that they have no good will to the cause? why then should it not be lawful for me, to except against these men's testimony, to have them drawn, so as they may pass no verdict touching the Lords Sabbaths? For their testimony is quit disabled, as you see, & therefore to be rejected.  
Furthermore, parties we say are no fit judges: Now Ministers in this case are parties: for, they are violent against the Lords Sabbaths; wherefore they are no compitent judges: if therefore people will have any knowledge of this part of God's Law, they must get it themselves, by their own study of the point: they must search my books for God's Sabbaths, and their books & sermons against God's Sabbaths; & unpartially weigh the arguments on both sides, without any regard had at all to the Authors.  
Thus yousee, that if a man hath knowledge of this truth, & hath Honesty also, yet if his goodwill be wanting his opinion & judgement is of no worth: yet fruther I argue, if that a man's testimony be worth less, for want of goodwill to the cause, when as he once by wisdom knoweth the truth first; then much more worth less is it, when he was stuffed with a prejudice of the point before he knew it, that is, when he had evil will to the point before he knew it: now this is the case of our Ministers, as may be conjectured by the consideration of those 7. arguments before mentioned: for at their very firsthearsay of the point, before they had read the book, or studied the point, thes stumbling blocks appeared instantly, to wit, if they embrace it, there followeth loss of credit, loss of living, & the rest; so as their minds are so forestalled with fears of these dangers, as they cannot regard what they hear, nor what they read; their judgement is quite overthrown for the most part: & in this case, say that they read the book about the point, they read rather with a mind desirous to carp & cawill at every thing, as joyful to make false, what they fear to embrace; rather then to be further enlightened in the point, as I appeal to their consciences, if I say not true of them: further, the truth hereof appeareth, that their minds & judgements are forestaled, against this point, before they read or study the point: for, many Ministers, yea the most who never studied the point, no nor ever saw so much as the out side of my former book, yet at the first hearsay of it, cry burn the book, & the like: wherefore, if people shall say, I, but now our Ministers have better studied the point, they have seen & red his book, & are yet as violent against it as before etc. why what marvel, seeing they set upon reading it, with a forestaled opinion? they resolved by reading it, to get no good by it, but to see where it was weak in their conceit, & so to blaze that a broad: for they want that property of an allowable witness, to wit, goodwill.  
And what though people say, their Ministers are many, who are of the same mind? for the opinions of 10000 of them, are not worth a rush in this case: the opinion of some one Minister, who speaketh for the Lords Sabbath, with hazard to lose his living, and credit, with the rest, is more to be esteemed and prized by the people I avouch it, then is the opinions of 10000 Ministers, who speak against the Lords Sabbaths, not daring to do otherwise, for fear of loss of living, credit, and those other discommodities forementioned; the Testimony of one Martyr, is of more worth, then of all his persecutors: for the witness of these many, is to be suspected, to speak for their profit rather than for a good conscience, but the witness of that one, is to be thought to speak rather for his conscience, then for his profit. Wherefore if people will be led by the judgement of others rather then by themselves; or if they will lean any thing at all to other men's judgements, let them choose to follow the opinion of him that looseth by his judgement, rather than of them who make again by their opinion  
That this point may be yet clearer, see what a power carnal fear hath over a good conscience: in the days of Christ, it is said joh. 12.42. Nevertheless among the chief Rulers, many believed in him; but because of the pharises they did not confess him, lest they should be cast out of the Synagogue: lo hear what a carnal fear will do, it can make men afraid to speak and confess, what they believe is a truth! the fear of being excommunicated, made them that they durst not confess Christ himself: you know also, how some of the Martyrs through fear, have for a season denied the truth: you know also, how Peter, through fear denied his Lord & Master, yea and forswore him too: wherefore, be it that Ministers have wisdom & learning & do know this truth; be it also, that they be godly & make conscience; why all this may be, & yet of fear they may deny God's truth when they do know it; & also much sooner, of fear they may refuse to learn to know this truth, when it is tendered them: for Peter knew Christ, & Peter was a godly Minister also, and made conscience: & so the Martyrs, & yet you see how far fear to displease men, & fear of damage may prevail.  
The consideration therefore, of these many stumbling blocks in the way of Ministers, whereof they cannot be ignorant, should me think strike them with a fear, that they speak partially and corruptly, when they speak against the Lords Sabbaths; knowing how easy a thing it is, for men's minds to be forestaled with a prejudice, when a point is tendered unto them, attended with so many discommodities as this is; I wish they would stay upon the meditation of this point a while, that it may do them good.  
Now as for people, since they have heard at large, how insufficient the opinion & judgement of their Ministers is, whilst they speak against the Lords Sabbaths, if hereafter they will still cleave, unto their judgements for the trial of this truth, they shall bewray their unwillingness to be instructed in the integrity & perfection of God's Law, & consequently, that they love not the Law of God in truth. Yea, a worse matter; they bewray that they make Idols of their Ministers, equalling them to God, if not advancing them above God: for many people, yea zealous professors, do set more by what their Ministers say, then by what God himself sayeth: for God saith expressly in that Moral Law, Remember the Sabbath day to sanctify it. No saith the Minister, you must not Sanctify it: & to colour his speech, he cales and miscales it a ceremony & jewish &c. now of these two, that is, of God or the Minister, who is obeyed? are not the Ministers words regarded, & God's word neglected? who could think, that men professing godliness, should so slight their God?  
Did men love God's Law, above gold and silver, as David did; and did they account it as their inheritance, as David did; they would never hazard the loss of any portion of it, upon such sleity shifts as these, to say our Ministers speak against it: And our Ministers say it is a ceremony, & the like: when the Title of A man's Inheritance is in question, be it that one Lawyer saith his title is not good, yet the Heir will not so rest in his judgement, but he will try an other: & if an hundreth Counsellors should tell him one after an other, that his Title is naught, yet if among them all, but some one whom he thinketh an honest man, should tell him his Title is sound & good; would not he retain him for his Counsellor, & cleave unto his judgement? so, if you were in love with the ways and Laws of God, though an hundreth Ministers should all speak against them, or against any branch or portion of them: you would reject them all, suspecting their zeal, holiness, & judgements, that dare speak against any of God's Laws, & you would cleave unto that one, who speaketh for God, & for his Laws.  
There remaineth yet two uses more, to be made of this exhortation, to love God's Law: the former is this; is it so, that thou dost love God's Law, than thou wilt ever more side it, & take part, not only with such parts of God's Law, as are already infallibly known unto thee to be parts thereof; but also thou wilt take part with such parts of God's Law, as are but suspected by common presumptiones, to be parts of the same: as if there be but probabilites, conjectural hopes; & liklihoods of it: thus an Heir will do with his Inheritance, if any man shall inform him after he is come to his Lands, that in all likelihood, such an Acre of Land is parcel of his Inheritance, he will readily embrace this news, forthwith he will search his Evidences, & he will to Counsel upon this intelligence, and if there remain but a possibility or probale liklihood that it may be his, he will to Law for it, etc. The case is a like, if a man be but excequtor to his deceased friend, he will not only use means, for the gathering up of such debts, as in his own knowledge, are owing unto his deceased friend, but also, if there be but a bruit & rumour, that such a one oweth his friend a some of money, or if he can get but any inkling or notice of such a debt, though it be but a bare liklihood, he will forthwith take part that way, & use all possible means, to make it appear to be a debt, and to bring it out of doubt, and question.  
Let us apply this then; the Lords Sabbaths on the Saturday, are a part of Gods la, & plain enough too if men had minds to see; but because of their unwillingenesse to side it with god, for his Sabbaths, therefore we must here suppose the matter doubtful, where no doubt is, & but probable, conjectural, & likely: that God's Sabbaths, are things probable, conjectural, & likely to be in force, I thus make it good; 1. because they stand written & in rolled, among the morals, in the Decalogue 2. because all the other 9 commandments, which were de●uerd at the same time, & in the same manner, they all belong unto us; & therefore it cannot be less then likely, that this for God's Sabbaths also, should belong unto us: especially since also, they confess that the other duties, of rest & holiness, commanded at one breath with the Time of God's Sabbath, & in the self same commandment, these belong unto us; it cannot be then, but likely at the least, that the Time of God's Sabbaths also should belong unto us: it were very strange that 9 of the 10. come. should descend unto us, & not the whole 10. nay, more strange it is, that 9 & an half, or that 9 & the greatest part of the 10th should descend unto us, & not all the 10. fully & completely; yet such strange stuff is delivered us now, if we will believe it: it is as if the kingdom of England, should descend to King Charles, with all the Shires, Counties, & Cities, save London, or Norwich: 3. it is likely & probable that the Lords Sabbaths are ours, because, they were once in the possession of our Auncestores, the primitive Churches, who kept the Saturday Sabbath, for 300. or 400. years together after Christ's Ascension. 4. there is some probability in it, in that some one man (as myself) doth stand up to defend the Lords Sabbaths: let but any one man in a County, rise up, & inform for theking, and forth with the judges of Assize will admit his information, and Counsel shall plead for the cause: albeit the judges, nor happily, hardly any in the whole County, do know the matter to be so, besides the Informer and one or two more with him: so then, the information by one single man, may make the matter probable and likely to be true. It is a clear case then, that by common presumptions, it is not less than likely, that the Saturday Sabbath, is a part of God's Law belonging unto us.  
Is it so, what remaineth then, but that we exhort and persuade men every where, to side it, and to take part with this part of God's Law, touching God's Sabbath, whensoever it cometh unto trial, or into controversy; but never to oppose it, or to take up arms against it: to this end, let me propound unto you sundry reasons and Motives, as 1. the Law of God, with all the parts thereof, are the Inheritance of the Church Deut. 33.4. and so David made it his Inheritance Psal. 119.111. and our Church whereof we are members, hath also taken this law, to be our Inheritance, as hath been shown: now a man were unnatural, if he would not sided it with himself, and take part in defence of that which is his own; the law of God, it is our own, in as much as we have a share in it as in a common Inheritance, being we are members of the Church; yet behold how unnatural many men are, both Ministers, and people! if God's Sabbaths come into question, they all forsake them, like as the Disciples did Christ, when he was apprehended: nay worse, they turn enemies unto them, they nickname them reproachfully, and smite them with the tongue, calling them juish, & judaisme, and ceremonies, & shadows: why be it that this part of God's law, touching his Sabbaths, be not certainly known unto thee, to belong unto thee, only thou hast but some probabilities, conjectures, & common presumptions that it doth belong unto thee; yet, if thou dost not improve all these probable arguments, and manage these common conjectures and presumptiones, to the utmost for god and for his Sabbaths, it bewrayeth, that thou art not so faith full, in executing the will of thy god, as many Excecutors are in execution of the will of their deceased friend: for they will omit no debt that they can have any inkling of; but thou baste notice of a debt of the Sabbath day, owing to god, and yet wilt not sided it with god, nor improve these tidings to the utmost, in behalf of thy god. It bewrayeth also, that thou takest not God's law to be thine Inheritance: for if thoudidst, thou couldst not sit still in silence, when thou hast notice brought thee, that some moiety and portion thereof is wrongfully detained from thee.  
A 2d motive is, because a man's taking in with God's Sabbaths, will declare him to be a friend to the la of god: every man would be esteemed a friend unto Gods la: well then, let it appear thou atte so indeed and not in name only, by taking in with this part of Gods la, which commandeth the Saturday Sabbath: use thy wites, employ thy study, thy tongue, thy friends, and what thou canst for the furtherance of this part of Gods la, concerning his Sabbath: The Lords 7th day Sabbath, it is lost, as was the woman's Groat luk: 15.8. she had 10. groats, and having lost but one of the 10. she never leaves sweeping and seeking till she hath found it; so should we for this one command, lost from the 10. if a man hath an 100 sheep, & looseth but one of them (saith our Saviour) he leaveth the ninety and nine in the wilderness, & goeth after that one, until he find it Luk: 25.4. so should we take more pains and care & study, to regain this Command, touching the Lords Sabbaths, then after all the other nine, and an half: but how can they be esteemed friends to Gods la, who side it, with those, that side it against God's Sabbaths?  
A 3d motive is from the worth and excellency of God's Law: the Prophet David telleth us, that it is to be loved above gold, yea above most fine gold, Ps. 119.127. and it was unto him, better than thousand of gold and silver, Ps. 119.72. if therefore thou knowest not the price and worth of God's Law, & the Sabbaths therein commanded, learn it of David who knew the value of it, it is better than gold and silver; yea, as good, as all riches put together, Ps. 119.14. no man will be an enemy to gold & to silver; be not thou then an enemy to God's Sabbaths; for they are better than thousand of gold and silver, we may beleene the Prophet David: every man will be a friend unto riches, why be thou a friend then unto God's Sabbaths, for they are as good as all riches in the world.  
A 4th motive to stir the up to side it with God's Sabbaths, is because in so doing, thou shalt side it, & take part with God himself: for the 7th day Sabbaths, they are Gods; and therefore, he calleth them his, saying, mine holy day, Isa. 58.13. and the 7th day is the Sabbath of the Lord thy God, Exo. 20.10. &, they are Gods because God commanded them, Remember the Sabbath day, Exod. 20.8. whosoever therefore taketh part with the Lords Sabbaths, he taketh part with God also, whose those Sabbaths are: it is usual with God & man, to take that as done to themselves, which is done to that which by way of excellency they call theirs: every man would be glad to take part with God (they say) all though it were against all the world; for God is strongest, & wisest, & able to reward a man well for his pains, & his favour is better than lief; well then, stand for God's Sabbaths, for they are Gods, and so thou shalt take in with God, & fight under his Banner. But woe to that man that opposeth God's Sabbaths; for as the other bewrayeth himself to be a friend of Gods, so this, bewrayeth himself to be an enemy to God, and God will destoy all his fees. If this argument will not avail with men I know not what will; if they had rather take part with men, against God & that which is Gods; then with God & that which is Gods, against men, then let them go on; if it go well with such, I shall not care how I live here. It is holden good policy, to side it with the strongest, for my part I know none stronger than God, I will therefore side it with him; For that's the safest: wherefore, I have resolved upon it, to take part with God's Sabbaths, and with them to live, and to dye.  
The 5th & last motive shall be from the consideration of the Title whose it is; & this is to be regarded, for if the Title in controversy, be but a common man's, then to oppose it, is but common danger; but if it be the Title of a King, than men had need take heed how they take parts against it: so the Title of the Sabbaths, now in controversy, to be tried; if they were called man's Sabbaths, & of man's institution, then to oppose them the danger were not so great: But these Sabbaths are called Gods Sabbaths, of his institution; therefore the Title here is not man's, but Gods, the King of kings: here then take heed if ever thou tookest heed how thou oppose God's Title: if a father hath the Title of his land, in trial before the judge, though the bastard regardeth not whither he wine or lose, because he knoweth that he shall never inherit; yet the true borne son, wisheth in his heart, that his father's Title may have the day, so long as he seethe there is a probability that it is his fathers: So doubtless, every true borne son of God, cannot but wish from his heart, that the Title of God his father, touching his Sabbaths may prevail, rather than go down: but he that regardeth not which end goeth forward, as we say, he bewrayeth himself to be no son, but a bastard; but he that not only regardeth not which end goeth forward, but which is fare worse, turneth himself enemy to his father's Title, insomuch as he dareth with an impudent face dispute, and openly in Court plead against, and in pulpit preach against his father's Title, what a one he bewrayeth himself to be, I have no names bad enough to give him.  
If an informer cometh into the Court, & informeth for the King, albeit the Court knoweth not how he is able to make good & prove his information, yet it being a matter probable, seeing it is the King's cause, both the judge and all the justices, even the whole Court, do countenance the cause: yea & so fare forth take in with it, as that if it be possible, so as no injustice be done, nor any Law of the Realm thereby violated, he that informeth for the King, shall have the day, rather than a private subject; and good reason for it: Well, in the case of the Lords Sabbaths, I inform for the King of kings, the King of heaven & earth; it is now the part of all God's Ministers, both superior as Bishops, & inferior as common Preachers, to take in with this cause of God's Sabbaths, as God's cause, their Lord & King; & to countenance it to their utmost; yea, so fare forth to back it, & take part with it, as God's Sabbaths may have the day, if no law of God, nor text in Scripture, be thereby violated, as I dare pawn my life for it, there shall not. If Ministers in the Church, both superiors and inferiors, do not thus honour God before the people, by giving his cause the preeminence; the Magistrates of the common weal, shall rise up in judgement against them, & condemn them.  
I come now to the last use of the point; Is it so, that thou lovest the la of God; then take up a daily lamentation, for the lameness & imperfection of Gods la; for the weekly violation of God's 4th come. and for the profanation of God's Sabbaths; if we have not God's Law, in its integrity, and perfection, as we have not, if we want his Sabbath therein commanded, then have we but a lame & imperfect la; and if the Saturday be God's Sabbath, as I have shown it is, and shall further prove hereafter, then is the 4th come. weekly broken, and Gods Sabbaths weekly profaned.  
As David hath been our Precedent, showing us how we should love God's law; so let him be our Precedent, to show us how we should mourn for the violation & transgression of God's Law: Mine eyes gush out (sayeth he) with rivers of waters, because they keep not thy Law, Psal. 119.136. And again, I saw the transgressors, & was grieved, because they kept not thy word, Psal. 119.158. It is a property then of a Godly man, to mourn, and to grieve, to see God's Laws transgressed; and the reason of that his sorrow & grief, is because he loveth God's Law, as David did: Oh than that all sorts of people, would bewray their love to God's Law, by their sorrow of heart, to see it transgressed weekly, in the profanation of God's Sabbaths? Again, & dost thou indeed love the Law of God? how canst thou but take it to heart, to see this holy and Divine Law of thy God so mangled & defaced, so lame & imperfect, as in these days it is, in all Christian Churches? It is, and ever hath been, a special favour of God, to betrust any Nation or people, with his word and Oracles; as we may see it in Rom. 3.1.2. What is the preferment of the jew? etc. much enery way, for chief, because unto them were of credit committed the Oracles of God. Where the Apostle counteth it, a preferment of the jew; and the chief preferment to have the word of God committed unto their custody: and it is reported of them, that they have been ever very faithful, in keeping the letter of the text uncorrupted. Among all Nations and people it hath pleased Almighty God, to prefer this our English Nation with this chief preferment, and to be trust us with the custody of his word and Oracles, those 10 Commandments, wrote with his own finger: our Church is now become the receptacle and House of God, wherein he hath laid up his word, for its conservation; it is the ground and pillar, to support and bear up this truth, as Paul. caleth it, 1. Tim. 3.15. hath God, thus in special favour to our Nation, preferred us above many Nations, and that with his chief preferment, to betrust us, with the custody of his Law and Oracles; and shall we prove so unfaithful to him, as to take care but of some pieces of these Oracles only? What Nation (saith Moses) is so great, that hath ordinances & Laws, so righteous, as all this Law, which I set before you this day? Deut. 4.8. hath God betrusted us with a righteous Law; and with a Law so righteous, as no Nation under heaven but such as know God, and such as have the very same, hath the like to it; Yea, not only are some pieces of this Law, so righteous; but all the whole Law, is of the same nature; so saith Moses, so righteous, as (all this Law) is which I set before you this day: and shall not we preserve then all this Law? the whole Law, intirly, in its perfection? we should blush for shame to do otherwise: we should lament & mourn to see it otherwise.  
'tis true, we keep these Oracles intirly in the letter, so do Papists; but what's the letter, when we weaken diminish and abolish the binding force of it? for we say, this part of God's Oracles, (But the 7th day is the Sabbath of the Lord thy God; in it thou shalt not do any work) doth not bind us Christians: In it, that is, in it 7th day, thou shalt not work, saith God: I but this prohibition bindeth not now say some Ministers: no? what do we with Laws, if they bind us not? as good take away the sense of the words of the Law, and so it shall be senseless; as to take away the binding of the Law, whereby it is made forceless: the binding power of a Law, is the life and soul of the Law, take away then its binding power, & it is but a deadlieflesse Law; it is but a Cipher, or a blank; and so the Church shall be but like the Lottery pot, which holdeth some blanks among the prizes: suppose we should say of the other 9 Oracles, that we preserve the letter of them intirly, but hereunto we should add this, that they bind not us Christians now; what bavocke should we thus make of the Moral Law? it is all one therefore to reject the Law, as to reject its binding power, whereby it bindeth us.  
We have already shown, how this Law of God is mangled and defaced; oh that all people would bewail this! oh that the King would take it to heart! so did the good King Josiah, when the Law had been lost for a time, he rend his , 2. King. 22.11. oh that the Bishops of the Land would take it to heart! so did Elie the Priest, when he heard that the Ark of God was taken from them, 1. Sam. 4.17.18. he died for grief of heart; why the Lords Sabbaths, were his hallowed times, as the Ark his holy place. Oh that the people of the land, would take it to heart! so did the people in Nehemiahs' time; for saith the text, all the people wept, when they heard the words of the Law, Nehe. 8.9. And is there not like cause for our people to weep also, when in the Congregation they hear these Tenn Oracles read, and yet but nine, or nine & a piece of them kept? for that which concerneth the 7th day Sabbath, is altogether by every one neglected. Ezra the Priest when he took into consideration, the unlawful Marriages of the people, it is said, he rend his , and plucked of the hair of his head, and beard, and sat down astonished, Ezra. 9.3. because of their strange Marriages: how should we then be affected to think of the strange Sabbaths, which now are kept? for we have divorced & put away from us, Gods ancient Sabbaths, and we are married to a new Lords day Sabbath, a strange Sabbath, never heard of in Scripture, for a Sabbath.  
Great cause we have to lament: for, 1. the Sacred & holy day, which is of greatest antiquity, is profaned; this Holy day, being as ancient, as the world itself, Genes. 2.3. secondly, the most honourable Holy day, is unhallowed; For God himself made it an holy day, by blessing it, and sanctifying it, Genes. 2.3. Yea, and God himself rested on it, Genes. 2.2.3. Therefore it is two ways honourable. 3. That day which God expressly commanded, Exod. 20.8. is profaned, and by profaning of it, not only Gods 4th Com. is violated; but also, God's example is profaned, and set at naught: for we do not now imitate God, by resting on the 7th day as he did, we have an other day, to wit, the 8th day. And also God's reason, which he annexed to the 4th Com. to allure and persuade men to keep his 7th day Sabbath, this is nullified, and out of all use in these our days, & so God's reasons are profaned, as not worth the naming in our Churches: is not this to be lamented, when neither God's Com. nor Gods example, nor yet God's reasons, can avail with us? sometimes things honourable, sometimes things Ancient are admired and esteemed; but here lo, neither the Antiquity, nor yet the honourableness of the Lords Sabbaths, can avail with us, and is not this to be lamented? what an iron age live we in, that none of all these can move us?  
A 4th cause of lamentation is, because by this neglect of the right day, and keeping of a wrong day; by setting a common & unhallowed day, to wit, the Lords day, in room of a Sanctified and holy day, namely the Sabbath day, all our Religion in keeping this unballowed day, (for God never hallowed it) in Conscience of the 4th come. is mere superstition; and God may say unto our people an other day, who required this at your hands? thus are people abused; and is not this a cause of lamentation? some lament for the Ceremonies of the Church, as the Surplice and the like: some complain of Arminianism how it spreads: some complain of Popery used in corners of the land: every one complains of his grievance, but I hear none of them all complain of the profanation of the Lords Sabbaths, of God's example, of God's reasons, and of God's 4th come. no man takes these to heart, albeit every one of them have their hands in these profanationes: I wish the current of men's complaints, would turn unto these things, which more neerley concerneth them, than those others.  
A 5th cause of lamentation is, because unto the conscionable sanctifying of the Lords Sabbaths, there are promises annexed, see Isa. 58.13.14. and on the other side, to such as profane them, there are curses annexed, see Numb. 15.32.35. Nehem. 13.1718. now inasmuch as we profane that very day, to wit, the Saturday Sabbath, unto which these promises were properly made; it followeth, that we are not now capable of any of those promises; because we keep not the day, unto which the promises were made: I confess that our Divines have and do apply these promises, unto a Counterfeit day, to wit, the Lords day, & that they might do it with the less suspicion, & with the greater applause, they have like counterfaiters & dissemblers, called this Lord's day, Sabbath day: thus by their humane imposition, of new names, upon the days of the week, the simple well meaning people are beguiled: but the day unto which these promises properly do belong, it is the day, called in a Divine account Sabbath day, not unto the day so called in an humane account; not unto the day called Lords day.  
And is not this to be lamented, when people neglect their proffites, & commodites on the Lord's day; some lose their Corn, some their Hay, many poor men, their labour and work whereby they maintain their families; with many other losses and damages to their estates, which might be reckoned up; and all these the well minded people of the land, do willingly neglect and lose, & all in hope of these promises; trusting to make a better exchange, that for loss of earthly things in conscience to God's Command. they shall gain heavenly things, and interest into God's promises: but behold, they must fail of the promises, because they fail God in the Condition: for God's promises rune thus, if thou perform the condition, which is to Sanctify the day named Sabbath day, not the day named Lords day: tell me now, is not this matter of just lamentation, to see the people of the land, thus beguiled and deceived, and that both in their temporal estate, & also of the promises of God? if men have any compassion & brotherly love in them, they cannot but sorrow and mourn for these things.  
On the contrary, as for those forementioned Curses, annexed to the Sabbath day, and the profaners of it: whereas our people hope to avoid them, by a religious sanctifying of the Lords day; behold, the people to be pitied! for all that, they fale into the danger of these Curses; because they profane that very day, named Sabbath day, unto the profanation of which, these curses were poperly made: for these curses, were never made unto the profanation of the day named Lords day, or unto the day nicknamed & counterfeitly called Sabbathday, as now the Lords day is: for these curses were threatened long before ever the Lords day, had any being, or could be kept for a Sabbath day, if it had ever so been kept: as for their religious sanctifying of the Lords day in conscience of this 4th come. God may say unto them, who required it at your hands? & is not this also matter of just lamentation, to see well minded people, strive and endeavour with great diligence, to avoid God's Curses, and yet by reason of miseinformation, & corrupt teaching, to fale into danger of them? yea, it is the more pitiful, in that the self same labour & devotions, had they been performed both on the day before, they had for certain, & out of all doubt, both been liable to all the promises, made to them that keep Gods Sabbaths; and also been freed from the least danger of the Curses, threatened to such as break the Lords Sabbaths.  
The 6th and last cause of lamentation, is to see the priests of the Lord, of all men, Gods Ministers, turn enemies to God's Law: for they will needs without any necessity at all, make something in God's Law ceremonial and so abolished, judaical & so to be hated; they cannot abide that Gods 10. command. should be like a chain of 10. links, all of pure gold, one link as well as an other: but though all the 9 be pure gold, yet some one of the 10. must be partly gold partly lead; partly moral partly ceremonial, as if snow could be partly white partly black; or a shadow and ceremony placed in the heart of a moral Law! thus they make God's Law, like unto Nebukadnezzars Image, which he saw in his dream, Dan. 2.32. partly gold, and partly clay: surely this their fiction is but a dream, God's Law must be moral in every jot and Title of it, it must be all gold or none gold, all clay or none clay: but our Ministers will be partial in the Law; they will not endure it to be moral in all the parts thereof; they are enemies to the integrity & perfection of it: that servants should not take part with the commandments of their Masters, but oppose them; that children should not take part with the command. of their fathers, but turn enemies to them; that subjects should not take in with their King to defend his Laws, but set themselves against them; it is undutifulness, disloyalty, and rebellion; but that Ministers, whom God hath taken so near unto him, as to make them of his Counsel; and to make it their proper office to defend his Laws, & to this end hath allowed them large maintenance as the tieth of the Realm etc. that these kind of men, should refuse to defend his Law, and turn enemies unto it in whole or in part, what should I say? it is high time the world were at an end: as the Sabbath is God's ordinance, so the Decalogue is God's Law: now were men professed enemies to God, then if they should do what in them lieth, to abolish his Sabbaths, & to reject as much of his Law as possibly they could with any colour devise, it were but suitable to their profession; but that we, who are professed friends to God and to his Law, & therefore should embrace as many of his ordinances, and as much of his Law as possibly we could; that we I say, should reject, any of God's ordinances, and desire and endeavour to reject and abolish as much of God's Law, as possibly by any wit we can device, this is monstrously horrible, and much to be lamented.  
This I dare confidently avouch, that if our Ministers pleased but to take part with God, and would but speak for God's Sabbaths, what with a very little study, they are enabled to speak, both by parts of nature, and Art, that all the world could never be able to withstand them; they would victoriously bear down all oppofition: and is it not to be lamented, when Ministers will not do for God, what they can, or may do? but in stead of their little study in defence of this cause, all their care and study is how they may be still ignorant of the point, lest by knowledge of it they should speak for it, and so endanger their livings & reputations and the like: for generally they do eschew the reading of my book, whereby they might be instructed in the point, without their labour, unless it be some few, who read it only to spy a mote in mine eye, and that they may pick out something to say against it: yea, they eschew also all arguing conferences, among themselves in private, whereby the point may be scanned and come to light: they permit not any of their brethren, to take up a defence of the Lords Sabbaths, & to argue against the Lord's day, albeit he doth it but for argument sake, the better to bolt out the truth; if any in the company will be more ingenuouse and true hearted then the rest, as desirous by opposeing of our tenets to find out the truth, the shall be snibed & kerbed; some man of eminency in the place will put all to silence with such words as these, no more of this point now, no more of this argument in this place; thus they are afraid lest God should by their conferences enlighten them: these things have been related to me by credible people: and are not these things to be lamented? any man shall have free liberty, heart and good will, to speak in their company, any thing he can invent, against God's Sabbaths, & for the Lords day, but not on the contrary, to speak for the Lords Sabbaths, & against the Lord's day: take my word for it, you shall never hear 2. Ministers scann this point pro and con before any of the people, as you shall hear them in some other points of doubt: nay it were to be wished, that any 2. Ministers would by themselves when none hear, them, argue the point seriously pro & con, the one taking the one part, the other its contrary, that so God's truth may be found out; but I fear me, a man shall as soon draw a Bear to the stake, to be baited with dogs, as draw them to any such course as may bring the point to light; they cannot but foresee, the issue of this course would be, what they would should not be: & is not this to be lamented, if I should not prevail with them in so reasonable a request as this is? I desire my brethren of the Ministri, to take into deepest consideration Gods Sabbaths, to study the point seriously, to cast a side prejudice; & out of a love to this ordinance of Gods, study but what may be found in its defence, to study but with a like good will to defend this point, as they do other points: and is not this to be lamented if I shall not prevail?  
When Paul was to take his last farewell of the Church of Ephesus, he could say with a good conscience, that he was pure from the blood of all men, because he had kept nothing back, but had showed them all the counsel of God, Act. 20.26.27. But how many of our Ministers, when they lie a dying, shall be able thus comfortably to plead for themselves I know not: can they say they have kept nothing back of God's counsel, what not his Sabbaths? can they say to their flock, they have showed them, all the Counsel of God; what all the Law, in its integrity and perfection? what every jote & Title of the Law? have they baulked nothing for fear & carnal respects? or for want of that industry that might & aught to have been in them, in searching out every jot & title of God's Law in its perfection? for this let them know, that they must be countable to God, not only for baulking & concealing what they know; but also for not declaring unto the people, what by their study, they might and ought to have known; if therefore they have not been so painful & studious in the searching out of this part of God's Law, as they might and ought to have been, they may acquit themselves before men, but before God they shall never acquit themselves, especially, if they have refused a light into God's Law, when it hath been tendered unto them: and is not this to be lamented, when Ministers will dye with festered & guilty consciences?  
Many fear that Popery may invade us again, and that were dangerous; but sure I am Sabbath breaking doth reign amongst us, and that is more dangerous: I mean it is more dangerous to continue among us, than the other to invade us: for every man is ashamed to say aught in defence of Popery; but on the other side, every man is emboldened to speak in defence of Sabbath breaking, and no man is ashamed to speak against the Lords Sabbaths, no not the Lords Ministers; wherefore this sin, is a dangerous sin, men may commit it with authority of their Ministers; men may commit it without blushing, no man may check & control them by the 4th come. for their Ministers will defend them in it: and is not this to be lamented, when men shall be boulstered out & defended in sin, & that by Authority of the Ministry? when I marvel then, will this sin be reform? As it was in those unlawful marriages, the text saith, And the hand of the Princes and rulers, hath been chief in this trespass, Ezra. 9.2. So may I truly say, in this Sabbath breaking, the hand of the Ministers & Teachers, hath been chief in this trespass: by so much the more therefore to be lamented.  
But some man may say unto me, what shall it profit a man to lament these corruptions of our time? he shall amend nothing thereby; for men are settled in their courses; & there's no stirring of them etc. Well, be it so, if needs it must be so; yet this know, that if by thy tears, thou canest not amend others, yet hereby is not thy labour lost to thyself, unless thou thikest that the Prophet David's tears were in vanie, when he said, Mine eyes gush out with rivers of waters, because they keep not thy Law, Psal. 119.136. God hath a bottle for such tears; for here by thou bewrayest thy love to God: and thy love to God's Law; & thy love to the welfare of the souls of thy brethren: and further, as God delivered just Lot vexed with the sins of those times, 2. Pet. 2.7. so will God deliver thee, in the day of vengeance & of his hottest indignation; & to this end, God will give his Angel's charge, to mark thee out for a son of Salvation, as he did those jews in jerusalem, who mourned for the sins of those times; And the Lord said unto him, go through the mids of the City, through the mids of jerusalem, & set a mark upon the foreheads of them that mourn, & cry for all the abominations that be done in the mids thereof, Ezek. 9.4. our lamentation therefore, for the sins of our times, shall not be in vain.  
For conclusion; let us make our daily prayers, unto Almighty God, that he would bring into the way of truth, all such as have erred, and are deceived: and again to confirm this prayer, say, We beseech thee to hear us good Lord.  
Remember the Sabbath day, to sanctify it etc. But the 7th day is the Sabbath of the Lord thy God; in it thou shalt not do any work etc. for, the Lord rested the 7th day, Therefore the Lord blessed the Sabbath day, & hallowed it.  
Lord have mercy upon us, and incline our hearts to keep this Law.  
AMEN.     

CHAP. III. A discovery of the weakness and insufficiency, of all those Texts of Scripture, and arguments, which are usually brought, to prove the Lords day, a Sabbath day, by Divine institution.  
I Have finished the two first parts of my book; the former whereof was in defence of the Moral Law: the latter was an exposition of the 4th come. together with a discovery of the horrible & abominable corruptions & abuses thereof. My third task, and third part of my book, shall be to discover the weakness & insufficiency of those Texts of Scripture, and arguments, which are usually brought, to prove the Lords day, a Sabbath day, by God's ordinance & appointment.  

The Lord's day, is not Sabbath day, by Divine institution: or, The Lords day, is not God's Sabbath day.  

SECT. I.  
FIrst of all, a word or two touching the name Lords day: It is to be observed, that this name Lords day, the which we now put upon our Sunday, or first day of the week; yea upon every S●nday, and upon every first day of the week, it is not found to be so used in the Scriptures: that is, it is not found in the Scriptures, that every Sunday in a year was called Lords day: For all the iiij Evangelists, Matthew, Mark, Luke, and john, yea & S. Paul also, they never called our Sunday, or first day of the week, Lord's day; for, they ever called it, the first day of the week, by it old name, see Mat. 28.1. Mark. 16.2.9. Luk. 24.1. joh. 20.1.19. Actor. 20.7. 1. Cor. 16.2. Only once it is found perhaps, to be called Lords day, but it was long first, as by S. john Reuel. 1.10. so the odds is 8 to one; for our Sunday, is found to be called 8 times, the first day of the week, for once called Lords day.  
The knowledge of this point may be useful unto us these ways; first, is it so, that our Sunday had no new name put upon it by none of the Evangelists, but that it was frequently called the first day of the week still, by its old name, & that after Christ his resurrection; Then is it a matter very likely & probable, that this day had no new institution or ordination, but that it remained after Christ his resurrection, as it was before his resurrection, in its old nature still, that is, to be a working day still, as it was before: For it is very likely, that if the old nature and use of the day had been changed, that the old name also would have been changed, and a new name put upon it. If this name Lords day, had betokened any change of the use of this day, from common use unto an holy use, in memory of Christ his resurrection, me think some of the 4 Evangelists would have said some such like thing; and some of them would in token thereof, have altered the name of the day, and called it Lord's day: but for so much as the Evangelists (who do largely, & every one of them, set forth the Lords resurrection) have neverthemore, either spoke any thing, any of them touching the change of the day, in memory of the resurrection; no nor so much as given it the new name Lords day; but constantly all of them agreeing, in retaining its old name still; it is a thing very likely, that they knew nothing of the alteration or change of the day at all: It is most probable therefore, that our Sunday or Lords day, was a working day, in the days of the 4 Evangelists, after Christ his Resurrection, and at that time, when they wrote their Gospels.  
2dly, but suppose we for argument sake, that this name Lords day, had some secret virtue in it (as the patroness of it would make us believe) to betoken, that the day so named, must needs be a Sabbath day; yet it followeth not, that every of our Sundays, and every first day of the week, must be kept for a Sabbath day; for, it is not found in the Apostles times, that they called every Sunday, Lords day, as we do; for they, the most of them, never named our Sunday, Lords day, but still called it, by its old name, the first day of the week; yea, 8 times it was called by its old name, the first day of the week, to once the Lords day: Wherefore, it is likely, that this Sunday was kept for a Sabbath, not constantly, but seldom, as namely, upon some one first day of the week or other, once in a quarter or half a year, or once in a year, or the like: so often as it can be proved, that our Sunday, was called Lords day; so often it possibly may be, that our Sunday must be kept for a Sabbath, & not ofter: now I suppose, it will trouble the patrons of this weekly Lords day Sabbath, to prove, that ever there was any more Sundays called Lords day, than one in a year only: so then, the most that can be made of this name Lords day, is to urge the people to keep it for a Sabbath day, once in a year only. What injury then is done to the people, to cause them to refrain the works of their calling, on every Sunday throughout the year; and that under this pretence that every Sunday in the year is the Lords day, & so a Sabbath day? let this be thought on.  
Secondly as touching the name of the day; It is to be observed, that our Sunday is no where in all the New Testament named Sabbath day: but it is ever called, either the first day of the week, or the Lord's day: Yea, S. Matthew, doth plainly distinguish betwixt the Sabbath day, and the first day of the week; as being the one the day before the other; the one upon the Saturday, the other upon the Sunday. Now in the end of of the Sabbath, when the first day of the week began to dawn, etc. Mat. 28.1. the same doth S. Mark also; And when the Sabbath day was past, etc. they bought sweet ointments, etc. and early in the morning, the first day of the week, they came to the Sepulchre, etc. Mark. 16.12. the same is plain also, by S. Luke, Luk. 23.56. Luk. 24.1. and by S. john, joh. 19.31. joh. 20.1. so than the Sabbath day, was the day before our Sunday, or first day of the week.  
The knowledge of this point, bewrayeth the error of our Ministers, in calling our Lord's day, and first day of the week; Sabbath day: this their practice is all together growndlesse: for none of the Apostles ever called the Lord day Sabbath day: no, they did as you see proved, distinguish between the Lord's day, and the Sabbath day, as being the one, the day after the other.  
Nay they are much departed from the practice of the Apostles and Evangelists; for they called our Saturday, the day before our Lord's day, Sabbath day; but many of our Ministers, who will be thought to follow the Apostles in keeping the Lords day for a Sabbath, yet will not follow them in calling our Saturday, Sabbath day: if they will imitate the Apostles, and Apostallicall times in one thing, why should they not imitate them in an other? if the practice of the Apostles doth bind us, as they teach; then why do they not cale our Saturday, Sabbath day, since that was the practice of the Apostles? why is not Saturday honoured with that proper name which doth belong unto it? why do they deceitfully rob the Saturday, of its honourable name Sabbath day, and put it upon the Lord's day? the very Papists show more fidelity in this point, than we Protestant's; for they imitate the Apostolic times, and to this day, they call Saturday, dies Sabbathi, and, Sabbathum, that is, Sabbath day, as did the Apostles: wherefore, if we will do as the Apostles did, we must call Saturday, Sabbath day, and if we will not be worse than Papists, we must call our Saturday, Sabbath day still.  
Sometimes we will borrow light, from the primitive Churches; why read the Ecclesiastical Histories, for 300. years & more after Christ; and you shall find them calling our Saturday, the day before our Lord's day, Sabbath day, constantly: how cometh it about then, that our times are so far denegerated from the primitive churches, that we abhor to call the Saturday, Sabbath day? and instead thereof, the Lords day must be called Sabbath day: this new Christening or new naming of days, is a novill thing, it is a novelty of late invention.  
2. The knowledge of this point, may prove profitable to common people, for their direction, in reading of the Scriptures, both of the Old & New Testament; for often times they shall in reading meet with this name Sabbath day: Now they must be careful which day of the week to apply it unto, else a foul error is committed, albeit hitherto men have not thought so: by the name Sabbath day is meant our Saturday, as you see it proved by all the 4 Evangelists above mentioned; and as is plain by the practice of the primitive Church for 300 years and more after Christ: wherefore when you meet with the name Sabbath day, as in Isai. 58.13. Nehem. 13.18. Act. 13.14.42.44. Act. 16.13. Act. 17.2. and Act. 18.4. You must understand it of Saturday; and not of Sunday, or the Lord's day, which we now call, and miscall Sabbath day: it is strange to see how ignorant people are in this point; for they make no difference betwixt Sabbath day, and Lords day, but take them for the same, when as Sabbath day, is on the 7th day, and Lords day, is on the 8th day: hence is their error, that when they read any of those forementioned Scriptures, they apply them to the Lords day; as if in Esaias, and in Nehemiahs' times, the Lords day, had been then in use for a Sabbath; what a monstrous error is this? again, when they read the 4th come. Exod. 20.8. which speaketh of the Sabbath day, they here again ignorantly understand by Sabbath day, the Lords day; and yet that was on the 7th day of the week, and this is on the 8th day of the week; as if the Lord's day, had been in use for a Sabbath day, in Moses his time, and at the giving of the la: but let this already said, be enough to reform this error for time to come; you see all the 4 Evangelists after Christ's resurrection, calling the day before our Sunday or first day of the week, which is Saturday, the Sabbath day; wherefore if here after, your Ministers will misapply the 4th come. to the Lords day, believe them not: for you see all the 4 Evangelists call Saturday, the Sabbath day; not Lords day, the Sabbath day; and the 4th come. is for that day only, which is named Sabbath day, as you may see by reading it. The rather this is to be noted, because such a mistake of one day for an other, in a bond, may forfeit your bond; as in case through a mistake, you carry your money in the 8th day of the month, when it is due on the 7th day of the month: now the 4th come. is a bond, wherein man stands bound unto God, to pay his divine service, on the 7th day of the week, but if he delays until the 8th day, I dare assure him that he hath forfeited with God, and broken the bond of the 4th comm: For this bond is not due and payable on the 8th but on the 7th day. Look to it, as you will. Thus much for the name, now we come to the thing and question itself.   

SECT. II.  
For the better scaning of this point, whither the Lords day, be a Sabbath day or not, by God's ordinance, I purpose to handle 2 main questions: the one is whither every first day of the week, every Sunday, & every Lord's day, be a Sabbath day or not: (and here, & hereafter, I purpose to let it go for granted them for argument sake, that every Sunday is & may be called Lords day, which yet can never as you have seen be proved by the Scriptures:) the other is, whither any one Sunday, first day of the week, or Lords day, be a Sabbath day or not. Touching which questions, let it be observed, and I dare say it, that Papists can say as much out of the Scriptures, in defence of that Fable, of the Fire in Purgatory; as can be said in defence of the Lords day, to be a Sabbath day.  
Touching the former question, that every Lord's day must be a Sabbath day constantly; if they cannot prove this constancy, that every Sunday must be a Sabbath day; than it will follow, that we are not now tied to keep a Sabbath once every week, but only sometimes; as once in a quarter of a year, or half a year, or once in a year, or the like, and so the life and soul of this new Sabbath, is extinguished and as good as vanished. That it may appear, what they can make good this way, I will produce you all their texts of Scripture, out of which they must prove this point if it can be proved; and if it shall appear, that none of those Scriptures will afford any ground, for a constant weekly Sabbath, than you will say with me, that they go groundlessly to work, when they urge a constant keeping of the Lords day.  
The first of their Texts is the 4th Com. Exod, 20.8. But to this Text I answer, that it is true in deed, that the 4th Comm. doth call for a weekly Sabbath, but this Text hath nothing at all to do with the Lords day, as shall be shown fully in the next question: wherefore this Text is not to the purpose.  
A second Text they have & it is, Reuel. 1.10. I was in the Spririt on the Lord's day: to this Text I answer, admit for argument sake, that this Lord's day, whereon S. john received his Revelation, were a Sabbath day, and that this name Lords day, did impley so much; yet can it not be proved from hence that every Sunday, and every first day of the week, was a Sabbath day: all that can be gathered out of this Text, is but to prove one day a Sabbath day, and namely that one day, which was called Lords day, in this Text: (if it could be certainly found out which day of the week it was.) As hath been shown, it cannot be proved, that every first day of the the week, is in Scripture called Lords day: wherefore, it cannot be proved, that any more first days of the week, are Sabbaths, then are called in Scripture, Lords day, and that is but one day in a year only, or the like. Further, it will not follow neither from the name or nature of the Sabbath day, that if the Lords day, be a Sabbath day, than it must be a weekly Sabbath day, as in the 4th Com. for there were weekly Sabbaths, and yearly Sabbaths also, in the Law; now since they hold the weekly Sabbaths ceremonies, a swell as the yearly Sabbaths, how kno● they whither of those two sorts of Sabbaths S. john's was wherein he received his Revelation? for it might be a yearly Sabbath.  
A third Text they have, & that is, Ps. 118.24. This is the day, which the Lord hath made; let us rejoice and be glad in it: To this Text I answer, as before, admit for argument sake, that this day must be a Sabbath day; yet as we say, one swallow maketh not a Summer, so one Sabbath day, maketh not a constant practice: this Text can make way for no more Sabbaths, than one in a year, or one in a man's life time; for David, had but one day in his life time, in which he was Crowned King; nor had Christ here typed by David, any more days for his Resurrection, than one: so still here is nothing for the constancy of a weekly Sabbath day.  
A fourth text they have, and that is, Act. 2. where, upon the day of Pentecost, Peter preached, and converted 3000 souls, etc. To this Text I answer as before, admite this day must needs be a Sabbath day, because here was a Sermon in it, yet what is this for a constancy, & for a continued practise● it doth not follow, that because Peter preached this one time here upon pentecost day, that therefore he preached every Lord's day, & every Sunday, or First day of the week after, weekly: can it be shown where Peter preached the next Lord's day, or Sunday, after this day of pentecost? or can it be shown, that ever Peter preached any where, and at any time, twice together, upon two Lords days immediately succeeding one an other? for it is not enough to show that he preached once only, & upon one Lords day; but he that will prove a constancy, must prove a weekly practice, Sunday after Sunday, day by day. All that can be gathered from Peter's Example, is but this, that we preach and hear a Sermon once in a year, at Pentecost day, that is on Whit Sunday: for on Whit Sunday it is supposed, that Peter preached this Sermon.  
A fift Text they have, & it is, Act. 20.7. where Paul preached at Troas until midnight, etc. unto which text I answer as before, be it this day, were a Sabbath day, because Paul preached a sermon then, which can never be thereby proved to be a Sabbath day; yet what is this to a constancy? this was a rare & seldom action, once only done; now Paul's seldom & rare preaching cannot bind us to an often & frequent preaching, unless you would have the Scholars out strip their Master. Can it be shown, that ever Paul did any where, or at any time, preach twice together, upon two Lords days, one after an other? If it cannot, as I know it cannot, where then is any ground for a continued practice weekly? this Example of Paul's was rare & extraordenary, like as was Peter's in the forealleaged text; now extraordenary things, do not bind us to an ordinary practice and frequent: unless you will, that we should keep the Lords day, more frequently, & more constantly, than did the Apostles themselves,  
A sixth Text they have, and it is, 1 Cor. 16.2. upon the first day of the week, let every one lay by him, in store, etc. Here it is thought, that there was a Collection for the poor, and a Sermon, & so it was a Sabbath day. Unto this Text I answer as before, let it be granted, which never can be proved, that this was a Sabbath day, because there was a collection for the poor; yet this Text proveth not, any continued constancy, of Sunday after Sunday, every Sunday, or every first day of the week; for, it speaketh but of one single action, once done only, saying, upon the first day, of the week: not every first day of the week.  
But touching this my answer, Mr. Chapel Minister of S. Andrews in Norwich, hath undertaken to prove the contrary in public, against my former book; where he affirmed, that the word (Katà) when it is applied to time, or place, it is taken distributiuly, for every one: and that therefore this Text is to be read according to the old Translation thus, Every first day of the week, let every one lay by him in store: And so he would have this collection for the poor, (if any here were) to be a constant practice. To whom I answer, 1. if here be enjoined a constant collection for the poor, on the Lord's day, as a proper work for our new Sabbath day, why doth he not press his people, the Overseers of the parish with the rest, to make a collection for the poor, every Lord's day, as a proper Sabbath days work; & as an error for them to make any collections upon any other day of the week? for that which is proper to Sunday, is unlawful to be done on any other day.  
Secondly I answer, that forasmuch as our New Translatours, have altered & amended our old Translation, I marvel that Mr. Chapel will oppose them: for undoubtedly, they did not correct it rashly and unadvisedly; their manner was to preserve the dignity of the old Translation what they could; & therefore they would not have altered it, from Every first day, unto, upon the first day, but that they saw well, that it could not be translated Every first day: wherefore, I have the new Translation, which is judged by all men the better translation, on my side, & against Mr. chapel.  
Thirdly I answer, that the ground where upon Mr. Chapel goeth, in contradicting both the New Translatores, and me, is false: for he affirmeth that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when it concerneth time or place it signifieth Every one: But I will show him sundry texts of Scripture to the contrary, see Rom. 5.6. For when we were yet of no strength, in due time, Christ died for the : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rendered in due time: it being here to be understood of one single time: but by Mr. Chapels rule, it must be thus rendered, Every time: as if Christ had died many times for us: see also Rom. 9.9. for this is the word of promise, at this time will I come, & Sara shall have a Son. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rendered, at this time: as understood of one single time, in which the Angel would come again: but if Mr. Chapels reason be good, than it ought thus senselessly to be translated, Every time, will I come, & Sara shall hat a son; as if the Angel were to come often times, etc. see a like Text, joh. 5.4. for an Angel went down, at a certain season, in to the pool, etc. According to Mr. Chapel, this Text must be thus translated, for, an Angel went down, every time, or every season, in to the pool, etc. And see Math. 2.16. Herod slay the children from two years old & under, according to the time which he had inquired of the wise men. If Mr. Chapels observation upon the Greek text be good, than it must be thus absurdly translated; Herod slay the children from two years old & under, every time which he had inquired of the wise men. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: now it is plain, that Herod inquired of the wise men but once, see v. 7. Thus it appeareth how unsoundly he went to work, when he wouldsupporte our New Sabbath.  
Fourthly I answer, suppose it could be proved, as he would have it, that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is every where else in Scripture taken for Every one when it concerneth time, yet here in this place, I prove that it must not be taken so, but as our New Translation hath it: for, words must be understood to signify, according to the Author's mind that useth them, as is well known: now two reasons there be in this text, which cross Mr. Chapels sense: the one is, that if this collection be a constant thing, for Every first day of the week, than were the Churches of Galatia & Corinth bound to make a constant collection for the poor of the Church of jerusalem, on every Lord's day, or first day of the week continually: for this collection, was not for their own poor, but for the poor of remote Churches, for Jerusalem, see 1. Cor. 16.3. like as we, had once in England a collection, for the Church in the Palatinate: now had this collection been for their own poor, there had been the more likelihood that it might have been weekly, and continually; but being it was for the poor of a foreign Church, to wit, for the Church at jerusalem, as was ours for the Pallatinate once, what likelihood is there, to think this collection should be every week, week by week continually? let the reader judge, The other thing in this text, which crosseth Mr. Chapels translation, is that Paul saith, he would have no collection when himself was present with them, that then there be no gatherings when I come, 1. Cor. 16.2. now who could be so simple to think, that this collection must be understood to be Every first day of the week, when as Paul himself makes an exception, & that in the text itself: for he excepteth that time wherein himself should be there present with them; that then there should be no gatherings, thus much for answer to this text also, whereby you see it cannot be proved that this collection, & supposed new Sabbath, was a constant continued thing week by week.  
The 7th & last thing they have, that hath any likelihood to prove this constancy, is the frequent Apparitions of Christ evermore upon the first day of the week, or Lords day: To this I answer as before, suppose we that Christ his Apparition upon a day, could make that day a Sabbath day; or declare it to be so, as fond they imagine; yet it cannot be proved, that Christ appeared frequently, and every week upon the Lord's day: I grant that Christ appeared to his Disciples, upon one Sunday, or first day of the week, to wit, on that very day whereon he ●ose, joh. 20.14.19. But it cannot be proved, that he appeared any more, upon any Lord's day, than this one day: where then is the constancy and frequency of Christ's appearing, evermore on the Lord's day, whereon Ministers & people boast so much? if there can be found but one Lords day, wherein he appeared?  
I confess there is a text alleged, for a second Lord's day, wherein he appeared, & it is joh. 20.26. And eight days after, again his Disciples were within, and Thomas with them etc. To this text I answer 1. Suppose this text could prove a second apparition, upon a second Lord's day, yet this is not a constant practice of Christ, every Lord's day. 2. But this text is nothing to their purpose: for they suppose, that this phrase eight days after, compared with joh. 20.19. where is mention of the first day of the week, doth note unto us Christ's second days apparition, to be on the same day seven-night, after that first day of the week, whereon Christ rose, joh. 26.1.19. and so consequently upon the Lord's day also: But let the words of the text be better considered of, and they will afford no such collection: for the Text saith not, upon the same day seven-night wherein Christ rose etc. but it saith, eight days after, the day wherein he rose etc. Now 8 days after Sunday, cannot fall upon the Sunday again, the same day seven-night; but on the Monday seven-night after: for the word after doth exclude the first Sunday, whereon Christ rose, that it must not be counted for any one of these 8 days; for than he should have said, upon the 8th day etc. but he saith, after 8 days etc. The new Translation readeth it thus and after eight days etc. Now, after 8 days, must be on the 9th day, or 10th day etc. and so not on the same day seven-night as they imagine.  
It is true, they bring a text, wherein is a like phrase, as Mark. 8.31. And after 3 days rise again etc. which must be understood, say they, thus, and upon the third day rise again etc. according to 1. Cor. 15.4. which saith, he rose the third day etc. But I answer, howbeit I could give other answers, yet this shall suffice for this, that, be it in a case of necessity, to reconcile two texts of Scripture, we be necessitated to depart from the proper sense of the one; yet where is no necessity, as here is none, there to depart from the proper sense of words, is unsufferable, by the judgement of all Interpreters: what other text is there, which saith, Upon the eight day, again his Disciples were within & c? Or what absurdety is in it, to take the words properly, as that Christ appeared 8 days after the day of his resurrection, upon the Monday? so then, notwithstanding all their wresting, this text can make nothing for Christ's apparition, upon a second Lord's day: where then are those apparitions of Christ, so constantly upon every Lord's day? there can but one days apparition be shown; and so consequently, there can be proved but one Sabbath day, as namely once in a year, upon Easter day; for Christ's apparition was upon Easter day, being the day he rose on: hitherto then, they cannot prove a weekly Sabbath, upon every Lord's day.  
For all this I deny not, but that it may be proved, that Christ appeared upon every Lord's day, after his resurrection; because he appeared on every day, for 40 days together, Act. 1.3. But this text, I know they dare not bring against me, lest whilst they prove the frequent apparitions of Christ upon every Lord's day, they disprove their new Sabbath day, and quite overturn it: for, if Christ made his apparitions, upon every day of the week, for 40 days together; then is every day of the week as much a Sabbath, as is the Lords day: because Christ appeared, aswell upon every day, as upon the Lord's day; yea, he appared the third time, upon a Fishing day, when they went a fishing joh. 21.1.3.6. which they made a working day, for all Christ's apparition to them on that day. Lo, what poor stuff here is, to prove the constant practice of the Lords day, & yet I have heard some grave Divins affirm, that this one argument, of Christ's constant appearing on the Lord's day, doth abundantly satisfy them, for proof of the Lords day Sabbath. Do you not think therefore, that it is poor stuff, that will satisfy the consciences of some Ministers? had not people need in these days to try all things, and keep that which is good? 1. Thess. 5.21.  
Thus I have answered all their texts; and yet no constant continued practice of the Lords day, appeareth: But happily they may think, that albeit none of these texts & examples, will singly & alone prove the constancy, yet if all be put together they may prove it: well, we will do them no wrong, let us join them all together then: we will begin at the day of Christ his resurrection, for this is the first supposed new Sabbath day, joh. 20.1.19. and upon this day, Christ appeared to his Disciples: but we read not of any other Lords day, after that, wherein was any Sabbath day duties done, until Pentecost, Act. 2.1. etc. which was about 50 days, after the resurrection day: so then here was no continued practice; for we read not of any thing done here for six weeks, or six Lords days together.  
2. The next day supposed for a Sabbath day, is that first day of the week, wherein Paul preached till midnight at Troas, Act. 20.7. Now we are to search how long this sermon of Paul at Troas, was preached after the sermon of Peter, at jerusalem, on Pentecost day, whither Paul's sermon were the next Lord's day, after Pentecost day, or not: For this end, we must note, that Paul was no preacher at Christ's death, nor at Pentecost neither, which was 7 weeks after Christ's death: for Paul made hanocke of the Church, Act. 7.58. Act. 9.1. long after Pentecost day; and it is holden, that Paul was not converted, till the 3d year after Christ's ascension: now after his conversion, it was at least 14 years before he went to jerusalem, Gal. 1.18. Gal. 2.1. now in this his latter journey to jerusalem, Gal. 2.1. I suppose it was, when he went up about the difference of Circumcision, Act. 15.2. which being determined, he returned, and in his return he delivered the Decrees of the Apostles, to several Churches where he came, Act. 16.4. and so as he went along he preached, as at Philippi, Act. 16.12.13. and at Thessalonica, Act. 17.1.2. and at Corinth, Act. 18.1.4. and at last he came to Troas where he preached this sermon, of which we do inquire Act. 20.7. So then, count these, & it will be found about a matter of 17. years difference, betwixt the sermon of Peter at Pentecost, and the sermon of Paul at Troas: where then is the constancy of the Lords day Sabbath, when we can find none kept for a matter of 17. years together?  
The 3d text wherein is mention of our new Sabbath, it is 1. Cor. 16.2. where Paul ordained a collection, to be made on the first day of the week etc. Now how many weeks, months, or years, this collection was ordained, after Paul's sermon at Troas, Act. 20.7. I cannot tell; nor can they prove, that it was the next Lord's day after the sermon Paul preached at Troas: so then, as yet there can no constant weekly Sabbath be proved. The last text is Reu. 1.10. where S. john received a revelation on the Lord's day; now how many years difference there was, betwixt the ordination for that Collection for the poor, 1. Cor. 16.2. and S. john's Revelation, I know not; neither can they prove I presume, that it was on the next Lord's day after that Collection. So still there appeareth no constant and weekly celebration of the Lords day; let their texts be considered this way, or that way.  
Whereas they talk so much of the constant practice of the Apostles, this I dare avouch, that it cannot be shown, that ever Peter, or Paul, or any other of the Apostles of Christ, did ever preach any sermons, upon two Lords days, immediately following one an other: Nay which is more, it cannot be shown, that any one Apostle, did ever preach twice in all his life time, upon the Lord's day: nay, which is yet more, it can not be shown, that all the Apostles, put them all together, did ever among them all, preach two Lords days together, one after an other. Who that considereth these things, could be so blinded, as to think this Lord's day, can be established & proved to be a weekly Sabbath from the Apostles practise? surely, he that celebrateth a weekly Sabbath on the Lord's day, as he hath no commandment for it from Christ in the new Testament, so he hath not so much as the weekly practice of the Apostles, for his warrant.  
But my Brethren, if you will walk, in a warrantable way, wherein you shall have both an express commandment from God, and also the weekly and constant practice of the Apostles, then forsake the Lords day, the Sunday Sabbath: and keep the Sabbath day, the Saturday Sabbath: for, for it, you have the 4th come. expressly: and then for practise of the Apostles, be pleased but to peruse these texts of Scripture, and you shall find the Apostles constantly, keeping the Sabbath day, see Act. 13.14, 42.44. Act. 16.13. Act. 17.2. & Act. 18.4. and this was all after Christ his resurrection: Now judge thou that readest, whither the practice of the Lords day weekly, or the practice of the Sabbath day weekly, be more sound proved, and follow the better; Be no more children, wanering & carried about with every wind of doctrine, by the deceit of men, and with craftiness, whereby they lay in wait to deceive, Eph. 4.14. But, try all things, and keep that which is good, 1. Thess. 5.21.  
Furthermore, whereas it is supposed, that this Lord's day was kept constantly for A Sabbath; I will give instance to the contrary: of all Lords days that ever were, that first Lord's day, wherein Christ rose from the dead, and then appeared unto his Disciples, that Lords day was the most eminent and chief; for from this day, all after Lords days take their name & excellency; this being the substance as it were, and all others but shadows & ressemblances of this: for on this first Lord's day, was the work of the Resurrection performed, & not on the others: of all Coronation days in the King's reign, none is so properly called Coronation day, nor so excellent & joyful, as is the first Coronation day, in which the Crown is set upon the King's head: Many keep their Marriage days, but of them all, none is so excellent and so solemnly kept, as is the first Marriage day, wherein the Bride & Bridegroom were joined together: even so it is between the first Lord's day, and other Lords days following after it: The difference is, as the body from the shadow; and as the life from the picture; if therefore I shall show that this first Lord's day, was not kept as a Sabbath day, it is more than if I should show that 20 Lords days together, were omitted in the Apostles days, after Christ's ascension. Further, if I shall show, that Christ himself, and his Disciples, whilst he was on earth, and resident with his Church, did not keep this first & most eminent Lords day; who then will imagine, that these Disciples of Christ, and this Church, would keep the Lords day a Sabbath, after Christ's departure from them, & ascension into heaven? for undoubtedly, the Church would imitate Christ, & follow his example; look what they saw him do, whilst he was on earth with them, the same would they do, after he was departed from them: follow me (saith Paul) as I follow Christ, 1. Cor. 11.1.  
Now I show that this first Lord's day, was not kept as a Sabbath and Resting day: because it was used for a travailing day: for this purpose see, Luk. 24.1.13. where you have mention, of two of Christ's Disciples, who travailed upon this first Lord's day, whereon Christ rose, a matter of 15 miles: and this I make good thus, they went from jerusalem, for there the Disciples were resident, v. 9 and they travailed to Emmaus which Town was threescore furlongs, from jerusalem, as the Text saith, v. 13. now 8. furlongs make a mile; so then 60. furlongs, make Seven miles and an half: this done, they returned the same day, back again to jerusalem, v. 33. which is seven miles & an half more; so add these together, & they travailed that day, fifteen miles: it cannot be thought that these spent less time, than all the whole after noon of this first Lord's day, in travailing: for two miles an hour, is an ordinary tranailers' pace, so that fifteen mile's cost them near 8. hours work.  
Now can it be thought, that these two of Christ's Disciples, would have made this day, of all days in the year, a travailing day, if the Church of Christ had solemnised this day as a Sabbath day, at jerusalem? these two, were two of Christ's Disciples & followers, wherefore they would have laid a side all works, that they might with joyfulness have solemnised this day, in a most thankful remembrance of Christ's resurrection, if any fame or report they had heard at jerusalem, before they came forth, that this day should have been celebrated for a Sabbath, in memory of the Resurrection of their Lord and Master: Christ's Disciples were sad, and sorrowful men now, for the death & loss of their Lord & Master, Mark. 16.10. Luk. 24.17. how therefore would they have shown all tokens of joy & thankfulness, for his restoring to life again, by celebrating a Sabbath, if they had known of any? Besides, these two were religious & devout men, or else they were hypocrites now whithersoever they were, had they but heard any rumour at Jerusalem, that morning before they came forth, that this day present, should be solemnised by the Church of Christ, for the first Christian Sabbath of all succeeding generations; & that they should lead the way, and set a pattern to all following generations, doubtless they would for this day, have laid aside all journeys: Further, the Church of Christ's Disciples, were not so many then, but that two men might be miss, if absent from the Chamber where they met; now if they were truly religious, then would they not have been absent from the Congregation of the Saints, so in love they were with such Assemblies, if they had known of any: if they were hypocrites, they would not have been absent at such a time, for their credit sake, lest they should be pointed at for it: all which, laid together, declare plainly, that they knew not of any Sabbath to be kept that day; nor that it was known to the residue of the Disciples at jerusalem; for than they should have heard of it from them, by a common report, like as they heard before they came forth, of all other things, that had happened on that day, see v. 22.23.24. So much for the travailing of the two Disciples, on the Lord's day.  
But happily the Patroness of our new Sabbath, will plead, that this travail might be some work of necessity & charity, & so a Sabbath day's work. To whom I answer, that sure I am the text giveth no such light: a Sabbath day's journey in common estimation is but two miles, Act. 1.12. but this is much more than a Sabbath day's journey, for it was 15 miles: but suppose they could prove, that this travail, was some work of necessity etc. yet we know that as they went to Emmaus, so they returned back again that night: now be it that there was necessity for their going forth to Emmaus that day; yet, what likelihood was there, of any necessity, for them to come back again seven miles & an half to Jerusalem, on the same day? might they not have tarried at Emmaus, till the next day?  
I come now to show, how Christ himself made this first Lord's day, a travailing day: for first of all after he rose, he appeared unto Mary Magdalene Mark. 16.9. Secondly, he appeared unto two Disciples as they travailed to Emmaus Mark. 16.12. and here, he travailed from jerusalem, unto Emmaus, with the two Disciples, Luk. 24.13.15.28.29.30. and this was seven miles & an half, as hath been counted: Furthermore, that he might show himself, unto the residue of the Disciples, the same day, he travailed back again to jerusalem, Luk. 24.33.36. Mark. 16.14. joh. 20.19. and this his journey was seven miles and an half more; so here you see our Saviour Christ made this day a travailing day also, by journeying from place to place, 7 or 8 miles at a time: Now who could think this Lord's day, to be kept by Christ for a Sabbath day, when he made it his travailing day?  
Furthermore, let it be observed that a Sabbath was by the la to be kept in & with holy Congregations & Assemblies, Leuit. 23.2.3. & accordingly it was Christ his manner, evermore on the Sabbath days, to be in the Congregation among the people of God, as we read Luk. 4.16. And he came to Nazareth, and, as his custom was, went into the Synagogue on the Sabbath day, & stood up to read etc. So then, it was a customary thing with Christ, on the Sabbath days, to be teaching in the Assemblies: but lo, on this Lord's day, he was in the fields, travailing too & fro: & sometimes he was in the company of two of his Disciples, and sometime all alone, Luk. 24.31. and he came not into the assembly of his Disciples, until near night, joh. 20.19. Now Christ being the Shepherd & Minister, where should he have been, but in the assembly of his Disciples all that day, teaching them, & preaching unto them, if it had been a Sabbath day? but lo, the flock was scattered, some of the Disciples were at jerusalem; other some were travailing to Emmaus; and Christ the Pastor of the flock, he came not amongst them until the Evening, but was in the fields travailing hither and thither: was this Lord's day, kept like a Sabbath, by this Christian Church? judge thou that readest.  
If it be said, that Christ did instruct those two Disciples, in travailing to Emmaus, and therefore it was a Sabbath duty: I answer, what did Christ do more here, than Philip did to the Eunuch in a travailing day? the Eunuch riding in his charrer, did not Philip instruct him? see Act. 8.27.28.35. and must this day be therefore a Sabbath day? yea, what did Christ more here to these two Disciples, than he did on every day of the week, for 40 days together, to all the Apostles together, see Act. 1.3. and must all these 40 days therefore be Sabbaths? and these instructions, Sabbath duties? there is no more likelihood, that these should be Sabbath duties, than there is to suppose it a Sabbath duty, to see a man sit still, and rest him for an hour or two on a working day; especiasly if during that time he doth but read a Chapter in the Bible, or the like. Furthermore, can it be thought, that Christ who was the Pastor of the flock, would spend his Sabbath day, in teaching two of the sheep of the flock only, neglecting the residue? for, he came not among the whole flock assembled together, until near night, joh. 20.19. Luk. 24.29.33. Wherefore, Christ kept not this Lord's day, a Sabbath, with the assembly, and congregation of his Disciples, and can it then be thought, he kept it with two men only?  
Lo, this is the Lords day, which our new Sabbatharians, would have for a Sabbath; and you see Christ the Lord of it, travailed too & fro, hither & thither upon it; you see also how the Disciples of Christ, travailed out & home 15 miles upon it; yea, and Christ, the Lord of this new Sabbath, looking on them, without check; nay which is more, countenancing of them therein; for he justified them, by his own like practice, he travailing along with them, Luk. 24.15.  
I would ask a question here, of our new Sabbatharians, which is this; May not we Christians, safely travail upon the Lord's day, fitene, or twenty miles, more or less, about the ordinary affairs of our callings, without scruple of conscience? Paul saith that we should follow him, as he followed Christ, 1. Cor. 11.1. Now sure I am, the Disciples of Christ, travailed upon the Lord's day, and if therein they followed not Christ, yet they went together with him, which is as good; for both Christ, and they, travailed on the Lord's day to Emmaus: why then may not we travail on the Lord's day also? may we not imitate our Saviour Christ? and must we make more conscience of the Lords day, than Christ's own Disciples did, who were taught by Christ himself? what needless, and nice strictness, is our times fall'n into? our Church makes conscience, where the Church of Christ, who enjoyed Christ's corporal presence, made none.  
Furthermore, that we may break the back of this new Sabbaths constancy; I will prove unto you, that this first, and most famous Lords day, that ever was, was not kept for a Sabbath, by the Church of Christ then living with Christ: my first argument is, because the Minister and people, Christ and his Church, did not assemble on the Lord's day, until it was past or ne'er ended, joh. 20.19. their first meeting was in the evening of the Lords day; since their second meeting was 8. days after, joh. 20.26. and their third, when they went to fishing, joh. 21.1.14. now assemblies & congregations, were Sabbath duties, Levit. 23.2.3. wherefore, since the Minister & people, Christ & his Disciples met not all the day long, to solemnize it as a Sabbath, until evening & the day was now spent & passed, therefore they kept not this Lord's day as a Sabbath. If it be objected, that they could not assemble sooner in the day, for fear of the jews, joh. 20.19. I answer, it is more likely, they durst not stir abroad all day long, for fear of the jews; & because they feared the jews, therefore they kept close all the day long together in the house; and so they were assembled all the day; but like sheep without their Shepherd. 2. My second argument wherewith I prove it, is because they knew it not; they had no knowledge of it, that it was a Sabbath: and this I prove, because they did not then, so much as believe that Christ was risen from the dead: for this purpose see Mark. 16.11.9. where mention is made that Christ appeared first unto Mary Magdalene, & the Text saith, that she went and told them that had been with Christ, which mourned and wept; and when they heard that he was alive, and had appeared to her, they believed it not: Again, see Mark. 16.13. where is mention made of the two Disciples that travailed in to the country, & how Christ appeared unto them also, and the text saith of them; that they went and told it unto the remnant, neither believed they them: Lastly, see Mar. 16.14. where the Text saith, finally, he appeared unto the eleven, as they sat together, and reproached them for their unbelief & hardness of heart, because they bleeved not them which had seen him, being risen up again. S. Luke reporteth it thus, now it was Mary Magdalene, etc. which told these things unto the Apostles: But their words (saith the Text) seemed unto them as a feigned thing, neither believed they them: Luk. 24.10.11. So by all these Testimonies, you see it plain, that the Church of Christ was ignorant of his resurrection, through unbelief; not the eleven; not the Apostles themselves did believe it: Now I pray tell me, how these Apostles with the residue of the Disciples, could Sanctify this Lord's day, for a Sabbath day, in remembrance of the resurrection of Christ, when as they knew not that Christ was risen, and when they believed it not? yea, 'tis yet more plain that they were ignorant of the resurrection; for the Scripture saith that they mourned and wept, still, Mark. 16.10. And, that the two Disciples that went to Emmaus, they had communication of Christ, and were fade. Luk. 24.17. which sadness, mourning, and weeping, upon the Lord's day, yea when the day was fatr spent, Luk. 24.29. Bewrayeth that they were yet ignorant of the Lords resurrection: how then, I marvel, could they keep that Lord's day, from morning till night, in a joyful & thankful remembrance of Christ's resurrection, when they knew nothing of it? thus you see it apparent, that the Lords day, was not kept for a Sabbath day, constantly and weekly in the days of Christ, and of his Apostles: for this first Lord's day was neglected.  
Nevertheless it is not to be spoken, how confident our Ministers are, that this Lord's day, was constantly kept by Christ & his Apostles; in so much as I have heard, of some puritan Ministers, that have avouched it, that they will give their lives, & dye for the defence of this day: whither I may believe them or no I cannot tell: I should think they would look, before they leap, as the proverb is: great is the difference betwixt saying, & doing: I would fain believe them though; but this I resolve, if they prove so good as their words, & be so vainly prodigal of their lives, they shall never have my life in keeping. Will our Ministers dye for the defence of the Lords day sanctification, when the Apostles themselves profaned it? for, the Apostles did not believe any such matter, as if it were to be sanctified, as you have seen it proved: I trust the people, will be so wise for themselves in this point, as to give their Ministers leave to dye first; But 'tis mine opinion, that we shall never see many Martyrs for the Lords day.  
One thing would be noted more, before we leave this point: It is supposed, that Christ touching the Redemption, did imitate God at the Creation, for the setting up of a Sabbath, in memory thereof: well let us see how like or rather unlike, Christ was unto God, in this matter; at the Creation God chose the first Sabbath day, or 7th day, to be sanctified: but we have seen it plainly proved, that Christ chose not the first Lord's day, to be sanctified. 2. God rested himself, on the first 7th day: But Christ travailed up & down the country, too and fro, on the first Lord's day. 3. God gave a special come. the 4th come. for the Church to sanctify the 7th day: But Christ, left no come. in all the New Testament for the Lords day. 4. God persuaded his Church, by strong reasons, to the sanctification of the 7th day, taken from his own example, because he rested on the 7th day; and because he blessed & sanctified the 7th day. But Christ never persuaded his Church, by any reasons, to keep the Lords day, nor by his example; nay rather, he dissuaded them from sanctifying of the Lords day, by his example, & by the example of his Disciples, recorded in Scripture; for they travailed too & fro upon the Lord's day; showing us thereby, that we may do the like. Forasmuch therefore, as we have no come. in the New Testament, for the sanctifying of the Lords day, we are left to follow examples: Now I find the example of Christ, upon the Lord's day, fare unlike to the example of God, on the 7th day; and therefore we may follow the example of Christ, and be as unlike on the Lords day, to the example of God on the 7th day, as Christ was.  
Against this, some Minister's object thus; that happily the new Sabbath was not yet known; the Church being in her infancy; and Christ being newly risen from the dead, things were not yet established in the Church etc. Hereunto I answer 1. if this new Sabbath was not known upon this first Lord's day; why then they grant me, what I would have, which is, that the Lords day, was not constantly & weekly kept in the days of Christ & his Apostles, as now they urge us to keep it every where; and so they overthrew their own doctrine. 2. This objection maketh the matter worse than it was before; for now they will to maintain their error, cast blame upon Christ: for if this new Sabbath was not known to the Church, no not this chief & principal Lords day, whose fault was it, but Christ's, in that he being their Pastor had not taught it them yet, no not when it was more than time, that they had known it, that so they might have kept it.  
The Lord's day, being instituted by Christ, to be kept for a Sabbath day, in remembrance of our Redemption (as our new Sabbatharians imagine) it could not but make as much for the Memory of Christ his death, as the Lords Supper did, of which Christ said, do this in remembrance of me: now can any man think that Christ could pass over the doctrine of this, a point of such consequence, & that in so seasonable a time, without some neglect, if there had been any such thing to be taught them? they cannot plead, that Christ could not conveniently come at his Disciples, early enough in the morning, to have minded them of it: for he rose very early, etc. neither wanted he means to have sent them word of it: for he sent them word by Mary Magdalene, that they should go down into Galilee, and there they should see him, Mat. 28.1.10. he might as easily have sent them word also, that it was his will, that they should keep that present day for a Sabbath, if ever he had intended any such matter. 3. I answer, that this objection spoils all, for if through infancy of the Church, and the like, (as some infant-like-men imagine) this first Lord's day, was not instituted for a Sabbath, whither I marvel then, will they rune for an institution? for there is not any mention in the Scriptures, of any word of institution; nor of any practice or example, of Christ or of any of the Apostles, about their sanctifying any Lord's day after this first Lord's day, until Pentecost day, Act. 2. which was 6 or 7 weeks after this first Lord's day: so here then, is a greater error; for not only the first Lord's day was omitted for a Sabbath, but also, there is no footing for any Lord's day kept like a Sabbath, for 6 or 7 weeks together, after Christ's resurrection.  
Thus the further we search in to this point, the more vain it doth appear, in so much as it irketh me to blot so much paper, as I have done, and must do, to answer to such an idle argument, as is the Lords day Sabbath: & it vexeth me to see, men of such able parts for learning & natural endowments, and so renowned for sanctity, thus to befool themselves, in the defence of such a frivolous tenet as is this Lord's day Sabbath: But it fareth with them as I think, like men that have had wrong possession a long time; when the true owner comes to claim his right; yet since they have possessed it so long, they will invent something to defend it still; they will find tricks, quilites, and quirks in the Law, to hold possession still against the true owner: so it is here, the Lords day, hath thrust out the Lords Sabbath day, from possession, now this many years; and since it is done, & the Lords day hath, & hath had the possession long, some colour must be set on the matter, something must be invented to maintain possession still, though never so wrongful, & though never so to the shame of the defenders of it.  
But for all this, they are ready to reply thus, but what is the matter that this Lord's day, is so often repeated in the New Testament, above any other day of the week? and why were such notable works still done upon that day; as Christ rose then; and appeared to his Disciples; the Holy Ghost descended Act. 2. Peter preached and converted thowsands; Paul preached on that day; and here was a Collection for the poor on that day; & S. John received a Revelation upon the same day, now all this cannot but point at something, etc. Where unto I answer, 'tis true all these do point at some thing; but what is the thing which they point unto? they should tell us what thing they point unto, & not say only, they point at something: I doubt not but they point at something, but withal I believe they point at nothing for their purpose, to help to prove the constant weekly practice of the Lords day for a Sabbath, if they did, they would not be ashamed to say what they point unto in particular, turning it off thus in general terms, all these point at something: In the night time, joseph had a revelation, concerning Christ, Mat. 1.20. Mat. 2.13.14. In the night, Christ came unto his Disciples, walking miraculously on the Sea, Mat. 14.25. In the night time Christ was betrayed, Mark. 14.27. In the night time, was brought by the Angel to the Shepherds, those most joyful tidings of a Saviour borne into the world, Luk. 2.8. In the night Paul & Silas sung Psalms unto God, Act. 16.25. In the night Paul preached at Troas, & raised up Eutychus fall'n down dead, Act. 20.7.8.9. Now all these you may say, pointed at something indeed, & true it is: But tell us, & prove it unto us, what is that something? they will not say, we must hence learn to keep Popish Vigiles, or holy nights, I trust. 2. Whereas they speak of the often repetition of the Lords day, in the New Testament; the Sabbath day, is oftener repeated than it: 'tis true, the 4 Evangelists do every one of them mention it, but all that, is but as if it were once mentioned only; for the Evangelists do but mention one & the same thing, albeit it be 4 times repeated by them all: that there are more Sabbath days spoke of, then Lords days, see these texts, Act. 13.14.42.44. Act. 16.13. Act. 17.2. Act. 18.4.  
Thirdly, whereas they make some great matter of it, because there were so many notable works done upon this Lord's day, & this point is much in their mouths: I answer, 1. the day whereon notable works were done, is usually put down in Scripture for the more certainty sake: now to inquire after other reasons & ends, whereof the Scripture is silent, is prying curiosity, & to affirm any other ends, is presumption. Ezekiel the Prophet had a revelation, or a vision, on the fifth day, of the 4th month, Ezek. 1.1. Now who can tell me, why he had his vision, on the fifth day, rather than on the first: or in the 4th month, rather than in the 5th or 6th month? Eliah had a revelation in the third year, 1. King. 18.1. Hezekiah, that godly King, began to reign, on the third year, 2. King. 18.1. who can give a reason why these notable works fell out still upon the third year? In the 7th month, the ark rested upon the Mount Ararat, Genes. 8.4. on the 7th month; they had a solemn fast day, Levit. 16.29. on the 7th month, they had a Sabbath, Levit. 23.24. in the 7th month, the trumpet for the jubilee was blown, Levit. 25.9. now what wise man, can tell why God did these things, still on the 7th month, rather than on the eight, or nynth month, unless the Scripture had revealed it? these are idle brains vanities.  
2. I answer, if these notable works done in the Lord's day, should sanctify the day & time, for ever after, why should they not have power, to sanctify the place also, wherein they weredone? for these works should aswell sanctify place, as time, in common reason: and so jerusalem should be the Holy place still, for God's worship; as well as the Lords day, be the Holy time, for God's worship: for, were not all these notable works, done in the place of jerusalem, as well as in the time of Lord's day? did not Christ rise from the dead there? did he not appear to his Disciples there? did not the Holy Ghost descend there, in jerusalem? did not Peter preach, & convert thousand there? & did not Christ suffer there?  
But happily they may think, that these notable works, had more power over the circumstance of the time, then of the place; and therefore to satisfy them, in all their fopperies, we must speak of the time, because the question is for sooth about time: well then for time; if these notable works, had power to sanctify, or to declare as sanctified, the Lords day, the First day of the week; then why should they not sanctify or declare as Sanctified the year, that is, the first year of every seven, from the first year of our Lord, hitherto, and so we should keep every first year, of every 7 years, for a Sabbath year, in memory of the Redemption: like as the jews kept every 7th year a Sabbath year, Levit. 25.4. for the reason is the same, & as good, that we should keep every first year in 7. as well as every first day, in 7. for the reason why they would have every first day a Sabbath, is because such notable works were done in the first day of the week, the Lords day; well then, & why should we not have the first year of the 7 a Sabbath year also? for the self same notable works, that were done in the Lord's day, or First day of the week; the self same notable works were done in the first year of our Lord: for in this year Christ rose from the dead; in this year he appeared to his Disciples very frequently; in this year the Holy Ghost descended; in this year Peter preached, and converted thousand; in this year Christ ascended up into heaven; why therefore should we not have this first year a Sabbath, as well as the First day? since the reason is one and the same in both?  
3. I answer, they err, and that by applying these notable works, done on the Lord's day, to uses and ends whereof the Scripture giveth them not the least light: for they apply all these notable works, unto the time & day, wherein they were done; as if they did show & declare this time & this day to be a more holy time, and a more holy day, than other days and times; and by name, that it must be a Sabbath day too: whereas the Spirit of God, intendeth no such matter, in recording these works that we can find, but thereby aimeth at other ends: as for example, the reason why Christ rose on the Lord's day, rather than on any day after, might be, lest that he should see corruption, Act. 2.27. and a reason why he appeared to his Disciples upon this Lord's day, rather than upon any day after, might be, lest his Disciples should despair in him, saying, he is swallowed up of death: and also Christ appeared to them on that very day, to put an end to their sorrow and mourning for him, as soon as might be; for unto that very day, the Disciples were sad for him, yea they mourned for him, and wept, Luk. 24.17. Mark. 16.10. yea, Christ appeared on the Lord's day, to fulfil & make good his own prophecies, of himself, before his death, as that Mat. 12.40. as jonas was 3 days & 3 nights in the whales belly; so shall the son of man be 3 days & 3 nights in the heart of the earth. And, Destroy this Temple, and in 3 days I will raise it up again, joh. 2.19.21. It was needful therefore, that both Christ should rise on the Lord's day, it being the third day from his Passion; and also that he should show himself being risen, to his Disciples, upon this third day, to make good his own words.  
And for the holy Ghosts descent upon this day, Act. 2.1. it being Pentecost day, a great feast day of the jews, wherein were mert at jerusalem many strangers; and on which day, all the people of the City were at home, not abroad in the fields; and were more apt to assemble and gather together to take knowledge of this miracle, therefore as it is most likely, did the holy Ghost choose this day, rather than any other to show this miracle; to grace & countenance the Gospel, in the sight of all men, and to add authority unto the Apostles doctrine before all men, that they might be won to the faith; and what notable effect it took you see, for thousand of the people assembling to see the miracle upon Peter's sermon instantly made unto them, were converted, Act. 2.14.41. The like may be said of Peter's sermon upon this day, it was merely occationall, as namely to take off the slander of drunkenness, cast upon the Apostles, Act. 2.13. and to inform those that doubted of this miracle, what it should mean, Act. 2.12. but to suppose the holy Ghost descended, to make this day a Sabbath, is an idle fiction, & feigned invention. Hereby you may see how they wring and wrest the Scriptures, unto such uses, as the holy Ghost never intended, & whereof the holy Scripture is altogether silent: who made these men of Gods privy Counsel, that they should be so well acquainted with such ends of the holy Ghosts actions, as he hath concealed? such interpreters of holy Scripture, if they had their due, would be sent back to the University again, to learn more Logic, or confined to their studies, for a season, that they might grow better acquainted with the holy Scriptures, before they be permitted to make public interpretations of them: they let not to damn men, to the pit of hell, for not keeping this Lord's day constantly for a Sabbath, and that upon these idle grounds; were it fit to put a sword into a man's hand, that knows not when or where to use it? should these men be betrusted with the keys, to shut men out of heaven, and to lock men into hell, thus causelessly?  
By what hath been said, it appeareth 1. that it can no where be proved, that the Lords day, was in Christ's & the Apostles times, kept constantly & weekly for a Sabbath day. 2. That the first Lord's day, was not kept for a Sabbath day, by Christ, nor by his Apostles & Disciples: Wherefore it followeth, that if this Lord's day, was not kept constantly & weekly in the days of Christ & his Apostles, than we are not tied in conscience in imitation of their examples, to keep every Lord's day, week by week, as now we do: it is sufficient if we keep but some Lord's day, sometime; as one in a year, or one in three months, or one in 6 months, or the like; but a weekly observation is a needless & growndlesse observation, since it cannot be shown, nor proved in the holy Scriptures. Thus much touching the Scriptures: Now a word or two out of the Histories of the Church.  
We read it mentioned by Mr. Perkins in his first Volume, upon the 4th come. pag. 48. that the Lords day (which he there cales Sabbath day) was neglected, and not observed by those primitive Churches, which lived next after the Apostles, until it was established by Christian Emperors etc. Thus you see, the Lords day, was not observed by many of the primitive Churches, for 300 years; for so long it was ere Constantine enacted a law for it, who was a Christian Emperor: Now who can imagine, that the Lords day, was ever kept in the Apostles days, weekly and constantly, for a Sabbath day, when as those Christian Churches, who immediately succeeded the Apostles, kept it not at all for 300 years together? is it credible that those purest Churches should neglect such an ordinance of Christ, as the Lords day Sabbath, if any such ordinance there had ever been in the Church? No, no, the weekly & constant observation of the Lords day Sabbath, it is but a novelty, and lately sprung up.  
The use I would make of this point is this; is it so, that the Scriptures do not bind us to a weekly keeping of the Lords day, but that it is enough, if we keep it at some times only; Why then do Ministers press the people so hardly to keep every Lord's day, and every Sunday, none excepted? may it not in this respect, be said of these Ministers, as the Lord spoke of those Prophets, I have not sent these Prophets, saith the Lord, ye● they ran: I have not spoken to them, and yet they prophesied? jer. 23.21. Why are these Ministers more strict than God himself? why do they press to a weekly practice, when God's word speaketh but of a seldom practise? Why should we be tied to keep the Lords day oftener, than did the Apostolic Churches? Forasmuch as we are bound to keep but some Lords days in a year, why are people hindered in the time of harvest, to gather in their corn on the Lord's day, & that upon pain of damnation if they do; & upon pretence of a breach of the 4th come.? since they may, both work on every Lord's day, all the time of harvest, & yet keep some Lords days after harvest is done. Also in the time of wheat seile & barly-seile, why may not the husbandman blow his ground, & some his seed, on the Lord's day? since he may keep some Lord's day in a year, after these busy times be past. In the time of Hay-seile, why should not men make their hay on the Lord's day? seeing they may keep Lords days enough all the year after. When a Fair falls upon the Lord's day, why may they not keep it upon that day? or if it fale upon the Monday, why may they not ride to it, & drive carts to it, on the Lord's day, the day before it; as well as Christ's Disciples travailed 15 miles upon the Lord's day, and upon the most eminent Lords day? since they may keep some Lords days, on the other times of the year, when there is no fair.  
It is true, I verily believe, that the 7th day, Saturday Sabbath, is still in force, and that I bear a reverence & a religious respect unto that day; and for the conscience, and duty I own unto it, I do sanctify the Lords day, not for itself, but for the Sabbath day's sake, which goeth before it, giving God one day for an other, by way of a change, until the time of reformation, as they did change the Passeover day, Numb. 9.1.3.11. It is also true, that most of our Ministers hold the 7th day, Saturday Sabbath, for a ceremony & abolished: now could I be persuaded in my conscience, that the 7th day Sabbath is abolished, as they say they are, I do protest it, that I would not make any conscience or scruple, of doing the ordinary works of the 6. days, upon the Lord's day; neither would I in any respect of any divine institution, or conscience of the 4th come: withhold any of my family from doing the like: should I lose my hay in time of Hay-seile; or my corn in time of harvest; or but hinder my works there about; or suffer my conscience to be in thralled, for such nifling & trifling reasons as these? no I trust not: the like I say unto men of all trades, & occupationes, in Cities & Towns; if they can be satisfied in their consciences & before God, that the old Sabbath day, on the 7th day, is abolished; then let them not fear or doubt, to do any ordinary works of their callings, upon the Lords days, or Sundays, no more than upon any other days of the week; for there is nothing forbidding them so to do, in all the scriptures; nay there is warrant for them so to do, by the Scriptures, if they will hearken to them rather than to their Ministers; for, God saith in the 4th come: Six days thou shalt work &c: & this Lord's day, is the first day of these Six days: neither was this law ever yet repealed. 2. Christ's Disciples, made this Lord's day, a travailing day: & also Christ himself travailed in it too & fro, as hath been proved, wherefore, if we may receive instruction from God's 4th come: or if we may follow the example of Christ, & of his Disciples, then may we safely do the works of our callings on the Lord's day, as well as upon any other day of the week.  
But hereunto some of our Ministers, as those who are so hot for the Lords day Sabbath, will be ready to reply & say; But Sir, you give too great liberty to our people; you lay the reines upon their neck; & you speak most profanly etc. to whom I answer, I know indeed that it is full sore against their wills, that I have discovered this secret unto their people; for they had rather have ploded on in their old error deceiving the people still, than this light should have been seen; but for my part, I had rather please God, then please men, Knowing, that God cannot away with it, that his Ministers should teach for his Doctrines, their own inventiones & Traditiones: I Know well, that they do daily revile me, & reproach me, & say all manner of evil against me falsely, before their people; that so my person being brought into contempt, that which I speak against their new Sabbath, may be contemned likewise: but I desire them to forbear such  & cunning courses; I desire them that they would no more backbite me, & slander me behind my back, where I cannot come to answer for myself: but this is a more fair course, which I will propound unto them: if they think in deed & in truth that I have given too great liberty unto their people, & have done wrong unto their new Sabbath; then let them put pen to paper, & confute this book: so they shall bewray to the world, that they speak as they think, when they so bitterly inveigh against me, & against my book: every silly creature can say 'tis an error, 'tis a foul error, 'tis an abominable error, & 'tis a wicked book & an hundreth more; but I would have Ministers that are scholars, leave words, & fale to blows; let them confute the book: neither do I exhort them to this, as a matter at their choice, to do it or not to do it; but I urge it upon them as a duty both to man, and to God: it is their duty in respect of men, because they have so confidently taught them that this day is the Sabbath day, and that upon pain of damnation they are bound to sanctify it, in conscience of the 4th come. wherefore either they must acknowledge that they have been in an error, & labour so soon as they can to reform it; which is part of amends, & an argument of an honest mind: or else they must defend it, that so their people may see, that they play not fast & lose with them; that they teach them no more in the pulpit, than they will be ready to defend by their pen, if any oppose it; I cannot see how they can defend themselves for honest men, unless they do thus: it is not enough for them, to belch out now & then some reproachful words, & with a kind of scorn and disdain, to vilify the book & the Author of it; every fool can answer a book so.  
It is also their duty in respect of God; for they say that I am in a foul error; and that the Lords day, is a constant Sabbath, of God's institution: Well then, and will they not defend God's cause? who should stand up for God, if God's Ministers will not? wherefore have they both their livings, and their office of Ministry, but to manage God's causes, & defend them against all oppositions? will they (think you) give their lives in defence of this Lord's day, as they tell their people they will, who will not give their labours to defend it? when as Peter the Apostle, did but by his example, bring in judaisme, into the Church of Antiochia, Paul the Apostle, withstood him to his face; and reproved him before all men, Gal. 2.11.14. If therefore I, like Peter, have offended against the Lord's day, than they like Paul, in zeal of God's glory, should rise up to confute me, before all men: else they cannot justify themselves (so fare as I can see) to be faithful in their places, and to be followers of the Apostles. As for the people, me think, they should never cease pressing of their Ministers, by these & the like arguments, to the answer of this book, for the quieting of their consciences, and for the clearing of the truth in this point: they should say unto Archippus, take heed unto the ministry, that thou hast received in the Lord, that thou fulfil it, Col. 4.17. unless they desire to live in ignorance and error, and in doubt which is the truth. It is true, it hath been reported to me, that some of these 10 Ministers have been thus moved by their people, but they have returned this answer: We? What we? shall we answer his vain book? let some Cobbler, Tailor, or Shoemaker answer it etc. and are not these lofty spirits? who could forbear to reprove them openly, that knoweth them in an error, in a foul and gross error, and after sufficient means of conviction tendered unto them, both privately & publicly, and done also in all meekness and forbearance: & for all this, they still persist, & carry it out in the height of pride, scorning & disdaining him that shall in love & respect unto their persons admonish them, as my former book will witnesle for me? So much be spoken touching the former question, wherein you see that they cannot prove it, that every Lord's day or Sunday, was kept for a Sabbath in the Apostles days, as now they are.   

SECT. III.  
I come now unto the second main question, which is to know, whither it can be proved that any one Lords day, is a Sabbath day, by God's ordinance, or not. For, I deny not only that every Lord's day is a Sabbath constantly, and week by week: but also I deny that there is so much as any one Lords day, a Sabbath day.  
For the better scaning of this point, I will examine all their Scriptures, & all their reasons, which they produce in this case.  
First for their Scriptures; I have read over many the works and writings of the patrons of this Lord's day, to see their grounds for it, but yet among all the texts of Scripture which they allege, I can no where find a Commandment for it alleged by them, out of any part of the new Testament: and this seemeth to me a strange thing: if you demand of them who is the Author of this new Sabbath, they will tell you Christ: in the next place, if you demand of them, where Christ left any commandment for it, by himself, or by his Apostles; here they are at a non plus, they can find no come. for it in all the new Testament; no nor any exhortation to keep it; nor promise or threatening to those who keep, or profane it: now this at the first entrance, doth breed a shrewd suspicion, that this new Sabbath, is but some forgery, when there is neither commandment, nor exhortation for it in the book of God; neither promise to them who keep it, nor threatening to them who profane it; when the old Sabbath was set up, it was done by an express Commandment; and can there a new Sabbath come into its room, with out a Commandment? was God more careful to institute a Sabbath in memory of the Creation, than Christ was to set up a Sabbath in memory of the Redemption?  
Furthermore, the new ordinances which Christ set up in the Gospel, as Baptism, and the Lords Supper, Christ was mindful to leave commandments for them expressly; as for Baptism, Go therefore, and teach all nations, baptising them &c. Mat. 28.19. & for the Lords Supper, Take, eat: this is my body  is broken for you etc. 1 Cor. 11.24.26. now this Lord's day, is affirmed by them, to be an ordinance of the Gospel, & a new ordinance of the new Testament, & instituted in memory of the Redemption; & is it likely that Christ would leave commandments for some of his new ordinances, & not for the rest? This Lord's day, (if it be, as they make us believe) it may well be counted by the Church a third Sacrament; for it is to be kept in remembrance of Christ, like as are the two other Sacraments of Baptism, & the Lords Supper: yea, and this new Sabbath, which is or may well be, a new Sacrament also, is of as great use, if not of greater, than the two Sacraments of Baptism and the Lords Supper: for, Baptism remembreth a man of Christ but once in his life time, in a special sort: & the Lords supper, putteth us in mind of Christ's death but once a quarter; but this new Sabbath, & new Sacrament, should put us in mind of Christ once a week; so as this would be very useful above the others; now can we think, that Christ would be so mindful as to leave Comm. for the ij Sacraments, & be altogether unmindful to leave a commandment, for the Lords day, to be a Sabbath, if ever he had meant it should be a Sabbath? and for the Apostles, some fancy that Christ left a commandment with them, Act. 1.2. but let it then be shown; where is it written I marvel? nay, can we think that if Curist had given the Apostles a commandment to deliver to the Church, that they durst have concealed it? could this have stood with their faithfulness? The consideration of this one point, is enough to make any man to stagger, & the whole building to totter: their case is above 50 in the 100 the worse for this, that they are enforced at the first onset, to confess, that they can show no commandment for the Lords day, from either Christ the founder of it, or his Apostles: The Saturday Sabbath, hath a commandment to authorize it; but the Sunday Sabbath hath none; wherefore I shall make my choice of the Saturday Sabbath, let them that list, choose the Sunday Sabbath.  
Hence this one note would be observed, that since there is no Commandment for the Lords day, therefore it followeth, that the Patroness thereof, must fetch all their grounds for it, by reason, collections, & consequences out of Scripture; now how feeble a thing man's blind reasons is, who knoweth not, that knows himself? how liable are we to mistake; yea how subject to fallacies & to be deceived thereby, are the best Logiceans, especially in the Matters of God: so that if reason may possibly err, & be deceived, them may they be deceived that stand for the Lords day, yea though I in stead of opposition, should join with them, & all men say Amen to them: for reason and consequences are their best guide & direction: so then at the best, the foundation of our Lord's day Sabbath, hath but the sandy foundation of man's blind & shallow reason.  
But here unto they are ready to reply, that necessary consequence out of Scripture, is as sound as Scripture itself: where unto I answer, 1. That the comparison made of man's reason, with God's word, is unbefitting; for be it that necessary consequence is sound, and very sound; yet, seeing consequence is by force of manes reason, it is not fit that it should be compared & equalled with the never erring word of God. 2. I answer, 'tis true that necessary consequence is very sound indeed, but then the difficulty is, to know, when a consequence is necessarily true, and when not: for many men take their consequences to be necessarily true, which are but contingent and doubtfully true: But to pass by this point, let it be noted, that these men who do so advance men's reason, and consequences, and talk so much for consequences, and of necessary consequences; there's no men use necessary consequences less than they do; in somuch as I begin to question it, that they talk beyond their skill, when they talk so before the people, of necessary consequences; for, if they knew what they said, when they so speak, we should finde them use this necessary consequence, in their disputations, and arguments framed by them for the Lords day Sabbath: for, it is in this argument, and upon this occasion, that they talk so of necessary consequences; thereby insinuating unto common people, that they have never erring Necessary consequence, for their Lord's day Sahbath: But here I challenge them, any of them all, to show me but one argument, out of any Text of Scripture for the Lords day Sabbath, which stands by force of necessary consequence: which if they can not do, as I know well they cannot do it, then are they but  bragadoceans & proud boasters, to prattle of necessary consequences, as if forsooth they meant it, to prove all they say by necessary consequence, but when they come to it, they flinch, give in, and do nothing less; this is but one of their tricks, to delude the people withal.  
Because we are upon the point, let me show you some of their necessary consequences; as 1. Christ appeared to his Disciples upon the Lord's day; Therefore the Lords day must of necessity be a Sabbath day. 2. Christ rose upon the Lord's day, ergo, every Lord's day after, must necessarily be a Sabbath. 3. The holy Ghost descended on the Lord's day; ergo, it cannot possibly be otherwise, but it must be a Sabbath. 4. Peter preached once on the Lords day, & at an other time, I know not how many years after, Paul preached a sermon too on the Lord's day; Therefore of necessity it must be a Sabbath day. 5. There was a collection for the poor on the Lord's day. Therefore it must be a Sabbath, a poor consequence. 6. It was called the Lords day, therefore it must be a Sabbath day. As much as if they had argued thus necessarily, it was called Sunday; therefore it must be Saturday. These & the like are the necessary consequences, which they use, who talk so much of necessary consequence; the very mention whereof, is enough to loathe a man's stomach, unto vomiting.  
Here cometh in an objection; say they, if you must have a command. for the Lords day, show us you then, where we have a come. for the Baptism of infants. 1. I answer, you do well to confess that you have no comm. for your Lord's day, for it is so indeed. 2. If you ask me where we have any come. to baptise infants, my answer is, that I never read of any yet; and therefore I take it to be an indifferent thing, at the liberty of the Church, to baptise when infants, or of riper years: if therefore, you can show a Com. for Baptism of infants which I cannot, then is there reason you should also show a Com. for your Lord's day; but if you can show none, no more than I, then is your Lord's day, but an indifferent thing, and at the liberty of the Church as Baptism of infants is: this is a rule, that what is not commanded nor forbidden, that is indifferent: so then, as the Church may baptise one sooner, or later; so the Church may keep your Lord's day, and they may refuse to keep it, if they please: and this is the highest pitch of honour that you can raise your Lord's day to, that it is an indifferent thing, so as the Church may Rest upon it or work upon it; keep it, or refuse to keep it, at her pleasure: for, a commanded thing or day, it is not by your own confession.   

SECT. iv  
Thus we have shown, that of all the Scriptures which they bring for the Lords day, they have never a Commandment for it, from Christ, nor from his Apostles: Now let us come unto such kind of Scriptures as they have for it; the first which we will mention shall be the 4th Com. Exod. 20.8. Remember the Sabbath day, to sanctify it, etc. Hereunto I answer, do not these men (think you) stand in need of Sampsons' strength to drag & hale this 4th Comm. unto the Lord's day? And of more than Achitophel's wite, to make an argument out of this 4th Com. for the Lords day, which shall stand by force of necessary consequence, whereof they talk so? had they not need of a long rope, to tie together this 4th Com. & the Lords day, the one being two thousand years before the other? the one in Moses his time, the other in Christ his time. Doth our new ordinance of Baptism, stand by force of the old Law of Circumcision, made thousand of years, before ever Baptism was heard of? Doth our new ordinance of the Lords Supper, stand by force of the old Law, of the passover, made thousand of years before the Lord's Supper was ever heard of? and how then should this new ordinance of the Lords day, be proved, to stand by force of the old Law, for the 7th day Sabbath, made thousand of years before ever this Lord's day was heard on? had not these men fore heads of brass, & cast off shame & wit together, they could not be so impudent, as to undertake such an absurd task: but this they lean upon, they can but say the word, and it is done; the simple people believe all for gospel; if once Mr. Yates, Mr. Gallard, and Mr. chapel deliver it as their judgement; it is as if S. Peter, S. john. & S. Paul had said it in express words; thus it is in our Country, & I believe it is no better in other parts of the Kingdom.  
Who would think that these men, should be so audaciously bold, as to alter Gods 4th Com. from one day of the week, unto an other? be it, that Christ had set up the Lord's day, for a Sabbath, is not his Authority sufficient for it? are not all the Texts in the New Testament able enough to justify it, but they must fly into the Old Testament for a commandment for it? can they show where Christ or his Apostles, did ever rank this Lord's day under the 4th come. or enjoin it to be kept with reference unto, or conscience of the 4th Come? let them show their necessary consequence for this.  
Furthermore if these men could see, but that they cannot, so long as they think, wisdom must dye with them, whilst they go about to strengthen their Lord's day Sabbath by the 4th Com. they thereby weaken it, in the sight of all wise men: For besides what hath been said to this purpose, themselves do bewray it that their cause is feeble, and wanteth strength & supportation; for their consciences tell them, that the Lords day, needeth a Commandment; and their eyes tell them, that Christ and his Apostles left none for it in all the New Testament; wherefore, to make up that which is lacking by Christ, themselves have supplied it, by running into the Old Testament for a Com. for it: thus they intimate, that Christ was not a perfect Lawgiver, because he gave none for the Lords day Sabbath: and further they do bewray, that they cannot find arguments sufficient & enough for the Lords day, neither from Christ, nor from the Apostles, nor in all the New Testament: for else they would as well content themselves, with such arguments, as they find in the New Testament for it, as in other new ordinances they do; they rune not into the Old Testament, to prove the doctrine of the Resurrection of Christ, of Baptism, and the Lords Supper: Wherefore they bewray that the Lords day is not grounded in the New Testament, as is the Resurrection, Baptism, and the Lords supper: this kind of Sophistry is much like unto this; suppose a Lawyer should affirm it, that it is unlawful for an usurer, to take above 8. in the 100 and the usurer should demand again of him, when that Law was made, & by whom, & what King was the Author & founder of it? hereunto the Lawyer should reply, it was enacted by King Charles, a few years since, etc. Suppose again, that the usurer doubting of the matter should desire him to prove it unto him by the Statute book, that there was such a Law enacted by King Charles, in such a year as he spoke of: if now this Lawyer, could not show any Statute Law for it, enacted in King Charles his reign, but must bring forth an old Statute Law, enacted by Queen Elizabeth, many years before King Charles his birth, where in She forbade to take above 10 in the 100 Would not any man whose eyes are in his head think the Lawyer doth but fumble? And think here were forgery & deceit in this Lawyer? just so it is with our divines, they say with one voice, that Christ instituted this Lord's day, and that 1630 years a gone, & yet put them to prove it, & they can show no Comm. for it, made during the reign of Christ here upon earth, or in the time of his Successors the Apostles, but they rune out for a Law enacted 2000 years before Christ or his Apostles were borne: is not this pretty? If I might advice them, they should hold them close to such Laws only and Scriptures, as they can find in the New Testament, enacted by Christ, for the Lords day, if it were but to save their credits among wise men.  
But let us now come unto their arguments, to see how they will prove the Lords day, a Sabbath day, by the 4th Com. some divines, foreseeing the grossness of others, who hold that the 4th Com. doth bind to the Lords day properly, are ashamed of this, & therefore they have found out a new way of binding, & that is, not that the 4th Com. should bind to the Lords day properly, but improperly & Analogically, by way of resemblance & similitude: but how ever this distinction is some what neat & pretty, & may serve the turn in schools, yet when it comes a broad into the Country it is very absurd: for 1. none of our Country divines will use it. 2. This is an absurd distinction, that one and the same Command. should bind, both properly, & improperly: properly for two thousand years, & improperly ever after: Yea, this is contrary to ourselves; for we abhor it in Papists, that they should make 4 senses of Scripture, the Literal, Allegorical, Tropological, & Anagogical, as Perkins hath them in his Art of Prophesying, pag. 651. where he affirmeth that the sense of Scripture is but one only: now why may not Papists as well make 4 senses, as any of us make 2 senses, a proper & literal sense, & an improper analogical sense? 3. The 4th Com. enjoineth us to labour 6 days, & so by consequence upon the Lord's day; & therefore it cannot command rest upon the same day. Neither can the reason of the 4th Com. be drawn to this 8th day, etc. 4. By this device, may we revive all the Ceremonial Laws in the Old Testament, saying they bind us now analogically, which is flat contrary unto the Apostle, Ephes. 2.15. Colo. 2.14.5. The fourth come. cannot bind to the Lords day being a new day, analogically: because the Sabbath day, which is the old day, is not yet abolished, as shall be shown, and so it must bind still to the old day properly. Other answers there be also in my other book of the Sabbath, which here I omit, for I purpose not to stand upon this point, because I think few or none will urge it.  
In the next place, let us come to them that are ashamed of nothing; for they hold that the 4th come. binds to the Lords day properly: & these have many devices to deceive themselves & others; as sometimes they have this argument, that the Hebrew word Sabbath signifieth a rest, now on the Lord's day, we Rest; & therefore the 4th Com. belongeth unto it. Hereto I answer, 1. that the word Sabbath used in the 4th Com. was never used for a Rest generally upon any day, but Synecdochically, for a Rest particularly, upon the 7th day only. 2. By the like reason, we may hold ffast days, & Christmas day, and Coronation days, Sabbaths, by the 4th Com. also: for on these days we Rest also.  
Others have this for an argument, they affirm that by Sabbath day, & 7th day, in the Com. may be meant not the Sabbath, & the 7th day, but a Sabbath, & a 7th day: & are not these those necessary consequences whereof they talk so? To wit, because these words Sabbath, & 7th, may be understood of a Sabbath, and of a 7th day, that Therefore they must so be taken: with them then, this is a necessary consequence, that, what may be, must of necessity be: it may be, it shall rain too morrow; doth it therefore follow that for certain it necessarily must rain too morrow? but these frivolouse & childish arguments, my stomach is so loathed with them, as I will proceed no further, having in my exposition upon the 4th come. sufficiently discovered these vanities.  
The third argument, is. Mr. Chapels which he delivered in public; thus he argueth: If one day in Seven, must be a Sabbath day, and not the Seaventh day; then the Lords day, must be the Sabbath day: But one day in 7, must be a Sabbath day, & not the 7th day: Therefore the Lords day, must be the Sabbath day. As for the consequence, this he proved by this argument; because the Lord's day is the fittest of all the six: and that because there was a weekly collection thereon, 1. Cor. 16.2. with other the like Texts, which are used in defence of the Lords day ordenarily: but I omit answer to this proof of his consequence, in this place, because I shall have hereafter a more fit place to answer this argument, that the Lords day is the fittest, etc. In this place I will only answer his main argument, which growndeth upon the 4th Com. for this is our task in this Section, to deal with the 4th come. only.  
I come to his Minor, which consisteth of two parts; But one day in seven, must be a Sabbath day; & not the 7th day: for the former part of it, in these words, But one day in seven; must be a Sabbath day: for proof of this he alleged my Testimony, and the Testimony of those of the same judgement with me, saying, as for this part of my Minor, themselves confess it: for they hold that one day in seven, must be a Sabbath: but ho there Mr. Chapel, you must not carry it away so; we must discover your fraudulent conveyances first; good Sir do not abuse us in our tenets, and thereby abuse your auditory also; we use not to speak so promiscuously, so generally, and so indistinctly, as you report us: for, we use not to say, one day in seven, must be a Sabbath day: but thus, the last day of seven, must be a Sabbath day; let this be noted: and this we do, to avoid the amphiboly, or double meaning of the phrase which you charge upon us: for these words, one day in seven, may have a double meaning; either they may be understood generally, for any one day in the seven, as well this as that; as well the first of seven, as the last of seven, or any other of the seven: or, they may be understood, for some one certain particular day, as the 7th day, & last day of the seven. Now we, to avoid all doubling & equivocationes, do addict ourselves unto the simplicity of speech, & therefore do choose to say, the last day of seven: rather than one of seven: but Mr. chapel quite contrary, he delights to use in public, and to put upon us, such phrases, as have a double meaning, that so he may the better double before his people, and delude them; now of the two senses propounded, (if we shall use his phrase) we do choose the latter, & do understand, by one day of seven: that one day, which is the last day of seven: but Mr. Chapel doth choose the former sense, understanding, by one day in seven: any one day of the seven indefinitely; this or that, or any other: Now in this sense, his Minor is most false; neither shall he ever be able to prove it out of the 4th Com. that there is commanded, any one day of the seven: for there is only commanded that one day only, which is the last of the seven: furthermore, he hath abused both us, but that's not much, but his honest auditory also, & that's worse, in alleging of our Testimony in public, as if we did uphould & justify his false Minor; which we do utterly renounce, never useing his phrase, in his sense: the man is living of whom I speak, if he think I wrong him, he can right himself.  
And so I come to the other part of his Minor, to wit, And not the 7th day: where he affirmeth, that the 7th day, is not the Sabbath day: for proof hereof, he referred his auditory at that time, to what he had in former sermons delivered: myself not being present at his former sermons, as I was at this, and being unsatisfied with this reference, I went unto him after his sermon was ended, and desired him to give me a copy or notes, of what he had formerly preached against the Lords Sabbaths; and he asked me to what end I desired his notes: my answer to him was thus, I promise you, that I will either confirm them, or confute them. I gave him also certain reasons, to induce him to give me his notes, as this, that he was the Lord's Champion, and therefore who but he should defend the Lords cause? I told him further, that he in special sort, above all Ministers had engaged himself in this quarrel, in as much as he had openly contested against my book, & the Lords Sabbaths therein defended: and howbeit I did not rashly, and of mine own head go unto him with this request (as I told him) but with the advice of some Minister & near friend of his, who thought he neither would, nor could deny me this request, yet say what I could, I could get no notes of him: so then for the latter part of his Minor, and the proof of it, I must take it upon his bare word, that he had formerly confuted the Lords Sabbaths: but whither he had or he had not, I can say nothing, because I cannot obtain a sight of his notes; but I know what I think of it.  
This one thing I remember, that M. chapel was highly magnified & applauded, not only by his parishioners, but also by all Puritan Divines that heard him, for his solid & learned overthrowing of the Lords Sabbath: the which let us take for granted, and so you shall see how the crafty, are caught in their own craftiness: from this impiouse &  doctrine of M. Chapel, thus I argue; If that the old Sabbath, mentioned in the moral law, be abolished by M. chapel, & then he cannot prove infallibly, that we have any new Sabbath jure divino; then must M. Chapel, & his parishioners, & those Puritan Divines that so applauded his doctrine, all turn Anabaptists forthwith: and so keep no Sabbath at all. The reason hereof is plain; for if we have neither the old Sabbath, nor any new Sabbath, than we have no Sabbath at all; and so must become Anabaptistes.  
Having answered their arguments, whereby they would prove the Lords day, a Sabbath by the 4th come. I desire the Reader but to look back upon them, they are but 3 in number; & to consider how poor & feeble they are, and withal to think with what face they can so boldly urge the 4th come. in the pulpit, upon the Lord's day: and so I come to disprove them, and to show, that the 4th come. cannot be urged upon the Lord's day; and let it be considered, whither their reasons for it, or mine against it, be the more clear, and have better force of proving.  
My first reason to the contrary, is that the Lords day cannot be a Sabbath day, by the 4th come. because the 4th common. doth command us to work on the Lord's day: for, the 4th come. saith, Six days shalt thou labour, and do all thy work, Exod. 20.9. and the first of these 6 days, is the day called the Lords day, as we have proved, in the exposition of the 4th come. Now this law, enjoining us to labour six days, & consequently on the Lord's day, was never repealed, for it was no Type or shadow of Christ etc. Nay Christ ratified this law, by his own practice; for he laboured and travailed up & down, too and fro, on this Lord's day, after his resurrection, Luk. 24.15. Now can any wise man think, that this 4th come. should command us to Rest from work, on the Lord's day, when the same comm. commandeth us to work on the Lord's day? behold whither these men are not fit expounders of Scripture, when they are so ignorant therein, as they make not only one Scripture contradict an other Scripture, but, than the which is nothing more absurd, they make one and the same Scripture to contradict itself? for they make the 4th come. to say, Thou shalt not work on the Lord's day; when it saith the quite contrary, Six days thou shalt work, of which 6 the Lords day is one: may not I truly say of these Ministers, who thus abuse God's law in expounding it, as Paul said of some, that they would be Doctors of the law, and yet understand not what they speak, neither whereof they affirm? 1. Tim. 1.7,  
My second argument against them is this; That Sabbath day, which is commanded in the 4th come. it is a weekly Sabbath, on every 7th day. But it cannot be proved, that the Lords day, is a weekly Sabbath; for in Christ's time, and in the Apostles times, it was not kept constantly, and weekly, but once in a year, or the like as hath been shown. Therefore, the Lords day, is not, nor can be commanded, in the 4th come.  
My third argument to the contrary, is because the time, the circumstance of time, as they cale it, in the 4th Comm. is abolished, as themselves say & teach: for, they teach that by these Texts of Scripture, Rom. 14.5. Gal. 4.10. and Colos. 2.16.17. the time of the 7th day, commanded in the 4th come. is a ceremony, & a jewsh ceremony, etc. Now from their own doctrine I argue against them thus; If the commanded time, in the 4th Com. be a circumstance, and a jewish ceremony, and abolished; then very foolishly do they that will rune to the 4th Com. for time, for the new Sabbath, or Lords day: ask them by what precept this time of the Lords day, is to be sanctified, & they will tell you by the 4th come. so that they will fetch a time out of the 4th Comm. and yet they say this time is abolished, what contradicting folly is this? wherefore unless they can prove, that there was two days, and two times, the 7th day, and the 8th day, commanded in the 4th come. their do are like unto a foolish gardener, who having but one bed of time in his garden, first he will cut it, or root it all up, and then he will make all men believe, that yet for all that, he can fetch as much time out of that bed, as he could do before it was rooted up: of such pulpit gardiner's we have too many: they can take out of the Com. what they please; & they can put into it again, what they please; But the greatest riddle is behind, how can a man take a thing away, and yet leave it there still? or, how can a man say a thing is ceremonial, & yet make it Moral? abolished by Christ, & yet remain after Christ, many hundreth years? none but these men, can answer this riddle. Wherefore, since the time in the 4th Com. is abolished as themselves say, there is no time therefore left in the 4th Commandment for the Lords day.  
My 4th argument against them is, because the 4th Com. cannot agree to the Lords day: for 1. the day commanded in the 4th Com. is a day called properly the Sabbath day, Remember the Sabbath day, Exod. 20.8. But this day which they would have is called Lords day, so that they differ palpably in their names. 2. The day commanded in the 4th Com. it is the 7th day; But the 7th day is the Sabbath of the Lord, etc. Exod. 20.10. but the day which they talk on, it is the 8th day, or the first day of the week: now is there not difference enough to be seen, betwixt the 7th & the 8th? Betwixt the first, & the last? the one day is at the beginning of the week, the other is at the ending of the week. 3. The day commanded in the 4th Com. it is that day which God blessed & sanctified, Genes. 2.3. and it is that day, whereon God himself rested: but the Lord's day, which they would have, it is not that day which God blessed and sanctified, nor that day whereon God rested. 4. The day which is commanded in the 4th Com. it is that day, unto which the special reason, annexed by God, to the 4th Com. Exod. 20.11. doth properly belong: but the Lord's day, which they would have stand by the 4th Comm. unto it that special reason neither doth belong, nor can possibly be made to belong. 5. The day enjoined in the 4th Com. was a day known by those jews, & in use before the giving of the Law on Mount Sinai, as the word Remember at the beginning of the 4th Com. importeth: for we remember things known before, etc. But the Lord's day I trust is not of such antiquity, nor was it known or in use before the giving of the Law: and therefore the Lords day was not commanded in the 4th Com.  
Hereunto I might yet add an other difference, that the day commanded by the 4th Comm. it is a day to be kept in memory of the Creation; But the day which they would have, the Lords day, it is to be kept, in memory of the Redemption: and is it not a likely matter, think you, that both these days, differing as far as the Creation doth from the Redemption, should be commanded by one and the same Com. unless men would study how to bewray their folly, I cannot device how they should do it more grossly: if this be not botching & cobbling, to thrust this new Sabbath day, into an old Commandment, I know not what is: to cobble, is to put a piece of new leather unto an old shoe; and to botch, is to put a piece of new cloth, upon an old garment, when that which was there before, is grown old and worn out; just so they deal in these Divine things, the 7th day Sabbath being old and worn out (as they say) they have now with all their skill, wrought into the Com. a new piece, to wit, the Lords day; such a piece of Taylery was never seen before. Should Popish jesuites thus abuse the Scriptures, in point of difference betwixt them & us, as worse I think they do not, nor cannot, how would even these very Ministers, make them a scorn & a reproach, & justly, among the people? But if we do it among ourselves, no man must speak of it; but let my tongue cleave to the root of my mouth, if I be silent, when Gods Laws are thus mangled; and his holy & sacred word, corrupted & abused; and all to this end, to maintain superstition, in keeping a new invented Sabbath.  
Thus you see we have dispossessed them of their strongest hold for their Lord's day Sabbath, to wit, the 4th Com. let us in the next place make some use of this point: Is it so, that they cannot prove by their 3 arguments that the Lords day, is a Sabbath day, by virtue of the 4th Comm. and is it so, that the contrary is proved, to wit, that the 4th Com. cannot be applied to the Lords day, as binding men's consciences unto it; then let Ministers take heed how they abuse the 4th come. in their pulpits, hereafter, by applying it unto the Lord's day falsely; for they must give an account to God one day, for their dividing and applying God's word, and if they make the Spirit of God to speak what he never meant, it will be woe unto them: that's one point.  
An other is this, that it behoveth Ministers to have a care, so truly and plainly to interpret the 4th Com. to the people, that when they read the Com. they may understand which day of the week it is, which God enjoineth for his Sabbath day: you know, on Sundays, the 10 Commandments are publicly & solemnly read unto the people, with great devotion, as it is meet they should be: and also at the solemn administration of the Sacrament of the Lords Supper, than these 10 commandments are read unto the people againr; now it is the duty of every Minister, when he standeth in the room of God, in pronouncing of the Law unto the people, that he do not dissemble, saying one thing and meaning an other; wherefore when he saith Remember the Sabbath day, he must not desire in his heart, that the people should understand him of an other day, that is not the Sabbath day, but of the Lords day; for this is to say one thing and mean an other; which is a sin in all men, but a double sin in a Minister; again, when he pronounceth these words, with an audible voice, But the 7th day, is the Sabbath of the Lord thy God, etc. he must not desire in his mind, that the people should understand him of a day that is not the 7th day, but of the 8th day, the day after the 7th day; for this is dissimulation: now for a man to dissemble at any time is a sin, but when the Minister is in God's worship & service, yea at the blessed Sacrament, ready to eat the body & drink the blood of our blessed Saviour, then to dissemble, is a notorious sin. For a Minister to dissemble with one man, is an evil; but for him to dissemble with an whole Congregation this is a foul evil: but thus to do, when he representeth the person of God unto the people, & stands in his room who is the God of Truth, now to dissemble, it is the foulest evil of all.  
What a strange thing is it, that Ministers should in God's room, say unto the people, Remember the Sabbath day, to sanctify it: and yet will not endure it, that their people should Sanctify the Sabbath day; but they will call it judaisme, if they sanctify it? or, they will have one trick or other, one distinction or other, to cast in their way, whereby they will hinder them from sanctifying it? They call upon the people to keep Gods 4th Com. and pray in & with the Congregation, to keep this Law, the 4th Com. & yet they will not abide it, that their people should do the things commanded, in this commandment? one of the things commanded in this 4th come. is that we should sanctify the 7th day; but this they will none of: what an horrible kind of dissembling is this to call much, frequently & zealously, upon the people, to keep this Law of God; and yet will not abide, that their people should do & perform, the things commanded, in this Law?  
Let me also speak a word or two, unto the people; and first as touching their devotions in the Congregation; you hear the Minister read thus, Remember the Sabbath day etc. But the 7th day is the Sabbath etc. unto the which you devoutly add this prayer, Lord have mercy upon us, and incline our hearts to keep this Law; By which prayer, you do yield your assent unto what the Minister had uttered: it is your duties now also to see to it, that you know what you pray; else, as the Minister saith one thing, and meaneth an other, so the people say they know not what: you are loath to subscribe your name unto a writing, or put your seal unto a bond, until you have read it over, and understand well what it is, that you put your hand or seal unto: Why this your prayer, after the Minister hath recited God's 4th come. is as your handwriting, or seal put unto Gods come. you must therefore understand well what you seal unto: When the Minister saith, Remember the Sabbath day: will you pray God, to have mercy on you, & incline your heart to keep the Lords day? and when the Minister saith, But the 7th day, is the Sabbath: Will you desire God, to incline your heart, to keep the 8th day for the Sabbath? I pray judge in yourselves, what this is better than babbling before God; we must pray with the spirit, and we must pray with our understanding also: and that especially when we are ready to partake of the blessed Sacrament of the Lords Supper.  
2. Let me speak unto the people, as touching their keeping of this Lord's day, in conscience of this 4th come. you see they cannot bring any proveing arguments, to evince it, that the 4th. come. belongeth unto the Lord's day: beside, you see I have proved the contrary, that the 4th come. cannot belong unto the Lord's day; wherefore, people may be as zealous as they will, in sanctifying of the Lords day; and hope to please God thereby, as a duty of the 4th come. but let them believe it, all this their zeal, is as the Apostle speaketh, a zeal without knowledge, Rom. 10.2. All this their religion, is but mere superstition; they think to please God hereby, but God may say unto them, who required this at your hands? may not this truly be counted, as a limb of that voluntary religion, and, will worship, condemned by S. Paul Col. 2.23? let men try all things therefore; and let them imitate the Bereanes, to search the Scriptures, and pray to God for illumination, & then for reformation. They may lose their Hay, & their Corn, on the Lords day if they will, in conscience of the 4th come. but the 4th come. calleth for no such matters on the Lord's day: they may neglect their seed time, on the Lord's day, if they will, in conscience of that comm. Exod. 34.21. In the 7th day thou shalt rest; both in ear-ring time, and in the harvest. But let them know, that this come. concerneth the 7th day, Saturday Sabbath; not the 8th day, Lord's day Sabbath. The like may be said of Brewers, & Mal●sters, they may if they will neglect to brew & tunn up their beer, & to steep, & dry their maulte on the Lord's day, in conscience of the 4th come. but it is but their will worship, and a voluntary religion; it is altogether needless for them, to make any such scruples. The like I might speak to all other Tradesmen, in Cities & Towns.  
I have often heard many scruples & questions moved, touching the religious keeping of the Sabbath day, meaning it of our Lord's day: as whither it be lawful for Tailors to carry home & fit new garments on the Sabbath day morning: and whither Shoemakers, may fit shoes in the morning etc. and whither Watermens, may row on the Sabbath day, after Evening prayer: and whither Mariners, may set sail, & begin a voyage on the Sabbath day: and whither any May-games, shooting, and bowleing, or like recreations be lawful on our Sabbath day: and I have heard it much questioned, when the Sabbath day doth begin & end; at morning, at midnight, or on the Evening; and the like.  
To these & the like questiones I answer, 1. if the laws of the Realm will permit these on the Lords day, I answer the law of God's 4th come. is not against them; but rather with them, saying, Six days shalt thou labour etc. whereof the Lords day is one. 2. I answer, it is men's duty, first of all, to be inquisitive after the day itself, to know which day is the Sabbath day, before they inquire how the day should be spent, & what may be done on the day, and what not; there is a greater error amongst us, than they are ware on; their scruples & questiones, are like unto the mint, & anise, & cummin; but there is an other thing a weightier matter of the law neglected, & to be questioned: & that is to know, whither the 7th day, or the 8th day, be the Sabbath day, or to know whither we keep the Lords Sabbath at all, or not: for I confidently avouch it, that God's Sabbaths commanded in his moral law, are wholly neglected & profaned. I earnestly desire therefore, that men would now for a season turn the current of their queries, from these lesser matters, unto this weightier matter, until by searching they have found out the truth; & the blessing of God be upon their labours. Thus much for answer to the abused text of the 4th commandment for the Lords day.   

SECT. V  
A second text produced to prove the Lords day, a Sabbath day, is Psal. 118.24. This is the day, which the Lord hath made; let us rejoice & be glad in it. Here say some, the word made may be translated Sanctified; & further, this day here spoken of, was a type of the very day of Christ's resurrection, on the Lord's day, or first day of the week: & therefore God made or Sanctified this day for a Sabbath. Before I answer this text, lest some should object unto me, that I debase their cause, by bringing in such weak texts, as no man of note will make use of this way; for to this purpose, one M. Pots, an ancient divine, beiond the Seas, objected this very text unto me, as finding fault with me, for putting it into my former book, so lightly he esteemed it. now to wipe away such prejudicial thoughts, let it be known, I could instance authors in printed books, who do urge it; but sparing them, I will nominate one of my 10 adversaries standing upon this text stiffly, and it is M. Gallard, Minister of Sprowston in Norff: sometime pupil to the foresaid M. Pots, and so I come to the answer.  
My 1. answer to this Text is, that whereas M. Gallard saith, the word made, may be translated sanctified. I answer him, that so the word may be translated made also; and that to translate it made, is the more fitting in this place, all our Translators both old and new, do bear me witness; for they all render it made: Now if it may be translated made; how will he prove, that it must be translated sanctified? for he must remember, that it is his part to prove, that the word must necessarily be translated Sanctified. Happily he will say, that the word signifieth to sanctify, when it is referred to days etc. but, so the word usually signifieth also, when it is referred unto men, and yet in one place it signifieth appointed or ordained, thus the Medes & Persians are said to be sanctified of God, Isa. 13.3.17. That is, appointed of God to execute his judgements; & why may not the word then be once so meant also, when it is referred to days?  
2. I answer him, suppose it must be translated sanctified, than I distinguish of Sanctification of days; some days are sanctified for Sabbaths, for the Church to Rest on; other some days are sanctified for other ends, as for some particular man's use in the Church, as here in this text Ps. 118.24. This day which the Lord made or sanctified, he made it or sanctified it, for David's use properly, for the day wherein he should come to the Crown; and so typically for Chtist his use, and for the day wherein he should be honourably raised from the dead, the Lords day; now this Psalm is to be understood in this latter sense, as he that hath but half an eye may see; how then will he prove, that this Lord's day, whereon Christ rose, was sanctified for the Church to sanctify, when it was sanctified for Christ alone to rise in? for this day, was not sanctified for the whole Church and people, but for Christ alone: not for the Church to rest on, but for Christ to rise on.  
3. I answer by an other distinction, the word Day is some time taken in Scripture for a short & ordinary day of 12. hours or the like; and sometime it is taken for a long space of time, containing many days, weeks, months, or years, as joh. 8.56. Abraham rejoiced to see my day etc. and 2. Cor. 6.2. behold now the day of salvation. Now the word Day in Psa. 118.24. may be taken in this latter sense, for all that time wherein David reigned, and so for all that time of Christ upon the earth after his resurrection; or longer, wherein he reigneth in his Church as King; how then will M. Gallard do to prove, that by day here, must be meant a short & ordinary day of 12 or more hours, or a weekly Sabbath day?  
4. I answer, say the word day be to be taken for a short day, then let it be proved, that this is a prophecy of a weekly day, as of every Sunday or Lords day: for it may be a prophecy of a yearly day only, as of Easter day, since on that day Christ rose from the dead: and if it be no otherwise, how will they do for a weekly Sabbath, on every Lord's day?  
5. I answer, that this Psalm cannot be a prophecy, that the Lords day, or day wherein Christ was to rise, should be a Sabbath day; and that I prove, because Christ kept not this Lord's day, or day of his resurrection, when it came, as a Sabbath day, but as a working day; for he travailed up and down, too and fro, on that day; and so did his Disciples; yea the Apostles themselves were ignorant, that this first Lord's day, should be a Sabbath: for they believed not, that Christ was risen, but sorrowed & wept, all the day long until it was ne'er night; and so could not keep it a Sabbath in memory of the resurrection: These things have been proved already: Now had this Psalm been a prophecy that the first Lord's day, whereon Christ rose, should have been a Sabbath day, Christ must have kept this day, together with his Disciples, as a Sabbath day: because Christ must fulfil all things prophesied of him. And thus much for answer to this abused text of Scripture.   

SECT. VI  
Thus we have answered the Scriptures which they abuse, & bring out of the Old Testament; in the next place we come unto those Scriptures which they allege out of the New Testament, abuseing them also: the first whereof is that Text, Act. 2.1.14. etc. Where Peter preached on Pentecost day, and also converted 3000 souls; and administered the Sacrament of Baptism unto them: and this Pentecost day, was on the Lord's day; and therefore the Lords day must be a Sabbath day.  
Here unto I answer (and in answering, I must be the larger, because in this Text they put great confidence, saying; here was a Sermon, & here was thousand converted, & here was the Sacrament of Baptism administered, & on this day the Holy Ghost descended; & what would you have more saith Mr. Gallard?) admit, that this Pentecost day, was our Lord's day; yet forasmuch as it was only our Lords day, which we call White-Sunday; if it be a Sabbath, it doth not follow that any more Lords days in a year must be Sabbaths, than one, & that upon our White-Sunday.  
2. I answer, it is not to be supposed, but it must be proved by them; that this Pentecost day, whereon Peter preached, was that year upon the Lord's day, or Sunday: for it is holden by many, that Pentecost day, doth follow according to the day of the Month variably, and not according to the day of the week constantly: Waleus upon the 4th Com. Pag. 161. saith it is called into question of some whither this Pentecost day, fell then upon the Lord's day or not. Yea, he addeth that Pentecost may fale on any day of the week. To this agreeth Aynsworth on Levit. 23.11.15. alleging it to be the opinion of Sundry Rabbins; and according to the Hebrew Canon's; and translations of the Chaldee, & Septuagint; that Pentecost followeth the day of month, and so is variable, being one year upon one day of the week, & an other year upon an other day of the week: and hereunto also do bear witness, the jews wheresoever now living; for they keep their Feast of Pentecost by the account of the Moon; and one year upon one day of the week, and the next year upon an other. Wherefore since it is the most likely that Pentecost day than fell upon some other day of the week, as Saturday, or the like, how will they prove it fell now when Peter preached, on the Lord's day, or Sunday?  
3. I answer, but suppose we that it was the Lord's day, wherein all this was done, it yet doth not follow, that this day was therefore a Sabbath day; for these actions, were no proper actions of a Sabbath day, & done only upon Sabbath days; for they were common week days actions & such as might be, may be, and were done upon any day of the week: let us rune through the particulars briefly; and first for the Holy Ghosts descending; how will they make it appear, that the Holy Ghost in his descent doth wait for a Sabbath day, to come down in? we read of the Holy Ghosts descending, in Act. 10.44. and in Act. 19.6. But not a word, that these days were Sabbath days. If notable actions done in a day, must sanctify that day for a Sabbath day, why are not good Friday, wherein Christ suffered, & Hallow Thursday, wherein Christ ascended, made Sabbaths also? for these works, were as behooveful for the Church, as was the descent of the Holy Ghost. 2. For the Sacrament of Baptism, the administration of this, is no proper work for a Sabbath, but may be done in any common day: Else why do we baptise children, on any day of the week? and why did Philip Baptism the Eunuch on a travailing day? Act. 8.38.39. Paul baptised Lydia & her household, upon the Saturday Sabbath Act. 16.15. Sacraments were never appropriated to the Sabbath day, as we may see in Circumcision, it was on the 8 day, were it Sabbath day or not: the Passeover, it was on the 14th day of the month, were it Sabbath day or not: & Christ did eat the Lords Supper, on Thursday night, the night before he was crucified. 3. For Peter's sermon: we know preaching is no work so proper unto the Sabbath day, as it may not be on any day of the week also: else, why preach we on Lecture days, on any of the week days? preaching may be on any day of the week, according to that 2. Tim. 4.2. preach the word, be instant, in season and out of season. Christ preached on a working day, to the Samaritan woman; his Disciples being gone into the City to buy meat joh. 4.8. the Apostles preached daily in the Temple, and from house to house, Act. 5.42. thus it appeareth that these are such actions, as may be done on any day of the week, & how then will it follow, that this day of Pentecost was Sabbath day, because these actions were done in that day? these are far from necessary consequences I am sure. No marvel they pretend necessary consequences for the Lords day; and magnify their reason so highly, in the want of a Commandment for the day: I see now, there is some cause indeed, that they should set a good face upon the matter, and having no Com. from Christ for the day, yet they should make the world believe, that they have good consequences for the purpose; and do you not see how good they are? had they neither consequence, nor Com. for the day, they should have just nothing for it; they had need therefore extol their necessary consequences.  
Do not we on a Christmas day, when it falleth on a working day, or week day; both pray, & preach, & use the Sacraments, and rest from labours, and sing Psalms, in the Congregation; and will any wise man say, there's necessary consequence in it, that we keep it for a Sabbath day? what vanities are these?  
The utmost that can be collected by good consequence, from this Text, Act. 2. is that the Church kept this day of Pentecost for a Lecture day; like as we have Lecture days every where on week days, on Tewsdayes, or Thursdays, & the like.  
Further it is to be noted that Peter's Sermon here, it was merely occationall, & extraordenary, & therefore can not bind us to ordinary practice. For upon the extraordenary Miracle of the Holy Ghosts deseent, in cloven fiery tongues; some people were amazed & astonished, & doubting said, what may this be? Act. 2.12. Others mocked, and said, the Apostles were full of new wine, and drunken, Act. 2.13. now here was great occasion for Peter to preach a Sermon unto them; partly to inform & instruct those that were amazed & doubted; & partly to confute those, who scosted at the Apostles, as if they had been drunken: so here was matter enough to move Peter to preach, though he had no respect unto the day, as a Sabbath day.  
It is true hence a Minister, by consequence, may gather such a consequent or doctrine as this, namely, that it is the duty of Ministers, to preach the word, upon all occations: but for any to collect hence, not only that we must preach upon all occations, but more than this, as namely, that we must also ever more preach upon the same day, and in the same time, wherein the Apostle Peter preached, that is upon the Lord's day, whither there be extraordenaty occasion or none, this is idle & absurd; for the Text will not bear us out in any such collections; nor can it be gathered hence, that we are bound to preach at all, upon either one day, or upon an other, unless it be upon extraordenary occationes; such as were Peter here in this Text.  
Further, we may aswell coliect hence also concerning the place, as the time; saying, that we must evermore preach in a populous and famous City also, as London, Norwich, and the like; for Peter preached in jerusalem, a famous City. And also, when we preach there, we must keep that day for a Sabbath day too.  
4. My 4th & last answer to this text is, by showing their absurd consequence hence: for, if that the coming down of the holy Ghost, & Peter's sermon, & the conversion of 3000. & the baptising of them, etc. did declare the day to be a Sabbath day, wherein they were done; then is Pentecost, a jewish ceremonial feast day, moralised, & made a Christian Sabbath day: and so jewish abrogated ceremonies, shall be revived in the Church: the reason thereof is, because the holy Ghost doth not call this day here, Lords day, or first day of the week; but he calleth it Pentecost day; and when the day of Pentecost was come, Act. 2.1. This day, might be called by 3 several names, as 1. Lord's day. 2. The first day of the week: and 3. Pentecost day. Now in that the holy Ghost, rejecteth both those names, of Lord's day, and first day of the week, which should make for their purpose; & chooseth this name Pentecost day, which was a ceremonial day, it followeth, that if these actions, had any force or virtue to declare the day whereon they were done, to be a Sabbath day, they shown us, that this day considered not as Lord's day, but as Pentecost day, is our new Sabbath day. Suppose we, that upon a Friday, there fall ij holy days, the one Gowries day, the other King Charles his Coronation day: here this one day, may have 3 names, as Friday, Gowries day, and the King's Coronation day: if now an Act of Parliament be made, having relation to this day, and calleth it Coronation day, rather than by those other ij names: will not every one think that that Act hath rather reference to this day, considered as King Charles his Coronation day, then to it considered as Friday, or as Gowries day? so 'tis here, no man can think, but that the holy Ghost, in relation of these things done on this day, and naming it Pentecost day & not Lords day, had rather reference unto it considered as Pentecost day, to make it a Pentecost Sabbath, then to it as Lord's day, to make it a Lords day Sabbath.  
Furthermore, I make it appear, that if we imitate Peter here, and the Church at jerusalem, we must keep the Lords day, as a ceremonial day, & as Pentecost day; for they all kept it so, as jerusalem, Act. 2.1. and this I thus prove; 1. It is granted by all that the Ceremonies of the la, had 40 or 50 years, until the destruction of the Temple, allowed for their honourable burial: Whereby is intimated, that until then the Legal Ceremonies were in use at jerusalem. 2. It is clear by Scripture, see Act. 21.20.17. where the Apostles teld Paul, that all the belecuing jews, were still zealous of the Law: Yea further, the Apostles persuaded Paul, that now he being come to jerusalem, that he would judaize also, by purifying himself, & contributing etc. v. 24. and all was done to this end, that the believing Jews, might think nothing to the contrary, but that Paul himself also kept the law; to wit, the Ceremonial Law: by which passages, it is more than manifest that at jerusalem, the Apostles, and all the believing Jews, they still observed the ceremonial la, and that zealously; now this was all long after Pentecost day; so that, if they kept the ceremonial la, so long after Christ, much more than at Pentecost, which was within 6 or 7 weeks after his resurrection: Wherefore, we are to think that these jews, at Jerusalem, kept Pentecost, as a jewish ceremonial Sabbath day; whereof you may read Leu. 23.15.21. and so by consequence it followeth, that if these works of the holy Ghosts descending, and of Peter's preaching, etc. do declare this Lord's day, to be a Sabbath day; that then we must have a Pentecost Sabbath day, rather than a Lords Sabbath day; a ceremonial Sabbath day, not a Christian Sabbath day; and the Lords day, is not to be kept as Lords day, but as Pentecost day. Behold then the absurdety, of these men, who glory so much in this text, Act. 2.1. as being so strong for their new Sabbath day, when as they may by the same reason, bring into the Church again, this ceremonial abrogated day of Pentecost: behold how unconscionably they deal with the Scriptures, and word of God, making them a nose of wax; turning it which way they please as may best fit their fancies: if any conscience be left in them, they had need (I avouch it) ask God mercy upon their knees, for such abuses offered unto his sacred word.  
For conclusion, let the patroness of this Lord's day Sabbath remember, that this is their task, if they will prove the Lords day a Sabbath. 1. They must prove, that this Congregation Rested from labour all this day; and that in conscience of it as a Sabbath day; not occationally &c, nor as pentecost day: for, rest from labour is a part of the Sabbath day's duty. 2. they must prove, that these holy actiones which were performed, of preaching & the like, that they were done by Peter & the residue, in conscience of the 4th come. for, Peter might preach in conscience of that come. which Paul gave 2. Tim. 4.2. preach the word, be instant, inseason & out of season. These are the ij main things besides many others, which they should prove; but these they can pass over,  out any word tending this way.   

SECT. VII.  
An other text they allege out of the new Testament, to wit, joh. 20.19. where mention is made, that Christ appeared to his Disciples; and it was upon the Lord's day too; and this reason is currant in every man's mouth, Ministers & people; Why Christ's apparitions (say they) upon the Lord's day, prove it to be a Sabbath day etc. but Ministers begin to be ashamed, to use this over worn argument any longer; & well they may be ashamed of it: but that it is so frequent now in people's mouths, we may thank Ministers for it; for it is one of their own arguments, which they have put into people's heads; & an erroneous conceit once fastened in the minds of people, by their Ministers, will hardly be removed, be it never so idle.  
But in one word, to show their absurdety and abuse of this Text of Scripture also (for they make a practice of abusing the Scripture) if Christ's apparition, doth declare that day to be a Sabbath day, wherein he appeared to his Disciples, than was a fishing day, a Sabbath day also; for Christ appeared to his Disciples on a fishing day, when they were a fishing at the Sea of Tiberias, see job. 21.1.2.3.4. Yea, then must Hallow Thursday be a Sabbath day also, for then Christ appeared again to his Disciples, when he ascended from them, up into heaven, Act. 1.9.11. Yea we must keep Fowrty Sabbaths together, once in a year, for Christ appeared to his Disciples, being seen of them, by the space of 40 days, Act. 1.3. and thus much for this text. whereby you see, how the Holy Scriptures have been abused, & the Holy Ghost is made to speak what he never meant: were it not high time therefore, that these things were reform?   

SECT. VIII.  
A 3d text they allege & abuse, in the new Testament, is Act. 20.7. where they say is an example of the Lords day kept as a Sabbath day, by Paul, & the Church at Troas: for, Paul abode at Troas 7 days, & on the 7th day, it being the first day of the week, than the Church assembled, & Paul preached; now there's no mention of any sermon upon any of the other days, and therefore this was their Sabbath day. Yea, they had not only a sermon on this day, but also the Sacrament of the Lords Supper, for the Disciples came together to break bread, as the Text saith: Wherefore this day must be a Sabbath day: This text M. Benton Minister, pressed upon me very eagerly.  
Hereunto I answer 1. if the Lords day, or first day of the week, were kept here by Paul for a Sabbath day, why did not Paul do the like upon every Lord's day, in all Churches where he came? and where he might if he would, have done it? for this purpose see Act. 13.14.42.44. where mention is made, how Paul went into the Synagogue on the Sabbath day, to wit, the 7th day Sabbath, at Antiochia, and there preached: Now sermon being ended, the text saith, that the Gentiles besought that they would preach these words to them, the next Sabbath day, & accordingly it was so done v. 44. Now it is to be noted, that these Gentiles were converted believers, as the text bewrayeth v. 42.43. and it is to be noted also, that this day being Saturday, on which they thus desired Paul & Barnabas to preach unto them these words the next Sabbath day, that the next day after their petition, being Sunday, or Lords day, this was the Christian Sabbath day, if any such they had; and this was the proper Sabbath day, for these believing Gentiles, if any such there was: Wherefore 1. it seemeth that these believing Gentiles were utterly ignorant of any such new Sabbath; for else they would have desired Paul & Barnabas to have preached unto them, the next day, not the next Sabbath day; the next Lord's day, not the next Sabbath day: for they being an hungry, & finding a sharp appetit to Paul's doctrine; would not have fasted for it 7. or 8. days, until the next Sabbath day, but would rather have been fed with it, on the next morrow, the day after, it being the Lords day, and appointed for sermons, & Sabbath day: but in as much as they desired it not on the Lord's day, it argueth that these Christians knew not of any such new Sabbath, as now we know & keep on the Lord's day. 2. Seeing it was the wisdom of the Apostles, to acquaint the Churches with the new ordinances of Christ, upon the first opportunity; as we see they baptised those that were but newly converted Act. 2.41. Therefore we are to think, that if these believing Gentiles, had neglected their duty, or had not formerly been taught, that the Lords day was their new Sabbath, yet now Paul & Barnabas, if the one forgot it, the other might mind it, they had a most fit opportunity to reveal to these believing Gentiles, their new Sabbath day; they might have taken a fit occasion to have answered their suit thus, what, do you desire to hear the same doctrine again, the next Sabbath day? Why you need not stay so long, that's 7 or 8 days hence, and that's judaisme, & the jewish Sabbath day etc. but to morrow, that's the Lord's day, & that is your Sabbath day; seeing you are Christians, assemble yourselves together therefore to morrow, and then you shall hear the same words preached again: so the Apostles had sit occasion to have informed these Disciples at Antioch, of their new Sabbath, if there had been any; nay I cannot see, how with discharge of their function they could have omitted such an occasion.  
Besides, as I said, the Apostles might have kept this Lord's day, here, if they would; for nothing hindered; forasmuch as these Gentiles, were suitors unto the Apostles, to preach unto them; it was at the Apostles liberty, to appoint the day and time when; and the sooner the rather: if therefore, here was fit opportunity; & also, it was at the Apostles liberty, to appoint the Lords day to preach in, and to assemble the Church on that day, and yet for all this, did not appoint the Lords day, who can think that the Apostles, Paul and Barnabas esteemed the Lord's day, to be Sabbath day; and hereby it appeareth also, that Paul kept not this Lord's day constantly, at all times, and in all places: which is an argument, that when Paul did preach, on the Lord's day, as here he did at Troas, Act. 20.7. that he kept it not for a Sabbath day; for than he would have kept every Lord's day, where ever he came, as well as this one at Troas. And this is my first answer.  
2. I answer, whereas the Patroness of this new Sabbath take it for granted, that Paul's Sermon, and the Lords Supper, were actions performed on the Lord's day, or first day of the week, this I deny them, & this they must prove: for it will be found, that both the sermon, and the Lords Supper, were done in the night time, which is no part of the day; and consequently that these actions were not done on the Lord's day. I confess the Disciples met on the Lord's day, or first day of the week, but it followeth not thence, that therefore Paul preached, & administered the Lords Supper, on this first day, wherein they assembled: that this is no paradox, you shall see the Text giveth me light unto this answer; as for Paul's Sermon, that this was performed in the night time, after the Lord's day was passed; see the Text, which saith, there were many lights in an upper chamber, where they were assembled, v. 8. Ergo, it was in the night time that they were assembled; again, the Text saith, that Paul continued his preaching unto midnight, v. 7. Wherefore it is manifest, that Paul's Sermon was in the night. Further as for the Sacrament of the Lords Supper, it was in those days an evening or night work, see Mark. 14.17.22. 1 Cor. 11.21. and Paul did not celebrate the Lords Supper, in all liklihood until midnight after his Sermon was finished see Act. 20.11. so both the Sermon, and the Sacrament were performed in the night.  
It is likely also, that the Disciples here at Troas, assembled not in the morning, but in the latter end of the Lords day, about the shutting in of the day, for it is said in the Text, that the Disciples came together to break bread, v. 7. that is, to receive the Lords Supper; now forasmuch as the Lords Supper, was an Evening or night work, in those days, as hath been proved, it is to be thought, that when the Disciples met to eat the Lords Supper, that they met not in the morning, or at breakfast time, to eat their Supper, but at Supper time, and at Evening time, at the end of the day. Again, the text sayeth, Paul continued his preaching until midnight. Now it is a most unreasonable thing to imagine, that Paul should begin his sermon, in the morning, about 8 of the clock, & continue his preaching until midnight: it was never heard, that there should be a sermon made of sixteen hours long: wherefore it is the most likely, that Paul might begin his sermon after Supper, about 9 or 10 a clock at night, & so held on till midnight: There is no likely hood therefore, that Paul preached in the day time; much less that he began in the morning; unless you will absurdly imagine, that the Disciples met at Breakfast time to go to supper: and also, that Paul preached a sermon of 16. hours long; which no Auditor could bear with patience & profit.  
Neither will that hinder this, in that the text saith, that the Disciples met on the first day of the week v. 7. for, as a man may be said to pay a sum of money on such a day, though he pay it not till a quarter of an hour before Sune set; so may they be said, to meet on the first day, albeit it was not till the very last point of the day: Now I hold that the night is no part of the day, as formerly I have shown in the exposition of the 4th comm. nor is the night to be counted & reckoned, for any part of the day going before it: so then, this text maketh nothing at all for the Lords day; all that they can hence collect, is no more but this, that we are bound to keep every 8th day's night, or every Lord's day night, for a Sabbath night: and that we must preach as Paul did, till midnight etc. Wherefore, if they will have it that Paul's sermon, & their assembling began in the morning, let them prove it; for the text hath no such thing in it.  
I know they are ready to say, these were times of persecution, and they could not meet, till night, for fear etc. but the text hath nothing of any persecution now at Troas; and again, since they met to receive the Lords Supper, there was no need for them to meet in the day time or morning for that, the evening was soon enough: let them prove, that the Disciples would have met sooner, but for fear, if they can: and lastly, had fear of persecution hindered them, than would they not have met on the first day etc. in the day time, lest they should be seen walking in the streets, & entering into the common house of assembly; they then would rather have met, early before day light, or late after the day was shut in, lest they should be seen etc. but they assembled in the day time, & therefore no fear of persecutors.  
3. I answer, admit that they met in the morning of the Lords day, & that the sermon, & the Lords Supper, were administered in the day time; yet what makes this for a Sabbath? for, these are every day's work: preaching, is an every day's work, and Lords Supper is so too; for Christ did eat the Lords Supper on a Thursday night: all that can be hence collected is no more but this, that the Lords day, is a Lecture day, like as Tewsdayes and Thursdays be in many places of the kingdom. Now there's great difference betwixt a Sabbath day, & a Lecture day.  
Besides, whereas they tell us, that this instance in Act. 20.7. is an example of a Sabbath day, they are much mistaken; for this is but a Sermon example, it is not a Sabbath example: great difference there is betwixt a Sermon example, & a Sabbath example: for, to prove a Sabbath example, they must prove that these Disciples did Rest all day from morning to night; and then secondly, that they performed those holy actions, in conscience of the day, & of the 4th come. so then hitherto, they have not proved, so much as any one Lords day, kept for a Sabbath day, in the Apostles times. Only they have grossly abused this portion of Scripture also, as they have done the former, to make the holy Ghost say what he never thought: this abuse of Scripture would be reform, by such as make conscience.  
4. I answer, whereas they plead that Paul tarried 7 days at Troas, & preached on the last day, it being the Lords day, and no mention of any sermon but on the Lords day: if this will prove a Sabbath day, then have I learned a way how to prove Saturday to be the Sabbath day, and that by the like arguing: for Paul tarried certain days at Philippie, and preached on the Sabbath day, to wit, the Saturday Sabbath, and baptised Lydia & her family on the same day, but no mention there is of any preaching on the Lord's day, or an any other day, Act. 16.12.13.14.15. therefore Saturday must be the Sabbath day. 2. What though there be no mention that Paul preached in any of the 7 days, till this Lord's day, doth it thereof follow, that he did not preach on any of those days? Were not many things done, that were not mentioned? else the world could not contain the books etc. Yet it may be proved that Paul preached on the day before this first day, or Lords day, to wit, on the Saturday Sabbath; for S. Luke testifieth of S. Paul, that where Paul came, it was his custom to preach ever upon the Sabbath day, Paul as his manner was went in unto them, & iij Sabbath days disputed with them Act. 17.2. Act. 18.4. And Paul who exhorted Timothy to preach the word in season and out of season; himself I trust was not idle at Troas, all those 6 days which went before the Lord's day. But then they turn to queries, and why preached he on this day? and why is this day mentioned, and none of the other? Thus when they can go no further, they fale to beging of questions of us; when it is their part to prove it, why this day rather than any other is mentioned; if any reason in it they can find, that will help them, let them produce it.  
5. I answer, that this sermon of Paul's, was occationall & extraordenary; and therefore no likelihood that it was a Sabbath: neither is it likely, that this assembly at Troas, was a Sabbath assembly: for Sabbath assemblies are works of the day, not of day & night both. Suppose therefore, that the Church at Troas, assembled in the morning of the Lords day, and so held on their assembly whilst midnight; yea, all night also; for so much is plain by the text Act. 20.7.11. and so they held society a whole day, and a whole night also, 24. hours: is this to be deemed, an ordinary Sabbath day work? if it be, then must our Congregations, assemble every week on the Lord's day morning, and so hold on until Moonday morning, or else we are not like our pattern here, the Church at Troas: see if these men's eyes be in their heads, who would draw this Lord's day, and action of the Church at Troas, unto the erecting & institution of an ordinary Sabbath: for, if this Text be our Precedent for our new Sabbath, than it is good reason, we should keep our new Sabbath, as this text witnesseth they kept it. Again, as for Paul's sermon; Sabbath sermons, are works of the day, not of day and night both: Now if Paul began his sermon in the morning, the Text saith, that he continued it unto midnight, v. 7. yea, that he had spoken a long while to the dawning of the day, v. 11. If this were a Sabbath sermon, what a sack full of troubles were our new Sabbatharians in; for they must leave their hour & ij hour sermons, and make sermons many hours long; yea, when they have done preaching in the day time, they must too it again, and preach in the night also, even to midnight.  
As this example at Troas, was extraordenary, so was it occationall; occasioned by Paul's departure from them the next day: for he had tarried with them 7 days, and the next morning he was to take his journey and depart from them, as the text speaketh, v. 7.13. and never to see their faces any more, nor they ever to see his face any more, as the Text speaketh v. 25. Now in all probability, the Church at Troas knowing this, resolved hereupon to come & take their last sight and farewell of him, & to receive the Lords Supper at his hands before his departure; and this was likely to be the occasion of their assembly now on this Lord's day; yea, so much may be collected out of the Text Act. 20.7. Now the Brethren being assembled, Paul could do no less, then give them a sermon at his departure: and this, he that took all occations to build up & edify the Church, took this occasion to establish these in the faith: and this, upon this or the like occations, he would have done, upon any day of the week Sunday, Monday, or any other. Now what is this Precedent unto us, and to the erecting & instituting of Sermons on the Lord's day as a Sabbath day? All that can be collected hence, is but this, that upon these or the like occations, people may be assembled together, & the Minister may preach a sermon to them, and that these things may be done, on that day of the week wherein the occasion falleth out, be it Lords day, Monday, Tuesday or any other; and all this to be done, not in conscience of the time & day wherein they are done superstitiously, but in regard of the present occasion only: but behold our Ministers have hence collected by their magnified consequences, that we must assemble together, every week for ever, upon the Lord's day, be there occations or no occations to move thereto, I mean extraordenary occations; and this must be done in conscience of the very time & day, wherein they will have us assemble: how fare off are these departed from their Copy and Precedent! Act. 20.7. they met occationally, but we must meet occasion or none; yea with a superstitious respect of the time & day we meet in: for we find not that these at Troas, made any conscience of the day and time wherein they met: unless you will suppose that all Sunday night, or every Lord's day night, is a sanctified time for Sabbath duties, and to be observed in conscience. And which is worst of all, this time, collected by their vain consequences out of this Text, wherein they swerve from their Copy, it must be pressed upon men's consciences, as a part of God's worship; & that in conscience of it, men must neglect their callings, to their great damage, and that upon peril of sin, and pain of damnation: is it not high time, these things were reform?  
But happily it will be said by Ministers, that this is an example of the Apostle Paul, and of the Church of God at Troas, now examples bind conscience, etc. Whereto I answer 1. this is no Sabbath example, it is but a Sermon example. 2. If examples bind the Church now, then must rich men sell their house and land, and lay the money down at the Ministers feet, for so did the Church, Act. 4.34.35. and if all examples of the Apostles bind conscience, then are Ministers of all men in an ill case; for they must not only study and preach painfully, but also must work hard in some honest calling; for so did Paul, he laboured in his Trade of Tent making, Act. 18.3. they must not only preach on the Lord's day, but also, they must preach till midnight, for so did Paul: they must not only preach in the Church, on the Lords day, but also from house to house in the week days; for so did the Apostles, Act. 5.42. I but hereto they will reply, seeing themselves in so ill a case, that these things were extraordenary, and peculiar to those times, & therefore bind not us now whereto I answer, & can they see the extraordinariness in these examples; and can they not see also the extraordinariness of this example, of Paul's preaching at Troas? and the extraordenarinesse of Peter's Sermon, on Pentecost day, Act. 2.1. Where they please, they can see; & where they please, they can not see at all.  
For conclusion, if they will prove their Lord's day a Sabbath by this text Act. 20.7. let them remember that besides other things, this is their task 1. to prove, that the Church assembled in the morning of the Lords day. 2. They must prove, that the people did refrain all servile labour, at Troas, all the Lords day long, from break of day in the morning until night: for, they might assemble together at Church, on the Lords day morning, about nine of the clock, as we do on Lecture days; and yet come from their labours also, as we do on a Lecture day: they might meet in the Church by 9 of the clock, and yet they might have spent 3 or 4 hours, even all the morning before in their ordinary callings; now forasmuch as they hold that it is unlawful for us to spend the morning of the Lords day, in servile labour; and because it is a special part of a Sabbath day's duty, to rest from our labours, as it is in the 4th come. therefore, they must prove unto us, that these Disciples at Troas, did refrain their works, all the day long, the morning as well as the after noon. 3. They must remember to prove unto us, that those holy duties, which the Disciples at Troas performed on the Lord's day, they did them in conscience of the 4th Comm. for, a people may hear a Sermon, in conscience of that Com. of Paul's, preach the word. etc. in season & out of season, 2. Tim. 4.2. But this is not the 4th Comm. these are the main things they should spend their time in to prove; but of all the rest, these 3 things, are never touched by them, thus the main of all which should be laboured in, is utterly neglected; but until they prove these things, believe them that will for me.   

SECT. IX.  
A 4th Text in the New Testament, which they allege and abuse, is Act. 1.2. where is mention made, that Christ after his resurrection, whilst he was on earth, gave Commandments unto the Apostles, whom he had chosen. Now say they, albeit it be not specified in particular what Commandments, Christ gave them, yet it is gatherable what they were, by the practice of the Apostles afterwards; now their practice was to keep the Lords day for a Sabbath.  
Here unto I answer 1. that whereas they pretend a practice of the Apostles in keeping the Lords day; they were so far from a practice of it, as it cannot be shown where any of the Apostles, kept two Lords days, in all their lives: now a single action, is no practice. 2. I answer, admit that the Apostles kept the Lord's day, yet I deny that it can be proved, that they kept it for a Sabbath day; for the utmost that can be proved, is but that they kept it for a Lecture day; if that: that is, that they preached a Sermon sometimes upon the Lord's day: but a lecture day, is no Sabbath day. 3. I answer if the practice of the Apostles, after Christ his Ascension, be a sure note, that Christ whilst he was upon the earth, gave the Apostles a Commandment for that practice; then surely, Christ gave the Apostles a Commandment to keep the Saturday Sabbath: for, Paul & Barnabas, & the Rest with them, kept the Saturday Sabbath constantly, after Christ his Ascension; see for this purpose Act. 13.14.42.44. and Act. 16.13. and Act. 17.2. and Act. 18.4. thus it appeareth by their own arguments, that the Saturday Sabbath is still in force, & commanded by Christ too; & yet they will not acknowledge it, but oppose it. 4. I answer, that it is absurd for any to imagine once, that Christ gave his Apostles a commandment for the Lords day: for this were to cast a foul blurr on the Apostles, that Christ their Master, should give them a Commandment, to deliver unto the Churches, and they should conceal it: where's then their fidelity? how could they say with Paul, Act. 20.27. that they had revealed the whole counsel of God, & kept nothing back? when they had kept back a precept for the Lords day Sabbath.   

SECT. X.  
A 5th text out of the New Testament, alleged and abused, for the Lords day, is 2. Cor. 5.17. and this text as 'tis used by others, so it is stiffly defended, by Mr. Greenwood: the words are these, If any man be in Christ he is a new creature: old things are passed away: behold all things are become new. Whence he thus argueth, what (saith he) can be plainer, to prove, that if all things be new, than a new day of worship also?  
Hereunto I answer 1. if all things in Christ's kingdom, be become new; then show me where Christ hath given you a new commandment, for your new Lords day: I am sure you can find none in all the new Testament, in the stead of the old 4th come. 2. They say all things in Christ kingdom are become new, & yet they will needs have the old 4th come. to strengthen their new Lords day by it: do they not contradict themselves? if all things be new, then let them no more urge the 4th & old come. for the Lords day. 3. the Isralites were commanded to worship the true God, & that by the first & old come. show me then what other God, or what new God we must worship, if all things are become new. 4. S. john saith, he wrote no n●w commandment, but an old commandment unto them, 1. joh. 2.7. & Paul telleth us, that whatsoever things are written afore time, are written for our learning Ro. 15.4. & our Saviour telleth us that, until heaven & earth pass, one jot or one title of the law shall not escape etc. Mat. 5.18. so then, all things in Christ's kingdom are not become new.  
4. This Text is ignorantly wrested, unto a sense the which the holy Ghost never meant: for the holy Ghost speaketh not in this text, of old & of new laws & ordinances in the Church; as if this text were for the abolishing of the old Ceremonies, of Circumcision, the Passeover, and the like; and for the establishing of new ordinances, as of Baptism, the Lords Supper, & the like, as they wrist & abuse it grossly: but it treateth of the old corruptions in men unregenerate, and of new grace in men sanctified: and that a man in Christ, is not an old man, but a new man in conversation: this is the true sense, laying open to every eye; and yet for all this, they be not ashamed to wring & wrest this portion of Scripture to old Sabbaths, & to new Sabbaths: what a shameful abuse is this of Scripture? me thinks men that make conscience of other things, should also make conscience of this, to give the word of God, its due and proper sense: to report a man's words, in an other sense than he meant them, is in estimation false witness bearing, a fin of the 9th Com. but to misreport the sacred word of God, and to give such a sense of it, as the holy Ghost never intended, this is a sin, not against man, but against God; this is to be a false witness, not against man, but against God: What, have they no body to father their falshoodes upon, but upon God, the God of truth? will not the Lords day be upholden for a Sabbath, without such vile &  courses as these?   

SECT. XI.  
A 6th Text out of the New Testament, alleged and abused for the Lords day, is 1. Cor. 16.2. Upon the first day of the week, let every on of you put aside by himself, and lay up as God hath prospered him, that then there be no gatherings when I come. Lo here say they was a collection for the poor, which collection, was an ordinance of the Apostle, as I have ordained in the Churches of Galatia, so do ye. Now when there were collections for the poor, there must be assemblies; and when there were assemblies, than there were sermons; and on those days in which were collections for the poor, and assemblies, & sermons, those were Sabbath days. This text M. Yates hath urged upon me.  
Hereunto I answer, 1. Here you see the foundation of all this argument, is from hence, that there was at Corinth a collection for the poor; and that there was also an Assembly; if therefore I shall make it appear, that there was neither collection, nor assembly, than you will say this text is grossly abused, and that herein is no foundation for any new Sabbath. And first touching the assembly; that here was no assembly or congregation ordained by Paul, is plain from the words of the Text, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 apudseipsum reponat, or, apud se seponat: let every one of you, put aside by himself: the Apostle speaketh not here, of putting up money, in the congregation or assembly, but of putting it aside by himself: Now it is one thing to lay up money by a man's self; and an other to lay it up with others in an assembly: for a man may lay up money by himself, when he is at home, & alone by himself; and this is that which the text speaketh of; and this is not done in an assembly as they suppose, but out of an assembly: if here were any ground for them, for any assembly, the Apostle must have said, Let every one of you, contribute with others, or in the assembly; or let every one of you, put aside from himself, as men do to Collectors in the Church; but he saith the quite contrary, let every one, put aside by himself; wherefore this ordinance of Paul's, was a duty to be done by every man singly & alone by himself at home; here than you see is no ground for any assembly or Congregation.  
Now I come to the collection, and I shall make it appear, that Paul made no ordinance here at Corinth, for a collection: for, his ordinance was only for a preparation to a collection: Now these ij differ much, to collect money is one thing, and to prepare or make money ready for a collection is an other thing: Paul indeed spoke touching a collection, when he said, concerning the gathering for the Saints, 1. Cor. 16.1. but yet he did not here ordain, that this collection whereof he spoke, should be then presently made; this he gave order for afterwards concerning the time, when it should be done; only he would have them in a readiness with their money, that so whensoever afters, he should give order for the collection to be made, men's money and what they would bestow, might not be to seek, but laid up by them, every man's money by himself, in a readiness: forasmuch as men were to give with respect unto their estates and abilities, as God had prospered them, it was needful there should be a day appointed for them, wherein to cast up their accounts and rekoning, to see how God had prospered them in their estates, and then that done, to lay up by them, what they could spare, against the day that Paul should send for it.  
For the clearing of this text therefore, we may borrow light from 2 Cor. 9.5. where S. Paul speaking of collections v. 1. he hath reference in this his second Epistle, unto the collection mentioned in his first Epistle 1. Cor. 16.2. as you may perceive by these words, where he speaketh of a collection appointed afore, or as our new Translatoures have it where of ye had notice before, 2 Cor. 9.5. now this collection, where of Paul had given them knowledge before, it was not made before, but to make still, as appeareth by these things 1. in that he now telleth them of sending the brethren, as collectors, that they might finish their benevolence, or make up before hand their bounty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, whereby you see this collection was yet to be finished and made up. 2. he sseth an argument to persuade the Corinthians to a liberal contribution 2 Cor. 9.6. now this persuasive argument had come too late, if the collection had been past first: so by this text 2 Cor. 9.5. it appeareth, that what Paul spoke in the 1 Cor. 16.2. it was not of any collection then to be made, but only it was a preparative, to a future collection; wherefore you see their ground whereon they build is false ground; for they cannot prove by this text, that here was either any collection upon the Lord's day, no nor any assembly: how then will they gather, that there was a Sermon on this Lord's day, & so a Sabbath, if they cannot prove that there was any assembly or congregation, on this Lord's day? thus you see that hitherto they cannot prove by any one text, that there was at any time so much as any one Lords day kept for a Sabbath.  
Now when they are at their furthest & can go no further, than they fall to queries; but why (say they) was this collection, appointed upon the first day of the week, rather than on the second day, or some other? surely there was something in that. Hereto I answer, if surely there was something in it, then let them show us what it was: for it is their part to find it out if any thing there was, that might prove it a Sabbath day; doubtless there was some thing in it, why this collection or preparative, was on this day rather than on any other, but you know there may be many some things & reasons of it, & yet none of them such as will prove it a Sabbath day; let them refrain therefore this begging of questiones of us, & fale to proving themselves; let them prove it, that this collection or preparative appointed on the Lord's day, rather than on any other day, must make it a Sabbath day.  
2. I answer, if Paul did ordain the Lord's day for a Sabbath, to be kept by the Church of Corinth here; why did Paul himself, voluntarily omit the keeping of the Lords day, with the Church at Antioch, when he had a most fit occasion (as lately I have shown) & did rather keep the Sabbath day Act. 13.14.42.43.44. When as yet he might have kept the Lords day, if he would? one word of his mouth would have done it. Surely had the Lords day been a Sabbath day, Paul would have kept it in all Churches where ever he came, aswell in one as in an other.  
3. I answer, let all be granted, and yet it will not do; suppose therefore that here was a collection, & an assembly, and a sermon; yet it cannot by all these be proved a Sabbath day; all that can be hence collected is no more but this, that the Lords day was a collection day, & an assembling day, and a sermon day; that is, a Lecture day; but not a Sabbath day. For, to a Sabbath day, is more required then to have an assembly, & a collection, & a sermon; for all these 3. we have on lecture days, in London, & other parts of the kingdom, on Wednesdays, Thursdays & other days of the week, which are no Sabbath days.  
If the patroness of the Lords day, will prove that at Corinth they kept this day for a Sabbath, they must remember to prove these things; 1. That the people did refrain all servile labour on the Lord's day, from break of day, till night; for this is a part of the 4th come. In it, thou shalt do no manner of work. 2. They must prove that they spent this Rest, in holy exercises: And that they did both these in conscience of the 4th come. the which ij things if they cannot prove out of this text, as it is most certain they cannot, then have they foully abused this portion of Scripture also; yea, & not only this part of God's word have they abused & profaned, but also thereby have they abused and corrupted, with error, the minds of such their people, as are most ingenuouse & tractable: a thing much to be lamented of every godly heart: thus by going about, to justify their Counterfeit Sabbath, they add one sin unto an other.   

SECT. XII.  
A 7th text out of the new Testament, which they allege & abuse for the Lords day, is Reuel. 1.10. I was in the Spirit on the Lord's day etc. Some from this text think this Lord's day must be a Sabbath day, because S. john received a Revelation in it: but few do urge it thus; & thus there is not the least force of proving in it; for how will it appear, that because john had a Revelation on this day, that therefore it must be a Sabbath day? there's no likelihood that ever this can be proved: Ezekiel had a vision or Revelation from God, on the 5th day of the month Ezek. 1.1.2. must this 5th. day of the month be therefore a Sabbath for ever? But I come to the second sort, & these are the most of those which use this text; they gather all from the name, that this day is called Lords day: but how they will frame an argument from this name Lords day, to prove it a Sabbath day, I cannot device.  
thouch their collections from this name I answer 1. Let them remember, that since they have no come. from Christ for this day; & therefore are put too it, to magnify their reason & consequences, provided they be necessary consequences as they speak, let them not forget I say, when they bring us a reason hence, that it be not a probable one, but one of their necessary consequences; if I mistake me nor, they shall find some what to do, to prove necessarily, from the bare name of a thing.  
2. Seeing that Paul did voluntarily omit the keeping of the Lords day, when he might have kept it, if he would but have spoke the word, as hath been shown out of Act. 13.14.42.44. there's no probability therefore to think, that any thing should be intimated here in these words Lords day, to declare this day now to be a Sabbath day. 3. Forasmuch as it shall hereafter be proved out of M. Perkins, that sundry of the primitive Churches, did not observe the Lords day, for 300 years after S. john's time, who can think, that in this Text S. john did ratify the Lord's day for a Sabbath, when the Christian Churches, which immediately succeeded him, were ignorant of it? further, forasmuch as our Saviour Christ, the Lord of this Lord's day, did make it a travailing day, when he was upon the earth; it cannot be thought, that S. john did intimate, by these words Lords day, that it should be kept as a Resting day, or Sabbath day; unless you suppose; that john the Servant, put holiness in that day, wherein Christ his Lord, put none. 4. You have a Text in Mat. 24.10. besides many others in Act. 13.42.44. Act. 16.13. Act. 17.2. Act. 18.4. pray that your flight be not in the winter, neither on the Sabbath day. Where our Saviour Christ allowed a conscience to be made of flying & travailing on the Sabbath day, that is, the 7th day Sabbath, and that 40 years after his death. Were the Patroness of the Lords day, but as willing to embrace the Lords Sabbaths, as they are to uphould the Lords day, here were a text for them, that hath, by far more probability of truth, than this text hath Reuel. 1.10. but they bewray their partiality, when they will refuse that which hath better grounds in God's word, and embrace that which hath worse grounds, yea no ground at all. 5. It is a rule in expounding of Scripture, that words that are some what ambiguous and doubtful, be so construed and expounded, as that they do not contradict some other plain & express Text of Scripture: now in the 4th Com. we have a most express & plain Scripture, never yet repealed, Six days shalt thou labour: now this Lord's day, is the first of these six days; wherefore these words Lords day, must not be so expounded, as if we should Rest from labour on this day; for so we make a contradiction in Scripture, by setting this text against the 4th Com.  
I come now to answer more directly; & first for this name Lords day: they take it for granted that S. john meant it of our Sunday, or First day of the week; but it may bedoubted of: for our Saviour Christ was Lord of the old Sabbath, The Son of man is Lord, even of the Sabbath, Mark. 2.28. Wherefore, the 7th day Sabbath may truly be called the Lords day: now be it that our Sunday, or First day of the week may also becalled Lords day, because Christ our Lord rose on it; So then, if both the 7th day of the week, and also the 8th day of the week, may both be called Lords days, it is your part then to prove that by Lord's day, S. john meant that Lord's day, which is our Sunday: it may be he meant it of the Lords day, which is Saturday.  
Suppose we not with standing, that S. john meant it of our Sunday, what argument can thence be collected? M. Perkins in his Cases of Conscience Chap. 16. Sect. 2. argueth thus, that this day is called the Lords day, as the last Supper of Christ, was called the Lords Supper; and that for this cause, that as Christ did Substitute the last Supper in room of the passover, so he substituted the first day of the week in room of the jews Sabbath, to be a day set a part for his own worship. Touching this argument, I shall not need give any other answer, than that reverend divine hath put into my mouth: for he doth ingenuously confess it in the same place, that this is but a probable argument, saying, I suppose, for in these points still we must go by liklihoods; that this day is called the Lords day, as the last Supper of Christ, was called the Lords Supper, etc. Well, if then there can be no arguments drawn from this name Lords day, but suppositions, & likelihoodes, what have we to do with them? these are no necessary consequence: for how shall a Minister with a safe conscience, press men peremptorily & necessarily to a certain keeping of the Lords day, upon probable suppositions, likelihoods & uncertainties? can an uncertain & doubtful argument, bind men, unto a certain & undoubted practice? Ministers must have a care, and make a conscience of it, that they do not bind men's consciences straiter, than God's word doth: when God speaks probably & doubtfully, they must not speak peremptorily & certainly, this were to make God's Laws straighter than they are: if therefore it be but a likely matter that the Lords day is a Sabbath, let Ministers leave it & deliver it to people but as a likely thing, so as if they profane it, it cannot be said for certain, that they sin in profaning it: but Ministers now a days are gone beyond Perkins, where he saw but likelihoods, they do see certainties; & dare from such Texts as these press men's consciences, to the certain & peremptory keeping this Lord's day, upon pain of damnation; how they shall answer this to God I know not: it behooveth them to forethink of it. In the mean space for the people, if they be wise, let them not suffer their consciences, to be snared, bound, and enthralled, touching the Lord's day, by such arguments as these.  
Yet further, that the vanity of this their collection from the name Lords day, may appear, see it by the like of the day called the passover day, & of Pentecost day, & of the action called the Lord's Supper, had not God added his word & Com. to these days, & to this action, thereby declaring unto us, what use we should make of these days, & of this action, who could from these names only, have collected the use of these days, & of the Lords Supper? even so it is here, S. john hath only & barely named this day, Lord's day, & hereunto he hath not added any word touching its use, or given us any reason why he so called it, what man then can hence collect, from its bare name, what we should do with this Lord's day?  
Furthermore some argue out of this Text thus; that this Lord's day is so called as Christ's last Supper, is called the Lords Supper; now the Lords Supper is so called, because it was instituted in remembrance of Christ; and so this day is called Lords day, because it was instituted for a Sabbath, in remembrance of Christ. Hereunto I answer, by denial of this proposition that, the First day of the week is called Lords day, as Christ's last Supper is called the Lords Supper: in these words they affirm, that there is the like reason, or the same reason, of the Lords day, & of the Lords Supper: well, now they have affirmed it, in the next place it is their part to prove it; for bare affirmations are no arguments; it is not therefore so, because they have said it is so; for my part I never heard it proved yet, that the Lords day is so called, for the same causes that Christ's Supper is called the Lords Supper; neither do I believe that ever I shall hear it proved. In the mean space, let me show the vanity of this affirmation, & argumentation, by the like, thus.  
This Lord's day is so called, as the earth, is called the Lords earth, & all that is therein: for, the earth is the Lords, & all that therein is, 1. Cor. 10.26. Now the earth is called the Lords earth, because the Lord made it, & all things therein, to serve man in his ordinary & common use Genes. 1.29. Genes. 9.3. and so this day, is called Lords day, because Christ ordained it, for man's ordinary & common use; that is, for a working day. If they may take liberty to give a bare affirmation, & then argue upon it absurdly, then so may I: 2. it is said that we are the Lords, Rom. 14.8. Now we Christians, were redeemed by the Lord Christ, that we should serve him in righteousness & holiness, all the days of our life, Luk. 1.74.75. and if we must serve him all the days of our life, then must we serve him in the ordinary works of our callings: thus than I may argue; so is this day called Lords day, that it may be spent by serving God, in the ordinary works of our callings. 3. james is called the Lords brother, Gal. 1.19. Now may a man thus say, & argue? this day is called Lords day, as james is called the Lords brother: now james is called the Lords brother, because he was allied to him; & so is this day called Lords day, because it is allied to him? see the absurdety of such collections as are made from this Text. 4. If this first day of the week, must be a Sabbath & resting day, because called Lords day; then must the earth rest & be no more tilled, because it is called the Lords earth: & then must we Christians hereafter rest from work every day, all our lives long because we are called the Lords; & the Lords redeemed: thus you see the vanity of their arguings from this Text: the like may be said out of that Text, Luk. 17.22. where is mention made of the Lords day, or day of the Son of man. But peradventure, they will object, that these instances are not like their case: for 'tis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 notifying some special thing &c. and it is to be translated the Lords day, not the day of the Lord: whereto I answer 1. for the article, look into the Texts alleged by me, & you shall find the article there also. 2. For the translation, that it neither maketh or marreth, whither of the twain we take is plain, in that Translatores do promiscuously render it sometimes one way, sometimes an other, see 2 Thes. 1.8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the fire of flame, or in flaming fire, Gal. 1.19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the brother of the Lord, or the Lord's brother: see jam. 2.1. and what difference is to be made between these, the mount of holiness, & the holy mount? the Temple of holiness, and the holy Temple? and so, the day of the Lord, and the Lords day? 3. I will show you two phrases of nearer affinity than theirs, and yet differ as far as Creation & Redemption: the 7th day Sabbath is called the Feast of the Lord, and the anniversary Sabbaths are also called the Feasts of the Lord, Levit. 24.2.4. and yet the one of these is not every way like the other: for the one is a Sign of Creation, the other of Christ & redemption: so may it be between the Lord's day, & the Lords Supper etc.  
I confess we may be bold to render a reason, why Christ's Supper was called the Lords Supper; because we have a word of institution added to the name, declaring its nature use and end, as 1. Cor. 11.20 23.24.25. but it is not so with the day, called the Lords day, Reuel. 1.10. Ye have nothing but its bare name mentioned, & not a word of the reason of the name, nor of the use and end of the day, so named; wherefore all consequences from hence, must be as saith M. Perkins before quoted, but suppositions, probabilities, & likelihoods.  
Some argue thus, that which in Scripture, is called the Lords, that is to be consecrated to the Lord, and to his worship. I answer, as well may they thus argue & conclude, that because the earth is called the Lords, it must therefore be co secrated so to God, as it must rest & be tilled no more, & be employed wholly and only to God's worship. And so Christianes' being called the Lords must rest from work, and only worship God.  
Some Ministers argue thus, that this day is called Lords day, by way of excellency, as excelling all other days of the week, & therefore it must be a Sabbath day; for Sabbath days excel all other days. Hereunto I answer, that every excellency of a day, maketh not that day a Sibbath day, unless it excelleth as a Sabbath day: for example, good friday, & so every friday since, do excel all other days of the week, in this regard, that on it Christ suffered his bitter passion for us; & yet is not every friday since a Sabbath day. Hollow Thursday, excelleth all days of the week, in this, that on it Christ ascended up into heaven; & yet is not Thursday become a Sabbath day. So the Lords day excelleth all others in this, that on it Christ rose, & yet is not the Lords day a Sabbath day, ere the more for this excellency; As the Minister excelleth all other men, for a Minister; & yet he is not therefore a Magistrate, so the Lords day may excel all other days, for a resurrection day; and yet it is not therefore a Sabbath or Resting day. Lo, with what idle stuff, they fill people's heads withal, to bolster out their fancies.  
Others there are, who think their bare naming of the day (Lords day) is argument sufficient to convince any man, & to prove that the Lords day, must be a Sabbath day; so strong they are in conceit, & so weak in argument: and thus they argue; why this day which we keep it is called in the Scriptures, by S. john, the Lords day, is it not? well & what would you have more then? is not this enough for any reasonable man? I answer, if it be called the Lords day, than the Lords day let it be still for me; I go not about to give it any other name, albeit it may be questioned: but this is that I say, that S. John did not call this day, Sabbath day, did he? if he had called it Sabbath day, as he called it Lords day, then would I believe it had been a Sabbath day; but now I believe that it is but a Lord's day, & not a Sabbath day; because S. john called it but Lord's day, not Sabbath day.  
Their last upshot, which is a note that they are at non plus, is to queries, in stead of proofs; as thus; I but why think you, this day was called Lords day, rather than any other? there was something in it extraordenary doubtless etc. I answer, 'tis true, something in it there was, & something extraordenary too, as namely, it was called Lords day, because on it Christ rose from the dead, & so he did not upon any other day: But if any thing they will have more than this, let them show us what it is, & prove it when they have done, but let them leave this idle begging of questiones of us, the which is a most frequent thing with them.  
Thus you see what poor hold they have for this new Sabbath, from this text, Reuel. 1.10. full little did S. john think when he wrote this Revelation, & mentioned the Lords day in it, that ever Christians after him, would have so abused this name, to the setting up of a new Sabbath upon it.  
To conclude, since they will be so confident, as to collect a necessary institution, from a bare nomination, I desire them first to prove it, that this name Lords day was of divine imposition: there is cause to doubt; there are many names in scripture, that are not divinly imposed, as Mars street, Purim, Matthew, etc. so may this be too: and the rather considering that this name Lords day, was unknown in the Church for many years after Christ: for, all the 4 Evangelists named it by the old name, the first day of the week, only: and so did S. Paul, Act. 20.7. it might therefore be so named first by the Church, & afterwards by S. john in his Revelations: now if this name might be humane, then may the institution & use of it be humane also.   

SECT. XIII.  
Thus you have seen their Scriptures, & what pitiful work, they have made with them; the feebleness & insufficiency whereof, being singly considered of, & well viewed, they full well seeing, though loath to confess it; now they have a new devise, & that's this, albeit (say they, or some of them) that these Scriptures, cannot prove the Lord's day a Sabbath, singly & alone considered, yet put them all together & they will prove it. Quae non prosunt singula multa juvant.  
Hereunto I answer, it is well that at last they are forced to confess it, that none of their Scriptures can prove the point, alone & by themselves singly; by yielding this, they have fairly yielded their cause: for, I desire of them, to show me in one argument, framed out of all these texts together, how they can prove the Lords day a Sabbath; any better than they could out of them all singly and alone considered one after an other: the which can not be done. For, it is with these texts singly, and together, as it is with a single cipher, and a multitude of cyphers; if a single cipher standeth for nothing, then add to it an hundreth more cyphers, they increase not the number, the total sum of them will be nothing still; an 100 cyphers cannot make one single unity: And so it is with these Texts, if every one of them singly and alone, have no force of proving the Lords day a Sabbath, then add them all together, & if there were an hundreth more of them, and all of them shall prove nothing: arguments do not change their nature being a multitude, from that they were single: we esteem not of arguments by number, but by weight: many probabilities, cannot make one infallibility.  
When a Chapman is to buy of a Merchant, many particular things of one kind, packed together; the Chapman, lest he be deceived, will take them asunder, & view them singly one by one: but if the merchant, dares not suffer him, to look upon them, & try them every one singly, but will enforce him to take them in the gross & in the lump, without a particular sight; the Chapman needeth none other argument than this, to persuade him that there is packing (as they call it) & that this Merchant, is about to play the crafty merchant (as they say) with him: & so it is here, if now their texts, must be no longer viewed & scanned, severally & singly one by one, but we must have them thrust upon us, in the lump, all joined to gether, who can but suspect juggling, and double dealing? was it ever known that such devices were used? but all this is still to hold, such as they have once taken, in fetters of blindness & superstition: these cannot say as Paul said, that they have renounced the hidden things of dishonesty, not walking in craftiness, nor handling the word of God deceitfully, 2. Cor. 4.2. If to refuse a single trial of every text they bring particularly by itself, be not out of some hidden dishonesty, craftiness, & handling the word of God deceitfully, I cannot tell what is.  
And thus much be spoken in answer unto all their Scriptures, both out of the old & new Testaments, in all which you see, they cannot prove unto us, so much as one Lords day, kept for a Sabbath, no not in all the Scriptures. In the next place, we are to come unto their reasons; & if their Scriptures cannot prove the point, I trust their reasons & consequences shall do as little, unless their reasons be grown more potent than the Scriptures are.   

SECT. XIIII.  
Amongst all their reasons for the Lords day Sabbath, this is one, that it is the fittest day for a Sabbath, & therefore it must be a Sabbath: & that it is of all other days the fittest, this they prove, because Christ rose on it, and Paul preached on it, and collectiones for the poor were made on it etc.  
Hereunto I answer, 1. by demanding of them in whose account this fitness is to be allowed of? in God's account, or in man's account: if they say in man's account, what hath man to do in valuing & making choice of days for God's worship? God never left it unto man to make choice of his Sabbaths; & for man to take upon him this office, it is but an usurpation. If they say in God's account, than I answer, as for the 6. days, they are unfit for a Sabbath in God's account: because God appointed them for labouring days, Six days, shalt thou labour etc. Exod. 20.9. wherefore, if we may take that day for a Sabbath, which God esteemeth fittest, then must we have the Saturday Sabbath; for, that God esteemed this the fittest day of all others, it appeareth in that he gave a come. for the sanctifying of this day above all others; God commanded this day, & he never commanded any day besides this day.  
But hereunto they will thus reply, but we mean it of the 6 days only: that day of the 6 (beginning at Sunday for the first of the 6) which is the fittest, that day must be Sabbath day: for as for the 7th day, we hold that to be abolished: I answer, admit for argument sake that the 7th day Sabbath is abolished, which is more than ever they shall prove; let us take them in their meaning, of the 6 days: yet it followeth not: for, this their arguing, is but a slay begging of the question, & that by taking that in their argument for granted, which they should first have proved, to wit, that some one of the 6 days must be a Sabbath: and then this being proved, in the next place they may consider which of the 6 days is the fittest for the Sabbath, and that in God's account: for things may be fit for an use in man's account, which God never ordained to that use.  
This their arguing is like in absurdety unto this, a man hath 7 sons, concerning these, thus one may argue, the eldest son is a Lawyer, because he is the fittest of all the rest: the eldest son, is a Physician, because he is the fittest for a Physician: and yet for all this fitness, he is neither Lawyer, nor Physician: the eldest son is fittest for a gentleman, & yet he may be a beggar. Saul of all men present, was fittest to offer sacrifice, & yet God never ordained him to offer sacrifice: so the Lords day, may in a sense be said to be the fittest for a Sabbath, and yet God never ordained, it for a Sabbath: but these are idle things; first therefore let them handle their argument proving that Christ hath ordained any one, or some one of the 6 days; and then let them prove it showing that the Lords day is fittest: when a man goeth into a glovers shop, he must not use such logic as this, this pair of glones is sitest for me, therefore they are mine: he must first know if the glover will part  them so or not: for there must be something else besides fitness, or else you must go  out them: so first let them show us that Christ will have one of the 6 days, and then let them show which of the 6. he will have.  
In the mean space I will disprove them, and show that none of the 6 days are fit for a Sabbath: for 1. God with ut any repeal bathe given a come. that these 6 day's wee should labour: Exod. 20.9. and therefore these 6 days are not fit any of them for a Sabbath. 2dly I will show that of all the 6 days, the Lords day is not fit for a Sabbath: and that because Christ, and his Disciples, with his approbation, travailed on this day at least 15 miles, which we know of, as hath been proved out of Luk. 24.13.15.33.36. the which he would never have done, if he had judged it fit for a Sabbath day. 3dly, S. Paul did voluntarily omit the keeping of the Lords day, when he might have kept it with those Christians at Antioch, for but a word speaking, as hath been shown out of Act. 13.14.42.43.44. which Paul would not have omitted, if he had judged this Lord's day fittest for a Sabbath. Wherefore none of the 6 days are fit in God's account for a Sabbath, no not the Lords day itself: they must therefore bring some other & better argument, than this of fitness, to prove the Lords day a Sabbath: of all our Lambs, those which are spotless, are fittest for a sacrifice, & yet no man must now Sacrifice them.  
2. I answer to their reason where by this argument is proved: they prove the Lords day, to be fittest for a Sabbath day, because certain famous works were done thereon, as 1. Christ rose on it. 2. appeared on it. 3. the holy Ghost descended on it. 4. Peter preached, converted 3000. & Baptised them on it; 5. Paul preached on it 6. there was collections on it, and this reason is very plausible with common people: But I deny that these things do fit a day for a Sabbath day, in God's account: (as for man's account, I regard not what he accounts, or thinks fit in matters necessary to be observed upon pain of damnation, & in matters of God's worship) & I desire them to show us, how they come to know God's mind in this point; hath God at any time revealed it, that such actiones as are forementioned, should fit the days wherein they were done, for Sabbaths? or hath the Church of God at any time, found out Sabbaths, or made choice of Sabbaths, by such and the like actiones? or hath God left it to the liberty and wisdom of men, to choose him out his Sabbaths, by such like actiones? if none of these can be shown how dare they be so presumptuous to affirm, that such actiones do fit the days wherein they were done, for Sabbaths? man's reason, is a more blind thing, in the duties of the first Table, then in the duties of the second Table, now the point of a Sabbath, is a matter of the first Table; dare men be so audaciously bold then with their reason & consequences here? yea, & such poor reasons, and frivolous consequences? it stands not with the fear of God, and reverence of God's Majesty, to be so bold with God. I wish therefore, that men, especially Ministers, would make less use of their reason & consequences, and more use of the Scriptures and conscience.  
Further I answer, that if men will be directed by examples in the Scripture, for the erection & choosing of days for public solemnities, they shall find that such famous actions, have not caused those very days, wherein they were done, to be holy days, but God, and the Church, have made choice of the next days after: Thus, God ended his work of Creation on the 6th day, now he sanctified the 7th day, which is the day after: & the Church Ester. 9 did likewise; for those jews, who had deliverance from Hamans' conspiracy, on the 13th day of the month, they kept the 14th day of the month, the day after, a day of feasting & joy v. 17. & those jews who had deliverance on the 14th day of the month, they solemnised the 15th day of the month, the day after v. 18. wherefore if they would follow the Church of the jews, then must they think, that these famous actiones, must be remembered, not on the day wherein they were done, the Lords day, but the day after it, on Moonday, & this day must be our new Sabbath: or, if they will imitate God, and borrow any light from him, then must they think that the day after all is done, must be the Sabbath; and as God set up the 7th day, in remembrance of his work of Creation on the 6 days, so they are to think that Christ (who in this point imitated God, as they say) set up the 9th day of the week, in remembrance of his work of Redemption, done on the 6th, 7th, & 8th days of the week: & so all those notable actiones, should betoken unto us, that Moonday is our new Sabbath day, it being the day after. We will be thought to ground this Lord's day upon Scripture, & yet not follow either the example of God, or of the Church of God, recorded in Scripture; for we will not keep the day after, but the very day, upon which those actiones were done.   

SECT. XV.  
An other of their arguments for the Lords day, to be a Sabbath day, is because on this day Christ rose from the dead: & this is in every man's mouth, saying, why should the Lord's day be a Sabbath, do you ask? why did not Christ rise on this day? thus they argue so confidently, as if it could not be doubted of, but that the Resurrection must needs raise up a new Sabbath.  
But hereunto I answer, by the like reasoning, showing that by as good reason as this is; we may have every friday & every thursday Sabbaths also: for friday, may not a man say thus, friday must be our Sabbath day; because on this day, Christ suffered for us on the cross, it is Christ's Passion day: and can any ask why friday should be Sabbath day, since it was Christ's Passion day? for thursday, may not a man say as much for it also? Thursday must be our Sabbath day, because on this day, Christ ascended up into heaven etc. Thus you see by like reason we may as well have 3 Sabbaths in a week as this one of Lords day. If any shall object that the Lords day was the greatest, & therefore most fit, that it before the other ij should be the Sabbath; I answer, if we may compare them, friday was the greatest; for on it Christ bore the unsupportable wrath of his father for us, which made him cry out, my God, my God, why hast thou forsaken me? but on the Lord's day, there was only Christ's soul put into his dead body, & so revived again, now it was agreater matter (as I think every one will confess) for the Deity, to support the humanity, on his Passion day, under that unsupportable wrath of God; then to put his soul into his dead body, in his resurrection day.  
2dly I answer, how come they by this knowledge, that they can say, that this day must be a Sabbath day, because Christ rose on it? is not this one of their audaciouse & presumptuous assertiones, who are bold to affirm what they lift, in the matters of God's worship? sure I am the Scriptures say no such thing; nor do they relate any such matter, when they speak of Christ his Resurrection. I find the Scriptures thus saying, that Christ died for our sins; & rose again for our justification Rom. 4.25. where we hear, what use we are to make of Christ's resurrection, that is, that it was to justify us; but we no where read, that Christ rose, to make the Lords day a Sabbath day.  
As for this action of Christ's rising on this day, can any man think, that God would raise up new ordinances in his Church as this Lord's day Sabbath is, by a bare action, without a word of institution added to it? suppose we that Christ at his last Supper, had only broke the Bread; & given a morsel to this man, & a morsel to that man, without any words of institution added unto this action, to declare unto them what they should do with the bread, and what use they should make of it: and suppose be had only given the Cup to this man to drink, & to that man to drink, and never said any thing unto them, touching this Cup; tell me now, could the Apostles without a miracle have known what use they should make of this bread, & of this wine? Why so it is here, Christ rose upon this Lord's day, but never added any word of institution unto it, to signify unto us, that therefore he rose on this day, because his Church should keep it for a Sabbath; how then I pray can any the patroness of our Lord's day Sabbath, gather by their consequences, any thing from this bare action of Christ's rising on this day?  
Nay let me come nearer, suppose the jews, had read it in the Scripture, that God himself Rested on the 7th day: but had never read it in the 4th come. that they should imitate God, and Rest on the 7th day also; how could they have gathered, from that bare action of Gods Rest on the 7th day, that they ought in conscience to imitate God, & Rest on the 7th day also, when God had added no come. or word of institution unto his own Rest for their direction? what, can men know God's mind, without his word to teach it them? yis doubtless, our new Sabbathairans can; a bare action, without any word of institution, is enough for them: had these but seen Christ break the bread only, it had been enough for them; or heard say, that God Rested on the 7th day, these needed no more: it is enough they know thus much, that Christ rose upon the Lord's day, they can convert this to their own use well enough, to deceine the simple, & coosine themselves.   

SECT. XVI.  
An other argument they have for the Lords day, and that is this; If the jews kept a Sabbath in memory of the Creation, then much more ought we Christianes' to keep a Sabbath in memory of the Redemption. The reason hereof they say is this, because the work of Redemption, is greater than the work of creation.  
I answer first to their argument: & herein they have altered the state of the question, by putting in the word keep into their argument, in stead of the word institute or ordain: for our question is not about the keeping of the Lords day, but about the institution & ordination of the Lords day: let them therefore first prove that the Lords day was instituted once, & appointed by God for a Sabbath, & then they may save themselves the labour of proving unto us, that we must keep it: for we are not unwilling to keep it, if once it be proved to be a Sabbath: this is but a piece of their Sophistry to prove one thing, when they should prove an other.  
Behold what difference there is betwixt these ij Sabbaths; and the practice of the jews, & our practice: for there was an express commandment to the jews to keep that Sabbath in memory of the Creation; but there can be no commandment shown us from Christ or his Apostles, for us to keep the Lords day in remembrance of the redemption: wherefore we are not bound unto this new Sabbath, as they were unto the old Sabbath: for there is not the like reason: this sophistry every man may see.  
I come now to their reason, they say the Redemption is greater than the work of Creation: Hereunto I answer, to know whither it be greater or not, would cost more labour than this their reason is worth, wherefore for argument sake, I suppose it is greater: but here I demand of them to whom it is greater? Wither it be greater unto all men, or but unto some men? their answer will be, that the work of Redemption is greater unto the elect, unto the redeemed, and to those only which have faith: Well then, the Redemption is neither greater, nor great, nor any thing at all, to those which are not elected, not redeemed, and which live & dye without faith; of these ij sorts of people, the elect are the fewer number; the unbelievers are the greater number: Well then, see how these things hange together; the thing they must prove, is that we Christians, that is all we Christians, even every one within the pale of the Church that is baptised, all these aught to keep the Lords day, for a Sabbath, in memory of the redemption, when as the one half of these are not redeemed: and their reason to bind all & every man, thus to keep a remembrance of this redemption, is because the work of redemption is greater unto some only of these men: How absurd is this, that every man should be bound to keep a joyful memory, of that thing, which doth belong but unto some of them only, as not to the one half of them! this is as if they would undertake to persuade not only English men, but also Dutch men, & French men, to keep a yearly joyful remembrance with us, for our deliverance from the Spaniard in 88: Why, what have French & Dutch to do with our deliverance in 88? this concerned not them, it was not their deliverance: so, what have such to do, to keep a joyful remembrance every Lord's day, for the redemption, when it belongeth not unto them, they being unbelievers, and such as love not the Lord jesus? Wherefore, they cannot press this their new Sabbath of Lords day, by this their reason, upon any but upon such as they see by their fruits, do already believe: such as do not yet believe, which commonly are the greater number, these are not tied unto the keeping of this Lord's day: behold what a Sabbath they have then; to wit, such a one, as only the fewer number of the Church & Parish are tied to keep it, as for the greater number of our Cities, Towns, & Parishes, these are not bound to keep it: this their reason therefore doth bewray the idleness of the cause; for we must have such a Sabbath, as the reason of it doth belong unto all, and to every man, none excepted, and such is the Saturday Sabbath, which is to be kept in memory of the Creation; now all & every man hath a benefit by the Creation, and therefore all are bound to it, none excepted: but it is not so with the Sunday Sabbath: for a few only have reason to keep it.  
Yet further to discover the vanity of this argument, since they will have us keep a Sabbath in remembrance of the Redemption, I demand of them, how often they would have us keep a Sabbaah in memory of the Repemption, once every 7th day, ofter, or seldomer? they will answer once every 7th day: why say I, that is jewish, and savoureth of judaisme, to observe a 7th day: this they have learned from the jewish Sabbath; wherefore, since they do so abhor judaisme & the 7th day Sabbath, why do they imitate the Jews herein, and the 7th day Sabbath, by choosing a 7th day? the 7th day, is in imitation of God's rest on the 7th day: and in memory of the World's creation, finished at the 7th day: but we are Christians, and as they say, all things are become new, old things are passed away, well then, we must now imitate Christ the Redeemer, as the jews did God the Creator; and we must fetch light from the work of Redemption, to know how often to keep our new Sabbath, as the jews did by God's direction from the work of Creation.  
If then we must imitate Christ the Redeemer, as did the jews God the Creator, then must we travail too & fro upon the Lord's day, for so did Christ himself. 2. If we must fetch light, how often to keep our new Sabbath, from the work of redemption, as the jews did from the work of Creation, then must we (since all things are become new) take up a new account of time also, we must no longer regard a 7th day, but now we must regard the third day: for, as God was six days in the work of creation & rested the 7th: so Christ was three days in the work of redemption, & rose, & rested the third day: on good friday; he suffered upon the cross; on Saturday, & on a part of the Lords day, he lay in the grave; so you see the work of redemption, cost Christ 3 days work; wherefore, if they will imitate Christ, they must keep every third day, for a Lords day, & for a new Sabbath; & so they shall keep two Sabbaths in a week or thereabouts: & if they do not thus, they may talk what they will, that all things are become new; & that as the jews kept a Sabbath in imitation of God at the Creation, so we in imitation of Christ in the redemption; but where is their imitation of Christ? do they travail too & fro, & follow their callings on the Lord's day, as Christ did? & do they keep every third day a Lords day, and Sabbath day, as Christ rose upon the third day? no such matter.  
Furthermore, whereas they suppose, that we have as great need of a Sabbath, to keep a memory of the Redemption, as the jews had of a Sabbath, to keep in memory the Creation. I deny it: for God had given the Jews, the Sabbath day and it alone, to keep in memory his Creation, & therefore it was necessary, because they had no other helps: but for us, & for the Redemption, we have two Sacraments, Baptism & the Lords Supper, to keep in memory the Redemption, & these are helps enough, so as there is no necessity of a Sabbath day also, for the same end. Do this in Remembrance of me, so hereby then the Redemption shall be kept in memory, all though we have no Lords day Sabbath at all. There is need therefore to have a Sabbath to keep memory of the Creation, when there is no need to have one to keep memory of the Redemption.  
They have also an other argument, as vain as this past: thus, If God instituted a Sabbath in memory of the creation, than so did Christ institute a Sabbath in memory of the redemption. But they cannot prove this consequence, it is only their naked affirmation; wherefore my bare denial of it, shall be sufficient, until they prove it: you may see this argument further incisted upon, in my former book, Pag. 48. others argue thus: the greater work must carry the honour of the day, etc. Ans: the greater work may have greater honour, though not of the same Kind: for the creation, may have the great honour of the Sabbath day, to remember it: and the Redemption, may have the greater honour, of not one but two Sacraments, to Remember it.   

SECT. XVII.  
An other argument for the Lords day they have, & it is this; the Authority of the Magistrate hath Commanded it; and therefore we must keep it, etc. Let no man think I frame this argument of mine own head; for as I have often heard common people useing it, so I have been urged with it myself, by a divine, and none of the meanest: neither need they be ashamed to hear of this argument in public, which they do use in private: I assure them, it is the best argument which they have for the Lords day: none of all these past are like unto it: for every soul must be subject unto the higher powers, Ro. 13.1. if therefore the Magistrate commandeth us to keep it, we must keep it.  
To this argument I answer, 1. that our question is not whither we must keep the Lords day, or not keep it; but whither Christ hath instituted & appointed it for a Sabbath or not; let this be first proved, & then we will be ready to keep it, though this argument of Authority be wanting.  
2. I answer, if this Lord's day hath no higher authority then from the Magistrate, then doth it not bind conscience simply & & by itself, but as all indifferent things do which are commanded by the Magistrate: Yea, the Lords day itself must be ranked amongst indifferent things, where of the Magistrate, may properly make Laws: Yea whereas the Magistrate now commandeth the Lord's day to be kept, if it hath no higher Authority then of the Magistrate, than he may alter the solemnity of the day, from Sunday, to Moonday, to Tuesday, or to any other day of the week: Yea, & not only alter it, but also at his pleasure nullifye it, & utterly forbid keeping of it any more. And so the Tenor of your new Sabbath will prove but a fickle and inconstant thing.  
3. I answer, if our Lord's day standeth by virtue of the Magistrate, them is it not kept by virtue of the 4th come. but by virtue of the 5th Com. for it is the 5th Com. that enjoineth obedience to our Superioures: wherefore, then must Ministers no more press the 4th Com. upon the Lord's day, but the 5th Com. they must no more say, Remember the Sabbath day: But now they must say, Honour thy Father, & thy Mother: when they would have men sanctify the Lords day. And people, they must no more say they keep the Lords day in conscience of the 4th Com. but in conscience of the 5th Com. and thus also, shall the 4th Commandment be utterly abolished and out of all use in the Church.  
This Lord's day Sabbath then may be doubly considered of, as it is commanded by God, or as it is Commanded by the Magistrate; as it is commanded by the Magistrate, so I do no ways oppose it, let it stand so such as it is in that respect, so long as the Magistrate pleaseth, & as little while as he pleaseth: but I oppose our Ministers only, who say this Lord's day stands by divine ordination from God, & so entangle the people's consciences in this respect, making more Commandments (as we say) then ten, or making Laws to bind conscience, where God maketh none. For by their collections & consequences, they make, or say they find that there was a Law of God for the Lords day, which is most false.   

SECT. XVIII.  
Thus we have answered to all their Artificial arguments; & now we come unto their Testimonies: the first whereof is God's blessing of this day, & Gods curseing of the profaners of it; & first of the former; say they, God's blessing of this day, to the great edification of the Church, is a sign that God approveth of this day.  
Hereunto I answer, it is one thing for God to blessed this day & it is an other for him to bless his ordinance in the day: God's ordinance in the day, is preaching & praying, now God in mercy doth usually bless these ordinances of his, being conscionably used, upon any day Sabbath day, or Lecture day: now we must carefully distinguish betwixt God's blessing of the day: wherein these are performed, & God's blessing of the ordinances themselves; they therefore mistake things, that argue thus, that God blesseth the day, when they should say, God blesseth his ordinances in the day: for it followeth not, that because God blesseth his ordinances done in the day, that he therefore blesseth also the day & time, wherein these ordinances are done; no more than God blesseth the place wherein these ordinances are performed.  
Let me show you the vanity of this arguing by the like case; God's blessing doth usually accompany painful labour; now suppose some profane Tradesman should work all day long upon the Sabbath day, or Lords day, & finding at night his work to have increased & thriven in his hands; might he argue thus, God hath blessed this day unto me for a working day, & therefore here after I shall use it for a working day; for God's blessing upon my labours this day, is a sign that God approveth my action, & alloweth of it for a working day?  
The other part of this argument, is that God hath cursed the profaners of this Lord's day, and this is a sign that God approveth of the day. For we read in books, set forth by some Divins, of many remarkable judgements of God, which have befallen the profaners of the Lords day. Hereunto I answer, 1. that in controvercies about points of Religion, we must not prove things, by the arguments of prosperity & adversity: for these are no certain signs of Gods will and pleasure; no man for certain, knows love or hatred, of all that is before them, Eccl. 9.1. we must to the Scriptures in this case; for there God hath manifested his will; but you may perceive they be almost out of breath, in as much as they are enforced to fly the Scriptures, and hale in any thing, that may help to make a noise, and put some colour upon the matter before the simple. By this argument we may conclude that the Palatinate his cause was naught, and the Emperor his cause was good; because God crossed the Palatinate.  
2. We are to distinguish of the day, from the duties in the day: now we may impute those curses of God, which lighted upon men on the Lord's day, unto their contempt of God's ordinances of preaching and prayers performed in that day: it is rather to be thought, that God punisheth the contempt of his ordinances, than the neglect of the day: for such as profane the Lords day & come not at Church then to serve God, when every body doth serve God, it is a sign that they be ordinary contemners of God's worship & service; most justly therefore may God plague them for contempt of his ordinances, when they are grown to that height of impiety, that they dare ordenarily neglect God's worship, yea and upon solemn times also, appointed by the Church, and when all men meet together to worship God; then to show a contempt, is a greater sin than otherwise: so it is rather the contempt of God's ordinances, than the neglect of the day, that God punisheth.  
3. Well nigh all men are persuaded in their consciences that the Lords day, is the Sabbath day enjoined by the 4th Comm. (albeit in truth Saturday is the Sabbath day, & by the 4th Com.) now if men do neither give God the right day, through their ignorance, nor yet will give God a wrong day, whereof they are notwithstanding well persuaded in their consciences that it is the right day, than they sin against conscience, whatsoever is not of faith, is sin, Rom. 14.23. now it is just with God to plague men, if they will neither give him the 7th day for a Sabbath, nor the 8th day neither; for so they are guilty of the breach of the 4th Com. in that they give God no day, no Sabbath; no not that day which their consciences tell them is Sabbath day; & thus God may punish them for a sin against conscience, though not for the day sake: and hereby it appeareth that their arguing is amiss, when they say that God punisheth men for breach of the Lords day; for it is rather to be thought, that God punisheth for other causes.   

SECT. XIX.  
Their second argument fetched from Testimony, is from the practice of the primitive Churches, after the Apostles: for, the Histories of the Church (say they) make mention, that they kept the Lords day constantly.  
Hereunto I answer, 1. that it seemeth this practice, was not universal, & in all Churches, but only in some places: or not in all times, but at some time only: for Mr. Perkins upon the 4th Com. affirmeth out of the Histories of the Church, that the Sabbath (meaning it of the Lords day Sabbath) was neglected of those Churches which succeeded the Apostles, but afterwards it was revived & established by Christian Emperors: And for confirmation hereof, he allegeth his Author Leo and Anton. Edict. of Holy days. Whereby it appeareth, by the History of the Church & also by confession of M. Perkins, that this Lord's day, was not kept in the primitive Churches constantly, as now we keep it, in our Churches; for it was not kept until Christian Emperors established it, now the first Christian Emperor that enacted a Law for the Lords day, as far as I can find, was Constantine, & this was about 300 years after Christ; so that this Lord's day, was not only not kept by the primitive Churches, but also it was not kept in all probability, not of 300 years after Christ: so that they have no great cause to allege the practice of the primitive Church for their Lord's day.  
2. I answer, but admit the primitive Churches had kept it constantly in all places, & at all times always; yet there is a twofould keeping or solemnising of a day; the one is the keeping it a Sabbath day; the other is the keeping of it for an Holy day: now I deny that they kept it for a Sabbath day; for, it is most likely that they kept it for an holy day, which is more remise and slenderly kept then a Sabbath day: and this appeareth 1. by Ignatius in his Epistle to the Magnesians where he exhorteth both to the keeping of the Sabbath day, & also to the keeping of the Lords day, & both in one & the same page: now it is not likely that Ignatius did exhort his people to keep two Sabbath days in a week, the Saturday & Sunday; and therefore it is likely that the Lords day they kept it slenderly as an holy day. Again, he cales the Lords day there, the Queen & Princess of days; where you see he left an higher room for the Sabbath day, accounting it as the King & prince of days; & therefore it is likely kept not the Lord's day, as they did the Sabbath day. Yet furher, it is to be noted, that Ignatius exhorting his people, to the keeping of both the Sabbath day, & the Lords day, he refuseth to give that word unto the Lord's day, which he giveth to the Sabbath day, & which is most proper for a Sabbath day: for, in exhorting to the Sabbath day, he useth this word Sabbatizet, but in exhorting to the Lords day, he changeth the word and useth this word celebret 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which in liklihood noteth a difference in the use of these two days, the one being kept as a Sabbath, the other as a Festival day.  
2. It appeareth by a law made by Constantine, as any may read it reported, by M. Fox in his book of Martyrs, the new Edition pag. 93. thus; The Sunday he commanded to be kept holy of all men, and free from all judiciary causes, from markets, Martes, fairs, & all other manual labours, only hushandry excepted. Where you see the works of husbandry, as ploughing & the like excepted, this might be done in those days, and in that Church, on the Lords day. Now Constantine was the most famous defender of the Lords day, of any Emperor; & would he think you have given men leave to go to plough & cart on the Lord's day, if he had esteemed it as a Sabbath day? no surely; for this is plain contrary to the very letter of the 4th come. In it thou shalt do no manner of work: no not in ear-ring time nor in harvest Exod. 34.21. wherefore since Constantine gave leave to plough & sow, & the like works of husbandry, on the Lord's day; it is a manifest thing, that in his time, the Lords day was not kept for a Sabbath day, but rather as a light holy day: hereby it appeareth, that the patroness of the Lords day, have little cause to glory so much, in the law that Constantine made for the keeping of the Lords day holy.  
3. It appeareth by this, that Constantine made a law, for the keeping holy of Friday, & of Sunday, both: the Friday, because of Christ his passion, & the Sunday or Lords day, because of Christ's resurrection. For this see Euseb: de vita Constant. lib. 4. Cap, 18. and see Sozom. lib. 1. Cap. 8. these ij days were enacted in one & the same law, & in one & the same manner; whereby you see, that the Lords day was accounted in the primitive Churches, no more an holy day, than Friday was an holy day; now I trust no man will think, that the primitive Churches, kept Friday for a Sabbath day: no nor yet that they kept both these as Sabbaths, the Friday, & the Lords day; for so they should have kept ij or iij Sabbaths in a week. Thus you see their argument fetched from the practice of the primitive Churches for the Lords day, will do them no good.   

SECT. XX.  
Their third argument from Testimony, is the constant practice of the Church, for many hundreth of years together: for (say they) the Church of God, hath kept this Lord's day for a Sabbath, now this Sixteen hundreth years, & upwards; & can it be thought, that God's Church should lay in an error so long? what Sixetene hundreth years?  
Hereunto I answer, 1. that the Church of God hath not ever & in all places kept the Lord's day; for it was neglected of those Churches, which succeeded the Apostles, until it was established by Christian Emperors, so as in all porbability, it was not kept for 300 years by some Churches, as you have heard quoted out of Perkins in the last Section before this.  
2. In those Churches where it was kept, it was not kept for a Sabbath, but as an holy day remissly, and with works of husbandry done in it; & like as they kept their Friday, as we have shown in the former Section.  
3. Since those foremost ages of the Church, it hath been kept by all Christian Churches being Romish, but as an other holy day, until Luther, and many years since: for until Luther or thereabouts, our Church hath lain buried in the Romish Church, as wheat in the chaff; now it is well known, that the Church of Rome, do hold & maintain the Lords day, to be but a Tradition of the Church; and that it is to be kept but like an other holy day; & not by the 4th come. (& herein they are nearer the truth than we are) thus you see how the Church of Rome doth jump and agree with the Ancient Church in Constantins' time; & how both in Constantins' time, and in the Church of Rome since, until Luther's time, the Lords day, hath been accounted but as an holy day; the contrary whereto cannot be shown, thus you see what account the Churches have made of the Lords day, until Luther's time, which is a matter of fourteen hundreth years.  
And now let us come unto the times since Luther: If we shall take a survey of the Reformed Churches in France, & the low Countries, it is apparent that they have kept it remissly, like an holy day, not like a Sabbath day; saving that, in the Low Countries, at this time, it is more solemnly kept, much what as solemnly as we in England keep it now; but they have not kept it so solemnly, until now of late years, as within this 7 or 10 years, or thereabouts, as is well known.  
Come we then unto our own Church, which is the most famous Church for keeping of the Lords day of any other: I demand how long our Church of England, hath kept this day, so zealously as now it doth? it is well known by men of years, that can but remember 40 or 50 years agone, that then the Lords day was not kept, as it is now: I spare to make a Catalogue, of the ordinary works of men's caleings, then done on the Lord's day, publicly, & frequently; I cannot remember 40 years past, and yet in my time, I can remember such ordinary works done, generally of all sorts of men, as are no Sabbath day works I am sure; but for the particulars, I refer you to the memory of men of greater age & more years.  
Thus I have briefly given you a survey, of the times & ages of the Church, & how the Lords day hath been in account & in practice, from the Apostles times, until now with in these 40 or 50 years, & hitherto it hath not been kept like a Sabbath day; how then can the patrons of the Lords day, boast that it bathe been kept as a Sabbath in the Churches, constantly, for Sixetene hundreth years? & whereas they ask by way of admiration, is it possible that the Church of God should lie in an error so long! what 1600 years! they bewray their own error & ignorance to speak so; for I have shown, that the Church, never accounted it, or kept it for a Sabbath day but for an holy day, remissly, for 1500 or 1600 years together.  
But admit that our Church, or some in our Church rather, have accounted the Lords day, for a Sabbath day, by the 4th come. for this 40 years or 50 years, make they such a wonder, that a Church may lie in such an error, as this is, as if it were impossible? what will they then say unto the Churches, that succeeded the Apostles, that neglected the Lords day all together for a matter of 300 years, until it was revived by Christian Emperors, as we have formerly proved? why may not our Church, or some in our Church rather, err in thinking the Lords day, to be a Sabbath, when it is not: as well as those Churches, which succeeded the Apostles, did err (as these men think that patronag the Lords day) in thinking the Lords day was not to be kept at all? if they might err for 300 years together, may it not be thought possible for our new Sabbatharians to err for 40 or 50 years together? Besides, it is not the Church of God, that hath erred so long; it is the error only of our new Sabbatharians, who have erred from their cradle, & they think therefore that the whole Church of God hath also ever been in error with them, from the Apostles days, until now: indeed, they would fain make the world believe, that all God's Church, hath ever been of their mind for the Lords day, but you see they are foully beguiled, there's no such matter, it is but their dream, when they awake they will see better.  
It is to be lamented to see, how by this golding conceit, that the Church of God hath ever constantly kept this Lord's day for a Sabbath, since the Apostles, they have led the world after them; and now they have bred such a firuent zeal of the Lords day, in the hearts of many men, as that they think it no less than blasphemy, for a man to say any thing against it, as they hold it.  
But since they have alleged unto us the practice of the Church; I wish they would stand to their own argument, and that they would subscribe unto it, that we are no otherwise bound to the Lords day, then can be proved the primitive Church's practisedit: for than should not all Churches be bound to keep the Lords day; but some might keep it, that pleased so to do; and other Churches might omit the keeping of it, who pleased not to keep it: for so was it in the primitive Churches; some kept it, but othersome kept it not, no not for 300 years together, as we have proved in the Section before this: Then also, should not those Churches which do keep it, keep it as a Sabbath, but as an holy day, remissly, so as they might make hay, in Hay seile; and reap their corn, in harvest; and plough their Lands, in Wheat seile, upon the Lord's day, for so did the primitive Churches in Constantins' time, they did their works of husbandry on the Lord's day. But some in our Church, are grown more strict, then ever the primitive Churches were, and yet these are holden the purest Churches, we must do no work in Hay-seile, Barley-seile, Harvest, nor Wheate-seile, & all in conscience of the 4th come. if we should imitate the primitive Churches in these days, either by neglecting the Lords day altogether, as some of them did; or by doing the works of hus bandry on the Lords day, as othersome of them did, these our Ministers, who use more zeal than knowledge, would damn us to the pit of hell for it.  
To conclude this Section, whereas Ministers have formerly & frequently, abused the Churches of God deceased, & slandered them, by fathering this their error upon them, as if they had been of their minds, keeping the Lord's day for a Sabbath, which is false as you see: hereby they have wronged the dead, yea, those pure primitive Churches of God, & made them speak what they never thought, to the boulstering up of a late sprung up error; an error of 40 or 50 years old, by some in our Church; & of 7 or 10 years old, in some other Churches: they must consider also how many thousand souls they have seduced, partly by this golding tale, of the constant practice of all Churches; and for time to come let these things be reform, that so those primitive Churches be no more abused, nor our Christian auditors deluded.   

SECT. XXI.  
All this while you have heard their Testimonies alleged for the Lords day to be a Sabbath; now at last, let me have leave to allege some Testimonies, against the Lord's day, for being a Sabbath: and here in, I will not produce you Divines of the lowest rank, but such only as are of the foremost rank, & of the chief Divines, that have wrote.  

I.  
My first Testimony, shall be that recorded by M. Perkines on the 4th come. in his first volume, in the order of the Causes of Salvation and Damnation pag. 48. which before I touched upon, where caleing the Lords day by the name of Sabbath, he thus writeth: The observation of the Sabbath, was neglected of those Churches, which succeeded the Apostles, but after wards was established by Christian Emperors, as a day most apt to celebrate the memory of the Redemption. And for this, he quoteth his Author, Leo and Anton. Edict. of holy days.  
Here it is to be noted 1. that this Testimony, is not of what some private people did, or thought of the Lords day, but what was done by an whole Church; yea by Churches, in the plural number. 2. The thing recorded of these Churches is, that they neglected the observation and sanctification of the Lords day Sabbath. 3. The time is to be noted, how long they continued, without observation of the day; and this is gatherable to be about Three hundreth years: for it is said, it was neglected until it was established by Christian Emperors: now it is well known, that the first Christian Emperor, that made any Decree for the honourable & religious observation of the Lords day, was Constantine, who lived about 300 years after Christ. 4. The last thing remarkable, is to consider what Churches these were which so neglected the Lords day; they were not any of those later Churches, who were corrupted, with the dregges of popery; but they were the most ancient the primitive Churches, and so the most pure Churches. Thus far of my first Testimony, whereby you have seen, what opinion these Ancient Churches, held of our Lord's day Sabbath, for the first 300 years.   

II.  
My second Testimony shall be to show, what esteem the Church of God had of our Lord's day, in the time of Constantine, at what time it flourished most. Constantinus Imperator concessit Rusticis, ut diebus Dominicis agrorum culturae, prout ipsi viderine fore necessarium inservirent. In Cod. tit. 12. de Feriis. Which Decree M. Fox recordeth, in his book of Martyrs, at the end of the first book, in the tene first persecutions pag. 93. in the last Edition: and pag. 105. in the old Edition, thus: Constantine commanded the Sunday to be kept holy of all men, and free from all judiciary causes, from Markets, Martes, Fairs, & all other manual labours, only husbandry excepted. The which Decree M. Brerewood in his Treatise of the Sabbath, against M. Byfield thus reporteth, that Constantine the Great licenced the Country people by his Decree, freely (libere liciteque are the words of the Constitution) to attend their sowing of grain, setting of Vines, & other husbandry on the Lord's day.  
Now, would Constantine (think you) assisted with the advice, no doubt, of his learned Clergy, have given free licence & liberty, unto his Subjects, to have followed their works of husbandry, as ploughing, and the like, on the Lord's day, if those times had judged the Lords day, to be a Sabbath day by divine institution, and to be sanctified in conscience of the 4th Commandment? Why, the 4th come. directly forbiddeth all servile labours, such as are ploughing, carteing, sowing, setting and the like; they could not be so void of reason therefore, as to give liberty, yea, and that freely, to do servile works, and laborious on the Lord's day, if the Lords day had in their judgement, stood by virtue of the 4th Com. as many now a days feign it.  
We hear now a days, much sound of that famous Decree, of Constantine, made for the sanctification of the Lords day: but, behold what it was, he required none other sanctification of it, than we now a days, make of our common Holy days, S. Matthew, S. John's day, & the rest, if so much: for, than it was not unlawful, to plough on the Lord's day. What therefore if I should say, that the Lords day is not of God's ordination; and therefore we may lawfully & safely, plough, & sow our Lands in Wheate-seile, mow our grass, and make bay in baye-seile, reap our Corn, & work in harvest, every Lord's day? why may I not be as free from censure, as Constantine, and the Church in his time? what say I more, than was then decreed, and established by law? yea, and that by Constantine, who was the most holy Emperor, and best patron of the Lords day, that ever Prince was.  
An other Testimony is a Decree of Constantine recorded by Eusebius de vita Constant. lib. 4. cap. 18. and also by Sozom. lib. 1. cap. 8. wherein he decreed by one & the same law, without any difference making, that all his Empire, should sanctify both the Friday, and the Sunday; the day before the jews Sabbath, & the day after it; The Sunday, because of Christ his Resurrection; The Friday, because of Christ his Passion. Lo here then were two days in a week sanctified, the Friday & the Sunday, and that without difference: Now who that readeth this, can think that the Church in Constantins' time, kept the Sunday or Lords day as a Sabbath, unless he should absurdly think, that they kept two Sabbaths in a week, the Friday & the Sunday? it is more likely, that they kept them both but as we keep some light holy days. Nor did the memory of the Resurrection exalte the Lord's day any higher, than did the memory of the Passion exalte the Friday. Thus you see in what esteem the Church of God had the Lords day, in Constantins' time.   

III.  
My third Testimony, shall be that whereof we read in Socrates his Ecclesiastical History lib. 5. cap. 21. where he thus writeth: The drift (saith he) of the Apostles, was not to lay down Canons & Decrees, concerning Feasts, & holy days; but to become patterns unto us of piety, of good life, & Godly conversation.  
Whereas there is great contention at this time, to prove the Lords day to be a Sabbath day, instituted in the new Testament, by Christ & his Apostles; this Historian, will determine the controversy for us, if we will be guided, by the judgement of those primitive Churches: for he saith plainly, that the Apostles made no Decrees, concerning Holy days; of which number the Lords day is one; and what he saith here of the Apostles, the same also in the same Chapter, he saith of Christ, namely, that he made no law, for the Church to celebrate the feast of Easter etc. Thus you see, it is the judgement of antiquity, that neither Christ nor his Apostles, did ever appoint Easter day, which is the Lords day, nor any other days, to be sanctified for Sabbaths.  
I deny not for all this, that those times gave any respect unto the Lord's day, and other Holy days; but this only I deny, that they sanctified this Lord's day, as Divinely instituted, and appointed by Christ or his Apostles; but rather, as from the same authority, from & by which, they sanctified other holy days of the Saints, to wit, from & by the Tradition of the Church.   

iv  
My fourth Testimony, shall be the judgement of S. Augustine; who in his 118 Epistle de festis diebus thus writeth; But as for those things which we observe, by Tradition, & not by writing, we understand them to be given, either by the Apostles themselves, or by approved Counsels etc. As the anniversary celebration of the Lords Passion, the Resurrection, & the Ascension etc.  
In which passage, we note these particulars. 1. That S. Augustine accounted the Sanctification of the Lords day, to be a thing received by Tradition. 2. That its institution, was not to be found in the Scriptures: for he saith, which we observe by Tradition, not by writing etc. 3. That S. Augustine was doubtful & uncertain, whither the observation of the Lords day, were a Tradition received from the Apostles, or from Counsels. 4. That S. Augustine reckoneth the Lord's day, being the Feast of the Resurrection, to be of no better, nor higher authority, then are Good Friday, & Hallow Thursday, the Feasts of Christ's Passion & Ascension. We may as well therefore, by S. Augustins' judgement, sanctify every Friday, and every Thursday for Sabbaths throughout the year, as every Lord's day: for they have all three the same original, & selfsame ground & Authority: for, they be all Traditions, & unwritten Traditions, and doubtful, whither from the Apostles or from Counsels.  
By the way, since S. Augustine knew no Scripture; for the sanctification of the Lords day for the Sabbath, how cometh it about, I marvel, that many in our days, have found out so many Scriptures for it? we have now this text of Scripture joh. 20.19.26. witnessing, that Christ did often appear unto his Disciples on this day. Another Text we have for it Act. 20.7. where S. Paul preached a sermon at Troas on this day. An other Text we have found out 1. Cor. 16.2. where there was a collection for the poor on this day. And yet an other Text we have Reuel. 1.10. where this day is called the Lords day. I marvel S. Augustine, and his times, should be so ignorant, as not to see these texts, as warrantable institutions for the Lords day, to become a Sabbath, since we see them, and say they are so clear to prove the point. Shall I tell you mine opinion? it is this; I suppose, they that first set their wits on work, to find a Divine institution for this Lord's day, they saw nothing but Tradition of the Church for it, as for the rest of Holy days; but miseliking this, they judged it better, to have it stand by a Divine ordinance; and therefore, have used their wits, to wrest these Scriptures thitherwards; so now, they have fathered the matter all upon God: and made this Lord's day a Divine ordinance, to get the more honour unto it: this durst not S. Augustin do; but he more ingenuously, plainly confessed it to be, as indeed & in truth it is, A Tradition of the Church, & of equal authority, for its sanctification, with Good Friday, Hallow Thursday, & other Holy days.  
To conclude, well we may make of the Lords day, what esteem we will; but yet you see, it is but a Tradition, (a Popish Tradition) & as this was the judgement of S. Augustine, so you shall see it confirmed by others also by & by. Now if it prove but a Tradition them may we conclude, that all Romish rubbish, is not as yet clean swept out of the Reformed Churches.  
An other Testimony of S. Augustine, I find in his works contra Adimant: cap. 16. where he thus writeth; For we also do celebrate both the Lords day, & the Feast of Easter, & certain other festival days: but we observe not the times, but only the things signified by or in those times etc. Lo here, S. Augustine saith, they kept the Lords day indeed in his time, & in that Church: but how? they kept it much like as they kept other Holy days, and festivals: for saith he, non tempora observamus, we regard not the times etc. I, but did the Lord's day, stand by the ordinance of Christ, then S. Augustine would have regarded the time: for he must have regarded that very day, if Christ had ordained it: & did the Lord's day, stand by virtue of the 4th Com. then S. Augustine must have observed the time: for the day & time, to wit, the Seaventh day, was no less enjoined in the 4th Com. then rest from labours, & holy exercises: how can men that work on the Lord's day Sabbath, be said to rob God of his time, if the time be not to be regarded? it is more than manifest therefore, that S. Augustine, & the Church of God in his time did not believe it, that the Lords day, was instituted by Christ; or that it was to be sanctified by virtue of the 4th Com. I could allege other. Testimonies out of S. Augustine, to the same effect, but these are sufficient.   

V  
So much for the judgement of the Ancients, & the Primitive Churches, for the first 400 years & upwards: I come now unto our later times. My 5th Testimony then, shall be that of Peter Martyr cited by Marlorate in his Commentaryon, 1 Cor. 16.2. who thus writeth, Like as the Sabbath day, was celebrated by the Law, in memory of the Creation; so is now the Lords day in use, in memory of the Resurrection: but when this change & alteration was made, we have it not expressed in the Scriptures: and then again, a little beneath saith he; Neither are we therefore to be accused as observers of days & times, as if we placed more holiness in one day then in an other: for we assemble, rather on the Lords day then on any other day, only for civil respects, & for the order of the Church. It is plain then, that this Holy man accounted the Lords day, to be an ordinance of the Church only, and a civil thing, & kept only for order sake: he knew of no Divine institution for it, nor of any 4th come. belonging unto it; nor thought he that there was any difference to be made, between the Lord's day, & other days of the week, in any respect unto Christ's institution of it: for he sayeth expressly, that it is not found in the Scriptures when the Lord's day was set up: how then will men do to prove, the Lords day, to be of Divine institution?   

VI  
My 6th Testimony, shall be that of Brentius in Levit. 23.2. recorded by Doctor bound in his book of the Sabbath Pag. 109. thus saith he; The kepeing Holy of the Lords day is not commanded by the Authority of the Gospel, but rather received into use by the public consent of the Church. And a little after, thus again, The observation of the Lords day is profitable, & not to be rejected; but yet it is not to be accounted for a Commandment of the Gospel, but rather for a Civil ordination. Then this, what can be more plainly spoken? Brentius saith, the Lords day, hath no authority for it in the Gospel, & that it is but a Civil ordinance; but many now a days, would make us believe (if we were so credulouse) that it hath authority from Christ & his Apostles; and that it is a Divine ordinance. Should I have called it a Civil ordinance, albeit I know assuredly it is no better, how should I have been rated for it, & reviled by some Ministers! But I am glad I am not the first that have so called it, nor am I alone in this opinion.   

VII.  
My 7th Testimony, shall be that of calvin on Galat. 4.10. where he thus writeth, When we now a days observe a difference of days, we do not put any bond or tie, of necessity upon men's consciences; we make no difference of days, as if one day were more holy than an other, we place no religion in them; but we only provide for order & concord etc. I but had Caluin held, the Lords day to have been of Divine institution; he would have placed religion in its observation: & there had been more in it, then to have kept it only for order sake, & for peace sake, etc. Yea, had he judged this day, to stand by virtue of the 4th Com. he would, & must have made a difference of days, accounting one day, to wit, the 7th, more holy than the rest; yea, he must have put a bond, & tie of necessity, upon men's consciences: for it is necessary that the 4th Com. should be obeyed.  
Again, see Caluin on Coloss. 2.16. where he thus writeth: We observe no days, as if there were any Religion in holy days, or as if it were unlawful to work in them, but we have respect unto policy & order, not unto days. Thus speaketh calvin, of all holy days in general, both the Lords day, & others, joining them all together. His judgement is direct for our purpose, that this holy day of the Lords day, together with other holy days, are sanctified but for order sake, & with respect unto government: and further he saith plainly, that it is no unlawful thing, for a man to do the works of his calling, on the Lord's day: how pregnant is he for our purpose?   

VIII.  
My 8th Testimony, shall be that of Zanchie on the 4th come. Thesis'. 1. who there doth plainly affirm it, that the Apostles left the Lord's day, at liberty to the Church; & that we are not tied to sanctify it, by any tie, or bond of conscience etc. And for confirmation of this his judgement, in the same place he gives his reason also: thus Zanchie.   

IX.  
My 9th Testimony, shall be that of Vrsinus in his Catech. on the 4th Comm. pag. 637, where he thus writeth; The Sabbath is twofould: one of the old Testament, which was tied to the 7th day, & its observation was necessary, and the worship of God. The other of the new Testament, and this dependeth on the liberty of the Church, who chose the first day of the week, for certain causes; & it is to be observed for order sake, but without any opinion of necessity. Thus you see the judgement of Vrsinus was, that the Lords day, or first day of the week, is at the pleasure of the Church for its sanctification: And Moreover, that there is no necessity to sanctify it: surely, Vrsine did not believe, as many with us do, that Christ and his Apostles, raised up the Lord's day for a Sabbath; nor yet, that the 4th come. had any thing to do with it. But it matters not what Vrsinus his judgement was, nor Caluines, nor Zanchies & the rest, we have some Ministers, that have been zealous preachers for, and Patroness of the Lords day Sabbath, they have preached for it, & they will preach for it; they have erred, & they will err; they have misled the people, & they will do so still; they have resolved, to live & to dye in it, they will preach for it (they say) as long as they live.   

X.  
My 10th Testimony, shall be that of Paraeus in his Comment: on the Romans cap. 14. pag. 1512. where he maketh this his third Hypothesis, saying, The Holy days of Christianes', remain free & at liberty, so as they may be altered, and changed from one day unto an other, by the Church etc. And by and by he addeth two reasons amongst others; one is this, because neither Christ nor his Apostles, did determine any certain holy days to his Church, but left them at liberty. The other is a Testimony of Augustine in his 118. Epistle, saying, All these things are at liberty, in their observation. Totum hoc genus rerum liberas habet obseruationes. Here Paraeus saith plainly, that neither our Saviour Christ, no nor his Apostles, did determine of any certain holy days for his Church, but left it to liberty: so then, they did not set up the Lord's day for a Sabbath, as many hold & believe among us. Yea, he citeth S. Augustine to have been of the same judgement also; saying, that the observation of these things, are at our liberty.   

XI.  
My 11th Testimony, shall be that of Chemnitius, in his Examen Cons. Triden: de diebus festis pag. 151. who thus writeth; The Apostles assembled on the first day of the week to break bread & to hear the word Act. 20.7. & they gave Alms 1 Cor. 16.2. because, on the first day of the week, Christ rose from the dead Mark. 16. because therefore of the resurrection, that day was judged the more fit, for Church assemblies, in the new Testament: yet for all that, did not the Apostles ordain, by any law or precept, the observation of that day, with any opinion of necessity, tying men's consciences, undor the new Testament; but the observation thereof was free and at liberty, and for order's sake. Here you see, Chemnitius citeth those very texts, out of which many in our days, think to prove the Lords day to be a Sabbath, to wit, Act. 20.7. and 1 Cor. 16.2. yea moreover, he nameth the Resurrection, as the occasion of Church assemblies on that day: & yet for all these, as things of no moment, to prove the Lords day to be of divine ordination, he concludeth, that the Apostles did never ordain the Lord's day to be sanctified, as a thing necessary, and tyeing men's consciences; but that still, its observation remained at liberty, as a thing indifferent to be kept or not kept; were it not for order sake, to avoid confusion, lest men should assemble some on one day, some upon an other, without regard of the ordinance of the Magistrate etc. You see then, how this Author esteemeth the sanctification of the Lords day, but as a thing indifferent.  
Again, Chemnitius in his Loc. Theolog: de Lege Dei, & quarto praecepto, pag. 55. thus writeth; The Apostles took the first day of the week, Act. 20.7. 1 Cor. 16.2. in which Christ rose, but not with this opinion, that like as God at the Creation, sanctified the 7th day etc. So Christ by his resurrection, did sanctify the first day of the week, that it should be observed upon necessity of Salvation etc. & by & by again he thus saith, that the Apostles might admonish us, that the Lords day in the N. Testament, is to be kept, not with that necessity as the Sabbath day was in the Law; but at liberty, only for order & decency sake etc. In which words, besides that he concludeth, that the Lords day is a thing of indifferent nature: he layeth down an other remarkable thing, to wit, that whereas the patroness of this new Sabbath do affirm, that like as God at the Creation, did sanctify the 7th day, in memory of the Creation; so Christ, did sanctify the 8th day, or first day of the week, in memory of the Redemption: the quite contrary doth Chemnitius affirm here, saying, but not like as God at the Creation sanctified the 7th day; so Christ at his resurrection sanctified the first day of the week: these two, which they make to agree in similitude, he plainly saith, are a dissimilitude.   

XII.  
My 12th Testimony, shall be that of M. Perkins, in his Exposition upon Reuel. 1.10. his third volume pag. 239. where he thus writeth; It is commonly thought (saith he) that the jews Sabbath, was changed into the Lord's day, by Christian Emperors, long after the ascension of Christ; but it is more consonant to the new Testament, to hold, that Christ himself was the Author of this change; & then he brings his iij texts to prove it. 1. Cor. 16.2. Act. 20.7. joh. 20.19.26. In which passage, M. Perkins yields it, to be the common opinion according to the Histories of the Church, to think, that the Lords day, was not in use, for a long time after Christ, until Christian Emperors raised it up, as elsewhere he speaks out of Leo: and Anton. Edict. of holy days: which was a matter of 300 years; the which betrays the novelty and the weakness of this new Sabbath: for had it been any of Christ's new ordinances, as were Baptism, & the Lords Supper, can we think, it would have been forgotten so soon? what, that the very next Churches unto the Apostles, should so quickly forget it!  
To mend the matter, happily some will say, that howbeit M. Perkins doth grant, it was the common opinion, so to think of the change, yet he addeth, that it is more consonant to the New Testament, to hold, that Christ himself changed it; & so that Christ was the Author of this Lord's day. I grant indeed he saith so, and indeavoreth to prove it to be so, & that by iij Texts of Scripture; but then the question shall be, whither M. Perkins judged, that it could be proved by these Texts, to be a necessary, & undoubted truth, or but a contingent & probable thing: Now that he held & was of opinion, that it was but a probable truth, and somewhat likely only, himself else where shall expound himself: for this purpose, see his Cases of Conscience, and second Volume pag. 106. where the holy man, speaking to the conscience, of this new Sabbath, durst not speak peremptorily, as of a thing certainly & infallibly true, but tremblingly as it were, repeating over his doubtful speeches, three or four times, in 6 or 8 lines writing: these are his words; The Sabbath day in the new Testament (in all likelihood) is tied to that we cale the Lords day; & that (as I take it) by Christ himself. The reasons thereof are these, 1. the Sabbath of the new Testament is called the Lords day, Reuel. 1.10. now I suppose (for in these points still we must go by likelihoods) it is called the Lords day, as Christ's last Supper, is called the Lords Supper etc. And then his second reason is taken out of 1. Cor. 16.2. and his third out of joh. 20.19. Now in proving the Lords day, to be the Sabbath; he uttereth these doubtful speeches in these few lines, 1. in all likelihood. 2. As I take it. 3. I suppose. 4. For in these points, we must still go by likelihoods. Surely, had there been any sound and proving arguments, to be fetched out of these iij Texts Reuel. 1.10. 1. Cor. 16.2. & joh. 20.19.26. M. Perkins would never have gone so doubtfully to work by suppositions, thoughts, and likelihods, as here he doth: So than it is manifest, that when M. Perkins said, it is more consonant to the tenor of Scripture, to hold, that Christ altered the Sabbath, & so instituted the Lords day, that he spoke these words not as of a certain & infallible truth, but as of a doubtful & disputable point. The Lord's day Sabbath then, by M. Perkins judgement, when he had made the most, and best of it that he could, is but a probable thing, a mere likelihood, uncertain whither ever Christ instituted it or not; now tell me is it meet, that Christian people, should be pressed in sermons, to sanctify this Lord's day, & that upon certain pain of damnation if they fail; when it is uncertain whither it be of Christ's institution or not? judge of the matter good reader.  
To conclude, how ever, this is plainly yielded by M. Perkines, that if we will borrow light from the Histories of the Church, it is the common opinion of such as are acquainted with them, that the old Sabbath was no thrown down, nor the Lord's day Sabbath set up, until long after Christ's ascension, until a matter of 300 years after Christ. And so much concerning the testimony of M. Perkins.   

XIII.  
My 13th Testimony, shall be that of Doctor Prideaux, in his Treatise of the Sabbath day, where he thus writeth: where is there (saith he) any the least mention, of surrogateing the Lords day, into the room of the Sabbath day? pag. 140. and again, where (saith he) is there among the Evangelists or Apostles, any distinct institution of the Lords day? yea, where is the text whereby you can necessarily prove it, if you should deal with an adversary, with whom you must deal punctually, & not by prayer & entreaty? pag. 143. and again, as for an institution of the Lords day, whither expressed, or gathered by consequence, let him show it that can find it. pag. 144.  
In which words, this learned & great Divine, plainly denieth the Lord's day, to be of Christ's ordination; and affirmeth, that it cannot be so much as collected out of the Scriptares.   

XIV.  
My 14th and last Testimony, shall be that of M. Brerewod in a learned Treatise of his lately come forth, against M. Byfield on the Sabbath day, who in pag. 37. thus writeth: You will say (saith he) the celebration of the old Sabbath, was translated to the first day of the week: translated? by whom? by any commandment of God? where is it? it is certain there is none. And therefore the solemnity of the Lords day, was not established iure Divino, by any commandment of God; and consequently, to work on the Lord's day, is for certain, no breach of any Divine commandment.  
Hereby we may see, that a man may work on the Lord's day safely, without the danger of sin: and how ably and sufficiently M. Brerewod hath managed this point against M. Byfield, his work shall speak for itself.  
To the like effect, I might here add the Testimony of M. Broad, of Gomarus de Orig. Sabbat. and of Rivetus in Decal. all late writers, against the Lord's day Sabbath also, as is well known.   

XV.  
I thought here to have surceased, and wrote no more for matter of Testimony; but time, and further search, have ministered unto me, yet an other cloud of witnesses: for I shall yet further set before your eyes, the Testimonies, of sundry learned Divins; of two Godly Martyrs; and of the Church and state of England, assembled in Parliament; all, with one joint consent testifying, that the Lords-day-Sabbath, is not of Divine institution.  
My 15th Testimony then, shall be that of Zwinglius ad Coloss. cap. 2. pag. 515. who thus writeth: The Sabbath, so far forth; as it is Ceremonial, is abolished; and therefore, now we are not tied or bound, unto any certain times. Where you see, the judgement of Zwinglius is, that now, we are not tied unto the sanctification of any days or times; and consequently, that we are not tied unto the sanctification of the Lords day. And this is that which elsewhere I have said, admit this error, that the old Sabbath day is a Ceremony and abolished, and farewell all Sabbaths: for we can find no other Sabbath then that, neither in the Old, nor yet in the New Testament.   

XVI.  
My 16th Testimony, shall be that of Melanchthon in his Loc. Commun. De potestate Ecclesiastica, seu de clavibus: who thus writeth; The Church, at the beginning appointed the Lords day, and certain other Holy days, that there might be certain times for instruction. But these ordinations, ought not to be superstitiously understood: For they are no necessary parts of God's worship; but they are in very deed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 things of an indifferent nature, which out of the case of scandal, may be omitted, without sin. Therefore, unto these Traditions, we own obedience in regard of scandal; but out of the case of scandal, our consciences are free & at liberty. In which Testimony, you see, Melanchthon affirmeth these things of our Lords-day-Sabbath. 1. That it is a Tradition: They therefore who preach so for the Lords day Sabbath, they are Patroness of old Traditions: they do but defend, uphould, & maintain Traditions: and why may they not aswell preach for other Popish Traditions, as for this? And further, if the Lords day prove but a Tradition, than it appeareth, that all Romish Relics are not as yet abolished out of the Reformed Churches. 2. That that Church which instituted the other holy days, the same Church instituted the Lords day Sabbath: and consequently, the Lords day Sabbath, & other Holy days, are all of equal & like authority. 3. Whereas he saith, that the Church appointed the Lords day, thereby it appeareth, that it was not the appointment of Christ & his Apostles, but of the Church after them. 4. He affirmeth, that the observation of the Lords day, is but an indifferent thing, so as (if authority be not offended) our consciences are free & at liberty, we need not sanctify it. 5. For any man to esteem better of the Lord's day, then as of an indifferent thing, he affirmeth it plainly to be Superstition. How many thousand then of superstitious people & Ministers, have we now in this Kingdom?   

XVII.  
My 17th Testimony, shall be that of Hemingius in his Enchiridion class. 3 cap. 12. pag. 366. who thus writeth: Traditions, are rites, which are said to be delivered without Scripture, either of the Apostles, or of the Holy Fathers after the Apostles: of which kind are the Baptism of infants, & the observation of the Lordsday. Here Hemingius affirmeth, 1. that the Lords day, is a Tradition of the Church. 2. That there is no Scripture, for the observation & sanctification thereof. The Lord's day than is but an unwritten tradition, A Popish Tradition: preach for it as long as they list, they do but preach for Popish Traditions.   

XVIII.  
My 18th Testimony, shall be that of Bastingius in his Commentary on the Catechism, & on the 4th Com. pag. 455. where he thus writeth: In that the Lords day, & certain other days, allotted for the hearing of Sermons, are still retained & observed, therein we differ far from the jews; and we do nothing against the Doctrine of the Apostle, forbidding difference of days. For, the observation of the Lords day, differeth from the Jewish Sabbath; in that it was not lawful for the jews, to omit, or to change the Sabbath of the 7th day, by reason of the express Command of God. But the Christian Church, whither it doth allote the first day, or any other day, doth it saving their liberty to do otherwise. In which passage, we may learn these things from Bastingius. 1. That the Church hath allotted the Lord's day, or First day. 2. That the Church may either wholly omit the Sanctification of the Lords day; or change it unto an other day. And that it is at the liberty of the Church, to do otherwise in this point, than they now do, if they please.   

XIX.  
My 19th Testimony shall be that in the Harmony of Confessiones, de feriis etc. pag. 168. and, in the Appendix, at the latter end of the book. Where it is thus recorded: But we teach, that Traditions are not to be condemned, which command nothing contrary to the Law of God, and have some political end, to wit, which are made for this purpose, that things may be done in the Church, in order; of which sort are the Traditions of Holy days, as of the Lords day, the Nativity, & the rest. These things, we willingly retain in our Churches, as things indifferent, which out of the case of scandal may be omitted lawfully. Here we may note these particulars. 1. That the Sanctification of the Lords day, is no better than a Tradition. 2. That the Lords day, and Christmas day, are both of like authority. 3. That the Lords day, is a thing indifferent.   

XX.  
My 20th Testimony, shall be that of the learned Minister, and Godly Martyr of Christ, M. William Tyndall, who suffered Martyrdom, in the days of King Henry the VIII. as we find it in his works, bound with the works of M. John Fryth, & Doctor Barnes, all iij in one Volume: Will. Tyndall, in his Answer to Sir Thomas Moor's Dialogue, pag. 287. where he thus writeth: And as for the Sabbath, we be Lords over the Sabbath, & may yet change it into the Monday, or into any other day, as we see need; or may make every Tenth day Holy day, only, if we see a cause why. Neither was there any cause to change it from the Saturday, but to put a difference betwixt us & the Jews: Neither need we any Holy day at all, if the people might be taught without it. Thus we see M. Tyndall was of judgement, that the Sabbath or Lords day, is of no higher nature, then that the Church may freely alter and change it, hither and thither, at their pleasures: And that the Church may aswell keep Monday for the Sabbath day, as Sunday or the Lord's day.   

XXI.  
My 21th Testimony, shall be that of an other learned Minister, & godly Martyr of Christ, M. john Fryth, who also suffered Martyrdom for the Gospel, in the days of King Henry the viijth; as we find it in his works, bound together with the works of M.W. Tyndall, & Doctor Barnes. john Fryth, in his Declaration of Baptism, pag. 96. where he thus writeth: Our forefathers, which were in the beginning of the Church, did abrogate the Sabbath; to the intent, that men might have an ensample of Christian liberty etc. How be it, because it was necessary, that a day should be reserved in the which the people might come together, to hear the word of God, they ordained, in stead of the Sabbath, which was Saturday, the next day following, which is Sunday. And all though they might have kept the Saturday, with the jews, as a thing indifferent, yet did they much better to oversett the day, to be a perpetual memory, that we are free, & not bound to any day: we are in a manner as superstitious in the Sunday, as they were in the Saturday: yea, and we are much more mad: for the jews have the word of God, for their Saturday, sith it is the 7th day, & they were commanded to keep the 7th day solemn: & we, have not the word of God, for us; but rather against us: for we keep not the 7th day, as the jews do, but the first day, which is not commanded by God's law. And by & by again he addeth. He that thinketh that a man sinneth, which worketh on the Holy day, if he be weak or ignorant, he ought better to be instructed, & so to leave his hold. But if he be obstinate & persevere in his sentence, he is not of God, but of the Devil: for, he maketh sin, in such things, as God leaveth free.  
In which passages of Mr. john Fryth we may observe these remarkable things 1. How the Godly Martyr affirmeth, that our forefathers, did ordain and appoint the Sunday, for an holy day: so then, Christ & his Apostles did not ordain it. 2. He affirmeth, that now (the Sabbath day, to wit, the old Sabbath day being abolished) we are free, and not bound to sanctify any day at all: & so consequently, we are not tied to sanctify the Lords day. 3. He affirmeth, that such as so zealously do sanctify the Sunday, or Lords day, they are in so doing, no better then Supperstitiouse. 4. He affirmeth, that they who so zealously sanctify the Lord's day, they are beside their right wits, or become frantic and mad: & his reason thereof is this; because they practise that, for which they have no scripture, or word of God, but rather the word of God is against them. We have some Ministers, not ashamed to tell their people, they will give their lives for the Lords day Sabbath; but here you see, two worthy, learned, & Godly Ministers, and Martyrs, to wit, Mr. Tyndall, and Mr. Fryth, who did not say only they would, but did also give their lives for God's truth; these men you see, would never have given their lives, for the Sunday Sabbath: for they would not so much as spend their breaths for it, or speak a good word of it, but altogether against it. 5. Saith Mr. Fryth, he that thinketh, that a man sinneth, by working on this Holy day, or Lords day, if he obstinately persevereth in the same opinion, he is not of God, but of the Devil: & that because, he maketh a sin, where God maketh none.  
If this be so, how many in this Land, who profess themselves the Ministers of God, are notwithstanding of the Devil. For, they make the people believe, that they sin, fearfully, and damnably, if they do any servile work on this holy day, the Lords day: let this speech, of the learned and Godly Minister and Martyr, be well observed.   

XXII.  
My 22th Testimony, shall be the judgement, of the Lords Spiritual, & Temporal, with the Commons, assembled in Parliament, in the fifth year of Edward the sixth; In an Act entitled, An Act for the keeping of holy days etc. In which Statute, it is thus enacted. It is not to be thought, that there is any certain time or definite number of days, prescribed in holy Scripture; but that the appointment, both of the time, & also of the number of days, is left by the Authority of God's word, to the liberty of Christ's Church, to be determined & assigned, orderly in every Country, by the discretion of the Rulers & Ministers thereof, as they shall judge most expedient. Be it therefore enacted, by the King our So●eraigne Lord, with the assent of the Lords Spiritual, & Temporal, & the Commons, in this present Parliament assembled, that all the days hereafter mentioned, shall be kept holy days etc. That is to say, all Sundays in the year, etc. S. Matthew, S. Mark, S. john Baptist, S. Peter, S. james etc. Then a proviso is added. Provided always, & it is enacted by the Authority aforesaid, that it shall be lawful to every Husbandman, labourer, fisher man; & to all & every other person or people, upon the holy days aforesaid in Harvest, or at any other times in the year, when necessity shall require, to labour, ride, fish, or work any kind of work, at their free wills & pleasures; any thing in this Act to the contrary in any wise notwithstanding.  
These things are remarkable in this Statute, 1. That our Sunday or Lords day, was by these Lawmakers, reckoned to be of no higher, nor other authority, then are the other holy days of the Apostles, as S. Mathews, S. Marks, S. john's days, and the rest. 2. That the Sunday or Lords day, is ordained by the Church and State, for a Sabbath day, or holy day: & that it is at their liberty, to do in this matter, as they shall judge most convenient. 3. A most remarkable thing in this Statute for our purpose, is that the Lords Spiritual, and Temporal, with the Commons, and so consequently the Church of England, were clear of judgement, & openly in this Act professed it, that our Sunday, or Lords-day-Sabbath is not of Divine institution: for they declared it, whilst they said, it is not to be thought, that there is any certain time, or definite number of days, prescribed in the holy Scriptures: so then, there is no Scripture for the Lords day. Again, But that the appointment, both of the time, and also of the number of days, is left by the Authority of God's word, to the liberty of Christ's Church, & to the Rulers thereof to be determined: so then, there's no Divine institution for the Lords day.    

SECT. XXII.  
Having finished my answer touching the Lords day Sabbath; for a conclusion of this Chapter, I purpose to spend a few words in this Section, by way of Admonition, & dehortation, from Superstition, voluntary religion, & will-worship: the which, as I direct it unto all men, whom it may concern, so in a special sort, I apply it unto such patroness of the Lords day Sabbath, as have already made head against my former book, & with great zeal have scandalised it among the people, & so occasioned this book: by name Mr. Hutchinson, Mr. Benton, Mr. Furnace, Mr. Gallard, Mr. Yates, Mr. Chapel, Mr. Grenewod, Mr. Stinnet, Mr. johnson, & Mr. Ward. These men obstinately persisting in their erroneous & false doctrine, after sufficient means of conviction, aught to take these things into consideration.  
First touching the Admonition; by the whole discourse touching the Lord's day, already finished, thou mayest see Christian reader, that there is no footeing or ground in the word of God, to make the Lords day a Sabbath: wherefore I do hereby admonish, both Ministers and people, and desire them to take knowledge of it henceforth, that this their zealous sanctifying of the Lords day, in conscience of the 4th come. & of Christ his institution, it is no better before God, & with wisemen then Superstition, and needless religion: for when men will do that in God's service, & in obedience unto God, the which he hath no where commanded them, what is this but a needless religion and superstition? when men cannot show Gods will for that they do, than it must follow that it is of their own wills, & so their religion in that point is a voluntary-religion, and a will-worship. Let me not be mistaken, the Lords day may be considered as an ordinance of God, or as an ordinance of man: as it is ignorantly conceived to be an ordinance of God, in this sense only I speak against it; but as it is an ordinance of man, that is, as it is commanded by the Magistrate, & so at his will and pleasure, to continue it or discontinue it, in this regard I have nothing against it: so much for the Admonition.  
I come now unto the Debortation: my first reason dissuasive, is because we hate Superstition & will-worship in others: how do we bear against our adversaries the Papists, because of their superstitious Traditiones, and Religion of will-worship! and can we see an error in them, and cannot we see the same error in ourselves! had we been wise for ourselves, we might have seen this error long agone; for they have often admonished us in their writings against us, telling us, that our Lord's day is but a Tradition from the fathers, and a Tradition of the Church; & herein (give the devil his right, as they say) they have spoken most truly, albeit we have given deaf care unto them, & laboured to shift it of: and will we condemn them for will-worship, & superstition, & practise the same ourselves? well, hear what S. Paul saith, therefore thou art inexcusable, O man, whosoever thou art that condemnest: for in that that thou condemnest an other, thou condemnest thyself: for thou that condemnest, dost the same things Rom. 2.1. Many Ministers, think themselves far enough of, from superstition & will-worship, whilst in the pulpit, they can cry out against the superstition of Papists, when as indeed and in truth, themselves are even then, very Papists in this point, & great patroness and maintainers of superstition & will worship: wherefore, let them reform themselves or else let them be silent touching Papists, you have seen it proved by good Authority, that the Lords day is but a Tradition of the Church, & shall we retain Popish Traditiones? will these Ministers be still patroness, and supporters, of unwritten Traditiones? I would hope better of them.  
My second reason dissuasive, is because we shall all lose our labour, in the Sanctification of the Lords day; we shall labour in vain: For, if we like servants, will be doing of such works, as our Master never appointed us, do we think our Master will thank us, yea & reward us for them? you have heard, that God never commanded us, to sanctify the Lords day, by the 4th Com. & that Christ never appointed it, in the New Testament, if therefore we will be hallowing of the Lords day, think you that God will reward you for it, or that Christ will thank you for it? many men that are honestly disposed, & of ingenuouse minds, being misled by some Ministers, they lose some years their Hay in the field; some years their corn in the field, & all of conscience, thinking it a duty for them so to do, rather than to labour on the Lord's day: & many others, keep the Lords day very strictly, both privately & publicly, erroneously mispersuaded, that that text, Isa. 58.13. enjoineth them so to do: but is not all this Labour in vain? God never commanded it, Christ never appointed it, neither will God, or Christ ever reward it: nay, God may answer them thus, who required this at your hands? Isai. 1.12.  
My third reason dissuasive, is because God hath manifested his dislike of superstition, in many passages of his Holy word: see Deut. 12.32. Whatsoever I command you, take heed you do it: thou shalt put nothing thereto, nor take aught therefrom. Here you see, that God will have nothing added to his worship & service: Thou shalt put nothing thereto; saith the Text: but now the Patroness of this Lord's day, have put some thing thereto: for they have put the Lords day, unto the 4th Com. of God: a most dangerous & presumptuous attempt, & such as they can never answer before God; nay they cannot justify it before men, by good argument; how then shall they be able to stand before God? think they to add an other day, to Gods Com. and justify it before God, by such their frivolous consequences, as they vainly pretend to be necessary consequences? let Ministers think of this & that seriously too, & let them do it in time also.  
In the New Testament God hath reucaled himself this way also, If any man shall add unto these things, God shall add unto him the plagues that are written in this book, Reuel. 22.18. If Christ was so careful, that nothing be added to this part of his will wrote by S. john in his Revelation, no doubt he hath the same care, of all parts of his will in the New Testament; wherefore, let our Ministers that are Patroness of our new Sabbath, think of this Text also; for when they say & teach the people, that Christ instituted & appointed the Lords day (which is false; for Christ never instituted it, as appeareth by my answer unto all their arguments) in so teaching the people, they do add unto the New Testament & they add unto Christ his institutiones, a day which Christ never instituted: thus they have added unto Christ his ordinances of Baptism, & the Lords Supper, they have added unto these I say an other ordinance, that is none of Christ's, which is the Lords day: now let them hear their doom without repentance; God shall add unto them the plagues that are written in this book, of the Revelation: and one plague I finde there written, which is a plague of plagues, it is hell fire, to have a part in the lake, that burneth with fire & brimstone, which is the second death, Reuel. 21.8. I know they sleite & contemn me, & think if they can so carry it with the people, as they may but save their credits with them a while, they hope to quench me for ever, I being but one, and such a vile one in their eyes: wherefore I have taken unto me more help, now I have God on my side & Christ on my side, & they shall defend me against these men; and these men must know it now, or shall will they nill they hereafter, that they despised not me, but God & Christ; and that now they have met t with their Master, God will deal with them, & if they will be adding unto God, God will add unto them.  
You have an other Text also Numb. 15.39. that ye may Remember all the Commandments of the Lord, & do them: & that ye seek not after your own heart, nor after your own eyes, after the which ye go a whoring. Where we see, how God detesteth to have men's devices, brought into his worship; he calleth it a whorish trick: to hold the Lords day, to be commanded by God, or instituted by Christ, when it cannot be proved, it is to go a whoring after their own heart, & after their own eyes.  
An other Text you have Mark. 7.7.8. But they worship me in vain, teaching for doctrines the commandments of men: for ye lay the commandment of God a part, & observe the Tradition of men: a like Text you have Isa. 29.13.14.15. where a woe is denounced upon the people, whose fear towards God, was taught by the precepts of men. And their fear towards me was taught by the precepts of men. Whereas the former Text saith, ye say the commandment of God apart: how true this is of these 10 Ministers forenamed, who reject as jewish & Ceremonial, the Lords Sabbath, expressly commanded in the Moral Law; let all men judge: for do they not lay this Commandment of God a part, which enjoineth most directly the 7th day Sabbath? this by the way; but the words that belong unto our purpose are these, teaching for doctrines the commandments of men. The Lord's day Sabbath, it is a doctrine taught frequently and boldly; but it is no commandment of Gods; and therefore it must be only a Commandment of men. The next words for our present occasion, are these; and observe the Tradition of men. That the Lords day is a Tradition of the Church, not only Papists avouch it: but also divers of those Authores which I have cited against the Lord's day, do expressly affirm it, that the Lords day is but a Tradition: and all of them say, that it is but an ordinance of men, and a Commandment of man, yea so much the whole Church confessed in the days of K. Edward. so then in kepeing it, & in preaching for it, you keep the Tradition of men, & preach for A Tradition of man: And so also, they that are afraid to transgress the Lords day, & to work in it, this their fear toward God; it is taught by the precepts of men; for God hath left no precept for the Lords day, the breach whereof we need be afraid of. Hear then the doom, that belongeth unto such needless religion, all this their worship it is a vain thing, In vain do they worship me etc. Yea, there belongeth a woe unto such worship, & this is the reward of it, woe unto them etc. Isa. 29.15.  
The last Text that I will mention, is Colo. 2.23. which things have indeed a show of wisdom, in voluntary Religion; or in will-worship, judge now good reader, if I do them any wrong, to rekone the Lords day, as a limb of this voluntary Religion, & as a branch of will-worship: for if they cannot show us where God hath commanded it, than it is a voluntary thing, and of man's own will; and therefore may be called a voluntary Religion, & a will-worship: happily there may be, in the eyes of such as have been nuzzled up from the cradle, in this superstitious practice, a show of wisdom in it, as the Text speaketh: But if S. Paul may be judge, they are things of no value as he speaketh in the same Text. Wherefore since God hath in all these Texts of Scripture, manifested his dislike of Superstition, let this be enough, to disswad every man from the practice of it: And that so much the rather, because the uphoulding of this day, is the justling & shouldering out, of the Lords Sabbath day, mentioned in the 4th Com. so as the words of our blessed Saviour, are true against them, saying, well ye reject the commandment of God, that ye may observe your own Tradition, Mark. 7.9. For, they trample down the Lord's Sabbath day, that they may keep their own Lords day.  
My 4th reason dissuasive, is because by the uphoulding of this Lord's day Sabbath, the sacred Scriptures, & word of God is profaned: I make that appear thus; Ministers do daily urge the 4th Com. upon the Lord's day; & do press men's consciences to the Sanctifying of the Lords day, by the 4th Comm. now the 4th Com. doth speak (as he that hath but half an eye may see) of the day called Sabbath day, but this, is a day called Lords day: the 4th Com. was made for a sanctified & hallowed day: for God himself blessed it, & sanctified it, Genes. 2.3. but this Lord's day, is a profane day, a common day, never sanctified by God; but on the contrary appointed for labour, it being one of the six working days, mentioned in the 4th Com. & Christ himself travailing on it etc. Now for Ministers, to apply this sacred word of God's 4th Com. unto a profane, common, and unsanctified day & time; this, or nothing, is to profane the Sacred word of God. Secondly, many portions of Scripture in the New Testament; with some also out of the old, are hereby also wrested, abused, & profaned: the Spirit of God, is made to speak for that, which never came into his mind to think; a most horrible & unsufferable thing in a Christian Church: as for example these Texts, Psal. 118.24. joh. 20.1.19.26. Act. 1.2.3. Act. 2.1.14 etc. Act. 20.7.1 Cor. 16.2. 2. Cor. 5.17. and Reuel. 1.10. these eight Texts at least, besides the 4th Com. are abused for the maintenance of a forged, new coined, and counterfeit Sabbath day: who that hath any zeal of God's glory, or love unto his Holy word, can endure it, that God's word and truth should be thus profanly used, profaned, & abused? wherefore, if you bear any reverence unto the sacred word of God, let a reformation be made.  
Look upon the third Com. Thou shalt not take the name of the Lord thy God in vain: now God's word, is a part of his name, whereby he is known Act. 9.15. therefore for men to abuse & profane God's word, it is to abuse & profane God's name, & so a sin against the third Com. now the reward of such profanation, is this, that God will not hold him guiltless, that taketh his name in vain: he shall surely therefore be punished, without repentance & amendment. But what do I speaking to deaf Adders, men will not be charmed; what they have holden they will hold; as for me, I am but one & mean, they are many & mighty: so that I almost despair of remedy: however I have discovered their sin unto them, at their peril be it, whither they will amend it or not. I abhor to think of it, yet this I am sure of, that that is true amongst us, which the Lord once complained of by his Prophet jeremiah, that is, that an horrible & filthy thing committed in the land: the Prophet's prphecy lies; & people delight therein, jerem. 5.30.31. that the Prophet's prophecy lies, this is apparent as hath been shown: and the people delight therein: this is manifest, in as much as many that are both religious & also counted wise, are not ashamed to speak it, that they wish from their hearts, that I had never meddled in this point; so we have for the most part, like Priest, like people, both delighting in this counterfeit Sabbath; & both like unto Nadab & Abihu, who offered strange fire before the Lord, which he had not commanded them, Levit. 10.1.  
My 5th and last reason dissuasive is, because it is a sin for Ministers to preach for the Lords day. This I prove, because they cannot speak for it in faith: now whatsoever is not of faith is sin, saith the Apostle Rom. 14.23. now that they cannot preach for it in faith, is plain by this, that they have no word of God, for the ground of their faith: & we have already shown, that they have no word of God for this Lord's day Sabbath: for they can not show us, where Christ, or any of his Apostles, left any commandment for it: no, nor yet have they any necessary consequences for it; so often therefore, as A Minister presseth the people to sanctify the Lords day Sabbath, so often he sinneth. And so much touching this Lord's day Sabbath.     

CHAP. FOUR An answer unto all those texts of Scripture, reasons & arguments, which are usually & profanly, brought against the Sabbath day, mentioned in the 4th come. to wit, the 7th day Sabbath.  
I Have now finished the 3 first parts of my book: the first whereof was in defence of the moral law: the second was an exposition of the 4th come. with adiscovery of the corrupt expositiones thereof: the third was an answer to those Scriptures & reasons, that are brought for the Lords day: and now I am by order, come unto the fourth part of my book; & herein I am to answer to the Scriptures, and reasons, whereby the enemies of the Lords Sabbaths, go about, most wickedly & ungodly, to throw them down: and here my purpose is, not only to make answer, unto those texts & reasons, which these 10 Ministers, or any of them, in the name & room of the rest, have impiously objected against the Lords Sabbaths; but also, I purpose to answer, unto all obiectiones generally, what soever I can hear or read of.  

God's Ancient Sabbaths, are not abolished: or, The Lords ancient 7th day Saturday Sabbath, is not abolished.  

SECT. I.  
IN the first place, let me discover an high point of folly in these Antisabbatharians: for a servant to forsake his old Master, before he knows where to have a new; or for any man to pull down his old house, before he had found for certain, that he was able to build up a new house, is a great folly: into this folly are fall'n, not only those other 9 Ministers, by caling the Lords Sabbaths Ceremonies, jewish, & judaisme, to bring them into reproach; but especially M. Chappel, by preaching against them openly: now what an egregiouse folly is this in them, to throw down the old Sabbath, before they knew where to find a new Sabbath? to abolish the 7th day, before they were able to raise up the 8th day? me think, a small portion of discretion, should have taught them, to have made sure work, that they were well able to defend the Lords day, before they had adventured to debase and abolish the Sabbath day. I wish all men to learn wisdom by their folly, that is, never to debase & strive to abolish the old Sabbath, until they know how to prove the Lords day to be a Sabbath, & so to set up a new Sabbath.  
That with the moreculler and show of truth, men might abolish God's Sabbaths, besides their loading of them with reproachful terms, of judaisme, and abolished Shadows, and Ceremonies, and the like, they have also taken in hand to make one of God's Tenn commandments, namely the 4th come. to be partly Moral & partly Ceremonial: a thing at the first hearing, very strange, and most absurd: the absurdness whereof, in the first place I will endeavour to set before your eyes, & then come to show you their reasons, & answer them one by one.  
It is said by Moses that God spoke all these words Exod. 20.1. and this is equally prefixed to all the 10 commandments: and God wrote them all in Tables of stone together: now can it be thought, that of all these 10. only one should so far differ from all its fellows, as when they are intirly Moral, having no title of Ceremony in them; this one should be half Moral, half Ceremonial; or partly moral, partly Ceremonial? did not God write as well, all the whole 4th come. in Tables of stone, as some part of it? and did not God as well speak all the 4th come. even that part of it which they would have a ceremony, as all the other commandments? why then should men make a difference, where God made none?  
It can never be shown, that God wrote any shadow, or ceremony in his Tables of stone: for, no ceremonies ever came with in the compass of that pale or bedge: nor can it be shown, that God did so far honour any ceremony, as to deliver it & speak it, from his own mouth: God spoke all these words; that is, all these 10 morals, but God spoke none of the ceremonies; for Moses spoke these; God appointed Moses to deliver the ceremonial laws; this difference you may read of, made by God Exod. 20.1.22.24. Exod. 21.1. Deut. 5.2.4.6.22.31. and is not this absurd, that men should fancy a ceremony to be in the 4th come. when they cannot show the like, in any of the other nine commandments? nor that ever God so far honoured any ceremony, as to deliver it by his own voice, and write it with his own finger in Tables of stone?  
An other absurdety: who could imagine, that of Tenn commandments, all purly moral, all to last perpetually to the world's end, & all appertaining unto all Nations jews & Gentiles, save only one of the ten? and this one commandment, must needs be of a contrary nature unto all its fellows, the other 9 commandments; for this must be mixedly moral; a part of it moral, and an other part of it ceremonial: a part of it to last perpetually to the world's end; and a part of it to be faded & vanished away sixteen hundreth years agone; a part of it to belong unto all nations jews and Gentiles both, and an other part of it to belong unto the sole Nation of the jews only: who can think that God would yoke & couple such unequal things together? yea, who could imagine, that there should be a ceremonial ordinance, in the body of the 4th come.? and in the heart of the Moral law? a man may as well fancy darkness, to be in the body of the Sun, as a shadow in the heart of the moral law.  
Divines use to resemble these 10 commandments, unto a goolding chain, consisting of 10 links, & of such an unity and combined nature as he that draweth one, draweth all, which is a very truth indeed: but these now who set themselves against the Lords Sabbaths, they feign one of these 10 links, to be made of a mettle differing from all the rest; for whereas the chain of 10 links is called a goolding chain, they nevertheless will have one of these 10 links to be partly gold, & partly lead: so then to speak properly, they must here after count the 10 come. to be a goolden-leaden chain &c: & whereas they use to cale these 10 come. the moral law, now to speak properly, they must cale it the Morall-Ceremoniall law; for they make Ceremony in it; this is as if the Snow, which hitherto we have called white snow, we should hereafter cale it white-blacke snow: thus you see by comparing this 4th come. with its fellows, how absurd they are, that will attempt to make something in the 4th come. a Ceremony;  
I add hereunto this absurdety also, that these men must deny the integrity & perfection of the law; and hold a lamed, broken, and imperfect law, & so serve God by halves & by piecemeal; or else, they cannot dispute against the 7th day Sabbath, contained in the moral law: for take that away, and the law is not an entire & perfect law, but a maimed and lamed thing.  
An other absurdety I charge them with, and that is horrible partiality: for they can find answers & distinctions, to preserve the Moral Law, from being abolished by Libertines & Anabaptists, saying, it is abolished for Justification, but in force still, for observation: & yet will neither find, & I doubt, nor receive any answer or distinction, that may preserve the Sabbath day, which is a part of that Law: & is not this partiality, to defend one part of God's Law, & not an other? yea, I dare avouch it, that Anabaptists, Libertins, and Antinomians, do bring every way, as able proving scriptures against the whole Law, as Anti Sabbatharians do, against this part of God's Law which concerneth his 7th day Sabbath: see these against the whole Law Ephes. 2.15. Hebr. 7.12. Rom. 6.14. 1. Tim. 1.9. 2. Cor. 3.7.11. see these against this part of the Law, Exod. 31.13. Rom. 14.5. and Col. 2.16.17. now since these latter texts, have no more nor better force against this part of the Law, than those former texts have against the whole Law, what abominable partiality is here used, by admitting these texts against a part of the Law, when those are refused that be against the whole Law? may these men be said to love God's Law, and to love it for itself, & yet to deal thus partially by it?  
Yet further, where as Anabaptistes do deny all use of Oaths among Christians, & that not only in common talk, but also before A Magistrate, and that from these texts Mat. 5.34. jam. 5.12. Swear not at all etc.: Nevertheless, as general as these words of Christ are against swearing, we do distinguish of oaths, yielding Christ's words to be directed & expounded against swearing in our common talk vainly, but not against an oath before A Magistrate: why do not these texts, Mat. 5.34. jam. 5.12. bear as strongly against all oaths, & so against an oath before A Magistrate; as do these their texts Exod. 31.13. Rom. 14.5. Col. 2.16. against all Sabbaths, and so against the weekly 7th day Sabbath? can you distinguish to preserve an oath before A Magistrate, & can you not distinguish to preserve God's Sabbath in the Church? will you defend an oath before a Magistrate, as enjoined still in the 3th come. which is therein but by consequence, & will you not defend Gods ancient Sabbath, as enjoined still in the 4th command. which is therein expressed? can such your partiality be excused?  
Now to consider of the 4th command. by itself: in this they will attempt to prove the time, to wit, the 7th day, to be a ceremony and abolished; & in the mean time, they will hold the duties of Rest & holiness, commanded with the time, to be no ceremony but moral & perpetual: now undoubtedly, they should hold all the things commanded in the 4th come. to be together moral, or together ceremonial: either all abolished, or all perpetual: in any wise man's judgement, such things as God hath joined together, no man should put asunder, retaining something, rejecting other something; but that all must be retained, or all rejected: either they should embrace the whole 4th commandment, or no 4th commandment: this is in common reason.  
The 4th come. is like unto a Bond; in a bond there is two things where unto men are bound; the one, is the sum of money, the other, is the day and time of payment; now in common reason, he that stands bound to pay the sum of money, that same man stands bound to the day and time also, that is, to pay this money at the time mentioned in the bond: so in the 4th come. men are bound unto 2. things, the one, is the duties of Rest and holy exercises, the other, is unto the day & time wherein these duties are to be performed, namely the 7th day. Now these men, that are undertakers against God's Sabbaths; & enemies to the Integrity and perfection of God's Law; they will not retain both of these, nor reject both of these; but a division & separation they must have; the duties of rest and holiness they will have us bound unto, as being moral; but the day and time wherein they should be performed, to wit, the 7th day, this they will not have us bound unto, but it must be a ceremony: now was it ever heard before now, or ever seen in any case but this, that a man should be bound unto the sum of money, in the bond, but not unto the day of payment? wy these men will most absurdly suppose, that we are tied unto the duties of rest and holiness in the come. but not unto the duty of the time & day, mentioned in the command. in which the duties are to be done: & is not this absurd to any hearing? and are not those texts, which they use for this absurd purpose, wrested think you? as these Exod. 31.13. Rom. 14.5. & Col. 2.17. it were to be wished, that they would not halue it, & piece it, on this fashion, that is, to serve God by halves in his 4th come. but that they would observe the whole 4th commandment or no 4th command. all or none.  
God hath given many several commandments in the old Testament, as concerning the true God; concerning his worship; concerning his Name; concerning sundry duties unto our neighbour; concerning the Passeover, Pentecost, & sundry other Festival days; new moons, & Sabbaths; concerning meats & drinks; concerning Sacrifices, Tithes, Priests, the Temple and place of worship; with many more; now amongst all these Laws, can they find from the beginning of the book of Genesis, unto the end of the Prophecy of Malachi, such a mingle mangled hotch potch as they will make of this 4th comm. that part of those laws should be moral, & part ceremonial; one part belonging to all Nations, the other part only unto the jews? the like was never heard on, I dare say it, in any laws of God, or Man, Divine or humane: are they not ashamed, to make such A Monster of the 4th come. as the like hath not been seen in the world? and are not these texts Rom. 14.5. Exod. 31.13. and Colos. 2.16.17. monstrousty abused think you, which they use for this monstrous end?  
In the 5th come. we are enjoined ij things, to honour our father; & to honour our mother: & in the 10th come. we are enjoined many things, as 7 in number: & in the 4th come. we are enjoined ij things, an holy rest, & the day and time wherein to keep this holy rest: now they that take one of these ij things in the 4th come. & reject the other; they are as absurd, as if one should take one of those ij things enjoined in the 5th come. and reject the other; holding it moral to honour our fathers, but ceremonial, to honour our mothers: & as absurd they are, as if they should divide betwixt those 7 things commanded in the 10th come. holding 4 of them moral, & some such 3 of them as disconceits them most, for ceremonies: in a word, for any to say the 4th come. is partly moral, partly ceremonial, it is a position partly religious, partly profane.  
It is much like that of Papists, touching the 2d. come. about Images, who hold, that this 2d. come. is ceremonial, & forbiddeth only jewish Images, not the Images of Christians; and why may we not admit of Papists absurdetie in the 2d. come. as well as of Protestant's absurdness in the 4th come. Oh, how is this abused Commandment, to be deplored & lamented! & how are the Agents herein, to be loathed and abhorred? for they attempt with that wicked man, prophesied on by Daniel, to change times & laws, Dan. 7.25. God's 7th day, into the 8th day: and the law of the 4th come. from off the 7th day, unto the 8th day.  
An other absurdety is, that by alleging Scriptures out of the new Testament, as Rom. 14.5. Gal. 4.10. Col. 2.16. against the Sabbath in the moral law, & so fathering the abolition of that Sabbath on Christ and on his Paul, hereby we become a stumbling block, scandal, and occasion of offence unto the jews; for, when they urge us with the 4th come. for keeping of the old Sabbath day, and we answer that Christ & Paul abolished it, hereat they are scandalised, and say, that hereby they know Christ and Paul to be impostors & deceivers: because they durst abolish one of God's ordinances in the Decalogue, which all men count moral: is not the conversion of the jews daily expected, & prayed for? & shall we unnecessarily, hinder their coming unto Christ, by fathering on Christ a thing both false, & most odious unto the people of the jews? let us beware we be not an occasion any longer of the hard-hartednesse of the jews.  
Furthermore, other absurdeties also these evil Agentes runinto: he that can allow of these following arguments, against the 7th day Sabbath, he may with a safe conscience turn Anabaptist, & keep no Sabbath: for the 7th day Sabbath, these men will throw down, as they say: And for the 8th day Sabbath, that's but an idle fiction, as hath been shown; so then, throw down the 7th day Sabbath, and away with all Sabbaths: for my part, I am clearly & fully resolved in this, that take away the 7th day Sabbath, & then we are not bound to keep any Sabbath at all, one or other: Thus these enemies to God's Sabbaths, they make an high way, and open gap unto Anabaptistry, that so we should have no Sabbaths.  
An other absurdety is this; The time of the 7th day, it was, and also it may now again (if men so please) be an help and a furtherance, unto these Moral duties, of Rest from labours, and the worship of God, commanded in the 4th Comm. for the 7th day, furthereth these duties, as time and place do further all duties: and is it not to be wondered at, that men will reject and abolish such a thing, or things, as be helps and furtherances unto God's worship, and unto Moral duties? Divines teach, that not only the duties expressed in the Decalogue, are to be observed, but also all helps and furtherances unto those duties; but behold, here they reject as jewish and Ceremonial the 7th day, which was in ancient time, and may be again, an help unto God's worship, and the other Sabbath duties; Yea such an help, as no other day can be so fit: for no day but it, is a sanctified day, Genes. 2.3. nor a commanded day, Exod. 20.8.10. nor that hath God's precedent, Exod. 20.10.11.  
I might here allege the Testimony of many, but I will content myself with iij or iiij, who though no friends to the ancient Sabbath, yet herein justify me: Doctor bound in his book of the Sabbath Pag. 40. saith; That the 4th. Com. can no more be partly Moral & partly Ceremonial; then the same living creature; can be partly a man, & partly a beast: Yea, as well may one suppose the second Com. also, to be partly Moral & partly Ceremonial. To the same effect, he in pag. 36. citeth Wolph. Chron. lib. 2. ca 1. saying, but the 7th day, is not to be reckoned among the figures & ceremonies of the jews; because it is commanded in the Decalogue, which containeth in it nothing ceremonial, nothing typical, nothing to be abrogated. M. Richard Byfield, in his Doctrine of the Sabbath vindicated, against M. Brerewod pag. 88 saith, the 4th come. is part of the law of nature, and so part of the Image of God, and is no more capable of a ceremony to be in it then God is. For conclusion, you shall hear doctor Ames speak in the name of all best divines:  
In his Theological Thesis pag. 499. Thus he writeth: This is a most certain rule, & received by all the best Divines, that the moral commandments were thus differenced in their delivery, from the ceremoniales, that all, & only the morales, were proclaimed publicly before the people of Israel, from Mount Sinai, by the voice of God himself, & after also were written, & the second time written, as it were by the finger of God, & that in Tables of stone, to declare their perpetual and immutable continuance. Now, do you not hear how these men affirm it, that the 7th day, is not to be reckoned among the figures & ceremonies of the jews? & that all best divines hold, that all & only morales, were wrote in the Tables of stone? and, that the 4th come. is no more capable of a ceremony in it, than God is? and, that you may as absurdly say, the same living creature is partly a man, & partly a beast, as to say the 4th come. is partly moral, partly ceremonial.  
Before I produce their arguments, I desire to propound iiij things more, both unto our opponentes, & also unto my Reader. The for most is this, before they begin their opposition & wicked work, I desire them to cast their eyes first upon the ugliness of it, & to view it well; for they fight not for God blessed for ever; but against God: my warfare is for God, & to defend his Title touching his Sabbaths, but theirs is altogether to defeat God of his Title and Sabbaths: my strife is to defend God's law in the Integrity and perfection, unto a jot & title of it; but their strife, is with might and main, to lame God's law, and to clype it, as traitoures do the King's coin; they will none of the law in its integrity and perfection, that so they may serve God by halves, & by piecemeal.  
An other thing I would propound, is this, I desire to know of these, who are such implacable enemies to the Lords Sabbaths, if they have any Countermand, or contrary commandment unto the 4th come. and that in as plain & express terms as the 4th come: you know, that a law enacted in parliament, cannot be revoked, but by an other law, enacted for the reversing of it, in the court of parliament: so it must be in this case; for the 7th day Sabbath, there was a law, to wit, the 4th come. enacted from heaven in the old Testament; & they must therefore show us a law from heaven again countermanding it in the new Testament, against the 7th day Sabbath: or, if in case they cannot show us A law, in exprese words against the Sabbath day, the which they cannot do, then, if they be enforced in stead of a commandment, to fly to reasons & consequences, made out of texts of Scripture, they must make sure, that their reasons, collectiones, and consequences, be so clear and apparent, so sound and so necessarily true, that they may be as undoubtedly true, as a commandment itself: the reason hereof is, because these consequences, must stand in the room of a commandment, for the revoking of that Sabbath day, which was commanded in the 4th come: every sleity & probable reason therefore collected out of a text, is not enough to overturn an express commandment, yea a moral commandment: shall a sleity collection or consequence, fetched by man's feeble & shallow reason, out of these & the like texts Exod. 31.13. Rom. 14.5. & Colos. 2.16.17. overturn a sacred time, expressly commanded in the moral law Exod. 20.8? God forbidden. We must show more love and honour, unto those 10 commandments; which God hath honoured above all portions of Scripture, by writing them with his own finger, & delivering them by his own voice, then to suffer them, or any part of them, to be snached & wrested out of our hands, by probabilities, likelihoods, & feeble reasons.  
A man may well doubt of it, whither any man or Church, may abolish any things expressly commanded, in the Moral Law, by any collection or consequence of man's reason whatsoever, yea albeit it be thought of all men, to be a necessary consequence: for how often do men take that to be sound & of necessary truth, which once within a few years after, the same men find to be faulty: let men know therefore, that they who dare attempt so bold an enterprise, as to diminish any jot or title of the 10. morales by reasons, fetched out of these & the like texts Exod. 31.13. and Colos. 2.16.17. they must be such reasons as be as clear as the Sun in its brightness; & so satisfactory, as every one that heareth them, cannot but applaud & embrace them, saying, God is in these reasons and collectiones: the reason hereof is, because these reasons and consequences, they must bear down, & confront an express commandment, written by the finger of God himself, saying, Remember the Sabbath day, etc. The 7th day is the Sabbath, in it thou shalt not work.  
The 3d thing which I would propound, shall be an Appeal unto the consciences, of all such, as dare sharpen their wits, against the Lords Sabbaths, which he hath placed in his Moral Law: my desire unto them is, that they would ransack and search their hearts, to see if they can find themselves compelled, & constrained by their consciences, upon the reading & serious perpending of these and the like texts, Exod. 31.13. Rom. 14.5. and Colos. 2.16.17. in the New Testament, to abolish the 7th day Sabbath or no: let them examine their consciences, whither all those texts of Scripture, which they bring against that Sabbath day, placed by God in his Moral Law, be so directly against, & forcibly opposite unto God's Sabbath day, as by no honest means of a fit sense, or a Lawful distinction, it can possibly be preserved from an utter ruin, & final overthrow, or no: now the reason, why men must go thus seriously to work, is to free themselves of a fearful censure, that they do wilfully, maliciously, and unnecessarily impugn an ordinance of Gods: because we must not lightly & sleitily, make innovationes and alterationes, in God's worship and service: Gods ordinances, once established in his Church (as this Sabbath day was) must not upon every vain conceit and by respect, be removed out, or holden out of his Church: men must deal with their consciences therefore in these points, & be sure to go no further against them, than necessity urgeth & compelleth them: if in case an error must be, it is by far the safer, to err upon the right hand, then upon the left; that is, rather to give God his Sabbaths still, then to abridge him of them: shall God fix his 7th day Sabbath, amongst his Morales, and shall we put to our wites, to root it out thence, and rank it amongst vanished ceremonies? God forbidden.  
The 4th thing to be propounded: you know it is a Maxim, & a ruled case in divinity, that one text of Scripture, it must not be so expounded and urged, as it should overthrew & contradict an other text: now if this rule hath place in any portion of Scripture, it must have place in the 10. commandments, the Lords prayer, & in the Articles of our faith. for these 3. are esteemed to contain, the foundation, life and Soul of all religion, and that plainly; wherefore, no text of Scripture is to be urged or expounded so, as it should infringe, contradict or overturn, any portion of these three principles of Christian religion: nay, these three are made as a Rule to expound other Scriptures by, & therefore not to be gainsaied & opposed by other scriptures: well then, the 7th day Sabbath it is one of those ordinances of God, established of old in his Church, & placed amongst his Moral Laws, and in the first Table also, and there expressly commanded by one of the 10. commandments; wherefore since it is a part of the 10. commandments, neither these texts, Exod. 31.13. Rom. 14.5. & Col. 2.16.17. nor any other text of Scripture, must be so urged & expounded, as that this commanded 7th day Sabbath, be there by abolished, or accounted as a vanished ceremony: this stands firm, by our own Rule, for the exposition of Scripture: and therefore, I might well & iustifiablie spare to give them any other answer to their texts brought against the Lord's Sabbath, than this, that they abuse & wrest the sense of Scripture, making one text to contradict an other, contrary to this approved rule; for no text may be admitted against the 4th come.  
One absurdety more I would add; whosoever goeth about by these & the like texts, Rom. 14.5. Exod. 31.13. and Col. 2.17. to abolish Gods ancient Sabbath, he maketh a godly prayer of our Church frustrate, & mere babbling before God: for when the 4th come. is rehearsed in the Church, the people answer to it, saying, Lord have mercy upon us, and incline our hearts to keep this Law: now since the 4th come. cannot be understood of any day, or duties but those done on the ancient Sabbath day, abolish that day, & then our prayer is but babbling. 2. Doctor Prideaux in his book on the Sabbath pag. 140. affirmeth, that the Church following the Apostles, kept the Sabbath, and M. Brerewod in his book of the Sabbath, pag. 77. affirmeth, that the old Sabbath, was religiously observed 300. years after Christ: & this I shall prove towards the latter end of this book, by sundry other Testimonies: they therefore who by these texts, Exod. 31.13. and Col. 2.16. do attempt to overthrew the ancient 7th day Sabbath, they do thereby not only make frustrate an holy prayer of our Church, but also they do condemn the practice, of the most ancient, pure, and primitive Churches, which lived next unto the Apostles.  
Thus you see, how many & foul absurdeties they rune into, who cale the Saturday or 7th day Sabbath judaisme jewish, & ceremonial, & attempt to root it out of the Moral Law, by these texts, Exod. 31. Col. 2.17.   

SECT. II.  
And now we come unto their arguments, & texts of Scripture, out of which they collect arguments against the Lords Sabbaths: but this note in the first place, that of them all, they can not show us any express commandment or prohibition, against the Sabbath day, to countermand it: & therefore it followeth, that what they have against it, the same is but collectiones, and consequences, framed by man's feeble reason: and this one thing, that they have no express countermand, against the Sabbath day, doth weaken their cause exceedingly, & it is the worse by above 50. in the 100 for this want; and so I proceed.  
There are two things which they labour to make ceremonial and so abolished, in the 4th come. the one is the Rest; the other is the time of the 7th day: & first let us see what they have against the Rest: they do not say the Rest from labour, is simply abolished, lest so they should dash in pieces the whole 4th come. by one word; therefore they have refined it, and they desire to prove the rigorous strictness of the Rest, only to be a ceremony: and questionless this conceit of the rigorous strictness of the Rest, was therefore invented, lest they should seem only to deny the question; namely the time of the 7th day: for now there's is a little more colour put upon the matter, when they can deny ij things as ceremonies, in the 10 commandments: now to this purpose, every text that may seem to savour of any extraordenary strictness, about the jewish rest (as they cale it) those texts are not expounded, (as they say) with a grain of Salt, or any dram of qualification, but like men that had sworn to it, to forsake the golden means, they are carried all wide upon the left hand, & these texts, are stretched upon the Tainter hoocks, unto the utmost, tending to a rigorousness; & he that can invent how to make this Rest the most rigorous, he is the best expositor. And hence comes that vain distinction of the jewish Rest, as if for sooth, the 4th come. contained two kinds of Rest in it, A jewish Rest, & A Christian Rest; but the vanity hereof will appear by & by, when you shall have seen the vanity of their arguments, to prove this rigorous & jewish Rest.  
Now let me show you their arguments in order; and first I will lay down 3 arguments, used by a worthy Divine and late writer, to prove this rest rigorous, whose name I spare for honour sake: the first whereof is this, that the jew might not on the Sabbath, go forth, or take a journey any whither, for any business of his own Exod. 16.29. this saith he, was temporary, and doth not concern these times of the new Testament.  
Hereunto I answer, that this text Exod. 16.29. forbade the jew to travail on the Sabbath indeed, but by the context it doth appear, that here the Lord forbade travailing frivolouslie when there was no need to travail: for, in as much as on the 6th day, God gave them Manna enough for ij days, the 6th & the 7th, & so reigned down none on the 7th day; therefore he forbade them, to go forth on the 7th day or Sabbath day: & this was the journey which God forbade; namely an unnecessary journey; for why should they go abroad to seek Manna, on a day, wherein there was none in the field? and why should they seek for it on the 7th day, when God gave them enough on the 6th day, both for it, and for the 7th day also? now I pray show me, where is that rigorous strictness of the jewish rest, for which end this text is brought? is that to be esteemed a rigorous rest when men are forbidden to travail on the Sabbath day, when they have no need at all to travail,? & when their journey is frivolous, & to no purpose? if this be a jewish strictness, we Christians use it, and urge it at this day: for, we permit not to travail on the Lord's day, upon every sleity occasion.  
And do they not want matter (think you) against God's Sabbaths, when they are forced to rack up such poor stuff as this is against them?   

SECT. III.  
An other reason he useth, taken out of Exod. 35.3. where the jew is forbidden to kindle a fire on the Sabbath day: ye shall kindle no fire throughout your habitationes on the Sabbath day, and herein (saith he) stood the rigorousness of the jewish rest.  
Hereunto I answer, that this text if understood generally, it is set upon the tainter hoockes, and stretched beyond measure: ye have a text to wit, the 4th come. saying, in it thou shalt not do any work, this text, the same divines can understand it & expound it, with a due limitation, to wit, of common ordinary and servile works: why then by like reason, can they not add the same limitation, in the same case, to this text also, Exod. 35.3? and so understand it thus, thou shalt kindle no fire, that is, to do ordinary, common, & servile works withal, like as common Bakers, and Brewares' do, by making it part of their trade: thus works of necessity and charity to be done on the Sabbath, shall be no more forbidden in this text Exod. 35.3. than they are in the 4th come. Exod: 20.10. to kindle a fire, as Bakers do, is a servile work; but otherwise it is a work of mercy, when but to warm one, and the like.  
Also it might have a special reference unto the building of the Tabernacle, Exod. 35.3.4.5. whereof there was no such necessary haste, as that they should kindle fires on the Sabbath, to work about it.  
For us to think, that God who allowed a beast to be led to the water on the Sabbath; and allowed the jews to lift a beast out of the ditch on the Sabbath; & to pluck and rub ears of corn on the Sabbath, would forbid them to kindle a fire on the Sabbath, to dress a morsel of warm meat, for their dinner, and to warm themselves in cold winter's weather, when they came from Church, that so they might be the more fresh and lively to serve God again in the afternone, there's no show of reason in it: would God have mercy showed to a beast on the Sabbath, and none of a man, that is made after his Image? what likelihod is there of this?  
Further our Saviour saith the Sabbath was made for man Mar. 2.27. so to expound this text Exod. 35.3. therefore, as if a man might not, no not in a case of necessity, kindle a fire, in the time of froft and snow, to warm himself, and the like, is to make the Sabbath not for man, but against man: and to make man for the Sabbath, contrary to the words of our Saviour.  
Again our Saviour Christ, was present at a ffeast, on the Sabbath day, Luk. 14.1.2.3.4.5.6.7. etc. now at a feast, there is commonly a fire, to dress meat for the guests; & there is attendance to be given by servants, and the like; now Christ by his presence at this feast, allowed of fire kindling, & of others as great works, as the kindling of a fire is: whereby it appeareth, that this text is wrested, when it is understood so rigorously, as if God had forbade his people to kindle a fire in any case: thus you see, that it is but a slander brought up upon the jewish Rest, to say it was rigorous; but such slanders are frequent, to loath men of God's Sabbath.   

SECT. iv  
A third reason he fetcheth out of jerem. 17, 21. and Nehem. 13.15. take heed to yourselves, and bear no burden in the Sabbath day, here saith he, the jews might bear no burdens on the Sabbath.  
Hereunto I answer briefly, that these texts, as any man may see by the context, speak only of burdens bearing, in an ordinary & common case, as a servile work: but that all bearing of burdens, was forbidden to the jews is false; for Christ himself commanded the sick man to carry his bed, on the Sabbath day, joh. 5.8.9.10. seeing therefore, that God did not forbid a man to carry a burden on the Sabbath day, in his necessity, where is there any ground then here, for any man to say, the jeweish Rest was strict and rigorous? I never yet could see, but that God allowed the Jews, as much liberty on the Sabbath day, as he alloweth Christianes'; and as much liberty, as Ministers grant unto Christians on the Lords day: & therefore it is but a mere slander, to say the jewish Rest, was rigorous: & the distinction betwixt the jewish rest and the Christian Rest is a distinction without a difference: for all works of mercy, and works of necessity, might be done by the jews on the Sabbath day, as well as by us Christianes' now. Lo, these devices wise men have, to defeat God of his Sabbaths.   

SECT. V  
A fourth text I will add, which is usually alleged to the same purpose: bake that to day which ye will bake, and seethe that which ye will seethe, and all that which remaineth, lay it up till the morning for you etc. Exod. 16.23. here (say they) the jews were commanded to dress all their meat on the ffriday, the day before their Sabbath; & so by consequence they might not dress any meat on their Sabbath.  
Hereunto I answer. 1. for as much as we find, that God hath added and expressed an exception to some Sabbaths, we may therefore think, that the same exception, is to be understood, in all Sabbaths; see Exod. 12.16. no work shall be done; save about that which every man must eat: that only may ye do, in which words you see, that albeit God forbade all manner of work, yet he gave an exception, allowing men to work so far forth, as may concern their present necessity, that is, to dress their meat on that day, which they must eat on that day: I confess this was a ceremonial Sabbath, but for as much as, God put no difference, betwixt the ceremonial & the Moral Sabbaths, for strictness of rest (for it was death, to any man, that did any work on either of them both, as you may see, Levit. 23.30, & Exod. 31.15.) therefore we may think, that there is the same reason of both.  
2. I answer, that this text is not rightly understood & applied: for they suppose that Moses bade these jews bake to day, that was, on friday, all the Manna which they had gathered that day, to wit, the ij. omers, so as none should be to bake on the next day being Sabbath day; but it is to be noted, that Moses left it to their will, how much to bake that day, & how much to leave unbaked; for saith the text, bake that which ye will bake, and seethe that which ye will seethe; he said not, bake all, & seethe all; but bake & seethe what ye will: again, where he saith that which remanieth, lay it up until the morning: they understand these words thus, that that which remanieth baked, should be laid up; but so much cannot be collected out of this text; but the contrary is rather the truth, namely, that that which remained unbaked was laid up unbaked until the morning: & this the context giveth light unto; for on other days if they reserved any until the morning it stank, v. 20. but on this day, what they reserved, it stank not, v. 24. now forasmuch as Moses recordeth it, as a wonderful thing, that it stanke not, nor was full of worms, by reserving it; it giveth us to understand, that it was laid up unbaked; for what wonder had it been, that it stanke not, nor had worms in it, if it had been baked? seeing that baking, doth preserve things from stinking, and worms breeding: it is more likely therefore, that as they baked every other day, so much as they did eat on that day, so they did on the Sabbath day: So this text proveth not, that the jews baked & boiled all their food, on friday.  
One answer I here give unto all their 4. texts together; if the Rest commanded to the jews in the 4th come. be a rigorous Rest, & so ceremonial, then is the whole Sabbath & 4th come. utterly abolished, as rigorous & ceremonial also: for there is but one kind of Rest in the 4th come. take away that, and take away all Rest; & if that be rigorous & ceremonial, take away that, and then may men follow their labours, in their several houses, and in the fields.  
An other answer I give unto all their 4. texts, which is this, that if it could be proved, that the Rest which the jews kept, was rigorous, then might we more safely hold, that the rigorousness of their Rest was jewish and ceremonial, then that any thing commanded in the Moral Law, is jewish and ceremonial: for this Law of kindling a fire on the Sabbath, being not mentioned in the Moral Law, but written elsewhere, it may be questioned rather whither it was any branch of the 4th come. or exposition of it; or whither it was some special Law peculiar unto the Nation of the jew; because in those hot countries, they might better want a fire than we in colder rigiones can, and better feed on cold meats, dressed the day before, than we in these colder country's cane: and so the Moral Law should be maintained still in its Integrity and perfection: & why may not these particular Laws, not being written in the Moral Law, and Tables of stone, be adventitiouse, and only added to the 4th come. as peculiar to the jews, and those times & Regiones, as was that Reason prefixed to all the 10. come. that God brought them out of the land of Egypt, which is also added to the 4th come. Deut. 5.15. and as was that Law, of offering ij. Lambs, on the Sabbath days Numb. 28.9.10.  
Thus than you have seen their texts, for the proving of the jews Rest, to be full of intolerable strictness & rigour; but you see how they fail in the matter; wherefore I may safely conclude, that it is but a slander, raised upon the Lords Sabbaths, to make men afraid of them, and to loathe them: for God required no more strictness of a jew; then he doth of a Christian; nor any less of a Christian, than he did of a jew; the 4th come. it is one & the same, to jew & to Gentile, as are all the other 9 commandments.   

SECT. V  
Having made answer unto their texts, whereby they would prove the Rest of the Sabbath, partly ceremonial, because rigorous: we are now to come unto their texts, whereby they would prove the time, to wit, the 7th day, in the 4th come. to be a ceremony, & so abolished: but first this would be noted, that since they cannot prove the Rest in the Sabbath, rigorous and ceremonial, now there is nothing commanded in all the 10 commandments, which they can except against, but only the question itself betwixt us, to wit, the time, & 7th day: now how they will disprove this you shall see.  
Their first text which I will produce is that Mat. 12.8. for the sone of man is Lord of the Sabbath: hence some argue thus, that because Christ is called the Lord of the Sabbath day, therefore he did alter & change the Sabbath day.  
Hereunto I answer, that admit, the Heir of a Manor house, because he is Lord of that house, he may destroy it, and pull it down; yet it doth not therefore follow, that he will, or hath destroyed it, & pulled it down; so, be it, that Christ's as Lord of the Sabbath might destroy it, yet it followeth not that he did destroy it: no, the contrary rather followeth, that because Christ was Lord of the Sabbath, therefore he did and for ever will, maintain & uphold the Sabbath; for it is the property of Lords, to uphold their manor howsen; & to defend those things whereof they are Lords, to the utmost of their power.  
Christ is the Lord, both of the dead & of the quick Rom. 14.9. will it follow, because he is Lord of the quick, that therefore, he will destroy the quick? no, all that will follow out of this text, is no more but this, that Christ showeth us, how we may in a case of necessity use some labour, to pluck ears of corn & the like, to satisfy present hunger: thus the Lord of a corn field, will in a case of necessity, permit his servants, to make a pathway, through the midst of the corn; but yet would be exceedingly wroth with them, if they should trample all the field over, no necessity compelling them thereto; and so dealt Christ the Lord of the Sabbath, with his servants, he gave them leave to make a path thorrow it, as it were.  
Lastly it cannot be, that Christ did here at this time destroy the Sabbath day; for it was not yet time for it; for Christ destroyed & abolished no ceremonies, until his death upon the Cross Col. 2.14. if therefore the Sabbath day, had been a ceremony, we cannot think that Christ would abolish it, now whilst he lived, & so long before his death: & thus much for this text.   

SECT. VI  
A second text, is ij Cor. 5.17. old things are passed away, behold all things are become new.  
Hereunto I answer, but briefly, because I have touched this text before: whereas the text saith, old things are passed away, therefore they think the old Sabbath is passed away too; if this be a good reason, then may we further reason thus, that because old things are abolished, therefore all the 10 commandments are abolished too, for they are old things: but the Apostles of Christ have taught us better divinity; for they in the new Testament, do send us to those old things, in the old Testament, saying, what soever things were written aforetime, were written for our learning Rom. 15.4. and S. john saith, I writ no new commandment unto you, but an old commandment etc. 1 joh. 2.7.  
2. I answer, this text is wrested, because it is not understood; for the Apostle speaketh not here of old ordinances in the Church, as of Sabbaths and the like, but of old Adam, the old man, & of old  practices; if any man be in Christ, such old things are passed away from him, & abolished &c. so here is nothing yet against the 7th day Sabbath,   

SECT. VII.  
A third text against the time of the 7th day Sabbath, is Iosh: 10.13. where it is said, that the Sune abode in the midst of heaven, & hasted not to go down of a whole day: some Ministers make a great deal of title tatleing about this standing still of the Sune, in joshua his time; & hereby they think that time is so confounded, as now no man knows precisely which is the 7th day: & because the 7th day cannot be known, hence is plea enough for them, to overthrew the Sabbath day, because it cannot be known: this argument is much pressed against me by M. Stinnet for one.  
Hereunto I answer 1. by this reason than it seemeth, that neither the Prophets, nor the Church of God, that lived after the standing still of the Sun in joshua his time, until Christ time, did ever keep, or were bound to keep, the Sabbath day; or to yield any obedience unto the 4th come. & by this reason the jews, never after the standing still of the Sun, kept, or were bound to keep the passover, on the 14th day of the month; nor their other feast days; & all forsooth because the standing still of the Sun, had made such an alteration of time, that they knew not Saturday from Sunday any longer, nor the 14th day of the month from the 13th or 15th days of the month: are not these men worthily counted enemies to God's Sabbaths, and are they not very desirous to overthrew them, when they study for such simple stuff as this is, against them? is not this to make a needless, voluntary, and unnecessary opposition to God's ordinance? for what necessity is here in this text; to move a man, to oppose God in his Sabbaths?  
2. I prove their ground false, whereon they build; they suppose the 7th day cannot be known, because of the standing still of the Sun: but I prove, that long after the Suns standing still, the 7th day, was known; for after Christ his resurrection, all the iiij Evangelists do cale our Sunday, the first day of the week: if then Sunday be the first day in their account, rekone onwards, & Saturday after it must be the 7th day; so then the standing still of the Sun hindereth not from the knowledge which day is the 7th, and which day is the first etc. other answers I give also in my former book, but these are enough, & too many for such idle arguments.  
An other argument of like nature they use, and this is a fit place to answer it, if it deserved answer; it is this, if all nations be bound to keep the 7th day Sabbath, as well as the jew, then in some countries, they must keep a Sabbath day, half a year together: for in some country, there is half a year light or day together.  
Hereunto I answer 1. if this argument be good against the Sabbath day, then is it good also against the Lord's day: for how shall all nationes be bound to keep the Lords day; seeing that then in some country, they shall be bound to keep a Lords day, half a year long & c? 2. I answer, by like reason a man may thus conclude, that the 5th come. belongeth not unto all men; because some men are not bound unto it, as a King, whose father & mother is dead: but what & if the King who hath no superior living, be not bound to the 5th come. shall none of his subjects therefore, who have parents and superiors living, be bound unto the 5th come? & so, what if some one country, should not be bound to the Sabbath day, because of the exceeding length and discommodiousness of their days, shall not we & other nations therefore, be bound to the Sabbath day, and 4th come. who have days of convenient length, much like as the jews had in Canaan, and no such incommodiousenesse? In the 10th come. it is said thou shall not covet thy neighbour's ass: now thousand in our country have no Asses, will they therefore conclude, that such men amongst us, whose neighbours have Asses, are not forbidden, to Covet their neighbour's Ass, because this branch of the 10th come. doth not reach unto every man?  
Others object, that we cannot keep the Sabbath day, because our Saturday beginneth not just at the some point of time, when the jews Sabbath day began in Canaan; but by the like reason we may now say, that we cannot celebrate the Lord's Supper neither: for, we drink not just the self same kind of wine, which Christ drank at jerusalem; nor is it likely that we eat the self same kind of bread: for we eat whitebread, but in regard of Christ's poverty, it is not unlikely that he used brown or corpse bread. 2. By the like, the jews might have thus absurdly reasoned also; whereas the Sabbath day was commanded on Mount Sinai, Exod. 20. yea, one months journey before they came to Mount Sinai, in the wilderness of Sin Exod. 16.1.23. yea, and in an other remote place, as in that part of the world where about Paradise was, since the Sabbath was from the Creation; hence the jews might thus perversely have argued, saying, we are now in Canaan, or in Captivity in a country that is far remote from Mount Sinai, where the Sabbath was commanded, or from the wilderness of Sin, or that part of the world where Paradise was, and where the Patriarches kept the Sabbath, and therefore we hear cannot keep the Sabbath: for our Sabbath in this country, beginneth not at that point of time, just, when the Sabbath beginneth at Mount Sinai, the wilderness of Sin, or about Paradise: lo their folly! God requireth not a people to begin his 7th day Sabbath, when other remote Nations begin theirs, but only them, when by the light of the Sun, which rules the day, God beginneth to that people his Seaventh day.  
This point is further prosecuted in my former book, but enough & too much hath been here said to this idle argument: men have so little reverence of God, and of his laws, and of his ancient ordinance the Sabbath, that they think any thing is good enough, how idle and ridiculous soever to throw against the same; every frothy conception of an idle brain, is matter sound enough, to buzz and make a noise in people's ears, against that sacred time, which God himself hath hallowed & sanctified; & honoured amongst his morales.   

SECT. VIII.  
A 4th text is that Isa. 66.23. From month to month or from new Moon to new Moon, & from Sabbath to Sabbath, shall all flesh come to worship before me, saith the Lord. Whence some collect, that the Sabbath here was made a Sign, of the everlasting Sabbath in heaven: others would have it a Sign of the Church under the new Testament, and of the Church triumphant in heaven both: & so it being a sign, it is abolished.  
Hereunto I answer 1. it is doubtful what may be the proper sense of this text, it being a Prophecy, & delivered in Metaphorical and Allegorical speeches, for instance, what shall be meant by these words, from new Moon to new Moon? it is doubtful: wherefore this text being difficult, it is not fit to have a controversy decided by it; much less to have it used, to the abolishing of any thing commanded in a moral law: it is not meet that the 4th come. being uttered in plain & proper speeches, should be contradicted, & countermanded, by a Prophecy which is uttered in difficult & improper speeches, what is this but petitio principij?  
2. I answer, by the word Sabbath here may be understood, not the weekly 7th day & moral Sabbath, enjoined in the moral law, but some of the anniversary ceremonial Sabbaths, which never came into the moral law; as that Sabbath of the Seaventh year, or of the fiftieth year, Levit. 25.10.4. for since the text speaketh of a continual worshipping of God, under the new Testament, therefore the Sabbath of a year is more fit to be a type of it, than the Sabbath of a day, the 7th day.  
3. I answer, the Sabbath day here mentioned, is not made a Sign, but rather the other 6 days which go betwence Sabbath and Sabbath: for so the text saith, from Sabbath to Sabbath, that is, all the days between the Sabbaths, shall all flesh come to worship etc. so then, it is not the Sabbath day that was made a Sign, but those Six days which went between the Sabbaths.   

SECT. IX.  
A 5th text of theirs is Heb. 4.10.11. where there is mention of a Rest; and in v. 9 there remaineth therefore a Rest unto the people of God. Here (say they) the Sabbath or Rest, is made a type of the Rest in the Kingdom of heaven: now all types are abolished as ceremonies.  
Hereunto I answer 1. many think indeed that here is some great matter in this text for their purpose, but it will prove upon better examination, nothing so: for, if this Rest here mentioned be a type of heaven, it is so far off from making any thing against the Sabbath day, as that it rather maketh for it: for, the nature of types is, to last in the Church, until the thing typed out by them be come; thus all sacrifices lasted until Christ our paschal Lamb was comen, & sacrificed for us: wherefore by like reason, if this Rest or Sabbath here, be a type of the kingdom of heaven's rest, then may this Rest and Sabbath last in the Church, until we all come to a rest in the kingdom of heaven: so than all the time we live on earth this Sabbath may be kept.  
2. I answer, if the adversaries to this ordinance of God's Sabbath, could tell how to prove the Rest in the 4th come. a ceremony by this text, than hereby they must wholly overthrew the 4th come: for, take away rest from labours, as an abolished ceremony, and then may men labour in their caleings, every man in his several family, & in his several field; and how then can there be any public assemblies, of the people together in the Church, to keep a Sabbath?  
3. I answer, suppose we that there was a type in the word Rest, yet since it speaketh not of a day's rest, but of an everlasting rest, therefore may the year of jubilee the 50th year, be made a type here, rather than the 7th day: for there is greater similitude between the 50th year Levit. 25.10.11.4.1. and the everlasting rest, then between the 7th day Exod: 20.8. and the everlasting rest.   

SECT. X.  
A 6th text they use, which is Numb. 28.9.10. where it was commanded unto the jews, to offer ij lambs for a Sacrifice on the Sabbath day: whence they would collect, that if the Sacrifices being a duty of the Sabbath, be abolished, then is the Sabbath itself aboiished.  
Hereunto I answer 1. if the Sabbath day be abolished, together with the sacrificing of the ij lambs, then must for the same reason also be abolished, rest from labours, and the moral worship of God, in the Sabbath: for, the sacrificing of the lambs on the Sabbath day, hath as much respect unto rest from labour, & God's worship, to declare them also to be ceremonies, as unto the time, to declare it to be a ceremony & abolished.  
2. I answer, that this law of offering ij lambs on the Sabbath day, it was adventitiouse, & only added to the 4th come. & to the Sabbath for a time; and therefore no part of the 4th come. nor essential Sabbath duty: for it was never wrote by God, in Tables of stone, but wrote by Moses, as were other ceremonies, & all after the writing of the moral law was finished, and therefore no part of the moral law, or law of the Sabbath.  
3. I answer by denial of the consequence: for since the duties in the Sabbath day were many, it followeth not, that if some one of those duties be abolished, the day must also be abolished, wherein it was done: for since the other duties of Rest and Gods worship remain still, the time and day may remain still for these duties sake.   

SECT. XI.  
7. They argue out of ij texts together, joh. 7.22.23. and Mat. 12.5. in which texts it is written, that on the Sabbath day, they did circumcise a man● and on the Sabbath day, they did 〈◊〉 the Sacrifices: now these were both ceremonies, and the Sabbath day gave way unto them, wherefore the Sabbath day, must be inferior to ceremonies, and so abolished with them.  
I answer, by the like absurd reasoning, they may say, the 6th come. thou shalt not kill, is abolished also: for it gave way unto Abraham to slay his son Isaac, the like may be said of the 7th come. which gave way unto polygamy & a divorce etc. when Christ gave way to be circumcised of a Priest, & to be baptised of john, doth it hence follow, that Christ was inferior to the priest, or to john? or, that the strong are inferior to the weak; because they give way unto the weak? Rom. 15.1. or, that the Moral Law, is absolutely abolished, because in some sense, it gave way unto the gospel?  
2. I answer, that not only the day & time, to wit, the 7th day, gave way unto circumcision & unto Sacrifice, but also the Rest and cessation from labour, and the worship of God in the holy exercises of the Sabbath, both these gave way as well as the time: wherefore, if this their argument be good for the proving of the time to be a ceremony and abolished, then must it be as good also, for the proving those duties of rest and holy exercises, to be ceremonies & abolished: and than what is become of the 4th come? and where is the morality of Rest, and the performance of holy exercises, enjoined in the 4th come? thus still you see, like men of a malevolent spirit, they hunt all the Scriptures over, to find out something or other against God's ordinance: & what will be the issue of all their pains? why, even this; they will at last make the moral law hereby, to be a morall-ceremoniall law: the 10 goolden links of God's law, shall have one link become partly goold partly lead: there shall be now, a shadow & ceremony fancied to be in the heart of a moral law: in a word, the issue will be, that now they may be partial in God's Law, & serve him by halves.   

SECT. XII.  
8thly, they argue from joh. 4.21. The hour cometh, when ye shall neither in this mountain, nor at jerusalem worship the father. In which words, Christ foreteld of the destruction, & abolishing of the Temple, as the place of God's worship: now if the Temple which was the place of God's worship be abolished, so is also the Sabbath day, which was the time of God's worship.  
Hereunto I answer, there is not the like reason; for whilst the Curch of God, was confined to the narrow limits, of the land of Canaan, all people might possibly go up to jerusalem, to worship in the Temple there 3 times a year, Exo. 23.17. but when at Christ his death, the partition wale being broken down, & the Church enlarged to jew & Gentile, all the world over; them all people could not possibly come up to the Temple at jerusalem, to worship, 3. times a year there; for their dwellings would be too far distant from jerusalem; & therefore it was necessary that the Temple should be no longer the peculiar place, for God's worship; but that now we might worship God, in Spirit & truth every where: but there's not the same reason for the Sabbath day, the time of God's worship; for the Sabbath day, and 7th day from the creation, is every where all a like, amongst jews & Gentiles, all the world over: the same 7th day any nation had at the creation, the same 7th day it hath still to this day; so as the 7th day, this time of God's worship, it is not too narrow for the bounds of the Church, as the Temple was; for it is as large as the Church of God is or can be; & therefore there's no necessity that it should be altered.   

SECT. XIII.  
9thly, they argue from all those texts of Scripture, whereby they use to prove the Lords day, to be a Sabbath day, instituted by Christ: & thus they argue thence, that the old Sabbath, is altered & changed, by the coming in of the new Sabbath: & this is that which is so common in many men's mouths, saying, why Christ abolished the old Sabbath, the jewish Sabbath, by bringing in of the Lords day.  
Hereunto I answer, 1. by denial that Christ hath set up any new Sabbath, as hath been shown 2 admit that Christ had set up the Lord's day on the 8th day for a new Sabbath; yet this doth not hinder, but that the old Sabbath, on the 7th day, may stand still: for example, the Lord set up the moral weekly Sabbath, on the 7th day, Exod. 20.8.9.10. afterwards, he set up other ceremonial yearly Sabbaths also Levit. 23.32.38.39. now the coming in of these other yearly Sabbaths, did not alter change, or abolish the weekly Sabbath, no, here was an addition of Sabbaths, no alteration of Sabbaths. Just so it may be here, suppose that Christ had set up a new Sabbath on the Lord's day, then have we ij. Sabbaths to keep weekly, the old Sabbath on the 7th day, & the new Sabbath on the 8th day; so that the setting up of this Lord's day Sabbath, is but an addition of a new Sabbath unto the old Sabbath; like as when a man builds a new house by the side of an old house, this is but an addition of house, to house; it is no alteration, or change; for the raiseing up of a new house, by the side of an old house, is not the demolishing & throwing down of the old house.   

SECT. XIV.  
10. they argue from all the new Testament, negatiuly; saying, of all the 10. commandments, the 4th come. is no where mentioned, in all the new Testament; neither is the keeping of the Sabbath day urged any where; wherefore the Sabbath day is not of use to us under the gospel.  
To this anabaptistical objection I answer, first see whither it tendeth: namely unto Anabaptistry & profaneness: for, if the old Sabbath be abolished we shall have no Sabbath at all; for the Lords day can never be proved a Sabbath. 2. It tendeth to the ruin of the Integrity and perfection of God's Law, so as we shall have but a lamed and unperfect Law. 3. It tendeth to make Gods moral Law, to be a Moral ceremonial Law.  
Further I answer, and will you acknowledge no more of the Old Testament, than what is particularly mentioned, & repeated in the new Testament; then what do we with the old Testament? it seemeth then, that not only the old Sabbath is abolished, but also, the whole old Testament is abolished also, & now it standeth for a cipher, if this arguing be good, why did S. Paul send us to the old Testament, saying, whatsoever is written a fore time, is written for our learning? Rom. 15.4.  
2. If you will acknowledge no more of the moral Law, than what is particularly repeated in the new Testament, then what will become of the 10th come. where is it repeated in every branch thereof particularly, in all the new Testament? I know, it is found written, Thou shalt not lust: but to come to particulars, where is it written, thou shalt not lust after, or covet thy neighbour's house, thy neighbours wife, his man servant, maid ox, ass, or any thing that is thy neighbours? you may as well therefore conclude against sundry things commanded in the 10th come. as agaimst the Sabbath commanded in the 4th come. for neither of them are repeated, in the new Testament particularly in an express commandment.  
3. I will show you how the 4th come. is repeated in the new Testament generally, & consequently the Sabbath is there urged also, in a general manner: see Mat. 5.18. where Christ prophesieth of the lasting of the Moral Law, and of every jot & title of it to the world's end, now in these words is the 4th come. and the 10th come. & every commandment, yea every jot & title of every commandment contained: the like may be proved by Rom. 3.31. jam. 2.10.  
It is to be observed, that of all the 10. commandments, there was the least need, nay there was no need to repeat the 4th con. nor to urge the observation of the Sabbath day in particular: for in the days of Christ, & his Apostles, both jews & Gentiles were very zealous for the observation of the Sabbath day: for the jews, they were more strict for the keeping of the Sabbath, if I may so say, than Christ himself was; for Christ would allow the plucking and rubbing ears of corn on the Sabbath day; & to carry a bed, and the like; but the jews could not endure it; what hot contentions did the jews move against Christ, & his Disciples, for doing some petty works on the Sabbath day? yea, upon a time, they would have slain our Saviour, for healing of a sick man, upon the Sabbath day, joh. 5.16. what need then was there, that Christ or his Apostles, should repeat the 4th come. to the jews? or urge them to keep the Sabbath day? since they were so hot for it already: it was enough that the 4th come. & the observation of the Sabbath day should be spoken of only in some general terms, as you have it, Mat. 5.18. ja. 2.10. And for the Gentiles, there was no need to press them neither; for, they coming into the Inheritance of the jews, & joining in communion with the believing jews, did readily embrace the very ceremonies of the jews, as circumcision & the like; how much more than did they embrace the Morals with the jews, as the Sabbath day? as you may see, Act. 13.42.44. Act. 16.13. look therefore wherein the jews were very zealous, it is to be thought, that the believing Gentiles were zealous also, therefore was it needless, that the Sabbath day, or 4th come. of all the commandments, should be urged, & pressed in the new Testament.  
Nevertheless, something we find touching the Sabbath in particular, in the new Testament, as Mat. 24.20. Pray (saith our Saviour) that your flight be not in the winter, nor on the Sabbath day: In which words, Christ alloweth a conscience to be made of the Sabbath day, for above 40. years after his death. 2. we find, that it was the constant practice of the Apostles, after Christ his ascension, to observe and keep the Sabbath day: see for this purpose, Act. 13.14.42.44. Act. 16.13. Act. 17.2. & Act. 18.4. that the Apostles, did here keep the Sabbath with the jews, to bear with their weakness, is a weakness in any to think so; they can never prove it I am sure: when the Apostles yielded obbedience unto Magistrates, which was commanded in the 5th come. & worshipped God, which was commanded in the first Table, may any absurdly & growndlesly say, they did these things to bear with the weakness of the jews? and why then should any say, when the Apostles performed the things commanded in the 4th come. that they did this for the weakness of the jews? & where as some say, the Apostles kept not the Sabbath in conscience of the 4th come. they having no ground for what they say, may as well say, when they worshipped the true God, & obeyed the Magistrate, that they did not these in conscience of the first, & 5th commandments. 3 In the new Testament, and after the death of Christ, and abolition of ceremonies, we find the Sabbath day kept, & in conscience of the 4th come. & the Holy Ghost commending it, by reckoning it among, & ranking it with other commendable actiones, saying, they rested the Sabbath day, according to the commandment, Luk. 23.56.   

SECT. XV.  
11. They fetch an argument from Deut. 5.15. where the 4th come. is repeated, and at the end of it there is added, as a reason, these words; For, remember that thou wast a servant in the Land of Egypt, & that the Lord thy God brought the out thence by a mighty hand: Therefore the Lord thy God commanded thee to observe the Sabbath day. Hence they argue to this effect, that because the Sabbath, doth depend upon the deliverance out of Egypt; therefore since the deliverance out of Egypt belongeth not unto us, no more doth the Sabbath day: this text M. Chapel urged.  
Hereunto I answer, it is true indeed, that therefore God commanded the jews in this place, to observe the Sabbath day, because he brought them out of the Land of bondage: but if hence men may gather, that we Christians are not bound unto the Sabbath day, as M. chapel did; then 1. it followeth, that we now have no Sabbath day by the 4th come, and so the 4th come. is useless as a cipher, or abolished: for, this reason of God's deliverance of the jews out of Egypt, it is added not to any part of the 4th come. only, but unto all the 4th come. wholly: now in the 4th come. the adversaries of God's truth, do distinguish betwixt the time of the 7th day, and the duties of holiness and Rest: now the time is that which they would fain trample down, as for the duty of an holy Rest, this they would have still moral: but if this their argument be good, then have they hereby at once overthrown, not only the time, but also the duties of holiness & Rest, in the time; and so quite nullified the 4th come. the reason hereof is plain: for, that argument of God's deliverance of Israel out of Egypt, which they bring to abolish one part of the come. to wit, the time, it doth also abolish the other part of the come. to wit, the holy rest: for this reason brought by God, doth equally appertain to the whole 4th come. & to all the parts there of, to the time, and to the Rest in the time, as every eye may see, that but reads the text.  
Nay the reason which M. Chappel urgeth, hath special reference unto the duty of r es●; for the rest is plainly mentioned in these words. That thy man servant &, thy maid may Rest as well as thou. Deut. 5.14. what a case is M. Chapel in now? for in attempting to abolish Gods sacred time, he hath also abolished the duty of Rest in and with the time. He hath not only made the time a ceremony, but also he hath made, the duty of Rest a ceremony: what's become of your Rest M. Chappel, which you vale moral? have not yourself made it a Ceremony?  
2. If this their argument be good, then have they not alone razed the time in the 4th come. and defaced also the 4th come. it ●elfe, but also which is more absurd, they have defaced the whole moral law, even all the 10 come. so then, now we are not bound by the first come. to have the true God to be our God; because this come & so all the rest, do depend upon that reason which the 4th come. dependeth on, to wit, that God brought the jews out of Egypt: for this very reason, is by Moses, prefixed to the first come. & so hath influence upon all the rest; saying, I am the Lord thy God, which brought thee out of the Land of Egypt, out of the house of bondage. Exod. 20.2. wherefore if they abolish one ●ote or title of the law by this reason, they must abolish the whole law.  
3. We must distinguish betwixt the Sabbaths observation, & its institution: the reasons of the Sabbaths institution are these 1. because God himself rested on it, at the Creation. Genes. 2.3, Exod. 20.11. 2dly, that it might be for the benefit & commodety of man, both in body and in soul, Deut. 5.14. Mark. 2.27. The Sabbath day was made for man saith the text. Now the reasons of the Sabbaths observation, may be many, even all the mercies of God, these should move to obedience Deut. 28.47.48. & so this particular deliverance out of Egypt, might be a special motive to keep the Sabbath day Deut. 6.21.24? so then, albeit the Sabbaths observation, depended in part, upon this mercy of God's deliverance of them out of Egypt; yet its institution depended not thereon.  
Finally, the passover was instituted, upon occasion of Gods spareing the first borne of the Isralites Exod. 12 now this reason and occasion, could not concern the gentile proselytes, and yet were the Proselytes observers thereof; Exod. 12.48. and why then may not we observe the Sabbath, although this reason concerneth not us?  
Behold then by these answers, and the weakness of this, & the foregoing arguments, if these Patroness of the Lords day, & adversaries to God's Sabbaths, do not voluntarily & wilfully set themselves against God's Sacred, and Sanctified Sabbaths; it appeareth manifestly, so as they cannot deny it: for what force of reason, or consequence, doth enforce them to raise an argument out of this text against the Lords Sabbaths? If no force moveth them hereunto, than it must be merely of their own wills and corrupted minds, which desire to trample on God's ordinance.   

SECT. XVI.  
12. They argue from Mat. 12. where Christ defending his Disciples, for plucking the ears of corn on the Sabbath day, doth rekone up, compare, and join the Sabbath day, with ceremonies, as with the Showbreade, & Sacrifices, and the like; which comparisons and arguments (saith Walaeus on the 4th come. p. 21.) were of no force, if the Sabbath day, were not to be reckoned of as a ceremony in some sort.  
Hereunto I answer. 1. why should not Christ's argument have force, albeit the Sabbath day were reckoned of as a moral? for at that time when Christ made that argument, the ceremonies were all in force, as well as morales; and all bound men to obedience, as well as morales; and the breach of a ceremonial was a sin, as well as the breach of a moral: wherefore Christ might very well fetch an argument from a ceremonial unto a moral; showing that if it were no sin to violate a ceremonial law, in a cale of necessity, no more was it a sin to break the moral Sabbath, by rubbing ears of corn on the Sabbath day, in a case of necessity: the argument could not howsoever but be good unto the jews, for they put no difference betwixt morals & ceremoniales, as we do; they tyethed mint, & annyse, & left the weighty matters of the law: and therefore Christ his argument might have, and had force enough.  
2. I answer, Christ doth not only rekone the Sabbath with ceremonies, and fetch arguments unto it from ceremonies, but also from morales: for example see Mat. 12.6. I will have mercy and not Sacrifice: where you see our Saviour, fetching an argument to the Sabbath day, from the work of mercy, showing that some work may be done on the Sabbath day, in case of necessity, because God will have mercy exercised towards men; now mercy is no ceremony, but a moral: the like you have Mat. 12.11, 12. where Christ fetcheth an argument to the Sabbath, from the helpeing of a beast out of a pit: now to save the life of a beast is no ceremony, but moral. Thus it appeareth, that Christ fetched arguments to the Sabbath, from ceremonials and morals both, making no difference in this respect; wherefore it cannot be concluded, that the Sabbath is either moral, or ceremonial from this argument  
3. Whereas he saith the Sabbath is to be reckoned among the ceremonies (in some sort) all this may be, and yet the morality of the Sabbath nothing infringed: for in this sort it may be like them, that as Sacrifice & ceremonies were to give place, in a case of necessity, so must the Sabbath day do: thus than the Sabbath may be like unto ceremonies, & yet fare unlike to them in duration, & ceremonial typicalness; see still, how witty and willing men are, to invent something against God's ordinances sure I am, men should employ their Talents, rather to defend God's Title, then to defeat him of it.   

SECT. XVII.  
13. They fetch an argument from Rom. 14.5. This man esteemeth one day above an other day, and an other man counteth every day alike. And from Gal: 4.10. ye observe days, & months, & times, & years etc. In the former text the Apostle approveth of them that esteem every day alike: and here the 7th day Sabbath, is abolished: In the latter text, the Apostle sharply reproveth the Galatianes', for observing of days, & times: and here again the 7th day Sabbath is abolished: and in both texts, all difference of days, appointed in the law, is taken away.  
To these texts I answer, first by showing them whither this objection tendeth: namely to Anabaptistry: for they hold from these texts, that there is no no difference of days a 'mong Christianes': and take away the old Sabbath day, & it must be so indeed. 2. Such as manage these texts against God's Sabbaths, they are guilty of horrible partiality: for they can find distinctiones, to save the other 9 commandments, and half of the 4th come. from such as would abolish the law, saying, the law is abolished for justification but not for observation; and yet the same men, will neither find, nor receive any distinction, that so the other part of the 4th come. may be also preserved viz: the Sabbath day. These texts, Mat. 5.34. jam. 5.12. bear as strongly against an oath before a Magistrate, as doth this text Rom. 14.5. against the 7th day Sabbath, and yet you can find ways to preserve an oath still in the Common wealth, and can you not find a way to preserve the Sabbath day still in the Church? see your partiality, and be ashamed.  
3. A third absurdety they fale into, is this, that they so expound one text of holy Scripture, as it contradicteth an other? yea so as it contradicteth a part of the 10 commandments: now this is against the common received rule: for no text must be expounded, contrary unto the Analogy of faith, the Lords prayer, and the 10 commandments: but here they expound thes ij texts Rom. 14.5. and Gal. 4.10. quite contrary unto one of the ten commandments: for the 4th come. maketh the 7th day differ from all others, but they so expound these texts, as that the 7th day must not differ from the rest of the working days: wherefore this their exposition, directed against the 7th day Sabbath, it is erroneous, & to be rejected: for these absurdeties, with others that might be added, an other sense of these ij texts, is to be sought.  
First therefore (that we may reconcile Scripture with Scripture, that is, the seeming contradiction betwixt these texts in the new Testament Rom. 14.5. Galat. 4.10. & this text in the moral law of the old Testament Exod. 20.8.10.) we may expound these texts, of such days, as were in use among these Romans, and Galatianes', whilst they were Idolaters, before their conversion to the faith: for as they had meat sacrificed unto Idols 1 Cor. 8.4. so no doubt had they days dedicated unto Idols: now as some of the believing Gentiles would eat of those meats sacrificed unto Idols, and others refused & would not eat; so some might keep those days, thinking it fit to serve God on those dedicated days, wherein they were wont to serve their Idols; but others thought it unfit &c: This the context giveth some light unto, see Gal. 4.8.9.10. where the Apostle putteth the Galatians in mind of the time when they knew not God, and did service unto them which are not Gods, and then he telleth them, that now they knew God v. 9 and then he addeth his reproof saying, how turn ye again unto beggarly rudiments etc. ye observe days &c: by which orderly placing of these things, and by his minding them of the time wherein they were Idolaters, and hereupon speaketh of their turning again, this giveth us to understand, that he speaketh of their turning again unto something they used in the time of their Idolatry, when they knew not God: and so the days and times which he reproved them for observing, might be the days dedicated unto Idols: this sense M. Perkines favoureth, in his Cases of conscience, Chapt. 16. Sect. 3. pag. 108. and thus Walaeus on the 4th come. pag. 93. answereth to these texts, as spoken of the Gentiles white and black, days clean and unclean meats. The like may be said of the days spoken of in Rom. 14.5. for, it is like that the days here mentioned, were of the same kind, with the meats, spoken of in the same chapter v. 2.3.14. now it is like that these meats here spoken of were meats sacrificed unto Idols, as 1. Cor. 10.27. of which, some believers would eat, others being weak would not eat: & I do the rather think these might be meats sacrificed unto Idols, than meats unclean by the Leviticall law, because the Apostle speaketh of eating of herbs Rom. 14.2. Now I remember no law, about eating or not eating of herbs: it is therefore more probable, that this eating of herbs by the weak, was an heathenish superstition, and of an indifferent nature, as they used it: and so, as the meats were meats sacrificed to Idols, so these days were days dedicated to Idols.  
Secondly, if this sense pleaseth not, but it will be rather, judged that these meats & days, were such as were enjoined by the Law to God's people the jews; why then, I distinguish of days: there were days Moral, & days ceremonial: or days which God ranked among his Morales, or days that were excluded the hedge & pale of the Morals, & never came into the Tables of stone: the Moral days, were the weekly Sabbaths on the 7th day; the ceremonial days, were the yearly Sabbaths, their new Moons, & other festival days: now the Apostle in both these texts, may be understood to speak against these ceremonial yearly Sabbath days, new moons, and festival days: thus the Apostle may be understood, & yet no wrong or violence at all offered unto these texts; & by this means these texts are so expounded, as they do not contradict nor overthrew any other text of Scripture, or portion of the 10. commandments, nor do we rune into those absurdeties, which they of the contrary opinion do rush upon.  
Behold how easy a matter it is, to reconcile scripture with scripture, the 4th come. with other texts seeming to contradict it, to such as have eyes in their heads, and affectiones in their hearts to do it: but when they, these adversaries to God's truth, come to touch these & the like texts, with their polluted hands, & impure minds, by way of exposition & argumentation, they are so fare off from reconciling of the holy scriptures, as they will make no work of it, but to set Scripture by the ears, as they say; text against text, making one text as fire, the other as water; the one iusleing & shouldering out of place the other; the one text commandeth the 7th day, the other they make to forbid the 7th day: & yet all this hurly burley, & opposition of text against text, is made needlessly, & causelessly; no thing moving thereunto, but the corrupt minds of such as are enemies to this ancient ordinance of God's Sabbath: for sure I am, there's nothing in the texts themselves, to move them & compel them hereunto: it seemeth therefore, that these men had rather be against God, then for God; & rather throw down his ordinance, then uphold and maintain it, thus you see, none of these texts hitherto alleged, will prove, that the time, & 7th day commanded in the 4th come. is abolished.   

SECT. XVIII.  
14. They fetch an argument against the 7th day, out of Ex. 31.13. Keep ye my Sabbaths; for it is a sign between me & you in your generationes, that ye may know that I the Lord do sanctify you. This text M. Chapel urgeth, & so doth every man: now because they put no small confidence in this text, for the abolishing of the Lords Sabbaths, I must therefore take the more pains in answering it: for they have no more but this text & an other, & if they fail in these two texts, as they have done in all the former, then have they no colour or cloak left them, for maintaining the abolishing of this ancient ordinance of God's Sabbaths; & then this fearful sin of a weekly transgression of the 4th come. & violation of the Lords Sabbaths, will lay heavy upon the consciences of the patroness of the Lords day: for these are they, who do teach stiffly that the 7th day Sabbath is abolished, and do warrant the people, that they may with a safe conscience, violate the Saturday Sabbath: and behold, these are their grounds for it which we have already answered, and are in answering: But before I come to lay down their arguments out of this text, and my answers; I will in the first place show how they are condemned by their own Authores, who do apply this text, to the Sabbath in the 4th come. and would make it a sign & so abolished: & then I will show also, how absurd they are to make attempt, to prove any thing out of this text, against the Lords Sabbaths.  
It is well known, I might here allege the Testimonies of many, both godly & learned, who writing on the doctrine of the Sabbath day in the 4th come. have defended it, against this text of Exod. 31.13. showing that it is not so a sign, as it can be therefore a ceremony, & abolished: of which number is M. Greenham on the Sabbath, & M. Richard Byfield, pag. 88.99. of late come forth: Doctor bound, & Doctor Ames, & others cited in the first Section of this Chapter: with divers others, whose words & names I spare, as well known unto such as are seen into this controversy: for nothing seemed more absurd unto them, then to think God should put a ceremonial sign and shadow, into the body of the 4th come, and heart of the Moral Law: all which writers do condemn those who would make the Sabbath day, a sign, & so abolished by this text Exod. 31.13.  
For matter of absurdety. 1. it appeareth in this, that by bringing this text Exod. 31. against the moral and weekly Sabbath, commanded in the moral Law, hereby they pick quarrels with God, & his ordinances: for, this text doth not say, that because the Sabbath is a sign, thereby you shall know it for certain, that it shall be abolished: no, but because the Sabbath is here called a sign, therefore hence they will needs collect, that it must be abolished: & for furtherance of this wicked collection, all their wites & invention are set on work, partly so to expound this text, as it may not be understood of the yearly Sabbaths by no means, lest so the moral & weekly Sabbath should be preserved from ruin and destruction; & therefore they will expound it of this moral and weekly Sabbath, that so it may be abolished, & its light extinguished: partly how to prove all signs to be abolished, & the like: and this is done to this evil end also, that so they may bring the Sabbath of the Lord, within the compass of an abolished sign, and so quite raze it out of the moral Law, and root it out of the Church: thus you see, how they seek out for, and study to find matter against God's ordinance; and all this needlessly and causelessly, save that they bear a grudge against the Lords Sabbaths, and would have them profaned: for what other reason can they render of this their fact? sure I am, this text Exod. 31. doth not compel them to say any thing against the 7th day Sabbaths: for they are faint to use their best wits, to invent something in it, that may make against God's Sabbath, and is not this then to pick a quarrel with God's ordinance?  
S. Paul saith, Love thinketh no evil 1. Cor. 13.5. & sure I am, these men think no good: for did they love God's Sabbaths, and Gods commandments for themselves, unless, some spirit of slumber for the present hath possessed them, they could not but show their love to Gods 4th come. as well as to the rest of the commandments, & manifest their love also in time of trial, by thinking good, and that which might make for the preservation of God's Sabbaths, & 4th come. intirly, rather than by thinking evil of them, to do some act against them: how can men think worse of any thing, then to labour its abolition, ruin, and destruction? yea, & that too, when they need not so do, having no cause moving them thereunto, save a corrupted mind: this is a malicious & wicked spirit, that will study the overthrow of an ancient ordinance of God, yea an ordinance as ancient as any in the Church of God what soever, and labour to undermine it causelessly: I wish M. Chappel, & his other 9 confederate Ministers would think of this point: at the latter end, after I had handled the 4th come. I gave sundry effectual reasons to move us to the love of God's Law; & is this the love that men bear to it, to seek out how & which way they may overthrew for ever some part of it?  
And what will be the issue of all this? why even this: hereby Gods Moral Law, shall become a morall-ceremoniall Law: God's Law shall be maimed, & denied its integrity & perfection: yea a godly prayer of our Church, shall become a babbling before God: & those most ancient Churches, which lived next the Apostles, & are therefore accounted the most pure Churches, shall be condemned, in that they religiously observed this Sabbath day.  
A second absurdety, that these men who are partial in God's Law, do fale into, by sharpening their wites, to fetch an argument out of this text, Exod. 31.13. against the 7th day Sabbath, is this; that hereby they do contradict themselves most foully; for, they teach & maintain, that the Rest in the 4th come. is moral & perpetual: & yet for all that, they will bring an argument, out of this text, which doth plainly ovethrow this Rest, as well as any thing else: for, the Hebrew word Sabbath, signifieth Rest: now then, if the Sabbath here mentioned, Exod. 31.13. be a sign, and so abolished, so must also the Rest signified by the word Sabbath, be a sign also, & abolished too: and yet for all this, will they have this Rest moral & perpetual? will they have this Sabbath or Rest, both moral and ceremonial? what a gross contradiction is this?  
Yet further, it is to be noted, that whereas the controversy betwixt us, is about the time & day only; for they would abolish the 7th day, this text which they bring doth not so much as mention the word day in Exod. 31.13.14. for it mentioneth only the word Sabbaths: whenc I gather, that though the word day be implied, yet because it is not mentioned, therefore if any thing be made a sign of Christ, it is rather the Sabbaths, than the day: wherefore, if the Sabbaths be a sign of Christ, which signify Rests, then are the Rests, ceremonies, and abolished signs of Christ: & so the Rest in the 4th come. which they hold to be moral, by this text they make to be ceremonial: so we have a moral ceremonial Rest, a contraicted Rest.  
A third absurdety that these men fale into, who will have God served by halves and by piecemeal, is this; that whilst they make a glorious show to the people, that they stand for the 4th come. as well as for the rest of the commandments, they do notwithstanding so gelde it, & pick out the life & soul of it, as they leave it but like a dead corpse; for, by their consequences, (such as they are) they would out of this text, Exod. 31.13. make the Sabbath day, a sign, & so a ceremony, and so then abolished: well then, be it so; hence than I argue, If that Sabbath day, commanded in the 4th come. be an abolished sign & ceremony, them is the 4th come. nullified, & like a dead corpse; for, it standeth for a cipher, and commandeth just nothing: for the clearing of this point, let us see the 4th come. thus it is written, Remember the (Sabbath day) to sanctifis it, Exod. 20.8. let any man now take out of these words, in this commandment, these ij. words (Sabbath day) & then let him tell me, what it is which the 4th come. commandeth: you may as well take away these ij. words (Sabbath day) which they say are a sign, and ceremony, and abolished; & in stead of them, put so many cyphers in the commandment, as there be letters in these ij. words, that is ten, & then we may write this command. thus, Remember the (0000000000) to sanctify it, Exod. 20.8.  
I remember our Saviour Christ hath a similitude, wherein he likeneth such hearers as hear, but do not, unto a foolish man, who builded his house upon the sand, Mat. 7.26. but I now tell you of builders, & builders in God's house too, who are more foolish than this foolish man, for he built, though not upon a rock, yet he built upon the Sand, so as his house might stand until the floods came & the winds blewe; but these men, would build Gods 4th come. upon worse than sand, for they build it upon nothing (0000000000) and make it to command nothing 0000000000. all this must needs be true against them unless they can show us, that there were two Sabbath days spoken of in the 4th come. one upon the 7th day, & an other upon the 8th day; and this they cannot do, seeing the Lord spoke in the singular number, in his 4th come. saying, Remember the Sabbath day, and not in the plural number, Remember the Sabbaths, or Remember the Sabbath days: now forasmuch as they have rob the 4th come. of one Sabbath day, there must now be no Sabbath day in the 4th come. unless they can by help of their magnified reason & consequences prove unto us, that God commanded ij: Sabbaths in his 4th come.  
A fourth absurdety that these men fale into (who are adversaries to the Integrity & perfection of God's Law, by rejecting his Sabbaths) is this; that they set Scriptures together by the ears, text against text, and God against himself: for whereas it is a rule, that no exposition, & by like reason, no consequence or collection, is to be given of and from any text, which is contrary unto other plain texts of Scripture, as for example, the 10. commandments, & the analogy of faith, etc. yet these adversaries of God's truth, have given such expositiones of, & consequences from this one text, Exod. 31.13. as whereby they do utterly nullify something, plainly & expressly commanded in the 10 commandments, as for example the 7th day Sabbaths.  
First then their absurdety appeareth, in swerving from the common received & approved rule: & secondly in making one portion of holy write, to contradict an other; yea to contradict an ordinance, commanded in the Moral Law: &, which is yet worst of all, they make their own idle brained consequences, fetched out of this text, which never were in it, to contradict an express commandment of the great Gods: so that now, man's saucy reason, & frivolous collections shall confront a plain commandment of his Gods: yea, it shall sit in equal throne with God: I, & which is worse, it shall take the right hand of God also: for their consequences do more avail with men, than Gods express commandment; & their collections, shall be a Counter manned, to God's commandment: yea, they shall take the upper hand of it, & shoulder it qui e out of place, as we see to our heart's astonishment it doth, when we look upon the ruined 7th day Sabbath: on times! oh manners! oh wicked manners of these sinefull times! some men do so pride themselves in their wit, & bear themselves so strongly upon their learning, as by these they dare make an assault upon God, and Syllogistically crush to nothing, what God once established in his Church, with terrible thunder and lightning: were this done by some profane person, it were not so much to be thought on; but the Authores & stife Agents in this most horrible fact, are such as draw ne'er unto God, and called puritan Ministers: oh that they shown more purity than this comes to: it grieveth me, thus to blow up the Skirts of my bethrens, but I have none other way left unto me now but only this one, to discover them unto the world, that they may be ashamed of their folly; & to prevent men in following them; else they will lead the world after them, so mad they are in their dotages, & so unmovable: the Prophet David hath a passage which will bear me out in this, fill their faces with shame, that they may seek thy name, o Lord. Psal. 83.16.  
I might for these reasons & absurdeties of theirs, reject their arguments, as unworthy any answer at all; for they deserve none: yet as Solomon saith, Lest they be wise in their own conceit Pro. 26.5 and think there is worth and excellency in their arguments, I will misespend some time, and waste some paper and ink, to show them their vanity: & so I come to their arguments. I conceive they may argue out of this text Exod. 31.13. these ways; the first whereof is this, All Signs are abolished: But the 7th day Sabbath, is a Sign, Exod. 31.13. Therefore the 7th day Sabbath is abolished.  
To this argument I answer, as for the minor, it shall be answered, in the after passages: but as for their Major, I deny it: for, they can not prove it: & I give instances to the contrary, showing that all Signs are not abolished: for example, the Rain bow, God made it a Sign that he would never more destroy the world by a flood of waters Genes. 9.12.13. nevertheless the Rain bow is not abolished; for we see it still in the clouds, in rainey weather. For other signs still remaining see the proof of the next Major, & see these Scriptures Ro. 3.25. Phil. 1.28. 2. Thes. 1.5. and thus much for answer to this argument.  
An other way whereby they may argue out of this textis this, All Signs of Christ are abolished. But the 7th day Sabbath, is a Sign of Christ: Therefore the 7th day Sabbath is abolished. But I deny this whole argument, both Major and Minor.  
For the Major, I deny that all signs of Christ are abolished: For, they can not prove it: and because there are sundry signs of Christ remaining still: for example, the Bridegroom, was made a type or sign of Christ joh. 3.29. Reuel. 29.9. and as we read every where in the book of the Canticles: so the Shepherd joh. 10.11. was made a sign of Christ; and yet these relationes remain still: we have Bridgroomes still, and Shepherds still. 2. certain meats legally unclean, as the Hare, the Conie, and the Swine Levit. 11.5.6.7. they were made a sign of Christ Act. 10.14.15. Col. 2.16. and, yet for all that, all Hares, Coneys, and Swine, are not abolished, no nor as touching abstenence from them, as in a fast. 3. The Rock in the wilderness, was made a sign of Christ, 1 Cor. 10.4. and yet the Rock is not vanished out of its place, because it was once a sign of Christ, nor is it become useless, but that men may wash and cattles drink at it to this day. 4. I might add, that circumcision, being a Sacrament, it was a sign of Christ Rom. 4.11. & yet those infants, circumcised a little before Christ his death, their circumcision was not gathered as the Apostle speaketh, or nullified and abolished, immediately after Christ's death, nor in all the time of their lives after, see 1. Cor. 7.18. by all which instances, it is manifest that all signs of Christ, are not abolished.  
I come now to the Minor; and here I deny, that the 7th day Sabbath, was at any time a Sign of Christ considered as incarnate: their text Exod. 31.13. saith indeed; that the Sabbath was a sign; but it doth not say, that the Sabbath was a Sign of Christ: indeed the text speaketh of jehovah, God the father under this word Lord, but it is altogether silent of God the Son, Christ jesus, considered as mediator & incarnate: wherefore this text maketh nothing for their purpose; and thus is this second argument answered.  
Nevertheless, some reply and urge this text further for the proving of this Minor, saying, that God sanctifyeth us, by Christ considered as incarnate, as is plain Eph. 1.3. Hereunto I answer behold! what shuffling is here, is this the way to prove by necessary consequence, when they are forced from one text, to fly unto an other text? were there that necessary consequence (where of they talk) in their argument out of this text, they should not need to fly unto an other; is not this to pick aquarrell against God's ordinance; & voluntarily without any necessity, to seek out for matter against God? but all this will nothing avail them: For, 1. I have some exceptiones against the text in my former book p. 138. 2dly, admit that God doth sanctify by Christ, yet it followeth not; that what sooner is made a sign of God the Father, and of God the Son considered as God, it must also be a sign, of God the Son considered as redeemer and incarnate: so great is the difference betwixt Christ considered as God coequal with the father, and considered as God-man incarnate, as that which being a sign of God the father, though it must also be a sign of God the Son considered as God coequal to the father, yet it is not necessary that it should be a sign also of God the Son considered as God-man and incarnate.  
Further more, I will give three answers more unto this argument: the first is by distinguishing of Signs; if the Sabbath here be a sign of Christ, then there are some signs of Christ, which are ever present with the thing signified, as in this text Exod. 31.13. where the text speaketh in the present tense, do, it is a Sign, that I the Lord do sanctify you: where you see, this is a Sign of something as present: & there be some Signs of Christ, which are fare distant from the thing signified, where the sign was present, but the thing signified was future; of this kind was circumcision, sacrifices, meats and drinks, new Moons, and yearly Sabbaths: now the former sense is it which they must embrace, by this text Exod. 31.13. and in this sense, I deny, that such signs of Christ are abolished: for albeit it were so, that of the latter kind of signs, where the sign and the thing signified were fare asunder in time, that at the presence of the thing signified the sign vanished; yet is there not like reason in the former kind of signs; for then the Sabbath day, which was made a sign of Christ (as they say) then presently sanctifying the Isralites, should have vanished and have been abolished, even in those days wherein Moses wrote this text Exod. 31.13. for then at that time, was the Sign and the thing Signified present together. It is a sign that I the Lord do sanctify you, saith the text.  
My second answer is this, whereas they build so strongly upon it, that the Sabbath day, was here made a sign of Gods, and so also of Christ's sanctification, as if sanctification were a main thing signified, and typed out, by the Sabbath, this I deny: the Sabbath was not made a sign of Sanctification: but only a sign of God the Lord. For the word Sanctify in this text, is used as a description of God, not as the antitype or thing signified: the antitype or thing signified is only the Lord: as if the text were thus read, My Sabbath is a sign, that ye may know, that I am the Lord: or, that I am the Lord, who do sanctify you: For confirmation of this see Ezek. 20.20.12. where the same matter is repeated thus, Sanctify my Sabbaths, & they shall be a sign between me and you, that ye may know that I am the Lord your God.  
Hereby you may see, that the thing signified by the Sabbath, was the Lord our God; for God would give his people a sign, whereby they might know him, that sanctifieth them, from all false Gods: now if the word sanctify had been the thing signified and typed, than that word would not have been omitted here, as being the chief thing intended: Thus you see, the Sabbath was no sign of Sanctification; and yet upon this supposition, they build all this their argument.  
My third answer, is by distinguishing of the word sanctify: it may be taken 1. For that inherent grace of holiness which is wrought in the hearts of the Elect, by the holy Ghost; or 2. For an external privilege, whereby a Nation or people are severed from other Nations and people, to participate of the outward ordinances of God, as the word and Sacraments etc. Rom. 3.1.2. Rom. 9.4. Deut. 4.8.34. Exod. 19.10. now admit the Sabbath was made a sign of Sanctification, then may the word Sanctify in the text, be understood of this latter kind of Sanctification only: now this Sanctification cannot have reference unto Christ, considered as incarnate; for if it hath, than the text must rune thus: keep ye my Sabbaths; for they are a Sign, that I the Lord (Christ) do sanctify you: Now the Lord Christ considered as incarnate, could not be said to sanctify those Isralites in Moses his time: that is, to take the people of the jews then from other Nationes, and bestow upon them those holy Privileges of his Oracles, circumcision, and the rest: for, he was not incarnate of 2000 years after that.  
A third way whereby I suppose they may argue out of this text Exod. 31.13. is this: All signs, whose things signified or antitypes be come wear forthwith abolished: But the 7th day Sabbath, was a sign, whose antitype is long since come: Therefore, the 7th day Sabbath, was forthwith (at the death of Christ) abolished. For the truth of the Major, this they think to prove, partly by that text Col. 2.16.17. and partly from that common received axiom, that when the body is come, the shadow or sign vanisheth.  
Hereunto I answer, 1. for the text Col. 2.16.17. that this text will not help them; for our question now is about signs: But this text saith nothing of Signs, for it speaketh only of Shadows: now there may be great difference made betwixt a sign and a Shadow; For, every Shadow may be a sign, but every Sign is not a Shadow: we have the word Shadow used but thrice in the new Testament, as in Col. 2.17. and in Heb. 8.5. and in Heb. 10.1. and it is ever used to signify a thing to come futurlie, as the Apostle speaketh plainly, Which are a shadow, of things, to come Col. 2.17. And again, The law having a shadow of good things to come. Heb. 10.1. But now, Signs are used to signify things past Exod. 31.17. Rom. 4.11. and sometimes things to come, Genes. 17.8.11. and sometime to signify a thing present as Exod. 31.13. wherefore seeing there is so great a difference, betwixt a sign and a Shadow, we must not confound them; the Apostle would abolish no more but such signs only, as did signify things to come: and the Sabbath in Exod. 31.13. is made only a sign of a thing present.  
Have these men an indifferent respect with David unto all God's commandments Psal. 119.6. (think you) when they belabour it so studiously, to overthrew a part of them? and may not these men be said to love God's law from the heart, and to be true friends unto it, when they use all their wit and learning, to overthrew an ordinance of Gods, commanded expressly in that law? and what will be the issue of this their thankless work? why this, the bright shining law of God, which is a light unto our feet Psal. 119.105. it shall by this their great study have a dark shadow, or ceremony, placed in the very heart of it: yea, it shall be made a very monster among God's laws: For of all God's laws from Genesis to Malachi there is not one like it: such a hotch potch they have made it: it shall be partly fish parley flesh, partly white partly black, partly moral partly ceremonial, partly abolished partly entaining: may they not be in love with this their work, to behold the ugliness of it?  
2. I answer to their axiom, and so also to their Major, by denial that all signs must forthwith vanish, when the antitype and thing signified is come; and I give these instances to the contrary. 1. The Passeover Lamb, it was a Sign that God would spare the Israelites at midnight, when he came to destroy the firstborn of the Egyptians; now this Passeover, it was eaten in the Evening before this midnight, so that it was a sign of a deliverance to come, as namely in the night after: now midnight being come, and the Angel baving Passed-over, & spared the firstborn of the Israelites, here then the antitype or thing signified by the Passeover, was come: and yet for all that, this Sign of the Passeover, it was not forthwith abolished; for it lasted many hundreth of years after, even till the last Supper of Christ: see Exod. 12.6.13.29.25. Luk. 22.15. yea, it remained still as a sign of their deliverance which was past, come and gone long before, as you may see Exod. 12.26.27. lo here, the sign remained, long after the thing signified was come and gone: for, the fathers were to instruct their Children, when they were in Canaan, that this Passeover was kept in remembrance of God's deliverance from the destroying Angel, whilst they were in Egypt, which deliverance was long before this Passeover, and this Passeover long after the deliverance signified by it: And why may not the Sabbath last also in the Church (if it were a sign) long after Christ's coming in the flesh, even till his last coming unto judgement? I can see nothing to the contrary, but that it pleaseth not our Ministers to have it so: indeed they talk much that the Sabbath it was a sign, the Sabbath it was a sign, and now the body Christ being come, the sign must of necessity be gone, but here they see the contrary, the sign of the Passeover it lasted in the Church, many hundreth of years after the thing signified by it was come.  
2. Circumcision, it was a sign, that God would give the Land of Canaan, to the Israelites Genes. 17.4.8.10. well then, Canaan was the thing signified by the sign of circumcision: now when the Israelites were come into the Land of Canaan, than they had received the thing signified; but did not this sign of circumcision, last in the Church, many hundreth years after that? yis, even to the coming of Christ; for he was circumcised: and why may, not the Sabbath (if a sign) remain still in the Church after Christ's death? if they say, that circumcision was a sign of something else besides the Land of Canaan; so say I was the Sabbath; for it was a sign also of the creation, or of God's rest then Exod. 31.17.  
A 3d instance: The Lord gave Moses a sign or token, that he had sent him to deliver the Isralites; now the sign was this, that after he had brought the Israelites out of Egypt, both he & they should serve God upon the Mount Horeb, Exod. 3.1.12. where you see, that the sign, was a good while after that the thing signified was come: for the thing signified was this, that Moses should go unto Pharaoh and also bring the children of Israel out of Egypt, Exod. 3.11. now after he had been with Pharaoh, & after he had carried the Isralites out of Egypt, then was the sign not abolished, but to be used: An other instance of like kind, we find in Isa. 7.14. you may see it at your leisure: by all which instances this one thing appeareth, that a sign may remain, long after the thing signified by it be come, & thus is their 3d argument answered.  
Oh, how do these men love the Law of God? who thus dispute against it? and what would be the issue, if they could obtain their desires? why this, God's Law should become A Monster: & we Protestants should become Anabaptistes, & profane people, kepeing no Sabbaths at all, for besides this Sabbath, they shall never be able to show us any other.  
Having answered to all that they can say out of this text, & to every argument severally, now I come to give iij. answers more, which may serve to every of their 3. arguments: but first I desire my adversaries, either to embrace these my answers, and distinctiones, whereby I would preserve God's Sabbaths, or else to study such others, as may please them better; or else they bewray abominable partiality to God's Law & truth: for they can preserve nine commandments, & half of the 4th, & why not the other half, & so all the ten entirely?  
First, whereas they take it for granted, that the Sabbath here mentioned, Exo. 31.13. which they say is made a sign of sanctification, that it is the 7th day Sabbath, mentioned in the 4th come. this I deny: there are two. sorts of Sabbaths, the weekly 7th day Sabbath; & the yearly Sabbaths: now this their text, may be understood of the Annual and yearly Sabbaths, which never came into the Moral Law: if therefore I shall make it appear, that this text of theirs, may be understood of the Annual and ceremonial Sabbaths, and not of the moral, weekly Sabbath; then is all their labour lost, and all their 3 arguments frivolous; for all their arguments have argued only against the yearly ceremonial Sabbaths, the which no man will defend; for this purpose therefore, note these things:  
1. It is very improbable, that all those verses v. 13.14.15.16.17. which are 5 in number, should treat but of one kind of Sabbath, to wit, the 7th day Sabbath, as may appear by the very reading of them over, unless you would say here were a Tautology, over and over again with the same thing. Wherefore it is more probable, that in this long and large discourse of Sabbaths, Moses speaketh of ij sorts of Sabbaths, of the yearly Sabbaths in Exod. 31.13.14. and of the weekly Sabbath in Exod. 31.15.16.17. some light is added hereunto, if we do but observe Moses; for he useth often in speaking of the Sabbath, to mention both kinds before he hath done, that is, both the anniversary Sabbaths, and the weekly Sabbath, as you may see in Exod. 23.12.14.15.16. and in Exod. 34.21.22.23. and in Levit. 23.3.4.24.32.38.39.  
A 2d reason may be this; the Lord had given Moses in charge to build the Tabernacle, Exod. 25.8.9. the making whereof, would cost great & long labour; now lest the people should think, that because the work about this Tabernacle, was an holy work, pertaining unto God, for his service and worship, that therefore they might put no difference of days, whilst they were in this work, but that they might work upon the Sabbaths also, whither weekly Sabbaths, or yearly Sabbaths, as well as on the 6 working days; to prevent this, Notwithstanding (saith the Lord) my Sabbaths ye shall keep etc. Exod. 31.13. etc. as if the Lord had said, albeit I will that you make me A Tabernacle etc. Yet I will not, that you work about it on my Sabbath days; now because the people, were as prone, upon this occasion of building the Tabernacle, to work upon the yearly Sabbaths when their turn came, as upon the weekly Sabbath, on the 7th day, therefore it is meet for us to think, that God would as well make provision here, for his yearly Sabbaths, as for the weekly Sabbath: and that therefore in this text Exod. 31. Moses spoke of the yearly Sabbaths, as in v. 13.14. and of the weekly Sabbath, as in v. 15.16.17. that so the people appointed to work about the Tabcrnacle, as Bezaleel and Aboliab and the rest, they might not work, either upon the yearly or weekly Sabbath: but were all these 5 verses spent only about one kind of Sabbath, as the weekly Sabbath only, then had not God made provision here for his yearly Sabbaths, which cannot be likely.  
A third reason may be this, that in these few verses v. 13.14.15.16.17. there is threatened the punishment of death, to those that do any work on the Sabbath, two several times, & in two several verses, as in v. 14. whosoever worketh therein, the same person shall be cut of from his people: and in v. 15. whosoever doth any work in the Sabbath day, shall dye the death. Now it is not likely, that one and the same punishment should be repeated, and twice together threatened, for the breach of one kind of Sabbath day: and therefore to avoid a Tautology and needless repetition, it is most likely that here Moses spoke of two kinds of Sabbaths, of the yearly Sabbath in v. 13. and so threatened death to the transgressors of them in v. 14. and of the weekly Sabbath in v. 15. and so threatened death also to the transgressors of it, in the latter end of the same v. 15.  
A 4th reason may be this, that the Sabbaths in v. 13.14. are made a sign of Sanctification or Redemption by Christ, as they say; but the Sabbath in v. 15.16.17. is kept in memory of the Creation, and is a sign of Creation, to remember, that in 6 days the Lord made beaven and earth, and rested on the 7th day, as you have it in v. 17. now these divers signs do intimate, that here may be divers Sabbaths spoken of in these verses: for, Sanctification and Redemption may be applied to the one kind, and Creation to the other kind of Sabbaths: for, it is nothing probable, that Redemption and Creation, should be both applied unto one kind only.  
Thus you see what liklihod there is, that the Sabbaths mentioned in v. 13. upon which they ground all their arguments, are not the 7th day Sabbath, which is our question; but that they are the yearly Sabbaths, which never came into the moral law, and about which we make no question at all: wherefore, unless they can take away these answers, and prove unto v. that by the word Sabbaths in v. 13. is meant the weekly 7. day Sabbath, they are besides the question; all their labour hath been in vain, and all being granted them which this text can afford them, it will make only for the abolishing of the yearly Sabbaths, but nothing for the abolishing of the 7th day Sabbath: for, suppose it granted, that the yearly Sabbaths, in v. 13.14. were signs of Sanctification, and Redemption by Christ, and therefore abolished; yet it will not follow, that the weekly Sabbath in v. 15.16.17. which was kept in memory of the Creation, and was a sign, that God created the world v. 17. must also be abolished, and so much for the foremost of my general answers.  
My other general answer to this text, Exod. 31.13 and te all their arguments hence deduced is this; suppose we that be the word Sabbaths in v. 13. is meant the 7th day Sabbath, yet it followeth not that because it is made a sign, or a sign of Christ, that therefore the Sabbath day must be abolished: for, we must know, that the sign of the Sabbath may vanish, & yet the Sabbath may remain still: for the clearing of this, consider with me, that the Sabbath may be considered abosolutly or relatiuly: absolutely without any sign, or relatiuly with its sign: like as an juey bush or the like sign hung up at a Vineteners' house; you may consider its absolute nature, as it is no sign, but as it is an juey bush only; & you may consider it relatively, as it it is a sign that wine is to be sold at that house; & these two may be parted; for take down the juey bush, & then it is no longer a sign, it hath lost its relative nature, but yet it is a bush still, so it retaineth its absolute nature: & thus the Sabbath, it hath an absolute nature, & it hath a relative & signifificative nature, now these two may be parted; for it may lose its relative nature as a sign, & yet retain its absolute nature as a Sabbath, just as in the similitude of the juey bush.  
But here happily some may ask of me, what it is which I cale the absolute nature of the Sabbath, & what the relative nature: To whom I answer, I count that to be the absolute nature of the Sabbath, which is not considered typically relatiuly, & significatiuly, even all, that is to be considered in the Sabbath, over & besides its typical & significative nature, that is its absolute inature: more particularly, the absolute nature of the Sabbath, 'tis an holy rest, upon the 7th day, because God rested upon the 7th day, and all this, as commanded by God: in which absolute nature, are comprised these particulars, 1. a rest from labours, 2. a performance of sacred and holy actiones. 3. that both these be done on the 7th day: 4. that these three be done in imitation of God, because God rested on the same day, & blessed it, and sanctified it, Exod. 20.11. fifthly, that all these be so done, because God commanded them, Exod. 20.8.10. these 5. things are the absolute nature of the Sabbath: now for the relative nature of the Sabbath, it is whatsoever is added unto these 5. things significatiuly, to sign & signify any thing; thus the Sabbath was made a sign of the Creation & of Gods Rest on the 7th day, at the world's creation, Exod. 31.17. & thus was the Sabbath made a sign also of the Redemption, or of Christ's sanctification of us, as they would have it out, of Exod. 31.13. which being supposed, the Sabbath had a double relative nature, the one to signify the Creation as past; the other to signify the sanctification of Christ as to come: (which double sign being considered, my insueing instances, might be a little more distinctly carried, but as they are, it may suffice to give you a taste) and thus you have the absolute nature of the Sabbath declared, and also its relative or typical nature.  
I come now to show, that the Sabbath may lose its typical nature, & yet it may retain its absolute nature: & first I shall give you instances, where things had a double type or sign, & the one of them vanisheing, nevertheless the thing was observed still, with a respect unto the other sign that remained.  
The first instance for this purpose, shall be that Sacrament of Circumcision, considered as used, after the children of Israel were come into the land of Canaan: & here we are to note, that circumcision typed out two things; the one was, that God would give unto the Israelites the land of Canaan, Genes. 17.8. the other was, that God would make Abraham a father of many nationes, Gen. 17.7.4. & that God would be God unto Abraham & to his seed after him, Genes. 17.7. now after that the Isralits' the posterity of Abraham were come into the land of Canaan, & did inherit it, than was one of these things typed out by circumcision fulfilled, & then was circumcision to lose its relative & significative nature, as typing out Canaan to come, for it was come, & they were in it; & yet this sign of circumcision remained still in the Church, for many hundreth years, & that as having reference unto the other thing typed out by it, to wit, that God would be God unto the seed of Abraham, & that he should be a father of many nationes: thus you see, the action of circumcision remained in the Church still, when one of the antitypes was come: & why then may not the duty of the Sabbath day, remain still in the Church, after one of its antitypes be come; so long as an other of its antitypes is still in force? admit, the Sabbath was a sign of Christ to come, and so therefore it be no more kept as a type of Christ to come; yet may it still be kept in the Church, and so for ever, as a type or sign of the Creation: for our ages, and so all posterity unto the world's end, may as well keep the Sabbath as a sign of the Creation, as the jews and people of God did at any time: Why may not the Sabbath be retained, for one of its antitypes sake, as well as circumcision was retained for one of its antitypes sake?  
A second instance for this purpose, shall be that other Sacrament, the Passeover, considered as it was used after the Angel had smitten dead the first borne of the Egyptians, and passed by the houses of the Isralites: and here we are to note as before, that the Passeover was a type or sign of two things, the one was, that God would pass over the houses of the children of Israel's, & spare them, when at midnight he would destroy others. Exod, 12.11.12.13. The other was, that it was a sign of Christ our Passeover. 1. Cor. 5.7. Now after that the Angel had destroyed the first borne of the Egyptians, & spared the Isralites, than one of the types of the Passeover was fulfilled; nevertheless, the Passeover was retained in the Church for many hundreth years after; and this was because of the other type which was not then fulfilled:  
2 The Passeover could not be a sign, unto those Proselytes who joined to the jewish religion, when they were in Canaan, of their deliverance from the destroying Angel, who smote all the first borne of Egypt; and yet it remained as a sign to them, of Christ their Passeover to come: these Proselyte Gentiles left the jews, in that which was proper and peculiar unto the jew, that is, to use the Passeover as it was a sign of deliverance obtained by the jews only in Egypt, and joined with them in the use of the Passeover as it was a sign of Christ the common Passeover for jew & Gentile both; see Exod. 12.25.26.27. Now suppose the Sabbath was a sign of Christ, and therefore abolished in that respect, when Christ came; yet why may it not remain still, in that other respect, as it is a sign of the Creation? if it was so with the Passeover, it may be so with the Sabbath day: and, if those Proselytes who were Gentiles, did observe the Passeover, neglecting such things therein as were peculiar unto the jews, embracing such things only as were common to the jews and Gentiles both, why may not we Gentiles, lay aside the typical quality of the Sabbath, wherein it was peculiar unto the jews, & embrace the Sabbath in other respects; and as a sign of the Creation, wherein it was common both to jew and to Gentile?  
I come now to give you instances of signs, where all the typical & relative nature is abolished, and the absolute nature remaining still. 1. The Rock in the wilderness, its absolute nature was to be of a stony substance etc. And its use, for men to wash and beasts to drink at: Now this Rock was made a sign of Christ: For, they drank of the spiritual Rock that followed them, and the Rock was Christ. 1. Cor. 10.4. so this Rock was a Sacramental sign: now when Christ was come (if not long before) this Rock ceased to be a sign of Christ any longer, and so it lost its relative and significative nature; but yet it ceased not to be a Rock still, and of a stony substance etc. And to be useful for men to wash and beasts to drink at, it kept its absolute nature: and so, if the Sabbath be no longer a sign, yet it may be a Sabbath still, and all those 5 duties which are the absolute nature, forementioned, they may remain still: suppose therefore that they could prove, that all signs are abolished, or that all signs of Christ are abolished, yet it would never follow, that the Sabbath is abolished, any further forth then as it was a sign; it could lose but its relative and typical quality, like as the juey bush doth, when it is pulled down; than it is no longer a sign, but a bush it is still; and so a Sabbath it is still; for its absolute nature may remain still, to wit, 1. It's rest 2. its holy performances, 3. On the 7th day. 4. Because God did these things, on the same day. 5. Because God commanded them.  
A 2d instance may be this, the Bridegroom was made a type of Christ, as we read every where in the book of the Canticles, & joh. 3.29. Reuel. 19.7. so the Shepherd was made a sign of Christ joh. 10.11. and yet the death of Christ, hath not abolished these relationes; for we have Bridgroomes and Shepherds still.  
A 3d instance may be that of forbidden meats: we read of certain meats forbidden to be eaten by the law, as unclean Levit. 11.5.6.7. as the Coney, the Hare, and the Swine: now these were made signs and Shadows of Christ, Col. 2.16.17. But Christ being come, these beasts ceased to be unclean, and to be signs of Christ any longer Act. 10.14.15.12.13. Col. 2.16.17. so, than they lost their significative nature, but yet the same beasts lost not their absolute nature so soon as Christ was come; for these beasts were the same in nature and kind the which they were before, the Hare was an Hare still, the Coney a Coney still etc. And why may it not be so with the Sabbath day also? it may be a Sabbath, though not a typical Sabbath: or, the flesh of the Hare, Cony, and Swine, may still be refrained, in a political respect, as in Lent time; or in a religious respect, as in a fasting day: and why then may not the Sabbath day be abolished as a sign? and yet remain still, as a sacred time for God's worship? for the forbearance of these meats, was as much a type, as ever was the Sabbath day, & yet we may and do forbear them still: why then I say may we not still retain the Sabbath, albeit it was a type? may we not aswell observe the Sabbath now, which was a type, as forbear those meats now, which forbearance was a type?  
Here I must crave leave of my reader, to make a short digression, by way of defence of this last instance; you see I cale the Swine a shadow of Christ: this phrase is exceedingly distasted of some: by name M. Chappel, undertaking to confute some things in my former book publicly, took hold of this for one, and in reproachful manner said, this Author makes the Swine a sign of Christ, a Swineish argument, quoth he: which check was received by his auditory with great applause, insomuch as it hath been runge in mine ears, & cast in my teeth sundry times, by divers men, what a swineish argument, I used: now for the clearing of myself, see my former book on the Sabbath, at pag. 146. where I did affirm the swine to be a Shadow of Christ, & I proved it there by Levit. 11.5.6.7. Col. 2.16.17. now that it is so, this text of S. Paul's will bear me out; for he saith that meat was a shadow of things to come, but the body is of Christ: where S. Paul maketh meats to be shadows of Christ, as well as holy days, new moons, & Sabbaths, as you may see in the text: now what meats, were shadows, but the prohibited meats, forbidden to be eaten under the Law? & what meats find you in the Law forbidden to be eaten, but these the Hare, the Coney, & the Swine, as you may read Levit. 11.5.6.7. so then, these forbidden meats, the Hare, the Coney, & the Swine, were these which Paul counteth to be shadows of Christ: why then M. Chapel, may not I have leave to say, the Swine was a shadow of Christ, as well as S. Paul? & why should you make me a scorn, and a buy word, unto your auditory, & disdained in the minds of honest and well minded people? for aught I can see you might aswell have said the same words reproachfully of S. Paul, as of me, taxing him to have used a Swinish argument: This your error M. Chapel is by so much the greater, in that when you uttered these words, you preached out of this very text, the which I used in my book, to prove that the Swine amongst the rest, was a Shadow of Christ, to wit, Col. 2.16.17. now had you but well & rightly understood your own text out of which you then preached, you would never have accused me for useing of a Swinish argument. for it is your very text, that beareth me out in caling the Hare, Cony, & Swine shadows of Christ: and so I return whence I came.  
A 4th instance shall be that which my adversaries will assent unto: for they say the Rest in the Sabbath day, is a type of the reft in the Kingdom of Heaven, Heb. 4. & a sign of Christ, Exod. 31.13. Col. 2.16. & yet they hold the same Rest to be moral & still in force: & why then may not the 7th day, be abolished as a type, and yet remain as a sacred time for God's worship, & as a time to exercise mercy in towards poor servants, by releasing them from their labours wherein they have been spent the 6. days before? why I say may not the time remain still, as it is an help and a furtherance unto those moral duties of rest, & the worship of God? it is to be wondered at, to see men go about to reject & abolish such things as were, are in themselves, and may be helps & furtherances of Moral duties.  
A 5th instance shall be the feast of Pentecost or Whit-Sunday, which was a jewish feast day or Sabbath day, as you may read in Levit. 23.15.16.21. & it was also a sign, or Shadow of Christ to come, as you may see, Col. 2.16.17. & so it was abolished: nevertheless, we Christians do keep this feast day, & sanctify it as a Sabbath day once every year; for as Peter did preach upon the day of Pentecost, Act. 2.1.14. so doth our Church upon Whit-sunday; only we have cast of that shaddowish respect which it had amongst the jews, of being a sign of Christ to come: wherefore, by the constant practice of our Church, it appeareth, that a jewish ceremonial day, may be retained in our Church, so be the ceremonies of it be rejected: if then pentecost, a ceremonial feast or Sabbath day, may be retained in a Christian Church, why may not the 7th day Sabbath also be retained amongst us? yea if it could be proved a sign of Christ to come: thus by this instance you see, that a Sabbath day may remain, after its significative nature or quality be vanished.  
Thus I have finished my two general answers, the former, showing that the 7th day Sabbath, is not spoken of in their text, Exod. 31.13. but only the yearly Sabbaths: the latter, showing that if the 7th day Sabbath were spoken of in their text, Ex. 31.13 yet no more is abolished of this Sabbath, but its significative & typical quality; but the absolute nature of the Sabbath, consisting of those 5 things forementioned, may still remain, to wit, 1. rest, 2. holy duties, 3. on the 7th day, 4. because God rested on this 7th day, & sanctified it. 5. because God commanded these things.  
My third general answer (that I may defend the moral Law, with every thing therein commanded unto a jot and title; and shun those foul and many absurdeties, which my adversaries rune into) is this: the Sabbath may be considered naturally & originally, & so I deny it was any sign: for the sign was not put into the 4th come. much less to its first institution, Gen. 2.3. or it may be considered accidentally & adventitiously, and so it became a sign after its institution, as in Exod. 31.13. so as the sign, was but accidental and extrinsecall to the Sabbath; it being added to it many hundreth years after its prime institution; and I know not how long after its promulgation on Mount Sinai: in this latter sense I yield it abolished, but in the former, I deny it: for as the Rock after it lost its typicalness, it still remained a Rock; so may the Sabbath; after Christ had abolished its typicalness, which was affixed to it, it may still remain a Sabbath, as it was originally at its prime institution; it may remain still, as a Sacred time for God's worship, & as a fit time to refresh man & beast in, spent with former 6 day's labour.  
Thus much for answer unto this their text, Exod. 31.13. wherein we have been the larger, because they stand so much upon it, as one of their strongest forts and surest holds, but how weak you see: there remaineth now but one text more of theirs to answer, and it is a main and chief one also, it followeth in this next section.   

SECT. XIX.  
15thly, they fetch an other & a main argument against God's 7th day Sabbath, out of this text, Col. 2.16.17. Let no man therefore condemn you in meat & drink, or in respect of an Holy day, or of the new Moon, or of the Sabbath days: which are a shadow of things to come: but the body is of Christ. But before I come to show you their arguments out of this text, against the Sabbath, let me first show you how absurdly they behave themselues, who would fetch arguments out of this text, against God's Sabbath.  
The first absurdety is this, that they do voluntarily & wilfully, without any constraint, set themselves in opposition, to an ancient ordinance of Gods in his Church: for this purpose, it is to be observed, not only that the Saturday, or 7th day Sabbath, was an ordinance of Gods, and in high honour in his Church; but also that it was one of the most ancient ordinances, that ever God established in his Church: for this Sabbath day, it did not only obtain like privileges, and honour equally, with the residue of the Morales, delivered upon Mount Sinai; but also, it pleased God to Sanctify this day at the very Creation of the world, as we read Genes. 2.3. So God blessed the 7th day & sanctified it: God did sanctify this day, & rested in it, making himself our precedent, beginning this holy Sabbath in his own person: now for any man to oppose any of God's ordinances, wilfully & not compelled thereunto is an evil, but to oppose so ancient an ordinance as is this Sabbath, is a fare greater evil: Baptism, and the Lords supper, are ancient ordinances in the Church, yet are they nothing so ancient, as be the Lords Sabbaths: whereby you see, that these patroness of novelty are enemies to antiquity; I mean, those who defend the Lord's day for a Sabbath, which is a novill thing, they are enemies to the Sabbath day, which is a most ancient thing: were it some novelty, or new upstart point in religion, which I speak for, it were tolerable that they should oppose it; but being so ancient an ordinance in God's Church, as that it is backed with the greatest antiquity; here to oppose, & that causelessly, is most absurd.  
Were they compelled hereunto or constrained, by the urgeing necessity of some portion of Scripture in the new Testament; or more specially, were they compelled hereunto by this one text of Scripture Col. 2.16.17. or by any thing therein contained, they might be excused: but seeing this text, as well as all others, may be so expounded, as it shall not any whit oppose this ancient Sabbath and ordinance of God; and seeing there is no collection or consequence, that is thence deduced against this ordinance of Gods, which necessarily must follow from this text, therefore they are altogether unexcusable that oppose it, & make it so odious before the people of God.  
Wherefore their absurdety appeareth, partly in this, that they will oppose an ordinance of Gods; yea one of his most ancient ordinances established in his Church: and partly in this, that they will set themselves against the same, voluntarily and wilfully, for no cause at all, but because they will do so.  
The 2d absurdety that these do fale into, by forcing this text Col. 2.16.17. & (so any other text also) against the Sabbath day, commanded in the moral law, is this, that hereby they are manifest enemies to the Law of God, I say, to the moral law of God Exod. 20. written by the finger of God Exod. 31. ●8. they bewray their enmity in this, that they are enemies to the Integrity and perfection thereof: they fear they should rune into judaisme if they should yield obedience to al● the ten commandments: for whereas the text saith, God spoke all these w●●ds, Exo. 20.1. yet these men will reject some of these words, namely, all those words which concern the 7th day Sabbath: thus they will not have as the Prophet David speaketh Psalm. 119.6. a respect unto all God's commandments. But they will serve God by halves, and by pieces; they will take and leave where and what they list in God's law: for they will not embrace and maintain the whole law of God, as God delivered it; but some pieces of it, they acknowledge, other pieces they renounce; and thus they deliver to the people but a part of God's will, and but a broken, partial, and imperfect law: if one part of God's law be good for us Christians, is not an other part of it good also? if the greatest part of God's law be good for us, is not the whole law, and are not all the parts of it good for us also? deprive us not of the Integrity and perfection of God's law.  
A 3d absurdety, committed by these is this; that they foully contradict themselves, by bringing this text Col. 2.16.17. against the Lord's Sabbath day: for, whereas the question betwixt them and me, is solely about the time and day, to wit, the 7th day, this their text which they bring against this day, it doth not so much as mention they word day at all; for the word days in the text Col. 2.16.17. it is not in the original, as you may perceive by this, that our translatoures have written it in smalller letters; the original hath nothing but the word Sabbaths: whereby I gather, that rather the Sabbaths, than the word day, and the time, are made a shadow of Christ: now the Hebrew word Sabbath, signifying a Rest from labours, as they will have it: if any thing therefore be a shadow of Christ, it is this Rest from labours: now they all teach and maintain, that the Rest in the 4th come. is moral and perpetual, and yet behold here, by this their text Col. 2.16.17. and by their argument out of it, they dispute against this Sabbath or Rest; for they make it a shadow of Christ, and so abolished; and so this Rest, it shall be moral & ceremonial; perpetual, and yet long since abolished: it shall be moral, by their Doctrine in the pulpit, and ceremonial by their arguments in Disputation: is not this a gross contradiction? for this text Col. 2.16. if it maketh any thing against the 7th day Sabbath, it maketh as much (if not more) against the word Sabbath and Rest, as it doth against the day and time, which is the thing in question.  
And this I make plain by this reason also; they say, that by the word Sabbaths in Col. 2.16.17. is meant all Sabbaths, both the weekly and the yearly Sabbaths; which if it be so, then look how largely the word Sabbaths, is expounded touching the yearly Sabbaths, so largely this word Sabbaths must be expounded touching the weekly Sabbath. for this one word (Sabbaths) cannot be taken in ij divers senses: now this word, in reference unto the yearly Sabbaths, doth includ both the time & day, and also the Rest & duties to be performed in that time and day, and so all are abolished as Shadows, both the Rest, and the day: just so it must be touching the weekly Sabbath, if it be meant in the word Sabbaths, than both the day and the Rest of the day also, must be included, and so day, and Rest, must be abolished, as shadows both?  
A 4th absurdety committed by these enemies to the perfection and integrity of God's law, is this, that by bringing this text Col. 2.16.17. (or any other text or texts) against the Sabbath day, commanded in the 4th come. hereby they do nullify & utterly bring to naught the 4th come. for, whereas the 4th come. commandeth the Sanctification of the Sabbath day; these men will by this text, prove this Sabbath day, to be a Shadow of Christ, and so therefore to be abolished: whence it must follow, that by their do the Sabbath day, commanded in the 4th come, is abolished as a shadow, which being abolished the 4th come. is nullified, and made as a cipher, it commanding just nothing at all: for, if these words (Sabbath day) be a shadow and abolished, than these 10 letters which are in these 2 words, may in sense be put away as abolished, and in the room of them put 10 cyphers: then whereas the 4th come. runeth thus; Remember the (Sabbath day) to sanctify it: why now according to these patroness of the Lords day, it may rune thus, Remember the 0000000000, to sanctify it: and thus they have nullified this commandment; for you see it now commandeth just nothing; unless they can tell how to prove unto us, by the virtue of their consequences, that God commanded two Sabbath days in his 4th come. the one upon the 7th day, the other upon the 8th day: sure I am, the jews never knew but one, and Christ never kept but one, and God spoke not in his 4th come. of Sabbaths, in the plural number, but of a Sabbath, or the Sabbath, in the singular number, as but of one singularly, and this one Sabbath, they have made a Shadow, and so abolished.  
Finally, whereas all Divines affirm, that some time or day in general for God's worship, is moral and in force by the 4th come. if this text Col. 2.16. be urged against the time and day, to wit, the Sabbath day, in the 4th come. than this absurdety also followeth, that there is not some time or day for God's worship, moral by the 4th come. the reason is, because look what was commanded in the 4th come. under these words (Sabbath day) the selfsame is a bolished by Col. 2.16. under the same words (Sabbath days) if this text be set against that: for these words must have as large a sense in Col. 2.16. as they have in Exod. 20.8. and so we shall have no time moral in the 4th come. for God's worship, which is contrary to all Divines.  
A 5th absurdety, which these enemies of the perfection and integrity of God's law, do fale into, by producing this text Col. 2.16.17, (or any other text) against the 7th day Sabbath, commanded in the moral law, is this, that they do set Scripture together by the ears, as they say; they make by their collectiones and by their consequences, one text of Scripture, to be at mortal wars with an other; & one text quite to overthrew and overturn an other; for example, the 4th come. it commandeth the Sanctification of the 7th day Sabbath, in most plain and express words, and yet for all that, they dare attempt to gather collectiones and consequences, out of an other text of Scripture, to wit, Col. 2.16.17. whereby they will abolish and nullify utterly that very thing, which was commanded in the 4th come. in express terms: is not this, to set Scripture at variance with Scripture, and one text against an other?  
It is the part of all Ministers to love God's law, and to their best to defend it, as the Title and Charter of their Sovereign Lord God: and for this end, they should labour and study, to reconcile such texts in the new Testament, as seem to oppose any thing commanded in the moral law: but these are fare from reconciling, who study to set the Law & Gospel at odds: I appeal unto their consciences, if ever they faithful attempted, to reconcile these two texts Exod. 20.8.10. & Col. 2.16.  
Nay which is yet worse, not this Scripture Col. 2.16.17. is set in opposition, against this Scripture Exod. 20.8. but their collectiones and consequences, fetched out of this Scripture Col. 2.16.17. by manes shallow reason, is set in highest opposition against this other Scripture Exod. 20.8. But for a bare collection and consequence, framed by man's purblind and feeble reason, that this should put to perpetual silence, an express commandment, a portion of Gods written word and will; yea overturn an ordinance of Gods, commanded in his moral law; then this, there can be no greater absurdety, no greater impiety: for this is to set man's reason, and consequence, in equal Throne with the most Highest: for man's reason shall be a Countermand, to Gods express commandment: yea, it shall take the upper hand of God; for it shall be more forcible, to overturn God's commandment, then is God's commandment forcible, to gainsay man's reason and consequence: if this be not blasphemy against the most Highest, let all men judge: and whither the Pope himself, hath more highly advanced his Authority, above the Scriptures, then do these men their consequences, let all men judge.  
A 6th absurdety is, that these men can find distinctions to preserve the Moral Law from being abolished, but none to defend God's Sabbath commanded in that law. 2. Let Anabaptistes bring these texts Exod. 31.13. Rom. 14.5. Gal. 4.10. & Col. 2.16. profanly, against Sabbaths in the Moral Law, and these my adversaries, will find answers and distinctions, to maintain some day in general, as moral in the 4th come: yea, to preserve the Lords day, in the 4th come. which God never put there; and yet will find, nor admit of any distinctions, framed, to preserve the Lords 7th day Sabbath, put there by God himself: they have an heart to defend their own inventiones, which they have thrust into the 4th come. but none at all, to defend what they find in the same come. placed there by God himself: they had rather overthrew it, then defend it.  
A 7th absurdety which these do fale into, by bringing this text Col. 2.16.17. (or any other) is this, that they dispute against Principles & Maxims, now who so will dispute against Principles, he deserveth to be answered with clubes, rather than with reason: as all Arts have their Principles, so hath Divinity her Principles also; now the 10 commandments, are as 10 foundation stones, whereupon a great part of the glorious building of Christian Religion doth stand; for all Religion standeth upon Law & Gospel; faith & works; and these 10 commandments, concern that part of Christian Religion, which standeth in works, to wit, in works of Piety & Charity. Now to dispute against any ordinance commanded in these 10 commandments, is to make a bold and  attempt, to remove and pull away, one of these foundation stones; or at least if not a whole stone, yet half, or some piece and part of a stone: and is it not a rash, bold, and adventurouse part of any man, to go about to alter, remove, take away, or diminish a foundation stone? yea, such a stone as God himselue the master builder hath laid, and not man? will they not endure it in Schools, to hear a man dispute against the Principles of Art, and shall it be borne, that men shall dispute against the Principles in Divinity? No man may there, contradict the Axioms of Aristotle, and shall men here, be suffered to contradict the commandment of God? Aristotle, & his axioms, are more honoured in Schools, than God, and his Laws, are among Divines: where fore the Schools shall rise up in judgement and condemn pulpits: for they honour Aristotle's precepts, more than these do Gods praeceptes; after I had handled the 4th come. I added sundry effectual reasons to move us unto the love of God's law; and is this all the love men will show to it, to seek out all manner of ways, how & which way they may for ever overthrew some part of it? where is love to God? where is any love to his laws for themselves sake?  
Furthermore, all other Scriptures, especially if they be such as need exposition, they are to be brought unto the 10 commandments, as to the common standard; & Rule of trial, so as no exposition may be admitted of, which any way crosseth the 10 commandments; this is a common received Rule in the exposition of Scripture: but if these new Sabbatharians may have their will, the 10 commandments shall be no longer a standing Rule, for the expounding of other darksome Scriptures; this star, which guideth us in our navigation to heaven ward, shall be plucked out of the firmament: for the Rule itself shall be questioned, whither all the parts of it be a Canon, Rule & touchston of trial, or not: for they will question the 4th precept in this Rule: & thus we shall have no certainty, in the Scriptures, no judge in scriptures darksome; we must I think err long, to the Pope again, to be a judge in Scriptures doubtful: nay these men do not only doubt of some part of this Rule, but they dare dispute against some part of it, in right down terms, & they will bring Scripture also against it, as Col. 2.16.17. but as the Devil brought Scripture against Christ, Mat. 4.6.  
But since they will question some part of this rule, why may we not by as good leave, question the whole rule, even all the 10. commandments? I can with Libertines & Anabaptistes, bring Scripture too against all the 10. come. as well as they can against the 4th come. see Ephes. 2.15 where it is said, that Christ hath abrogated, the Law of commandments: whence a man might argue, if he would be so absurd & profane, against not only something in the 10 commandments, but also against every thing in the 10 come. again, Hebr. 7.12. If the priesthood be changed, then of necessity must there be a change of the Law: whence a man might also say something against the whole Law, & bring Scripture to backe him too: but forasmuch as the Law, that is, the Law Moral, is an excellent Rule of our lives, & a notable Rule, for the expounding of other hard & darksome places of Scripture, therefore we will not be so absurd as to question it, lest so we fale to question every thing, & leave no certainty in the Scriptures, nor any thing that might be a Rule & a light unto other Scriptures, & in conclusion, be driven to the Pope again, to determine of the sense of Scripture for us. So much for this their absurdety, that they deny Maxims in Religion, and Principles in Divinity, who deny the 7th day Sabbath, & dispute against it,  
One absurdety more is, that they who allege this text, Col. 2.16. or any other, against the Sabbath day mentioned in the Moral Law, they herein shake hands, & join with lawless Libertines & Anabaptistes, who do by these texts, oppose God's Sabbaths, & so live profanly without any Sabbath, & conscience of this divine ordinance: & shall we Protestants, shake hands with Anabaptistes, in overturning God's Sabbaths? God forbidden.  
Thus having shown, the divers & sundry gross absurdeties, which they rune into, who bring this text, Col. 2.16.17. (or any other) against the Sabbath day written in the Moral Law; now in the next place, let us see their arguments out of this text, that so we may answer them; their arguments are two: the one of them is this, that by the word Sabbaths, or Sabbath days, in this text, Col. 2.16. is meant all Sabbath days, universally & generally; & so if all Sabbath days be abolished, than the 7th day Sabbath also is abolished.  
Hereunto I answer, there is a Law Moral, & a Law ceremonial, now when we read, that Christ hath abolished the Law of commandments, Ephe. 2.15. & again, that Of necessity there must be a change of the Law, Heb. 7.12. if any man should press these texts to the abolishing of all laws, we would answer them by distinguishing of Laws, into Moral & ceremonial; saying, that these texts do abolish only the Law ceremonial, but not the Law Moral: So may I answer them, in this point: for the Sabbath day is a branch of the Moral Law: for it is written in the Moral Law, & commanded in the Moral Law; wherefore, I answer them by distinguishing thus, there be weekly Sabbath days, commanded in the Moral Law; & there are yearly Sabbath days, which were never written in the Moral Law; Levit. 23.24.39. now this their text may be understood only of these yearly & ceremonial Sabbaths, & not of the Moral & weekly Sabbath: & thus are these two scriptures, Exod. 20.8. & Col. 2.16. reconciled.  
And whereas they say, that all Sabbaths are meant in this text: I answer, that this all, may be meant of the ceremonial Sabbaths, that all those Sabbaths are abolished: for, there is, an all of them for they are many: so then, we may understand this text, to abolish all Sabbaths generally, that is, the generality of all yearly Sabbaths; since there is a generality of them: or, by all, we may understand all these Sabbaths excluded the Morall-Law, or Tables of stone, that is, all the Sabbaths written in the ceremonial Laws: & so the 7th day Sabbath is not touched in this text: thus you see, there is no necessity at all, why they should hale in the 7th day Sabbath into this text; for a fit distinction may salve all: wherefore if they will violently wring the 7th day Sabbath into this text, it is wilfully done of them, to satisfy some corrupt humour or other: you see this text may safely & sound be expounded of the annual Sabbaths only, without any the least violence offered unto this text.  
Furthermore I answer, it is to be observed, that the Apostle speaking here of Sabbaths which are a Shadow, he doth not say all Sabbaths. useing the general particle all, but he speaketh indefinitely, saying, Sabbaths, or Sabbath days, without this word all: & therefore may be understood but of some Sabbath days particularly: It is true indeed, that the Apostle speaketh of Sabbath days, in the plural number, but yet it doth not thereof follow, that therefore he spoke of all Sabbath days generally: there's a difference betwixt a plurality & a generality; between Sabbahts plurally, & Sabbaths generally: for the Apostle may make Sabbaths plurally, that is, many Sabbaths, to be Shadows: & yet not make Sabbaths generally, that is, all Sabbaths, to be Shadows: for example, a man may say, the Trees do shadow me; and yet all Trees in the world, do not shadow me. Again Ministers teach that the bread in the Sacrament is the very body of Christ: & yet it followeth not that all Ministers do teach so; for protestant Divines teach the contrary: so might Paul say, that Sabbaths were a shadow, & yet neither say, nor think, that all Sabbaths were a shadow: and thus is their former argument answered.  
By the weakness of which argument, we may see the weakness of their love to God, & his ordinance, & to his Laws: for strong love, would never permit them to raze down to the ground, so honourable an ordinance as God's Sabbath, & to oppose God's Law, the 4th come. with so weak an argument: and what would be the issue, if they might obtain their desires? why this, God's Law shall be mangled & defaced: it shall be denied its integrity & perfection: it shall be made a Monster, partly moral partly ceremonial: & way made for Anabaptistry, & the flood of profaneness to flow in upon us, by the want of God's Sabbath.  
An other argument they draw out of this text, against the Lords 7th day Sabbath (for they are wondrous eager upon it, & desire exceedingly to find, or make if they cannot find something to defeat God & his Church of the Sabbath day) & for this purpose, they will feign a necessity upon it, that by Sabbaths in this text, we must of necessity understand the 7th day Sabbath for one: because (say they) under the words Holy day, is meant all the ceremonial yearly Sabbaths, & so then under the words Sabbath days, must be meant the weekly Sabbaths.  
Hereunto I answer, that it cannot be proved, that under these words Holy day, all yearly Sabbaths are comprised: for it may be that none of the yearly Sabbaths are therein comprised: to make this appear, let it be observed, that the word translated Holy day, doth signify also a feast, & the words translated in respect, may be translated in part; & so for these words in respect of an holy day, you may have in room of them, these words, in part of a feast 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & then the text should rune thus; Let no man condemn you in meat, & drink, or (in part of a feast) or of the new moon, or of the Sabbath days etc. Now the question is to know, what days are signified by these words, in part of a feast: & for this purpose, look into Levit. 23.34.39. where you have two feasts mentioned, & either of them were to last 7 days a piece: now the first day of the 7 should be a Sabbath day, & likewise the 8th day should be a Sabbath day, as the text speaketh, v. 35.36.39. now forasmuch as the first 7 days were the whole feast, when the first day of those 7 was taken out for a Sabbath day, than the 6 days remaining, which went between the two Sabbaths, these were the part of a feast: and these 6 days, being the part of that ceremonial feast, these were those which S. Paul might say were a Shadow of Christ; & so abolished: so now you see, what days they were, which S. Paul speaketh of, under these words translated Holy day; & which may be translated, in part of a feast: hereby is nothing else signified, but those 6 festival days, which went between the two Sabbaths, & were a part of the whole feast, which lasted by the Law 7 days. so then, whereas they would have all the ceremonial Sabbaths, comprised under the words Holy day, inconclusion you see, there's none of them at all comprised in them: for the Apostle may be understood to speak only of those 6 days which went between the 2 Sabbaths, but were no Sabbaths themselves: & so it will not follow, that by the word Sabbaths, in Colos. 2.16.17. must be understood the 7th day Sabbath.  
In conclusion, let me show you what may be understood by these words holy day, or, in part of a feast: and these words Sabbath days: by those words holy day, or, in part of a feast, may be meant those 6 festival days, which went between the ij Sabbaths, but were no Sabbaths themselves; & then by those other words in the text Col. 2.6. Sabbath days, may be meant these ij Sabbath days, which were the bounds of the 6 festival days, to wit, the first day, and the 8th day v. 35.36.39. together with all other annual Sabbath days.  
But if this pleaseth not, then thus, by the words holy day, or rather feast, you may understand the Apostle to speak of those ij feasts of 7 days a piece, in v. 34.39. joining the first day Sabbath, with the following 6 days, and both these to make up one feast consisting of 7 days: only then these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must be translated rather in respect, then in part: for the words may be rendered both ways: now if you put the first day Sabbath, unto the 6 festival days; then by these words Sabbath days in Col. 2.16. may be understood the 8th day Sabbaths which followed the 7 festival days, and also all other yearly Sabbaths with it, as those mentioned Levit. 23.7.8.21.24.27.32.  
Or, if this yet pleaseth not, (for they are hard to please, so eager they are against the Lords Sabbaths) then thus, if by holy day, or feast, you will needs understand all days, both the feasts of 7 days a piece, and all other single Sabbath days forementioned; then by the word Sabbaths, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Col. 2.16. the Apostle may be understood to speak not of the Sabbath of days, but of the Sabbaths of years, of which you may read Levit. 25.4.8.10.11. where you have mention of the 7th year, to be kept for a Sabbath, & likewise of the 50th year, the year of jubilee; so in all these ways, the 7th day Sabbath is not spoken of.  
By all which answers it may appear, that it is no impossible thing to reconcile these two Scriptures Exod. 20.8.10. & Col. 2.16.17. for, it appeareth, how many ways the Apostles words may be taken, and still the Sabbath day, written in the Moral Law, not touched at all, by this text Col. 2.16. and are they not wilful and malicious enemies, to the perfection of God's Law, & to his ordinance the Sabbath day, who when the Apostles words may be taken any of these ways, or some of these at least, so as God's moral Sabbath may be preserved, but yet none of them will please them, but some other unnecessary sense, must needs be violently thrust upon us, and namely such an one as may perpetually destroy the Lord's Sabbath? why, is there no way to expound one text of Scripture, but so as it must overthrew an other? do men delight themselves, to make collectiones and gather conclusiones, out of one portion of Scripture, which shall overturn for ever, that expressly commanded in an other portion of Scripture? where is the fear of God all this while, and reverence to his word and ordinances? are not these men guilty of the sin of adding to God's word? Deut. 12.32. & of that curse threatened for the same cause? Reuel. 22.18? for like as they have added divers inventions to that text. Exod. 31.13. against God's Sabbaths; so have they added God's 7th day Sabbath to this text Col. 2.17. for the ruin of it: and, they have added this their invention to S. Paul's words, that he spoke universally of all Sabbaths, when he spoke but indefinitely of some Sabbaths.  
Three things more I have to add by way of answer, unto this text Col. 2.16. the foremost is this, that there are reasons in this text why it cannot be, that this word Sabbaths, should be understood of the Sabbath written in the moral law: the former reason is this, that all the other things mentioned in this text Col. 2.16. are such things, as never came into the Moral Law, as 1. meat & drink. 2. holy day, or feast, 3. new Moons: wherefore, this giveth us an hint, to conclude, that the other thing mentioned in this text, namely the Sabbaths, should be of like kind, to wit, such Sabbaths as never came into the Moral Law neither: for, who could think, that all the other words and things in this text, should be pure ceremonies, and such as never came into the moral law; and this one word only, to wit, (Sabbaths) should contain in it a Moral day, and ceremonial days; or, days some whereof were never wrote by the finger of God, as the yearly Sabbaths, and some such as God wrote with his own finger, in the moral law, as the 7th day Sabbath?  
An other reason fetched from the text is this, that if in this word Sabbaths they will includ the 7th day Sabbath, commanded in the Moral Law, then do they abolish by this text Col. 2.16. Not only the 7th day, and also the Rest, but also the very commandment itself, the 4th come. & that is abolished under these words, where it is said, that Christ hath Put out the handwriting of ordinances v. 14. In which words, the written 4th come. is abolished: and this I make appear thus; the 16th verse of this second Chapter to the Colossians, is a conclusion, as you may perceive by the note of inference used in it (Therefore) one of the premises whereof you have in v. 14. Now the Apostles argument is on this wise; If the handwriting of ordinances (which is the written Law, which commanded meat and drink, and holy days, new Moons, and Sabbath days) be put out, and taken away; Then let no man condemn you in meat and drink, holy days, new Moons, and Sabbath days: But the handwriting of ordinances, is put out, and taken away: Therefore, let no man condemn you in meat & drink, holy days, new Moons, and Sabbath days. The Apostles Minor, you have in v. 14. and his conclusion in v. 16. now forasmuch as it is a rule with Logiceans, that there must not be more in the conclusion, then is in the premises; hence it followeth, that if by the word Sabbaths in v. 16. they will understand the 7th day Sabbath, written in the 4th come. then by these words handwriting in v. 14. they must understand also the handwriting of the 4th come. or else there is more in the conclusion then in the premises, for the premisse, v. 14. speaketh but of the handwriting of ceremonies written by Moses only, but in the conclusion v. 16. if they will includ not only the ceremonial law written by Moses, but also a part of those things written by God in the Tables of stone, then in the conclusion I say, they have both Moses his handwriting, and also a part of God's handwriting, and so there is more in the conclusion then in the premises: wherefore to avoid this absurdety, they must understand the word handwriting in v. 14. to include not only the handwriting of the ceremonies by the hand of Moses, but also they must understand thereby, that part of God's handwriting whereby he commanded the 7th day Sabbath, which is the 4th come. and so you see they abolish the handwriting of the 4th come. itself, and so we shall have no 4th come. at all: thus you may see whereunto the opposition of God's Sabbaths out of this text Col. 2.16. tendeth, namely to the subversion of the 4th come. let them talk what they will of obedience to Gods 4th come. and that they have a respect with David unto all God's commandments, yet all is but talk and words; judge the Tree by the fruits; you see all their endeavours tend unto the subversion of one of God's Moral Laws; and this is the first of my 3. Answers, which I told you I had more to add.  
Now I come unto an other of my answers, and it is this, that they that expound this text Col. 2.16. of the 7th day Sabbath, commanded in the Moral Law, they do cross and contradict their own Authors; & such writers of their own, as are of high estimation with them: I will produce a few of them, in stead of many, that might be alleged: I will begin with M. Perkins who frameth an objection of some adversaries, which they make out of these ij texts Col. 2.16. and Gal. 4.10. saying, that if we observe any difference of days, now in the new Testament, than we are no better than jews: unto which texts M. Perkines thus answereth, That both these places speak of the feasts of the jews, and of d fference of days, that stands in force by the jewish ceremonial Law. Cases of conscience, Chapt. 16. Sect. 3. Pag. 108. Where you see M. Perkins, freeth this text Col. 2.16. from having any thing to do against the Moral Law; or against the difference of days in force by the Moral Law, by saying, that it speaketh of a difference of days, which stood in force by the jewish ceremonial Law: now the 7th day Sabbath was never commanded in the jewish ceremonial law, but in the moral law.  
Let us hear also what M. Dod saith in this point; he answereth to an objection framed out of this text Col. 2.16. against the Sabbath day on this wise: We must know (saith he) that here the Apostle speaketh of such Sabbaths, as are in the rank with the meats & drinks, whereof the spoke before, of which sort were the first day of every month, and the first and last days of every one of the 3 solemn feasts of the jews, of these he speaketh in the plural number, and not of the Lords Sabbath day, in the singular number, which hath a singular excellency, and, how ever times change, it never changeth: Dod on the 4th come. Pag. 132. In which words you see, M. Dod affirmeth, that this text Col. 2.16. speaketh only of the yearly Sabbaths, which the jews kept in their 3 yearly feasts; or 3 solemn feasts; & doth plainly deny, that this text saith anything of the Lords 7th day Sabbath, which he caleth the Lord's Sabbath day, in the singular number, by way of excellency.  
Of this same judgement, is M. Greeneham in his work upon the Sabbath: of the same judgement also, is M. Elton upon the Colossians, on this text Col. 2.16. of the same judgement likewise, is Doctor Ames in his Thesis touching the Sabbath. To these five, I might add many more, that are of the same judgement, as themselves cannot but know, seeing they read them dally: one more I will add who is newly come forth, M. Richard Byfield against M. Brerewood on the Sabbath, who saith in express words, that this text Col 2.16. doth not abolish the Sabbath day in the 4th come. but those other Sabbaths etc. See him Pag 130. Thus you see, that they who would have the Apostle to speak of the moral Sabbath, mentioned in the moral law, as M. Chappel & his 9 confederates would, they are contrary unto Divines of great note of their own side.  
Objection; say they, why do you allege M. Perkins and M. Dod, and others, why they do not defend your opinion for the 7th day Sabbath, do they? Hereunto I answer, it is not my purpose in this place to allege them, as if they spoke for the 7th day Sabbath: but only for this purpose, to show that they, even thire own Divines will not endure it, that this text Col. 2.16. should be pressed any further, then against the jewish ceremonial law: and that it concerneth not the Lords Sabbath day, spoken of in the 4th come. singularly, but those yearly Sabbaths, spoken of plurally etc. This is all I aim at by alleging their Testimony, now the Testimony of a man against himself, is ever accounted strong and good: & for me to produce one of my adversaries to justify my cause, it is better and more forcible, then if I should allege an ●undreth Divines, that are of the same judgement with me: and so much for this point.  
My third answer to this text is this, suppose we that the 7th day Sabbath were a shadow of Christ by this text Col. 2.17. yet ●ence will nothing follow necessarily, but that the Sabbath is abolished as touching its typicalness and shaddowish quality, that so it shall be no more used as a type or as a shadow of Christ to come: but for all this, it may remain still, as a sacred day and time for God's worship, as a day to keep memory of the Creation still, as a fit time to refresh man and beast in, by Rest from the toilsome labours of the former Six days, and so as an help and furtherance unto these moral duties of Rest from labour, and performance of religious exercises. For the clereing of this, I refer you to what hath been said in Section the 18. only here let me give a touch: Circumcision, and the Passeover, having either of them a double type or sign, when the one was fulfilled, yet these Sacraments were used with respect to the other unfulfilled; and admit the Sabbath should abolish as a shadow of Christ, why may it not remain as a sign of the Creation? Exod. 31.17. The difference of meats is abolished as a shadow of Christ, but remain, as in a fast; and admit the Sabbath be abolished as a shadow of Christ, why may it not remain, as an help and furtherance unto moral duties? and if the Proselyte Gentiles, observed the Passeover with the jews, neglecting such things therein, as were peculiar unto the jews, and only observed such things therein, as were common to jew and Gentile both (as hath been shown in Sect. 18) why may not we Gentiles, neglect the Sabbath as a shadow of Christ, wherein it was peculiar unto the jews, and observe it still in such respects, as it is common to jew and Gentile both? as it is a sign of the Creation? and as it is an help and furtherance unto other moral duties? so much for answer to this text Col. 2.16.17.  
And thus like a friend to God, his law, and ordinance therein, I have reconciled these two texts Exod. 20.8. & Col. 2.16.17. the which other men do make to fight together, like deadly enemies.  
Before I conclude this Section, let me render a reason why I do on all occationes distinguish, betwixt the 7th day Sabbath & the anniversary Sabbaths: my reasons are these 1. because the 7th day Sabbath is more ancient than the yearly Sabbaths: for these began but after the giving of the Law; but that began before the giving of the Law. 2. Because God Sanctified and hallowed the 7th day Sabbath in a special manner Genes. 2.3. the which honour he did not to the yearly Sabbaths: these were holy but by precept, but that also by Precedent: these were holy but by destination only, but that was holy by consecration also. 3. Because they are distinct in themselves, the one being once every week, the other once every year. 4. Because God placed the weekly 7th day Sabbath in his moral Law, and in the heart or first Table thereof, but the yearly Sabbaths were excluded thence, and never came into the Tables of stone. 5. Because the 7th day Sabbath was a sign of, and kept in memory of the Creation, which belongeth unto all men alike, but so was it not with the yearly Sabbaths: there is good reason therefore, why I should distinguish the weekly Sabbath, from the yearly Sabbaths, according as I have done in all my answers.   

SECT. XX.  
Having in the former Sections of this Chapter, answered all their arguments brought against the Lord's Sabbath; so as it manifestly appeareth, that it cannot be proved, that it is abolished, but that it is still in force: now in the last place, I purpose to spend this last section of this Chapter, in a Disswasory-declaration of the common sin of our time, to wit, the sin of Sabbath breaking.  
And here I would not be mistaken, at the very Threshold & entry of my discourse: for by the sin of Sabbath-breaking, I do not understand the sin of profanation of the Lords day, which now a days is called the sin of Sabbath-breaking, by our Ministers: for they in this point, make more sins, than ever God made: they deal by the Lord's day, as players do with some of their fellows, whom they make a Counterfeit King, in the sight of the people, by putting upon him some robes & ornaments, like those of the true King; & thus do our Ministers; that they might honour this Lord's day, in the eyes of the world, they have made it a counterfeit Sabbath day, and that by miscalling of it, Sabbath day: like as if a man should cale one man, by an other man's name: thus they have rob the 7th day, of its proper & honourable name, that they might robe and deck with it, the 8th day: but to leave them to their vanities & counterfaitings; by Sabbath day, I mean the 7th day from the creation, the Saturday, & day where on God himself Rested, & which is mentioned in his Moral Law; and by the sin of Sabbath-breaking, I understand the violation and profanation of this day, contrary to God's express commandment.  
The people guilty of this sin, are both Ministers and people: for the people first; let them know, & take special notice of it, that they lay under the guilt of the sin of Sabbath-breaking, unto this day: & without repentance, are liable to those curses, threatened in the book of God, against transgressors of the Laws of God: I speak what I think is the truth in my soul & conscience, & I have good cause thus to think; for, you have seen that it cannot be certainly & infallibly proved, to the undoubted satisfaction of any man's conscience, that ever God did abolish this Sabbath day; now if it cannot be most evidently & apparently proved, that it is abolished, then though there could nothing be said for it more, yet it is a sin to profane it: but I have more to say for it, as you shall hear in the next Chapter, for time to come therefore let men beware, that they do no more profane the Lords Sabbath day; it will be a dongerouse matter to sin, & go on in sin, after admonition and information; this let them take notice of, as being forewarned, that they do live and lie in the weekly breach, of one of God's Laws: for every 7th day or Saturday, they do not only neglect the worship of God, but also notoriously profane the Lord's Sabbath day, by buying and selling, by riding and going too market and fro market, by ploughing and carteing, by working in their Shops and howsen, every man in his several trade and occupation, and by doing the most base drudgery and kitchen works, on this sacred day: when God should be most in our minds, than he is furthest from our thoughts: let this be thought on, by all such, as make any conscience of God's commandments.  
But hereunto the people will reply, saying, Alas, what would you have us to do? we are no scholars, if it be an error, it is in our Ministers and teachers, & not in us; you should do well to apply this doctrine unto our Ministers & not unto us; we cannot judge in such matters of difference & difficulty etc. To whom I answer, Alas, indeed, I pity you from my heart; this your error is radically indeed in your Ministers, for the blind, do lead the blind; nevertheless you have your share therein: because you justify their do, & approve of their sayings & doctrines in this point: Gods proceed are on this wise, that if the Minister doth not admonish the people, of those things which are sins: the Ministers indeed shall answer to God for thy blood, but what will this avail thee? for Thou shalt die for thine iniquity, as you may read, Ezek. 33.8. & for this cause, it is fire, I should give you notice thereof, albeit I mean to lay the chiefeload upon your Ministers backs. lastly whereas you plead, that you are not able to judge in such points as these. Hereunto I answer, that men should be ashamed to say they cannot judge, considering the time, as the Apostle speaketh; for men have now been trained up a long time in the doctrine of Christian religion, & therefore should be able to judge; the Apostle biddeth us to Try all things, & keep that which is good, 1. The 5.21. & again he saith, I speak as unto them which have understanding: judge ye what I say, 1. Cor. 10.15. Here you see the Apostle would have common people to be judges of that which he taught; & such were those noble Bereans, Act. 17.11. wherefore you ought to judge of this point, & to this end to read about it, to confer of it, and to study it: It is true, were it a point to be studied out, by your own labour, from the root of it, there were difficulty in it perhaps above your capacities; but when a point is already studied to your hand, & a path way beaten out for your foot steps, now there is no invincible difficulty in the matter: it is true, that common people cannot plead a cause before the judge, yet can they judge, having heard both parties plead; people cannot preach, yet can they judge of a sermon preached; so in this point of the Sabbath, though people could not first find it out, nor yet dispute it when found out, yet can they judge of the cause when they see it laid plainly open before their eyes, if they will open their eyes to see it, & they may judge of the cause, when they have seen it pleaded on both sides; to this end I have penned this book, wherein you have the arguments on both sides, plainly laid down, so as you may easily discern the truth, from error.  
Yet further, to take away all excuses; the point in question, touching this Sabbath day, commanded in the Moral Law, it is A Catechism point: for all the 10. commandments, they are Catechism points, like as are the Creed, & the Lords prayer: now it hath pleased Almighty God, to lay down these Catechism points, of all other points in religion, most plainly, & most familiarly, that he that runeth may read them; the 10 commandments are expressed to the capacety of the meanest in the Congregation, & of all the 10 commandments, there is not any one laid down in more familiar & easy terms & words to be understood, then is this 4th come. touching the Sabbath day; for God hath most lively & plainly, painted & pointed it out from all other days of the week, so that no man can doubt, which day of the week is that which God would have for his Sabbath day; no nor yet what duties God requireth to be done in that day: it is plain, that that is the day, which is properly called Sabbath day, in Scripture account; & which is the 7th day in Scriptures account, namely our Saturday: & the duties are Rest, & Holy actiones performed in that Rest: these things are so plain in the come. as they need no exposition; for they are put down in so many words, in the come. now, what need then is there of such store of learning, to attain to the knowledge of these things, as if common people could not understand them, nor any but Ministers & men of learning could judge of them? men may as well say they understand not English, as to say, they cannot understand & judge which is the 7th day of the week, & what is meant, by Rest from labour, & performance of Holy actiones: for which is the 7th day, we cannot but know since the Sunday or Lords day, is the first day; & what is meant by Holy actiones, or sanctifying of the day, we know by the like actiones we perform on every Lord's day: a small deal of learning is enough for a man to judge of these points; wherefore that is but an excuse, for people to say they are no scholars, & they cannot judge of such matters; what can you not judge of your Catechism points, which you learned in your Childhood?  
I confess for all this, there is difficulty about this point, to such as are not exercised in it (& by the way, it is a shame for any man, not to be so well exercised in all Gods 10 commandments, as not to be able to defend them, unto the least jot & title against all opposers) but I desire thee good Reader, but to observe where the difficulty lieth: for the clearing of this, note with me these ij. things, The 4th come. &, the opposition made against this 4th come. For the former of these; the 4th come. together with the things therein commanded, are laid down most familiarly, & plainly, as hath been shown, so as there's no difficulty at all about that, no man but may easily understand, what it is which God requireth therein, & which day of the week God enjoined for a Sabbath: wherefore the difficulty that is, it is in the opposition, made by Ministers, against something commanded in the 4th come. now it is true indeed, that in this opposition, there ariseth difficulty, because they trouble the waters of men's understanding, by bringing many & intricate reasons out of Scriptures, against the Sabbath day written in the 4th come. which intricate arguments, if these Ministers would forbear, than there were no difficulty at all, all were as plain as a beaten path way; wherefore, since you see where the difficulty lieth, my counsel to all such people as plead ignorance, & want of learning in this controversy, shall be, that they would therefore rather follow God, than their Ministers: for God's way is a plain, smooth, easy, & beaten way, so as every man learned or unlearned, may easily know, what it is which God requireth in this Catechism point of his 4th come. but their Minister's way, in setting themselves to abandon and root out God's Sabbath, it is such a rugged way, & such a difficult way, full of so many secret & hidden windings & turnings, as people of common capacety cannot conceive it, nor judge of it, as themselves say: wherefore, my counsel unto these is this, that they rather take part with God, & with his Sabbath, then with their Ministers against God & his Sabbath: because God's way is an easy & known way, but man's way is an intricate & difficult way.  
And further, let them not dare to live in the weekly transgression of the 4th come. & profanation of God's Sabbath day, bearing themselves only upon this poor ground, that their Ministers say they may so do; & that their Ministers bring many arguments out of the Scripture, for the abolishing of God's Sabbath day, since those arguments (as themselves confess) they understand not, nor are able to judge of, for want of learning, when they hear or read them disputed of: the Apostle saith, whatsoever is not of faith is sin, Rom. 14.23. If then they cannot comprehend & conceive of the opposite arguments, brought against the Sabbath, when they are disputed too & fro on boths sides, how can they work in their callings on this Sabbath day? they cannot do it of faith, they must do it doubttingly, & so sinfully: wherefore the better & easier known way, is the surer & safer way, & that is to follow the example of God, resting upon the 7th day, because God rested on the 7th day; & thus much for people.  
I come now unto Ministers; the first thing I lay to their charge, is the profanation of the sacred Scriptures, and word of God, by wresting of many and sundry texts of Scripture, against the 4th come. and the Lords Sabbath day, therein mentioned: there are many and sundry texts of Scripture, both out of the old Testament & out of the new Testament, which they abuse against the Lord's Sabbath day, the particulars whereof you have heard in all this Chapter hitherto, and how vainly, impertinently, and frivolously they have used them, doth evidently appear by my several answers unto them: now do they not know, that one day they shall give an account to God, for taking God's Name in vain? and for unreverent tossing of God's word, hither and thither like a Tennis bale? yea which is worse, they turn the point of God's sword (his word I mean) against himself; setting Scriptures together by the ears: for they set abundance of Scriptures, both out of the old and new Testaments, against the Lord's Sabbath day, commanded to be kept by the 4th come. like as a man should set abundance of dogs upon a Bear: for they set all these texts of Scripture, against this one text of the 4th come: now what may be the ground of all this? I cannot device any besides this, that their minds are forestaled with a prejudice against God's Sabbaths, as that they are jewish and the like, and therefore down they must: and to this end, the Scripture must be set against them.  
It hath ever been the practice of all sober and Godly Divines, to study and endeavour the reconciliation of Scriptures seemeing to make opposition and contradiction: but these men are of a contrary Spirit: for having to do with Gods ten commandments, and by name the 4th come. they cannot abide to hear me speak of a reconciliation, and to make a reconcilment betwixt the 4th come. Exod. 20.8. and this text Colos. 2.16.17. but all their study and invention is, how they may make these two portiones of holy writ with others, to oppose one an other in the highest manner, & one to shoulder out an other: my endeavours are by a reconciliation, to cause an Harmony and sweet accord among the Scriptures, that so we may still retain a most ancient and profitable ordinance of Gods in the Church; but their endeavours are, to reject all reconciliation, & to cause a jar and discord in the Scriptures, that so they may deprive the Church of God, of a most ancient and profitable ordinance of Gods, commanded in his moral Law. This is a profane use and abuse of Scripture, to cause it to be at odds & variance with itself, when as by a reconciliation and fit sense, it may be made to agree & accord in a sweet Harmoney.  
The 2 d thing I lay to the charge of Ministers, is that they have lived a long time in this sin of Sabbath breaking, and transgression of God's 4th come. in their several families; the which without unfeigned Repentance, will make them liable unto all those Curses temporal and eternal, thereatened in God's word, against such as live in the transgression of God's Laws. And further, if still they shall in time to come, live in the wilful violation of this ordinance of God, I give them hereby to know, that they shall be guilty of a weekly sin, against God's 4th come. drawing down Gods curses upon themselves and their families, every Saturday or Sabbath day, week by week, so long as they so live.  
This error touching God's Sabbath day, is not like unto some other errors, which are errors in judgement only, but like unto those more dangerous and pernicious errors, which are errors both in judgement and in practice also; for you see, that such as are erroneously persuaded, that this sacred and Sanctified time, the 7th day Sabbath, is abolished; forthwith they fale to an erroneous practice also, & to trample upon God's Sabbaths, by profanation of them openly; and by calling them jewish reproachfully.  
But happily they will reply, saying, we do not throw down God's Sabbath, but God himself doth it; for it is God that hath abolished the 7th day Sabbath; and therefore you do ill to tax us for it: whereunto I answer, that it is false which they say; to father this their own deed upon God, is an heinous evil; that God hath not done this thing is apparent, in as much as none of all those Scriptures of Gods, which they have brought against this Sabbath, do necessarily abolish it, as you have seen by my answers unto them one by one, so it is not God then but themselves that have done it; and so I tax them justly.  
Yet further, Ministers are guilty, not only and alone of the sin of Sabbath breaking, in their own families, but also which is more fearful, they are guilty of the same sin committed by the people weekly: for what's the cause, why the people do not Sanctify the Sabbath day properly so called, is it not hence, because Ministers teach people that it is abolished, & jewish, and therefore they ought not to keep it holy? the people will lay the load of this sin, upon their Ministers an other day, when God shall rekone with them for it, crying out upon their Teachers, who misled them. S. james telleth us, if some man hath converted an other from his error, he shall save a soul, and shall hide a multitude of sins jam. 5.19.20. If then this be an argument to persuade all men, to labour to bring their brethren out of errors, because so they shall hide a multitude of sins: what a terror than should it be unto all Ministers, to think that they have seduced the people, and led them into errors; for thus they have opened a fountain of sins: for every single person in their congregation, Master & servant, Mistress & maid, Parent & child, every one of these do hereby fale into the sin of Sabbath breaking every week, that is 50 times in one year, so as if a man hath lived but a matter of 40 or 50 years, he is guilty of the breach of God's 4th come. Twenty hundreth times; what a multitude of sins are here! & all these are the Minister guilty of; these are the multitude of sins committed by one single person in his congregation, but if a Minister hath 400 or 500 people, or a thousand people under his charge, what an infinite number of sins is he guilty of! let this be seriously thought on.  
Furthermore, if it doth come into the heart of the Magistrate at any time, to think of a reformation (as God grant it may) what is it that quencheth that motion of God's Spirit in him? is it not this, that he bethinketh him that his Minister, and so other Ministers, are of a contrary judgement, affirming with one consent, that this Sabbath day, is abolished, and ceremonial, & jewish? so then, Ministers are not only guilty of the breach of God's Sabbaths, among the people for time past, but also they hinder Reformation, in the people, in whose power it is to make Reformation: By the mercy of God, we live in a kingdom, that is governed by Christian Magistrates; and under such governors, as have already made reformationes, in many things, wherein they have been informed by the Clergy; and I verily believe, they would as willingly take this point into their considerations, if moved thereunto by the Ministry, as they have done other things: but behold, they who should inform them, and cale upon them, are dumb and silent; nay enemies and adversaries to the cause! wherefore, that this Sabbath breaking is defended by Authority, and not reform, but the reformation of it opposed by Authority, this is to be imputed unto Ministers; let this be seriously thought on.  
Hereunto happily some will reply, but these Ministers who do these things; are very zealous & godly men etc. To whom I answer, the more zealous the worse, & the more godly the worse: it were enough for the most godless & profane men, to set themselves against an ordinance of Gods, & to oppose his Sabbaths; but for men fearing God, & zealous for God, that these should show themselves so regardless of God's ordinance, & such enemies to his Sabbaths, this is in them a double iniquity: for, who but they should stand for God, and defend his Sabbaths?  
In the third place, I lay many things to the charge of such Ministers as do oppose Gods ancient Sabbath: as 1. that thereby they have defaced God's royall-Law, mangled it, & rob it of its integrity & perfection: they have diminished the complete number of Tenn Commandments: they have made it a morall-ceremoniall Law, an hotch potch; a very Monster. 2. They bewray a great want of love unto God's Law, they do not love it for itself: for they endeavour might & main, to overthrew a part of it: yea they are horribly partial, in that they will defend all the other parts of God's Law, against Anabaptists; but will not defend this part also against them. 3. They open a flood gate to impiety and profaneness among people; & draw us to Anabaptistry, by throwing down Gods Sabbaths. 4. They are guilty of that sin in Deut. 12.32. and of that curse in Reuel. 22.18.19. threatened to such as do either add to God's word, or detract from it: for by that text, Ex. 31.13. they have unnecessarily detracted from God's Law, the 7th day Sabbath; &, to that text, Colos. 2.16.17. they have unnecessarily added, the 7th day Sabbath, for the ruin of it: now in thus doing, they behave themselves, like men, that are weary of God's service, as if it were a burden unto them to sanctify God's Sabbaths, & as if it grieved them that God's Sabbaths should be moral: were it not thus with them, they would never manage such arguments and Scriptures against God's Sabbaths as you see they have done, oh prejudice! oh temporising!  
But admit, that by reason of swaying with the times, a prejudice against the Sabbath as jewish, is fastened in their breasts, I see no cause why they should reject the Matchless example & precedent of God himself, Exo. 20.10.11. is this Jewish too? for they cannot abide it, that the Church and people of God, should be imitators & followers of God like dear Children: that is, that they should labour on those days wherein God wrought, & rest on that day wherein God rested, & sanctify that time which God sanctified, yea and also commanded: but like men, that loved not to be like God, they will have the people rest when God wrought, & work when God rested, & profane the time which God Sanctified: they had rather go any way, then tread in God's steps & follow him.  
The last thing which I lay to the charge of Ministers, is that they have taken away one whole come. from the 10. commandments: in the former point, I have taxed them for takeing away some part of a come. but here I tax them for taking away a whole come. by name the 4th come. and this I thus make good against them; 1. They have taken away the time, to wit, the 7th day, in the come. the which being gone, there is no day time left in the come. so that an hour upon any day in the week, spent at a Lecture, in prayer, singing a Psalm, & hearing God's word, is as much as the 4th come. can now require, by their expositiones: now therefore the 4th come. needeth no longer go thus, Remember the Sabbath day: for it may go thus, Remember the Sabbath hour: 2. They have abolished the duties in the day, to wit, rest, & Holy actiones: for the word Sabbath signifying rest, this rest they have abolished, by making the word Sabbath & rest, in the 4th come. a sign, Exod. 31.13. and a Shadow, Colos. 2.17. & so abolished; now if the Sabbath and rest be abolished, then may men labour in their callings every man in his own house severally; & this taketh away holy Assemblies in the congregation, & all public duties of a Sabbath: & thus have they abolished by their corrupt glosses & expositions, both the time, & the duties to be performed in the time, now these being gone, I pray show me what is left behind in the 4th come. for they have abolished every thing that was commanded. 3. By making these words Sabbath day a sign, Exo. 31.13. and a Shadow, Col. 2.17. and so abolished, thus they have taken away the Substance of the 4th come. & left us nothing but a shadow; so as now we may read the 4th come. thus: Remember the 0000000000, to Sanctify it: & thus much for the body of the 4th come.  
Lastly, they have taken away the Reason and Motive, which God took from his own example, & added it to his 4th come. Exod. 20, 11. this whole verse, v. 11. containing ij. most lively reasons & effectual, they have rob God's Church of the use of them; for they neither use them themselves, no neither can man else use them, unto the day we now keep: for God did move unto the observation of the Saturday & 7th day. 1. Because himself at the Creation rested on it. 2. Because he had blessed that day, & hallowed it, & so made it an Holy day. now these two reasons neither are, nor can be applied to our Lord's day: for God at the creation did not rest on our Lord's day; no neither did he then bless & sanctify the Lords day; for the Lord's day was not then known. Thus you see, how they haue made clear work; for they have taken away both the body of the 4th come. & the reason annexed to it by God; thus they have taken away the whole 4th come. head & tail, root & branch: it stands for us now only to look upon.  
Lo, now we may say with the Prophet David, It is time for thee Lord to work, for they have destroyed thy Law, Psal. 119.126. Thus since I have faithfully & plainly discovered this notorious error, I have done what in me lieth towards a reformation; only this remaineth, that with the residue of the congregation, I make this prayer unto God, That it may please him to bring into the way of truth, all such as have erred, & are deceived.     

CHAPT. V This Chapter containeth sundry & substantial arguments out of the word of God, proveing that the Lords Sabbath day, written in the Moral Law, is still in force; & so ought to be unto the world's end; like as are the other morales.  
I Have now finished the four first parts of my book: the first whereof was in defence of the Moral Law. The second was an exposition of the 4th come. with a discovery of the corrupt expositiones thereof. The third was an answer unto those Scriptures & reasons, which are usually brought to prove the Lords day, the Sabbath day. The fourth was an answer, unto those abused Scriptures, which are brought against the Lord's Sabbath day. And now by order I am come unto the fith part of my book, and herein I am to prove unto you, the perpetuity of the Lords Sabbath, and that it is still in force, and so ought for ever to be.  
Touching the Sabbath I note two things. 1. I see many learned and great Divines of late, prime men, and of the foremost rank in the Universities, both on this side and beyond the Seas, disclaiming and writing against the Lord's day Sabbath; but I see none of them show us where we shall have an other Sabbath, in the absence of this: as the former bewrayed their learning and judgement, so this latter bewrayed their forgetfulness: what, shall the Church of God be left without a Sabbath now? shall we turn from Superstition to Anabaptistry? I join with them in throwing down the Lords day for a Sabbath, but I dare not put an end to the work, when it is but half done.  
2. As those jews of old cried, the Temple of the Lord, the temple of the Lord, so I observe the Patrons of the Lords day, to cry out of the profanation of the Lords Sabbaths, the profanation of the Lords Sabbaths, as if they were the only friends to God's Sabbaths; whereas in deed & in truth, they are the chief enemies to them, and are foully mistaken in their judgement: for they are the Lords days which they mean, & not the Lords Sabbath days: if therefore any man may in a right account be said to be a true friend to God's Sabbaths, it is not they, it is he that writeth for them, and defendeth them against the world, and corruptiones of the time: he may indeed say with Eliah, I have been very jealous for the Lord of hosts: for they have forsaken thy Covenant, broken down thy Sabbaths, and I only am left.  

The Lords Sabbaths, are still in force: or, God's ancient 7th day Saturday Sabbath, is still in force.  

SECT. I.  
IN defending the Lords Sabbath, I purpose to observe this method: first I will prove the point by arguments less forcible, and then by arguments more forcible: first by arguments showing that it is a thing meet, convenient, and very befiting us to keep the Lords Sabbath, & then by arguments showing that it is a thing very necessary, in regard of God's appointment & ordination.  
By the way, whereas there are many light and trivial objections, usually brought against the Lord's Sabbath, and some place would be reserved to answer them, I think it unfit, to place them, after the point is proved by necessary arguments: for when Gods will is once known, there is no place left for carnal and trivial objections against it: and therefore I hold it better to place these objections, next after the point is proved by probable arguments, and arguments of conveniency: and so these trivial objections, shall rather come in by way of opposition unto arguments of conveniency, then unto arguments derived from God's ordination. Wherefore, I purpose to spend the first Section about arguments of conveniency, and the second Section in answer unto sundry objections, and then the third Section in arguments proving the point necessarily from God's ordination.  
To begin with the first of these, namely conveniency, and arguments less forcible; in handling of this point, first I will prove by sundry arguments, that it is meet we should keep a Sabbath day, one or other indefinitely; and then I will prove that it is most meet, & fittest, to keep the Saturday or 7th day Sabbath, before any other. (One reason moving me to handle these two points is, to prevent Profane and carnal men thus to think, why you have thrown down the Lords day Sabbath, & now therefore, what need we any more Sabbaths & c? I proceed therefore to give such reasons as may take place in a carnal mind.) For the former of these, I prove, that it is meet we should keep a Sabbath day, because it is a work of mercy: that this may the better appear; we will consider of it in respect of man & beast: touching man, we will consider of him generally, and then particularly: and first for man in general; it is a great comfort and work of mercy unto all men to keep a Sabbath day; for therein their bodies are exceedingly refreshed and comforted: for look as the Bed at night, is a great refreshment, unto man that hath been occupied all the day before in his painful calling; so is the Sabbath day, a sweet refreshment unto men, after that they have been exercised Six days one after an other in continual labours: the truth of this point every man findeth by good experience. We have a proverb, that men must work to day, as they may work too morrow: that is, that men do not so overworke themselves in one day, as they be unfit for work the next day: this proverb may well be applied to our present occasion, that men must work this week so, as they may work the next week also: that is, they must not so work and tire out their bodies, with continual labours in one week, as that they shall be unfit to labour an other week: now common reason teacheth, that man's body cannot endure continual and perpetual labours, day by day, without ceaseing all his life long; wherefore of necessity there must be a time for men to Sabbathize, & rest in from labours; & therefore it is meet that some one day in a week be set a part for rest, that so a man may so work one week as he may work an other also; it is a point of wisdom also, for men so to follow their works, as they may go on, & continue with them; & not like unskilful Riders, who ride galloping upon the spur in the forenoon, so as their tired horse cannot go in the after noon; wherefore, if men do but regard their own bodies, it is meet they should set a part a day to Sabbathize in, and rest from their labours.  
But suppose we, that some man's body, being of any oaky substance, & iron constitution, could hold out in labours, day by day everlastingly; yet how unbeseeming a thing is it, for man, whom God hath made Lord of all, to become a slave & a drudge in this world, working and tuging day by day without ceaseing like horse in a Cart? neither can men plead necessity; for, experience hath taught, that we can compass all our works within the 6 days: nor yet can the poor plead necessity, because of their poverty; for, as God gave the Israelites, twice so much Manna on the 6th day, as upon any other day, that so they might rest upon the Sabbath day; So hath God blessed the established order in our kingdom, of working but 6 days in 7, that the poor can now earn as much in 6 days, as they should do in 7 days, if it were customary for us to work every day; for did the poor work 7 days, the rich would give them the less for every day's work, so as they should but barely get a living then, and so much they get now; for because they work but a few days, therefore they have the more for every day's work, that so they might live of their work: thus much for men in general.  
I come now to men in particular, & by name unto Servants: It is needful that we keep a Sabbath, because it is a work of mercy unto Servants: now God was wont to take care for Servants, lest they should be unmercifully oppressed with labour, and therefore it is added to the 4th come. That thy m●n servant and thy ma●de may rest as well as thou. Deut. 5.14. what doth this teach us, but that masters must show mercy unto their Servants, by resting of their bodies, as well as of their own? for if the one hath need of rest, so hath the other: Solomon telleth us, that a righteous man, sheweth mercy to his beast Pro. 12.10. how much more than unto his man servant, and maid servant? were it not that we have good Laws in this case, providing for Servants, by forbidding masters to do their works on the Lord's day, some unmerciful, hard-hearted, and covetous masters, would work their Servant's day by day, until they were weary of their lives: the necessity of a Sabbath in this case, appeareth by the Laws now in force, whereby for the benefit ease and refreshment of poor Servants, it is enacted (no doubt) that many holy days shall be observed yearly & weekly.  
In the 3d place I come to Beasts, it is needful that we keep a Sabbath, that so we may show mercy unto our beasts: for God was wont to cale for mercy unto the labouring beast: In the 7th day thou shall rest, that thine ox and thine Ass may rest. Exod. 23.12. and it is a property (saith Solomon) of a good man, to show mercy to the life of his beast Pro. 12.10. and should a man labour his beast on every day week by week, he might soon have his skin. Thus fare we have considered of the needfulness ca Sabbath day, in civil respects.  
Now I come to show the needfullnesse of a Sabbath in religious respects: that God may be solemnly and publiky worshipped; & that the Church and people of God, may be further edified in their most holy faith; for these two causes, it is needful, that there should be a Sabbath day: I shall not need to spend time to amplify these two things; for they are so requisite and needful, that all men will grant me, that it is meet to have a day set a part for the public worship of God, & the edification of the Church of God: to omit what else might be said, the necessity of a Sabbath day appeareth in this, that our Church doth now celebrate many Holy days for the same ends, & not only the Saints days yearly, but also the Lords days weekly.  
2. It is meet to have a Sabbath day, because it is a thing of good report, approved & allowed of by all Christian Churches, now the Apostle calleth upon us to follow those things which are of good report, Phil. 4.8. & those things therefore which all Christian people approve and allow of, are meet to be had in use. Papists they allow of resting from labours, and the public worship of God constantly upon one day of every Seven: Lutherans do the like: and Anabaptists, how ever they keep no day by Divine Institution, yet they keep, and hold it fit to keep one day in Seven, wherein they rest from their labours, and perform public worship unto God. lastly, all Protestants do allow and approve of one day in Seven, as fit to rest in from labours, and to worship God publicly: so here is a cloud of witenesses, holding it meet to keep a Sabbath day, and a thing of good report. If we should ascend unto the primitive Churches who lived next after the Apostles, we shall find that they held it meet to keep one day in 7 and sometimes more, for the Service of God, and to rest from labours: thus we have a general and joint consent of all Churches, both now living, and from the Apostles times, that it is a thing meet to rest, and serve God publicly one day in a week: and so we have proved this point, namely, that it is meet & convenient to keep a Sabbath day indefinitely, one in 7 days.  
Now I come to prove, that of all the days of the week, the 7th day, or Saturday is the most fit day: my first reason is, because God Almighty Rested rather upon the Saturday then upon any other day, Genes, 2.3. and therefore it is meet we should imitate such a precedent: were a man to make his choice on which day of the week to Rest from labours, and to refresh himself, I think he could not possibly find a more fit day to Rest in, then on that day, wherein God Almighty Rested.  
My second reason is taken from this, that a man may doubt whither the old Sabbath day be abolished or not, and if it be disputable and doubtful, then when the matter is in our choice, which day of the week to take, it is the surest and safest to make choice of that day, whereof there is some doubt whither it be abolished or not: we have shown, it is certain that the 7th day is not abolished; but suppose there were some doubt of it, as it cannot be but doubted of, by the stifiest Anti Sabbatharians: since that some place is lest for doubting, be it that we doubt never so little of it, yet it is better and safer to keep it, then to keep any other day of the week: to neglect the 7th day, being once Commanded of God, and it cannot be clearly proved, that ever God countermanded it, here upon some scruple at least must remain in men's consciences touching it; and therefore it is fittest to keep the 7th day; so shall we make sure work, that God shall have nothing against us out of his 4th con. but doing otherwise, we shall say in perpetual doubts & fears, that we live in the transgression of the 4th come.  
So much be spoken for this point, the which I have insisted upon, not so much hereby to prove that the 7th day must be the Sabbath, for that I shall do after the next section, by solid arguments, but chief to this end, to stay & satisfy the minds of carnal men, with carnal reasons, & with testimonties, and the like: for some men there are (I fear me) that could wish in their hearts, that there were no Sabbaths at all; of such an ignoble and base Spirit they are; all their mind is for work, work, uncessantly; it is meet therefore that it should be declared unto such men, that it is not only necessary to have a Sabbath in religious & divine respects, but also in carnal respects, as for necessity of nature, and the like: and that otherwise all Churches would condemn us; for not only the primitive Churches, but also all Christians every where, & of every Sect, do set a part one day in 7 for God's worship: yea our own Church would rise up in judgement and condemn such conceits by hit contrary and daily practice.   

SECT. II.  
I come now to give answer unto many frivolous obiectiones, which are daily raised against the Lord's Sabbath, which being done, I shall have a clear way opened for me, to prove, that the Lords Sabbath day is still in force, these rubs being taken out of the way first.  

OBJECT. I.  
One objection they have against the Lord's Sabbath day, and it is this: what shall we keep the Sabbath day, the 7th day, the Saturday Sabbath, why that is the jews Sabbath day?  
Hereunto I answer, my desire it not to strive about names; were the Lords Sabbath day, called the Jews Sabbath day, in none other, nor worse sense, then that it might likewise be called the Christians Sabbath day, I should say nothing to the contrary; but finding it so called reproachfully, I desire to rescue it from under the feet of contempt.  
I desire therefore of such men as so cale it reproachfully, to give me a reason, why the Sabbath day commanded in the 4th come. should rather be called the jews Sabbath day, than the Lord our God, whom we are commanded to Have, in the first come. should be called, the jews Lord God: for my part, I can see no reason, but that the one may be so called reproachfully, as well as the other: nor any thing can I see to the contrary, but that we may as well cale the Sabbath day, which the jews Sanctified, our Sabbath day also; as to cale the Lord God, whom the jews worshipped, our Lord God.  
But to take of unjust scandal, let not men nickname the Lords Sabbaths, but rather in an holy reverence of God, let us cale them as God himself calleth them, that is, the Lord God's Sabbaths: for thus the Lord himself named them in his 4th come. when he said. The 7th day, is the Sabbath of the Lord thy God: So than it is God's Sabbath, not the jews Sabbath: it is the Sabbath of the Lord, and not the Sabbath of the jews. The Lord telleth us by his Prophet Isaiah, that we should cale the Sabbath a delight, the holy of the Lord, honourable. Isa. 58.13. So then, we should use the name of the Sabbath honourably; but lo how men will use it reproachfully, caling it jewish, and the jews Sabbath, in scorn and contempt!  
Yet further, the Sabbath was ordained from the Creation Genes. 2.3. Now at the Creation, there was no difference of jew & Gentile, how then can the Sabbath be called the jews Sabbath? it may be therefore the Gentiles Sabbath, as well as the jews Sabbath: so much for this name or nickname.   

OBJECT. II.  
An other objection is this, oh but this were to bring into the Church such strictness as is intolerable: for if we admit of the jews Sabbath day, then must we not so much as kindle a fire on the Sabbath day, nor do any work at all, how needful soever it be.  
Hereunto I answer, that this is but an evil report, and a slander, brought up against the Lords Sabbaths, by those who are professed enemies unto them, and delight to bring them into disgrace with the people: for, we have formerly shown, that the Lord never forbade the jews to kindle a fire, in a case of necessity, on the Sabbath: but only for the doing of such works, as might be done the day before, or tarry until the day after: we have shown how Christ himself was present at a feast on the Sabbath day, where in all likelihod, was a fire kindled, to make provision for the guests; or as great works done, in attendance to the guests by the servants, as is the kindling of a fire, which may be done in an instant, and without almost any labour: yea our Saviour allowed in his time, of all necessary works, and works of mercy, to be done upon the Sabbath day, as to pluck and rub ears of corn, to lift a beast out of the ditch; or to lead a beast unto the water, and the like: In a word, there was no more strictness required of the jews, in keeping of the Sabbath day, then is at this present, required by Divines, in keeping of our Lord's day: so this objection is but a slander.   

OBJECT. III.  
An other objection is that it is a thing impossible to be reform, since the Sabbath day, hath been out of use so many hund●eth years; and since the Lords day, hath been in use so long.  
Whereunto I answer, impossible say you? what impossibility is there in it? the impossibility and all the difficulty is only in the minds of men, in that they are not willing with it: for, the Commonwealth should not lose every man a penny by the change of the day; for it is all one to them, whither they keep Saturday for their Sabbath, or Sunday: all the difficulty in the matter is, as fare as I can see, to possess the minds of our Governors with this truth of Gods, and especially his Majesty, and if once God shallincline his heart to the love of this truth, a word from his mouth may reform it, his Decree, proclamation, or the like, were enough to make this impossible thing possible.   

OBJECT. iv  
An other objection is, that God's Church is now at a sweet peace and concord, and the bringing of this point to light, will but make a great hurly burly and disturbance in the Church; wherefore the Author might be better occupied; or else be silent.  
Hereunto I answer, this objection is indeed every where heard of; and indeed the peace of the Church is to be sought to the utmost; but yet we must not be so mindful of peace, as to forget holiness; for the Apostle hath joined these ij together, saying, Fellow peace with all men, and holiness, without the which no man shall see the Lord Heb. 12.14. peace with the Church in keeping the Lords day, and war with God, in profaning of his Sabbath day, is no comfortable nor safe peace.  
Let me desire such as rest upon thes objection, to read & perpend what the Lord spoke, by his Prophet Isaiah, against the people that would not hear God's Law, but rather such things as might please them, & make no disturbance amongst them, saying, It is a rebellious people, children that would not hear the Law of the Lord; which say unto the Seers, see not, and to the Prophets, Prophecy not unto us right things: but speak flattering things unto us: Isa. 30.9.10.  
The glorious Gospel, the Gospel of peace, the word of Truth, did it bring peace into the world? no; I am come (sayeth our Saviour) to put fire on the earth, Luk. 12.49. & again, Think not that I am come to send peace into the earth, but the sword, & to set a man at variance against his father, & the daughter against her mother, Mat. 10.34. such is the frowardness of man's nature, as this truth of God's Sabbath, will never enter neither, with the peace of men.   

OBJECT. V  
An other objection is this; what shall we do, say some; Ministers are at variance, one saith the old Sabbath day is in force still, & others say that it is abolished long agone, by the coming of Christ; wherefore I shall give no regard to this new Doctrine, until Ministers can agree among themselves, and till all men be at one accord in this matter: for they bring reasons on both sides, so as a man cannot tell which to believe.  
Hereunto I answer, if men shall tarry till all men are agreed, so they shall profess no truth, nor any Religion; for all men are not at accord in any Religion, nor almost in any point of Religion: wherefore it is a better way, first to consider of the matter in question, whither it be a difference about words or about things; and whither about things substantial, or circumstantial as ceremonies are: and as the matter is of weight more or less, so to regard it more or less: for such may the controversy be, as it may concern not some men, but all men; & such it may be, as may concern all men very nearly; now of this kind is this controversy; for it is not a difference about words, or unnecessary circumstances, or about that which concerneth but some few men only; but it is about an ordinance of God, expressly commanded, in his moral Law; and therefore it is a substantial matter, and concerneth all and every man nearly, like as do all the 10 commandments: and therefore people must not put off the matter until Ministers be agreed, unless they will be wilfully ignorant in a matter off great importance, and which so nearly concerneth them, as doth all the things commanded in the 10 commandments.  
It is a Catechism point, to know God's Sabbath day; and a point of great consequence, nearly concerning us all; as appeareth not only because it is an ordinance established by the Moral Law; but also in this, that it is put down in every Catechism, as behofefull for every one to be acquainted with all; now if such a point come into controversy, all men should give attendance unto it, and study it, until the truth be bolted out.  
Neither let this be any stumbling block, because this Doctrine is new; for, albeit it be new unto our times, yet it is as old Doctrine, as is any in the 10 commandments: but what & if it be new to thee? the Doctrine of the Gospel was as new to the Bereanes, as the Doctrine of the Sabbath can be to thee; and yet they did not argue thus carelessly as you do, saying, Paul hath broached a new point of one Christ etc. And he is singular and all alone, all our Doctoures & teachers are contrary to him; wherefore we will not hearken to what he saith: but contrariwise, they took the matter presently into consideration, they fell to search and examine the Scriptures, to see if the things Paul taught were so or not, and are therefore commended by the holy Ghost unto all Posterity: oh that men in these times, would turn Bereanes, and search the Scriptures, to see if I speak according to them or not; if I bring not an express commandment for that I cale for, let me be rejected: or try, whither they or I come with Thus saith the Lord in our mouths; I bring you the plain Scripture, to wit, the 4th come. and they bring you nothing but their reasons and consequences, which they say come out of Scripture, if one may believe them; but since their reasons and consequences do thwart and cross a plain commandment of Almighty Gods, therefore their reasons & consequences against the Sabbath day, are to be rejected; for man's reason must not contradict Gods express word; unless we will set reason above Scripture: would people but mark these things, they should not be long in doubt, unless they will. Neither should they need care, that Ministers are at variance; for they might easily see which side to take part withal: side it with him which bringeth the express word of God; rather then with them which have no word, but only a few reasons in vented by man's cavilling brain.   

OBJECT. VI  
An other objection is this, to say that the old Sabbath day is still in force, is to say by consequence, that our Church is in an error; now can it be thought that the Church of God can lay in such an error as this, touching God's Sabbath day? it is impossible.  
Hereunto I answer, that it is meet we should hold as honourable an opinion of our Church as may be; and yet for all that we are not bound to believe, that it is a thing impossible for our Church to be in an error, & in as great an error too as is this: there are ij. sorts of errors, there is an error of maliciousness & wilfulness, against the light of conscience; & there is an error of frailty & ignorance; this latter kindof error, may & doth befale every godly person, and may befale any Church of God on earth: for it is a property of the Church Triumphant in heaven, to be freed from all errors.  
Now that A Church of God on earth may fail, I prove by these instances; The Patriarches, they lived in polygamy, having many wines, which for any man now to do, were a sin against the 7th come. Again, the jews used to put away their wives, giving them a bill of divorce; now that Church, lived a long time in this error against the 7th commandment until Christ came, who reform it Mat. 19.7.8.9. Again, did not the Church of Galatia fale into a great error, when the Apostle taxed them, as if they had been removed away unto an other gospel, Gal. 1.6. Again did not Christ reprove the Churches of Pergamus, and of Thyatira for corruptiones in them, by suffering them that maintained the doctrine of Balaam, & of the Nicholaitanes, and the woman jezabel, Reuel. 2.12, 13.14.15.18.20. Lastly, and to add no more, how came it about (if a Church of God cannot err about such a point as the Sabbath day) that those purest and primitive Churches, which lived immediately after the Apostles, did neglect to keep this Lord's day Sabbath, for divers hundreth of years; for so saith M. Perkins they did, and citeth his author Leo & Anton: Edict: see Perk: in his first volume upon the 4th come. pag. 48. surely my adversaries will judge this a foul error in those Churches: by all which examples, it is too too apparent, that a Church of God may err, & that too in Moral duties, commanded in the Moral Law: whence it is plain, that they err who build their faith upon this foundation, that the Church of God cannot err.   

OBJECT. VII.  
An other objection against the Lord's Sabbath, is this, that if we admit of the old Sabbath again, them we shall bring judaisme into the Church; and be guilty of a kind of Heresy etc.  
Whereunto I answer, it followeth not: for the Primitive Churches, were of a contrary judgement, as it appeareth by Athanasius in his Homily de sement: we assemble togheter (saith Athanasius) in the Sabbath day, not as if we were sick of judaisme, but therefore we meet on the Sabbath, that we may worship jesus, the Lord of the Sabbath, Where you see, that Athanasius in the name of the Church, testifieth, that they were not infected with judaisme, because they kept the Sabbath day: the same may also be true of our Church, we may keep the Sabbath day, and yet be free from judaisme.  
It is to be noted, that not every thing which the jews practised, was to be accounted for judaisme; for then the whole Moral Law should be judaisme: wherefore those things only are to be accounted for judaisme, which never came into the Moral Law, or 10 come. and which were written by Moses, of which number were their Sacrifices, Priests, meat, new moons, feasts, & annual Sabbaths: but as for this old Sabbath wherein God himself rested, this was put into the Moral Law, and written by the finger of God; and to sanctify this Sabbath, is no more judaisme, then to honour our Superioures, is judaisme; for why should the things commanded in the 4th come. be more judaisme, than the things commanded in the 5th come.?  
Since they cannot prove this Sabbath to be a ceremony and abolished, as you have seen in the 4th part of this book, it is therefore absurd for them to call the Sanctification of the Sabbath judaisme.  
Yet further, since they only who keep the Sabbath, do observe & yield obedience to the Law in the integrity & perfection thereof, and do give God his whole worship in all the parts thereof; they may as well say it is judaisme for a man to be entire and perfect in the Law, and to give God his whole worship intirly; and brand him with judaisme, unless he will mancle God's Law, and be partial in the Law, and in God's worship, serving God by halves.  
And further, if it be jewish and judaisme to keep the Sabbath day, to wit, the old Sabbath day. then 1. the 4th come. is jewish: for it commands nothing but Sanctification of the old Sabbath day. 2. If it be judaisme to keep the old Sabbath, then is it judaisme for Ministers to call in the Pulpit for the Sanctification of the Lords Sabbaths, & to use the name Sabbath day: for this is as well a jewish name, as the keeping of it is a jewish practice: & if we may use the name without tincture of judaisme, why not the thing named also? 3. What is the keeping of the Lords day better than jewish? for do not we resemble the Jews, by setting a part on whole day in every week for God's worship, as they did? 4. Since the Sabbath day was commanded to be kept, in imitation of God, as that we should Rest on the 7th day, because God rested on the same day, Exod. 20.10.11. men may therefore say it is jewish, & judaisme, to become followers of God. 5. Since the Sabbath was kept in memory of the Creation, men may say it is jewish, to celebrate weekly, a thankful remembrance of the Creation.  
For matter of Haeresy, both Athanasius, Ignatius, and the primitive Church's observation of the Sabbath day, will clear us of Haeresy: to observe the Sabbath with its typical & shadowish quality, as a sign & Shadow of Christ (if ever it were so) this were Haeresy: but renowncing all shadowish respects, & to keep it only as a sign of the Creation, & remembrance thereof; as a sacred time for the worship of God; as a fit time to exercise mercy in to man & beast, by a rest from labours, & so as an help unto these moral duties of rest, & God worship, this can be no Haeresy: for we refrain those meats in a fast, which were shadowish; & observe Whie-Sunday or Pentecost day, which was a shadow of Christ, & yet are fare enough from Haeresy: see Act. 21.20.26. Rom. 14.5. hereto I might add the Testimonies of all those Divines, justifying this point for orthodox, which you shall find hereafter in my third argument, for the defence of the ancient Sabbath.  
I grant, the Laodicean Counsel anathematised it; but the more ancient & more pure Churches Sanctified it.  
If it be Haeresy to keep God's Sabbaths: then 1. it is Haeresy for Ministers in Pulpits to use the name Sabbath day. 2. It is Haeresy to celebrate a day weekly in a thankful remembrance of the Creation. 3. It is heresy for the Church and people of God, to become followers of God, by working when he wrought & resting when he rested. 4. It is heresy to walk in obedience to the 4th con. 5. It is heresy to be entire & perfect in God's Law, & to have an unpartial respect unto all God's commandments: yea it is heresy to give God his whole worship intirly. In a word, since the Sanctification of the Sabbath is a part of God's worship, if for all that men will call it heresy, I say with S. Paul Act. 24.14. After the way which they call Haeresy, so worship I the God of my fathers.   

OBJECT. VIII.  
An other objection is this, that this point of the Sabbath, it is no fundamental point, since it is a question but about the day only: & therefore not much to be regarded.  
Hereunto I answer, that these men do say & unsay again, as it may make for their advantage; for sometimes thus, they argue, the Sabbath day is a matter of great consequence in the Church; & is it possible that God's Church, should have been ignorant in such a fundamental point as is the Sabbath day? thus sometimes when it may make for their advantage, than the Sabbath day must needs be a fundamental point, & at an other time, as here you see, than it is no fundamental point, & therefore not to be regarded.  
2. If the Lords day, be in their account a fundamental point; them must the Sabbath day be fundamental also; for both are questions about a day: and, the Lords day, is come into the room of the Sabbath day, as they say; & therefore the one must needs be as fundamental as the other.  
3. Albeit this be but a question about a day, yet is it no less fundamental, than other things commanded in the Moral Law: for this day is as well commanded there to be Sanctified, as any thing else is there commanded: yea, & this, it is commanded not in the second Table, but in the first Table, & that too, with a Memento, above all other things there commanded. & whereas they say it is a question but about a day only: I answer, thus might a man extenuate any of the 10 come: whereas in the 10th come. the Lord forbiddeth coveting a neighbour's house, servant, or any thing that is his: against this one might object saying, this is no fundamental point, since it is a question but about an house, peradventure some poor cottage: or but about a man's servant, or some small thing, that is my neighbours: & whereas the come. saith. Thou shalt not Covet: may one say, coveting, it is but a thought, & thoughts are free: or it is but a desire, & what's my neighbour the worse, for my desire of his house, so be I take it not from him? & whereas we are commanded to love our neighbour as ourselves: may we thus extenuate the matter, saying, my neighbour of whom the question is, he is but a poor fellow, a simple man & c?  
Lastly, that the Sabbath day is a fundamental point, it appeareth by the judgement of our Church, who put it into our Catechisms amongst fundamental points of Religion. 2. as a work of the Law, so it is necessarily required, in a justified man jam. 2.10.21.24. & so it is a fundamental.   

OBJECT. IX.  
An other objection is this, that many thousand of our forefathers have lived and died ignorant of this point; & are gone to heaven without the knowledge of this Sabbath day, so that a man may go to heaven without the knowledge of it: and further, there's nothing required of us but faith & repentance; and if we have these all is well.  
Hereunto I answer, how can you be said to have repentance, when as yet you live in the sin of Sabbath breaking, contrary to the 4th come? yea, refuseing to take knowledge of this your sin, when knowledge is tendered unto you? is this repentance? I wish men to look better to their Repentance then this comes too, let them not flatter themselves.  
Whereas they plead that thousand of our forefathers are gone to heaven, ignorant of this point: I answer, and what is that unto us? their case and ours differ as much as the day doth from the night; their times were times of ignorance and darkness, for God had not revealed this point unto them; neither was the knowledge thereof tendered unto them; but in our time, we have the day light in this point revealed unto us, God's truth is made manifest and tendered unto us: now God is pleased to put a great difference betwixt men in these two estates, as we read in the Acts of the Apostles, The time of this ignorance God regarded not: but now he admonisheth all men every where to repent. Act. 17.30. Now be it that God winked at the ignorance of our forefathers, yet now when means of knowledge is tendered, he will not so wink, but admonisheth all men every where to repent. 2. Thus we may live in the sins of our forefathers, and plead, that thousand of them that committed them are gone to heaven, as Lot, Noah that was drunk, & David that committed adultery: The patriarchs are in heaven, and yet lived in Polygamy, the believing jews are in heaven, & yet they put away their wives with a bill of divor cement: may we think to do the like, and go to heaven, since God hath now revealed himself more fully to the contrary? But suppose we that a man might get to heaven in the ignorance of this point, is it a property of a child of God, to go to heaven as blind & ignorant as he can possibly? or rather to grow in knowledge daily, as the Scripture admonisheth us? wilt thou bequeath unto God a soul blind of one eye, when thou mayest give him thy soul with perfect sight of both eyes?   

OBJECT. X.  
An other objection is this, & it is in every man's mouth, saying. so be we give God the duties of the day, it matters not so much for the day itself, either this day or that day may serve the turn; the duties are, to rest from our labours, and to worship God publicly & privately, now these are the things which God doth regard; but as for the precise day, that we think should not be so much regarded.  
Hereunto I answer, 'tis true indeed, that this objection possesseth the minds of many that are very religious and well affected, but herein they bewray their ignorance, & their halting and haluing with God: the things which God hath joined together let no man put asunder; did not God join the day, and the duties of the day, both together in one commandment? and hath not the day the same Authority to countenance it, that the duties of the day hath? in a Bond there is ij things enjoined, the day of payment, & thesemme of money; now is it not a most absurd thing for any man to reason thus; it is the money that my Creditor chief regardeth, and so be I pay him his money, it matters not so much for the day; whither I pay it upon the right day specified in the Bond, or on some other day after it? men dare make more bold with God & bis Bonds, then with a Creditor; though man will not put it up, yet they make God to put up any thing; men think it enough to obey half of God's 4th come. and to leave the other half undone: but God must have an account given him one day, for his whole 4th come. as well as for the one half of it: yea why should we not yield God obedience, to the one half of his 4th come. as well as to the other half? this is not to have respect unto all God's commandments with David Psal. 119.6. God will have an account as well for the least of his commandments, as for the greatest, Who soever shall break one of these least commandments (saith our Saviour) shall be called the least in the kingdom of heaven, Mat. 5.19. Now be it that that part of the 4th come. which commandeth the day & time be never so little in your account, yet is it not less than the least of all the things commanded in the Moral Law.  
Yet further, full little do men think what a deal of inconvenience doth follow upon this objection, in sleiting of the time & day specified in the Moral Law: for since this sleiting of the 7th day, hath crept into the Church, what a deal of instability, and profaneness hath crept in with it: yea, it is to be noted, that since this sleiting of the old Sabbath, hath been received, Sabbaths never did thrive in Churches: for the discovery whereof, let us take a survey of the Christian Churches: look we first into the Church of Rome; how do they keep the Sabbath in these days? as for the right day, to wit, the 7th day, they hold that abolished, and therefore they keep not that day; well then come we to the Lords day, and how keep they that? why the Lords day they keep indeed; but, like a Common Holy day: but as a Tradition of the Church: now had they retained the ancient purity of the 4th come. holding themselves close unto the 7th day, as it is written in the 4th come. durst they have kept the Sabhath day so profanly, as now they keep the Lords day?  
Since we are upon the point, we may by the way discovermore of Rome's abominations; we use to charge her with blotting our and raseing the second come. so as they have but 9 commandments, but if we look upon the matter a little better, we shall find that they have blotted out and razed also the 4th come. and so they have but 8 commandments: for they keep no day by virtue of the 4th come. neither the 7th day, nor the 8 day, so as the 4th come. standeth with them for a Cipher: and whereas there are but 4 commandments in the first Table, they have razed out two of them, & have lest but ij of them remaining: so then, the Church of Rome hath rejected two of God's Tenn commandments, and retaineth but eight of them: and whereas there be four come. in the first Table, they have rejected two of those four, and retain but two still.  
Again, look we upon the Anabaptistes, of whom there be great multitudes in the Low Countries, and they keep no Sabbath day, in conscience of any commandment from God, but only for order sake: & this their profaneness, I must impute unto this sleiting of the day mentioned in the 4th come. as for their neglect of the Lords day, any man may see they do not that without a cause; since there is no institution for it left by Christ: and as for their neglect of the 7th day, this I impute unto the general sleiting of the 7th day, made by all Churches, the which they being nuzzled up in, have grown to sleit it also: nevertheless, this they will confess upon argument, that if any day ought to be kept for a Sabbath, it must be the 7th day: so thus we see, what evil effects have followed since the sleiting of the 7th day, hath crept into the Church: for Papists keep no Sabbath according to the 4th come. and Anabaptistes keep no Sabbaths at all, as instituted of God, but count every day a Sabbath; or all days a like.  
Lastly come we unto Protestants, & amongst ourselves, we shall find that much evil hath crept into Churches, since the sleit opinion of the 7th day hath invaded the world: for the Church at Geneva, it is in every man's mouth, how sleitily they have kept all Sabbaths: for the Churches in the Low Countries, & up into Germany, it is well known how light an esteem they have had of Sabbaths: & for our own Church of England, it is yet in the memory of man, how sleit an esteem hath been made of Sabbaths, not many years past: now can we think that these, so famous Churches, would have been so sleitey in a matter so serious, were is not hence, that that special time of the 7th day, written in the moral Law, is sleited, as deemed a ceremony? which being taken for granted, they all saw full well, that the 4th come. could not be pressed upon the Lord's day; & hence it, was that they gave liberty, & took liberty on the Lord's day; & thus God's time being sleited, all Sabbaths were neglected; & so in conclusion, you see Sabbaths did never thrive & prosper in the Church, as they would have done, if this time had not been sleited.  
Come we unto some particular men; since the day, to wit, the 7th day, hath been sleited, no stability could be found out for any Sabbath day; but even Divines of the chiefest rank, have staggered & been in a mammering what to say or think of the point; for example, worthy Perkines, we can speak in these points (saith he) but by likelihoodes: I, but had the 7th day been still in use, he could have gone beyond likelihoods, and have spoken peremptorily & without doubtings: what should I rekone up calvin, Zanchie, Vrsinus, with many others forecited, all which have so sleited all Sabbaths, since this sleit esteem of the old day, hath invaded the Church, as that their judgements are, that now there is no Sabbath day of higher nature than an indifferent thing, & that our present Sabbath is to be kept, but for order sake: Lo these are the fruits that come from this objection, of sleiting the time, as if God regarded nothing but the duties in the day, but not the day itself: these I say are the fruits of sleiting the time in the 4th come. to wit, Instability & doubtfulness in judgement touching the Sabbath: & profaneness in sanctifying Gods Sabbath: & where these two take place, Sabbaths shall never thrive nor prosper long: I never look to see, either Divines stable in judgement, & unanimouse in consent touching Sabbaths; or Churches zealous in Sanctifying them, until first all agree to honour that very day & time commanded in the 4th come. slight not this time therefore, since the fruits of such doings, hath been & will be of so evil consequence.   

OBJECT. XI.  
Some object thus, saying, why now all times are alike under the gospel: there is no time more holy than other; or more fit for the worship of God than other now.  
I answer, 1. Why may there not be some time now under the gospel, more Holy than other, as well as there are now some people, more honourable than other? if by the 5th come. we hold some people, as our Superioures, more honourable than other; why then by the 4th come. may we not hold some time, as the 7th day Sabbath, more holy than other?  
2. As touching the fitness of time for God's worship: I answer 1. that time which God hath commanded for his worship, as the 7th day, Exod. 20.8.10. is a more fit time for it then such times as God never commanded; of which kind are all the other 6 days. 2. An holy & hallowed time, such as is the 7th day, Genes. 2.2.3. is more fit for holy duties, then is a common or unholly time, of which kind are all the other 6 daies● common bread, when it is once consecrated, is more fit for the Sacrament than other bread; & so the 7th day, it being once Sanctified Gen. 2.2.3. is more fit for sacred duties, & God's worship, than other days,    

SECT. III.  
Having taken out of the way, their usual obiectiones, which they raise against the Lords Sabbaths, I come now to prove the point & that by good & strong evidence out of Scripture: Only one caution I desire first to propound unto my Reader; which is, to desire him in the fear of God, to empty his mind of all kind of prejudice, & to lay aside all forestallednesse of opinion, either of my person, or of the cause in question, that so he may bring a mind like unto true balances, equally poised.  
It is true, that being it is an ordinance of God which I dispute for, it should incline every godly heart, rather to embrace it then to reject it; and rather to take part with God, & with his ordinance, then against God & his ordinance, but if this cannot be obtained, yet let thus much be granted, that no man read these arguments, as wishing that God's Sabbaths may rather be abolished then continued & established: for in vain shall his reading & my writing prove, if he come with a mind fully bend against the point in question beforehand, rather wishing that it may prove a falsehood than a truth: for the better avoiding of this, let it be observed, that it is a property of an hardened heart, of a benumbed conscience, & of a man well nigh forsaken of God to resist knowledge, & to dislike of the means thereof, when it is tendered unto him: for this purpose see Act. 28.27. For the heart of this people it waxed fat, & their ears dull of hearing, & with their eyes they have winked, lest they should see with their eyes, & hear with their ears, & understand with their huertes, & should be converted. These words were verified upon those stiffnecked & hard hearted jews, who rejected the Gospel of Christ, & Salvation both at once, because they would not return & be converted, therefore they winked, lest they should see &c. for they had resolved to go on in their old way, what soever could be said to the contrary: my earnest request therefore unto my Christian Reader, is that he would not resolve upon it beforehand, that he will hold on in his old way, and that he will not suffer his judgement to be converted, what soever he shall find to the contrary: for it is a sore judgement of God upon any man, to wink with his eyes, that so he may not see what he is taught: it is the property of an ingenuouse Spirit rather with Samuel to say, Speak Lord, for thy servant heareth: That is, to be prepared to receive & embrace, whatsoever cane beshowne unto him, to be the mind & will of God, & so I come to my first argument, where by I shall prove unto you, that the Lords Sabbath of the 7th day, is now still in force.  

ARGUM. I.  
My first argument, to prove the 7th day Sabbath, is still in force, is because the Lord's day Sabbath is not in force, and thus it may be framed.  
Every man fearing God, must maintain & defend, either the 7th day Sabbath to be still in force, or the Lord's day Sabbath.  
But no man that feareth God, must maintain & defend the Lords day Sabbath.  
Therefore every man fearing God, must maintain & defend the 7th day Sabbath to be still in force  
Here are as you see three propositiones, if the two foremost be proved, the third & last must be granted, as following necessarily: I am therefore now to prove the ij. foremost propositions, and first for the first proposition or Mayor, to wit, That every man fearing God, must defend either the 7th day Sabbath, or the Lord's day Sabbath: and this I prove. 1. Because there is none other day in question betwixt us, but these two days, to wit, the old Sabbath, and the new Sabbath, there is no third day, and therefore one of these two days, must be our Sabbath day of necessity: and one of these two days, every man must defend & stand for.  
2. I prove the first proposition by this, that unless we stand for one of these two Sabbaths, there shall be no Sabbath day at all in the Church; this were an heinous impiety; yea worse than a savage brutishness.  
3. I prove this Major by this, that unless we all stand for one of these two days, we are contrary unto all men; even to the Church wherein we live, for our Church acknowledgeth a Sabbath, as due unto God, & she accordingly giveth him one of these two days weekly.  
4. I prove this Major by this, that unless we maintain one of these two days, we profanly & impiously live in the breach of one of God's ten Commandments, by name, the 4th come. for if we deny both these days, then do we neither keep a Sabbath day, nor the Sabbath day: all divines confess, that the 4th come. enjoineth a Sabbath day, one or other, though not the Sabbath day, to wit, the 7th day: so then, every man fearing God, must defend & stand for a Sabbath day, one or other, the old day, or the new day; or else he liveth in the sinful breach of the 4th come. weekly: And thus much for the proof of the Major, or first proposition.  
I come now to the Minor, or second proposition, to wit, That no man fearing God, may maintain & defend the Lords day for a Sabbath: and this I prove thus, 1. Because a man cannot defend this day in faith, & Whatsoever is not of faith, is sin Rom. 14.23. now it behoveth every man that feareth God, to look to the government of his tongue, that he speaketh not in defence of any thing, unless he can do it in faith: now that a man cannot speak for this Lord's day or new Sabbath in faith, I thus prove it; because he hath no word of God for the ground of his faith; & that faith which hath no word of God for its foundation, it is not faith but fancy, superstition, and presumption: That a man can have no word of God, to ground & found his faith upon, for the Lords day, I thus prove it, 1. because Christ hath left no commandment in the new Testament, for us to sanctify the Lords day; it is no where said in the new Testament, Remember the Lords day to sanctify it. 2. As there is no express commandment for the Lords day, so is there no collection or consequence, that can be made out of any text of Scripture, whereby it can be necessarily & infallibly proved, that ever Christ ordained this day, or left any commandment touching it, with his Disciples or Apostles: & that this is so, I prove 1. by the third part of this my book, where by way of answer, I have shown, that none of all their Scriptures, nor reasons which they do allege for the Lords day, will or can prove it any more than a Lecture day, at the most; they cannot prove it a Sabbath day: & this first argument is of great consequence, and much to be thought on.  
I prove it also by the Testimony of Divines of note, & first of M. Perkines, who thus doubtfully argueth for the Lords day, in his second reason for it, in his Cases of Conscience, Chap. 16. Sect. 2. pag. 106. The Sabbath day in the new Testament (sayeth he) in all likelihood is tied to that which we cale the Lords day, & that as I take it (saith he) by Christ himself. And then by & by he addeth these words, for in these points still we must go by likelihoods: by all which doubting speeches you may see, that M. Perkins was of opinion, that it could not be proved out of the Scriptures, necessarily & infallibly, that the Lords day is a Sabbath: as for doubtful probable proofs, and likelihoods, what have we to do with them in points of this consequence? for if the matter be doubtful, than it cannot be done in faith, Rom. 14.23. He that doubteth eateth not of faith, saith Paul. and whatsoever is not of faith, is a sin. 2. Doctor Prideaux in his work upon the Sabbath day, thus writeth, where find you (saith he) amongst the Evangelists, or Apostles, any distinct institution of the Lords day, yea, where is the text of Scripture (saith he) whereby you can necessarily prove it? pag. 143. Hereunto add the Testimony of calvin, of Zanchie, of Vrsinus, with many others, who I have formerly cited, as S. Augustine, Peter Martyr, Paraeus, Chemnitius, Zuinglius, Melanchton, Hemingius, Bastingius, the two godly Matyrs M. Fryth, & M. tindal, with the whole Parliament assembled in the days of Edward the sixth, all saying, that the Lords day cannot be found in the Scriptures for a Sabbath.  
My second proof of the minor, is from this, that our Saviour Christ made the Lord's day a travailing day; for he travailed too & fro, in the Country, from jerusalem to Emmaus, a matter of 15 miles, upon the Lord's day, as you may read Luk. 24.13.15.29.36. so also, the Disciples of Christ made this day a travailing day, as you read in the fore alleged text Luk. 24.13.15.29.36. yea, which is more, the Disciples and Apostles of Christ, they were altogether ignorant that the Lords day was a Sabbath day: & this I thus prove; the Lords day (as the Patrons thereof hold) is celebrated in memory of the resurrection of Christ; now the Apostles themselves did not believe that Christ was risen from the dead, until the day was past, or until night, as you may see Mark. 16.10.11.13.14. Luk. 24.36.38.41.45.46. joh. 20.19.26.27. Now since Christ his Apostles, did not know & believe, that Christ was risen from the dead, until this Lord's day was past, how could they keep this Lord's day, in memory of Christ his resurrection? wherefore since Christ, & his Disciples, made this Lord's day, a travailing day; & since the Apostles themselves, did not so much as know, that this Lord's day was a Sabbath day, therefore no man fearing God, may defend the Lords day to be a Sabbath day, unless he will reprove, not only Christ, but also his Disciples, for travaling upon it; and unless he will be thought to be wiser than the Apostles were, that is, by knowing the Lords day to be a Sabbath day, which they were ignorant of.  
My third proof of the Minor, is from the 4th come. for there the Lord commandeth us to labour Six days, saying, Six days shalt thou labour etc. Now this commandment was never repealed; & the Lords day, is one of these 6 days, and by name, it is the first of the 6, or the first day of the week; wherefore by God's ordinance and commandment, this Lord's day is a labouring day, & a working day: & therefore no man fearing God, may speak to defend the Lords day, to be a Sabbath day, & a resting day, unless he will contradict Almighty God.   

ARGUM. II.  
My 2d argument, to prove the 7th day Sabbath still in force, is because it was never yet abolished: & thus it may be framed.  
Every man fearing God, must maintain & defend, either that the 7th day Sabbath, is still in force: or else that is was abolished.  
But no man fearing God, may maintain & defend, that the 7th day Sabbath was abolished.  
Therefore every man fearing God, must maintain & defend, that the 7th day Sabbath is still in force.  
For the Major, or first of these propositiones, it is of undeniable truth: for either the 7th day Sabbath must be abolished, or else it must be in force: one of these two must be a truth; for there is no third way: so than this first proposition cannot be denied.  
I come to prove the minor, or second proposition, to wit, that no man fearing God, may maintain & defend that the 7th day Sabbath is abolished: and my reason hereof is, because it cannot be defended in faith; no man can say in faith, that the 7th day Sabbath is abolished: & this I prove, because there is no word of God for the ground of their faith: for, there is not in all the new Testament, any commandment or Prohibition, as a Countermand to the 4th come. where it is expressly written, Thou shalt not sanctify the 7th day Sabbath: no, neither is there any text of Scripture, out of which it can be necessarily proved, that the 7th day Sabbath is abolished; that this is true, it appeareth by the 4th part of my book, where by way of answer unto all their abused texts, which they brought against the 7th day Sabbath, I have shown the vanity and absurdety of their arguments: wherefore, since they cannot sound & infallibly prove, that the 7th day Sabbath is abolished, therefore may not any man speak against the 7th day Sabbath: for if he doth, he speaketh against it, not of faith, & whatsoever is not of faith, it is sin Rom. 14.23. & no man fearing God, will wilfully use his tongue or pen sinfully.  
2. I prove the point by many absurdeties, that such do rune into, who defend the 7th day Sabbath to be abolished: as 1. hereby they deface Gods royal Law, mancle it, rob it of its Integrity & perfection, diminish the complete number of Tenn commandments, make it a moral ceremonial Law, & a very monster among God's laws: this no man fearing God should do. 2. Since the Lord's day is no Sabbath day, they that defend the 7th day Sabbath to be abolished, they cast down all Sabbaths of Gods, and so draw us to Anabaptistry, and open a flood gate to all impiety & profaneness among people: which no man fearing God should do. 3. Since no day can be Sabbath day by the 4th come. but the old Sabbath day, as hath been proved, therefore they that hold and make it abolished, they make that holy prayer of our Church a mere babbling with God: for the 4th come. being rehearsed, in vain we say, Lord have mercy upon us, and incline our hearts to keep this Law: now no man fearing God, should make frustrate such a devout, and ancient prayer of our Church, by his absurd tenentes. I might mention other absurdeties, but I list not to repeat them.   

ARGUM. III.  
My third argument to prove the 7th day Sabbath to be still in force is, because so much is confessed by Divines, that are no friends but enemies unto it: & thus it may be framed.  
If such as are no friends but enemies unto the 7th day Sabbath, do confess that it is still in force, than the 7th day Sabbath is still in force.  
But such as are no friends but enemies unto the old Sabbath, do confess that it is still in force.  
Therefore the 7th day Sabbath is still in force.  
As for the consequence it is clear: for albeit the Testimony of a man in his own case, and for his own advantage be of small esteem, yet a testimony which a man gives against himself, is ever accounted strong: wherefore if I shall prove, that such as mislike of the 7th day Sabbath, do for all that affirm that it is still in force, than the point must needs be yielded to me.  
And so I come unto the Minor, & here I shall prove, that such as are no friends to the 7th day Sabbath, do confess that it is still in force: and this I shall prove either by their express words, or else by necessary consequence from their words: for albeit they never intended to speak a word in defence of God's Sabbath, yet so clear and apparent hath been the truth, as they could not but speak for it, albeit they favoured it not. my first Testimony shall be that of Doctor Prideaux in his book of the Sabbath Pag. 140. It is manifest (saith he) that our Saviour did often contend with the pharisees, about the superstitious observation of the Sabbath day, but where is there any thing about the abrogation of it? at ubi de abrogatione ipsius suspicio? and where is there any mention of setting the Lords day in the room of it? did not the Apostles keep the Sabbath of the jews, with the jews, without any scruple, after the ascension of Christ? & did not the following Churches do the like for many years? If then, there be no suspicion of the abrogation of the Sabbath day, in the new Testament, as Doctor Prideaux saith, than it necessarily followeth, that the Sabbath day is still in force.  
My second Testimony shall be that of M. Perkines on the Creed, speaking of the Creation, Pag. 152. where he speaketh of the place of God's worship then, to wit, the garden of Eden, & also of the time of God's worship, to wit, the Sabbath day: Touching the time of Gods worship it was the 7th day from the beginning of the Creation, the Sabbath day; And here we must note (saith he) that the keeping of the Sabbath is moral: some indeed (saith he) do plead, that it is but a ceremony; yet falsely: for it was ordained before the fale of man, at which time, ceremonies signifying sanctification, had no place. Here is no speech of the Lords day the 8th day, it was not known at the Creation, but all this is spoken of the Sabbath day the 7th day: and M. Perkins doth plainly affirm, that this 7th day Sabbath is moral: and contesteth against those who hold it to be a ceremony, saying, they speak falsely etc. Now if it be moral & no ceremony, than it must needs be still in force.  
My third Testimony shall be that of M. Dod, on the commandments, who in his exposition of the 4th come. pag. 122. saith, that the Sabbath is moral & perpetual: & again, Arguments to prove the Sabbath day to be perpetual, Now that all this must be true of the old Sabbath day, & not of the Lords day, is plain, 1. Because he nameth the Sabbath day, & the Seaventh day. 2. Because he fetcheth reasons to prove the morality, from God's rest at the creation, & because it was a day blessed: now these things cannot agree to our Lord's day. 3. In pag. 129. he thus concludeth: So that these reasons do most evidently confirm, to the arts of all God's childerens, that the keeping of the Sabbath day is a moral Law, and bindeth us, and all men to the end of the world, as much as it did the jews afore Christ. 4. In pag. 124. he brings an other reason for the morality of the Sabbath, from the time of its first institution, in Adam's innocency, saying, Now then since it was instituted in Paradise, etc. it may not be reputed among ceremonies. Now this cannot be understood of the Lords day, other reasons of his I spare: well, if the old Sabbath day be moral, as it must be by these his words and reasons, than it is still in force.  
My 4th Testimony shall be that of Doctor Bound in his book of the Sabbath, pag. 40. The 4th come. (saith he) can no more be partly moral & partly ceremonial; then the same living creature, can be partly a man, & partly a beast: yea, as well may one suppose (saith he) the second Commandment to be partly moral & partly ceremonial also. If then, the 4th come. be not partly ceremonial, as touching the 7th day, then is the 7th day still in force.  
My 5th Testimony shall be that which I find quoted by Doctor Bound, in his book of the Sabbath, pag. 46. out of Wolph: Chron. lib. 2. cap. 1. saying, But the 7th day, is not to be reckoned among the figures & ceremonies of the jews; because it is commanded in the Decalogue, which containeth in it nothing ceremonial, nothing Typical, nothing to be abrogated. If the Decalogue containeth nothing ceremonial, or to be abrogated, then is not the 7th day ceremonial, but still enforce.  
My 6th Testimony shall be that of M. Richard Byfield, on the Sabbath against M. Brerewod pag. 88 where he thus writeth. The 4th come. is part of the Law of nature, & so a part of the Image of God; & 〈…〉 capable of a ceremony to be in it then God is. If ●●n there can be no ceremony; in the 4th come. then is not the 7th day therein a ceremony; & therefore it must be still in force. so absurd (it seemeth to me) it seemed unto these Divines, to suppose a ceremony to be in the Moral Law or Decalogue, that had they seen it, the Lords day could not be proved to be a Sabbath day, nor the old Sabbath to be abolished, but by making it a ceremony, and so defacing of the Integrity and perfection of the moral Law, they would rather have yielded the old Sabbath to be still in force.  
My 7th testimony shall be the judgement of the best Divines, witness Doctor Ames in his Theological T●esis Pag. 499. saying, This is a most certain Rule, & received by all the best Divines, that the moral commandments were thus differenced in their delivery, from the ceremoniales; that all, & only the morales, were proclaimed publicly before the people of Israel, from Mount Sinai, by the voice of God himself, & after also were written, & the second time written, as it were by the singer of God, & that in Tables of stone, to declare their perpetual & immutable continuance. If then this was a true mark of difference betwixt morals & ceremoniales (as it was) t●at God wrote no ceremonies in the Tables of stone, but only norales then is the 7th day Sabbath a moral, & still in force: for God proclaimed the 7th day Sabbath before all Israel, & wrote it in Tables of stone, to declare its immutability and unchangablnesse.  
My 8th and last Testimony shall be the judgement of all Divines: who though ●o friends to the old Sabbath, yet confess this with one voice, t●at one day in Seven is of Divine institution from the 4th come. now hence it followeth, that as we have formerly proved it, since of all the seven days in the week, none of them can agree to the 4th come. but Saturday the 7th day, therefore of necessity, their voice must be understood, as given for this one day of the seven, to wit, Saturday the 7th day; & so it must be moral.   

ARGUM. iv  
My 4th Argument, to prove that the 7th day Sabbath is still in force is, because none other day of the week can be the Sabbath day but it only: & thus it may be framed.  
If no day of the week can be a Sabbath day by the 4th come. but the 7th day only; Then must the 7th day be our Sabbath day.  
But no day of the week can be a Sabbath day by the 4th come. but the 7th day only.  
Therefore must the 7th day be our Sabbath day.  
As for the Major or first Proposition, no man will deny it: for every man standeth to maintain a Sabbath; and also, a Sabbath from the 4th come. wherefore, if no day of the 7 can be Sabbath by the 4. come. b●t the 7th day, then of necessity they must hold the 7th day to be our Sabbath day.  
And so I come to the Minor, or second proposition, to wit, that No day of the week, can be a Sabbath day by the 4th come. but the 7th day only. And this I prove from the 4th come. itself, where the Lord hath commanded us to work all the days of the week, save the 7th day: for there the Lord hath expressly commanded us, to work and labour upon the Six days, saying, Six days shalt thou labour, & do all thy work. Exod. 20.9. wherefore, we cannot both work upon these Six days, and also keep one of them weekly, for a Sabbath day, therein resting from work: this were impossible, to work upon every one of the 6 days, & yet to rest from work upon some one of them: Nay further, this were to make God to contradict himself, and that in one & the same commandment; if he should by this 4th come. enjoin men to work upon the 6 days, and yet for all that, should enjoin men in the same commandment, to rest from work in one of those 6 days: wherefore no day of these 6 days, can be a Sabbath day by Gods 4th come. this is most plain, unless you would suppose foolishly, that God should say, & unsay it again, with the same breath: wherefore, since none of the 6 days of the week can be Sabbath day, therefore the 7th day only must be the Sabbath day.  
I cannot device what evasiones, they should find against this truth, unless these two; the one is this, 'tis true (may they say) Six days we must labour; by the 4th come. and do we not labour Six days, & then rest the 7th day, constantly every week? Monday, Tuesday, Wednesday, Thursday, Friday, & Saturday, in these 6 days we labour, & on Sunday, the 7th day, we rest from labour; new the 4th come. doth not tell us which 6 days we are to labour in. Hereunto I reply, that this kind of answer is common indeed, but it is idle & foolish; for this were to count the days of the week in a most absurd fashion, differing both from the computation of our own Church; & also of the Scriptures: as for our Church wherein we live, do they not all account Sunday or Lords day, the first day of the 7, or of the week? how then cometh it about, that these men will begin at Monday, for the first day of the week? as if Monday were the first day of the week, or of the 7 days. 2. This account is differing from the Scripture account: for the Scriptures have ever reckoned our Sunday or Lords day, for the first day of the week, as we read Mat. 28.1. Mark. 16.1.2. Luk. 24.1. Io. 20.1. The day after the jews Sabbath, was called the first day of the week, Luk. 23.56. joh. 19.31. Mark. 16.1. Mat. 28.1. compared with Luk. 24.1. joh. 20.1. Mark. 16.2. and Mat. 28.1. Now it is known to all the world, that Saturday is the jews Sabbath day; so then Sunday must be the first day of the week; because Saturday the jews Sabbath day, is the 7th day, & the last day of the week. It is also plain by this, that we all hold, that Christ rose upon our Sunday, or Lords day, now the Scripture calleth that day whereon Christ rose, the first day of the week; wherefore if these men will begin at Monday for the first day, they have rejected God's account, and therefore we may reject this their account: forasmuch as we are about God's matters, we must follow God's account: wherefore, since this account to begin the week at Monday is a novelty, & of man's devise, it is to be rejected as unwarrantable; there is none account warrantable, but a Divine account, and that account is to rekone Sunday for the first day: neither is there any account warrantable in the Church, but the Church's account, and the Church wherein we live, accounteth the Lord's day, or Sunday, for the first day of the week, and not Monday.  
Furthermore, if the jews might have taken this liberty, to begin the week where & at what day they would, as these men do, than might they have disappointed God of his 7th day Saturday Sabbath, before Christ's coming in the flesh; & if they would have begun at Monday for the first day, as these do, they might have laboured upon that day, whereon God rested; & profaned the Saturday Sabbath, and given God the Sunday Sabbath as we do now; for if they had reckoned Monday for the first day, than Sunday after would have been the 7th day.  
Finally, whereas they say that the 4th come. hath not declared unto us which 6 days we should labour in, this is false: for God hath plainly discovered it in his 4th come. which are the 6 days; & that these ways, 1. they are those 6 days we should labour in, which God himself laboured or wrought in, to wit, the first 6 days from the Creation; as you may see by the reason added to the come. for in 6 days the Lord made the heaven and the earth etc. Exod. 20.11. so God setting himself as a pattern unto us, we are to follow his ensample, which is, to work on those 6 days, wherein God himself wrought: which point, we have further proved in the exposition of this part of the 4th come, formerly. 2. God hath revealed it, in his 4th come. by commanding us to sanctify the Sabbath day; now the Sabbath day, was on the 7th day, on our Saturday; wherefore seeing we know which day is the resting day, thereby we know which are the labouring days; for all the 6 days which go before the Sabbath day, resting day, or Saturday, those are the 6 working days. So you see, it is but an idle cavil, to raise doubts about the 6 days which God appointed out for labour. 3. If we will not imitate God, labouring those very 6 days wherein God wrought, than we fale into these absurdeties. 1. that as they begin & make Monday the first, so may I begin at Tuesday for the first, or Thursday, or Friday, or skip over 100 or 10●0 days before I set a first day, and so God shall have a Sabbath but once in an 100 or 1000 days. 2. To say the 4th come. hath not declared unto us which 6 days we should labour in, since it is manifest by the constant practice of the Church of the jews, one may as well say, that the 4th come. hath not declared by the word (day) whither we must keep a natural day, or an artificial day, or the day of grace, which is a day concisting of many years: as we must have recourse to the practice of the jews for the one, so for the other. And thus much for their first evasion.  
An other evasion they have, & it is this, that these words in the 4th come. Six days thou shalt labour, They are not a commandment, but a permission: as if the Lord had said, Six days mayest thou labour, if thou wilt: Hereunto I reply 1. that these words are an express commandment, as well as any other: for they are delivered in commanding terms, as well as any other, this point I have formerly proved, in the exposition of these words in the 4th come. therefore here I omit to repeat it. 2. Admit that these words be but a permission, yet so they will make enough for my purpose, & that thus; for if God did in his 4th come. permit us, and give us leave to work, in those 6 days wherein himself wrought at the Creation; then cannot any wise man think, that God would in the very same commandment, forbidden us to labour in some one of those 6 days: unlese you will think, that God permitted us to work upon a day, and revoked his permission again, and all under one breath. Wherefore, seeing that God gave us leave, to work by his 4th come. upon all those 6 days, which go before the jews Sabbath day, & our Saturday, the 7th day; therefore if we will have any Sabbath day, from the 4th come. we must betake us to the 7th day, our Saturday, the jews Sabbath day: & that because God hath permitted us to work upon any day, save the Saturday. Thus much for my 4th argument.   

ARGUM. V  
My 5th argument, to prove that the 7th day Sabbath is still in force, is because to sanctify the 7th day Sabbath, is a part of the 4th come. or a part of the Decalogue and 10 Commandments, and thus it may be framed.  
Every part of the Law is still in force.  
But to sanctify the 7th day Sabbath, is a part of the Law.  
Therefore to sanctify the 7th day Sabbath, is still enforce.  
I have purposely framed this argument, for the sake of those who do so dote upon this fiction, that the Time in the 4th come. it is but a circumstance, and an accident, and I cannot tell what other trivall thing they make of it; but (say they) if it could be once proved unto us, that this Time of the 7th day, were a part of the Law, or of the 4th come. then would we soon embrace it: well, they shall see it therefore proved to be a part of the Law of God.  
For the Major, or first proposition, I thus prove it, Every part of the Law is still in force, because the Law is still in force, for if the Law be in force, then of necessity the parts of the Law must be in force this followeth necessarily, by the rule of Logicianes, Posito aut remoto toto, necesse est poni, vel removeri parts. But the Law is in force, as you may read, Rom. 3.31. Rom, 13.8.9.10. yea the whole Law is in force, as you may see Mat. 5.18. jam. 2.10. for whosoever shall keep the whole Law, & yet faileth in one point, he is guilty of all. Therefore all the parts, or every part and persell of the Law is in force.  
In a word, whosoever denieth this Mayor, he is an enemy to the Integrity & perfection of God's Law, he must be partial in the Law: yea, he must hold it Jewish & judaisme for any to be entire & perfect in the Law, that is, to have an indifferent & unpartial respect unto all the parts of God's Law: for whosoever is entire & perfect in his obedience to God's Law, he will sanctify his Sabbaths as one part of his Law, which these men must account for judaisme: & so much for proof of the Mayor.  
I come now unto th' proof of the Minor, or second proposition: & here I prove, that to sanctify the 7th day Sabbath, is a part of the Law: my first reason is, because the Sanctification of the 7th day Sabbath, is as well & as much commanded in the Law, as any other duty therein mentioned is: for other duties, are delivered but in commanding terms, & so is this: for the Lord sayeth, But the 7th day is the Sabbath etc. in it thou shalt not do any work. Where you see, that God expressly mentioneth the Time & day, to wit, the 7th day: & of this Time and day, he saith, In it, thou shalt not do any work: so that God hath as well forbidden men, to labour & work upon the 7th day; as he hath forbidden men, to kill, to Commit adultery, or to steal: and therefore the 7th day, & the sanctification of it, is no less a part of the Law, and may challenge it of right, then are the commandments of murder, adultery, & stealing.  
2. In a bond, there the debtor is bound unto ij. things, the one is the sum of money, the other is the Time & day when it must be paid; now will any man say, that the Time and day mentioned in the bond, is no part of the bond? there is the same reason of the things in a bond, and of the things in the bond of the 4th come.  
3. The jews were commanded to circumcise upon the 8th day; & to eat the passover on the 14th day; now will any man think, that these days commanded, were no parts of those Commandments?  
4. An other reason to prove the time & day to be a part of the Law, is because if it be taken away, than the Law is unperfect & lame: for, take away these words, But the Seaventh day, from the 4th come. & than you leave the 4th come. imperfect and lame for it wanteth those words which the Almighty wrote in it, to wit, these words, But the Seaventh day. 2. As hereby the Law is lamed in its words, so also is it in things; for, our new Sabbatharians, when they have abolished the old Sabbath, the 7th day Sabbath, than they think the Law is imperfect, for it wanteth a day: & therefore they have patched it up again with a new day, to wit, the Lords day; saying, the 4th come. commandeth now the Lords day: wherefore, themselves are my witnesses, that the Time & day, is a part of the Law, and also a part so necessary, as they hold the Law unperfect, until they have put in a new piece to make up the breach: when a stud or pillar of an house is taken away, so as they must set in a new stud or pillar into its room, than that old stud surely was in right account, a part of the house; so is it here, since a new day must be put into the 4th come. in the room of the old day, surely the old day was a part of the 4th come. a man may therefore as well take away the studes or pillars of an house, as abolish the 7th day Sabbath; and as the one tendeth to the ruin of the house, so the other tendeth to the ruin of the whole Law of God, but specially of the 4th come.  
5. If these words, But the 7th day is the Sabbath, be no part of the Law, or 4th come. then are we not now bound to give God one day in 7 for a Sabbath: for one day in 700 may suffice; & more we are not commanded, if so much.  
6. Those words which expressly forbidden servile labour, are a part of the Law or 4th come. But these words, The 7th day is the Sabbath, in it, thou shalt do no manner of work, do expressly forbid servile labour: Therefore these words, The 7th day is the Sabbath etc. are a part of the Law & 4th come.  
7. Those words, the breach whereof are punishable with death, are a part of the Law or 4th come. for punishment implieth sin, and sin presupposeth a law: But these words, The 7th day is the Sabbath, in it, thou shalt do no work, are punishable by death: see Exod. 31.15. Exod. 35.2. Therefore are these words, The 7th day is the Sabbath etc. a part of the Law or 4th come.  
8. If these words, The 7th day is the Sabbath etc. be no part of the Law or 4th come, then by so saying, you condemn all Expositors: for they affirm that in these words, one day in 7 is commanded etc. which could not be, if these words were no part of the Law or 4th come. and thus much for my 5th argument.   

ARGUM. VI  
My 6th argument to prove that the 7th day Sabbath is still in force is, because it is the 7th day, besides which there is no 7th day; & thus I frame it.  
That day which is a 7th day, besides the which there is no 7th day; that day must be our Sabbath day:  
But Saturday the 7th day, is a 7th day besides which there is no 7th day:  
Therefore Saturday the 7th day, must be our Sabbath day.  
For proof of the Mayor or first proposition: many Divines are of judgement, that the 7th part of time is Gods, & to be consecrated to his worship & service as moral: wherefore all such Divines must approve of this Major, to wit, that that day which is a 7th day, besides which there is none other 7th day, that day must be our Sabbath day, consecrated to God's worship and service: my reason hereof is, because that day which is the 7th day, besides which there is no 7th day, it is the 7th part of time, in the strictest and best account.  
2. All Divines in expounding of the 4th come. do expound these words, The 7th day is the Sabbath, Exod. 20.10. to be understood of a 7th day: and so they would have a 7th day to be in force, though not the 7th day: wherefore, since they hold a 7th day to be in force; they must needs grant, that that day which is a 7th day, besides which there is none other 7th day, it must be our Sabbath day: and thus all Divines do justify my Major, whither hay hold a 7th part of time, to be Moral: or that a 7th day, is Moral; and so much for proof of the Major.  
I come now unto the proof of the Minor, or second proposition, to wit, that Saturday the 7th day, is a 7th day, besides which thereiss no 7th day. For this purpose note, that a 7th day must be so accounted, either Naturally or Divinly; first for the account Natural, Saturday must needs be a 7th day naturally, besides which there is none other 7th day: for Saturday is the 7th day from the Creation; and there is no 7th day besides it from the Creation: now the account, which fet ch its beginning, from the Creation, that is the natural account; because time and days, began at the beginning of the Creation; and he that counteth days in number as they were in being, he followeth the Natural computation. Further, as Saturday is naturally the 7th day, besides which there is none other: so Saturday is the 7th part of time, in a natural account, besides which there is no 7th part of time, this is very apparent at the first view.  
2. For the account Divine; Saturday must needs be a 7th day in Divine account, besides which there is none other 7th day: for the Scriptures (whose computation is Divine) do inform us that Saturday is a 7th day; inasmuch as they cale the day whereon Christ rose, the first day of the week, Mat. 28.1. Mark. 16.2. & that is our Sunday; now if Sunday be the first day of the week, in a Divine account, than Saturday which went before it, or the Saturday which comes after it, must be the last, and a 7th day of the week, in a Divine account: & forasmuch as the Scripture, accounteth no day, the first day of the week, but one, to wit, our Sunday; therefore besides Saturday, there can be none other 7th day, in a Divine account. Further, as Saturday is a 7th day, besides which there is no 7th day, in a Divine account; so is Saturday, the 7th part of time, in a Divine account, besides which there is no 7th part of time.  
Thus you have seen the Minor proved, to wit, that Saturday the 7th day, is a 7th day, besides which there is no 7th day: and it is proved to be a 7th day, both in the account Natural, & Divine.  
Further if we shall come to the computation of all Christian Churches, whither Protestants or Papists, still Saturday will be both the 7th day, beside which there is no 7th day; & also the 7th part of time: for do not all Churches, account our Lord's day, or Sunday, for the first day of the week? if than Sunday be the first day, Saturday must be the 7th day: & also, if there be no first day of the week but one, to wit; Sunday; then can there be no 7th day of the week but one, to wit, Saturday.  
One thing be pleased to note, that since Saturday, is as well the only 7th part of time, as the only 7th day, as appeareth formerly; therefore I might frame an other argument, concluding Saturday to be the Sabbath day: because it is the only 7th part of time, as well as because it is the only 7th day, as thus, That day which is the 7th part of time, besides which there is no 7th part of time; that day must be Sabbath day. But Saturday, is the 7th part of time, besides which there is no 7th part of time. Therefore Saturday, must be our Sabbath day. Let me here demand of those Divines, who hold that a 7th part of time, is to be consecrated to God's worship, as Moral; which time they would make to be the 7th part of time, besides our Saturday, which is the 7th day from the Creation? I desire to know where they would begin, or which day, shall be their first part of time, besides our Sunday, which is the first day of the world's Creation? it cannot enter into my head as yet, where they should begin their account of time, unless it be from the Creation or from the Redemption; there is none other famous action in the world, that I can conceive of, the which Christians should make their computation of time by, than these two, the Creation & the Redemption: Now if they will account from the Creation, which is the Natural account, yea or by the Divine account, than Sunday must be the first part of time, & Saturday must be the 7th part of time: but if they will account from the Redemption; then sure I am in the first place, that they cannot make our Sunday or Lords day, which now we consecrate to God's worship, to be a 7th part of time: & secondly, if they will rekone our Lord's day, to be the first day of the week and so the first day & first part of time, it being the first day of the Redemption, Then they must hold our Saturday to be the 7th part of time, and so to be consecrated to God's worship.  
Thus let them rekone either from the Creation, or from the Redemption, & they must acknowledge Saturday to be the day, to be consecrated to God.  
It is meet, that all Divines, who acknowledge a 7th part of time, to be Gods, & for his worship, (as I think the most Divines do) should tell us also, which is that day, & which is that 7th part of time, in particular, that so we may know it, and keep it: & it is meet also, that they tell us, from whence they begin their account, whither from the Creation, or Redemption, or whence else; & so show us which day is the first part of time in their account.  
Let me also demand, of all Divines, who expound the 4th come. of a 7th day, which day of the week that a 7th day is whereof they speak? I desire of them, that they show us, which day of the week, they will count for their first day of the 7, so shall we see where they will begin their account, whither from the Creation, or from the Redemption, or rather from neither of of them, but from some new devise of their own brain: sure I am, if they will follow that account which is natural, or that which is Divine, they must rekone our Sunday for their first day; & then they must fale upon Saturday for their 7th.  
To conclude this argument, whereas all Protestant Divines, that I either know, or hear of, do maintain these ij Positiones; the one; that a 7th part of time is Gods, to be consecrated to his worship & service: the other, that a 7th day is to be sanctified for a Sabbath day: whereas it is now discovered unto them, that there is none other 7th part of time, or 7th day, in any approved Authentical account, besides our Saturday the 7th day; my petition here unto them all is, that henceforth, they would embrace, that ancient ordinance of God, the Saturday Sabbath; or else, their own Doctrine & positiones, shall rise up in judgement, against them. And so much for my 6th argument.   

ARGUM. VII.  
My 7th argument, to prove that the 7th day Sabbath is still in force, is because it is a singular help & means to keep in the Courch of God, the memory of that wonderful and miraculous work, the Creation of the world by Almighty God. & thus it may beframed.  
That thing which was ordained of God, to be a special means, & a singular help, to keep in his Church, the memory of that most wonderful & miraculous work, to wit, the Creation of the world by Almighty God; That means and help, ought still to be in use in the Church of God.  
But the 7th day Sabbath, was ordained of God, to be a special means, & a singular help, to keep in his Church, the memory of that most wonderful & miraculous work, to wit, the Creation of the world by Almighty God.  
Therefore the 7th day Sabbath, ought still to be in use, in the Church of God.  
For proof of the Major, or first proposition: The Almighty hath done many and marvelous works in the world; he hath done many Miracles; he caused the Sea to divid, & stand upon heaps, & to be a wale on either hand, until his people went thorough on dry land: he caused the Sun to stand still, in the midst of the heavens, for an whole day: he caused the Earth to tremble and quake, the Sun to lose her light; & many dead bodies of the Saints to awake, at the passion of our Lord Christ, with many other wonderful miracles recorded in the Scriptures; but amongst them all, there is none that doth excel this Miracle of Miracles, the Creation of the world, how well then doth it beseem us, to keep a memory of such a miracle! for this purpose, ij. things are to be considered, the one is, that it is a duty which God requireth of us, to magnify & praise the name of God: and how shall we perform this better, then by keeping of a thankful remembrance of God's works of wonder? The other is, that this miracle of the Creation, it is not like unto many other miracles; for that of the dividing of the Sea, it concerned the Isralites only and that of the Sun its standing still, it concerned these times only; but as for this of the Creation, it concerneth us, & our times, every way as much as it did the Isralites; for there's not a man, woman, or child amongst us, but hath its share & benefit from the Creation, as well as those jews had, and therefore we in these days, & all people to this world's end, have and shall have, as good cause, to keep a thankful remembrance of the Creation, as ever any nation or people had.  
But if we join both these together, as first, that it is a duty lying upon us, to magnify the name of God, in this his so great a work of wonder; & secondly, that this so great a work, it doth redound to the profit and good of every one amongst us; then what great cause, and what just cause is there, that every one of us, should at this day, celebrate a thank full remembrance of the work of Creation? Neither can I think, there's any man so ungrateful, as to deny unto God a thankful remembrance of this so great work, by means whereof we live, and have a being and all the creatures serviceable unto us, even the Sun itself to serve us with her light & heat: whence I thus argue.  
If it be our duty, & also such duty, as we freely do acknowledge unto God to keep a thankful remembrance of his Myraculouse work of Creation; why then should any man deny us the special helps, and needful means, appointed of God, to keep the memory of the Creation in his Church? there is nothing more absurd, then to grant the performance of an holy action, to be due unto God, & yet to deny such needful and profitable means, as God hath ordained to that end: this were all one, as if we should grant indeed, that it is a duty, to keep an holy remembrance of the death of our Lord jesus, and yet to deny the use of the Sacraments in the Church, which serve to put us in mind thereof: in a word, it were to eparate the means from the end, than the which nothing is more absurd: wherefore, as we will approve & testify our thankfulness to God, for so great a blessing, as the Creation is unto us; and as we desire to give God the glory of his marvelous works; so let us be zealous to maintain in the Church, all the means & needful helps thereof.  
Furthermore, it will appear, that we in our times, have as great use & need, of means & helps, to keep in memory, this great work of God's Creation, as ever had the jews & people of God, if not greater need: for by nature, we are as ungrateful, unthankful, and unmindful of God's blessings and mercies received, as ever they were; & we stand in as much need as ever they did, to be stirred up by all helps & means, to give unto God, the glory due unto his name, for his works of wonder which he hath wrought: nay we stand in more need now then they did then, by how much we live in times longer and further off from the Creation than they did; for we are in more danger of sleiting & forgetting this great benefit of the Creation, than were the Israel of God, because they lived ne'er unto it, and hard by it as it were, in comparison of us, who live thousand of years after them: and who knoweth not, how soon things done long agone, slip out of memory? or if they slip not quite out of memory, yet they lay there like the ingraving written upon grave stones, which by continual trampling upon, are well nigh worn out: it is needful therefore that we should have all means & helps, that may as it were daily new write, & engrave upon out memories, the honourable memory, of the Miracle of Creation.  
It may be some will answer thus, that the means once ordained of God, ought still to be in use, if none other as fit may be found out: but other as fit for that use may be found out, as the Lords day: for herein we may keep a memory of the Creation: Against this I have these reasons 1. the Lords day, or Sunday is as unfit to keep memory of the Creation, as the Sabbath day, or Saturday is in their account, unfit to keep memory of the Redemption. 2. the day which is set a part to celebrate the memory of the Creation, it must have an aptness in it by way of similitude, to represent it unto us; like as the Sacraments, have aptness in them, to represent unto us the redemption: now God finished his work of Creation, and rested on the 7th day or Saturday, and of all days in the week, we have none that hath such similitude and likeness to Gods 7th day, as is our Saturday, which is the same 7th day in order with Gods; & therefore it is the only fit day for this purpose: now the Lords day, is so fare from any similitude with Gods resting day which was on the 7th & last day of the week Genes. 2, 3. as it is the first day, & beginning of the week. 3. suppose that men could invent some other day as fit as the 7th day appointed by God, will they reject God's choice for one of their own? could they show us some other day, as fit in God's account, they should speak to some purpose, but to reject that means appointed of God, because they can find an other which pleaseth them as well, is audaciouse presumption: why by like reason, may they not as well change the Elements in the Sacraments for others? as well may they reject Christ's choice, as God's choice.  
But happily some may object, that some helps for the keeping in memory of the Creation, are abolished, as for example the Sabbath day: for all Sabbaths are abolished in Col. 2.16.17. Hereunto I answer, that the folly of this objection hath formerly been answered; here therefore a word or two shall be fufficient. 1. it is to be noted that the text Col. 2.16.17. speaketh not of Signs, but of Shadows; & as formerly it hath been shown, there is a difference betwixt Signs & shadows; wherefore this text is impertinently alleged; for we have here to do with Signs, & not with Shadows. 2. suppose we this text spoke of Signs, yet it spoke of such Signs as had respect unto Christ, which are a Shadow of things to come, the body whereof was Christ, as the text speaketh: so that these Sabbaths here abolished, were only such Sabbaths as had respect unto Christ, & to the Redemption; but we speak of a Sabbath that was a sign of the Creation: therefore the Sabbath we here speak for, it differeth from those Sabbaths, which the Apostle abolished, as fare as the Creation differeth from the Redemption: & this yet further appeareth in their text; for it speaketh of a Shadow of things to come, so that those abolished Sabbaths, had respect unto things to come afterwards, as unto Christ; but this Sabbath for which we plead, it was a sign of things past, & done before, as of the Creation: so that this Sabbath, differeth from those abolished Sabbaths, as fare as things past, do differ from things to come: so then, it doth not appear, that any thing once made an help, to keep in memory the Creation, was ever abolished: & indeed it were contrary, unto all reason that it should: for albeit that such signs should vanish, as had respect unto things future, when once the substance was come & in presence; yet is it fare otherwise, with such signs as had respect unto things past; for here the substance or thing signified, should never be come any nearer than at first it was unto the sign, but rather farther off still, so as the longer the sign lasted, the more use & need there would be of it: & so much for answer to this fond objection.  
I come now unto the proof of the minor, or second proposition, to wit, that the 7th day Sabbath, was a special help & means, to preserve the memory of the Creation, in the Church of God, & this I prove, because the Sabbath day, was made a sign of the Creation; & signs are helps & means, to keep memory of those things whereof they are signs: here than my task is to prove unto you, for the confirmation of my Minor, these two propositiones; the one, that the Sabbath day was once a sign of the Creation, the other, that signs are helps & means to keep memory of the things they signify. For the former of these, to wit, that the Sabbath day was once a sign of the Creation. This I prove first by the Testimony of all men; and secondly by the Testimony of the Sriptures.  
For the Testimony of men; that the 7th day Sabbath is a sign, this all of them grant, when they allege that text Exod. 31.13. against the Sabbath, as an abolished sign: further, that this sign respected the Creation, as the thing signified by it, is found to be the judgement of Divines, every wherein their writings, as might be shown, if it were needful: yea, this is plain by the common arguments in every man's mouth; for when they would prove, that the Lords day must be a Sabbath, they thus argue, if the jews kept a Sabbath in memory of the Creation, than so ought we Christians, to keep a Sabbath in memory of the Redemption: & again, the Lords day was instituted (say they) in memory of the resurrection, like as the Sabbath day, was instituted, for me mory of the Creation: by which kind of reasoning they do confess it, that the Sabbath day was instituted, for the memory of the Creation.  
So much for the Testimony of men: next I come to prove it by divine Testimony from the Scripture: for this purpose see, Ex. 31.17. where the Lord speakeing of our 6 day's labour, & of our 7th day Sabbath, saith thus, It is a sign between me & the children of Israel for ever: for in six days the Lord made the heaven & the earth, & in the 7th day he ceased & rested, as if the Lord had thus said, because I laboured in the 6 days at the Creation & rested on the 7th day, therefore your 6 day's labour, & 7th days rest, is a sign between me & you, of my 6 day's labour & 7th days rest, thus the sense must be rendered, if we take the words as they are translated: but because this kind of sense making is difficult, & not so familiar unto our understandings, by reason the thing signified by the sign, is not expressed but collected; therefore to make the sense of the text appear more clearly, it is better to put the word (that) in the room of the rational partice (for) & then the sense will be very familiar & easy: for so the thing signified by the sign, shall be expressed in the text; & then the text should be read thus, It is a sign between me and the children of Israel for ever (that) in six days the Lord made heaven & earth, & in the 7th day he ceased & rested. Thus you see it plain, that as all men hold, the 7th day Sabbath, was kept in remembrance of the Creation, so this text confirmeth it, saying, that it is a sign (that) God laboured 6 days & rested on the 7th day.  
Now that this particle translated (for) may be translated (that) it appeareth. 1. By the Septuagint which rendereth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which may be indifferently translated (for) or (that) according as may best fit the text. 2. In sundry other texts our Translatores have translated the same Hebrew word (that) rather than (for) as you may see Deut. 29.6. That ye may know (that) I am the Lord your God: Thus I have proved the one of the propositiones, to wit, that the 7th day Sabbath was a sign of the Creation.  
The other proposition which I am to prove is, that Signs are helps and means, to keep in memory the things they signify: and this is so plain, as I might spare the labour toprove it: for it is the very nature & property of a sign, to be a means to bring to mind the thing fignified by it, wherefore serves the picture of a man's absent friend, but to help to bring him to mind? The rain bow in the clouds, it is called a sign or a token, Genes. 4.13. & the Lord said, he would look upon the bow, that he might remember the Coveant, which was the thing signified by the bow, v. 16. The passover was a sign or token, which when the Angel saw, he remembered the Covenant, & spared the Isralites, Exod. 12.13. The Lord's Supper it is a Sacramental sign, & it is of this use, to be an help & means, to remember us of the death of Christ. 1. Cor. 11.24. you may read the like also in Gen. 17.11. & Exo. 31.13. by all which instances it is plain, that signs are helps and means, to bring to mind, & preserve in memory, the thing absent & signified by those signs.  
Thus much for the Minor or second proposition; & also for my 7th argument, whereby you have seen it proved, that the 7th day Sabbath must still be in force; because it is a singular means to preserve in memory the myraculouse work of God's Creation.   

ARGUM. VIII.  
My 8th argument, to prove that the 7th day Sabbath is still in force, is because God hath expressly commanded it, in his moral Law: & thus it may be framed.  
Whatsoever God hath expressly commanded to be done, in his Moral Law, or 10 commandments, that is still in force.  
But to sanctify the 7th day Sabbath, God hath expressly commanded it to be done, in his Moral Law, or 10 commandments.  
Therefore to sanctify the 7th day Sabbath, is still in force.  
Here I will begin with the minor or second proposition, proving that first, because it will be soon done: the point than I am to prove is, that God hath commanded the sanctification of the 7th day Sabbath, in his moral Law, or 10 come. & here first I will prove, that the Lord hath commanded the sanctification of the Sabbath day: & 2dly, that this Sabbath day is the 7th day: for the former, see Exod. 20.8. Remember the Sabbath day, to keep it holy; or to sanctify it: where you see an express commandment given, to Remember the Sabbath day; & to sanctify it, or keep it holy: & so the former point is proved.  
The next point to be proved, is that this Sabbath day, it was the 7th & last day of the week, which is our Saturday: & this I shall prove, first by humane Testimony; 2dly by Divine Testimony: for humane Testimony, 1. the jews wheresoever they live, they keep the 7th & last day of the week, our Saturday, for this Sabbath day, here commanded, as it is well known. 2. All Christians, both Protestants & Papists confess, that the 7th & last day of the week, our Saturday, was the Sabbath day, commanded in the 4th come. which point, I have incisted more largely upon, in the Exposition of the 4th come.  
I shall prove the same also, by Divine Testimony, and that before the Law; at the giving of the Law; & after the giving of the Law. 1. Before the giving of the Law, see Exod, 16.26. Six days shall ye gather it, but in the 7th day is the Sabbath: in it there shall be none: So here you see, before the Law was given, by Sabbath day, was understood the 7th day. 2. At the giving of the Law, see Exod. 20, 10. But the 7th day is the Sabbath of the Lord. So here at the giving of the Law, was understood by Sabbath day, the 7th & last day of the week. 3. After the giving of the Law, see Exod. 23.12. Six days thou shalt do thy work, and in the 7th day, thou shalt Rest. And see Exod. 31.15. Six days shall men work, but in the 7th day is the Sabbath of the holy Rest. See also Exod. 34.2. Six days thou shalt work, & in the 7th day thou shalt Rest: both in ear-ring time, & in harvest. see also Levit. 23.3. Six days shall work be done, but in the 7th day shall be the Sabbath of Rest. And so it continued in the Church until Christ's time, as you may see Luk. 13.14. yea, & after Christ's death, as you may see Mat. 28.1. Mark. 16.1.2. thus you have seen it proved, that by the word (Sabbath) in the 4th come. God, and the Church of God, understood the 7th & last day of the week: & so you have seen it proved, that God commanded the sanctification, of the 7th day Sabbath, in his moral Law.  
Now I come to the Major or first proposition: the proof of this will cost me longer time than the former, not but that it is as clear as the former, but that men of perverse minds, have wilfully bend their wites & learning against it, as they have done against the former, but 'tis no matter, truth shall prevail, God assisting it: the point then that I am to prove is this, that whatsoever God hath commanded in the Moral Law, or 10 commandments, it is still in force, or now to be observed and obeyed: if they deny this Major, than I require them to give me an instance to the contrary; let them show me, where God hath commanded any thing to be done in the 10 commandments, which is abolished & not in force now, remembering that they bring not the thing in question for their instance.  
2. Happily they will answer by lymitation, & distinguishing and so deny some part of this Major, for example, sometime they distinguish of the substance of the commandments & of the Accidents: granting those, denying these: by substance, they understand that which they please to make moral in the Decalogue, as the Rest in the 4th come. & the holy actiones of prayer, reading, & preaching God's word: by Accident, they understand that which they please to make ceremonial in the Decalogue, as the time of God's worship, to wit, the 7th day: but this is a foolish distinction, and so much the more vile, in that it is made against God; for hath not God as well commanded the Accident, & time, as the substance, and Rest? & is it not necessary to obey God, in one commandment as well as in an other? for, the one is as well commanded as the other: did they distinguish between things commanded, & things not commanded, it were tolerable, but they distinguish of things all of them commanded; as between great commandments, and little commandments; the one they cale substances, the other Accidents; now the greater commandments which they cale substances, these they will embrace; but as for the lesser commandments, which they please to cale Accidents, these they will reject & deny; so then, Gods greater commandments, they will obey; but as for his lesser commandments, these they will not obey: & that because they are little, and light in their esteem; but our Saviour Christ hath taught them an other lesson, saying, whosoever shall break one of these least commandments, he shall be called the least in the kingdom of heaven Mat. 5.19. Let them cale them Accidents if they will, yet since they are commandments, they are not less than the least commandments, of which our Saviour speaketh.  
That no distinction is to be received, whereby any thing enjoined in the 10 commandments is denied, I thus further prove it. 1. this is a position so clear, as the Sun, that All Gods 10 commandments do bind us, to obedience of them, & are still in force: now if it be lawful for any man, barely to deny this truth, saying by way of answer, that some of his commandments do not bind us to obedience; then every private man's bare denial, shall be as authentical as this clear truth and orthodox position; which is most absurd: for thus a froward adversary may put a man to bring a light clearer than the Sun, that is, he may put him to prove whither any of God's commandments do bind us now or not: for example, a Minister reproveth an adulterer, from the 7th commandment; & thus he frameth his argument against him.  
All the 10 commandments do bind us etc. But the 7th come. is one of the 10 commandments etc. Shall it be lawful for this unclean person, to deny the Major in some part of it, by a distinction, & put the Minister to prove, that All the 10 commandments do bind us? what an impiouse and  answer were this? why this is our case; for in my Major I affirm, that all the 10 commandments do bind us to obedience; & they make this  answer, by a distinction, that all of them do not bind us; & will put me to prove, that they do bind us.  
If this answer be lawful, why may not Papists deny that the 2d come. bindeth us, or that it is still in force, saying, the 2d come. touching Images, it is jewish, & concerned the jews only, and that it forbade only jewish Images; & that it concerneth not Christians, & Christian Images? & why may not Anabaptistes, and Libertines, & our new sprung up Eatonistes, deny the whole Law, even all the 10 commandments, & that upon plausible pretences also?  
Furthermore, such distinctiones are blasphemous; & therefore to be rejected: for, to deny that any thing commanded by God, in his 10 come. both bind us to obedience; is to deny, that Gods will should be obeyed by us; to reject his Sovereignty & governance; & as much as if we should say, we will not, that God shall Reign over us. is it not Blasphemy, when the Creator shall say, do this, & the creature shall answer, He will not? thus do they, who by distinctions, will reject any one thing, commanded in the 10 commandments.  
Further such answers as by distinctions, deny any one thing, commanded in the 10. commandments, do plainly bewray the authors thereof, to be professed enemies, to the Integrity & perfection of God Law; and would that God should be served but by halves & by piecemeal; and therefore, their such distinctiones are unsound, & to be rejected by all men fearing God, & loving the Laws of God.  
Such answers are to be rejected, and men are solely to rest contented with this, that it is commanded in the Moral Law, without demanding any other proofs my reason hereof is, because neither better proofs, nor of higher authority, can be possibly produced for the proof of any doctrine in Divinity: for what better proof, can any man bring, or any Christian man expect, than God's commandments? & amongst all God's commandments, than his 10 Moral commandments? there is no Scripture of higher Authority, than the Moral Law.  
The 10 Commandments, the Creed, and the Lords prayer, these of all other Scriptures, are holden as principles of our Christian Religion: now how absurd a thing it is, for any to deny principles in any Art, let all men judge that have any skill in Arts: A man may as well be permitted by a distinction to deny that every one of the 6 petitiones of the Lords prayer, do belong unto us; or that some of the Articles of our faith, do belong unto us upon some plausible reasons forged, as by a distinction to deny that whatsoever is commanded in the 10 commandments doth belong unto us.  
Thus I have proved, that it is unsufferable in A Christian Church, that any man should use a distinction or denial, against this Orthodox & most clear truth, that all things commanded in Gods 10 commandments are in force, & do bind us to obedience. for this cause, I need not proceed any further, for the proof of this Major & orthodox truth: for, if it be so clear & undeniable a truth, as no man may deny it, than I may very well spare the proof of it: Nevertheless, for the truths sake, & for its further confirmation, I will prove it unto you, by many and sundry arguments: but by the way, one thing first, I would should be taken into consideration, which is this, that Divines and all others, who are enemies unto this most ancient ordinance, of God's Sabbath, they are driven to shroud themselves, from the force of this my 8th Argument, by this abominable &  answer, saying, that all God's commandments do not bind us to obedience; or, that some of the 10 commandments, do not bind us to the obedience of them: nay, they must hold, if they abolish the 7th day Sabbath, that it is a sin for us to yield obedience unto all the 10. commandments, & that it is judaisme: I desire that all men would take special notice of this absurdety that so they may see what rocks, these are forced to rune upon, who deny the Lords Sabbaths.  
Should common people make such answers, they deserved but a common censure, but if Ministers; yea Puritan Ministers shall make such  answers, what censure are they worthy of? I have great reason to urge this point; because if they grant me this truth, to wit, that all God's commandments do bind us to obedience, the which no man fearing God can deny, then of necessity they must grant me, that the old Sabbath is still in force, because it is one of God's commandments.  
An other thing I desire should be taken into consideration, is that such as deny any thing in my Major by any distinction, that so they may deny Gods 7th day Sabbath, they rune into these other absurdeties, 1. they hereby do deface Gods royal Law, making it a Morall-ceremoniall Law, an everlasting-temporary Law, & a very Monster. 2. They draw us to Anabaptistry, & profaneness, that so we should have none of Gods. Sabbaths. 3. They make an ancient & holy prayer of our Church, a mere babbling with God: to wit, that prayer added to the 4th come. in the Congregation. 4. As the Sabbath is God's ordinance, so the Decalogue is God's Law: now were men professed enemies to God, then if they should do what in them is, to abolish his Sabbaths, & to reject as much of his Law as possibly they could device, it were, but suitable to their profession: but that we, who are professed friends to God & to his Law, that we (I say) should reject, & desire to reject as much of God's Law, as possibly by any wit we can device, this is abominable: & so I come to make proof of the point.  
That all Gods commandments are now to be observed and obeyed: I prove it by Testimony humane, & Divine: for humane Testimony, the first shall be that of Reverend Perkines, who writing against our common adversary the Papist, he undertaketh to prove, that the religion of the Church of Rome agreeth to the corruption of man's nature: amongst many other arguments, he showeth how that Papists do repeal & make of none effect, all the 10 commandments of the Morall-Law: and to this purpose he beginneth on this wise, The moral Law containing perfect righteousness, is flat opposite to man's corrupt nature: therefore whatsoever religion shall repeal and make of none effect the commandments of the Moral Law; the same religion must needs join hands with the corruption of man's nature, & stand for themaintenance of it. This doth the Religion of the Church of Rome: it may beit doth not plainly repeal them, yet in effect it doth, and if it shall frustrate but any one point, of any one commandment, yea, the whole Law thereby is made vain. Perkines, in his first volume, pag. 400. under the title, A papist cannot go beyond a reprobate. I desire that these his words may be weighed; where he saith, that if the religion of the Church of Rome, shall frustrate but any one point, of any one common. It doth thereby make frustrate the whole Law.  
Now a double use I may make of these words, the one is, that all God's commandments are now to be observed and obeyed: because he saith, that not so much as any one point, of any one commandment is to be frustrated; & further he addeth for confirmation thereof, that the abolishing of any one point, in the 10 commandments, it is the abolishing of the whole Law also; and so he hath confirmed my Major. The other use I make of these his words is, by his Testimony, to confute the madness of such Divines, as deny the Integrity and perfection of God's Law, & therefore invent distinctiones, whereby they may curtail the law, denying that whatsoever is commanded in the 10 come, doth belong unto our practice; which is the absurdety confuted in the last point handled before this; for the further confirmation whereof, let it be observed, that Learned Perkines saith that, that religion, which frustrateth but any one point, of any one cemmandement, it doth thereby frustrate the whole law; let these Divines than see into what a snare they are fall'n, by denying some on point, in some one common. to wit, the Lords 7th day, Saturday Sabbath, for hereby they pull upon, not themselves alone, but upon our Christian religion also, this guilt, to wit, that by so doing, it doth abolish the whole Law, & join hands with corrupt nature.  
And further, hence it is, that he hath put upon the tope of those leaves in his book, this title, A Papist cannot go beyond a reprobate. If then a Papist cannot go beyond a reprobate, if he frustrateth but one point, of any one commandment; then tell me, how fare some Protestant Divines, can go beyond reprobates, who do frustrate this ancient ordinance of God's Sabbath, expressly commanded in the 10 commandments, and that after sufficient means of light afforded them, by my former book? I wish those ten Ministers, against whom especially I writ, to note this point: happily they will sleite my judgement, but M. Perkins judgement, I know they reverence: and further, if this be good Divinity against Papists, I trust it cannot be bade, when applied to Protestants: these are not my collectiones, you see they are made by a man of their own side.  
Unto the Testimony of M. Perkines, let me add the Testimony of Vrsinus who showeth sundry differences, betwixt the Doctrine of the true Church, and the Doctrine of other Sects & Religiones; one of the differences is this, In Ecclesia lex Dei integra & incorrupta retinetur: aliae Religiones & sectae legem Dei mutilant vel corrumpunt. Vrsi. Catechis. Pag. 4. In the Church (saith he) the Law of God is preserved intirly and uncorrupted, but other Sects & Religiones do lame or corrupt the Law of God. In which words as you see, Vrsinus doth lay it down as a property of the true Church, to preserve God's Law in its integrity and perfection; & as a mark of a false Church to lame & detract from God's Law: By which words, he plainly ratifieth all the 10 commandments, with whatsoever is therein commanded: Further, if it be a mark of a false Church, & of Sectaries, to lame God's Law, what reproach & danger, do such Ministers bring our Church, & specially themselves into, by denying, that all the things commanded in the 10 commandments are in force, binding us to obedience? do they not what lieth in them, labour to make our Church no true Church? & themselves Sectaries?  
Take also the Testimony of Polanus, in his Syntag. Theolog. lib. 6. cap. 10, de lege Dei. Pag. 353. who having to do against Papists, that say, the 2d come. against Images, belonged only unto jews, not unto Christians (as many Protestants, say of the 4th come. touching the old Sabbath) he proveth the contrary, by this argument: quia ad Christianos totus Decalogus pertinet, because the whole Decalogue appertaineth unto Christianes'. If this reason be good against Papists, it cannot be bad with Protestants.  
In the 4th place, I will prove it from their own mouths: for these which are such notorious enemies, to the Lords Sabbaths, they do frequently in their pulpits, reprove the Adulterer, the thief, the falswitnesse bearer, the Blashemer of God's name, & the rest, by the Lawof the 10 commandments, saying, these deeds, are sins, & liable to condemnation, and must be refrained etc. Because they are forbidden in the Law of God: which kind of arguing, doth recessarily imply thus much, that whatsoever thing is commanded or forbidden in the Law, is in force still, & doth bind us now to obedience: the reason of this consequence is, because there is one and the same reason for all & for every thing, which there is for any one thing; for if Gods writing & commanding any one thing in his Law, be a sufficient reason to incline our hearts, unto the obedience thereof, than the same reason will move us to the obedience of every thing, which is therein written; because God hath as well written & commanded every thing therein, as any thing: and thus you see, how it necessarily followeth from their own mouths, that because they cale for obedience now, unto some things which God hath commanded in his Law, because he hath commanded them; that therefore they must yield, that all things in God's Law, must now be obeyed; because he hath commanded them all: wherefore, since they teach this unto the people, they must grant it me here. Thus you have heard this truth confirmed, both by some particular people of note, & also by the mouths of all my adversaries.  
5. I will prove it unto you by the Testimony of our Church: In the order for the Administration of the Lords Supper, or holy communion, set down in the book of Common prayer, it is thus ordered by our Church, Then shall the Minister rehearse distinctly all the ten commandments, & the people kneeling shall after every commandment, ask God mercy, for their transgression of the same: & again, after that all the 10 commandments be rehearsed by the Minister, it is ordered, that the people shall all conclude, with this holy prayer, Lord have mercy upon us, and write all these, thy laws in our hearts, we beseech thee. In which holy ordinance of our Church, we may observe these things; 1. that our Church maintaineth the Law of God's 10 commandments, as now in force; because we are to ask God mercy for the transgression of them; and because we desire God to write them in our hearts. 2 observe, that our Church ratifieth, not some only of the 10 come. but all of them, even every commandment which was written in Tables of stone: for the Minister must rehearse distinctly, all the ten commandment; and the people are taught to pray to God, to write all these laws in their hearts. Thus you see, our Church doth ratify and confirm, all the laws of God, written in the Tables of stone, as they are rehearsed by the Minister, without mutilating or curtailing of any of them: they are no children of the Church therefore, who deny my Major, and thus I have abundantly proved the point, by humane Testimony, and so I come to prove it also by Divine Testimony.  
But me think, ever & anon as I am writing, that some body should wonder at me, that I should spend so many words, to prove a point so plain as this, that all God's commandments are now to be obeyed: why may they say, it is a point we never till now heard doubted of, we ever took it as an Article of our faith, that all things commanded in the Moral Law, did bind us to the obedience thereof; and is it now become a question amongst Divines? if this principle be doubted of now, we shall scarce know what to do in Religion, & what not to do, what to believe, & what not to believe; but surely Sir you are mistaken, there's no Minister that hath any fear of God before his eyes, that will doubt of this point; and for common people, they are as fare from doubting of it, as the heavens are from the earth. Whereunto I answer, that when I seriously enter into the consideration of it, it maketh my very heart to tremble within me, to think that any man that professeth godliness, should be so fare in love with old error, as to deny so clear a truth as this; nevertheless, not only Ministers, but puritan Ministers go about to doubt of and deny this truth; for by their distinctiones, they will deny, that all the commandments written in the Decalogue, do bind us to obedience: which if they did not deny, I should save this labour; &, they must embrace that most ancient ordinance of God's Sabbath day; wherefore good Reader wonder not at me, but rather wonder at such your Ministers, who are become so unfaithful to God, as that rather than they will confess an old error, they will stiffly deny a manifest truth.  
My first argument then, of Divine authority is this, that every thingonce commanded in the Moral Law, standeth still unrepealed, & is therefore still in force. For these enemies to God's Sabbaths, they cannot prove, that any one thing, once commanded in the Decalogue, was ever since revoked & abolished: now whatsoever thing, God hath once commanded, in his 10 common, that thing is to stand everlastingly, unless it can be shown, that God hath revoked & reversed it: like as Statute Laws in our Realm, though made long since, are nevertheless in force still, unless it can be shown, that they have been repealed since, by the same Authority that first enacted them.  
For the further strengthening of which argument, let these Scriptures be prepended, What soever things are written aforetime are written for our learning, that we through patience & comfort of the Scriptures might have hope, Rom. 15.4. and again, For the whole Scripture is given by inspiration of God, & is profitable to teach, to convince, to correct, & to instruct in righteousness etc. 2. Tym. 3.16. In which two portiones of Scripture, you see, the Apostle doth ratify, an uninersallity of things written in the old Testament, and an Integrity and wholeness of the Scriptures of the old Testament; now if we shall not apply these ij. texts to the maintenance of the Moral Law, or 10 commandments, to maintain the universality of all things written in the 10 commandments, and to maintain the Integrity perfection & wolenesse of the 10 commandments, then whereunto shall we apply them? for what portion of Scripture is there, besides this Law, in all the old Testament, whereof it can besaid, that all things therein written, concern our practice? & that, that whole Scripture is profitable to teach us, to convince us, to correct us, and to instruct us? What scriptures of the old Testament (I say) can be the adequate Subject or Object, of these ij. Scriptures, but the moral Law?  
My 2d argument, to prove that all the 10 commandments, and every commandment therein, do bind us still to the obedience of them, is this: that the Apostle S. Paul doth ratify this Law, in the new Testament; saying, Do we then make the Law, of none effect through faith? God forbidden, yea, we establish the Law, Rom. 3.31. Where you see the Apostle affirmeth, that he did establish the Law: now the word Law in this text, is not to be restrained to some parts of it only, but to be taken in the largest sense, seeing there's nothing in the context to hinder it, now this Law is known to contain 10 commandments, Then he wrote upon the Tables, according to the first writing, the ten commandments Deut. 10.4. the which were numbered by God, lest the number thereof should be diminished by men: & again, Cursed is every man, that continueth not in all things which are written in the book of the Law, to do them Gal. 3.10. Here again, all things written in the Law, are ratified.  
Furthermore, S. james thus writeth, whosoever shall keep the whole Law, & yet faileth in one point, he is guilty of all. jam. 2.10. In which words, S. james ratifieth all the Law, or the whole Law. so then S. Paul hath ratified the Law in its generality; & S. james in its Integrity, yea, S. james goeth further, & ratifieth all and every part & point of the Law, in as much as, he would not have us fail, in any one point of it, as the text speaketh: yet further, see what our Saviour Christ saith touching this matter, whosoever therefore shall break one of these least commandments, & teach men so, he shall be called the least in the Kingdom of heaven, Mat. 5.19. Here then our Saviour ratifieth, & that to the world's end, as you may see in the verse before, v. 18. the very lest thing commanded in the 10 commandments.  
In all which Scriptures you have seen. 1. That the Law is still enforce, 2. That all things written in this Law, are still in force. 3. That the whole Law is still in force 4. That the very lest thing commanded in the law is still in force; what can be desired more?  
My 3d argument, to prove that every commandment in the Decalogue, doth bind us to obedience is because God hath joined the commandments together: now that which our Saviour saith in an other case, is true in this also, Let no man put a sunder that, which God hath coupled together, Mat. 19.6. Now behold, how God hath coupled all these 10 commandments together. 1. They were coupled together when God spoke them all together; Then God spoke all these words, saying. Exod. 20.1. 2dly they were coupled together when God wrote them together, in the Tables of stone Deut. 10.4. 3dly they were coupled together by number, Thus God Almighty coupled them, when he teld us, that wrote Tenn commandments Deut. 10.4. 4thly Our Saviour Christ coupled them together, when he reckoned the commandments to be two in number, as love to God, and love to our neighbour, on these two commandments (saith he) hangeth the Law & the Prophets Mat. 22.40. 5thly The Scripture, every where coupleth all these commandments together, and that by binding them up all together, in this one word Love.. wherefore since God hath coupled all the 10 commandments thus together, with every commandment therein contained, it followeth, that all & every of these commandments, must go together; take one, and take all, abolish one and abolish all: and further it followeth, that since God hath joined every one of them together, that therefore it is unsufferable, that any man should by any distinctiones separate them, & make any division amongst them, to embrace some & to reject other some of them: unlese you will hold, that man may put a sunder what God hath joined together.  
For the further strengthening of this my 3d argument, let me relate unto you, a notable observation of learned junius, which I find recorded by D. W●llet on Exod. 20. pag. 317. touching the special manner of accenting and writing, which God observed in writing of the Decalogue, more than in any part of the Scriptures besides. Ordinarily (saith he) every word in the Originallhath but one accent: But every word in the Decalogue excepting the 7. ●●. & 17. verses have a double accent: one serving for the accenting and prolation of the word: The other showing the conjunction & coherence of the matter. The thing of note to be observed, in this observation of learned junius is this, that God hath added one accent, to the writing of every word, in the 10 commandments extraordinarily, so as the like is not found in the Scriptures beside, which is a most remarkable thing: now the use of this rare & extraordinary accent is, as saith the same junius, to show unto us, that the matters & things contained in those several words, are conjoined and coupled together by God, as well as the words.  
Now however there is an exception, in three verses, as in v. 7.12.17. that is, in the third, fifth, & tenth commandments, yet in the 4th come. there's no exception; for he giveth instances in the 4th come. for one of those, which have this double accent: the consideration whereof, is of notable use for our purpose: for, whereas the adversaries to God's Sabbaths, could be content to allow, all things in the 10 commandments, to be ever lastingly coupled together, so they might cast away that sacred time, sanctified by God, the 7th day, here therefore it hath pleased God, to be mindful of his 4th come: & of his sacred time, above the 3d, 5th, & 10th commandments: for this 4th come. hath its double accent, as well as any other: wherefore, such Ministers as would divide betwixt the time, in the 4th come. and the duties in the time; embracing the one, rejecting the other, they are hereby corrected by God: for the Almighty hath shown unto us, by this rare & extraordenary accent, that the things specified in his 4th come. should go hand in hand everlastingly together; so as he that embraceth the duties in the time, he must embrace also the time with the duties.  
My 4th & last argument, to prove that every commandment in the Law doth bind us now to the obedience thereof is, because God spoke every commandment in the Law, as well as any one therein: see Exod. 20.1. God spoke all these words etc. Now wherefore is this preface set before all the commandments, but to give equal authority unto them all? & to this end, that whosoever, wheresoever, or whensoever any of these commandments are received, then, & there, & by the same people, all of them must be embraced? because God spoke them all; and gave alike authority, universality, perpetuity, & morality, unto all: to this purpose, M. Dod speaketh excellently, in his work upon the commandments, in his exposition of these words of the preface (all these words) pag. 9, God (saith he) spoke not the first commandment only, nor the second, or third, & left there: But he spoke them all; & gave as strict a charge to keep every one, as any one; & no one was uttered by God's voice, or written with his own finger, more than the other: whence is to be learned, that whosoever will have any true comfort by his obedience unto God's Law, he must not content himself to look to one, or to two; but must make conscience, and have a care to keep them all & every one: because he that is the Author of one, he is the Author also of all the rest etc. Where you see, M. Dod collecteth this, that obedience must be given to every thing commanded, because they all had one & the same Author: God spoke them all.  
Furthermore, that this kind of arguing is sound, I prove it by S. james, who useth the same kind of arguing: for he, in convincing men of the sin of respect of people, and endeavouring to prove, that he that faileth in one point of the Law, he is guilty of all the points in the law, fetcheth his argument (as I conceive of it) from the preface to the commandments, God spoke all these words Exod. 20.1. & thus he argueth, for he that said, thou shalt not commit adultery, said also; thou shalt not kill: now though thou dost none adultery yet if thou killest, thou art a transgressor of the Law. jam. 2.11. In which words you see, S. james argueth thus, that he that faileth in one precept of the ten, he is guilty of all the rest; & his reason is, because God spoke them all; or, because he that said the one precept, he it was that said the others also: now if this his reason, had not been generally true of all the things commanded in the Decalogue, it had been insufficient to prove what he would: for an instance to the contrary might have been brought thus: it followeth not james, that if one offend in one point, he is guilty of all; because God spoke all: for example, God spoke that part of the 4th come. but the 7th day is the Sabbath, & yet he that offends in some other point is not guilty of this: because this is abrogated. Wherefore, either we must grant S. james to be of judgement, that every thing enjoined in the Decalogue is still in force; or else his argument is vain.  
For conclusion of this argument, I make mine Appeal, unto the conscience of my Reader, & unto the conscience also of the adversaries of God's Sabbath, if they do not find the Spirit of God, secretly moving them to think, that all things commanded among the Morales, should be moral; & that all precepts which God spoke, & wrote, should be more lasting & durable in the Church, than those precepts which Moses spoke, & wrote: & if they find it thus, as I verily believe they cannot but find it thus, then let them beware of quenching the Spirit, & to say or do aught against the light of conscience: for, at the day when God shall judge the secrets of men, their consciences will bear witness, & their thoughts accuse or excuse them Rom. 2.15.   

ARGUM. IX.  
My 9th argument, to prove that the 7th day Sabbath is still in force, is because unless it be in force, the whole 4th come. with every part & parcel of it is abolished, nullified, & altogether useless. And thus it may be framed.  
If the 7th day Sabbath be not now in force; Then is the whole 4th come. nullified & altogether useless.  
But the 4th come. is not nullified, & become useless. Therefore is the 7th day Sabbath now in force.  
First a word or two of the minor or second proposition; for the truth of it, namely that the 4th come. is now in force, this is plain, first by the Testimony of our Saviour, who ratifieth the very lest of the commandments, as you may see Math. 5.19. secondly, it is ratified by our Church, which hath ordered, that the 4th come. be read in our Churches, & also, that the people shall use this prayer, at the rehearsal of it by the Minister, Lord have mercy upon us, and incline our hearts to keep this Law. Thirdly I know no Divine, one or other that denieth it, or doubteth of it; & it were heinous impiety, for any to deny it; for it were to deny one of the ten Moral Laws, of Almighty God. So much therefore for proof of the Minor.  
I come then unto the Major or first proposition; wherein I affirmed that the abolishing of the 7th day Sabbath, doth draw after it, the nullifying of the whole 4th come. & now I prove it. In the 4th come. are ij things to be considered, the one is the commandment itself; the other is the reason of the come. and I shall prove, that both these are nullified by abolishing of the 7th day Sabbath, or by denying that the 7th day Sabbath is still in force.  
To begin with the commandment itself: that I may shewhow this is nullified, first we must see what it is which they deny; namely the 7th day Sabbath; in which words we will consider, that they deny the Sabbath day, that is, the old Sabbath day, to be in force now: & then we will consider how they deny the 7th day, that is, the 7th day from the Creation, to be in force now: for both these they do deny, in denying that the 7th day Sabbath is now in force: of these two I will begin with the Sabbath day, that is, the old Sabbath day; which they do deny by these texts Exod. 31.13. & Col. 2.16.17. now I prove, that if the old Sabbath day specified in the 4th come. be abolished, & not in force now, then is the 4th come. made nonsense, and to stand for a Cipher: and that this may appear, you shall see it made plain to your very eyesight.  
The Lord God said, Remember the Sabbath day, to sanctify it Exod. 20.8. Now the Sabbath day here mentioned, it was the old Sabbath day; but this old Sabbath day (say these new Sabbatharians) is abolished, & not in force now; which if it be so, then in this commandment Exod. 20.8. the Lord God commandeth now at this time, just nothing at all; for, take away these ij words Sabbath day from out the commandment, and in stead thereof, put so many cyphers, as you have letters in the two words, as you may do, if those words, or the thing meant by those words, be abolished, & then the commandment is no more but thus much, Remember the 0000000000, to sanctify it: Thus you see by denial of the old Sabbath day, they have made the word of God of none effect, & God's commandment to become nonsense, and a bundle of cyphers: & this must be so, unless they can show us, that God commanded us, two Sabbath days, in his 4th come. the one, called Sabbath day, the other, called Lords day: which all the Logic in their heads can never do. And so much for their denial of the Sabbath day.  
I come now unto the other thing that they deny, to wit, the 7th day, from the creation: & in this I will consider apart these ij. things; first the word day, & then the word Seaventh: first for the word day: they say that the day, to wit, the old day is abolished, & as by other texts, so also by these texts, Rom. 14.5, & Gal. 4.10. secondly for the word Seaventh, they say that the 7th day in order of time is abolished, to wit, the 7th day from the Creation, whence it followeth. 1. That if the day be abolished, then is there no day now enjoined in the 4th come. for, take away that day which was commanded, to wit, the old day, & then is there now no day required for a Sabbath in the 4th come. so then, now an hour in a day may be sufficient, for a Sabhath; & so a Sabbath day may be turned into a Sabbath hour: Lo then, if by denial of the 7th day, they have not nullified the 4th con. or as good as nullified it: for, the Lord was wont to have an whole day, celebrated for his worship by the 4th come. but now, we need give him but an hour in a day for his worship, by the 4th come. thus Sabbath days, may be turned into Lecture days; & is not this a manifest violence done unto God's Law? and thus it must be by their denial, unless they can show us, that God commanded ij. days in his 4th come. an old day, & a new day; the 7th day, & the 8th day.  
2dly, it followeth, that if the 7th day from the Creation be abolished, as they say it is, than now a days, we are not bound by the 4th come. to give God one day in every 7 days for a Sabbath; but we may give God one day in 7, or one day in 14, or one day in a month, or one day in a year, or one in 7 years, or one in a man's life time: for being that the 7th day in the con. is abolished, & none other day there is specified, or put into its room, we are now left at random, to take a day when we please; for the 4th come. doth not tell us how often we should keep a Sabbath, since those words (the 7th day) are abolished, which teld us how often we should give God a Sabbath; now judge thou good Reader, if they have not as good as nullified God's 4th come. by abolishing the 7th day, since God was wont to have a 7th day once a week by his 4th come. but now we need not by that come. give him a Sabbath above once in a year, or once in 7 years, or once in a man's life: for the time how often, being abolished, there remaineth in the 4th come. no more but the duty, to keep a Sabbath day; and that we may perform, if we keep but one in our whole life.  
But we have not yet done: In the 4th con. there is ij. things to be observed, the one is the duty of an Holy Rest, the other is the duty of an Holy time, to wit, the 7th day: now of these two things, they hold the time a ceremony and abolished; but the duty of an Holy Rest, this they hold moral, and this they carefully perform on the Lord's day as they persuade them selues, well but if now I shall prove unto you, that their performance of this Holy Rest upon a wrong day, is not the Sabbaths duty, nor the duty required by God in his 4th come. than you will say with me, that their abolishing of the time the 7th day, is the abolishing of the 4th come. also: for there are but ij. things inyoned in the Com. & they deny the one expressly, and the other by just consequence.  
For this purpose note, that the like is not the same: for example, A counterfeit, is like a current shilling, yet it is not a current shilling: saul's Sacrificing was like to samuel's sacrificing, but not the same: and so, the Lords day, Holy Rest, may be like the Sabbath days, Holy Rest, but yet for all that, it is not the Sabbath days Holy Rest.  
It is to be observed, that the Lords day Rest, differeth from the Sabbath days Rest three ways; the first is in the name; for the name Rest, receiveth its denomination most properly, from the day wherein it is done; thus the Rest performed on a Fast day, is called a Fast day's rest; & the Rest on a common Holy day, is to be called an Holy day rest, not Sabbath day rest; the work done on a Saturday is called Saturdays work; and the work done on a friday, it is called Fridays work; and so the Rest performed on the Lord's day, it is the Lords day rest, not the Sabbath day rest; it is absurd to misename things; for if you may call the Rest, performed on the Lord's day, the Sabbath day's rest; why may you not by the like reason, call the Fridays work, Saturdays work? and the rest on a common holy day, the Sabbath day rest? and a Fastdaies' rest; or any day of public thanksgiving rest, the Sabbath day's rest? and why may we not call saul's sacrificing, samuel's sacrificing? the Lord's days Rest therefore, is not the Sabbath days Rest.  
The other way whereby the Lords day rest, differeth from the Sabbath days Rest, is in respect of the 4th Comm. for the rest performed on the Sabbath day, is properly the rest of the 4th Com. because the 4th Com. enjoineth its rest, to be upon the Sabbath day; but the rest performed on the Lord's day, cannot be a rest belonging to the 4th Comm. because the 4th Comm. doth not command any rest upon that day which is named Lords day: it commandeth only such a rest as is on the day named Sabbath day, and it commandeth labour & work on the day called Lords day, it being one of the six working days.  
Happily they will say, that they perform this rest on the Lord's day, in conscience to the 4th Com. But I answer, that it cannot belong therefore unto the 4th Com. for it is not men's conscience, but God's ordinance that maketh a rest to be the rest of the 4th Com. which I thus declare, if men's keeping a rest with a respect unto the 4th Com. would therefore make it a rest commanded in the 4th Com. then it shall follow, that if any man in his ignorance, will observe the rest on a fast day, & on a Coronation day, in a conscience of the 4th Com. faineing to himself that it is commanded in the 4th Com. then it shall come to pass, that Fast days, & Coronation days, shall stand by virtue of the 4th Com. and be Sabbaths too: further, by this devise, whereas the jews had many Sabbaths, some weekly, others yearly; they might have observed their yearly Sabbaths in conscience of the 4th Com.  
The third way whereby the rest of the Lords day, differeth from the Rest of the Sabbath day, is in regard of the ends wherefore they are observed: for the Holy rest of the Sabbath day, is kept to preserve in God's Church the memory of the Creation; but the Holy rest of the Lords day, is to preserve the memory of the Redemption: the Sabbath day's rest, mindeth us of God's rest upon the Sabbath day; but the Lords days rest, mindeth us of Christ's Resurrection upon the Lord's day.  
Thus you have seen it manifested, that the Holy rest which we now perform on the Lord's day, it is not that Holy rest required in the 4th Comm. it is only like unto it, but it is not the same; for it differeth, 1. in the name, the one being properly called the Sabbath days Rest; the other, the Lords days Rest, 2. It differeth in respect of the 4th Com. for the Rest proper to the 4th Com. is a rest upon the 7th day, & upon a day whose name is properly Sabbath day; but our rest, is upon the 8th day, & upon a day whose proper name is Lord's day. 3. It differeth in the use & end; for the Rest on the Sabbath day, is to preserve a memory of the Creation; but the rest on the Lord's day, is to preserve a memory of the Resurrection or Redemption. 4. I will add a 4th difference which is this, the rest upon the Sabbath day, which is commanded in the 4th come. is a rest, to be observed in imitation of God's Rest, on the 7th day, at the Creation Genes. 2.3. Exod. 20.11. but the Rest on the Lord's day, is not done in imitation of God's rest at the Creation; nor can be: for God rested on the 7th day, & our Lords days rest is on the 8th day: now this is far from imitating of God, when he rested upon one day, and we will Rest upon an other. And thus in these four respects it is evident, that the Rest which now we keep, it is none of God's Rest, ordained in his 4th Comm. it is but like it, as a counterfeit shilling, is like a currant shilling; let no man therefore any longer deceive himself, by thinking he keepeth God's rest, when he resteth on the Lord's day.  
To conclude, forasmuch as the Holy rest we now keep on the Lord's day, it is not that Holy rest required in the 4th come. hereby you see plainly, that now we neither give God the time, no nor the duties of the time; and that by abolishing of the sacred & sanctified time of the 7th day, they have also abolished the Holy rest, required of God in this 4th Com. and thus there being but two things enjoined us in the 4th Comm. they have rejected them both; judge then good Reader, if they have not by abolishing of the 7th day Sabbath, made void and nullified also the 4th Commandment: for they observe just nothing of all that God commandeth, but have rejected both the time, & the duties in the time. And thus much for proof, that by abolishing the 7th day Sabbath, they have made void & nullified the 4th Com. itself.  
I come now unto the reason of the 4th Com. to show you how they have nullified & made void that also; for they have made most horrible havoc with God's Commandment, by rejecting the Saturday Sabbath: The body of the 4th Com. is contained in iij. verses, Exod. 20.8.9.10. and I have shown how these iij. verses, of the xx Chapter of Exodus, are made void and nullified; and now I come to show how they have made frustrate also an other whole verse, to wit, verse the 11th, and so they shall have filled up the measure of their iniquity ful●, by a sacrilegiouse robbing God, of iiij. whole verses out of his Moral Law, by taking away the key of knowledge from them: for I account it all as one, to rend iiij. verses of sacred Scripture out of the Bible, & to pervert the sense of them; or to turn the sense & use of them, into cyphers.  
That I may show you, how by denying and abolishing the 7th day Sabbath, they have nullified & made void the reason of the 4th Com. also, first I will recite the reason, for in six days the Lord made the heaven & the earth, the sea, & all that in them is, and rested the 7th day: Therefore the Lord blessed the Sabbath day & hallowed it Exod. 20.11. This 11th verse, is a reason given by Almighty God, thereby to persuade unto the obedience of the 4th Com. The Commandment was this, that we should work upon those six days, which were the first six days from the beginning of the Creation; & that we should rest from labour on the 7th day from the Creation: now the reason whereby God would persuade us hereunto, is a reason drawn from his own example; because that in those six days, God himself laboured, and in the same 7th day, God himself rested; yea, and therefore hallowed & sanctified this 7th day.  
Now what reason can be more liuly, than a reason drawn from God's example? & what argument can be more moving, with the sons & daughters of God, than an argument fetched from the example of their heavenly fathers? but let the oldest man living tell me, if ever he heard any Minister in the pulpit, press the keeping of the 4th come. by this reason, which God hath here added unto his 4th come, or let any man tell me, if ever he heard the sanctification of the Lords day, which is the first day of the week, pressed by this reason here added by God unto his 4th come. Nay, what Minister will not be ashamed, to persuade men, either to the keeping of the 4th come. or to keeping of the Lords day, by this reason, which here God hath propounded? for, we neither work on those 6 days wherein God wrought, neither do we rest on that 7th day wherein God rested: for we rest on the 8th day, or first day, not as God did, on the 7th day; & our Lord's day, God did not rest on it, for our imitation, but he laboured on it for our imitation; so as there is no correspondency betwixt our Lord's day Sabbath, & our now keeping of the 4th come. & God's example & reason propounded unto us.  
When did you ever hear any Minister say thus, Let us rest from our labours on the Lord's day; because God himself, as our Pattern, rested on the Lord's day? and let us sanctify & hollow the first day; because God blessed & sanctified the first day? you see how God hath added a most lively & effectual reason, to his 4th come. drawn from his own example, to move us to rest on the Lord's day, & to sanctify the first day? tell me, if ever you heard any Minister thus press this reason, & God's example: or, if ye have heard any hover about it, as loath to touch it, he hath nicknamed days, caling the Lords day, Sabbath day; & the 8th or first day, the 7th day: wherefore, because Ministers cannot device, how to make God's example, and exemplary reason, to fit & square to our new Sabbath, therefore they are mute & silent touching it; and thus you see the reason of the 4th come. standeth in our Bible's but for a Cipher; & men are a shamed to use it, lest they should shame themselves: is it not a lamentable thing, that Ministers are ashamed to deliver the whole will & counsel of God, lest thereby they should both shame themselves, & bewray unto the people their foul error in abolishing of God's Sabbaths? for if this reason were used, men would easily see, how wide we are from the mark, in keeping the Lords day, in conscience of the 4th come. when as the very reason of the 4th come. would plainly ●each us that it is the 7th day Sabbath, wherein God himself rested, that we should rest, and not on the 8th day Sabbath.  
To sum up all, you have seen how they that abolish the 7th day Sabbath, they have turned the body of the 4th come. into a company of cyphers; & this hath been declared & proved many ways: yea they have also turned the reason to the 4th come. into so many words, so many cyphers; for it standeth in the book of God for a mute, and is like a blank in a Lottery; no Minister useing this reason of God before his people, to persuade them to the keeping of the Lords day, or of the Sabbath day, by it: So then since they have not only nullified the commandment, but also made void and useless, the reason annexed to the commandment; hereby you see, they have by rejecting Gods hallowed and sanctified time, the Saturday Sabbath, rejected also the whole 4th come. with every part and persell of it, root and branch.  
There are not many verses in the Moral Law, and behold how of those few verses, they have turned into cyphers, & made void & useless, no less than iiij whole verses. v. 8.9.10.11. there are not above 15 or 16 verses, in all the Moral law; now whosoever rejecteth the Saturday or 7th day Sabbath, you see he maketh void & frustrate, no less than 4 of those verses: it is an error, caling for deepest consideration, & a speedy reformation. Thus much for my 9th argument.   

ARGUM. X.  
My 10th Argument, to prove that the 7th day Sabbath mentioned in the law, is still in force: is because our Saviour Christ ratified the very lest thing commanded in the Law to endure for ever, Mat. 5.18. & thus it may be framed.  
He that ratified the very lest thing commanded in the Law, unto the least letter, to last for ever; he ratified the 7th day Sabbath to be still in force.  
But Christ ratified the very lest thing commanded in the Law, unto the least letter, to last for ever.  
Therefore Christ ratified the 7th day Sabbath to be still in force.  
As for the Major or first proposition, it is clear of itself; for nothing therein can be doubted of: for admit that the 7th day Sabbath, be the least thing commanded in the Moral Law; why then he that ratified every thing commanded in the Law, unto the very lest thing therein (call it an accident, or a circumstance of time, or what else diminutily you will) he did ratify this little thing also, the 7th day Sabbath: the argument is good a minori; for, if Christ would not have a title of a letter in the Law altered, much less an ordinance commanded in the Law, as is the 7th day Sabbath.  
I come next unto the Minor or second proposition, and this is most clearly proved by the words of our Saviour Christ, For truly I say unto you until heaven & earth perish, one jot, or one title shall in no wise pass from the Law, until all things be fulfilled Mat. 5.18. In which words, our Saviour Christ plainly ratified, the very lest things commanded in the Law, to last for ever: for as Chemnitius saith upon this text, jot, is a letter of the Hebrew Alphabet of the least value of all other letters in the Alphabet: & title, saith he) is as a prick to a letter, or as a comma to a sentence: whereby we see, that inasmuch as Christ, would not have one of the least letters of the Law, no nor so much a title of a letter, as a prick is upon the letter (i) in no wise to depart from the Law, hereby he ratified the very lest thing commanded in the Law: that Christ ratified the Law, unto a jot and title, extendeth to the very least things in the Law, more emphatically, & more void of exception, then if he had said, nothing shall pass from the Law.  
(Had the 7th day Sabbath been to be abolished a while after, Christ should have foreknown it well enough; & then remembering that, he would never have here ratified the Law so universally unto a very jot and title of it)  
This is plain, if we look but upon the very next verse vers. 19 Whosoever therefore shall break one of these least commandments, and teach men so, he shall be called the least in the Kingdom of heaven, Mat. 5.19. So here then in plain words you see our Saviour ratifieth the very lest commandment: yet further, Christ intended to ratify not only the least common. but also the least branch of every commandment: for he ratified not only the 6th come. touching murder but also the least thing therein contained, as rash anger, and caling an other fool v. 22. & the 7th come. he ratified it to the least jot & title of it, even to the adultery of the heart, and to a lustful look v. 28. & the seconp Table, of love, Christ ratified it to the utmost, extending it, even to the love of our enemies v. 44. by all which it is most apparent, that our blessed Saviour, intended, to ratify this Divine Law of his heavenly father, to the very utmost, & unto the very lest thing therein commanded, neither can any man (I think) invent, should he study 7 years for it, how to express himself in words more universally & emphatically, to comprise every thing, unto the very lest of all, so as his words should be liable to no exceptions, than our Saviour Christ hath expressed himself here: so emphatically, so universally, and so full are his words here spoken to that end.  
Thus you have seen this argument firmly proved, neither can I device, what should be more plain & pregnant, for the maintenance of this ordinance of God's moral Sabbath, than this text uttered by our Saviour Christ: but by how much it is the clearer, by so much the more, Satan stirreth up opposition againstit; let us therefore see what tricks and quillets the wit of man can device against it; that so all rubs being removed, our faith may rest upon this rock of Christ's word, the more firmly and securly.  
1. One answer brought against this argument is this, that by the word Law may be understood, both the moral and Ceremonial Laws. But this is an unwarrantable enlargement of the word law: for it is a rule, that general words, must be restrained unto the Subject matter in hand; as in Heb. 7.12. if by the word Law there, we should understand both moral and ceremonial Laws, we should make foul work; wherefore as the word Law in Heb. 7.12. is to be rastained unto the Leviticall ceremonial Law, according to the matter there spoken of; so must we by the word Law in Mat. 5.18. understand only the moral Law, according to the matter here spoken of: for as you may see plainly by the context, our Saviour speaketh of the moral Law, for our Saviour having ratified the Law in general in v. 18.19. than he descendeth unto particulars, giving examples in the 6th come. touching murder, as in v. 21. & in the 7th come. touching adultery, as in v. 27. & in the third come. touching swearing, as in v. 3. & the latter part of the Chapter, is spent in duties of love towards our neighbour, contained in the second Table, whereby we see our Saviour spoke only of the moral Law.  
2. I prove that the ceremonial Law cannot be here meant; for, Christ said but in the verse a foregoing, that he came not to destroy the (Law or the Prophet's) which phrase, our saviour useth in this Sermon, for the Moral Law only Mat. 7.12. and never otherwise, Mat. 22.40. secondly, than should Christ have ratified the ceremonial Law, unto the world's end, in Mat. 5.18. which is contrary unto all Scriptures: and therefore Christ spoke nothing of the ceremonial Law in this place. 3. Since Christ spoke here, of the duration & continuance of the Law, for ever; it is absurd to think, that in this case, he would join the Moral and the Ceremonial Laws together, as if they were both of a like perpetuity & lasting nature: and therefore only the Moral Law was here meant. 4. Can it be thought that Christ should make here in v. 17. an Apology for the Ceremonial Law, when elsewhere he preached against it? joh. 4.21. Besides since Christ intended a little after, to abolish the Ceremonial Law, he would rather have been silent now, then to say aught that might ratify it.  
2. An other answer made against this argument is, that the duration of the Law here spoken of by Christ, is but until Christ his passion; noted in those words, until all things be fulfilled v. 18. for at Christ his passion all things were fulfilled. But this answer is very absurd; for these words of Christ, are a prophecy of the continuance of the Law; which prophecy was ratified by a great Asseveration, saying, verily, or truly I say unto you etc. Now the time when Christ made this prophecy, it was not above a matter of two years before his passion or there about; now who could think, that Christ should make a prophecy, & that in such solemn a manner, with such an Asseveration, that the Law should last, & continue yet, two years longer? Further, if this answer & exposition be justifiable, then by the same answer may we now reject, a great part of Christ's sermon in the mount, & especially his exposition upon the Moral Law; for whereas, our Saviour ratifieth the very lest of the commandments in v. 19 & expoundeth the 6th Com. to forbid rash anger, & calleing a man's brother fool, v. 22. and expoundeth the 7th Com. to forbid a lustful look, ver. 28. and the 3d Com. to forbid swearing by the creature, v. 34.36. and the 2d table, to command love to our enemies v. 44. a man may at once cut off all these, from binding us; if he will but suppose, that these enlargments of the Law. being so strict & rigorous were jewish, and pertain not unto Christians; & for the better avoiding of them, he may answer, that Christ ratified the Law, thus expounded, but until his death & passion, were not this a goodly answer?  
2. It is false which they say, that all things were fulfilled at Christ his passion: It is true indeed, that Christ upon the Cross, said, it is finished, joh. 19.30. that is, his death & passion was finished, but yet all things were not finished; for the Resurrection was behind. Wherefore the truer sense, is by these words (till all things be fulfilled) to understand, even all things, whatsoever Christ was to do for his Church; and all things, which were any way prophesied of him, or of his Church militant: as this for one, Christ tarrieth now at the right hand of God, until his enemies be made his footstool, Hebr. 10.12.13. This one thing, is not yet fulfilled: see 1 Cor. 15.25. an other thing is, that the heavens must contain Christ, until the time that all things be restored, Act. 3.21. this other thing is not yet fulfilled, to wit, Christ his second coming, and the restauration of all things. A third thing is, that the Church shall sing A triumphant song, over death, the grave, & sin, 1 Cor. 15.55.56. & this thing is not yet fulfilled neither: now since all these things, shall not be fulfilled, until the world's end, therefore the Law is to last unto the world's end; for it must last, until all things be fulfilled.  
Yet further, the same is evident and apparent in the Text itself; for our Saviour saith, that the Law shall last until heaven & earth perish, or pass away: that is, until the end of the world: for than shall the heavens, & the earth pass away, and be dissolved, as saith S. Peter, the heavens shall pass away with a noise, & the elements shall melt with heat, and the earth with the works that are therein, shall be burnt up etc. 2. Pet. 3.10. so long therefore as the heavens & the earth last, so long shall the Law, & every jot, and title of it last: the same is ratifyed by S. Luk, saying, It is more easy that heaven & earth should pass away, than that one title of the Law should fall, Luk. 16.17.  
Lastly, suppose we that in this text, there were no Prophecy at all, touching the duration & continuance of the Law, yet forasmuch as we embrace this Sermon, which Christ preached upon the Mount, as concerning us & our times; we must therefore embrace this part of his Sermon, wherein he preached and taught, that the Law, with the least commandment thereof, yea & every branch of this Law, unto a jot & title, must go together; for, Christ did not only press the Law upon his Disciples, but also every title of it: wherefore by the same right that we embrace the other parts & passages of Christ's Sermon, by the same right we must embrace also the Law, & every jot and title of the Law: this Divine Sermon of Christ, it is iij Chapters long, it began Mat. 5.1.4. It lasted unto Mat. 8.1. If you may reject some parts of this Sermon, as not belonging unto us, then may you reject all the Sermon; & if you embrace some parts, then must you embrace all: & thus you see, their answer is vain, in going about to confine the duration of the Law, unto the time of Christ's living upon the earth, or unto his death and Passion only.  
3. A third answer is, that not every jot & title of the Law is now in force; for there be some things in the Law, that be not in force, as in the preface to the commandments; I am the Lord thy God, that brought the out of the Land of Egypt: this deliverance out of Egypt, belongeth not unto us Christians; for we never were in bondagein Egypt: & also the reason annexed unto the 5th come. that thy days may be long in the Land which the Lord thy God giveth thee: this Land was Canaan, & therefore the promise of this Land, cannot belong unto us Christians. Hereunto I answer, that the Apostle doth apply this promise unto Christianes', that lived not in Canaan, as you may read Eph. 6.1.2.3. neither doth the Lord say, that thy days may be long in the Land of Canaan: but generally thus, that thy days may be long in the Land, which God shall give thee, that is, any Land, into which God should bring them: wherefore the promise to the 5th come. is not to be restrained unto Canaan only, but may belong unto any Land. And as for the preface touching the deliverance out of Egypt, this belongeth to this day, unto those people unto whom it did at any time belong, that is unto the Israelites  
Furthermore, I give one answer serving unto both these, which is this, admit that there be some titles of the Law, that do not belong unto us, as these two reasons annexed to the Law, yet they cannot show any titles of the Law, that do not belong unto us, which are parts of the Law: for we must distinguish betwixt the law, & the appurtenances belonging to the law: the law, is that part of the Decalogue, which command. or forbiddeth something; the appurtenances of this Law, are the preface to the Law; & the motives or reasons to persuade to the obedience of this Law; & these are not delivered in commanding or forbiddeing terms: now I stand to defend by my argument, nothing more in the Law, than what is Law, & expressly commanded or forbidden: neither do I expound Christ's words Mat. 5.18. Any larger than so; howbeit jiudge, that Christ his words ought to be extended, not only unto the Law, but also to the appurtenances of the Law, if possibly they may, & where necessity & absurdety do not hinder. To conclude, since my argument speaketh only of such iotes in the Law, as are Law, & delivered in commanding or forbidding terms, their objection is impertinent & besides the matter in question, to bring exceptiones of such iotes as are no law, nor part of Law, burr only appendices to the Law: for all the appurtenances belonging to the Law, might possibly be of no force, & yet the law itself may stand safely still; like as a man's apparel may be worn out, or burned, & yet his body may be safe still.  
For a conclusion, let me add one thing in general, which maketh against all their 3 answers, which is this, All Orthodox and sound Divines, when they have to deal against the enemies, of God's law, who would abolish the whole law, as Libertines, Anabaptists, & our new upstart Eatonists, they do defend God's law to be Moral & perpetual by this text for one Math. 5.18. Nay I know not any text we have in all the new Testament, that is more available for this purpose, than is this one text: but if now our divines, will stand to defend these 4 answers, which I have confuted, then why may not any of these Libertines or the rest, make the same answers to them, when they produce this Text, Mat. 5.18. to defend the perpetuity of God's Law? as first, why may not these Libertines answer, saying, by the word Law, in Mat. 5.18. may be meant both the Moral & the Ceremonial Laws; and so Christ should ratify the Moral Law no more than he did the Ceremonial Law? 2. And why may they not answer also, that the duration of the Law here spoken of by Christ, is but until Christ's passion? 3. And why may they not answer you also, that there are some iotes & things in the Law, that belong not unto us Christianes'? as in the preface to the Commandments, God's deliverance of the Israelites out of Egypt: And the reason to the 5th come. that thy days may be long in the Land that the Lord thy God giveth thee, that is, in the Land of Canaan? that so you shall not from this text, defend all and every of the ten commandments. Wherefore, either they must withdraw & renounce these 3 answers made to me, or else they must receive them at the hands of Libertines, Anabaptists, & Antinomians.  
Thus much for my 10th Argument, whereby I have proved, that our Saviour Christ ratified the 7th day Sabbath, commanded in the Moral Law: because he ratified the very lest things commanded in the Moral Law.   

ARGUM. XI.  
My eleventh argument to prove the 7th day Sabbath still in force is, because our Saviour Christ would have it observed, for about ●0. years after the death of all Ceremonies, saying, Pray that your flight be not in the winter, nor on the Sabbath day, Mat. 24, 20. and it may be thus framed.  
He that commanded his Disciples, to use all means possible, that they might not profane the Sabbath day, by working, travailing, moileing & toileing on it, for about 50 years after the death & end of all Ceremonies, he would have the Sabbath day sanctified, & still in force.  
But Christ, commanded his Disciples, to use all possible means, that they might not profane the Sabbath day, by working, cravailing, moiling & toiling on it, for about 50 years after the death and end of all Coremonies.  
Therefore Christ would have the Sabbath day sanctified, and still in force.  
For the Major or first proposition, two things are there in considerable, as for the former, it is a most clear case: for he that would not have the Sabbath day profaned, he would have it sanctified and observed: like as in the 7th come. in that God would not have a man commit adultery, it followeth that God would have him live chastely: the removing of one contrary is the bringing in of the other: the forbidding of a sin, is the commanding of its contrary virtue.  
And further, he that willeth all possible means to be used, for the avoiding of any evil, he would that that evil should be avoided, & the contrary good brought in: & so, he that commanded all possible means to be used, that the Sabbath day might not be profaned, he would not have the Sabbath day profaned; but that the contrary good should be brought in, which is, that the Sabbath day should be sanctified: for to that very end, that it might not be profaned but sanctified, he appointed the means to be used; now no man commandeth means to be used, for the obtaining of that thing, which he would not obtain.  
The other thing considerable is, that he that willed the Sabbath day should be sanctified and kept from profanation, 50 years after the death of all Ceremonies, he willed that the Sabbath day should be still in force unto this day: the reason hereof is, because there was but one proper time, for the abolishing of all ceremonies; & all ceremonies they were abolished together at once; & therefore whatsoever was ratified & to be observed 40 or 50 years, after the proper time for the death & end of all ceremonies, that thing was no ceremony; for if it were, it should not have survived all ceremonies: neither was it abolished with ceremonies as a ceremony; for than no care shoul have been used so long after, for its observation: now if it was not a bolished with ceremonies, at the proper time when all ceremonies were abolished, then was it no ceremony but a Moral, & consequently to last perpetually.  
I grant that many ceremonies were in use in the Church, long after they were abolished, but it was by connivency and by sufferance only, & for the weakness of those times, but never by the authority of the Lord of them, as this is: for, the Sabbath day, it was not by connivency, for Christ commanding his Disciples, to pray against the profanation of the Sabbath day; doth thereby warrant the sanctification of it.  
Furthermore, whatsoever was authorized to be used in the Church, 40 or 50 years after Christ his death, that is still to be retained & used in the Church; for all things which the Apostles did either erect or continue in the Church for 10.20.30. or 40 years after Christ his Passion, not as connived at, but as authorized & as a duty, those things are still in force in the Church; no instance can be shown to the contrary. And so much for proof of the Major.  
I come now unto the Minor or second proposition, & this I prove out of Mat. 24.20. But pray that your flight be not in the Winter, neither on the Sabbath day. Which words of our Saviour do fully prove my Minor: for 1. these words are a commandment of Christ's, in that he biddeth them pray; But pray etc. 2. This commandment it was directed unto his Disciples, as you may see Mat. 24.1.2. 3dly This commandment was, that they should use all possible means, to avoid their flight upon the Sabbath day: for there was none other means to be used for the avoiding of this flight, but only prayers to God; for their study & care, and other humane & natural means, could do nothing in this matter, for the Prevention of this flight, so then prayer being all the means that possibly could be used, Christ commanded his Disciples to use all means that was possible to be used: yea, since prayer must be accompanied with all means & indeavores of man, if more means could have been used, Christ would have had more used. 4. This means of prayer to God, which Christ commanded them to use, was to this end, that they might not profane the Sabbath day: for so saith the text, pray that your flight be not on the Sabbath day: Whereby you see, that our Saviour would not have them profane the Sabbath day, by their flight upon it: for the further clearing of this point, because it is of the greatest consequence; I will prove unto you, that when our Saviour bade them pray against flying on the Sabbath day, he spoke it because he would not have them profane the Sabbath day by that their flight.  
For this purpose note, that it is the common opinion of expositors upon this text, that when Christ spoke of flight upon the Sabbath day, he spoke of it in a religious respect: & this may be yet further confirmed unto us, if we consider the Author of these words, who was Christ; who was a Physician for the soul, & all his Doctrine tended to the furtherance of the kingdom of God; wherefore all his speeches are if possible, to be understood as concerning the soul, & the kingdom of God; but especially when he mentioneth matters of Religion, as is the Sabbath day, than we cannot but think he spoke of it in relation to the soul, and to the 4th commandment for the furtherance of the kingdom of God, & the observation of the will of his heavenly father, showing what conscience men ought to make of doing Gods will, & keeping of his Sabbaths: yea, the text giveth light herein: for why should they pray not to fly in the Winter, but because of discomodety of flight then, by foulness & coldness of weather & c? So, why not on the Sabbath day; but because of incommodiouse travailing then, by reason of the 4th come. and men's consciences, which is a religious respect? Nay how can it enter into any man's head to think, that Christ should command them to pray, that they might not fly on the Sabbath day, in any other sense then this, because he would not have them profane it, and because he would have the will of his heavenly father revealed in the 4th come. carefully observed & obeyed; and because he would not have those, his Disciples, pollute their consciences, with profanation of God's Sabbath?  
For the yet further clearing of this point, let it be noted 1. what is comprised in this word flight: suppose Christ had foreteld them, that over a few years, such an house should be on fire, in one of the seven days; and had also bidden them pray, that they might not be put to quench the fire on the Sabbath day; what could this imply, but that Christ would not have them work, labour, moil & toil so on the Sabbath day ●euen so it is here, for this end consider, that this is such a flight, as is made out of a city by the inhabitants, when the enemies have besieged it with soldiers, as you may see Luk. 21.20.21. Now when the besieged & distressed Citizens, fly out from the violence of their enemies, they usually carry out with them whatsoever things of worth they have in the city, even as much as possible they can, as their young infants and children, their best apparel, and other things of price; every man carries forth, even as much as his back can bear with his safety, so that they go laden out: besides, they do not walk at ease, as men do on the Sabbath day for recreation, but they fly and travail with all possible labour and speed; so as the day of their flight, it was a day of moyleing and exceeding toyleinge: I need not mention the disquiet and distraction of the mind, their caring how to save their own lives, and the lives of their wives and children, & how to save their goods; all which disenabled them for, and were enemies to the sacred duties of the Sabbath and the worship of God therein: all this neglect and putting by of the sacred duties of prayer, reading, hearing, conference etc. doth necessarily follow the labour of the body by flying on the Sabbath day: Thus much is comprised in the word flight; so that, when our Saviour bid them pray against flight on the Sabbath day, it is all one, as if he had bidden them pray, that they might not be driven to carry burdens on the Sabbath day; and that they might not be put to laborious and painful travails on the Sabbath day. 2. Let it be noted, that to bear burdens, and to travail on the Sabbath day, were ever accounted for breaches of the 4th come. and for profanation of the Sabbath day, as you may read plainly in Nehem. 13.15.17. For Nehemiah reproved the Rulers for bearing of burdens on the Sabbath day, saying, what evil is this that ye do, & profane, the Sabbath day? see also joh. 5.10. Exod. 16.29. Whereby you see it most apparent, that when Christ bade them pray against flight on the Sabbath day, he meant it, that they should pray against profanation of the Sabbath day: for these ij are both one, to fly, carry-burdens on the Sabbath day; & to profane the Sabbath, as you see by Nehemiahs' words: and what doth the word Profane signify, but to make a thing common? & what do they else by flight on the Sabbath, but make it a common day, to wit, a travailing & a labouring day? The will of Christ doubtless was none other, than the will of God in the 4th come. that is, that his Disciples should be careful, to keep an holy Rest on the Sabbath day, & to refrain all servile labours, according as it is in the 4th come. In it thou shalt not do any work etc.  
But here I must take away a main objection; they will be ready to say, that it is no profanation of the Sabbath day, to travail on it in a case of necessity, and to fly to save a man's life, as they do who are besieged etc. Hereunto I answer, yis, it is a profanation of the Sabbath: for what is it to profane an Holy thing, but to convert it unto common use? & be it men travail to save their lives, yet since travailing & labouring are common works; by travailing and labouring on the Sabbath day, as they do on common days, they make the Sabbath day a common day, and so profane it: neither will it follow, that because it is no sin to travail on the Sabbath in a case of necessity, therefore it is no profanation of the Sabbath: for God hath permitted us to profane & make common the Sabbath in a case of necessity, and so profanation of it is no sin as otherwise it would have been; the profanation remains still, but it is no sinful profanation. 2. The consideration of this objection doth strengthen my argument: for, if our Saviour would not have men to fly & travail & work on the Sabbath day, no not to save their lives, if possibly by means of prayer they might avoid it, much less would he have men do any work on the Sabbath, when there is no necessity, and in a common case: it is a sign, that Christ was marvelously zealous of his father's Sabbaths, to have them religiously & carefully sanctified after his death, when he would not have his Disciples to do, no not such necessary works as might save their lives, on the Sabbath, if they might be prevented: & thus I have sufficiently proved the 4th thing in my Minor.  
The 5th and last thing, to be proved in my Minor is, that this flight on the Sabbath day, was spoken of to be, about 50, years after the death & end of all Ceremonies: that the destruction of jerusalem by Vespasian was a matter of 40, or 46. years after Christ his passion it is confessed by all: & that this observation of the Sabbath, was to be 40, 46, or near 50 years after the death of all ceremonies, is proved by this, that all ceremonies ended with Christ, upon the Chrosse, as you may read, Ephes. 2.15. Colos. 2.14. Now the Sabbath day, being to be observed by an holy Rest, at the destruction of jerusalem by Vespasian which was near 50 years after Christ's passion, at which time all Ceremonies ended, it followeth that the Sabbath was to be observed near 50 years after the end of all Ceremonies, and thus I have proved and confirmed, both propositiones in my argument.  
Yet I cale to mind iij objections more that may be made against this argument; the one is, that Christ had not respect so much unto the Religion & conscience of the Sabbath, as rather to this, that he had a care to the safeguard of the lives of those besieged: for if they should fly in the winter, they should be hindered by the foulness of the ways; and if on the Sabbath day, they should be hindered by their superstitious & needless conscience, which they would make of the Sabbath, & so it might come to pass, that their enemies should surprise them because they could not make that speed that was fitting in such a time of danger. Hereunto janswer, 1. It is agrosse conceit of any, to account that obedience superstitious & needless, which was done according to the prescript of a Moral Commandment, to wit, the 4th come. seeing they cannot prove the old Sabbath mentioned in the 4th come. to be abolished. 2. I have before shown, that Christ when he spoke of slight on the Sabbath, he spoke it in a religious respect: but admit that Christ spoke these words for the safeguard of their lives, yet so it will come to the same still, that Christ ratified the Sabbath day: for, as in the winter, the deepness of the ways, the shortness of the days, & tediousness of the weather, would aggravate their cross, & hinder their speedy flight; so on the Sabbath day, the great sorrow of heart that would seize upon them, for that they were urged to moil & toil & work so hard upon that day, wherein they were wont sweetly to Rest with the people of God, & to praise God in the assembly of the Saints, & for that they were enforced to profane the Sabbath, which they would gladly have sanctified in obedience to Gods 4th come. these things would aggravate the cross, and stick so in their minds as it would make their hearts to fail them, and so hinder their speedy flight: thus the winter would be an impediment to their bodies, and the Sabbath would be an impediment to their souls, & so the whole man, would be disabled for a speedy flight, and for the safeguard of their lives.  
Further more as touching their superstitious conscience: what reason can be imagined, that it should be more unfit to fly on the Sabbath day, then on a week day, or why should their speedy flight be more hindered on the Sabbath day, then on an other day, if not for this cause, that they made a conscience of flying & travailing on the Sabbath day, more than on any other day? now forasmuch as our Saviour commanded them, to pray to God, that they might not fly on that day, for the offence of their consciences, thereby he allowed of, & approved of their making conscience of the Sabbath day: suppose our Saviour Christ had commanded Agur, Prov. 30.8.9. to pray that he might not have too much, lest he should grow proud and haughty, nor too little, lest he should steal: he should thereby approve of Agurs fears of growing proud, & of stealing: & so it is in our case, for in that Christ bade them pray, that they might not fly on the Sabbath day, lest thereby their consciences should be offended & their hearts filled with sorrow for profaning God's Sabbath; thereby Christ allowed of their conscience of the Sabbath day, & of their sorrow for profaning it: and so it was no superstitious conscience: had the Sabbath day been abolished long before this siege, as this objection supposeth, & so the conscience of Christ's Disciples been but superstitious, then would Christ never have commanded them to pray to God in this case? for this were to give gold for dross, & to spend Substance for shadows; would Christ think you have bidden them spend Divine prayers, for the satisfying the desires of a superstitious & needless conscience? & had not this been an abuse of holy prayer, and of the Majesty of God, to beg of him things for their lust & vain desires? If their conscience were a vain & needless conscience, than they should pray to God to fulfil the desires of a vain & needless conscience, and Christ should instruct them so to do too, which is most absurd.  
Had the conscience of Christ's Disciples, been superstitious touching the Sabbath day, then would Christ have reproved them for it, and rather have rectified their judgements; & taught them now before hand, that as touching the Sabbath, if it fell out that they must fly on the Sabbath day, they should then take no care for that, for he came to abolish that amongst other things, and it should be nullified long before their flight, so as that should be no let unto their flight; thus would Christ have prepared them beforehand, and strengthened them against this superstition, if it had been superstition: nay had it been superstition, Christ had nuzzled them up, & flattered them in it, when he bade them pray to God, that their superstitious consciences might not be crossed or disquieted; therefore it was no superstitious but a justifiable & religious conscience which they made of the Sabbath day: and this is yet the more strengthened, by consideration of the people that should make this conscience of the Sabbath, they were Christ's own Disciples, of his own teaching; and can we think, he would leave them in superstition, at this time, and in this case, when it was so needful that they should be instructed therein?  
Happily it will be said, they were not fit to hear now of the abolishing of the Sabbath, it being a thing so highly honoured amongst them etc. but why I pray, were they not as able to hear of the abolishing of the Sabbath, as to bear of the destruction of the Temple? for they had the Temple in honour, no less than the Sabbath.  
Yet further, it appeareth by the context, that their conscience was not a feigned & superstitious conscience, but a true & religious conscience: for the other things whereof Christ admonisheth them, are not feigned things, but true and real things; as when he said, woe shall be to them which are with child, & which give suck v. 19 This was no feigned thing, for it was a true evil, for women to be put to fly when great with child, or with children sucking on them: again, to fly in the winter, v. 20. it was no superstitious conceit in Christ's Disciples, to think the winter a very unseasonable time to fly in, but it was so indeed, & so we are to think semblably, of their conscience of the Sabbath day, that it was no needless & superstitious conceit in them to think it an offence unto God, a breach of the 4th come. & a grievous matter to travail on the Sabbath day, at what time they should be serving and worshipping of God: and thus much for this objection.  
The 2d objection is this, that by the word Sabbath mentioned in the text, may be meant not the 7th day and weekly Sabbath, but some one of their yearly Sabbaths: & so then if Christ had ratified any thing in this text, it had not been the 7th day Sabbath, but a ceremonial Sabbath etc. and the rather they think thus, because it is thought that when the jews fled out of jerusalem, it was not upon the 7th day Sabbath, but upon a Festival Sabbath. But hereunto I reply, 1. That it was no yearly Sabbath whereof Christ spoke: for, the yearly Sabbaths being all Ceremonies, and to be abolished long before that siege of jerusalem, if Christ's Disciples had made conscience of those, than their consciences had been superstitious, But their conscience was not superstitious, as hath been shown; & therefore the Sabbath whereof Christ spoke and they made conscience, it was no yearly & ceremonial Sabbath, but the 7th day and weekly Sabbath. 2. The word Sabbath, when in Scripture it is put absolutely, without any addition, & when the context giveth no light to the contrary, it is to be understood of the 7th day & weekly Sabbath: for this was the most frequent & ordinary Sabbath, & Christ's his speeches are to be understood in an ordinary & not in an extraordinary sense, and of those things which were usual, rather than of those which were rare & seldom.  
As for their reason, that it is thought they fled upon a yearly Sabbath day, & not upon the weekly Sabbath day, this proveth not, that therefore their conscience was not of the weekly Sabbath day; but rather, that their conscience was of the weekly Sabbath day: for, inasmuch as Christ commanded his Disciples, to pray that they might not fly upon a Sabbath day, it is to be believed, that they did pray accordingly; & further it is to be believed, that since they prayed at Christ's commandment, and being Christ's Disciples, that they prayed in faith: and that therefore they obtained their prayer: whence it may be collected, that they prayed against flight on the weekly 7th day Sabbath; because they did not fly on the weekly 7th day Sabbath; for God heard their prayer. But to think they made conscience of a yearly ceremonial Sabbath, & prayed against it, and yet were driven to fly on it, is absurdly to suppose, that God crosed their prayers, and denied their petition. And thus much for the 2d objection.  
The last objection or rather answer is, that by the name Sabbath day Christ might understand the Lords day. But why may they not as well say, when Christ spoke of Winter, he meant the Summer? and when in the new Testament there is mention of Circumcision, thereby may Baptism be meant? where did they ever read the Lords day named Sabbath day in Scripture? sure I am, the holy Ghost putteth a plain difference betwixt the Sabbath day, & the Lords day, or first day of the week, see Mark. 16.1.2. Finally, who that considereth how Christ & his Disciples, made the Lords day a travailing day Luk. 24.13. Can think, that Christ would not permit his Disciples 50 years after, to travail on the Lord's day, to save their lives, if by this Sabbath day, he meant the Lords day? & thus much for my eleventh argument, which standeth good against all their obiectiones and gainesaying.   

ARGUM. XII.  
My twelfth & last argument, to prove that the 7th day Sabbath is still in force, is because 1. The Apostles, did constantly observe & keep it, after Christ's resurrection. 2. The primitive Churches, did observe and keep it, after the days of the Apostles, for 300 or 400 years after Christ time. 3. Our own Church, doth daily pray to God, to incline our hearts to keep it, and it may be thus framed.  
That day which the Apostles of Christ, did constantly observe and keep after Christ's death; and which the primitive Churches did observe & keep after the days of the Apostles, for 300 or 400 years; & which our own Church, doth daily pray to God, to incline our hearts to keep; That day is still in force.  
But the 7th day Sabbath, the Apostles of Christ, did constantly observe and keep after Christ's death; and the primitive Churches, did observe and keep it after the days of the Apostles for 300 or 400 years; & our Church doth daily pray to God, to incline our hearts to keep it.  
Therefore the 7th day Sabbath, is still in force.  
As for the Major or first proposition, it needeth no proof, so clear it is: it consisteth of 3 branches as you see; as for the first of them, which is that, that day which the Apostles did constantly observe, is still in force, or must be our Sabbath day, this point must needs be granted me; because it is the very position of my adversaries: for they thus argue for their Lord's day Sabbath; that, That day which the Apostles did constantly observe, must be our Sabbath day: Wherefore they cannot doubt of my Major.  
Furthermore it may be confirmed by this, that we are bound to imitate and follow the practice of the Apostles: Be ye followers of me, even as I am of Christ. 1. Cor. 11.1. Therefore that day which the Apostles did constantly keep, that day must be still in force, and we must keep it.  
It is true indeed, if that the Apostles had kept a day, but now & then, as once in a month, or once in a year, or once in many years, (as they kept the Lords day) than it had not followed: But that day which they kept constantly, usually, & every week, week by week, there can be no reason imagined, why that day, should not be still in use, in the Church. No, nor can we, with a good & quiet conscience, reject the constant practice of the Apostles: If the example, yea the frequent and customary example, of the Apostles, shall not be available with us, what then will avail with us? In other cases, the very mention of it, that S. Paul did so, or that some other of the Apostles did so, it is sufficient to bind us, to do the like; & why then should we not be followers of them, in this case also, keeping that day for our Sabbath which they kept, & constantly kept also?  
As for the other 2 branches of my Major, they cannot be denied; unless men dare censure those purest and primitive Churches, which lived next after the Apostles, as if they should live in an error of practice 300 or 400 years together; I should rather suspect our own times than their times: Nor, unless men would make frustrate an holy prayer of our Church. And so much for the Major.  
I come now to the proof of the Minor, or second proposition: this consisteth of 3 branches, which I will prove in order one after an other, the first branch is this, that the Apostles did constantly keep the Sabbath day after Christ's death; for this purpose see Act. 13.14. But when they were departed from Perga, they came to Antioch of Pisidia, & went into the Synagogue on the Sabbath day etc. Here you see the Sabbath day in use; and on this day, Paul preached a Sermon to the congregation assembled, as you may read in the following parts of the Chapter. Again, see Act. 13.42.44. And when they were come out of the Synagogue of the jews, the Gentiles besought, that they would preach those words to them the next Sabbath day: and the next Sabbath day, came almost the whole City together, to hear the word of God. Lo, here again was an other sermon preached upon the Sabbath day: and further, note the constancy of keeping the Sabbath day; for here were two Sabbath days together kept, the one immediately following after the other, & this is signifind by those words, the next Sabbath day. Again, see Act. 16.13. And on the Sabbath day, we went out of the City, besides a river, where they were wont to pray: and we sat down, and spoke unto the women, which were come together. Lo here, at an other time, and in an other place or City, the Sabbath day was kept also: and further it is to be noted, that on this Sabbath day, was Lydia converted; & she, & her household Baptised. Again, see Act. 17.2. And Paul, as his manner was, went in unto them, and three Sabbath days, Disputed with them by the Scriptures etc. Lo here, at an other time, & in an other place or City, the Sabbath day was kept: note also, the constancy of their keeping the Sabbath, that three Sabbath days together were here kept, as the text speaketh: note also, that i● was no rare and seldom thing, for the Sabbath to be thus kept, but that it was in the Apostles times, a most ordinary & constant thing so to do; and this is signified unto us, by those words, And Paul, as his manner was: So it was a custom with S. Paul, to keep the Sabbath day, evermore wheresoever he came. Again, see Act. 18.4. And he Disputed in the Synagogue, every Sabbath day, & exhorted the jews & the Grecians. Lo, here again, at an other time and in an other place or City, the Sabbath day was kept: & note the constancy of the keeping the Sabbath day; for in this city Paul kept every Sabbath day, so saith the text, every Sabbath day, not a Sabbath day once in a quarter of a year, but every Sabbath in a year. What can be more plainly proved, than this point is, that the Sabbath day was kept, yea and constantly kept in the days of the Apostles?  
Furthermore it shall not be amiss to show also, by whom the Sabbath was kept; and here I shall prove unto you, that this observation of the Sabbath day, it was an Apostolical practice; and therefore the more to be regarded: for this purpose let us look back unto the texts fore alleged, see Act. 13.13.14. Now when Paul, and they that were with him etc. Where you see, that the Apostle Paul kept the Sabbath day; and also other Christianes', that accompanied him in his voyage, namely those who were with Paul, as the text speaketh. Again, see Act. 13.43.44.46. Where mention is made of Barnabas the Apostle, who joined himself with Paul, & those other Christianes', in the observation of the Sabbath day. Again, see Act. 16.1.3.13.19.20. Where is mention made of Timotheus, & of Silas, both which, joined with Paul in the sanctification of the Sabbath day. Thus you have seen, that the Sabbath day, was observed after Christ's resurrection, by the Apostles Paul & Barnabas, & by Timotheus & Silas, and by other Christians that accompanied Paul in his voyage: wherefore, we may safely cale, the observation of the old Sabbath day, an Apostolical & Christian practice: for it was observed by the Apostles of Christ, and by such as were Preachers of the Gospel of Christ: and therefore the observation of the old Sabbath, hath Authority sufficient to back it, by those that published and preached the Gospel of Christ, under the new Testament.  
Thus you have seen it proved, that the Sabbath day was kept, and constantly kept, after Christ's death & resurrection. 2. That it was kept by the Apostles themselves, and by such as published, and preached the Gospel. 3 It shall not be amiss to show you, how universally the Sabbath was kept: for it was kept in divers and sundry places, as at Antiochia Act. 13.14.42. And at Philippi Act. 16, 12.13. and at Thessalonica Act. 17.1.2. And at Corinth Act. 18.1.4. So you see, the Sabbath day was kept in these 4 Christian Churches, to wit, in the Church at Antioch, at Philippi, at Thessalonica, and at Corinth: all these we know of.  
Albeit we have sufficiently proved; both the Major, and also the first branch of the Minor; yet all is not done in this argument which some that are very scrupulous require: for say some, it is true indeed; that the Apostles kept the Sabbath after Christ's resurrection; but it was amongst the Jews, and in the jewish Synagogues, but prove unto us, that ever the Apostles kept the Sabbath, among the Gentiles. But hereunto I reply.  
This distinction of keeping the Sabbath among jews, but not among Gentiles is fond and vain; for these men make doubts & differences, where the Apostles made none, as I shall prove unto you: for, the Apostles kept the Sabbath day, among both jews & Gentiles, joined in one congregation together: see Act. 18.4. And he disputed in the Synagogue, every Sabbath day, & exhorted the jews and the grecians: Here you see the Sabbath was kept, both with jews & Gentiles; for the grecians, were no jews but Gentiles, see also Act. 17.2.4. And some of them believed, & joined in company with Paul & Silas: also of the grecians that feared God a great multitude: Here you see a multitude of Grecianes or Gentiles, were present with the jews, in the same congregation, when Paul & Silas kept the Sabbath day, as in v. 2. so then, the Apostles made no difference, in keeping the Sabbath day, betwixt jews & Gentiles.  
Nevertheless I will prove unto you, that the Apostles kept the Sabbath with the Gentiles, see Act. 13.42.44. And when they were come out of the Synagogue of the jews, the (Gentiles) besought, that they would preach these words to them, the next Sabbath day, & the next Sabbath came almost the whole city together, to hear the word of God. Lo, here is a most pregnant text for the purpose: for here the Apostles Paul & Barnabas, kept the Sabbath with Gentiles; yea with the whole city almost of the Antiochian Gentiles; wherefore, the Apostles made no difference of keeping the Sabbath between jews and Gentiles: for they kept it indifferently, as well amongst Gentiles as amongst jews.  
An other text whereby I shall prove unto you, that the Apostles kept the Sabbath among the Gentiles, is Act. 16.12.13. And from thence to Philippi, which is the chief City in the parts of Macedonia, and whose inhabitants came from Rome to dwell there: and we were in that City abiding certain days, & on the Sabbath day we went out of the City, besides a river, where they were wont to pray: & we sat down, & spoke unto the women, which were come together etc. In this text, it is to be observed, that these at Philippi with whom Paul, Timothy, & Silas kept the Sabbath day, v. 3.19. they were Gentiles: for, 1. Lydia, who was then converted, & she & her household baptised, she was a Gentile, for she was of the City of Thyatira, as the text speaketh. v. 14. It doth not follow, that she was a jewesse, because the text saith, she was a worshipper of God, as some think: for so was Cornelius also a worshipper of God Act. 10.2. But yet he was no jew, no nor so much as a proselyte, for he then was uncircumcised, Act. 11.3. secondly, it is plain in the text; because the text saith that these Philippians were Romans: Whose inhabitants came from Rome to dwell there, v. 12. now the Romans were not jews, but Gentiles: which appeareth further in v. 20.21. by the opposition, betwixt jews & Romans, These men who are jews, trouble our City, and preach ordinances which are not lawful for us to receive, seeing we are Romans. These philippians therefore were Romans, & so Gentiles: and so it is evident by this text also, that the Sabbath day was kept among Gentiles, & that the Apostles were as ready to keep the Sabbath when they came among the Gentiles with the Gentiles, as they were to keep it when they came among the jews with the jews: they made no difference betwixt jew & Gentile for this point.  
Finally, suppose it could not be proved, that the Apostles kept the Sabbath with the Gentiles at all, but only with the jews; is it lawful therefore to reject the examples and practice of the Apostles? if it be, than these absurdeties follow, 1. That when the Apostles exhort us, to become imitatores and followers of them, as in 1. Cor. 11.1. and 1. Cor. 4-16. & Phil. 3.17. than these texts must be understood, with this vain limitation, that we must imitate the Apostles, only in such actiones, as they did do among the Gentiles, but not in those they did among the jews. 2. If we must imitate the Apostles, only in such things, as they did do among the Gentiles; then is the example of the Apostles, of little or no use for our direction: for all their actiones well nigh, were done, among the jews only, or else among jews & Gentiles mixed together, as you may read every where, see Act. 2.14. Act. 13.14.42. Act. 14.5. Act. 17.4.5. Act. 18.4. So much for their first answer.  
An other answer they usually bring, against the Apostles keeping the Sabbath day, after Christ's resurrection is, that it was so done for a time only, to bear with the weakness of the jews, who would not be suddenly weaned from the Sabbath day, no more than they would from Circumcision. Hereunto I reply. 1. That it was no weakness in the jews (I trust) nor so to be esteemed of us, for them to yield obedience unto a moral precept, which enjoineth the Sabbath day: neither are they to rank the Sabbath day with circumcision, supposing the jews to be as superstitious in the one as in the other, until they know how as well, to prove the Sabbath day to be abolished, as it is easy to prove Circumcision to be abolished.  
If the Apostles keeping Sabbath, was to bear with the weakness of the Jews, than I would gladly know, why they kept Sabbath with the Gentiles; this was not I trust to bear with the jews weakness, see Act. 13.42.44. this repetition sermon or sermon preached again at request of the Gentiles, it was not made for the jews sake, but for the Gentiles sake, who requested it: now what cause was there then, that Paul & Barnabas should preach this sermon unto the Gentiles, upon the Sabbath day, to bear with the weakness of the jews, for whose sake it was not preached? had this sermon been preached at the request of the jews, and so for their sakes, happily this might have had some better colour; but it being prached for the Gentiles sakes, & at their request, it is absurd therefore to think, that the Apostles should have regard to the jews in this case: and so much for the Sabbath day kept among the Gentiles at Antioch Act. 13.14.42.44.  
The vanity of their answer, will further appear if we look into that other Church where Paul, Timothy & Silas kept the Sabbath day also, to wit, at Philippi, & that too among the Roman Gentiles Act. 16.12.13. now forsomuch as we read not of any jews dwelling at Philippi, but have proved the contrary, nor can they prove that any dwelled there, who could think, that S. Paul and the rest, should keep the Sabbath there, infavor of the jews? or for the weakness of the jews? since there were no jews either in that City, or in their Assemblies, of whom the Apostles should be afraid, or for whose sakes they should do it.  
But here it is answered, that albeit there were no jews in this City or Assembly, yet if Paul had not kept the Sabbath here, it would have been by one means or other carried to the jews where they dwelled, whereat they would have been offended, & therefore Paul kept the Sabbath here at Philip. But how vain this conceit is appeareth. 1. Because this supposeth, that the Apostle durst not free the Gentiles, from the observation of needless ceremonies in their own Church, for fear he should offend the superstitious jews in some other remote Church. 2. By the like reason, Paul should not have reproved Peter for judaizing in the Church of Galatia, Gal. 2.14. nor have durst to speak against Circumcision; nor to have wrote to the Colossians against Meats and drinks, new Moans, & yearly Sabbaths, Colos. 2.16. for by one means or other, this would have come to the hearing of the jews, & offended them. 3. By this it should have come to pass, that there should have been no place left in the world for the Apostles to have begun a reformation of jewish ceremonies, if they durst not refaine them for fear it should come to the hearing of the jews: wherefore the Apostles kept not the Sabbath at Philippi for to please the jews only, nor only for fear of offending them.  
Yet further, there is not want of good reason, to show that the Apostles kept not the Sabbath for the weakness of the Jews only: this being laid for a ground, that if they be supposed to keep it for the weakness of the jews only, that then it was a ceremony & so abolished, my reasons are these.  
1. Because the Apostles kept it voluntarily, & when they might have avoided it, as appeareth. 1. Because the Apostles remained certain days with the Church at Antioch Act. 13.42, 44. and with the Church at Philippi Act. 16.12. Now any day of the Six had been as fit for the Gentiles, as the Sabbath, if the Sabbath was a ceremony. 2. Because the Gentiles besought the Apostles to preach to them the next Sabbath day Act. 13 42. Now what is obtained by request of Superiors, is at their liberty to grant: now can any think the Apostles would use an abolished ceremony, when it was at their choice and liberty to use it or not? forasmuch as the strong aught to bear the infirmities of the weak, it was a burden for an Apostle to use a jewish Ceremony: and would the Apostles than take an unprofitable burden on their backs, when they might avoid it?  
2. If the Sabbath was kept for the weakness of the jews, and so appeared to be but a Ceremony, than had the Apostles rune upon ij dangerous rocks. 1. As touching the jews, how could this but harden the heart of the jews in their judaisme, and retaining still of Ceremonies, when they saw S. Paul, the greatest enemy to Ceremonies of all the Apostles, to observe the Sabbath day still, not only when he was among them, but wheresoever be came, yea among the Gentiles also; 2 As touching the Gentiles, if the Sabbath had been kept for the weakness of the jews only, as a ceremony, than had S. Paul by keeping the Sabbath among the Gentiles, infected them with Judaisme by his practice: yea, & so taught them that now in practice, which he must afterwards beat down & unteach again by Doctrine; Thus the Apostles should be supposed to make themselves work: first to infect, & then to heal & cure: further, if their answer be good, then was Paul bound, to permit & suffer the Christian Churches in judaisme; for the strong aught to bear the infirmity of the weak. Rom. 15.1. Now Paul was strong, & those jews were weak.  
3. To suppose the Apostles to keep the Sabbath among the Gentiles, for the weakness of the jews, is absurd: for by so doing the Gospel should receive no advantage: for look what a superstitious jew was eased thereby, by so much a believing Gentile was burdened & cumbered; he being entangled with a jewish Ceremony: now what were this better than if the Apostles should pull a thorn out of the foot of a jew, and thrust it into the foot of a Gentile?  
4. Observe, that S. Paul was the Doctor of the Gentiles Gal. 2.7. Now by Gentiles here, we must not understand such congregations as consisted only of Gentiles: for of all the Churches which Paul planted there were few such, but for the most part they were all a mixed people, of jews & Gentiles both, as you may see Act. 17.2.4. Act. 18.4. Act. 19.10. Act. 13.14.42. Act. 14.5. wherefore, suppose ye that the Sabbath had no where been kept among the Gentiles, that is, in such a congregation wherein there were none but Gentiles; yet is the cause the same still: for first, it is plain that Paul kept the Sabbath frequently in these Churches, which were mixed of jews and Gentiles, see Act. 17.2.3. Act. 18.4. And secondly, it is plain, that these were the Churches which Paul planted, & over whom he was set: now if the keeping of the Sabbath had been a ceremony, as meats & drinks were, than had Paul committed a foul error by using of this Ceremony in his Churches, the Churches of the Gentiles: for he had constrained thereby the Gentiles unto judaisme; the which fault, he sorely reproved Peter for Gal. 2.14.12. For, Paul's keeping the Sabbath must as well constrain the Gentiles to Sabbathizing, as Peter's refraining of Meats, did constrain these Gentiles to do the like.  
5. If Paul did Sabbathize among the Gentiles, for the weakness of the jews only, and that ordenarily and customarily, for so he did Act. 13.14.42.44. Act. 17.1.2. Act. 18.4. Then this absurdety followeth, that Paul did also circumcise the Gentiles, for the weakness of the jews, and that ordenarily and customarily: for there is as great reason, that Paul should have used circumcision among the Gentiles, in favour of the jews, as to have used the Sabbath day among the Gentiles, in favour of the jews: for the jews were as zealous for circumcision as they were for the Sabbath. Hereunto I might also add, that Paul must as well have used their new moons, & abstinence from prohibited meats, among the Gentiles, for the sake of the jews, as the Sabbath day, if these were all alike Ceremonies, and if there were no more morality in the Sabbath, then in the new moons and prohibited meats.  
6. As touching things indifferent, and the Ceremonial Law, Paul became all things unto all men etc. Unto the jew who had the Ceremonial Law, he became a jew; & unto the Gentle, who were without this Law, he became a Gentile; that is, when he was among the jews, than he used the ceremonial Law, but when he was among the Gentiles, than he behaved himself without Law, he used no Ceremonies: from this text then thus expounded, it is plain, that Paul's Sabbathizing among the Gentiles, it was no Ceremony, nor done for the weakness of the jews: for among the Gentiles he was without law, that is, he used no Ceremonies: To think otherwise, were to think that Paul did not only unto the jew become a jew, but absurdly that unto the Gentile also he became a jewe.  
7. If the Sabbath was a Ceremony, and observed, by the Apostle, in those Churches where he kept it, for the weakness of the jews, than this absurdety followeth; that he did not root out Ceremonies, or refrain judaisme in those Churches; & consequently that he left behind him, many famous Christian Churches, pestered with Ceremonies, & infected with judaisme: for he kept the Sabbath day in many famous Churches, see Act. 13.14.42.44. Act. 16.12. Act. 17.2. Act. 18.4. Now if Paul was forced to observe Ceremonies, for the weakness of the jews at that time, then so must he for the same cause, have done ever after during his life: for the jews remained weak in this matter of Ceremonies, to Paul's dying day: since that all confess it, that Ceremonies had for their honourable burial among the jews, until the destruction of the Temple, which was about 50 years after Christ.  
8. It cannot be that the observation of the Sabbath was a Ceremony, & kept for the weakness of the jews only, among the Gentiles: for, if any jews could be offended at the neglect of Ceremonies, they were those at jerusalem as much as any: for they were all still zealous of the law, that is, the law Ceremonial. Act. 21.20. Now these jews, the very chief of them, as the Apostles & Elders, they had determined it, & written unto the Gentiles, that they should observe no such things, that is, that they should observe no Ceremonies Act. 21.18.25. How then can we think, that S. Paul, who was ever an enemy unto Ceremonies. Act. 21.21. should be so forward, as to observe the Sabbath day, if it were a Ceremony? yea, and that too in the Churches of the Gentiles, contrary unto the decrees and determinations of the Apostles and Elders at jerusalem, made against the use of Ceremonies among the Gentiles? & so much for confutation of this their second answer, whereupon I have dwelled the longer, because it is their chief answer, wherein they put greatest confidence.  
A third answer they make to my argument, against the Apostles keeping of the Sabbath day is this, that the Apostles must take such days as they found in use in the Church then, or else they could not preach & divulge the Gospel: and the jews would assemble then on no days but on the Sabbath days, according to their ancient custom.  
Hereunto I reply saying, that whereas the enemies to this most ancient ordinance of God's Sabbath, do fain a necessity upon the matter, as if the Apostles were compelled to keep the Sabbath day; this is but a forged fiction of their own brains: for the Apostles knew how to divulge & make known the Gospel, albeit they had never preached on the Sabbath day, nor taken the opportunity of the jews assemblies, & Synagogues: for they could preach it, from house to house, in private howsen; as we read they did sometimes, & daily in the Temple, and in enery house, they ceased not to teach, and to preach jesus Christ. Act. 5.42. And when Paul forsook preaching in the jews Synagogues and assemblies, he could find other places to teach & to preach in; & therefore we read, that he taught a longtime, in the School of one Tyrannus, and there assembled unto him both jews & Gentiles, for the space of two years. Act. 19.8.9.10. and this place he found out to teach in, after he left the assemblies and Synagogue of the jews, as you may see in the text: & therefore it is but a forged invention, to say, that the Apostles, must take the opportunity of the jews assemblies, to preach unto them when they were assembled; there was no necessity of it, as you see. And it is but a forgery of them to say, that the jews would not assemble on any days but on their Sabbath days: as if they would not hear God's word, out of the Sab. bath day, as well as out of the Synagogue: and as if the Apostles should preach daily, but the people did not hear daily Act. 5.42. & see Mat. 5.1. with Mat. 4. last. Yet further, Paul could assemble & gather together the jews, at his pleasure, as you may read he did Act. 28.17. And the third day after, Paul called the chief of the jews together, & when they were come, he said unto them etc. Now he did not cale them together into the Synagogue, but into a private house, as you may see v. 16. And further, not only the jews, but the very chief of the jews (as the text speaketh) refused not to come at his cale: And therefore, Paul was not compelled to seek out them, and to go into their assemblies, & Synagogues; for he could cale for them to come unto him, & that unto his Chamber or lodging. Yet further, Paul being a prisoner, remained two years in an house hired for himself, and thither the people came unto him, to be taught & instructed in the kingdom of God, & those things which concern the Lord Jesus, as you may read Act. 28.30.31. It is therefore an idle plea, to say, that the Apostles must take the opportunity of the Assemblies of the jews, then to preach unto them; as if there could be no other time for the Apostles, but only that time wherein they were met in their Synagogues, to preach Christ in.  
But happily it will be said, that though this time, wherein the jews were assembled in their Synagogues, on the Sabbath day, was not necessary, yet it was the most opportune & fit time for the Apostles to preach in. Hereunto I answer, when an opportunity & an inconvenience meet, the greater of the two is to be regarded: Paul's care was so to instruct the jews touching Christ already come, as he might therewithal, beat down all Ceremonies & shadows of Christ to come: for, He taught the Jews among the Gentiles, to for sake Moses, and circumcision, and the jewish customs. Act. 21.21. Now if the Sabbath day, was a Ceremony and a shadow of Christ to come (as these men imagine) & then Paul should frequent the jews assemblies ordenarily & usually, week by week upon the Sabbath day, himself keeping the Sabbath with them; this were of dangerous consequence, lest it should flesh & hearten the jews in their hard heartedness, to think that Christ was not yet come, since that the Sabbath was a sign (as is holden) of Christ to come: & further, it was of dangerous consequence, lest it should overturn all Paul's doctrine, when they heard him preach that the Messiah was come, and yet they saw him keep the Sabbath with them, which signified that Christ was still to come: Yea, it was perilous unto the jews that were believing jews, that by this means, they might be still retained, in a superstitious opinion of Ceremonies, when they saw Paul keep them with them so generally, and so constantly: Now let all these inconveniences, or but any one of them, be put into the balance, with that opportunity of preaching to the jews, whilst they were assembled after their wont manner; and then tell me whither of the twain is the greater, & whither must give place unto the other: doubtless, Paul would not hazard the least of these inconveniences, for to gain that opportunity of the jews assembly; he would rather have made a new assembly of them, upon some other day, & in some other place, then to have put them into such peril of danger: for Paul was most careful to wean them from Ceremonies; & so much for their third & last answer.  
Thus you see, we have proved the keeping of the Sabbath day was an Apostolical practice, & to be imitated & followed of us: & have alsotaken away whatsoever they can object to the contrary: but suppose we could only have proved, that the Apostles did constantly observe the Sabbath day, yet in this have we done and said much more in defence of the Lords Sabbaths, them they have said, or can say, in defence of the Lords day, who are patroness of it: this Lord's day Sabbath, were it not the Diana and darling of our time, & supported by men of learning, holiness, and zeal, I would say of it, that it is the most idle & frivolous thing, that can be invented; for besides other defects in it, they cannot prove a constant practice of it, no nor that it was ever kept week by week, two Lords days together, one after an other, in any place, nor at any time: I can but wonder therefore, that any man, that hath but either learning or honesty, should after the consideration of these things, prefer the Lords day above the Sabbath day, or neglect the ancient ordinance of God's Sabbath day, to embrace this novill Sabbath of the the Lords day.  
I have now finished my 12th & last argument, as touching the first branch of it, wherein I have proved, that the Apostles of Christ, did constantly keep the Sabbath day, after Christ's resurrection: & now I am to proceed, and to prove unto you, the second branch of my Minor or second proposition, which is, That the primitive Churches, which lived after the days of the Apostles, kept the Sabbath day, for 300 or 400 years after Christ. And this truth I shall confirm unto you by sundry Testimonies.   

1.  
I will begin with that which M. Perkins reporteth, saying, The observation of the Sabbath, was neglected of those Churches which succeeded the Apostles, but afterwards, it was established by Christian Emperors: his Author for it is Leo & Anton Edict, of Holy days: Perk. in his first volume, upon the 4th come. pag. 48. by the word Sabbath M. Perkins understandeth the Lords day Sabbath: Now of this Lord's day, he saith according to his author, that the Churches which succeeded the Apostles, they neglected it until it was established by Christian Emperors; now these Churches, were the primitive Churches, for they lived immediately after the Apostles: & they lived in the neglect of the Lords day Sabbath, for about 300 years after the days of the Apostles; as is gatherable by this, that he saith, it was established by Christian Emperors: now the first Emperor that established the Lords day, was Constantine the great, as saith Hosp. Cap. 9 pag. 27. & this Constantine, lived about 300 years, after the Apostles: now for as much as these Churches, lived about 300 years without the Lords day Sabbath it followeth, that they all that time kept the 7th day Sabbath; unless we shall uncharitably censure them, to have lived profanly without any Sabbath day all that while, which were absurd to think: many Churches kept both Sabbaths together, to wit, the Sabbath day, and the Lords day, as you shall see by and by; now can it be thought, that some of the Primitive Churches, should be so zealous, as to keep two days, & other some so key could, as to keep none at at all? wherefore, since these Churches kept not the Lord's day, therefore it must follow, that they kept the Sabbath day: thus you see it followeth, that the Sabbath day was in use in the primitive times, for about 300 years after the Apostles: so then as the Apostles kept the Sabbath day, constantly, after Christ's resurrection; so the primitive Churches that succeeded next after the Apostles, they kept it for a matter of 300 years longer.   

2.  
My next Testimony shall be out of the Centuries: where it is thus recorded, Romae conventus ecclesiasticos non fuisse in Sabbato, quemadmodum in aliarum terrarum ecclesiis: Centur iiij. Cap. vj. pag. 477. de ritibus ecclesiae Romanae. The sum whereof is this, that There was no Ecclesiastical or Church assemblies, upon the Sabbath day at Rome, as there was in other Churches. In which words, there is an opposition made, betwixt the Church of Rome, an other Churches (to wit, Christian Churches) about keeping of the Sabbath day, now it is recorded, that there was no Church meetings, upon the Sabbathday, at Rome; but yet, there was Church assemblies, upon the Sabbath day in other Churches abroad in the world: so then by this Record, it is plain, that the most Churches kept the Sabbath day, albeit Rome did not: and it is no marvel, that Rome had learned of the Laodicean Counsel, to reject the yoke of God's 4th come. with the first; & further ', this Testimony was of what was done in these Churches, for 300 or 400 years after Christ: so than you see that the Sabbath day, was observed in the most Churches 300 or 400 years after Christ: & so much for this second Testimony.   

3.  
My third Testimony shall be from an act made by the Laodicean Counsel in the year of Christ 364. Laodicenum Concilium celebratum circa annum 364 sanxit: Non oportere judaizare Christianos', & in Sabbatho vacare, sed potius operari in eadem die, Dominicam praeponendo Sabbatho: quod si inventi fuerint Sabbathum Judaeorum observantes, anahemate ibidem feriuntur. Hospin: de origin. Fest. Chap. 9 pag. 27. The sum whereof is this; The Laodicean Counsel held about the year 364 made a Law, that Christianes' should not Judaize, & rest upon the Sabbath day, but rather work upon it; & that they should praeferre the Lords day above the Sabbath day. And if so be any were found observing the jews Sabbath, they should be excommanciated or accursed. By this Law then it appeareth, that the Sabbath day, was in use in those times, for else this Law had been made in vain, which forbade Christians to keep the Sabbath day any more, upon pain of excommunication; for governs do not enact Laws against nothing. 2. Note, that as the Sabbath day was in use in those times, so also it was in use amongft Christianes': for this law as you see, was bend against the practice of Christianes', forbidding Christianes' to keep the Sabbath day; whereby we see, that in these times, the Sabbath day was honoured among Christianes'. 3. Note, that unto this time Christianes' did honour the Sabbath day with or above the Lord's day: & this I gather from hence, because this Counsel ordained, that for time to come, Christianes' should prefer the Lords day before the Sabbath: now they needed not to have made a law, to bind Christians, to prefer the Lords day before the Sabbath day, if they had done so before the making of this law; & this is a remarkabl thing, that in these times the Sabbath day was had in such honour with Christians, as it was as highly, or rather more highly set by then the Lords day was. 4. Note the time; this Law was made 364. years or there about after Christ: whereby we see, that the Sabbath day, was in use amongst Christianes', for ne'er 400 years after Christ.  
A digression, by the way showing 1. the Invalidity of this Laodicean Counsel & Decree, made against the Lords Sabbaths. 2. The Original of the Lords day Sabbath. 3. The time when, and the people by whom, the ancient Sabbath was first thrown down.  
First of the first, that this Decree made against God's Sabbaths, is not to be regarded or esteemed, shall thus appear, because it was an  act & decree: for they made a Law directly against God's Law: for God said, Remember the Sabbath day, to sanctify it: but they decreed, that no Christianes' should observe the Sabbaths day, to sanctify it: and therefore this Counsel, was guilty of that brand of that wicked one, Prophesied of by Daniel, Who should speak words against the most high, and think that he may change times & Laws. Dan. 7.25. Now this Counsel, did here change times, to wit, sacred times, sanctified of God, the Sabbath day; and decreed, that this time should now be profaned, & men, yea Christians should profane it by working on it: & further, they changed this day for an other day, to wit, the Lords day, casting down sinfully the Sabbath day, & setting up in its room, and preferring above it superstitiously the Lords day.  
And as this decree against the Lords Sabbaths, was  in them, so was it Schismatical also: for they now began not only to decline from ancient purity, but also to rend Chureches, and to divide betwixt Church and Church, Christianes' & Christianes': for other Churches which lived about their time, & together with them, kept that ancient ordinance of God's Sabbath, as we have proved already out of Perkines, and out of the Centuries, and as you may perceive by those Testimonies which you shall see by & by; and other Christanes, kept the Sabbath also, even among themselves; as appeareth by their law enacted against Christians, for keeping the Sabbath day; thus it appeareth, they rend themselves, both from those other Churches living then with them, and from Christianes' then in their own Church also: You shall see by and by also, how this Counsel, hath made a rent from the Churches, whereof those famous lights Athanasiius & Ignatius were Bishopes, & which lived before this Counsel, & thereby you shall perceive, how they have made a Schism & rent also, from the most ancient and purest Churches, that lived before them.  
Neither is any man to wonder at this, for if we consider what was Prophesied of this Church of Laodicea, whereof this Counsel hath its name, we can expect no better from it: for of all the 7 Churches, which john wrote unto in his Revelation, this of Laodicea, it was the worst: and therefore saith Christ, because thou art luke warm, & neither could nor hot, it shall come to pass, that I will spew thee out of my mouth Revel. 3.16. Christ here forteld them, that it should come to pass, that he would spew them out of his mouth, as most loathsome unto him; and think you that they did not well deserve it at this time; when they began to make a Schism & rent from other the Churches of Christ, and to change God's time: and to enact laws against God's Law? considering therefore, what an unzealouse Church, Christ foretold this Laodicean Church should be, it therefore is not to be regarded, what they decreed against God's Sabbaths.  
Yet further, if we shall note the time wherein this Counsel lived, and made this decree, their decree will grow more suspitiouse, and less to be regarded: for it was 364 years after Christ; about which time, began the Mystery of iniquity to work: for the purity of the primitive Churches, began to decline and be Eclipsed then, & superstition & popery, began to insinuate itself, and creep into the Churches: for those pure Churches of the primitive times, are compared to a river, the which the further off it runneth from the spring head, the more filth it gathereth, & so it was with these Churches: for, as you may read in Perkins his Demonstration of the problem, about the 300 and 400 years after Christ, then began Images to creep into Churches, The Cross to be adored, Invocation of Saints, prayers for the dead, Pilgrimage, Purgatory, Single life of Ministers, Monkery, & Monastical profession etc. Till at last they had corrupted the second commandment by Images, Crucisixes, and the breaden god: now what marvel, that they had also corrupted the 4th come. and abolished the Lords Sabbaths, when those times had corrupted the second commandment? wherefore their decree made near 400 years after Christ, is to be suspected, because then was the time of the Churches declining and fall away, from their former purity.  
A second thing to be observed by the way, from the decree of this Counsel, is to note the Original and first upspringing, of our new Sabbath, called the Lord's day, as a sole Sabbath, and generally received; The pite out of which it was digged, is the Laodicean Counsel; the Antiquity that can be alleged for it, it is no higher thë 364 years after Christ; for, 1. until about the time of this counsel, & since hitherto, this Lord's day was never generally received in the Christian Churches, for the Churches whereof Perkins speaketh, which lived immediately after the apostles, they neglected the Lords day, for a matter of 300 years, until Christian Emperors established it; it is true, that Constantine enacted a Law for the generallobseruation of the Lords day, which was 300 years after Christ, and so a matter of 64 years before this Counsel; but in Constantine's time, the Lords day was not kept as a sole Sabbath; for the Sabbath day was then kept also, as by & by we shall prove by Athanasius who lived in Constantine's time. 2. Until the time of this Counsel, and since, the Lords day was never received and kept for a sole Sabbath, as now it is: for before the time of this Counsel, the Sabbath day, and the Lords day, were both kept together, in many Chuches, as you shall see by those Testimonies which by & by I shall produce, out of Socrates, and from Jgnatius, but now, at the time of this Counsel, began the Sabbath day to be rejected, and also the Lords day, to be set up as the sole Sabbath without any other: and now the Lords day must forsooth be preferred before the Sabbath day: and so you see the first Original of our Lord's day Sabbath, to be a sole Sabbath, was this Counsel of Laodicea.  
The third and last thing to be observed is, that here we take knowledge, of the people by whom, the Lords Sabbaths were first thrown down, and of the time when they were first thrown down. The people that did commit this horriblefact they were that lukewarm people of the Church of, Laodicea: none others durst attempt to change God's times, & to make a sacred time become a profane time but these: the time when, it was in that declined time, to wit, 364 years after Christ: the former times, which were the more pure times, they durst not lay violent hands of God's ordinance: thus we see when, & by whom Gods Sacred Sabbaths were rooted out of the Church. Thus my digression finished, I return whence I came.   

4.  
My fourth Testimony shall be the words of M. Perkins, and Doctor Prideanx, & M. Brerewood; For M. Perkins, he moveth a question, to know who changed the jews Sabbath? And then his answer is this, It is commonly thought (saith he) that the jews Sabbath, was changed into this Lord's day, by Christian Emperors, long after the Ascension of Christ. Perk. in his Exposition upon the first Chapter of the Revelation; and verse the 10th. In which words M. Perkins doth deliver, though not his own, yet the common opinion and judgement of others: now the common opinion is (saith he) that the jews Sabbath was changed, long after Christ his Ascension; and that by Christian Emperors: so then, it is the common opinion, that the Sabbath day lasted in the Churches, a long time after Christ his Ascension; even 300. years.  
For Doctor Prideaux, sayeth he in his work upon the Sabbath pag. 140, Anon Sabbathum judaeorum oum judaeis, sine scrupulo & murmur obseruarunt Apostoli? caetus in Sabbatho coactos libentissime instituerunt? Anon insequens Ecclesia, tam Sabbathum hoc, quam diem Dominicum per aliquot annorum decursum sacris conventibus distinavit? Notiora sunt ista quam ut probatione indigeant. The sum whereof is this, did not the Apostles (saith he) observe the jews Sabbath, with the jews, without the least scruple making? & did they not most willingly appoint assemblies on the Sabbath day? and did not the Church which followed them, appoint both the Sabbath day & the Lords day, for holy assemblies, for divers years? these things are so well known that they need not to be proved. By whose Testimony, you see, that the Churches which followed the Apostles, they observed and kept the Sabbath day, for divers years: & this is so plain by History, that it needeth not any quotations or proof.  
For M. Brerewood, Professor in Gresham College in London, in his Treatise of the Sabbath day, against M, Bysield pag. 77. thus writeth: And little do you know (saith he) of the ancient condition of the Church if you know it not, that the ancient Sabbath, did remain & was obserned, together with the Lords day, by the Christians of the Eastern Church, above 300 years after Christ's death etc. And again, The Sabbath of the 7th day, was religiously observed in the East Church, 300 years & more, after our Saviour's passion. That Church being a great part of Christendom. Thus by the judgement of those who are well seen into the Histories of the Church, it is a plain case, that the Sabbath day, was religiously observed, and that by Chrïstians, for more than 300 years after Christ.   

5.  
My fifth Testimony shall be that recorded by Zanchie out of Sozomen, the sum whereof is this, That those of Constantinople, & almost all others have Ecclesiastical Assemblies, to hear God's word, on the Sabbath day, & on the Lord's day. Zanchie upon the 4th come. Thes. 1. Here you see, that not only at Constantinople they kept the Sabbath day, but also, almost in all other Churches, the Sabbath was kept.   

6.  
My sixth Testimony shall be out of Socrates, the sum whereof is this. Assemblies were wont to be in the Churches, every week, upon the Sabbath day, & upon the Lord's day. Socrat. Chap. 8. lib. 6. & again, At Caesarea, Cappadocia, & in Ciprio, upon the Sabbath day, & upon the Lord's day, the Presbyters & bishops did evermore interpret & expound the Scriptures. Socrat. Cap. 21. lib. 6. here you see, a weekly observation of the Sabbath day; & a constant practice of Presbyters and bishops, to expound the holy Scriptures upon the Sabbath day.  
But before I proceed any further, it shall not be amiss, to answer a doubt, that may rise in the minds of some that read these Antiquities: may they say, what did the primitive Churches keep two Sabbath days every week? for it seemeth so; because they kept both the Sabbath day, and the Lords day. For answer hereto, we must know, that howbeit they kept two days, yet it is not to be thought, that they kept them both for Sabbath days, resting from labour all day long, according to the 4th come. for, 1. This were more than ever God required in his moral Law, to rest two days in Seven. 2. Jgnatius put a difference betwixt the Sabbath day, and the Lords day, as between the King and the Queen: for he called (as you shall see by & by) the Lord's day, the queen of days, hereby intimating, that the Sabbath day whereof he spoke also in that place, was the King of days. 3. The Christianes', against whom the Laodicean Counsel, enacted that law forespoken of, they honoured the Sabbath day above the Lord's day, as there we shown. 4. Many Churches of Christianes', they kept not the Lord's day at all for 300 years together, as we have shown out of Perkines. 5. In Constantine's time he gave leave for men to go to plough, and other works of husbandry on the Lord's day, as else where we have shown: by all which it is more than manifest, that the primitive Curches, though they kept the Lords day, yet they kept it not for a Sabbath day, or like the Sabbath day, but rather much like as we now keep a common Holy day, or a lecture day, wherein we come to Church & hear the word of God, but we keep not the whole day, in a rest from labours & in conscience of the 4th come. thus you see, albeit they kept two days in a week, yet but one only was kept for their Sabbath, the other was kept lightly and partially: they kept these two days in a week then, much like as we now keep the Lords day, and some light Holy day; or the Lord's day & a Eecture day, when they fall both in one week.   

7.  
My seaventh Testimony shall be that of Athanasius, who lived about the time of Constantine, 300. years after Christ: who in his Homily de Sement saith thus; We assemble together in the Sabbath day, not as if we were infected with judaisme, but therefore we meet together in the Sabbath day, that we may worship jesus the Lord of the Sabbath. Centur. iiij. Cap. vj. pag 410. In which words, we see what was the practice of the Christian Curches, in the days of Athanasius; for than they kept the Sabbath day, as we see here.  
Furthermore, it is worth our observation to consider, that Athanasius doth not only & barely avouch it, that they then kept the Sabbath day; but moreover, he doth justify & defend their keeping of it: for whereas some might object unto him saying, but do your Churches keep the Sabbath day still? why that is judaisme etc. of this mind was the Laodicean counsel, that lived not long after Athanasius: and it seemeth that this slanderous opinion of the Sabbath, was creeping into the Church in the days of Athanasius, & grown to ripeness within a matter of 60. years after him: for now the Laodicean counsel durst cale it judaisme in plain terms, for Christianes' to keep the Sabbath day; but see how this famous Athanasius, & godly Bishop, foreseeing this mischief, meeteth with the privy obiectiones of some in his time, who were already infected with this leaven, saying, not as if we were infected with judaisme: The judgement therefore of this Godly Bishop was, that a Christian Church, might sanctify the Sabbath day, without any taint or tincture of judaisme. I wish all Ministers now, would learn to know of Athanasius, that to keep God's Sabbath, it is no judaisme. but how is it to be lamented to see the most divines, rather to follow that Schismatical decree, of the counsel of Laodicea, caling the keeping of God's Sabbath Judaisme then to follow that famous Athanasius, who defendeth it, that the keeping of the Sabbath day, is no judaisme.  
Further, it is to be noted, that the Christian Churches, in the time of Athanasius, kept the Sabbath day, and that this was about 300 years after Christ; so that the Sabbath day was in use with Christianes', for 300 years after Christ. Now the first 300 years after Christ, are accounted for the most pure times, & the freest from corruptiones: and the after times were less puer, abateing of their purity daily, as the Church grew elder; now forasmuch as the Sabbath day, was honourable amongst Christianes', and religiously observed in the most puer times, this is much to be regarded; for what if the Sabbath day began to be trampled upon, and counted for judaisme, 60 or 100 years after these puer times? what's that to us? for if we follow any, we will choose rather to imitate the more puer Churches (I trust so) than those that were lesse puer; now the more puer Churches (as you have seen it abundantly proved) they kept the Sabbath day: To conclude, so long as the Churches retained their best purity, so long the Lords Sabbaths were in use & honour; but when the Churches began to decline and fale away, as to set up Images; to adore the Cross; to pray to Saints; to pray for the dead; to believe a purgatory; and the like, than they began to esteem the Lords Sabbath judaisme, that so they might forsake them, and set up days of their own invention: but my trust in God is, that as he hath caused a reformation, of the abuses of the second commandment, which crept into the Church in those times; so the same God will find a time, to reform the abuses of the 4th come. also, which crept in then too, but remain to this day unreformed.   

8.  
My eight & last Testimony, shall be that of Ignatius, who lived about an 100 years after Christ: Let not us (saith he) keep the Sabbath day, in a jewish manner, pleasing ourselves with a rest or idleness: for he that will not labour let him not eat &c: But let every one of us, keep the Sabbath day Spiritually, rejoicing in the meditation of the law: not in a remissness or idleness of the body; but in an admiration of the workmanship of God; not rejoicing in daunceing, and uncivil Showtinges etc. And after the Sabbath day, let every one that loveth Christ celebrate the Lord's day, being the queen of days etc. Ignat. in his Epistle to the Magnesianes. In this exhortation of Ignatius, we may note. 1. That he speaking both of the Sabbath day, and also of the Lords day, doth insinuate a plain difference betwixt them, as touching their estimation: for the Lord's day he counteth as the queen of days, and so leaveth a place for the Sabbath day, to be in account as the King of days: yea speaking of the Sabbath day, he useth the word Sabbathizare, but speaking of the Lords day, he useth the word celebrare.  
2. We may note, that he speaking of the Sabbath day, doth consider it doublie; first, as the jews in those days did use it, or abouse it rather, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rejoicing in idleness or slothfulness, as he speaketh, And secondly, as Christianes' ought to use it: for the former, we may note by Ignatius his words, that the jews in his days, did keep the Sabbath day indeed, but yet they kept it profanly, as a feast of Bacchus, with idleness, with daunceing, with showteing, and the like: now this kind of Sabbath keeping, Ignatius did abhor, saying it is better for the jews to labour on the Sabbath day, than thus to keep it: for he that will not work (saith he) let him not eat; which words are to be referred unto the jews, not unto the Christianes' to whom he wrote, unless they would join with these profane jews in revelling and roioting on the Sabbath day: by which manner of speaking, Ignatius alludeth unto a like form of speech used by God himself, in a like case, saying, I cannot suffer your new Moons, nor Sabbaths etc. My soul hateth them etc. Isa. 1.3. Now God did not simply hate their Sabbaths, since he had commanded them; but he hated their irreligiouse & hypocriticale observation of the Sabbaths; and so Ignatius did not mean simply, that the jews should work upon the Sabbath day, or else they should not eat; but comparatiuly, and respectiuly, as if he had thus said, rather than men should keep the Sabbath, as do the jews, in revelling, & sporting, & idleness, let them be forced to labour & work in it, by denying them food: for it is better to work on the Sabbath day according to that commandment which enjoineth labour. 2. Thes. 3.10. then to rest according to that commandment. Exod. 20.10. when a man dothit only to please the flesh, and not to further him in the worship of God: it is better to keep no Sabbath, then to keep it only in a carnal manner: honest labour is better on the Sabbath then carnal slothful & revelling rest: Now this kind of profane & carnal keeping of God's Sabbath, is that which Ignatius doth admonish Christians of, and doth dehort them from, saying, Let not us keep the Sabbath as do the jews, or in a jewish manner etc.  
In the next place Ignatius speaketh of the Sabbath, as Christianes' ought to keep it: & that is, not profanly and carnally, but religiously and Spiritually; But let every one of us (saith he) keep the Sabbath Spiritually: and then he proceedeth to mention the duties of the Sabbath particularly, the one whereof is, to rejoice in the meditation and Divine contemplation of the Law of God: rejoicing in the meditation of the Law: the other is, to make an holy admiration, of the Creation of the world, & of the providence of God in the governance of the same etc. In an admiration of the workmanship of God: Now unto this Holy, Spiritual, & religious observation of the Sabbath day, did Ignatius exhort those Christians unto whom he wrote, saying, But let every one of us, keep the Sabbath day etc. In which exhortation, you see that Ignatius did not only permit: the keeping of the Sabbath day, among Christianes'; but he goeth further than so; for he falleth to a plain & right down exhortation and persuasion of Christians to keep the Sabbath day, Let every one of us (saith he) keep the Sabbath day. What can bemore plain? had Ignatius esteemed the observation of the Sabbath day, an abolished ceremony, as many think now a days; or judaisme, as those of the Laodicean Counsel thought it, who lived 200 years after Ignatius; and as many of us now a days judge it to be; he would never have exhorted and persuaded Christianes' to the observation of it.  
Thus you see, that so long as the Church was in its greatest purity and perfection, so long it retained in honour the Lords Sabbaths: for Ignatius living so near unto the time of the Apostles, he lived in the most flourishing estate of the Church for purity: and even in these so pure times, was the Sabbath day in honour & use; & so continued, until the Church began to decline, which was 200 years after this time, about which time they began to corrupt the second Command. & what marvel if they then also made havoc of the 4th commandment too? but this I say, so long as the primitive Churches, remained in their greatest purity, so long Christians retained the Lords Sabbaths in honour & use, & thus much for the second branch of my Minor, so hitherto we have proved these two things, the former, that the Apostles of Christ, did constantly observe the Sabbath day, in their time: the other, that the most pure & primitive Churches which followed the Apostles, kept the Sabbath, so long as they kept their purity, which was 300 or 400 years after Christ: & now I am come to the third & last branch of my Minor.  
The 3d branch of my Minor or second proposition, which I am to prove is, That our Church doth daily pray to God, to incline our hearts to keep this Sabbath day. I shall not need to go fare for the proof of this point: for our daily prayers to God, every Sunday or Lords day, in the Congregation, will confirm it: for the Minister, as it is ordered by our Church, in the book of Common prayer, rehearseth to the whole Assembly, the 10. Commandments of Almighty God, & among the rest he repeateth the 4th Com. saying, Remember the Sahbath day, to keep it holy etc. But the 7th day, is the Sabbath of the Lord thy God, in it thou shalt not do any work etc. for the Lord rested the 7th day, and therefore the Lord blessed the Sabbath day, and hallowed it. Now as soon as this Commandment, touching the 7th day Sabbath, is rehearsed in the audience of the people; It is by our Church ordered, that the whole Congregation shall hereunto subjoine this devout prayer, Lord have mercy on us, and incline our hearts to keep this law. And thus you see, that our Church doth ratify the Sabbath day, by praying daily to God, to incline our hearts to keep it.  
But happily some may say, our Church doth not intend by this her prayer, to ratify the 7th day Sabbath, which is the jews Sabbath. Hereunto I reply, that by this her prayer, she must be understood to pray to God to incline our hearts, either to the keeping of the 7th day Sabbath, or to the keeping of the Lords day Sabbath: now strongly I am persuaded, that the Reverend bishops of our Church will not say, that the 4th come. doth command us to keep the Lords day; & therefore when we pray to God, to incline our hearts to the keeping of the 4th come. we cannot understand our prayer, to be meant of the Lords day: for it is not the day called Lords day, which the 4th Com. enjoineth; but it is the day called Sabbath day, as you see in the Commandment: and it is not the Lords day, which the Minister pronounceth in reading the 4th come. but it is the Sabbath day, which he speaketh of: neither is it the 8th day, or first day of the week which the 4th come. speaketh of; but it is the 7th day, and last day of the week which the commandment mentioneth: neither is it the 8th day, or first day of the week, or Lords day, where in God rested at the Creation, but it is the 7th day wherein God rested, as the Commandment saith: neither is it the Lords day, which the commandment saith God blessed and hallowed; but it is the day called Sabbath day, which God blessed and hallowed, as the 4th commandment speaketh: wherefore, when the Minister saith Remember to Sanctify the Sabbath day: if then we shall pray thus, Lord incline our hearts to keep the Lords day; do we not so make answer, as sometimes deaf men do, who when a man caleth for a knife, they bring him the sheath? & when the Minister telleth the people which day is the Sabbath day, saying, But the 7th day is the Sabbath of the Lord; if then we shall pray thus, Lord incline our hearts to keep the 8th day; are we not then like those that come to Church when the Sermon is done? & that go to sell comodities, the day after the fair? yea were not this to babble with God, and to profane this Holy ordinance of prayer? when the prayers of the Church can be taken but ij. ways, it is a very absurd thing, & uncharitable, for any man to expound them in the worse sense, which is a false and absurd sense: wherefore since the Lords day cannot be meant in our public prayer, therefore the Sabbath day must be meant: for there is none other but one of these two that can be imagined, and thus I have proved, the 3d branch of my Minor, to wit, that our Church doth pray to God daily, to incline our hearts to keep the Sabbath day, & so these 3 points are proved. 1. That the Apostles kept the Sabbath day. 2. That the primitive Churches after them kept it. 3. That our Church daily prayeth to God to keep it: wherefore, if the constant practice of the Apostles & the religious practice of the most ancient and primi tive Churches after the Apostles; & the daily prayers of our Church will any thing avail with us; then must we sanctify the 7th day Saturday Sabbath.   

ARGUM. XIII.  
I had thought to have added no more by way of proof, for confirmation of the Sabbath day, but further search hath ministered unto me more arguments: & these they are which follow. My 13th Argument for confirmation of the 7th Sabbath is, because we must imitate God, who kept the 7th day Sabbath: and thus I frame it.  
Whosoever must imitate God in his keeping of the 7th day Sabbath, they must keep the Saturday 7th day Sabbath.  
But we must imitate God, in his keeping of the 7th day Sabbath.  
Therefore we must keep the Saturday 7th day Sabbath.  
For the Mayor it is clear: for since God kept the Saturday 7th day Sabbath, if we must imitate him, then must we keep the same day in order when i● comes; and so doing we shall tread in his footestepes. But this is no imitation of God, to consider how he rested on the 7th day, and for us to rest on the 8th day: or, when he rested on the 7th & last day of the week, for us to rest on the first day of the week; this is rather to thwart and cross God, then to imitate & follow God. To imitate God, is to do as like him, & to come as near him as possible we can: now no day of the week, is so like the day wherein God rested, as our Saturday the 7th day; because God rested on the Saturday 7th day: nor can we come so near God, in practice on any day of the week, as we may on our Saturday which is the 7th day. So much for the Mayor.  
I come to the Minor, to wit, that we must imitate God, in his keeping of the 7th day Sabbath: and this I prove, 1. in general: for the Scriptures do frequently set God before us for our pattorne, & exhort us, to be imitators & followers of him, as Eph. 5.1 Be ye followers of God as dear children etc. Math. 5.48. Ye shall therefore be perfect, as your Father which is perfect. 1. Pet. 1.15.16. But as he which hath called you is holy, so be ye holy, in all manner of connersation. Because it is written, be ye holy, for I am Holy. Luk 6.36. be ye therefore merciful, as your Father also is merciful. Thus we see how frequent the Sacred Scriptures are, in exhorting us to be followers & imitators of God: & doubtless God doth delight to be imitated by man, & to see them follow his ensamples, in such things as he hath set him self forth, unto us to be imitated in: if then we must imitate God in one thing, then why not in an other? Yea, if we must imitate God in things more difficult, as in his Holiness, mercifulness, & in his perfection, much rather should we imitate him, in things most facile & easy to be done: now what is more easy for us to do; then to change the Sunday Sabbath, into the Saturday Sabbath; so should we imitate God indeed, and keep the 7th day, as he did, at the Creation.  
2. I prove the Minor in particular, from the 4th Com. where God Almighty commandeth us, to rest upon the 7th day, Exod. 20.10. and then he fetcheth a reason to move us to do so, from his own example; because himself rested on the 7th day, Exod. 20.11. as if he had thus said, Rest you on the 7th day, as I did: for I at the Creation rested on the 7th day.  
I shall further prove the same, by the Testimony of Divines of note. Musculus in his Exposition upon the 4th Com. fol. 66. The imitation of the example of God (saith he) standeth in this, that in the same Six days, in which God wrought all his works, we work ours; and in the seaventh day, when he rested, from his, we do rest also from our works, according to his example. Thus you see Musculus expounding the 4th Com. so, as he saith, we must imitate the example of God, and rest upon the same 7th day, in which God himself rested.  
M. Perkins on the 4th Com. in his first volume pag. 47. upon these words of the Com. for in six days etc. saith thus. This is the third reason of this Com. taken from the like example. That which I did, thou also must do: but I rested the 7th day: Therefore thou must do the like. Again Perkins in his Cases of conscience pag. 106. D. saith thus, The second reason is taken from God's Example; That which the Lord himself hath done in person, the same must man do by his Commandment: But the Lord himself rested the 7th day; Therefore man must do the same. This reason made by God to the creature, must stand in force, till he reverse it, which yet he hath not done nor doth. Thus M. Perkins affirmeth the truth of my Minor, most fully.  
M. Dod on the Commandments, upon these words of the 4th Com. for in six days, etc. pag. 121. saith thus, The third reason is taken from God's example etc. as if he should say, if thou wilt follow examples, then follow the example of the best: now, what better example can there be, then of God himself? who when he made the world rested on the 7th day: Therefore from his example, learn thou that on the 7th day, thou give thyself wholly to the duties of sanctification. To the same essect he speaketh again in pag. 167. where he saith, that God proposed himself for a Precedent, to be imitated of us: God ceased from creating on the 7th day therefore he would have us cease from our works also on the 7th day. In which words M. Dod affirmeth, that we must imitate God, in his keeping of the 7th day Sabbath, so much for proof of the Minor.  
Hereunto some may say, the example of God, was for the old day, for the 7th day etc. To them I say, they say the truth: what other day is commanded in the 4th come- then the old day? the 7th day? can they think the 4th & old come. should command any new day? as the 8th day? or can God's example agree to any new day? surely this old 4th come. is for none other then for an old day, and so is God's old example.  
Happily some will answer, that reason annexed to the 4th come. where upon this argument leaneth, is no part of the 4th come. it is only an appurtinance unto it etc. I reply, & will you therefore reject this reason annexed by God? then fall you into these absurdeties. 1. That you will retain the Sabbath day mentioned at the beginning of the come. Exod. 20.8. & yet reject God's reason annexed thereto, to stir up to the observation thereof; as if God's reason were forceless, & useless: these think they have no need of God's exsamples to lead & move them to obedience. 2. They absurdly feign, that this reason taken from Gods Rest on the 7th day at the Creation is jewish, and God's ensample, belonging unto the people of the jews only, or else why will they reject God's example? love they not to be followers of God? or shall the jews only be the followers of God, but not Christianes'? 3. If you say this reason belongeth not unto us Christianes', then do you cast a foul blur upon our Divines Musculus, Perkines, & Dod with many others, who have expounded, & applied this reason from God's example, unto us Christianes': yea M. Perkins saith expressly that, This reason made by God unto the Creature, it must stand in force, until he reverse it which yet he hath not done nor doth. So much for this answer.  
I conclude, if we will become followers of God, & imitate him, as he hath prescribed in his 4th come. then must we sanctify the Saturday 7th day Sabbath.   

ARGUM. XIV.  
My 14th argument, for maintenance of the Saturday Sabbath is, because we may, together with Antinomians, Libertines, & Anabaptists, as well abolish all the Moral Law by the Scriptures, as with them abolish the Saturday Sabbath, and thus I argue.  
If we may, together with Libertines, Antinomians, & Anabaptists, abolish by the Scriptures, the Saturday Sabbath as a Jewish Ceremony; Then may we with them also, abolish by the Scriptures, the whole Law of God, even all the ten commandments, as Jewish Ceremonies.  
But neither we may, nor yet may those lawless Christians; of Libertines, Antinomians, & Anabaptists abolish by the Scriptures, the whole Law of God's ten commandments, as jewish ceremonies.  
Therefore we may not, together with Libertines, Antinomians, & Anabaptists, those lawless Christians, abolish by the Scrïptures, the Saturday Sabbath, as a jewish Ceremony.  
For proof of the consequence; it is well known, that those Lawless Christians of Libertines, Antinomians, & Anabaptistes, do reject the Santification of all Sabbaths: not but that they keep the Lords day as a Sabbath, together with those Protestant Churches among whom they live; but they keep it only as an ordinance of the Magistrate, and as in obedience to their governors; yet so too, as in case they could do any common servile work on the Lord's day, without offence to any, they would, and do profess it that they would: but to keep any Sabbath, as a Divine institution, and as an ordinance of Gods, and by virtue of the 4th commandment, this they do reject as jewish, and Ceremonial: and for their warrant, among other texts of Scripture, as we do, so do they allege Exod. 31.13. & Colos. 2.16.17. against the Saturday Sabbath, showing that it is abolished, as a sign and shadow etc. Thus they bring Scripture against the old Sabbath, as well as we, & the same Scriptures that we bring: so then, we are justly ranked with Libertines, Antinomians, and Anabaptists, for abolishing by the Scriptures, the ancient Sabbath day.  
Now I proceed to prove the Major (for as for the Minor, it needeth no proof) if we may by these Scriptures Exod. 31.13. & Colos. 2.16.17. Together with these Sectaries, abolish the Saturday Sabbath, which is one thing commanded in the moral Law; then may we together with them also, by these Scriptures Eph. 2.15. Heb. 7.12. Heb. 10.1. Col. 2.14. Abolish the whole Moral Law, & all things commanded therein: the reason hereof is plain and manifest: for these Sectaries do bring Scripture against the whole Law of God, as well as against that one part thereof, which commandeth the Saturday Sabbath: now if we will shake hands with them in the one, why not in the other also? if we will join with them, in urging & pressing these texts Exod. 31.13. Colos. 2.16.17. Against the 7th day Sabbath, which is one branch of the Law; why then should we not by the same reason, join with them also, in urging & pressing these other texts Eph. 2.15.7.12. Heb. 10.1. & Col. 2.14. Against the whole Law & every branch thereof, and so abolish it too? there's the same equity for both, let us not therefore abolish God's Sabbath day, unless we mind to turn Anabaptists and Antinomians, and abolish the whole Law also.  
Happily it will be thought, there is not so good reason, to abolish the whole Law, by these Scriptures which these Sectaries do allege against it, as there is in those other Scriptures, which they allege against the Saturday Sabbath: But for this matter, I shall make it appear, that (as these Sectaries, have as little cause to urge these texts, against the whole Moral Law, as they or we, have to allege those texts against the old Sabbath day, so) they have as good cause & as strong reasons, to allege these texts against the whole Law, as they and we have to allege those texts against the old Sabbath day: for this purpose, let us compare the texts on either parts.  
First, for the texts brought against the Sabbath day, Exod. 31.13. & Colos. 2.16.17. Here say they & we, the Sabbath in the Moral Law is made a sign, & a shadow: now all signs & Shadows, are abolished at Christ's coming, he being the substance of those shadows. 2. In the text Col. 2.16.17. Say they and we, here we have the very thing in question, expressy mentioned, namely Sabbaths, and Sabbaths too in the plural number, & so all Sabbaths both weekly & annual, in the Moral Law and in the Ceremonial Law, are abolished: Now on the other part, for the texts brought against the whole lawsee Heb. 10, 1. for the Law having a shadow of good things to come etc. Where the things commanded by the Law, are called a shadow: hence I thus reason, if the Sabbath commanded in the Moral Law be abolished, because Sabbaths commanded in a Law are a shadow; Col. 2.16.17. Then are all things commanded in the Moral Law abolished (and consequently the Law also) because things commanded in a Law are a shadow. Heb. 10.1. Is not there as good reason for the one, as for the other? come we to the other texts also, see Eph. 2.15. Col. 2.14. Heb. 7.12. Where it is said, there is a change of the Law: & that the handwriting of ordinances is put out: & that the Law of commandments is abrograted, In which texts it is affirmed, that the law is abolished: here than may they say in like manner, in these texts we have the thing in question expressly mentioned, namely the Law: & by Law in Scripture is sometimes meant, both the Moral & Ceremonial Law Mal. 2.7. And so the whole Law is abolished, both Moral and Ceremonial: well then, hence I thus reason, if the Sabbath in the Moral Law be abolished by Col. 2.17. Because there is mention of Sabbaths abolished; then must not the Moral Law, be abolished also by Eph. 2.15. Col. 2.14. & Heb. 7.12. Because here is mention made of the law abolished? is there not the same reason in both? for if you will extend the word Sabbaths, which is only understood of the Sabbaths in the Ceremonial Law, unto the Sabbath enjoined in the Moral Law; why may not they extend the word Law, which is only understood of the Ceremonial Law, unto the Moral Law? & whereas you allege, that in Col. 2.16.17. There is mention of Sabbaths in the plural number, and therefore all kinds of Sabbaths weekly and anniversary must be abolished; why may not they, and you with them, argue also and say, that in Eph. 2.15. and in Col. 2.14. There is mention of ordinances & commandments, in the plural number, and therefore are all God's ordinances, and all God's commandments, whither in the Moral Law or in the Ceremonial abolished?  
Thus you see then, there is as good reason for us, to join with Antinomians and anabaptists in casting away the Moral Law, as to join with them in casting away the Sabbath day, commanded in the Moral Law: we may as well cast away by the Scriptures misapplied, even all God's commandments, and all God's ordinances, as God's Sabbath day: we may as well turn Anabaptists in whole as in part, and reject all things commanded in the Decalogue with them, as any one thing therein commanded. To conclude, unless we will justify those Sectaries in destroying the whole Law of God's 10 commandments, let us as we ought, raise up God's Sabbath again.   

ARGUM. XV.  
My 15th. argument in defence of the Saturday Sabbath is, that it must be moral: because if you abolish the Sabbath day by the Scriptures, you must also by the Scriptures abolish the law of the Sabbath day, which is the 4th commandment, and thus I argue.  
If by the interpretation of the Scriptures, you abolish the Saturday or 7th day Sabbath; then by the interpretation of the Scriptures, must you also abolish the Law of the Saturday or 7th day Sabbath, which is the 4th come,  
But no man may by the interpretation of the Scriptures, abolish the law of the Saturday or 7th day Sabbath, which is the 4th commandment.  
Therefore no man may by the interpretation of the Scriptures, abolish the Saturday or 7th day Sabbath.  
For the Minor, it is out of question: for every man granteth, that the law of the Sabbath, the 4th come. is moral; and that it were horrible impiety to abolished it, any more than to abolish any of the rest of the Decalogue: and how be it they say, that something in this Law is abolished, as the time of the 7th day, yet as for the Law, it retaineth its commanding and binding force still as they do confess: I come therefore unto the Major, to prove the consequence thereof.  
How beit the point is clear enough of itself, yet such is the enmity of men to God's Sabbaths, as rather than they will embrace them, they will question any clear truth: for what's more clear than this, take away the thing (yea any thing) commanded in a Law, and take away the Law thereof? take away the Sabbath day, commanded in the 4th come. and you take away the 4th come. also? there are many laws in the old Testament, which are now abolished; let my adversaries show me any one of them, wherein any thing once commanded, was abolished, but that that Law itself also was abolished: if then it be the constant interpretation of Scriptures, to judge when a thing commanded in a Law is abolished, that then that Law is abolished, then so it must be in this case also: take away the Sabbath day, & take away the Law of the Sabbath day, for example.  
There was a Law made touching the difference of Meats, Levit. 11. Now the Apostle showing us, that the difference of meats is taken away, Colos. 2.16. hence we conclude, that not only that difference of meats is taken away but also that law, which commanded that difference of meats is taken away: Again, there was a Law for the observation of New-Moones Numb. 28.11. which was to sanctify the first day of every month: Now the Apostle showing us, that those New-Moones are abolished, Colos. 2.16. hence we conclude, that that Law of the New-Moones is abolished also. Again, there were diverse Laws made, for the keeping holy of divers anniversary Sabbaths, Levit. 23.7.21.24.32.35.39. now the Apostle showing us, that those yearly Sabbaths, are all abolished, Colos. 2.16. hence we gather, that together with the abolition of those Sabbaths, all those laws made for those Sabbaths, are abolished also, it is clear therefore, that if you abolish the weekly Sabbath, which is Saturday the 7th day, you must also from those Scriptures by which you abolish it, abolish also the Law of it, which is the 4th come.  
A second reason I take from Colos. 2.14.16. where the Apostle abolishing those yearly Sabbaths in v. 16. doth also abolish the Laws of those yearly Sabbaths in v. 14. & that under the name of handwritting of ordinances, showing how Christ upon the cross did put out, and abolished this hand writing of ordinances, that is those Laws & ordinances, of those many yearly Sabbaths; whence I thus argue, if by this 16th verse of Colos. 2. you will abolish the weekly Saturday 7th day Sabbath, then must you by the 14th verse of Colos. 2. abolish also that Law, handwriting, & ordinance of the 4th come. which belonged to, & was made for the weekly Sabbath day: for, look what Sabbath days you include in v. 16. The Laws of those Sabbath days, you must include in v. 14. & so abolish them: for it is plai●e that the Apostle speaketh no larger in v. 16. then in vers. 14. he condemns no Sabbaths in v. 16. but such whose Laws be abolished in v. 14. & thus you see it clearly proved, that take away God's Sabbath, & ye take away the Law of God's Sabbath, which is the 4th come.  
Here by the way note, that since Antisabbatharians will have nothing in the 4th come. moral but the duties of Rest & Holy exercises, therefore let them know, they shall have no Law for these duties; they shall not press to the practice of these duties by any Law: for in that they will have the 7th day Sabbath a ceremony, & included in the text, Col. 2.16. thereby they have abolished the Law of the duties of Rest & holy exercises, by Colos. 2 14. & then their Lord's day Sabbath shall be a lawless Sabbath; & the duties of the time & Rest, & holy exercises shall be lawless duties.  
But hereto it will be answered, in the 4th con. is two things inyoined, the du●●ies of rest & holy exercises, & the time; now though the time be abolished, as a ceremony, yet so long as the duties of rest, and holy exercises, which are moral, remain, the 4th come. may be abolished as touching the time, but not as touching the other duties of Rest and holy exercises. But how absurd this answer is, appeareth. 1. In that it canno● be shown (as hath been said) that ever any thing commanded in any of God laws, hath been abolished, but the Law itself also hath been abolished: it is therefore a growndlesse fiction, to imagine any of God's laws to be abolished in part, & yet to remain in part. 2. The absurdety of this answer appeareth in this, that by the same answer, they may retain in the Church still, all these abolished Laws of the New-Moones & of these yearly Sabbaths before spoken of, saying, that in these new-Moones, and yearly Sabbaths there were two things inyoined, the duties of rest, and holy exercises, & the times; now though these times be abolished, & so those commandments as touching these times; yet those commandments may all remain still, as touching the duties of rest, and holy exercises: by this kind of absurd answer therefore you see, we may still hold all those abolished ceremonial Laws, to be of use in the Church still & moral. I conclude therefore take away the time & 7th day, and take away also the Law of the time and 7th day, which is the Law of the 4th commandment.   

ARGUM. XVI.  
My 16th argument in defence of God's Sabbaths is, that the time, to wit, the 7th day, must be moral and perpetual; or else those duties performed in that time by the 4th come. to wit, rest from labour, and holy exercises, these must be ceremonial and abolished: as in the former argument we have proved, that if they abolish the 7th day, they abolish also the Law of the 4th come. so in this we shall prove, that if they a bolish the 7th day, they do also abolish the duties enjoined in the Law of the 4th con. and so farewell Law & duties both: Thus I argue.  
If by direction from the Scriptures, you make the time, to wit, that 7th day in the 4th come. ceremonial and abolished; then must you by the same direction, make those duties performed in that time, to wit, rest from labours, & religious exercises, ceremonial & abolished also.  
But no man will make those duties of rest, & religious exercises, ceremonial & abolished.  
Therefore may no man make that time of the 7th day in the 4th come. ceremonial & abolished.  
As for the Minor it is gain said by none. I come therefore to the Mayor, the consequence whereof I prove to be sound, from the practice of the Holy Ghost in Scripture, who, when he abolisheth the day & time once commanded, he thereby inferreth, the abolition also, of those duties to be done in that day and time.  
For example, on the first day of every month, which was their New moon, the Isralites were bound to rest from labours Amos 8.5. & to be conversant about religious exercises ij. king. 4.23. now when the Holy Ghost did put an end to these duties, he did only mention the time & day, as, Let no man condemn you in respect of the New moan, Colos. 2.16. Gal. 4.10. and by abolition of the time, he inferred the abolition of those duties also performed in that time. Again, the Isralites had many yearly Sabbaths, wherein they were to rest from labour, & to be conversant in holy duties, as you may read at large, Levit. 23. now when the Holy Ghost would put an end to these duties he did only mention the time & day as, ye observe times, and days, and years etc. Gal. 4.10. Rom. 14.5. Colos. 2.16. and by his abolition of the times and days, he inferred the abolition also, of those duties of rest, & holy exercises performed in those times, now this practice of the holy Ghost, giveth us to understand, that where the time is abolished, there those duties usually performed in that time, are abolisned also: wherefore, if you will abolish the time and day, to wit, the jewish Sabbath day (as some call it) then if you will fetch light from the Scriptures, you must learn of the Holy Ghost, to abolish also those jewish duties, of rest, & religious exercises, performed in that day and jewish time.  
Thus you see, unless you hold the old Sabbath day moral, you cannot hold the duties of a Sabbath moral: & if you condemn the time & day for a ceremony, you must also relinguish those duties which you would fain have be moral.   

ARGUM. XVII.  
My 17th argument for defence of the Saturday Sabbath, proving that it must be moral and still in use is, because it is a part of God's worship: and thus I argue.  
All the parts of God's worship, comprised in the first Table of the moral Law, which were written by the finger of God in Tables of stone, are moral & now in force.  
But the sanstification of the Saturday or 7th day Sabbath, is a part of God's worship, comprised in the first Table of the moral Law, and was written by the finger of God in Tables of stone.  
Therefore the Sanctification of the Saturday or 7th day Sabbath, is moral and now in force.  
For the Major, it is not only a truth, but also a truth of that importance and consequence, that there should be no Christian found (me think) daring to deny it: for he that denieth it, doth deny God some part of his worship; he denieth that God should have his whole worship; and will give God but some pieces thereof only: now what God hath joined together, how dare any man to put them asunder? the Almighty, in setting man a platform of his worship, divided it into four parts, & commanded it by four several commandments, which make up together the first Table of the Decalogue or Moral Law, and so the whole worship of God, complete in all the parts thereof; now how shall any man dare by his denial of this truth, to put these asunder, and to pluck any one of these parts from its fellows, but that he must be guilty of heinous impiety, & horrible Sacrilege? if it was so heinous, to rob God of his Tithes & Offerings Mal. 3.8. what is it, to rob him of his worship and service! if not one jot or title of the Law shall fail, so long as heaven and earth endure Mat. 5.18. with what warrant may any man say, that a part of God's worship, prescribed in that Law is abolished? as safely may a man clip the King's coin, as clip, pair off, or diminish any part of God's worship: the highest & worst degree of impiety and ungodliness in a Christian, is to turn Atheist and to deny God; and the next unto it, is to deny God his worship and service, in whole or in part: now this they must do who deny my Major. Nay which is worse, they do not only deny God a part of his worship, but also they must account it jewish, & judaisme in any that are entire and perfect in God's worship, that is, in such as give God, all the parts of his worship: for such as perform unto God all his worship, intirly and perfectly, they will sanctify his Sabbaths as one part thereof, which these men must account judaisme.  
I confess indeed, some texts are brought to prove the abolition of one part of God's worship, to wit, the old Sabbath day, as Exod. 31.13. Colos. 2.16.17. But these are but cloaks, to cover their evil dealing with God, under a pretence of Scripture: because this part of God's worship, hath been out of use in the Church now a long time, & because it is now grown through neglect of it into reproach, as to be called jewish, Ceremonial, and a circumstance with the like, therefore to colour the matter over, men have abused these texts of Scripture; but sure I am, it is more out of a desire and will men have to reject this part of God's worship, than any thing else, that these Scriptures are alleged: for there is nothing in these texts for that purpose, necessarily proving so much, but only that they who allege them are wilful, and will make them of larger extent than they need to do. I desire these words (necessarily proving) may be well observed, since I place great Emphasis in them: for an ancient ordinance of Gods, is not to be unnecessarily & voluntarily abolished, as if men were weary of God's worship, and did study how to abolish & reject his ordinances, and lay waste Religion. Now whither it will stand with a good conscience, for any man to abolish any part of God's worship when he needs not, & when there is no necessity by any thing in those texts to do it, I leave it to all men to judge of.  
I come to the Minor, & here I am to prove, that to sanctify the Saturday or 7th day Sabbath, is a part of the worship of God; & this I prove first in general; for it is a general received truth, that all the things command in the first Table of the Decalogue, are the parts of God's worship; yea, & they are Gods immdiate worship, as Polanus in his Syntag. pag. 558. saith; if then the first Table of the Decalogue commandeth the worship of God, the sanctification of the Saturday and 7th day Sabbath must needs be a part of the worship of God; because it is commanded with the other parts of God's worship, in the first Table of the Decalogue. 2. I prove it particularly, and that by the Testimony of two worthy Divines; the one is Vrsinus in his Catech. on the 4th command. pag. 637. where speaking of the old Sabbath day, he expressly saith of it, that it was tied to the 7th day, and that the observation thereof was necessary, and it was the worship of God: thus he. The other is M. Perkines in his cases of conscience pag. 108. where he expressly affirmeth, that the jews Sabbath, was both the time of God's worship, & also a part of God's worship. Thus I have made good the Minor, to wit, that the Saturday 7th day Sabbath, was commanded of God, as a part of his worship.  
By the way, it is to be noted, that albeit men sleit this ordinance of God's ancient Sabbath, caling it, but a circumstance of time, and the like, yet you see it clearly proved, that it is such a circumstance as is not to be sleited; for it is a part of God's worship. I conclude, the Saturday Sabbath must be moral and still in use; because it is a part of God's worship: and because if any deny it, they are enemies to Gods entire and whole worship and service; for they do diminish it, and detract from it, they pair of from it & clype it, as Traitoures do the Kings Coin, making it lighter and lesser than his Majesty coined it for.   

ARGUM. XVIII.  
My 18th argument, for the maintenance of the ancient Sabbath day is, that it must be Moral and still in use: because it was observed by Christians, with the approbation of the holy Ghost, after the death of Christ, and abolition of all Ceremonies. And thus I argue.  
The observation of that thing by Christianes', after the death of Christ, and abolition of all Ceremonies, which the Holy Ghost recordeth to posterity, by way of approbation and commendation, that is no ceremony, but moral and still in force.  
But the observation of the old Sabbath day, was celebrated by Christians, after the death of Christ, and abolition of all Ceremonies, and was recorded by the holy Ghost to all posterity, by way of approbation & commendation.  
Therefore the observation of the old Sabbath day, is no ceremony but a moral & still in force.  
For the Major, there can be no doubt of it: for since that all Ceremonies had their period and last date, at Christ's death upon the Cross, it cannot be thought, that the holy Ghost would give the least commendation or approbation, of any Ceremony practised after the death of Christ, at which time all Ceremonies had their end; unless we should think the holy Ghost would build up again, what Christ had thrown down: it cannot be thought, the Holy Ghost would give any approbation of a Ceremony, unto posterity and the Christian Churches succeeding: wherefore the observation of christians, commended by the holy Ghost, after the death of Christ and all Ceremonies, must be judged a Moral.  
I come to the Minor, the truth of which I prove out of Luk. 23.56. And they returned and prepared odours, and ointments, and rested the Sabbath day, according to the commandment. In which text, we may note these particulars for the proof of our point. 1. that the parties who rested this Sabbath day, they were Christians, namely, Christian women, as Mary Magdalen, & joanna, & Mary the mother of james, and other women with them, as the text speaketh Luk. 24.10. 2dly, we may note, that this Sabbath day, was sanctified after the death of Christ: for Christ suffered the day before it. 3dly, it was sanctified after the abolition of all Ceremonies: for all Ceremonies ended upon Christ's Cross, as we read in Colos. 2.14. So that an end was put unto all Ceremonies, on the day before this Sabbath was sanctified. 4thly, the sanctification of this Sabbath day, was recorded by the Holy Ghost, unto all succeeding Churches, as we find it and read it in this text at this day. Yea, which is remarkable, these women preferred the Sabbath day, before the embalming of the sacred body of our Lord jesus: for considering those hot countries, it had been very needful to have embalmed the dead body before it had been 3 days dead; & yet as needful as it was, they neglected it, preferring the sanctification of the Sabbath before it; & this zeal of these holy women, hath the holy Ghost recorded unto posterity.  
5thly, that the holy Ghost recorded this, by way of approbation and commendation of their fact; appeareth hereby, 1. because he doth rank it together with other remarkable and commendable facts: for he recordeth it with that commendable fact of Joseph of Arimathea, who begged the body of jesus of Pilate, took it down from the Cross, wrapped it in a linen cloth, and laid it in a new Tomb Luk. 23.50. etc. And with that laudable fact of those women, who observed the place where they laid the body of Christ, prepared odours & ointments, and on the first day of the week early in the morning, they went unto the Sepulchre to embalm the body of Christ Luk. 23.55.56. Luk. 24.1. now together with these laudable actiones, is reckoned up also the religious sanctification of the Sabbath day, by those religious women.  
2. Had their observation of this Sabbath day, been any thing but moral; or any thing less than laudable, doubtless the holy Ghost would have passed by this point, and huried it in silence, as God did the body of Moses Deut. 34.6. In a place unknown lest succeeding Churches should hence take occasion to honour & sanctify it.  
3. The Holy Ghost commendeth in these women, their observation of the Sabbath day, most remarkablie in this, that he doth not relate it barely thus, they rested the Sabbath day, but he further added the rule they did it by, & that which warranted their action, which was that they did it according to the commandment, that is, the 4th commandment; And rested the Sabbath day, according to the commandment: Had this their fact been the observation of a ceremony & a matter indifferent at that time, & so not deserving special notice & commendation, in all liklihode, it had been most fit to have been passed over in silence, or at the most to have made a bare and sparing relation of it, as to have said, they rested the Sabbath day, and added no more; but surely the addition of these words, according to the commandment 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 have an emphasis in them: for as in divinity, these words, to do a thing against or contrary to a Commandment, do carry with them a dispraise, and are a note of a discommendable action, so on the contrary, to do a thing according to a commandment, doth carry with it a praise, and are a note of an action laudable and commendable: where did we ever read, that either Prophets or Apostles did make report of any man's action, & added this thereunto, that it was done according to a commandment, or according to Gods will & mind, but that this was added by way of praise & commendation? for this end look the use of this addition, in these scriptures, Luk. 2.22.23.24.39. ij. joh. 4. Gal, 1, 4. Luk. 1.6. Dan. 9.5. Ezra. 3.4. Ezra. 10.3.5. So much for proof of the Minor.  
Happily some may say, that it mattereth not so much what these women did at that time, considering that they then knew not of the abolition of any ceremonies etc. But for the avoiding of this, I do build the weight of my argument (as you may see) not upon the action of those women, but upon the allowance & approbation of the same, by the Holy Ghost; now the Holy Ghost knew well enough, that all ceremonies were abolished the day before this Sabbath was kept, Col. 2.14.   

ARGUM. XIX.  
My 19th argument in defence of the Sabbath of the Lord, proveth that it must be moral; because if you make it a ceremony & abolished, than you raze out one of God's Tenn commandments, by making it but a tautology and needless repetition, of what was commanded in other of the commandments: and thus I argue.  
That doctrine which teacheth and affirmeth such things, as make one of God's Tenn commandments, a tautology & needless repetition, of what is commanded in other of the same 10 commandments, that doctrine is false and erroneous.  
But the doctrine which teacheth, that that ancient ordinance of Gods the old Sabbath day, is a ceremony & abolished, is that doctrine which maketh one of God's 10 commandments & by name the 4th come. a tautology & needless repetition, of what is elsewhere commanded in other of the 10 commandments.  
Therefore the Doctrine which teacheth & affirmeth, that that ancient ordinance of Gods the old Sabbath day, is a ceremony & abolished, is erroneous & false.  
For the Major, none will deny it, since it were to overturn the number of God's commandments which are Tenn, Deut. 10.4. & to make things differing in number, one and the same in nature; & so make an horrible confusion: yea, no man can endure to hear on it, that there should be a tautology in the Moral Law: I come therefore unto the Minor, to show, that they which hold the old Sabbath day to be a ceremony, they make one of God's ten command. & by name the fourth, to be a tautology, & needless repetition, of that which is commanded in other of the command: for this purpose we will consider all the things commanded in the 4th come. & then show you, that if that time of the 7th day be a ceremony & abolished, then there is nothing left in the 4th come. but what is commanded in the other of the 10 commandments.  
All the things then commanded in the 4th come. are three: the one is holy & religious exercises; the other is a rest from labour; the third is the time wherein these are to be performed: as for the first of these, to wit, holy & religious exercises, as prayer, preaching, singing of Psalms, with the like, these being parts of God's worship and furtherances thereof, are commanded in the second Commandment: for the second commandment forbiddeth all false worship, & commandeth the true worship of God, as prayer, preaching, Psalms, and Sacraments; as Divines acknowledge: so then, we need not rune to the 4th come. for these duties of the Sabbath, to wit, holy exercises of prayer, singing of Psalms, preaching and reading of God's word: for we have them enjoined in the affirmative part of the second commandment: thus for the first point you see, that as touching the duty of holy exercises, the 4th come. enjoineth nothing, but what was before enjoined in the 2th come. and so the 4th command. in thes respect is but a tautology & needless repetition of what is else where commanded in other of the to commandments.  
As for the second thing enjoined in the 4th come. it is Rest from labours: now this duty, if you consider it as a natural Rest, for the refreshing of the body being toiled & spent with labours, than so it is enjoined in the sixth commandment, in the affirmative part thereof: but if you consider it as a spiritual rest, it being a vacancy from corporal labours, that so way may be made for holy exercises; then so it is enjoined in the second commandment also: for when the second commandment enjoineth God's worship, it necessarily inferreth a rest and cessation from how should and field works; from merchandizing, buying and selling, that so men may be at liberty & freedom to worship God: thus for the second thing to wit, Rest, you see the 4th con. enjoineth nothing but what was before commanded in the 2th come. & therefore the 4th con. in this point is but a tautology and needless repetition, of what is else where enjoined in other of the 10 commandments.  
The third & last thing is the time enjoined in the 4th come, which since they say it is abolished, it followeth, that there is no time or day now in the 4th come. enjoined: touching which I thus argue, if the time to wit, that 7th day from the Creation, or the last day of the week, enjoined in the 4th come. be a jewish Ceremony and abolished, then is there no day enjoined now by the 4th commandment, for take from a Law the thing it enjoineth, & then that Law enjoineth nothing: for example, those anniversary and Ceremonial Sabbaths mentioned in Levit. 23. and abolished by Colos. 2.17.18. when God abolished those very days commanded in those Laws, he utterly abolished all days, that were enjoined in those commandments: those days being Ceremonies, when they were abolished, not other days came in the room of them, by those commandments. there's the same reason for the day and time in the 4th come. if it be supposed a Ceremony and abolished: wherefore the old day being abolished, and no new day enjoined by the 4th come. there is now nothing left in the 4th come. peculiar unto it; nor can they show us any thing in it as now, which is not else where commanded in the Decalogue: thus you see, if you hold the old Sabbath day to be abolished, then is this 4th commandment a tautology, and needless repetition of things before commanded.  
Or, if you would suppose, that that particular time in the 4th come. is abolished, but yet that a time or some time still remaineth in the 4th come. why still it will come to the same: for a time, or some time; is enjoined in the 2th come. for where God requireth his worship, there it is necessarily inferred, that he there requireth a time or some time for his worship, without which it cannot be. Thus I have proved it, that if you hold the old Sabbath day for an abolished ceremony, than you raze and deface the 4th come. by making it but a tautology, and a needless repetition of such things, as are commanded before in the 2th come. it remaineth therefore, that that doctrine which affirmeth the old Sabbath day, to be a jewish Ceremony, is false & erroneous; the contrary whereto is the very truth.   

ARGUM. XX.  
My 20th argument for defence of the Lords Sabbath proveth, that it must be moral; or else there is no day at all commanded now by the 4th come. and thus I argue.  
If we abolish Saturday the old Sabbath day, which was commanded in the 4th come. than we leave no day as commanded now by the 4th come.  
But we must leave a day, as commanded now by the 4th commandment.  
Therefore we must not abolish Saturday the old Sabbath day.  
For the Minor, it is confessed by all, that there is a day commanded now by the 4th come. & therefore I pass that point as granted; and so come unto the Major, the consequence whereof I prove to be sound, by an Induction of particulares, of which ●here is one and the same reason.  
First for their new-moones, which God commanded the Israelites Numb. 28.11. wherein they were on every first day of the month, to rest from labours Amos. 8.5. And to repair unto the Minister for instruction ij King. 4.23. Now when God abolished by the text Col. 2.16.17. that very day commanded in that Law Numb. 28.11. than he left no day as commanded still by that law Numb. 28.11. In the next place, come we unto all those anniversary Sabbaths commanded in the Ceremonial Law: the Israelites had one Sabbath, on the first day of the 7th month Levit. 23.24. again, the Israelites had two other Sabbaths in the 7th month, as we read Levit. 23.39. beside diverse other Sabbaths there mentioned in Levit. 23. Now when by this text Col. 2.16.17. every of those days, commanded in those laws, were abolished, there were no days left as commanded still by those commandments in Levit. 23. Now there is the same reason of the day commanded in the 4th come. if you hold it a Ceremony, as there was of those other days which were Ceremonies Levit. 23. for as the time in these anniversary laws, was a Ceremony, so my adversaries hold the time in this 4th come. is a Ceremony; wherefore there is the same reason in all; that is, abolish that special time specified in any of these commandments, and you leave no day as commanded in these laws & commandments.  
2. I prove it from all those texts which are usually brought against the Lords Sabbaths, as Exod. 31.13. Col. 2.16.17. Rom. 14.5. & Gal. 4.10. In which texts, our Antisabbatharians or enemies to God's Sabbaths, say, that the Sabbath day of the jews, commanded in the 4th come. is abolished as a sign and shadow etc. And that text of esteeming one day above an other Rom. 14.5. And that text also reproving the Galatianes' so observing of days Gal. 4.10. are spoken against that day mentioned in the 4th come. wherefore since the word (day) is of as large an extent in these texts, as the same word (day) is of in the 4th commandment it is as clear as the sun at noon day, that if that day, commanded in the 4th come. be an abolished Ceremony, then is there now no day commanded by the 4th come. and if the observation of those days, commanded in the 4th come. be reprovable, and abolished by Gal. 4.10. etc. Then are there no days now in use by virtue of the 4th come. the reason is, because those days which were commanded are abolished, as they say.  
It is more than manifest then, that if we abolish Saturday the old Sabbath day, once commanded in the 4th come. than we leave no day as commanded now by the 4th come. we must therefore cleave unto Saturday which God hath sanctified & hallowed Genes. 2.2.3. or else bid farewell unto all days, & Sabbaths, as divinly instituted.   

ARGUM. XXI.  
My 21th argument for the defence of God's Sabbath proveth, that it must be moral & still in force, or else we mancle & lame the royal Law of God's commandments, receiving & acknowledging but but some parceles & pieces thereof only: & do deny that entire and whole Law of God, to be whole & entire to us, or to belong unto us in the Integrity & perfection thereof. And thus I argue.  
If any man abolish the 7th day Saturday Sabbath, commanded in the Law of God's 10 commandments, he must also mancle and lame that royal Law of God, receiving & acknowledging but some parceles and pieces thereof only, and he must deny that entire and whole Law of God, which was uttered by the voice of God, & wrote in Tables of stone by the finger of God, to be whole and entire to us, or to belong to us in the Jntegritie and perfection thereof.  
But no man may mancle & lame that royal Law of God's 10 commandments, receiving but some parceles and pieces thereof only; nor deny that entire & whole Law of God, to be whole and entire to us, or to belong to us in the integrity and perfection thereof.  
Therefore no man may abolish the 7th day Saturday Sabbath, commanded in the Law of God's 10 commandments.  
For the consequence of the Major: because this argument fetcheth all its force, from the wholeness & Integrity of the law, it is needful therefore that I show, what the wholeness & perfection of the Law is: note therefore, that the Law is then said to be whole, entire, & perfect, when it hath all the parts and parcels added to it, which God at the making of it, put and joined together, lacking none of them: like us we cale him a whole an perfect man, who hath all his joints & parts which God gave him when he made him: & as we cale that an whole and perfect Bible, which hath in it, both the old and New Testaments, together with all and every of the several books & Chapters bound together, which at the first God joined together; and as that man is said to be an whole and perfect man, who lacketh no limb or joint, of those which God joined together when he made him: & as that is said to be an whole & perfect Bible, which lacketh neither Chapter nor verse of all those Chapters & verses, which God delivered in writing, from the Prophets and Apostles; so that is said to be the whole entire, & perfect Law of God which hath all the parts and things commanded, which at first belonged to it, & which lacketh none of all those precepts, which at the making and diwlging of that Law, God joined together. If then we would know, whither we have the whole law of God intirly now or not we must have recourse unto the making & first diwlging of this Law: look therefore into the twentyth Chapter of Exodus, and there you shall see this whole and entire Law of God, with all & every the members thereof, as God made it when he first proclaimed it unto his Church: thus you see both what the wolnesse & integrity of God's Law is, and where to find it whole and entire as God made it; & if any man shall diminish or deny, any one particle commanded in this Law, he must be said to mancle & lame this Law: & the Law must be accounted but a lame, mancled & imperfect Law, like as if a man lacketh but a joint of his hand or a finger, he is said to be a lame man; and if a Bible wanteth but a leaf or a verse, it is an imperfect Bible.  
Now to apply this; In the Decalogue, God chargeth his people, to Remember the Sabbath day, and to sanctify the Sabbath day, and to Rest on the 7th day; now this day called Sabbath day, & 7th day, was our Saturday, as all men know: wherefore if any man will abolish this Saturday 7th day Sabbath, as not commanded now to be remembered, now to be sanctified, and now to be rested on, that man, doth mancle & lame the royal law of God: for he withholdeth one branch of God's Law, which enjoineth the remembrance and sanctification of the Saturday 7th day Sabbath, that man, receiveth and obeyeth but some parceles & pieces of God's Law only: for he yields obedience but only unto some nine, or nine & an half of God's ten commandments; for he leaveth out that piece and part which concerneth the Saturday Sabbath: and that man, must deny God's entire & whole law, to be entire & whole unto us; or, to belong unto us, in the integrity & perfection thereof: for if the Law belonged unto us, in its integrity and perfection, than the Saturday Sabbath, which was once commanded in that Law, & so was a part & a piece of the Law, it must now also be commanded in the Law, and so belong unto us now. Thus the consequence is proved good, that whosoever abolisheth the old Sabbath day, he mancleth God's Law, he yields obedience but unto parcels and pieces of it, & he denyeth that God's Law belongeth unto us, in its intigrity & perfection. For the Saturday Sabbath, serveth to make up God's Law, an entire, an whole, & a perfect Law; & without it, it is but a lame, imperfect, maimed, defective Law; like a lame man wanting an hand, or a finger of his hand; & like an imperfect & defective Bible, lacking a Chapter, or a verse of some Chapter.  
I confess that those tene Ministers, God's adversaries and mine in this point, go about like botching Tailors, or sowterly Cobblers (for I cannot more aptly and fitly resemble their action) to make up this breach again, by adding a piece of new cloth to fill up the rent, and so they suppose to avoid this blow, and to make up the Law again an entire and perfect law: now however it is commendable to piece & mend old garments, yet it is altogether insufferable, for any to play the botch er and cobbler with God's laws: the new piece wherewithal they would fill up this rent, & make up this breach, it is the Lords day or first day of the week, & this day must now be thought & firmly believed, to be put into the old Law of the Decalogue, & then we shall have 10 commandments again wholly & completely: but as once it was unlawful to wear a garment of Linsey wolsey, and to bring profane and common people into the Temple, so is it now, to mingle humane institutiones with Divine ordinances, and to bring a day appointed by man, into the Moral, eternal, and sacred Law of God: for the Lord's day hath no higher institution than the ordinance of the Church; and will they piece and mend up the Divine Law of God, with the piece of an humane ordinance? but admit that the Lords day were of Divine ordination, yet is this piece too big or too little, to stand in the breach of the 4th commandment, as formerly I have shown, because it cannot agree to the 4th come. beside, to see the unskilfulness of these peecers; they confess that this Lord's day Sabbath is a new ordinance, pertaining to the new Testament, as are Baptism & the Lords Supper, & yet they will attempt to mend up the breach of the old Law, with a piece taken out of the new Testament: thus the old law, shall be partly old, partly new; partly Law, & partly Gospel; a new kind of botching. They said indeed a Cobbler should answer my book, and see now if they be not as good as their word; is not this work of theirs Cobbler's work?  
Having proved the Major, I come unto the Minor, & here I am to prove, that no man may so wrest the Scriptures, as thereby to mancle & lame the Royal Law of God, no man may receive & obey but some parcels & pieces of it only; & that no man may deny the whole and entire Law of God, to belong to us wholly, fully, and in the integrity and perfection thereof: me think none should deny this Minor; if any will. 1. He is guilty of doing violence, to the Law, and of being partial in God's Laws, this was the sin of those Priests laid to their charge by God, who had polluted the Sanctuary, & done violence to the Law, Zeph. 3.4. and again, ye have not kept my ways, but have been partial in the Law: Malach. 2.9. yea, he must hold it jewish & judaisme in any that will be entire & perfect in God's Law, that is, that will have an indifferent and unpartial respect unto all the parts thereof: for he that is entire and perfect in the Law, will have respect unto God's Sabbaths, which they must count judaisme.  
2. I find it in Polanus Syntag: pag. 353. that Papists do deny the second Commandment against worshipping of Jmages, to be Moral and appertain unto Christianes': to the like purpose I find in Willet on Exod. 20. pag. 342. 343. these passages. The commandment (say Papists) of abolishing and destroying Images, was ceremonial, & therefore it concerneth not Christians now. And again, The second precept against the making of Images was only temporal, & concerned the jews. Thus Papists are partial in the Law, and deny its integrity: now if we may deny the Integrity of the Law, tell me why Papists may not do so too?  
3. If any will deny this Minor by the judgement of M. Perkins he denieth himself to be regenerated: see M. Perkins in his Commentary on the Galatians, Chap. 5. v. 4. pag. 311. where treateing of the Law, thus he writeth, The Law it is wholly copulative: all the parts of it are linked one to an other: he that is bound to one Commandment, is bound to all: he that keeps one indeed, keeps all: he that breaks one, in respect of the disposition of his heart, is a breaker of all, jam. 2.10. he that makes no conscience to keep some one commandment, if occasion be offered, will break any: Hence it follows, that true regeneration is that which is a reformation & change, according to the whole Law of God: josias turned to God according to the whole Law. Zacharie & Elisabeth, walked in all the Commandments of God. David saith, he shall not be confounded, when he hath respect unto all the Commandments of God. Here you see M. Perkins urgeth it, as a note of true regeneration, that men be reform according to the whole Law; and exemplifies it by that of josias, Zacharie & Elizabeth, & the prophet David: if that regeneration then be a reformation, according to the whole Law, then is the whole Law still in force, & so men may not deny its Integrity & wholeness, men may not mancle & lame it; unless it grieveth them that the 10 Commandments should be all Moral.  
To conclude, we must either reassume and reedify Gods ancient Sabbaths, or else we must reject and demolish the integrity and perfection of God's royal Law.   

ARGUM. XXII.  
My 22th Argument, in defence of the Sanctified & hallowed Saturday Sabbath Genes. 2.3. is, that it must be Moral & still in force; partly because all Divines with one accord do hold and maintain, that one day in a week is Moral & still in force by the 4th Com. and partly because there can be no day sanctified by the 4th Com. of all the 7 days, but Saturday only. And thus I argue.  
If one day in a week must be sanctified for a Sabbath by virtue of the 4th Commandment, than Saturday God's ancient sanctified and hallowed 7th day Sabbath, must be our weekly Sabbath day.  
But one day in a week, must be sanctified for a Sabbath day, by virtue of the 4th Com.  
Therefore Saturday Gods ancient sanctified & hallowed 7th day Sabbath, must be our weekly Sabbath day.  
First I will pro●e the Minor, namely, that some one day in a week, must now be kept for a Sabbath day by the 4th Com. & then in the second place, I will prove the Major, namely, that that one day, must be our Saturday. For the former, I will prove it first by the Testimony of our Church in general, and then by the Testimony of many particular Divines of n●te. First then for our Church: see the book of Homilies, Homily the 8th, of the place & time of prayer pag. 138. where it is thus written, As concerning the time which Almighty God hath appointed his people to assemble in together solemnly, it doth appear by the 4th Com. And t en a little beneath, And therefore by this commandment, we ought to have a time, as one day in a week, wherein we ought to rest, & give ourselves wholly to heavenly exercises. And by and by again, Thus it may plainly appear, that Gods will & Command● was, to have a solemn time, & a standing day in the week, wherein the people should come together, and have in remembrance his wonderful benefits, and to render him thankes for them. Here our Church acknowledgeth & teacheth, that by the 4th Com. we ought to set a part a time, as one day in a week, & to have a standing day, in the week for the worship of God.  
Bishop Babington, in his exposition of the Commandments, and on the 4th Com. P●g. 168. thus writeth: To have one day in the seven, to serve the Lord in, that was Moral., and remaineth still, binding us unto it. Doctor Willet in his Hexapla on Exodus, and upon the 4th Com. pag. 356. thus writeth; This than may safely be affirmed, that to keep one day of seven holy to the Lord, is Moral & not ceremonial. And aga●ne pag. 363. This Commandment as it is Moral continueth still; namely, that a certain day should be set a part for the public service of God; & that as chrysostom saith, in circulo hebdomadis &c in the compass of a week, one whole day should be set a part etc. Hom. 10. in Genes-Musculus in his Common places, on the 4th Comm. at the latter end, saith thus, Touching the Sabbath, it stands with the Law of nature, that we should some day give ourselves unto holy exercises: in this respect we must not shake off the sanctification of the Sabbath, which is so far delivered unto us by the Law of nature, that all people universally, have their standing Holy days, consecrated for the doing of holy things. Peter Martyr, in his Commentary on the Epistle to the Romans, Chapt. 14. v. 5. pag. 436. saith thus, It pertaineth to the 10 Commandments, that out of the whole week, should one day be consecrated to the worship of God. Purchas, in his pilgrimage, pag 21. Some (saith he) make question of the Sabbath: Howbeit I must confess, that I see nothing in that Commandment of the Decalogue, prescribed, but is natural & moral: & that the observing of one day of seven in every week appeareth both by the first order established in nature, when God blessed & Sanctified the 7th day, and by necessity of a Sabbath, as well before the Law, in the days of the Patriarches, as in the times of David, or Solomon: & by the general consent of all, that it is Moral to set a part some time to the Lord etc. Thus we see it abundantly proved, that one day in a week is still in force by the 4th Com. I might be infinite well nigh, in the proof of this point, out of M. Perkins, M. Dod & many others; yea what pulpit is there in the Kingdom of England, which doth not on all occationes seal unto this truth, by proclaiming and publishing it unto the people?  
Having proved the Minor that one day of the week must be a Sabbath by the 4th con. now I come unto the Major, to prove that this one day must be our Saturday: or t' is, that if one day in a week must be a Sabbath day by the 4th come. then Saturday must be our weekly Sabbath day: my reason of this point is, because none other day of the week can be a Sabbath day, by the 4th come. besides our Saturday: this I shall prove, by sundry arguments taken from the 4th come. we will fetch our first argument, from the first word of the ●th come. Remember.  
That day, and that day of the week only must be Sabbath day by the 4th come. the which this word Remember doth send us unto: now this word hath reference unto Saturday the old Sabbath day only: for the word Remember, implies a thing foreknown; thus Peter is said to remember the words of jesus which he had said unto him. Mat. 26.75. and so it is here, whereas God said remember the Sabbath day, he speaketh to his people the jews, of a day which they knew beforehand: for it was consecrated, not first at the giving of the Law, but long before, even at the Creation, Genes. 2.3. now the jews, they knew no day for a Sabbath day, and so could remember no day, but Saturday the 7th day, they knew not of the Lords day, nor of any other; and therefore this 4th come. and the word Remember in it, belongeth properly unto no day of the week but Saturday, 2. That day of the week, and that only is the Sabbath by the 4th come. whose proper name is Sabbath day Remember the Sabbath day Exod. 20.8, now no day of the week was ever called Sabbath day by the Scriptures, or ancient fathers, but Saturday: & therefore no day but Saturday can stand by the 4th come. I am not ignorant that we cale Sunday, Sabbath day, but this is but a miscalling and nicknaming of days, as elsewhere is showed, see Mark. 16.1.2. where Saturday was called Sabbath day, & sunday was called the first day of the week. 3. Only that day is Sabbath day by the 4th come. which is the 7th day of the week. But the 7th day is the Sabbath of the Lord thy God, Exod. 20.10. now no day of the week is by any approved computation called and accounted the 7th day but Saturday, as elsewhere hath been shown: therefore Saturday is the Sabbath day by the 4th come. see Mark. 16.1.2. where Sunday is called the first day of week: & if Sunday be the first day, than Saturday which cometh after it, must be the 7th day. Thus you see, none other day of the week can be Sabbath by the 4th come. because none other day was ever called Sabbath day, nor counted the 7th day. 4. No day of the week can be Sabbath day by the 4th come. but Saturday the 7th day, because the reason of the 4th come. & God's ensample of his rest on the 7th day therein contained Exod. 20.11. cannot belong unto any day of the week besides Saturday, this point is elsewhere cleared also.  
Thus you see it undeniablie proved, that if one day in a week must be a Sabbath day by the 4th come. it must of necessity be Saturday: because the 4th come. in all the parts thereof, point us out unto Saturday, and unto no day of the week besides it.   

ARGUM. XXIII.  
My 23th argument in defence of the Lords Sabbath proveth, that it must be moral & perpetual, because it is such an ordinance of Gods, as doth greatly further the public & solemn worship of God, tend unto piety and furtherance of the duties of the first Table, nourish Christian Religion; & generally helpeth all sorts of people, to the attainment of grace, and groweth in all the duties of piety towards God, and Charity towards man: yea, because it is such an ordinance of Gods, as tendeth unto mercy, and that not only towards mankind in general, but also unto mercy both unto man & beast. And thus I argue.  
That which is expressly commanded in the moral Law, which by experience we find, tending unto, and a notable furtherance of God's public & private worship and service; and of all sorts of people, for their attainment and increase of grace & godliness, and growing up in our Christian Religion: yea and further, which is commanded as a work of mercy unto mankind; yea both to man & beast; that thing is moral & perpetual, & still in force.  
But to rest from work on Saturday the 7th day, is expressly commanded in the Moral Law, and we find it by experience tending unto, & a notable furtherance of God's public & private worship & service; & of all sorts of people, for their attainment & increase of grace & godliness, and growing up in our Christian Religion: yea and further, which is commanded as a work of mercy unto mankind; yea both to man and beast.  
Therefore to rest from work, on Saturday the 7th day, is moral perpetual and still in force.  
As for the truth of the Major, I suppose none will deny it: for it is a Rule in expounding the commandments, that not only the things expressed in the Decalogue are commanded as duties binding us, but also all causes, helps, & furtherances unto those duties: whence I reason thus, if the helps & furtherances of moral duties belong unto us, though not expressed in the Law, then by like if not by stronger reason, such helps & furtherances as serve unto moral duties, being expressly commanded in the Law, do belong unto us & bind us as moral: yea further, that duty which is commanded in the law, as a work of mercy, that must needs be moral without all controversy.  
And as for the Minor, I suppose it is as clear as the Major: for, 1. it is expressly commanded in the Moral Law, that we should rest from work on the 7th day, which is Saturday. But the 7th day is the Sabbath etc. in it thou shalt not do any work etc. Exod. 20.10. And 2. we find it by all experience, that if we rested from our labours on Saturday the 7th day, it would greatly tend unto the furtherance of God's public worship on that day, and unto the begetting groweth and increase of grace in all men: for when men do ●et a part all worldly employments, to attend on the service of God, then are they free from many distractiones & incumberances, which would hinder them in God's service, and then are they fiter for all religious exercises etc. The truth hereof we see by our now keeping of the Lords day; for our resting from worldly employments on this day, doth greatly further the worship of God, & all holy exercises; just so it would be with the 7th day if we had it in use.  
3. That a rest from work on the 7th day, is commanded as a work of mercy, is plain Exod. 23.12. In the 7th day, thou shalt rest, that thine ox and thine Ass may rest, and the son of thy maid, and the stranger may be refreshed. See to this effect also Deut. 5.14. So then God would that men should rest on the 7th day, for the relief ease and refreshment, both of man and beast: God would that Masters should exercise pity and mercy to their wearied and tired servants, by resting them on the 7th day. Now in this respect, I may cale the Saturday or Sabbath day, the Servant's jubilee; for on this day every week, they should have release from their painful and servile labours, to refresh themselves therein: on this day all Masters should exercise mercy to their wearied servants: how ever other times & holy days for servant's refreshment, are at the liberty & pleasure of governors, yet this time & day, is not so: for of duty God in the behalf of Servants requireth it of Masters, & so it is the Servants by right from God. Thus you see it clear, that to rest on the 7th day, is a work of mercy unto man & beas●, & a work greatly tending to the furtherance of all the duties of piety and charity.  
In a word, the observation of the Sabbath day, must needs be a thing greatly tending to the good of mankind: because it was made for them: The Sabbath was made for man. Mark. 2.27. unless therefore we will accuse God of unskilfulness, in making things for men, which are not good and profitable for them, we must needs yield, that the observation of the Sabbath, is a thing tending unto, and a furtherance of man's good in general,  
What answer may be framed to this argument I cannot foresee, unless it be some such as this, that the rest from labour is it only which tendeth unto piety, and is a work of mercy, but not the day, to wit, the 7th day, this helpeth not &c. But contrariwise.  
1. The day helpeth unto a religious sanctification of the rest; because it is a sacred day above all others in the week, for God hallowed it at the creation, and it only, Genes. 2.3. & therefore it doth best besuite sacred actions, & addeth a kind of a more reverend respect unto them: thus a man is touched with a more sublime and honourable regard of the duty of prayer, in the Church (as of ancient in the Temple) then in a common house: see Genes. 28.16.17. Eccles. 4.17. Levit, 19.30. ij. Chron. 8.11. Mark. 11.15.16.17. And Moses must put off his shoes, because the place was Holy ground, Exod. 3.5. Thus Nehemiah required of the people, behaviour suitable unto the day; the people must not weep, because the day was Holy, Nehem. 8.9.10. and This is the day which the Lord had made, let us rejoice & be glad in it, Psal. 118.24. Here the day minded them of the duties in and of the day, to wit, joy and gladness, like as the Coronation day when it cometh, it minds us of the duties of the day, & that in a more lively manner than any other day: if therefore sacred places, did further men in sacred duties, by touching their hearts, with a more than ordinary reverence and religion, & channge of behaviour; and if days do mind us of the duties of the days: then why should not also, the sacred day of the Sabbath when it cometh, be of like use? it being of like kind? why should not the presence of this sacred day, the more move us to be holy, because the day is holy? if Moses must put off his shoes, because the ground where on he stood was holy ground, why should not we be the more moved, to put off all carnal and sinful affectiones, because the day wherein we are is an holy day? & if the people in Nehemiahs' time, must not weep, because the day was holy, must not we learn to abstain from work the rather; because the day is holy? So thus we see, sacred places, & sanctified days, have added somewhat unto the increase of holy affectiones; & reasons have been fetched, from the holiness of the places, and days, to move unto more reverence in gesture outwardly in body, & inwardly in heart, and to decline such things as do not bes●te these places or times: this may yet further appear in the Lord's day: for it being supposed a sacred day, and of Divine institution, the day thus considered, doth not a little further our rest from labours, & so help us to a more profitable use of all holy exercises in the day, which would not be so, if the day were in esteem but a common day.  
2. One duty of the Sabbath, is to sing Psalms, unto the praise of God, as we may see by the title of the 92 Psalm: and among other things the Church doth praise God, for that his marvailouse & miraculous work of the Creation of the world, whereof the Sabbath day or 7th day is a sign, Exod. 31.17.15. Now this very day, doth not a little further this sacred duty, of praising God for the Creation of the world; & that. 1. Because this day, being the same day in the week for order whereon God rested at the Creation, it doth more lively represent unto us God's rest, then can any other day of the week. 2. Because God made this day to be a sign of the Creation, Exod. 31.17.15. as the Elements of bread wine and water in the Sacraments, be signs of the redemption; now signs do further the remembrance of the things signified by them; & therefore the Sabbath day being a sign of the Creation, it doth further the thankful remembrance thereof, and our cheerful praises of God for it, since by it we have life being & well being, without which should have had no being at all.  
3. The 7th day being that day whereon God himself rested at the Creation Genes. 2.2, this day hath a force in it above all days in the week, to persuade men to rest themselves, and give rest unto their servants on that day, in an imitation of God, because God rested on it: and thus it furthereth. 1. The work of mercy, in afording rest unto poor servants: and 2. It furthereth the works of piety & religion: for the more freely that men rest, the more cheerfully they worship God: this efficacy no other day hath.  
4. As a place, so the time of the 7th day, is a furtherance to God's worship; for thereby we have time to serve God in, without which God cannot be served; yea further, this time & day doth further the continuance and frequency of God's worship: for were it not for this, some men would think it enough to give God but one hour or two in a day, and one day in a month or quarter of a year.  
5. The time and day, was commanded at once together with the duty of rest, both in one commandment, both in one sentence in that commandment, both with one breath, Exod. 20.10. The one as a duty, the other as the proper time for the performance thereof: now it is consentaneus and agreeable to all reason to think, that these two things being thus enjoined immediately together, should both tend together unto one and the same end, each after its manner and kind, so as if the one tendeth unto the worship of God, so should the other also: and it is absurd to think, that the one should tend unto oen end, & the other unto another and divers end: A decree is made, that one the 5th of November, the day should be kept in a thankful remembrance for that deliverance etc. & that people shall refrain their labours, & resort to their parish Churches; where the Ministers shall publicly praise God etc. now who could imagine, but that as the duty of resting from work tendeth unto the public praise of God, so doth the place appointed thereto, to wit, the Church, and so do the people, to wit, the Ministers, and so doth the time and day also, to wit, the 5th November? & it were absurd to think, that the rest from work should tend to the public praise of God, but the day should tend to some other end: it followeth therefore, that as the rest enjoined in the 4th con. tendeth unto the furtherance of God's worship, so doth the time, to wit, the 7th day there also enjoined; & as the rest from labours tendeth unto mercy towards man & beast, so the day, to wit, the 7th day, tendeth unto mercy also.  
Thus I have proved it, that the observation of Saturday the 7th day, is moral & perpetual: because it tendeth unto the furtherance of God's public (as well as private) wor hip and service; & because it is a work of mercy, both to man & beast: now all works in the Decalogue, tending to promote God's service, are Moral; and all works therein commanded, which are works of Mercy, are Moral also, by the judgement of all Divines: and so much for this answer.  
An other answer some may frame, saying the day, to wit, the 7th day is not necessarily tending unto the worship of God, & a work of mercy &c, since these may be furthered also by an other day. But contrariwise, 1. This answer is absurd, & thus I make it appear, there is a twofould necessity, there is a necessity which is absolute, as when the worship of God cannot stand, unless it hath such a day etc. And there is a necessity in some respect, as when God's worship cannot so well & fitly stand, unless it hath such a day etc. Now, if they will admit of no more of the Moral Law, then is necessary in the first respect, than these absurdeties they fale into, 1. that they may reject the 8th Com. Thou shalt not steal: for it is not absolutely necessary that this 8th come. should be retained among us, since Coveting an other man's goods in heart, is forbidden in the 10th Com. now he that keepeth the 10th Com. standeth not in any absolute need of the 8th Comm. yea, they may as well reject as not Moral, the 6th, the 7th, & 8th Commandments, as not absolutely necessary: because the Magistrate may make Laws against murder, adultery, and stealth: if men will reject Gods 7th day which he hath sanctified & commanded, because men may find and set up an other day, then may they reject for the same reason the 6th, the 7th, & the 8th Commandments also.  
2. An other absurdety they fale into, which is this, that thus they may reject the setting a part of an whole day, for rest from labours, and for God's worship: for both these may be done in half a day, or in some few hours of a day: yea, they may reject the weekly sanctification of a day unto God, and keep but one day in a month or in a year: for it is not absolutely necessary to God's worship, & as a work of mercy either to keep an whole day, or one in every week.  
3. An other absurdety they fale into which is this, they may aswell reject the Element of Wine the Sacrament, saying, wine is not necessary to the Lords Supper, as to say the 7th day is not necessary unto God's worship: for common beer may be drunk in stead of wine, as well as a common day be used in stead of an hallowed day. Yea, as well may we change bread in the Lord's Supper for flesh, & eat flesh in remembrance of Christ's body, as change that sanctified day, which God commanded.  
2. I prove it that the very precise time of the 7th day, is necessary unto God's worship, if not absolutely, yet secundum quid, if not for the being of it, yet for the right, fittest, & well being of it: my reasons are these 1. if the 7th day, was not in some respect necessary unto God's worship, and a work of mercy, than might the jews have changed the day & set out an other day for the same duties: But it was not Lawful for the jews to change their Sabbath day, as all confess: Therefore was the 7th day necessary in some sort.  
2. If the 7th day, were not necessary in some sort unto the service of God, and work of mercy in refreshing man and beast after they were spent in labour, than would not God have expressly commanded it for those ends: But God did expressly command the 7th day to those ends, as we read in the fourth Com. Deut. 5.14. Exod. 23.12. Mark. 2.27. Therefore is the 7th day necessary in some sort &c: why should we think, that God should expressly command the 7th day by name for his Sabbath, the 8th day for Circumcision, & the 14th day for the passover, when he mentioned not the day for baptising of Infants? nor the day for administration of the Lords Supper? but that the days expressly commanded, were necessary, and the days not commanded were indifferent? had not the 7th day been necessary, God would have left it uncommanded, as he hath done many indifferent things.  
3. Our Saviour saith, the Sabbath was made for man Mark. 2.27. Now if made for man, than it was necessary for man's good, either for his being absolutely, or for his well being respectiuly; or else it was needless & superfluous: But it was not made needlessly etc. Therefore it was necessary.  
4. If no day of the week, can be so fit a day for God's worship, as the 7th day, then is the 7th day necessary in some sort: But no day of the week can be so fit a day as is the 7th; because all the other 6 days are common & unhallowed days, and only the 7th day, is a sanctified and holy day Genes. 2.3. and so fi●est for holy duties. Ergo etc.  
5. If all the other 6 days in the week, be ordained for labour and work, then of necessity the 7th day must be kept for God's worship, and for a work of mercy to man & beast: But all the other 6 days are ordained for work, Six days shalt thou labour etc. And ordinarily & weekly to alter the institution of any of those Six days, is to violate Gods ancient ordinance: Therefore is the precise time of the 7th day necessary.  
6. On the Sabbath day, men are not only to afford rest unto their wearied servants, but also to make holy assemblies Levit. 23.2.3. to worship God Ezek. 46.3. & to do the exercises of Religion: now forasmuch as no day is commanded by God, for these duties, but only the Saturday or 7th day, therefore if you take any other day, it must be a day of man's appointment: now let all men judge, if men will not be more careful to yield their servant's rest, to meet together, in the public assemblies, and to perform the parts of God's worship & exercises of Religion, on that day which God hath commanded, then on that day which is but of man's commandment: this may appear by our common holy days, what thin assemblies? what cold devotion then? in comparison of the Lords day, which is supposed of divine institution: so necessary than is a day of Divine institution as without it, Religion & God's worship will languish of a continual consumption: now since there is no day of divine institution but the Saturday or 7th day, it is of necessity that we keep the Saturday or 7th day, to prevent the decay of Religion, & to support & further Gods worship & Service  
Thus I have proved it, that to rest from our labours on Saturday the 7th day, is moral & perpetual: because we find it tendeth unto the furtherance of God's worship; & because it is a work of mercy, to man & beast; yea, in a sort necessary also: & thus much of this argument.   

ARGUM. XXIIII.  
Because many stand so much upon the law & light of nature, holding that only to be moral in the Decalogue, which is ratified by the light of nature: &, that they would embrace the Sabbath, if it could be proved to be a Law of nature: for the benefit of such therefore I frame this argument; and thus I argue.  
That duty which is expressly commanded in the Decalogue, which being made known to a mere natural man, he cannot by his light of nature & reason oppose, but must allow of and subscrib unto as good for him; that duty is moral, concerneth our practice, & is perpetually to be kept.  
But the observation of Saturday the 7th day Sabbath, is expressly commanded in the Decalogue, & is a duty which being made known to a mere natural man, he cannot by the light of nature & reason oppose it, but must allow it, and subscrib unto it as good for him.  
Therefore the observation of Saturday the 7th day Sabbath, is moral, concerneth our practice, & is perpetually to be kept.  
As touching the proof of the major, if any shall except against it, saying, they could like of it, if it spoke of such a duty in the Decalogue, as were first found out by the light of nature; but mislike of it, because it speaks of such a duty as is first found out by a supernatural light, & then made known unto a natural man. Hereto I reply, that it is not material whither the duty be first found out by the light of nature, & after allowed of by the same light, or first found out by the supernatural light of God's word in his 4th come. & then subscribed unto by the light of nature: it mattereth not I say which way & by whom the duty was found out first, so long as nature & the light of reason doth allow of it, justify it, and subscrib unto it, after it is found out: for, men are as well bound by the Law and light of nature, to observe those duties which the light of nature alloweth and approveth, being taught unto them, as to observe those which were never taught them: for it is not the finding of them, nor the manner of getting the knowledge of them that bindeth, but it is the approbation, and allowance of them, that bindeth to the observation of them, and which hath the force of a Law in a man: wherefore, what duty soever is prescribed us in the Decalogue, if the light of nature cannot oppose it as harmful & incommodiouse, but doth rather allow of it, justify it, & approve of it as good, that duty must needs be moral & practised by us; or else we bewray ourselves to be unnatural, & to put out the light of nature in us, & to go against conscience: for we will refuse to do that, which the very light of nature in us, alloweth of, and subscribeth unto as good to be done, and so I come to the Minor.  
In the minor I shall not need to prove any thing but this to wit, that a mere natural man, cannot oppose Gods 7th day Sabbath, but must allow of it as good to be observed, so soon as the Author, use, & end of it be discovered unto him: first them for the Author of the Sabbath, a mere natural man cannot by the light of reason, but allow of all laws and ordinances made by a Deity. 2. for the use, and end of the 7th day Sabbath, 1. as it is kept in memorial of the Creation, so a natural man cannot but allow of it; since by the Creation he received his being, and all comforts of this life. 2. It crosseth not the good of particular people, societies, or common weals; but on the contrary, it serveth to refresh both man and beast, being overtoiled and spent in the 6 days before by labours; it helpeth the exercise of Religion; and it is a duty, which societies and common weals cannot well subsist without: for we see, besides weekly Sabbaths, that common weals do maintain sundry anniversary holy days, and therefore at the least one day in 7 is counted needful for Rest: wherefore, suppose we that the Lords day, or the Sunday Sabbath were changed into the 7th day or Saturday Sabbath, since the common weal standeth in need of one day in 7 at least for rest and refreshment and the exercise of religion, therefore it followeth, that if we had the Saturday Sabbath in use, the common weal could have nothing against it to oppose it, but must allow of it, approve it, and subscrib unto it as good to be observed: because in it and by it, a good and benefit cometh unto the common weal, both for their bodies and souls.  
In a word, doth not nature teach us, that it is meet to show mercy unto Servants, and allow them one day in 7 to rest in from their painful labours, and to refresh themselves? and so to fit them for labour again on the next Six days? and doth not nature teach, that it is fit that this day should be of God's choice, which is Saturday the 7th day, then of man's choice? and also, that the time should not be indifferent, at man's pleasure, lest some cruel Masters should deny their Servants this necessary refreshment, but necessary, as enjoined by God & as a duty from all Masters?  
How then should this Sabbath be but moral, when the light of nature cannot except against it? and how should it not but be observed of us to this day, when that natural light of reason that is in us, doth consent unto it, & allow and approve of it as good for us? as the Apostle said, Doth not nature teach you, that if a man hath long hair, it is a shame unto him? 1. Cor. 11.14. So may I say, doth not nature teach us, that if we had Gods ancient Sabbaths, the observation of them would prove both piouse and commodious? our Saviour saith, The Sabbath was made for man. Mark. 2.27. Now what an unnatural man is that, who will reject that thing which was made for him? will any man refuse an house, or a garment that was made for him? or any of God's Creatures which were made for him? & shall not such incur an heavy censure, who will reject a duty commanded in the Decalogue, the which the light of nature still remaining in us, doth allow of & approve of?  
This is one thing I desire may be in special manner observed, that such as reject God's Sabbath, they reject a most ancient ordinance of Gods expressly commanded in the Moral Law, saying, that very day and time is not moral nor concerneth our practice, as do the rest of the 10 commandments, when as not withstanding our consciences, and that light of natural reason which is in us, do consent unto it, approve it, and allow of it, as a thing very good and commodious for us, if we had it in use among us: shall not such opposites be condemned, by their guilty consciences for opposing of that ordinance of Gods, which is no way against them, but every way good for them, their consciences being witnesses thereof? should we urge the practice of any thing impossible to be kept or unnatural to be done, the which nature riseth against & abhorreth, them if it were opposed it were the less marvelous, but when we urge & stand to defend, nothing but a branch of the moral law, nothing that nature dissalloweth of, but rather cheerfully embraceth, that such a thing should be opposed as no moral, nor appertaining unto us, but as Jewish and I cannot tell what, this is the matter of wonder, & so much for this argument.  
For conclusion, let me go a little further than my argument draws me, I see not but it might be proved, that the 7th day Sabbath is a Law of nature, even in their own sense, who say they would embrace it if it were a Law of nature: for as the Gentiles some of them found out the true God, so some of them found out the true & 7th day Sabbath: for the proof hereof I refer you to Walaeus de Sabbatho, pag. 46. 47. who affirmeth the point himself; & also proveth it; for he citeth divers ancient Authores, as 1. Philo the jew lib. 2. de vita Mosis, Our custom (saith Philo) doth adominish all Barbarianes, Graecianes, Europianes, and asians of duty: for who doth not honour that sacred day, which returneth every week? ij. he citeth josephus lib. 2. adversus Appionem circa finem libri, saying, There is not any City, Graecianes or Barbarianes, nor any Nation, unto whom the observation of the 7th day, in which the jews rested, is not come. Thus josephus. iij He citeth a most ancient author Theophilus Antiochenus Patriarcha lib. 2. ad Autolicum, As touching the 7th day (saith he) which among all mortal men îs greatly famous, it is called the Sabbath etc. iiij. He citeth Clemens Alexandrinus lib. 5. stromatum: Not only the jews (saith he) but also the Gentiles knew that sacred 7th day etc. 5. He citeth Eusebius, praeparat. Euangel. lib. 13. who proveth the same out of Plato, Hesiod, Homer, Callimachus and others, for further proof hereof, I refer you to M. Richard Byfield on the Sabbath, pag. 81. who there allegeth sundry Testimonies, showing that the Gentiles kept the 7th day or Saturday Sabbath; among the rest these Seneca in his 95 Epist. and Macrobius, Saturn. lib. 1. Cap. 7. And Aretius, problem de Sabbathi obseru. thus you see that the Saturday or 7th day Sabbath was found out by, and in use among the Gentiles, wherefore the 7th day Sabbath stands firm, by the Law and light of nature.  
Thus much for my arguments, whereby I have proved the morality and perpetuity of the Lords Sabbaths: wherein (as I trust) I have given satisfaction abundantly, to the conscience of any man that is not unwilling to see a truth: but as for such as read with prejudicate opiniones, resolving before hand, to stop their ears lest they should hear, & shut their eyes lest they should see, which is a brand of an heart hardened by the just judgement of God, I leave them to him that shall judge them an other day.  
Consider what I have said, and the Lord give you understanding in all things.    

SECT. iv  
WHereas we have made proof of the morality & perpetuity of the Lords Sabbath, and finding that men have sundry distinctiones, and evasiones, whereby they would shun the force of our arguments, I have therefore reserved this Section, purposely to confute those distinctiones; and to show the vanity and absurdetie, of such their evasiones; that so all rubes & scruples being removed, our arguments may have free passage, and be received without all doubtings: it is true, I shall handle many of those distinctiones & evasiones here, which I have touched before, by way of use, in my Exposition of the 4th commandment, but those things which there I did but touch cursorily here I shall handle more largely, as the more proper place for them: but say I should but repeat them, it were not labour lost; for being they are the common answers, & often beaten into the minds of people, there is need of an often confutation of them, that so what is said, it may stick the faster, & remain the longer in men's minds.  

I.  
The first evasion which I will deal withal, shall be their distinction of a Sabbath, & the Sabbath: for an argument being brought, for the morality of the Sabbath day, out of the 4th come. they are ready to blunt the force of it, by this answer for one, to wit, that the word Sabbath may as well be translated a Sabbath, as the Sabbath.  
To discover the vanity of this idle distinction, (for many care not how idly and absurdly they answer, so be they may say something against this sacred ordinance of Gods) first, we must know what is the difference betwixt a Sabbath, and the Sabbath: by the Sabbath, is meant that common and well known Sabbath day, to wit, Saturday the 7th & last day of the week, the which the jews kept for thousand of years, this I cale the Sabbath emphatically and by way of excellency, and as a certain well known day. Now on the contrary, by a Sabbath, they would understand some one day of the 7, but uncertainly which: not any one rather than an other, not any certain standing known day of the week; but so as the 4th commandment may indifferently be applied unto any day, as unto Sunday, or Monday, or Tuesday etc.  
The sense of this distinction being given, the absurdety of it will appear by the like cases; the Lord said, let the earth bud forth the bud ●f the herb etc. Genes. 1.11. were it not a senseless translation to render it thus, Let a earth bud forth & c? again, than the man said, the woman which thou gavest me, she gave me of the tree etc. Genes. 3.12. were it not an absurd translation to render it thus, than a man said, a woman which thou gavest me & c? as well may they translate it a earth for the earth, a man and a woman for the man and the woman, as a Sabbath for the Sabbath: for as there was but one earth, and but one man, and one woman, so was there but one Sabbath day. Again, suppose a commandment had been given in the new Testament, for the Lords day, in the same form of words with the 4th come. for the Sabbath day, saying, Remember the Lords day, to sanctify it etc. But the first day of the week, is the Lords day, in it thou shalt do no work etc. for on the first day, the Lord rose from the dead, and therefore the Lord blessed the Lords day and hallowed it: If any now should frame such a distinction against our Lord's day Sabbath, saying, this name Lords day, may be translated a Lords day, that so he might turn the sense of the commandment, from that day which hath so many hundreds of years been known, & called by the name Lords day, unto any day of the week, would not the Patroness of the Lords day, cry fie on such a man? it is pity he life's, that will so corrupt the Scriptures? the case is their own; I appeal unto their consciences, if by these answers, they have not as shamefully corrupted and abused this portion of God's Law the 4th come.  
2. Whereas they say, the name Sabbath may be translated a Sabbath, that this translation is unfit, and disagreeing to the Scriptures and contextes, I allege, against them, all the learned translatoures both new and old, that ever translated the Bible, for they all constantly, do render it the Sabbath not a Sabbath.  
3. If by the name Sabbath in the 4th come. was meant a Sabbath, uncertainly what day of the week, than this absurdety follows, that the jews were not bound distinctly unto the Saturday Sabbath which they always kept, and held, themselves bound to keep, but that they might have kept Sunday, Monday, or some other day, in imitation of God, and in memory of the Creation. Yea further, since all men confess, that the jews by Sabbath day understood the Saturday, if now it be otherwise understood, then one & the same word shall have one sense for 2000 years and more, and afterwards, the same word shall have an other sense: and so the words in Scripture shall change their sense, as the times change; what is more absurd?  
4. The absurdety of this distinction yet appeareth in this also; for since there was never any day of the week, weekly called Sabbath day, in all the Scriptures, but the Saturday only, how can any man in his right wits, apply the 4th come. to any day but Saturday? it is as absurd, as if one should suppose two saturdays in a week, a Saturday & the Saturday: or two Christmas days in one year, a Christmas day, and the Christmas day. I confess we cale now a days Sunday, Sabbath day, but what matters it what we cale, who take liberty to cale, and to miscale days at our pleasure? but I speak of a Divine nomination of days, used in the Scriptures; for neither Prophets nor Apostles did ever cale the Sunday, or Lords day, Sabbath day, nor any other day of the week save Saturday. Since therefore there is but one day in a week named Sabbath day, by Divine computation, how can there be a Sabbath day, and the Sabbath day?  
5. In my exposition of the 4th commandment I have at large proved it, that by Sabbath day, in the 4th come. we must understand the Sabbath day emphatically, that is, Saturday, & not a Sabbath day, at rovers & at random; unto which profess forepast I refer my Reader, see my Exposition, upon these words Sabbath day.  
6. The absurdety of this distinction appeareth in this; if this word Sabbath, should be translated a Sabbath, than one & the same word, should have divers senses in one and the same commandment: for the name Sabbath, at the latter end of the commandment Exod. 20.11. must be translated the Sabbath; for it was not any day of the week which God blessed at the Creation, but it was Saturday the 7th day only and certainly: it is absurd therefore, to translate the same name Sabbath, at the beginning of the commandment Exod. 20.8. otherwise, as a Sabbath, as of a day at random and uncertain. And so much for this distinction.   

II.  
A second evasion I will touch, and it is there distinction of a 7th day, and the 7th day: let a man urge those words of the 4th come. But the 7th day is the Sabbath of the Lord etc. to prove that we must sanctify the old Sabbath day which is the 7th day, and they will make this for one of their answers, that the commandment speaks of a 7th day not of the 7th day: by a 7th day, they understand some day or other of the week, at rovers and at random, but not any one certain day of the week. Were there nothing else against this distinction, this one were enough, that by refusing the 7th day which implieth a settled, well known, & certain day of the week, to embrace a 7th day, at rovers, as an uncertain time, hereby they labour to make things known when, unknown when, things certain to be uncertain: as if they delighted in uncertainties; and as if God should require a time for his worship, but no man knew when.  
2. Were this answer tolerable, what should stand firm in the Scriptures? God commanded circumcision on the 8th day, had some of our times lived in those times, they could by this Law, have circumcised a child on the 9th or 10th day, & made it in their account a 8th day, though not the 8th day: for if they would but skip over the first or second day of the child's birth, not reckoning them, than the 9th day or 10th day, would be a 8th day. The Lord commanded the Passeover to be eaten on the 14th day of the month: lo we have some, by a new devised computation, could have justified it, that by the same Law, they might have eaten the Passeover on the 15th or 16th day of the month, and all well enough: for they could make the 15th or 16th day of the month an 14th day though not the 14th day: for having said, that the commandment may be understood of a 14th day, they can thus make it good; they will not rekone the first day of the month for any of the number, but begin their account at the second day, and so the 15th day will become a 14th day, is not this pretty juggling? think you that these men think they have to do with a God, when they thus expound his commandments? or with some babe or child that cannot tell to 7 or to 14? but they will say perhaps, they do not so rekone nor skip over days etc. But that this is false, I thus prove it: our Sunday, or Lords day is not only the first day of the week, in our common account; and in the computation of all churches jews and Christianes', Protestants and Papists; but also it is called the first day of the week, constantly in the Scriptures, see Mat. 28.1. Mark. 16.2. Luk. 24.1. joh. 20.1.19. Act. 20.7. ij. Cor. 16.2. Now that our new Sabbatharians, might make their Lord's day Sabbath, to become a 7th day, & so accord to the 4th come. they must skip over Sunday in their account, not reckoning it for the first day of the number, & so begin their reckoning at Monday, counting Monday for the first day of the week, & then the Sunday or Lords day following will be a 7th day: thus by their distinction & cunning juggling together, that day which our Church & all Churches cales dies octavus the 8th day, these have made it a 7th day: & that day which the Scriptures cale, the first day, the same they have made a 7th day.  
I abhor with my heart & soul, to see God's people thus deluded, and his sacred Scripture, I mean his 4th come. thus abused, and made a nose of wax to be turned hither and thither as the times please. I know some are ready to wish I had spent my time better, then to have meddled in this point of the Sabbath, so in love they are with their wont errors: and others, have wished me and my book hanged up together, with the like, so rash is their furious zeal for their new Sabbath, and so mad they are and enraged against me for discovering this their abominable abuse, both of God's people and the sacred Scriptures: but whither I have done well or evil in this point, and whither they or I do rather deserve this censure, I leave to the indifferent and unpartial reader.  
3. An other absurdety against this distinction is, that if a 7th day may be understood in the 4th commandment indefinitely & uncertainly, than were not the jews tied to sanctify the Saturday Sabbath, no more than any other day in the week.  
4. All Translatores both new and old, are against them: for they constantly translate it the 7th day, as the most fit, not a 7th day.  
5. Since there is no more 7th days, than there is Saturdays in a week, it is a foolish distinction to talk of a 7th day, as if there were or could be more 7th days in a week than one: for since our Sunday or Lords day, is the first day, in a Divine account, as hath been proved, and also in all other approved computationes, therefore Saturday following, and only Saturday must be both the 7th day, and a 7th day without difference.  
6. That it must be translated, and also expounded of the 7th day, to wit, Saturday, and not of a 7th day uncertainly which day, I have proved it in my Exposition of these words of the 4th come. But the 7th day is the Sabbath of the Lord etc. Unto which place I refer my reader.  
7. The absurdety of this distinction appeareth thus: if the word seaventh, may be translated a 7th, as of a day uncertain, then one and the same word, in one and the same commandment, should have divers senses: for the word seaventh, at the latter end of the commandment Exod. 20.11. must be translated the 7th, as of a day certain: for God rested the 7th day, to wit, on Saturday Genes. 2.3. it is absurd therefore to translate the word seaventh, in the former part of the commandment Exod. 20.10. a 7th, as a day uncertain. And so much for this distinction.   

III.  
A third evasion they have, & this is very frequent in all men's mouths, let a man urge the 4th come. for the Saturday Sabbath, & your answer shall be this, One of Seven, the 4th come. it enjoineth one day of 7, so they reject the 7th day, and will have one of 7. Thus they lean upon this false exposition of the come. that by the 7th day, is to be unsterstod one day of the 7: by one of 7 they mean any one of the 7, or some one day of the 7 or other with out difference. Thus these enemies to God's Sabbath, do corrupt the proper sense of the scriptures, rather than they will see their old errors, and be take them to a reformation; glad they are if they can invent any thing, for the subversion of this sacred ordinance God's Sabbath day.  
My first argument against this evasion shall be this, that the word Seaventh used in the 4th come. it is not a Cardinal as they cale it, but an ordinal word of number; it noteth but one of that number, and its order also, as that it is the last for order of that number named; thus the Tenth, is not any one of the 10, but the last for order of the 10. The fourth month of the year, it is not any one month of the 4, but the last month of the 4, so the Seaventh day of the week, it is not any day of the 7, but the last for order of all the 7. they do therefore most shamefully corrupt the word of God, who when they hear God say, But the 7th day is the Sabbath of the Lord, which 7th is the last day of the number or week, than they will come in with their devices to defeat God of his day and time, saying, by the 7th, may be meant one of 7, or, some one day of the 7, that is, as well the first day of the week, or any other, as the last day.  
2. The absurdety of this answer and exposition, may appear by the like cases: The passover was by the Law to be eaten upon the 14th day of the month; now according to these Expositors of God's Law, a man might have eaten the passover upon one of the 14 days, as on the 5th or 8th or 12th day, and iustifiably too; for their Exposition of God's law is, by 14th to understand one of 14, or, some one day of the 14, that is, any one day of the 14. Again, they were to circumcise a child on the 8th day, I, say these men, that is, upon one or upon some one of the 8 days: so they might at their choice, circumcise a child on the 4th or 6th day of its age: thus by their exposititiones they make Gods Laws of none effect: for God made choice of one certain day above all others, and these have made all days common; God would have the 7th day which is the last of the 7 for his Sabbath, but these tell us, one of 7, some one of 7, or any one of the 7 may suffice; as if God had not made his choice of the day, but left us the prerogative, to make the choice: good Lord deliver us from such Expositors, and such Expositiones. I could have borne this grief with silence, as a long time I did if these Antisabbatharians, or enemies to God's Sabbaths, would have taken knowledge of these their errors, in love and the spirit of meekness, either in private before I printed my former book, or in public by my former book; but now they maintain them with an high hand, utterly condemning me, & protesting against me both in public and in private, wherefore I do the world to know, how I abhor these their  proceed in abusing God's people, and in corruption the sacred Scriptures.  
3. If by the 7th day, may be understood, one of 7 indifferently, them might the jews have kept any one day in the week without difference for their Sabbath, as Sunday, Monday, or some other, but this is absurd to imagine: yea a greater absurdety; for since all men confess, that the jews, with their Prophets & Christ himself, understood by the words Sabbath day, one certain day of the week, as Saturday, if now we will expound the same words in the 4th come. of a day uncertain, then shall the words of scripture change their sense as the times change: the same words for 2000 years shall signify one thing, and ever after that, an other thing: oh manstrouse absurdety!  
4. If by the 7th day, may be understood some one day of the 7 without difference, then may we Christianes', keep the Saturday Sabbath again with the jews: for this is one day of the 7: but this they hold a fowl error, to keep the jews Sabbath; & therefore by the 7th day, we must not understand one day of the 7 indifferently.  
5. If by the 7th day in the 4th come. be understood, one day of 7, then is there no ceremony in the 4th come. for, if one of 7 be the true exposition of the 4th come. it was ever the true sense of it; & if one of 7 indifferently, both was & now is, the true exposition of the Com. where I pray is the ceremony? where is the time which we say was abolished by Christ? since the sense of the come. is every way the same now which it was: But our new Sabbatharians all say, there is a ceremony in the time: Therefore is not one of 7, the true sense & exposition of the 7th day, in the 4th come.  
6. The 4th come. it enjoineth one day of 7, & but one one day of 7, to wit, the last of the 7: now since they oppose this text Colos. 2.16. which abolisheth Sabbaths, to the 4th come. against that Sabbath there; hereby they abolish that one day of 7 in the 4th come. how absurd then is it, for them to talk of one day of 7, as if still one day of 7 were moral by the 4th come. when themselves have abolished that one day of 7 there commanded, by Colos. 2.16. they will abolish a thing, and yet maintain it still?  
7. That by these words in the come. the 7th day, must be understood the 7th day, as of a known certain day, and not one of 7, indifferently and indefinitely, I have proved it in my Exposition of the 4th con. upon these words But the 7th day is the Sabbath etc. whither I refer my Reader: and thus much for this evasion, that by the 7th day, they say may be understood, one of seven, or some one day of the 7.   

FOUR  
Some seeing how hardly they are beset in the former distinctiones, have found out an other & new evasion, and they seeing that these words of the con. bear so strongly against them, to wit, But the 7th day is the Sabbath, they therefore have thought it fit, to reject these words altogether, and so all the after parts of 4th come. also; & therefore they answer thus, that there is no more of the 4th come. moral, but these words at the beginning of it, Remember the Sabbath day, to sanctify it: and as for all the residue of the come. that they reject altogether, as appurtenances to the come. and as application.  
I must confess., I never heard any man so impudent, save one M. Greenwood a silenced Minister, one of my 10 professed adversaries, and one man more whose name I spare; neither would I have judged it worth the confutation, but that I fear the rest of my adversaries may be take them to this refuge, when they be hardly put too it. When I look upon this man's answer, together with those forementioned, me thinks they have dealt very honourably, with God's Law: for they have not dared to deny any part of it in right down terms, but this man, (as they say) without fear or wit, lays violent hands on God's Law, & rendeth or teareth away, the greater part thereof at once: me think he that makes conscience of a Surplices, should make some conscience, of doing violence to a Moral Law, and of denying such a portion of Sacred Scripture: I hear indeed of much conscience used in other matters, I see too little used in disputation, woe is me that it is so: any thing shall be said, or done, yea Gods Laws shall be mancled & quartered, rather than God shall have his Sabbaths again. But first, it is absurd for any man to put asunder what God hath joined together: could any thing be more nearly joined to other, than the latter part of the 4th Com. is to the former? and yet this man dares sunder them. Our Saviour said, that the Law, in every iot● & tittle of it, should last for ever Mat. 5.18. But M. Greenwood saith, not only that some jot or title of it is abolished, but also that many letters, yea words of it are abolished: the Law of the 4th Comm. had not one hundreth words in it, and be hath here rejected above Fowre score of them: is that a contrite spirit, that trembleth at God's word Isai. 66.2. which rejecteth his word?  
2. The latter part of the Comm. naming the Seaventh day, hath as good right to be Moral as the former part naming the Sabbath day; for, like as the Lords day, and Sunday, be two names, both notifying one & the same day, to wit, our present Sabbath day; so are Sabbath day, & Seaventh day, two other names, both notifying the Saturday; and therefore the Holy Ghost useth them promiscuously, the one for the other: for that which in one place is named the Sabbath day, as in Exod. 20.11. in an other is named the Seaventh day, as in Genes. 2.3, Exod. 23.12. Exod. 34.21. yea it is so in one and the same verse, Exo, 20.11. if therefore the Sabbath day, be moral, then must the 7th day be moral too.  
3. As the other commandments, have two parts, an affirmative and a negative, so hath this 4th come. the affirmative, you have in these words, Remember the Sabbath day, to sanctify it. The Negative, you have expressed also in these words, The 7th day is the Sabbath etc. in it thou shalt not do any work etc. Now this man by denying these words, he denieth a part, yea the Negative part of the 4th con. and is it not absurd to embrace the affirmative part of a commandment, and to reject the negative part thereof? yet nothing is so fowl, but it may be said, to abolish God's Sabbaths. Where is rest commanded and servile labour forbidden, if not in this latter part of the come. take away then this latter part of the Com. & you take away God's commandment, which forbiddeth all servile labours on the Sabbath day: now shall the duty of rest from labour be moral, & not that part of the Com. which expressly enjoineth it? shall we have no Law now against working on the Sabbath day?  
4. If these words, But the 7th day is the Sabbath, be not moral, but abolished, than this absurdety followeth, that we are not tied by the 4th come. to give God a Sabbath once a week, or one in 7 days, but it is enough if God hath a Sabbath once a month, once a year, one in 7 days, or one in 700 days: for in what part of the commandment, will you find on what day in 700, you shall keep your first Sabbath, if you abolish those words, But the 7th day is the Sabbath etc. were it not for these words, might you not begin your first Sabbath, at the 700th day, as well as at the 7th day?  
5. If no more of the 4th come. be moral, but these words, Remember the Sabbath day, to sanctify it; then is the commandment. Six days thou shalt labour, and do all that thou hast to do, Exod. 20.9. a bolished also: now, I marvel what offence these words are unto any, that this command. must be razed out too? were these words typical or ceremonial at any time, that they must be also abolished? is it Judaisme too to observe this commandment? yet further, take away the latter part and words of the 4th come. and then 1. you abolish the cause & ground of the Sabbath institution, noted in these words, And rested the 7th day: wherefore the Lord blessed the Sabbath day and hallowed it. Exo, 20.11. Genes. 2.2.3. now it is very absurd to retain the Sabbath, and to reject the ground & cause of its Institution. 2. You abolish also that Matchless example, and persuasive precedent & reason, which God gave us, taken from his own example, to move us to keep the Sabbath, Exod. 20.11. what, is God's example now become Jewish, and to tread in his steps judaifme? may not Christians be followers of God as dear children, as well as jews? 3. You blot out the memory of the Creation, in remembrance of which Miracle, the 7th day Sabbath was solemnised. Exod. 31.17.  
6. I allege the Testimony of M. Perkins against him: for of all the other words in the con. M. Perkins did judge these words to be moral, see his Commentary on the Galatians, Chap. 4. v. 9 pag. 286. It may be (saith he) the first words, Remember the Sabbath day to sanctify it; and these words, In it thou shalt do no manner of work, are spoken of the jews Sabbath: But the words, six days thou shalt labour etc. And, the 7th day is the Sabbath of the Lord thy God, are moral, and contain a perpetual truth. And again, see M. Perkins in his Cases of Conscience, pag. 106. D. upon these words for in six days etc. where he thus writeth, The second reason is taken from God's example: That which the Lord himself hath done in person, the same must man do: But the Lord himself rested the 7th day: Therefore man must do the same. This reason made by God to the creature, must stand in force, till he reverse it, which yet he hath not done. Thus M. Perkins doth expressly affirm it, that this reason annexed to the 4th commandment is still in force.  
In a word, I might be infinite in alleging Authores this way: for what writer but holdeth these latter words of the Com. to be still in force? as appeareth in that in their Expositions on the 4th come. they understand by these words, the 7th day is the Sabbath, one day of 7 to be meant & to be moral: but M. Greenwod will be contrary to all Authores, rather than God shall have his Sabbaths again.  
7. If only those first words of the commandment, Remember the Sabbath day, be moral; then is the 4th come. utterly abolished: for they allege these texts Exod. 31.15.16. & Col. 2.16. where is mention made expressly of the Sabbath day, for the abolishing of the Sabbath day in the 4th come. as a sign and shadow: wherefore, since by these texts, they abolish the Remembrance of the Sabbath day, mentioned in the beginning of the 4th commandment it must needs follow, that those words in the begining of the come. Remember the Sabbath day, are abolished: and so, if no other words be moral in the 4th come. but those, then are none at all moral, but all abolished.  
Now whereas some say, all but the first words of the come. are Application: it is more likely, that they are Explication: now they will not reject (I trust) the Explication of the commandment. 2. to say they are application, it doth imply, that the words Sabbath day in the beginning of the commandment are certain general words, which may be applied unto any day, and so the latter part of the commandment should apply them to the 7th day: but their foundation is sandy, for they cannot show where at any time, these words in the 4th commandment Sabbath day, were taken generally, or for any other day than Saturday the 7th day. 3. Since that these words (Sabbath day) at the beginning of the commandment, & these (the 7th day is the Sabbath) towards the end of the commandment, are promiscuously used in Scripture, the one for the other, as hath been proved, it is absurd to suppose the one of these to be the Application of the other 4. Since that we are commanded to sanctify the Sabbath day Exod. 20.8. and, probibited to work on the 7th day Exod. 20.10. It is absurd to say, that this latter is an Application of the former: is it not rather an Addition, and that of one part of the commandment to an other? 5. If the after parts of the commandment be but Application and belong not to us; why then do all Divines out of these after parts of the commandment determine, that one day in 7 is moral?  
And whereas some say that all the latter words of the come. are appurtenances to the come. I reply, if they be but such appurrenances as may safely be severed from the come. then 1. we have no need now as those jews had, of God's ensample & reason mentioned in the 4th commandment Exod. 20.11. to move us to sanctify the Sabbath day. 2. Then need we not give God a Sabbath once in 7 days, or once in 700 days etc. 3. Then do we abolish Gods express prohibition, of doing servile works on the Sabbuth day Exod. 20.10. fourthly then why have Divines and Expositors, affirmed that, one day of 7 is moral, out of these words, the 7th day is the Sabbath? 5. that these words, (the 7th day is the Sabbath) are no appurtenances, but of higher nature, I have proved in my 5th argument in defence of the Lords Sabbaths, where I proved, that these words are a part of the 4th come. and so cannot be severed from the commandment as appurtenances may be.  
To conclude, there is a Tradition among us, that these words (the 7th day is the Sabbath etc. in it, thou shalt do no work) is but Application, and Appurtenances. Of this I may say, as Christ said, ye have made the commandment of none effect by your tradition. God said, (in it, thou shalt not work) I say they, this is not to be regarded by Christianes'; for it is but Application and Appurrenance yet further whither rend all these distinctions and evasiones whereby men would deny Gods 7th day Sabbath? and what's the reason, that to this end, God's Law must be thus rend and torn asunder? do not the Authores of these things behave themselves, like men weary of God's service, and as if it were a burden unto them, to have so many of God's ordinances in his Church? and therefore they diminish the number, as if the fewer of them the rather: it grieveth them that Gods sacred Sabbath should be moral, lest they should be bound to sanctify it: were it not thus with them, they would not invent such evasiones against this ordinance as they do. But they have conceived a prejudice against it, and therefore down it must.   

V  
An other evasion I meet withal, and it is this; let a man allege the 4th commandment for the sanctification of the Sabbath day; properly so called; and our answer shall be this; the Sabbath day, why do we not keep the Sabbath day? the word Sabbath, it signifieth a Rest, and do we not rest on the Lord's day? why? we have the Sabbath day already, we keep it every week; so long as we rest from our works every Lord's day.  
Let me show you the absurdety of this sly evasion by the like: suppose we a commandment given for the sanctification of the Lords day, in the new Testament, thus Remember the Lords day, to sanctify it: but the first day of the week, is the Lords day; in it thou shalt do no work etc. for on the Lords day Christ rose from the dead, and therefore he blessed and sanctified the Lords day. Suppose we also, one of our new Sabbatharians should allege unto me this commandment for the observation of the Lords day, if I should answer him thus, the Lords day, why do I not keep the Lords day? the old Sabbath day on Saturday, it is the Lords day: for the 4th commandment saith, the 7th day is the Sabbath of the Lord etc. And do I not then sanctify the Lords day when I keep the old Sabbath day on Saturday? were not this a sly eusiaon? and yet such sly evasiones they use, as if because they can deceive themselves, & blind the poor people, by such sleites, they could deceive God himself too thereby: but, as in the supposed commandment for the Lords day, it is manifest enough which day is the Lords day, as namely not Saturday, but Sunday: for it is called the first day of the week, which is true of Sunday only; and it is called the day wherein Christ rose, which is true of Sunday only: so in the true commandment for the old Sabbath, it is plain enough to any, but deceivers, which day the Lord meant for his Sabbath, that is, not the Sunday or Lords day, but the Saturday: for it is called in the commandment the 7th day, which agreeth to Saturday only; and it is said in the commandment to be the day wherein God rested at the Creation, which agreeth to Saturday only.  
2. May they not by the like sophistry keep the Coronation day, a fast day, or Christmas day, when it fale on a working day, and all by the 4th come. and in stead of God's Sabbath? for the word Sabbath signifieth a Rest, now on every of these days, we rest from work, and do we not then keep the Lords Sabbath think you; when we keep the Coronation day? a fast day? or Christmas day? thus wise men, yea & religious men play with Gods come. as a fool would play with an other man's nose, and yet let a man in love of God's truth, with all meekness and submission to them (for time was I so carried it towards them) tell them in most friendly manner, of these errors, and they are ready to fly in a man's face, & to fill the world with clamours against him, as one not worthy to live any longer, as one morefit for the jail then to enjoy common liberty. These are good encouragements, are they not, to provoke one to study, and to discover errors, and to set men in the right way? these and worse have been my reward hitherto.  
I might be larger in confutation of this sleite, as by showing that these words (Sabbath day) are a proper name of a day, to wit, of Saturday, and therefore we must not rest in the bare signification of the word Sabbath, but look how the Spirit of God useth it, & to what day he doth apply it, namely unto Saturday: for as Lord's day, is a proper name for Sunday, so is Sabbath day, a proper name for Saturday; whence it plainly appeareth, that they dally and play with the word Sabbath, when they fly to its signification, neglecting its application, and the Holy Ghosts use of the word these with other things we might add, but enough hath been said for him that will understand: if further you desire to see of this point, I refer you to my Exposition of these words in the 4th commandment Sabbath day: & so much for this evasion.   

VI  
An other evasion is this: let a man allege Gods Com. for the 7th day Sabbath, and one answer shall be this; The Sabbath day, or the Lord's day, all is one; for it is burr time you stand on, and time is but a circumstance, and why should you be so strict for a circumstance? as if God regarded a time so much etc.  
Because you say but a time, and but a circumstance, by way of sleiting, you must know that this time, this circumstance, it is an ordinance of Gods, yea one of the most ancient ordinances of God in the Church; it is a time indeed, but it is a Sacred and Holy time: for God himself pleased to Hallow it, and make it an Holy day, at the Creation So God blessed the 7 day, and sanstified it, Gen. 2.3. Were it not blasphemy to but at God's ordinances, why might not some thus but at our Sacraments, as well as these do at God's Sabbaths? why may they not as well say the Sacraments, what need you be so strict for them, they are but Signs of things & c? the water, it is but well water; the bread, it is but Baker's bread & c? as you say, the Sabbath, why it is but a time, and but a circumstance?  
2. We must know that some circumstances be but indifferent, & others be necessary: for example, the circumstance of time, when it is not commanded & limited, than it is an indifferent circumstance, & then a man may but at it by way of diminution, thus the Sacraments are to be used, but whither in the fore noon or in the after noon, whither on the Lord's day, or on an other day, is a thing indifferent, because not Commanded. On the other side, the passover was not only commanded to be e●ten, but also the time when, namely on the 14th day oft he month, now here this time, to do it on the 14th day, was a necessary circumstance, not to be butted at and sleited, but to be stood for, as for an ordinance of Gods, the omission whereof had been a sin: so it is in this question of the Sabbath, not only thes duties of rest, and religious exercises, are commanded, but also the time & day is as well commanded, Rememember the Sabbath day &c: But the 7th day is the Sabbath, in it thou shalt not work &c: here the circumstance of time is not left to man's liberty as an indifferent thing, but is commanded; & so is a necessary thing, because commanded, therefore we must stand for it, & be strict about it: The time and day commanded in the 4th Comm. is like the time and day of payment specified in a Bond; now every man accounteth the day in a Bond or Bill a necessary circumstance, & not to be sleited.  
I might add hereunto an other evasion of like moment, why; say some, the time it is but an accident etc. Well this time was a part of God's worship, as Divines confess, saying, the old Sabbath day, it was whilst it stood, not only the time of God's worship, but also a part of God's worship: I; it is a circumstance of like dignity with that circumstance of place, to wit, the Temple while it stood: and therefore no more to be sleited then may a part of God's worship; or then might the Temple whilst it stood. Yea, it is no accident; for it is a part, & a part of the 4th Com. for the time is as well commanded, as those other duties of rest, and Holy exercises: But suppose it were an accident, & let it be a circumstance, & what else you will, whither I pray tend all these extenuations, and diminutiones? since the time and day, is no less commanded; then those other duties of rest, and Holy exercises, what mean they, but this? namely that because it is a thing of the lest moment, therefore they care not for it, therefore they sleit it & neglect it? as if they would yield obedience to God's greater Commandments, but none to his lesser; to the more weighty matters, but none to the less weighty matters: is not this to be partial in God's Law? is this to have respect unto all God's Commandments? me think, a matter of the least moment that can be d●u●sed, such as was the eating of an apple at the Creation, when it comes attended with the broad Seal of God's Command. annexed to it, it should be honourably, & reverently entertained; how much more, this most ancient & Sacred ordinance of God's Sabbath, which is an instrument of so great good & profit to the Church of God, which is a part of God's worship, & which bringech so much glory to God: beware of sleiting this Sacred time; for it is an ordinance, and a most ancient ordinance of Gods, yea & it is a part of God's worship.  
To conclude, forasmuch as God did ever put as much difference, betwixt his Sabbath day, & all other days in the week; as between her that is a man's wife, & all other women: a man therefore under colourable pretences, may as well leave his wife, & take some other woman, as leave Gods 7th day Sabbath, and take an other day: as well may a man dally with the 7th come. & live in adultery, as with the 4th come. and live in Sabbath-breaking: he that lies with an other man's wife, may as well say he keeps the law of wedlock, as he that keeps the Lord's day, say he keeps the 4th come. & so much for this evasion.   

VII.  
An other evasion: let a man allege the 4th come. for the sanctification of the Sabbath day, and this shall be one of your answers; we, are we Christians bound to the jews Sabbath day? no, no, the commandment for the Sabbath day was delivered to the jews; But the 7th day is the Sabbath of the Lord thy God, in it (thou) shalt do no manner of work: by (thou) here is meant the jew, thou jew shalt do no work in it etc.  
If this be a good answer to me against God's Sabbath, then can it not be bad, If I pay them in their own coin. when these men press the sanctification of the Lords day, and that from the 4th come. I answer them as they me; we, what are we Christians bound by the 4th come, to the keeping of the Lords day? no, no, the 4th commandment was given to the jew: (thou) that is thou jew etc.  
2. It is true indeed, the Sabbath day was commanded to the jew, upon Mount Sinai, neither were any English men there that I read of; but if therefore we English men may reject God's Sabbath, because the Sabbath was not commanded unto English men, but unto jews, then by the same right may we reject not only the Sabbath of the jews, but also all the 10 commandments of the jews, even the whole moral Law; for it was all the jews in this sense, all of it being commanded unto the jews. Yea we may go further, for upon the same reason, we may reject that divine Sermon of our Saviour Christ, which he preached on the Mount Mat. 5.1. etc. and also we may reject the whole Epistle to the Hebrews, and the Epistle of S. james; for to whom was Christ's Sermon preached, but unto jews? and unto whom were these two Epistles wrote, but unto jews? there were no English men in those quarters that ever I read on.  
3. The Passeover, it was first commanded unto the jew, thou jew etc. Exod. 12. but for all that, the Gentiles (such of them as turned unto God) observed it also, see Exod. 12.48. Yea albeit there was something in the Passeover, which was peculiar unto the jew, and belonged not unto the Gentile at all, as, the celebration of it as a token that God spared the first borne of the Isralites; nevertheless they observed it; there can be therefore no absurdety in it, for us to keep the Sabbath, though it had been given to the jew only. 2. admit the Sabbath as delivered on Mount Sinai, had been given to the jew only, yet forasmuch as the Sabbath is a branch of the moral Law, hence it followeth, that it was from the Creation, and so unto all people, jew and Gentile; for there was then no difference of jew and Gentile. And so much for this evasion.   

VIII.  
An other evasion I meet with which is this, that the time indeed commanded in the 4th come, quod ad genus attinet, is moral & perpetual: that is, that some time or day in general, be allotted for God's worship, is by the 4th come. moral; but not that special day which the jews kept: thus Chemnitius in his Loc. Theolog. de quarto praecepto: pag. 56. with whom accordeth others of greatest note also.  
Against this distinction I conceive these things. 1. that by the same distinction, we may still retain all those Ceremonial and anniversary Sabbaths in Levit. 23. holding them all moral & in force still quoad genus, as touching some time to be annually allotted for God's worship, but abolished as touching those special days: quod ad Speciem attinet: and so there shall be no more morality in the 4th come. then there is in those Ceremonial commandments, which is just none at all: or else the 4th come. shall be every white as much a Ceremonial commandment, as any of those commandments for those yearly Sabbaths in Levit. 23. Yea, what morality shall there be in God's Sabbath, more than is still in the Tabernacle or Temple? for hence Divines collect that some place must be assigned now, for Church assemblies, and public worship; and they collect no more from God's Sabbath in the 4th come. as namely, that some time be allotted now, for God's worship.  
2. Since that the authores of this distinction, do grant, that some day in general is by the 4th come. moral and perpetual, I will prove, that that day must be Saturday the 7th day: my reason is, because the other Six days are commanded in the 4th come. for the days of work and labour: Six days thou shalt labour and do all thou hast to do Exod. 20. now this commandment of Six days labour, is moral and perpetual, never yet altered: and so saith M. Perkins in his commentary on the 4th Chap. to the Galatianes' v. 9, pag. 286. But the words (saith he) Six days thou shalt labour &c: &, the 7th day is the Sabbath of the Lord &c, are moral, & contain a perpetual truth. and in his Cases of conscience pag. 106. D. thus; This reason made by God to the creature, must stand in force till he reverse it, which yet he hath not. And further, the Six days mentioned in the 4th come. are Sunday, Monday, Tuesday, Wednesday, Thursday, & Friday, namely, those Six days wherein God himself wrought at the Creation Genes. 1.5.8.13. etc. Exod. 20.11. For Saturday never came into the number of the Six days; neither by the commandment did the jews observe, or rekone any other days for those Six, but these I have mentioned, as I have proved in my exposition on these words of the 4th come. wherefore, if one day of the 7 be moral by the 4th come. and then the former 6 of those 7 days, be ordained for work by the 4th come. than it must follow, that that one day which is moral by the 4th come. is Saturday, the 7th day, and the last of the number: because of all the 7 days, none is left vacant for a Sabbath, but Saturday the 7th day; all the other days being appointed by the 4th come. for work. Hereby it appeareth, that this distinction is frivolous, saying, that some one day is moral by the 4th come. in general, but not that particular day which God commanded, & the jews constantly kept,  
3. That this distinction is absurd, I prove it, because it overturneth, one of God's ten morals, to wit, the 4th come. for as for a time or day in general, this is commanded in the 2th come. where God's worship is enjoined: for if God must be worshipped, then of necessity a time or a day in general one or other, must be allotted therefore: so then, deny that special time to wit, Saturday the 7th day, and you abolish the 4th come. utterly; and grant no more moral in the 4th come. but a time in general, and you confound the 2th come. with the 4th come. & make th● 4th come. a needless repetition.  
4. If some one day in general, be moral by the 4th come. and not determined which day, than the Church may choose Saturday the jewish Sabbath day again: But they hold it judaisme, to keep Saturday the jews Sabbath day; Therefore is not some one day in general undeterminedly, moral & enjoined by the 4th come. or, the Church may appoint the day of Christ's Nativity Christmas day, or the days of Christ's passion, our Fridays, for Sabbath days by the 4th come. since the 4th come. is holden not to determine the special day and time.  
5. If some one day, or some time in general, be all that is moral in the 4th come. then are we not tied to give God a Sabbath weekly; it may suffice if we give God a day once a month, one in a year, or one in 7000 days: for thus there shall be a day, and some time in general, allotted for God's worship; and this is an other absurdety, whereof this distinction is guilty.  
6. If one day or some time in geneaall, be all that is moral in the 4th commandment, so as the special day & time must be allotted and appointed by the Authority of the Church; then this absurdety followeth, that this sacred ordinance of God's sabbath, shall be partly Divine & partly humane, a mingle mangle: for God commands (a) time & man commands (the) time. Yea, so one ordinance of God, to wit, his Sabbath, it shall stand by virtue of two several commandments, as if one were not enough: for it shall stand by the 4th come. as it is (a) time, and so commanded of God; & by the 5th come. as it is (the) time, and so commanded by the Magistrate.  
7. That the absurdety of this distinct on may yet further appear, let it be observed, the old Sabbath day, which was expressly commanded in the 4th come. and which the jews kept, to wit, Saturday, they say that this special time and day was abrogated as appeareth by Exod. 31.13. and by Colos. 2.16. and other like texts; now they oppose these texts which speak of Sabbath days not only unto those anniversary Sabbath days in Levit. 23. but also to that weekly Sabbath day in the 4th come. Exo. 20. and hereby they hold the 7th day Sabbath abolished: now I would fain know of them, if the word Sabbath in Colos. 2.16, be not of as large a sense, as the word Sabbath in the 4th come. if there be no difference, as none they can show, then if followeth, that if the Sabbath day in the 4th come. be abolished by this text Colos. 2.16. which speaks of Sabbath days, then are all Sabbath days, and times in the 4th commandment abolished, & that both specially and generally: for every aniversary Sabbath abolished by this text, is abolished both generally and specially: so then, since they apply this text, Colos. 2.16. against the Sabbath mentioned in the 4th come. it is a frivolous tenet, to say the time in the 4th come. is moral quod ad genus attinet, and to say that by the 4th con. some day or time in general only is moral: this cannot be, unless it be vainly supposed, that the name Sabbath day in the 4th come. hath a genus, but the same name in Colos. 2.16. hath none.  
8. If only the time commanded in the 4th come. quod ad genus attinet, be moral and perpetual, but not quod ad Speciem attinet, than this absurdety followeth, that we shall have a genus without a Species.  
9 If the time in the 4th come. be moral quod ad genus attinet, then must also the Special Sabbaths, contained in the genus, be also moral: for the genus cannot be without its Species; & the proper Species to the genus of the 4th come. are the weekly 7th day or Saturday Sabbaths: and thus, this distinction will prove a good argument, for the morality of the old Sabbath day, and so much for this distinction.   

IX.  
An other evasion we meet withal, and it is this, let a man allege the 4th come. for the Lords Sabbath, and one answer shall be to this effect, That the Law belongeth unto us Christians, but as it is the law of nature; or so fare forth as it agreeth with the Law of Nationes, and light of Nature etc. now this is an answer of great esteem; for they foresee it, that the Gentiles have not by the light of nature, found out and observed the Saturday Sabbath, of all other things in the moral Law.  
For confutation of this, if no more could be said against it, but that the authores thereof are partial in Gods Law. Mal. 2.9. and have not an indifferent respect unto all God's commandments, Psa. 119.6. this were enough: for since we embrace God's Law, it is shameful to profess it by haules and pieces: & thus these do, who embracing all other things commanded in the moral Law, do nevertheless by this distinction, reject that part thereof, which commandeth God's Sabbath.  
2. If they will receive no more of the Decalogue, then agreeth to the Law of nature, than these absurdeties will follow. 1. That they must reject the doctrine of the Trinity in unity: for this is not found in the Law of nature or Nationes. 2. They must reject the 10th come. for S. Paul could not find lust to be a sin, by the Laws and light of nature, but by the Law of God, I had not (saith he) known lust, except the Law had said thou shalt not lust, Rom. 7.7, & they must renounce the doctrine of original sin: for the Gentiles could not find it out by their light: so then. they may aswell reject the first and the 10th commandments as reject the Sabbath of the Lord.  
3. This distinction is blaphemouse: for it quite raseth out one of the 10 moral Laws, to wit, the 4th come. for the Law of nature teacheth no more, but that some time be allotted for God's service, not respecting that 7th day which God hallowed at the Creation, Genes. 2.3. and expressly commanded, Exod. 20.8. now sometime is allotted for God's worship, on fridays, and wednesdays, & on Lecture days; and all this may be, and is, without the 4th come. and thus the 4th commandment is razed out.  
Yea further, some time or other for God's worship, is necessarily implied in the second Com. where God's worship is enjoined: for if God must have a worship, of necessity he must have some time allotted for it: if therefore, they will have no more of the moral Law, then agreeth to the Law of nature, they must most wickedly, blot out Gods 4th come. as a superfluous and needless Law: for all that the Law of nature caleth for, it is found in the 2th come. and that which is in the 4th come, it is besides, or more than the Law of nature requireth: thus by flying ro the Law of nature, they have rejected the Law of God.  
4. If the Law of God must be ruled by the Law of nature, so as rather the Law of nature must teach us, what is moral, and appertaineth to our obedience, than the Law of God; then this blasphemy followeth, that the Law of nature is a more perfect rule for Christians to walk by, than the Law of God: and then also these absurdeties follow. 1. That it was needless for God at the first to commit his Law unto writing, Exod. 20.1. for the jews had the light of nature to direct them; & why would God give them an imperfect rule, when they had already that which was more perfect? 2. If the Law of nature can direct us Christians, and better too then the Law of God, then what need have we now of the Law at all? 3. If the Law of God be not sufficient for our direction, without the Law of nature to correct it, why are we sent by all Divines, unto the Law of God for direction of our lives? they should add this limitation, so saith the Lord, Ex. 20. ●. etc. according to the Law of nature. 4. If the Law of nature be the supreme for direct on, let us no longer study divinity out of the Law of God, but rather out of the writings of the Heathen.  
Wither it be fiter for us to subject God's Law, unto the Law of nature for trial, or bring the Law of nature to be tried by the law of God, I leave it to the consideration of all men: to conoclud whither the Law of God, given to his people the Jews, is to be preferred above the Laws of nationes, let Moses determine it, What nation (saith he) is so great that hath ordinances & Laws so righteousse, as all this law, which I set before you this day, Deut. 4.8. Did not Moses here prefer the law of God, above the laws & light of nature? Again, He showeth his word unto jakob, his Statutes & his judgements unto Israel: he hath not dealt sowith every Nation, neighther have they known his judgements, Psal. 147.19.20. And shall this law then given to Israel, be snibbed, pared, & cheked, by the Laws of Nationes, & light of nature? the Prophet saith, the Nations have not known Gods judgements, that is, his Laws: & shall they be our guides and instructers to teach us what is moral? shall blind men judge of colours for us? shall we to the ignorant to get knowledge? why may we not fly to the Pope, to determine for us whither the 2d come. be moral or not, since he is a Christian, as well as fly to the Nationes; to tell us whither the 4th commandment be moral or not, since they be heathen,  
5. It is the judgement of Divines, that the reason of the writing of the law on Mount Sinai, was because this Law being a Law from the Creation, & the law of nature, began then to be obliterated and blotted out of men's minds, and therefore God wrote it now in Tables of stone, which before was written in the Table of men's hearts: well, and is it so that the light of nature waxed dime, as the world waxed old, to amend which God it mercy wrote his law in the Tables of stone, for a perpetual help of memory, & preservation from corruption, & will we now forsake this law, and betake us to the dime light of nature for direction? were the people of God before the giving of the Law, in danger to forget it and corrupt it, and shall we think the Gentiles & Heathen that know not God, have retained all the Moral Law perfectly, without forgetting any thing therein? do we think better of the Heathen Gentiles, who have lived since the giving of the Law, then of the people of God, who lived before the Law? if the light of nature in the people of God, before the Law, needed a better light, to wit, the Law of God, to direct their Law and light of nature; can the blind light in Heathen people since the Law, give a light unto the Law? if it cannot, why then will we rather learn what is moral by the light of nature and laws of nationes, then by the light of lights, the Law of God?  
Should we urge the practice of any thing that is unnatural, or which nature abhorreth, than there might be some more ●uller for this distinction, but since we urge nothing unnatural, nor any thing impossible, nor any thing harmful to a Church or State & common wealth, in this case what ground should there be to draw us to the Laws & light of nature? sure I am, though nature be ignorant of the Lords Sabbath, yet enemy unto it, it cannot be: for let nature be informed what manner a thing God's Sabbath is, and it will embrace it: for nature abhorreth to profane sacred things, of which kind the Sabbath is: and nature approveth of a day, and this day as well as any other day, for God's worship, and for man's refreshment in a rest from labours: why then should we reject God's Sabbath, because blind nature is ignorant of it? and not rather embrace, it because if nature be but taught it, it cannot oppose it, it will embrace it?  
I find it, that this distinction is merely invented for the very nonce to thwart, raze down, and root out God's ancient Sabbaths: for I find nothing else prescribed in the moral Law, which they do reject by this dinstinction, but only God's Sabbaths: now as well might they reject the drinking of wine in Lords Supper, as the Sabbath day in the 4th come. for there's the same reason; seeing that the drinking of wine, is not natural to English men, no more than the Sabbath is to Heathen people: for wine is not the natural fruit and liquor of our Country, but Beer: like as they say, the 4th come. belongeth unto us but as it is the Law of nature, but not as it was given to the jews; for so it was jewish; so might they say, the institution of the Lords Supper belongeth unto us English men, but as it is a law in our nature, and not as it was given to the jews Christ's Disciples; to drink Beer is natural to us, but to drink wine is jewish; for the jews used wine at their meals, as we use Beer.  
6. The Apostle Paul telleth us of a Law written, and of a Law of nature; the one written in Tables of stone, the other in the Tables of the heart; the one given the jews, the other to the Gentiles: As many as have sinned without the Law, shall perish with out the Law; & as many as have sinned in the Law, shall be judged by the Law, Rom. 2.12.14. I would fain know, where the difference lieth between these two Laws, the Law of nature, & the written Law of God, if we will embrace no more of Gods written Law, than the Gentiles find written in their hearts: yea, & what then are we the better, for having Gods written Law among us? 2. Inasmuch as the Apostle sayeth, that as many as have sinned in the Law, they must be judged by the Law, hence it followeth, that all we Christians who embrace the written Law, we must stand or fall to this written Law, and must be judged by it an other day: & can we then with safety reject this written Law, and take the unwritten Law for the rule of our Lives? no surely, unless we could think we should live by one Law, & be judged by an other.  
7. If so much of the Law of God be Moral, as is found among the Gentiles, then is the Ceremonial Law of Sacrifices, a Moral Law: for the Gentiles have had their Sacrifices: thus we read, that jupiters' Priests, brought Bules with garlands unto the gates, & would have Sacrificed unto Paul and Barnabas Act. 14.13. Wherefore the light of nature in the Gentiles, is no sufficient rule to distinguish Morales from Ceremoniales.  
8. This distinction is Antichristian: for it is against Christ, and his Apost es: for they ever sent the Churches unto the written Law, never to the unwritten Law: Mat. 1.18.19. Rom. 3.31. jam. 2.8.10, Paul sayeth, he believed all things which were written in the Law &c Act. 24.14: And, whatsoever things are written a fore time, are written for our learning Rom. 15.4. and, cursed is every one that continueth not in all things which are written in the book of the Law, to do them Gal. 3.10: and, the whole Scripture is by inspiration, to teach etc. 2. Tim. 3.26. in all which scriptures, we are sent unto the written Laws, the Laws given to the jews, & not v●to the unwritten Laws that were given to the Gentiles: the Holy Ghost would that we should borrow light from the written Laws given to the people of God, but the Authors of this distinction, will send us to the unwritten Laws, which are found among Heathen people, and Infideles, to borrow light from them: It seems then, that we shall borrow light from darkness: Ye were once darkness, but are now light in the Lord, Eph. 5.8.  
9 If no more of the Law shall bind us, than so much as is found out by the light of nature, than God's word shall not bind properly, by & of itself; but that it must borrow strength elsewhere, as from the Law & light of nature, or else it shall not bind, nor be a Law: this is to detract from the Dignity & Authority of God's word: for a Minister must not now come with Thus saith the Lord, but he must strengthen it with this, & so saith the Law of nature: he must not say only, Thou shalt not steal, not commit adultery: for thus no man is bound, until he add this, And this the Law of nature.  
10. If so many of the precepts of the Law only shall be in force with us, as are allowed of by the Law of nature, than it shall follow, that so many & such qualified men among us, shall stand bound to the first Commandment only, as by the Law & light of nature, did acknowledge the true God: and they are for number a few, 3 or 4 in a Country, City, or Kingdom: and for quality only the most learned and deepest scholars: for such only did acknowledge the true God, among the Heathen. The reason hereof is, that if we must fetch direction from the Heathen to know which precepts we are bound unto, then by like reason must we fetch light from them also, to know how many persons, & what qualified men, are bound to those precepts.  
11. Whereas they say, that the 4th Com. belongeth unto us no otherwise then as it is the Law of nature, hereby they grant, that some time in general is prescribed as Moral in the 4th Com. for, they all say, the Law and light of nature, teacheth, that some time in the general is to be allotted for the worship of God: And hereby they deny, that there is any thing else commanded in the 4th Com. as Moral, save only some time in general: now the absurdety of this opinion, that only some time in general, is all which is Moral in the 4th Comm. I have by sundry other arguments, confuted, in their 8th evasion, the Section last before this, whither I refer my reader, for a further confutation of this distinction, if further he desireth to see it confuted. And so much of this Atheistical, Antichristian, blasphemous, and most absurd distinction, wherein I have taken the more pains, because I find it stood upon even by all, as a common and sound answer.   

X.  
The 10th evasion (not worth the naming, but that the Patroness of it put confidence in it) is that the Sunday or Lords day may be the 7th day, as well as the Saturday: for if you begin at Sunday for the First day of our number then Saturday following will be the 7th day; but contrariwise, if you begin at Saturday for the First day, than Sunday before it will be the 7th day: like as if you lay down 7 counters in order, one after an other in a right line, begin at the first counter to wards the left hand, and then the last counter next the right hand will be the 7th; but begin at the first counter towards the right hand, & the last counter next the left hand will be the 7th.  
I may well call this account a counter-play, or a counterfeit play: they see the 4th Comm. so express for the 7th day, as they wring their wits hither & thither, to make the Lords day the 7th day, but all in vain: for Saturday only is the 7th day. The very mention of this evasion is enough to confute it: for who ever reckoned backwards before? to rekone thus, Sunday the first, Monday the second, Tuesday the third &c, is allowable, and all men so rekone; but to begin at the last day, saying Saturday the first, Friday the second, Thursday the third &c, this foppish device was never heard on before: this is worse than Carter like, to set the Cart before the horse, to account a day for the first, before it is or hath a being: why may we not read words in the Scripture backward, as well as repone backwards? I dare say it, such men would chide their children, if they should bear them rekone the days of the week thus backward, but any childish toy, is answer good enough to defeat God of his Sabbaths.  
The Law was, that the passover should be eaten on the 14th day of the month, but by this new account, they might (counting the 14th day, to be first day) have eaten it one the first day of the month. To conclude, not only our Church, but also the four Evangelists, call the Lords day the first day of the week, and consequently Saturday after the 7th day: But these counterplayers, think they may deal with the days of the week, as they do with their counters, begin where they list: and so what God & our Church accounts for the 7th, that these men count the first; & again, what they count the first, these count the 7th: enough of this device, M. Yates.   

XI.  
to conclude, whereas they distinguish in the 4th come. between the duties of rest & holy exercises, & the time wherein they were to be done, saying, the duties are Moral, but the time is a ceremony & abolished: these absurdeties this distinction is guilty of 1. that if the time, to wit, that of the 7th day be abolished, then whensoever we perform the duty of rest and holy exercises, we may be said to keep the Sabbath day, and yield obedience to the 4th Com. as on Wednesdays, and Fridays, & Lecture days, & common Holy days: for on these days we rest, & do religious actions.  
2. Not only this, but all the forementioned distinctions are guilty of these absurdeties, 1. that they are horrible partial, in that they can find distinctions to preserve the Moral Law against Libertines, & here will invent distinctiones to overturn God's Sabbath, which is a part of that Law. Yea, they can defend the common Holy days of the Saints, used in our Church, from being Popish, as some would have them, & yet will not defend that Holy day of the Holy one of Israel, from being a ceremony & jewish, but rather undermine it by distinctions. 2. They are partial in God's Law, laming & maiming it of its Integrity & perfection. 3. They make Gods 4th Comm. a monster, half Moral, half Ceremonial. 4. They set open a gate to Anabaptistry, that so God's Church should have no Sabbaths. 5. They reject that which was, & again may be, an help to the worship of God. 6. They make an Holy prayer of our Church, to be a babbling with God. 7. They condemn those most ancient the Primitive Churches, who lived next the Apostles, of erroneous practice. 8. They show no love to God's Law for itself, & to his ordinances: for if they did they would embrace as much of it, & as many of them, as possible they could; but this they do not: for they reject what they are not compelled to reject: God send his Laws & ordinances better friends I pray God. These with other absurdeties formely mentioned, are these distinctions guilty of: Thus much for confutation of their vain distinctions. And here ends the defence of the Lords Sabbath.    

SECT. V Of the Antiquity of the Sabbath day.  
TOuching the antiquity of the Sabbath, I find two opiniones; the one holding that it was from the Creation; the other, that it was first instituted in the wilderness, after the people of Israel came out of Egypt: how be it much I suppose cannot be said on either sides, yet of the two, I hold the former to be the more orthodox, & to carry the greater probability with it: you shall see the reasons on either parts, and first for those on the contrary part.  

I.  
On the contrary part, they reason against the Antiquity of the Sabbath, out of Exod. 16.23. where it is thus written. To morrow is the rest of the Holy Sabbath unto the Lord. Hence they gather, that the Israelites were ignorant of the Sabbath until this time, and consequently that the Sabbath was not from the Creation: for if it had, Moses should not have needed to tell them, that it was to morrow etc.  
Hereunto I answer: the Lord teld his people from Mount Sinai, that the 7th day was the Sabbath Exod. 20.10. Again after that, he teld them in Levit. 23.3. that the 7th day was the Sabbath: now will it hence follow, that because God teld the Israelites in Levit. 23.3. that the 7th day was the Sabbath; therefore the Israelites were ignorant of the Sabbath before? Again, in their own text Exod. 16.25. Moses said, eat that to day, for to day is a Sabbath unto the Lord etc. will it hence follow, that because Moses teld the Jsraelites, that that day present was the Lord's Sabbath, therefore they knew not so much before? the contrary is plain but two verses before: For in Exod. 16.23. Moses had teld them over night, or the day before, that on the morrow should be the Sabbath day.  
The text therefore is not to be understood, as if Moses had informed them of the Sabbath day, whereof they were before ignoramnt; but that he informed them what they should do with their Manna on the Sabbath day, whereof they were ignorant before: for this see the context, in v. 19 Moses had said, that no man should leave of their Manna till the morning: now since on the 6th day, they had gathered enough for that day and for the next day v. 22. the Rulers could not tell what to do with this overplus: for Moses had said, they should keep none until the next day therefore the rulers came unto Moses for counsel in this matter v. 22 hereupon Moses informeth them what they should do with their overplus of Ma●n● on the Sabbath day v. 23. saying, to morrow it being the Sabbath day, let the overplus be laid up until then, or until the morning v. 23. so whereas in v. 19 Moses had said, they should not lay up any Manna till the morning, he doth here expound himself in v. 23. as if he had said, that precept was but for the 6 days only, not for the Sabbath day: for this is excepted, they might lay up Manna until the Sabbath day morning, though not unto other mornings. Thus you see this text cleared, and nothing for their purpose.   

II.  
Again they reason against the Antiquity of the Sabbath from Exod. 31.13. where the Sabbath was made a sign betwixt God and the Israelites: whence they thus reason, that if the Sabbath had been from the Creation, it had been no more a sign unto the Israelits then unto the Gentiles etc.  
I answer, if the Sabbath had been a sign from the Creation, as it was a Sabbath from the Creation, as this argument falsely supposeth, the argument had had more colour: it cannot be proved, that the Sabbath was made a sign from its first institution, no more than the Rock was a sign from its first Creation, 1. Cor. 10.4. The Sabbath became a sign but after the giving of the Law, as we see Exod. 31.13. The sign was but adventitiouse, & added to the Sabbath after its institution: wherefore, the Sabbath if it had been a sign from the Creation, than it should have been a sign as well unto Gentiles as unto jews: but it being made a sign among the jews only, it might be a sign unto jews and none unto Gentiles: since therefore the Sabbath was not a sign originally, as it was when it made a difference betwixt jews and Gentiles, this argument is of no force.   

III.  
Again they reason thus: If the Sabbath had been from the Creation, and so unto all people, the Lord would have reproved the Gentiles, for profaning of his Sabbaths, as well as the jews: But God no where reproved the Gentiles, but only the jews etc.  
I answer, forasmuch as the Law written in the heart began to be obliterated before the giving of the Law, therefore the Gentiles might be ignorant of God's Sabbaths, & so God in mercy might spare them, The time of this ignorance God regarded not, saith Paul Act. 17.30. The jews having a clearer light than the Gentiles, they were the more obnoxious, and these the less. 2. whereas they say, that God no where reproved the Gentiles for Sabbath breaking: how know they this? since all things done among the Jews, were not written, much less the things done among the Gentiles. 3. by the like absurd reasoning, we may prove, that other of the morals were not from the Creation: because God never reproved the Gentiles, for the breach of them neither. So much for this argument.   

FOUR  
Lastly they argue from Deut. 5.2.3. where Moses saith, The Lord made not this Covenant with our fathers, but with us, who are alive this day etc. Here Moses speaking of the Covenant of the Moral Law, saith, it was not made with their forefathers, and so the Sabbath which was a part of this covenant, was not from the Creation.  
I answer 1. if these words be taken properly, than they will make as much against the antiquity of the whole Moral Law, as against God's Holy Sabbath: now it is manifest, that the Moral Law was more ancient, than the giving of the Law on Mount Sinai: for we read of divers parts thereof, in the book of Genesis. 2. whereas Moses said, the Lord made this Covenant with them alive only in Horeb v. 2. it is manifest, that it was not only made in Horeb, but before: for we read of one branch of this covenant made at least a month before, in the wilderness of Sin, & that was for the keeping of God's holy, Sabbath, as it is there called Exod. 16.23.28. for these causes, an other sense of the text must be given: thus therefore it may be understood, that the Lord made not that covenant with their fathers, that is, not with them so expressly and apparently, with such terror and such majesty, as with those alive at the giving of the Law: like texts, requiring like expositions, see Eph. 6.7. Psal. 51.16. jerem. 31.34. Thus we see, this text maketh nothing against the Sabbaths antiquity, & these are the chief reasons, alleged by Gomarus against the antiquity of the Sabbath, in his book de origine Sabbathi, and how weakly you have seen.  
Thus you have heard of the reasons against the Antiquity of the Sabbath, and now we come unto the reasons for the Antiquity thereof: touching which let this be noted, that I do not determine whither the Sabbath was instituted in Paradise before man's fall, or instantly & immediately after man's fall: and so I proceed.   

I.  
My first reason is drawn out of these words: So God blessed the 7th day, and sanctified it; because that in it he had rested from all his work, which God created and made Genes. 2.3. after that God had created the world in 6 days, on the 7th day, and so ever after he rested from that work: in memory whereof God blessed the 7th day & sanctified it, that is, God consecrated the 7th day; & by consecrating it, he instituted the 7th day above all the days in the week for an holy day: for to sanctify & consecrate a day, to hollow a day, & to make a day to be an Holy day, I take to be all one: Now the question may be, whither God did sanctify this day for himself to rest in, or for man (if not for both) I rather think for man: for, as for God, he rested no more on the 7th day, then on the 8th, 9th, and 10th days, and so every day after; but to man it might be otherwise, he might rest on the 7th day, and work on the 8th, 9th and 10th days etc. yea: many holy days God hath made since the Creation, Levit. 23. but it can no where be shown, that he made any for himself, but always for man: yet more plainly, that God sanctified the 7th day for man's use, it shall appear by the 4th come. Exod. 20.11. where the Lord useth a reason, to persuade us to rest on the 7th day, and it is this, because God himself rested on the 7th day, blessed it and hallowed it: which reason is drawn from the Sanctification of the 7th day at the Creation Genes. 2.3. as if the Lord had said, you shall rest on the 7th day: because, I blessed it and sanctified it at the Creation, for the self same end: hereby than it appeareth, that the 7th day at the Creation was sanctified with reference unto man: yet further, it shall appear by the words of our Saviour, Mark. 2.27. saying, The Sabbath was made for man etc. it is plain then, that when God made the Sabbath at the Creation, he made it for man: thus it appeareth, that the Sabbath was from the Creation.  
Hereunto some answer, that the Sabbath at the Creation, was exemplary indeed, but not obligatory, until the 4th come. was delivered in the wilderness. But the vanity of this distinction. shall thus appear. 1. If the law of the Sabbath, the 4th come. did not bind until it was delivered on Mount Sinai, then did none of the other Nine come. bind neither, until they were delivered on Mount Sinai: unless you will say that the Law had not ever ten commandments in it, and that the law is not of a Copulative nature. 2. It were most strange to suppose, that God should give an example, more than 2000 years before any should follow it: for wherefore are examples, but for to be imitated? 3. When our Saviour said, The Sabbath was made for man, Mark. 2.27. he meaneth not, that it was made at the Creation for an example useless, but for man's use, as to rest in it etc. 4. Can any man think it, that God should sanctify the 7th day, and so make it an holy day, at the Creation, and then suffer it to be profaned and polluted, for 2000 years after, until the Isralites came into the wilderness? or, can any man think, that God should make a Sabbath day at the Creation, for the people of the jews only? who were not a people distinct of ne'er 2000 years after, and not for the Patriarches also, who lived before the flood? or, can we think that the Fathers before the flood, had Sacrifices, and no Sabbaths? that they had the worship of God, and no time allotted for it? or can we think, that the Church of God from the Creation, had no day set apart, for a thankful & holy remembrance of the Creation of the world, until they were come into the wilderness?   

II.  
My second reason to prove that the Sabbath was from the Creation is, because the 4th come. must be supposed, to be as ancient, as are the other nine commandments of the Decalogue (for the Decalogue is holden of all, to be as ancient as the world) and so it must be, for else the Law were not of a copulative nature; the 10 commandments were not linked together, as a chain of many links: for one link, to wit, the 4th in midst of the chain should be wanting, contrary unto jam. 2.10. & contrary to the doctrine of all Divines. 2. If the 4th con. were not as ancient as the other 9 commandments, than it must be absurdly supposed, that the Decalogue had not always 10 commandments in it, as it had Deut. 10.4. If then the 4th come. be as ancient as are the other 9 commandments, than the Sabbath therein commanded, must be as ancient, as is the Moral Law, which is for antiquity from the Creation.  
It may be objected, that there is no mention of the Sabbath day, until the Law was given upon Mount Sinai, Exod. 20. or at soon in the wilderness of Sin, Exo, 16.1.23. well, be it so, but doth it follow, that because it was not sooner mentioned, it was not therefore sooner in use? the Law against murder, it is not mentioned at the soon, until after the murder of Abel Genes. 4.15. but will it thereof follow, that there was no Law against murder, before Kaine killed Habel? we know, many things there were, which were not recorded; for else the world could not contain the books joh. 21.25. on the contrary, for so much as we find, that the Sabbath was in use Exo. 16.23. before the 4th come. was given on mount Sinai, Ex. 20.1.8. it is therefore the most likely, that it was from the Creation: for if it had not its first original at Mount Sinai, when can it be thought to have its beginning, but at the Creation, together with the other commandments of the Decalogue?   

III.  
My third reason, that the Sabbath was from the Creation is, because we find not the Spiritual works of the Sabbath day particularly expressed in the 4th come. given upon Mount Sinai Exod. 20. nor yet in the mention of the same Law before, in the wilderness of Sin, Exo. 16. which is an argument, that the Sabbath day was in use, and the manner how to sanctify it, was well known unto the jews, before either of these Laws were written Exod. 20. or Exod. 16.5.23.28. otherwise, God himself would in some of these texts, have expressed particularly unto them, after what manner, and where withal they should sanctify this day: The same is also confirmed, by the first word of the 4th come. Remember: Remember the Sabbath day, to sanctify it: signifying that they knew before, and could cale it to mind again, how to Sanctify the Sabbath day; and therefore touching this point, the Lord needed not say any more unto them, but Remember it etc. I have often marvelled in myself, why it should please God, so punctually & expressly to mention, the corporal observation of the Sabbath, in resting from bodily labours, and be so silent as it were, in the Spiritual duties of the Sabbath, which are the more excellent: doubtless, the reason is because the Sanctification of the Sabbath did not then begin, when the Law was given Exod. 20. or Exo. 16. but that it was an ancient ordinance of Gods, long before in the Church, & in the memory of all men before the giving of the Law, as were the other Morales in the Decalogue; so as they knew how to sanctify the day, and with what duties.  
I confess it, that the Lord useth the word Sanctify in the 4th come. which doth in general imply the particular means and ways of sanctifying the day, but it doth not show us how or whereby in particular, the day should be sanctified: how know we at this day, where withal to sanctify the Sabbath day? we rather find is by observation, how the Church of God ever did sanctify it, then by the 4th come. as fare as ever I could understand; we find the people and Church of God, constantly sanctifying it with sacred actiones: for they had on that day, holy convocationes and assemblies, Levit. 23.3. than the people resorted unto the Prophets for instruction ij. King. 4, 23. then the Sacred Scriptures were publiquly red, Act. 15.21. than they sung Psalms, Psal. 92. then the people did worship before the Lord at the gate of the Temple, Ezek. 46.1.3. on this day our Saviour Christ, and his Apostles after him, did constantly preach unto the people, Luk. 4.16. etc. Act. 13.44. Act. 16.13. Act. 17.2. Act. 18.4. Now as we learn, what God meant by the word Sanctify in the 4th come. by the observation how God's Church did sanctify the Sabbath day in their practice, so no doubt, those Isralites in the wilderness, knew what God meant by the word sanctify, by the constant practice of their ancestores before them.   

iv  
My 4th reason is drawn from the first word of the 4th come. Remember: Remember the Sabbath day, to sanctify it etc. now in as much as God commanded those jews at Mount Sinai, to remember the Sabbath day, it implieth that the Sabbath day was in use before then, and that they knew it, and could cale it to mind again: for remembrance implieth the caling to mind of a thing forepast and foreknown.  
Hereto some may thus answer, admit this word remember hath relation to the Sabbath as foreknown, yet there may be a double relation, the one to the Sabbath as instituted from the Creation, the other to it as commanded in the wilderness of Sin Exod. 16. But that this word remember, hath relation to a knowledge beyond that in the wilderness of Sin, & consequently unto the Creation, it will appear 1. By this, that God bade them remember to Sanctify the Sabbath day, now how to sanctify the Sabbath day in a special manner, as hath been shown, they learned not by the 4th commandment Exod. 20. Nor in the wilderness of Sin Exod. 16. and therefore this word remember had reference to times before their being in the wilderness of Sin. 2. It is nothing probable, that this word should have reference but unto the Israelites being in the wilderness of Sin: for, the mention of the Sabbath in the wilderness of Sin, was but one month before the giving of the Law, on Mount Sinai, as you may see Exod. 16.1. Exod. 19.1. Now can it be thought, the Jsraelites were of so brittle memories, to forget a law given them but one month before, as they should stand in need to have the word Remember added so shortly after? is it not by fare the more likely, that this word had reference unto some long time before, as unto the Creation, the memory whereof stod in need of a special Memorandum, lest they should forget it? yea, doth not the reason annexed to the commandment Exod. 20.11. drawn from Gods hallowing of the 7th day at the Creation, to move the jews to sanctify the 7th day, imply so much? as if the Lord said, because I rested on the 7th day at the Creation, & therefore blessed it, & sanctified it for your holy use, therefore forget it not, though it was done long since, but Remember it, to sanctify it etc.   

V  
My 5th reason: we do not only learn it from our Saviour, that the Sabbath was made for man Mark. 2.27. But also more particularly, we find that it was made for the exercising mercy unto man, yea both to man & beast, as we read Exod. 23.12. Deut. 5, 14. that so poor tiered servants, might by a rest then be refreshed: hence I thus argue, if that the Sabbath was not from the Creation, and so before the Israelits came into the wilderness, than this absurdety shall follow; that God was not so mindful, to show mercy unto the poor tired servants of the Patriarches; as he was unto the servants of the jews in the wilderness: nor so merciful before the giving of the Law, as after.   

6.  
My 6th reason for the Antiquity of the Sabbath, shall be the unanimouse consent of well nigh all Divines: for this purpose Doctor Bound in his book on the Sabbath, pag. 6. saith, The Sabbath was from the beginning, from the Creation: it came in with the first man, & must go out with the last man: for confirmation hereof, he allegeth sundry Authores, as Vatabl. junius, Peter Martyr, Bullinger, Hospinian, Danaeus, Zanchie, & pag. 12. chrysostom, Beza, Bertram, Athanasius.  
To the same effect Walaeus de S●bbatho citeth sundry Authores of best note, pag. 43. as Philo Judaeus lib. 3. be vita Mosis: & among Christianes' Chrisostome Hom. 10. in cap. 2. Gen. Theodoret: quaest. in Genes. Augustine ad Casul. Epist. 86. Luther in 2. Cap. Genes. Zuinglius comment. in 20. Cap. Exod. calvin in 20 Cap. Exod. & in 5. Cap. Deut. Beza in 1. Cap. Apocalyp. Martyr in 2. Cap. Genes. and in 4. precept. Bullinger in Cap. 12. Mat. Zanchie de operibus creationis Cap. 1. Vrsinus Catech: in 4. precept. Gualtherus in Math. 12. Homil. 162. The institution of the Sabbath (saith he) is most ancient, neither is there any thing in all the worship of God more ancient etc. Aretius tom. 1. loc. come. loco 30. Bertrame in libello de Politia judaicea cap. 2. Mercerus in Cap. 2. Genes. Anton. Faius. Junius in 2. Genes. Pareus in 2. Genes. Zepperus lib. 4.24. de legib. forens. judaeorum. Alstedius Theol. Catecheti. Sect. 3. Cap. 6. Having quoted all these Authores, with others more, to prove the Sabbath was from the Creation, than Walaeus concludeth thus, The same also is affirmed, almost of all other interpreters, of the Reformed Church: neither (saith he) have I ever yet seen any that hath directly denied it, unlese some one or two of our late writers, who have been bold to question it.  
Here let me add what I find recorded by M. Aynsworth in his Annotationes on the 92. Psalm, upon the Title of it: where he saith the Chaldee paraphraseth upon it thus, An hymn, a song which the first man Adam, said for the Sabbath day, It seems therefore, by the judgement of Antiquity, that the Sabbath was from the Creation, and that Adam himself sanctified it. Let these reasons & Testimonies be put into the Scale, together with those on the contrary part, & I believe those will not hold weight with these: and so much for the antiquity of this sacred ordinance, the 7th day Sabbath. Now shall we suffer so ancient an ordinance, to be causelessly and needlessly trampled under foot? who that loveth Antiquity, but should be in love with this so ancient an ordinance? then the which, is not a more ancient ordinance now in the Church of God; or if there be, it is not above one day older: this ordinance it is well nigh as ancient as the world itself. So much for the Antiquity of the 7th day or Saturday Sabbath.      

CHAPT. VI  
THis Chapter containeth a Dispensation, touching the present practice; showing, that a Christian is not necessarily bound in conscience, to make a rent from our Church in his present practice; but that he may wait, for the fitness of season & opportunity; and the public reformation of the Magistrate. And then it concludeth, with an Exhortation, to use all possible and lawful means, for a public & general Reformation.  

A Dispensation touching the present practice.  

SECT. I.  
WHen I had found out by diligent study (Christian Reader) that this most ancient ordinance of God's Sabbath, is still in force; in the next place I gave myself seriously to think of the practice of it; whither to fale to present practice, or to wait some more fit season.  
When I thought of a present practice, than these inconveniences presented themselves. 1. If we fale upon the present practice, than the Magistrate will be offended; because we make a schism and rent in the Church. 2. Our Christian brethren will be offended; because we divid & separate from their fellowship: & both of these will take it the worse, when they think of our rashness & inconsideracy, that we will forsake the practice & fellowship of the Church, before we have given them time sufficient to consider of the matter, as we ourselves have had, whereby we should have waited for their approbation in judgement, & reformation together with us in practice: and hereupon may arise great divisiones of heart, & much hartburning betwixt brethren, who should live in amity & godly love. 3. As in the two former, we should do that which would be evil to our brethren; so also should we do that which would prove evil unto ourselves; & that in a double respect. 1. in regard of our bodies. 2. in respect of our souls: for the former, we live not, as they do in some part of the world, who are at liberty to practise what they will in matter of conscience, but we live under an established government, where we cannot transgress the laws thereof, without peril to our people & goods. For the latter, if we enter upon a present practice of the Sabbath, than we rune into this spiritual inconvenience, that we shall pine our souls, for want of that spiritual food, which we were wont to enjoy upon the Lord's day, & which is needful upon the Sabbath day: for the laws of our kingdom, will not permit private conventicles, or that a minister should preach in private: & therefore we cannot have the benefit of an able Ministry, to help us in the sinctification of the Sabbath, & to feed our souls with the bread of life: these are the inconveniences which attend upon the present practice.  
But when I thought of a delay, and to wait some more fit season for the practice, than this evil presented itself, that, by the neglect of a present practice, we fale into sin, and transgression of the 4th commandment by profanation of the Sabbath day; & we should be guilty thereof, until that sit season of reformation cometh: so whither soever I turned me, I saw myself in a strait: for, the former inconveniences, would be avoided; but this latter, of necessity must be shuned.  
Whilst I was at a stand, it pleased God to cause me think of a dispensation; the which after I had seriously considered of, I resolved, that the word of God would bear a dispensation in this case; & so it should come to pass, that we should shun the inconveniencies on the one side, & the sin on the other; & so we might walk on comfortably, without offence either to God, or to man, or injury to ourselves.  
Let us now therefore address ourselves unto this Dispensation: touching which, first we will handle this question in general; whither a man is bound in conscience, to conform his practice, at all times without dispensation or exception, to the doing of that which the word of God sayeth must be done, & he knoweth must be done, or no? 2. we will handle this question in particular; whither the Sabbath day, may not be neglected, in a case of necessity, for a season, until the time of reformation; by those who are verily persuaded that it is still in force; if in case they give God for it, an other day in the mean space, as the Lords day, by way of change. And first of the former of these two questiones.   

SECT. II.  
In this section I shall prove unto you, & that by sundry justifiable examples, that a man is not bound at all times without dispensation & exception, to the doing of that thing, which the word of God sayeth must be done, and he knoweth must be done.  
For this purpose note, that God hath given us a moral Law touching wedlock, to wit, the 7th commandment: Thou shalt not commit adultery: now our Saviour saith, that whosoever marrieth a divorced woman, committeth adultery; & the woman committeth adultery also, in case she was divorced for any thing besides her adultery Mat. 5.32. Nevertheless, for the hardness of the jews hearts, in a case of necessity, to avoid cruelty towards their wives, or the like Mat. 19.8. a marriage was permitted, to & with the divorced woman; as you may read Deut. 24.2.3.4. Where the Lord by Moses, speaking of the divorced woman's second marriage, speaketh not of it by way of prohibition, but by way of a permission: and it were strange, if the woman being an innocent party, should be denied that remedy of marriage, for the hardness of her husband's heart, & for his default only. Here than we see is a dispensation, in a case of necessity.  
The consideration of this, may be of use, to stop the mouths of such as cry out, saying, what, a dispensation from a Moral Law? if the Sabbath be a moral, then there can be no dispensation: but lo, here they see the contrary; the 7th commandment is a Moral, & yet there was a dispensation touching it: for Moses permitted that for the hardness of the Jews hearts, which from the beginning was not so, & which our Saviour accounted to be adultery, & so against the 7th commandment: but we shall touch this point further by & by, in answering to an objection.  
A second instance shall be that of David: it was a law of God, that whoso sheddeth man's blood, by man shall his blood be shed Genes. 9, 6. Now David being king, joab murdered two Captains 1 King. 2.5. here it was the duty of David to have executed vengeance: for he was Gods minister to take vengeance R. 13.14. Nevertheless, David finding joab too strong for him, ij Sam. 3.27.39. Omitted the execution of joab, & gave it in charge to his son Solomon, to do it after his death 1 King. 2.6. Here David knew well, that it was his office, to have put joab to death, & he was willing so to have done, nevertheless, because he was but weak in his kingdom, & joab strong, it might have made a commotion in his kingdom, & much hurly burly, & blood shed, & hazard of his Crown: now in this exegency & extremity, David did neglect to do for a season, what he knew he should have done, & would have done most gladly, but that the times would not bear it. Thus you have seen a dispensation in two examples.  
A third instance shall be that of the omission of circumcision: you know it was a Law, that every man child of 8 days old, should be circumcised Genes. 17.12. Now though the Israelites knew this, yet they circumcised not their children, for 40. years together, even all the time they were in the wilderness, as you may read Iosh. 5.5. So here again was a dispensation for a season, in a case of necessity.  
A fourth instance shall be that of David's eating the Shewbread: David knew that the Shewbread was to be eaten by the priest only; nevertheless, David in a case of present hunger, did eat the Shewbread, contrary to the Law, & Christ doth justify him in it Mat. 12.3.4. so here again is a dispensation in a case of necessity.  
A fifth example, shall be that of the Disciples plucking and rubbing ears of corn, on the Sabbath day, which was not lawful to be done on the Sabbath day; Nevertheless, in a case of present necessity, they did pluck and also rub the ears of corn, which was else unlawful to be done, and Christ iustisied it: so here again, you see a dispensation in some case. By all which instances it is more than manifest, that exceptiones and dispensationes from something commanded, may be, in some cases.  
These instances do put an answer into our mouths, against them who cry out saying, since you know it, & are persuaded, that Saturday is the Sabbath, why keep you it not & c? I answer, David knew it to be his office, to slay the murderer: and David knew, that he should not eat Shewbread: now tell me why David, & the rest, did not do what they knew. And so much for the former question, and now I come unto the latter.   

SECT. III.  
In this Section I shall come more particularly to the point in hand: & here I shall show you, that in a case of necessity, such as know that the Sabbath day is still in force, may neglect it for a season, until the time of reformation, so be they give God for it, an other day in the mean while, by way of a change. And this I shall prove unto you by two arguments. The former is this, that the Sabbath day may be changed in a case of necessity: because it may be neglected or profaned in a case of necessity. And thus I frame it.  

ARGUM. J.  
That which may be neglected in a case of necessity, that may be changed in a case of necessity:  
But the Sabbath day, may be neglected in a case of necessity.  
Therefore the Sabbath day may be changed, in a case of necessity.  
By changing the Sabbath; day; I mean nothing else but this, that we give God the Sunday in stead of the Saturday for a season; the 8 day for the 7th; or to keep the Lords day with our Church for a season, in the room of the Sabbath day: like as if a King should prorogue his Coronation day, and by reason of the plague or other necessity, should keep its solemnity, on an other day than the accustomed day.  
So I come to the proof of the Major or first proposition; but I may spare labour, it is clear enough of itself, none I think will deny it: for it is a less evil, or loss to God (if I may so speak) to change a day with him, then to take a day from him; or neglect a day; like as it is a less loss to a man, to change a shilling with him, in a case of necessity, though it be a light & clipped shilling, for an heavy & waity one, than it is to take a shilling from him, or then it is to neglect to pay him a shilling, which I own him. But happily some may object, that there may be no change in God's ordinances. Whereunto I answer, that the contrary is true; for whereas the Passeover was to be in the first month of the year, Levir. 23.5. The godly king Hezekiah changed the day of the Passeover, from the first month of the year, unto the second month of the year, in a case of necessity, as you may read ij Chron. 30.2.3. Wherefore, there may be some changes in God's worship in some case, as in a case of necessity. And so much for the Major.  
I come next to the proof of the Minor, or second proposition; and here I am to prove, that the Sabbath day, may be neglected or profaned, in a case of necessity: and this I prove. 1. Because other duties may be neglected & omitted in a case of necessity the neglect whereof were sins, as well as the neglect of he Sabbath day, if omitted out of the case of necessity: for example, Moses might neglect to punish some kind of adultery: Divid might omit to execute joab for his murder: The Israelites might neglect circumcision for a season: David might eat the shewbread in a time of hunger: all which we have enlarged in the Section before this. Now the omission or neglect of all these were sins, out of the case of necessity, as well as the neglect of the Sabbath day; and therefore there is the like reason of all.  
2. I prove it by this, that our Saviour Christ, did allow his Disciples and others, to neglect and profare the Sabbath day in his time, in a case of necessity: As for his Disciples, when they profaned the Sabbath day, by plucking ears of corn, and by rubbing of them, it being done in a case of present hunger, our Saviour iustisied them in it Mat. 12.1.2.3. etc. As for others, our Saviour justified them, when they profaned the Sabbath day, by moiling & toiling, to lift a beast out of a pit, on the Sabbath day, it being a case of necessity Mat. 12.11.  
3dly I prove it by the Testimony of all Divines, who are of judgement, that a man may profane the whole Sabbath day, by hard & painful labours, if it be in a case of necessity, as to quench an house on fire, on the Sabbath day: or to fly before the enemy, he pursuing us, to save our life: or to resist the invasion of a foreign enemy on the Sabbath day.  
4thly I prove it by this, that The Sabbath was made fur man, & not man for the Sabbath, as our Saviour saith Mark. 2.27. Now if that when man is in an exegency & extremity, he must rather observe the Sabbath, then provide for his own safety, than the Sabbath should not be made for man; but contrarily, man should be made for the Sabbath: & this Christ doth expressly deny, saying, that man was not made for the Sabbath: wherefore, of the two, if the case be at such an hard point, that the one must be neglected, & cannot be avoided, than such is the mercy of God to man, as his ordinance of the Sabbath shall give way (I trust none will beso profane, & ungraciously ungrateful, as to abuse this mercy of God, making necessity, when he needeth not) Now that I do not abuse these words of our blessed Saviour, shall appear, if you look but into the context Mark. 2.23.27. Where our Saviour, defendeth his Disciples, plucking & rubbing the ears of corn on the Sabbath, to satisfy their hunger, by showing one use & end of the Sabbath day, namely, that it was made for man's benefi●; & as forth good of his soul, so also even for the good of his body, in so much as, if in case he were pinched with present hunger, & destitute of other helps, than he might work on the Sabbath day, to relieve his present necessity; for so did the Disciples here, by plucking and by rubbing ears of corn.  
5thly, I prove that the Sabbath may be neglected and profaned in a case of necessity, and that by all men who are subjects, and under the jurisdiction of Magistrates: now my reason is, because servants may profane the Sabbath in a case of necessity: Thus I argue, If servants may profane the Sabbath, than subjects may do so too: For there is one and the same reason, between the subject and the Magistrate, that there is between the subject and the Magistrate, that there is between the servant and master. But servants in a case of necessity, may profane the Sabbath. As namely in this case of necessity, when their masters command them to work on the Sabbath; then there is a necessity upon them: for God commandeth servants to obey their Masters Col. 3.22. Therefore subjects may in a case of necessity profane the Sabbath also.  
If any shall ask if there be like necessity for subjects to profane the Sabbath, as there is for servants, when commanded by their Masters, I answer there is, for. 1. our Magistrates command us to follow the works of our callings on Saturday, which is the Sabbath day. And 2. God's word commandeth subjects to yield obedience to Magistrates Rom. 13.1.  
But against the Minor, the 4th commandment will be objected, which forbiddeth servants to work on the Sabbath day, and we must obey God rather then man. I answer by a denial; the 4th commandment doth no where forbidden a servant to work on the Sabbath, when he is commanded by his Master to work, but only when he may forbear work by his Master's allowance. For the clearing of this, note, that as the 5th come. is directed unto inferioures, so the 4th commandment is directed unto Superioures; the commandment saith not, Thou servant shalt do no work; as spoken to the servant: but, Thy servant shall do no work, as spoken of the servant, but to the Master; binding the Master absolutely and expressly, and the servant consequently and in this respect, if he may have his Master's allowance: the 5th commandment speaks of Superioures, but lays the charge expressly on Inferioures; so the 4th commandment speaks of Servants, but lays the charge on Masters expressly: Honour thy father, this is spoken to the Son; so, Thy servant shall do no work, in propriety of speech, is spoken to the Master: it is the Servant that is spoken of, it is the Master that is spoken to. Further I answer, that as no clause in the commandment, so no convincing argument can be fetched out of the commandment, to prove that a servant is absolutely bound to rest on the Sabbath, his Master commanding him the contrary.  
2. I answer, in Deut. 5.14.5. There is a reason added to the 4th commandment, persuading to the observation of it: and it persuades Masters to give rest unto their servants on the Sabbath day. That thy man servant, & thy maid may rest as well as thou etc. Which showeth, that the 4th commandment foregoing was directed unto Masters not unto servants; and there fore bond the Masters absolutely and expressly, but not the servants: for this reason cannot be applied unto servants. 3. considering that the servant is not at liberty, nor hath the power of himself, but is at his master's command, common reason inclineth us to expound the commandment rather as given to, and binding the Master, than the Servant: this point you may see learnedly observed and handled, by M. Brerewood on the Sabbath, against M. Bysield.  
And so you see, that the Sabbath day may be profaned, in a case of true necessity. And so much for my former argument, whereby it appeareth, that in case of necessity, the Sabbath day may be changed, and so the Lords day keptin room of the Sabbath day, till the time of reformation.  
My second argument to prove that the Sabbath day may be changed for a season is; because the Passeover day might be changed for a season; and thus I frame it.   

ARGUM. II.  
If the Passeover day might be neglected, and an other day kept in its room for a season, in a case of necessity; Then the Sabbath day also may be neglected, and an other day kept in its room for a season, in a case of necessity.  
But the Passcover day might be neglected, & an other day kept in its room for a season, in a case of necessity.  
Therefore the Sabbath day also may be neglected, and an other day kept in its room for a season, in a case of necessity.  
I prove the first proposition, or the consequence to be good, because there is like reason of both, that is, of the Passeover day and of the Sabbath day: and this I make appear in these particulars. 1. As the Sabbath day was commanded by God Exod. 20.8. So also, the Passeover day was commanded by God Exod. 12.2.6. 2dly, As on the Sabbath day, there must be holy Assemblies; and no servile work door, Levit. 23.3. So also, on the Passeover day or Passeover Sabbath day, there was to be holy Assemblies; and no servile work done Levit. 23.8. 3dly, as the breach of the Sabbath day, was to be punished with death Exod. 31.15. So also, the breach of the Passeover day, was to be Punished with death Numb. 9.13. Thus you see how like the Passeover day, was to the Sabbath day: for 1. they have both the same Author, God. 2. They were to be sanctified with holy assemblies, and rest from labours both alike. 3. They were to be strictly kept, the one as well as the other; for there was one and the same punishment, to be inflicted upon the transgressors of both, alike. Now they being thus alike both, what hindereth, that there should not be like reason of them both? it was a sin to transgress the one, and it was a sin to transgress the other also: now if it were no sin then, to neglect the one, & make a change in a case of necessity; why should it be a sin, to neglect the other, & make a change in a case of necessity? why should there not be like reason, of things that were so like?  
But hereunto haply some will object, that the Passeover day was a Ceremony, but the Sabbath day you hold to be a Moral; and therefore there's not like reason. Whereunto I answer, that this is a frivolous objection, for 1. God hath aswell permitted a dispensation in morales, as in ceremoniales: for God by Moses permitted a dispensation against the 7th commandment, in some kind, and that too upon worse conditiones than is our present case of necessity, as shall appear: for Divorce was permitted for the hardness of the jews hearts: but our dispensation shall appear to be a better case & condition then that, to be a more warrantable necessity, as you shall see when we come to it by & by. 2. I answer, be it that because the one was a Ceremony, and the other a Moral, that therefore God had less regard unto the Ceremony, than he hath unto the Moral; yet this maketh but a difference betwixt them of less & more; the one being less regarded, the other more regarded: Now this difference hindereth not the argument, Magis & minus non variat speciem, as Logiceans speak, a piece of silver of nine pence, is like a piece of silver of twelve pence, they being both silver, though the one be a lesser piece, & the other a greater piece: now if it be permitted unto A Debtor, to exchange with his Creditor, & give him six pence in stead of his nine pence, in a case of necessity; then by like reason & proportion, every man will judge, that it is permitted unto him, in like case, to give him a nine penny piece, for a piece of twelve pence: but especially, if the necessity for the greater change, doth exceed the necessity for the lesser change, & this is our case: for the change of the Ceremonial Passeover day which is the lesser, might be upon this one necessity, if a man were in a fare journey: but our change of the Sabbath day which is the greater, is upon a necessity consisting of 4 branches, as you shall see by & by, which as they exceed the other in number, so also in weight, if they be compared together. By which demonstration, you see this objection though common, yet frivolous. And thus much for proof of the consequence or first proposition.  
I come now to prove the Minor or second proposition: to wit, That the passover day might be neglected, and an other day kept in its room for a season, in a case of necessity: for proof of this see Numb. 9.5. where the Isralites kept the passover in the 14th day of the first month; according to the time appointed of God, at its first institution, as you may see v. 1,2. and Levit. 23.5. and Exod. 12.2.6. now it so fell out, that some men in the Congregation, were defiled by touching of a dead corpse; and so they were debarred from keeping the passover at that time with the Congregation. Hereupon they came before Moses & Aaron for counsel; & Moses not knowing what to do in this case, he repaireth to God for direction; whereupon the Lord maketh him this answer, If any among you shall be unclean by reason of a dead body, or be in a long journey, he shall keep the passover in the 14th day of second month etc. Numb. 9.6.7.8.9.10.11. So hereby you see, that howbeit the passover was by its prime institution, to be kept in the 14th day of the first month; yet in a case of necessity, the time was changed, from the first month, unto the second month; and so the days and times commanded in the Law, at the prime institution, were neglected and profaned by those which had this necessity upon them: the cases in which the passover time was changed, were. 1. If a man had touched a dead corpse. 2. If a man were from home, in a fare journey, and thus much for proof of the Minor.  
Nevertheless to this argument, some do answer thus, that it is true indeed, that there was a dispensation for the passover day, but it was given by God himself, but so is not your dispensation for the Sabbath day; for there is no exception that can be shown for the change of the Sabbath day in the Scriptures, as their is for the passover day. Hereunto I reply, that this answer is very absurd, for it denieth all argumentation, & collectiones from the Scriptures, for they will not grant the question, unless it be proved by an express text of Scripture, in so many words; for they will have an express dispensation in so many words, shown for a change of the Sabbath day in the Scriptures, as well as there is a dispensation to be shown for the passovers change in the Scriptures. Furthermore, if they will not gran that the Sabbath day may be changed now, because the passover day might be changed in old time, how will they do to prove, that we may baptise infants now, because they did circumcise infints in old time? for there's no express word of God for either; they must both be inferred by collection from other Scriptures, yet further, wherefore is it, that S. Paul sendeth us to the things written in the old Testament, if we may not collect and learn from them, to do the like in like cases? Whatsoever things are written a fore time are written for our learning. Rom. 15.4. After the Law for the passover was given, there fell out extraordinary occurrences, in which Moses could not tell what to do, wherefore he had recourse unto God for direction, Numb. 9.10.11. So, after the Law for the Sabbath was given, there is fall'n out an extraordenary occurrence, the Sabbath hath been profaned now for 1000 or 1200 years, now how to work a reformation hereof we are at our wites ends, & we cannot now a days have such recourse unto God, as Moses had for direction; wherefore now we must to the Law & to the Testimonies, and borrow light from former precedents.  
Finally, I shall prove it unto you, that we may extend this dispensation of the passover day, further than it is expressed by God's dispensation in Numb. 9.10.11. so be we do it by like reason: for this end note, that the Lord gave leave to change the the passover in these two cases, 1. If a man had touched a dead corpse. 2. If a man were in a fare journey: but the good King Hezekiah keeping the passover long after, he fell into other extremities and straits; and he could not keep the passover on the 14th day of the first month, but profaned it, and made a change, unto the 14 day of the second month, and that upon these two occations. 1. Because he had not Priests enough sanctified, or because the Priests were not sufficiently sanctified. 2. Because the people were not come up together to Jerusalem, or had not assembled themselves at jerusalem, as you may read ij. Chron. 30.2.3. Now these two extremities, & reasons of Hezekiah his change, were not the very same, which God specified in Numb. 9.10.11. but yet they were such as might be collected by like reason: whereby it appeareth, that we may go beyond the letter of the text, so be we hold close to the like reason: & this I have done, in fetching my argument from the passover day to the Sabbath day; for I have held me to like reason of them both, as you have seen.  
And so much for proof, that the Lords day may be kept for the Sabbath day by way of A change, for a season, in a case of necessity. But yet it remaineth, that I prove now, that our case in changing the Sabbath day for the Lords day, is a case of necessity; & this being done, all is firm; for this therefore, see the next section.    

SECT. iv  
In this section I shall prove unto you, that there is a true necessity upon us, to neglect the Sabbath day for a season, and to keep the Lords day with our Church for it, and in room of it.  
This necessity I shall declare unto you. 1. In respect of our bodies. 2. In respect of our souls. 3. In respect of our brethren. & first of the first of these touching our bodies: and in this respect, I shall make necessity appear two ways; the former is this; that if we keep the 7th day or Saturday Sabbath, than we shall have but 5 days in a week to provide for our bodies, and to compass the works of our caleings in: for, when we have kept the Saturday Sabbath, the Magistrate will compel us, by the laws of the Realm, to keep the Sunday also: & so we shall have but 5 days in every week, or in every 7 days, to perform the works of our caleings in: now it is of necessity, that we should have 6 days in every week ordenarily, or in every 7 days, to do the works of our caleings in: because, else God would not have allowed man 6 days to work in for himself, & have taken but one for his worship, as he did in the 4th come. Exod. 20.8. now since there is a necessity, that we have 6 days ordinarily in every week, to follow our caleings in, it is of necessity, that we neglect the Sabbath day, & work in it, for a season; unless the Magistrate will dispense with his Law, touching the Lord's day; or until it shall please God, to incline the heart of the Magistrate, to proclaim a reformation, that so the Sabbath day may be kept: for unless the Magistrate doth one of these two, we can have but 5 days in every week for our caleings, and so much for the former necessity in regard of our bodies.  
I come now unto the other necessity, in respect of our bodies, which is this, if we keep the 7th day Sabbath, than we offend the Magistrate, and transgress the Laws of the Realm; & hereupon will follow imprisonment of body, & consequently poverty: for when a man is imprisoned, he must neglect his caleing, & means of maintenance; & so he shall be brought to a morsel of bread, & he, his wife, & children which depend upon him, shall come to want of things necessary: now who so shall incur these evils, by keeping of the Sabbath day, to him there is a necessity to neglect the Sabbath day, namely the necessity of want, poverty, & hunger.  
Now lest any man should marvel, that I will plead this kind of necessity of all others, therefore I will strengthen it, and that by the allowance of our Saviour Christ, and practise of his Disciples: for you read, Mat. 12.1.2. How Christ's Disciples did neglect the Sabbath day, & fell to plucking ears of corn, & to rubbing them in their hands, Luk. 6.1. which works they did on the Sabbath day, to prevent a little hunger; and Christ justified this action. Now if hunger, was a case of necessity in Christ's Disciples, why should not hunger be a case of necessity in us also? and if they might work on the Sabbath day, to prevent hunger; why may not we do so too, to prevent hunger, and imprisonment also? yea to prevent penury, not in himself alone, but in his whole family, wife and children? so our necessity is greater than was that of Christ's Disciples.  
The consideration of this may be useful, to satisfy the obiectiones that rise in the minds of some, saying, it seemeth than you have more mind of your belly then of God; of your safety then of God's Sabbaths: but the vanity of this objection shall appear by this, that the very same objection beareth as strongly, against Christ's Disciples, as against us: for may not such objections rise in your minds also, against Christ's Disciples? saying, it seemeth you mind your bellies more than your God, and you fear a little hunger more than the breach of God's Sabbaths. thus you see the weakness of this objection, & so much for the necessity in regard of our bodies.  
I come now unto the necessity in regard of our souls; & here I shall make it appear, that to keep the Sabbath day, as things stand yet, it will pine our souls. And this I shall show in two respects; the former is this; you know the Sabbath day, aught to be solemnised with Assemblies Levit. 23.3. Now the benefit of company & fellowship, in sanctification of God's Sabbaths, is of great use, to kindle zeal and forwardness in our frozen hearts, like as coals laid together burn more firuently, I rejoiced (saith the Prophet David) when they said to me, we will go into the house of the Lord Ps. 122.1. Now such as are convinced of this truth, to believe that the lords Sabbaths are still in force, are few in number, as one in an house, two in a Town, 3 or 4 in a City, like the clusters that grow nearest the sun, here one and there one ripe before the rest; now if these thus dispersed should keep the Lords Sabbath continually, solitarily & alone, it is much to be feared, that their zeal would wax could, like burning coals, when scattered upon the hearth, & put asunder; and so their souls should languish and pine away as it were.  
The other respect, whereby it will appear, that there is necessity to change the Sabbath day, lest the soul pine, is this; you know that to the sanctification of the Sabbath day, is required the help of the Minister Luk. 4.16. Act. 15.21. To go before the people in the duty of prayer to God; & to open the Scriptures, feeding them with the bread of life, dividing the word of God a right: now because the laws of our kingdom, will not permit private Conventicles; & because there cannot be a Minister in every family; therefore if we keep the Lords Sabbaths as things stand now, than we must keep them without that ordinance of God's Ministry; & so our souls should languish & pine away, for lack of the daily bread, the heavenly food of our souls; for we should be deprived of our Sabbath days bread, and want the Sabbath days meals: and this is an other case of necessity, whereinto we fale if we keep the Sabbath day; and for the avoiding whereof, we may make a change of the Sabbath day, into the Lord's day for a season.  
Hence it is, that obedience to the 4th commandment requireth an assent and fellowship of others, which is not required in the other commandments: for a man may yield obedience to every other commandment singly and alone by himself, though no man else will join with him; but for this 4th commandment it cannot be observed, as it should be without the fellowship and society of others joining with him.  
Now a word or two, for the justifying of these two necessities touching the soul, to be true necessities, and such as may warrant a change of a day appointed by God: for the former, namely Assemblies: the want of assemblies, was one cause of the change of the Passeover day, by Hezekiah, as you may read ij Chro. 30.3. For the latter, namely, Ministers: the want of Ministers or Priests, was an other cause of the passover days change, by Hezekiah, as you may read in the forealleaged place, And the King and his Princes, And all the congregation had taken counsel in jerusalem, to keep the Passeover in the second month: for they could not keep it at this time, because there were not Priests enough sanctified, neither was the people gathered to Jerusalem. 2 Chro. 30.2.3. Where you see, the want of the people's assembly; and the want of Priests; were the ij causes, of the change of this day from the first month, to the second month.  
I confess our new Translatores read it thus, because the Priests had not sanctified themselves sufficiently: But this cometh still to the same: for our Ministers have not yet sanctified their understandings, from a profane opinion of the Lords Sabbaths; and therefore we cannot have their help, to the sanctification of the Sabbath day: so it is all one, whither there be not Ministers enough; or whither those that be, are not willing to yield us their help; for both ways we shall want the help of the Ministry, if we keep the Sabbath day: and, if the Priest's unsufficiency, were cause enough to change the day; much more then, when Priests and Ministers are both unsufficient, and also unwilling, so as they cannot be persuaded to lend us their help: and thus you see, that the want of people, and the want of Ministers, are a sufficient cause to make a change of a day, and that the old day should be profaned, whilst an other is kept in its room and stead.  
If any shall ask me now, why I keep not the Sabbath day, since it is my judgement that it ought to be kept: my answer shall be. 1. That a man is not bound in all cases, and at all times, to put in practice what he knoweth should be done; as I have shown by the examples of Moses, touching divorcement: of Israelites omitting Circumcision: of David's spareing joab: and eating Shewbread: and the rest. And further, and more particularly, I keep it not; because as I have proved, by two good arguments, that an other day may be kept for it, for a season. 2. My answer shall be, that I keep not the Sabbath day, because I cannot keep it, necessity lying upon me. Now I cannot keep it. 1. Because so I should have but 5 days in a week, to follow my caleing. 2. Because so I should impoverish myself and my family, which is a justifiable plea, in this case of the Sabbath. 3. Because I cannot have assemblies on the Sabbath, to join with in holy Sabbath exercises; and specially because, Ministers will not preach to us upon the Saturday or Sabbath: for how should we keep the Saturday Sabbath, when Ministers will not come to Church, and preach unto us on the Saturday? and my 4th reason and necessity is, that as I am a Subject, so I stand bound to obey my governors, so long as they command me nothing, which Gods word hath forbidden me: now they command me, to follow my caling, on the Saturday Sabbath; & the 4th come. doth not forbid me the same, I being considered as a Subject & servant unto my superioures.  
But hereunto some will be ready to say, why if you can not keep the Sabbath day as you would, why keep it then as you may, without assemblies, and without a Minister, for God requireth no more of a man than he can do etc. Hereunto I shall give none other answer, than this, that the same objection, layeth as well against the practice of the godly King Hezekiah, as against me, & hereby the absurdety thereof shall appear; why might not you as well object to Hezekiah when he put off the passover day, from the 14th day of the first month, to the 14th day of the second month, upon my reasons, saying, why did not Hezekiah, keepethe passover, upon the 14th day of the first month, which is the right day, & the day established at the institution of the passover, since it was his judgement that it ought to be then kept? what and if he could no have the assemblies of the people, as he would; why yet he might have kept the passover with that company he had in jerusalem, as himself, and his Princes, and Courtieres, and Citizens of jerusalem; what needed he to profane the first passover day, and to change it unto an other day, for want of the residue of the people? and what & if he had not priests enough already sanctified? or not sufficiently sanctified, why yet he might have kept the passover as he could with those priests he had; or with the priests such as they were whither sufficiently or unsufficiently sanctified? for when Hezekiah had tarried till the second day, yet then many in the Congregation were not sanctified as they should be, & therefore he prayed saying, The good Lord be merciful toward him that prepareth his whole heart to seek the Lord God, though he be not cleansed, according to the purification of the Sanctuary, ij Chro. 30.18.19. And why could not Hezekiah have kept the passover on the first day, with people, and Priests, unsufficiently sanctified, as well as on the second day? yet for all these obiectiones you see Hezekiah, in hope to have things in better order, and in hope of a reformation, against the second day, therefore he neglected and profaned the first day, and made a change of the day.  
Others will be ready to object thus, why your souls need not pine; for you may have supply the next day, by keeping Sunday or Lords day also, and herein you shall have assemblies, and Ministers both. Hereunto I answer. 1. That is more than ever God required, that we should keep two Sabbaths in one week: and also it is more than the necessity of our caleings will permit. 2. Suppose we should keep the Lords day also, yet so doing we should want our daily bread, that is, that spiritual food which is appointed of God for that day; we should want our Sabbath days meals, and so all that day long, our souls should lack its refreshments, and all the Sabbath day long our souls should be pineing and languishing: wherefore, the supplies made upon the Lord's day, will no more help for the Sabbath day when it is past, than a meal's meat on Sunday will comfort a man on Saturday, & so much for this objection; there are other objections also, but I will handle them together in the next Section: and thus much shall suffice for the proof of this Dispensation.  
Having proved the Dispensation, here let me add a reason or two, showing why we should the more willingly embrace it: my first reason is because it tendeth much unto peace and concord, & to contain the members of our Church in unity: I shall not need to show, what discord might arise, if a rent in practice, should be made from our Church: neither shall I need to show, what a benefit peace in the Church is; every man knows it, every man cales for it: well then, if it be so good to preserve peace in the Church, let all that are lovers of this peace, embrace all conditiones and helps which tend unto peace, if in case they be such as may possibly be admitted of: I grant it, that for the present, we are few in number who are of this contrary judgement; but seeing the case is so plain, I verily believe it, that in God's good time multituds will be of the same judgement also, & then the rent would be grievous to be borne: now it is fit, a wise man should have his eyes in his head, and foresee, and prevent an evil: let all that love therefore the peace of the Church, receive and embrace this Dispensation, which tendeth to the peace thereof, if possibly it may be received and embraced; let it have the most charitable and favourable constructiones that may be, that so it may stand, and so the peace of the Church be maintained & preserved; where things may be taken in a better sense, and in a worse sense, therelet the better be chosen. But, woe is me, (as the Prophet David speaketh) my soul hath too long dwelled with them which hate peace, I seek peace, and when I speak thereof, they are bend to war. Ps. 120.5.6.7. Never did I suffer and undergo such reproaches, and such taunts, as since I have delivered this Dispensation: my good name hath been torn into a thousand pieces; not only in the Churches and public places, by M. Yates, & M. Chapel, charging me with Hypocrisy and likening me unto the false Apostles, and the like: But also, what Table, or private meeting is there almost, wherein my good name hath not been made odious? thus whilst I have sought peace, with the Church, and with them, they have raised up civil wars against me: now that they might the better make way for my downefale, they have been so fare from taking things in the better part, as he is accounted for the most excellent, that can use the least charity; and he is most applauded, that can wrest my Dispensation to the worst. And so much for my first reason.  
An other reason let me give you, whereby you may be induced, to construe my dispensation in the better sense & not in the worse; & to embrace it, if possible it may be; and it is this; that by this Dispensation, I do tread in the footestepes of the Apostles themselves: for so we ought: Be ye followers of me, saith S. Paul 1 Cor. 11.1. For this purpose, note how the Apostles, had a great reformation to work, to wit, the abrogation of the Ceremonies and the Ceremonial Law, from among the jews: Now how behaved they themselves, in this matter? did they gallop forth posthaste unto a reformation? did they instantly ruinated & abolish the use of Ceremonies, among believing jews? no such matter; but contrariwise, they went thereunto in a soft walk, according as the times, & conditiones of their people would bear it: and for the present, they retained all the Ceremonies still in the Church; yea, & they the Apostles, used these ceremonies, together with the people, as you may read Act. 21.20.21.22.23.24. And they waited for season & opportunity to throw down Ceremonies afterwards; & thus by their wisdom they won many of the jews to the faith, which otherwise by a rash & violent course they might have lost. Just so (if this Dispensation be embraced) shall we imitate the Apostles, in this reformation touching the Sabbath: The Lord's day hath been in use a long time, & now in these days it is in great honour: so also, the Lords Sabbath, hath been a long time out of use, & at this time in dishonour: and so great is the love of most men unto the one, & hatred of the other, as cannot easily be expressed: now can it be thought, that the current and stream of the times can be turned in an instant? what, before they have heard on it? for many have not so much as heard of this question: and many that have heard on it, have not read it; and such as have read it, it is fit they should take a time to deliberate, and to advice about it: now what shall we do the mean while? shall we fale to a present practice, and so rend ourselves from our brethren? is this the way to wine them, or to exasperate them rather? did the Apostles rend themselves, from the believing jews in practice? no such matter: All things are lawful for m● (saith Paul) but all things are not expedient: and all things edify not: let no man seek his own, but every man an others wealth. 1. Cor. 10.23.24. And again, Unto the Jews I became as a jew, that I might gain the jews. 1 Cor. 9.20. It is expedient therefore that every man seek an others wealth and edification, so as if possibly he may, he divide not from his brethren in practice; but rather to seek their wealth, by holding conformety with them: it is enough that the Doctrine and truth of the Lords Sabbath is published, give it time to root and to ripen; this foundation being laid, are formation (by God blessing) will come off in time the more kindly: and thus with the Apostles we shall wait season and opportunity, for a happy reformation.  
There are I confess (but they are such as be our adversaries in this case) who would have us in their rash and inconsiderate zeal, to rush violently & instantly upon the practice; without all respect had first unto our brethren, or to the Church wherein we line, or to expediency, season, or opportunity, or Precedents of former times; and these men press us thereto with this, that it is the Law of God, and a Moral Law, and it is your judgement, and the like; these men would have the harvest and the seed time both go together; so hot they are: but leaving these in their indiscretion and intemperancy, it is safer to imitate the Apostles, and to take time and leisure. To conclude, since this Dispensation, tendeth to the peace of the Church: and also imitateth the Apostles, let it obtain the most favourable construction that may be, at least let it not be racked & wrested uncharitably.   

SECT. V  
I have reserved this Section, to make answer unto fondry objections, which are framed upon occasion of this Dispensation; and these they are which follow.  

OBJECT. I.  
Some object thus; forasmuch as I am persuaded, that the Lords Sabbath is still in force, howbeit I am also well persuaded of the truth of your dispensation, yet can I not pass over the Sabbath when it cometh, profaneing it, & working upon it, without many & great checks of conscience; and much sorrow of heart, that I should profane the Lords Sabbath; and that too after I know it to be the Lords Sabbath, & still in force by the 4th commandment, thus I am afflicted and pricked in conscience every week: now I pray what say you to this? is it not a sin for me, to go against the checks of my conscience? what may I do in this case?  
For answer hereunto, we must know, that some checks of conscience do arise from the doing of something, which we should not do: and for a man to go against these, it is dangerous and sinful, and a note of an hard heart. Again, there are some checks of conscience, which arise from the doing of something which we would not do: and these are not always sinful, but are notes of a soft heart, and tender conscience; for they would not do the things they do, if it were in their power to amend them. I will clear this case by some examples: it is lawful for a man to fly for his life, his enemy pursuing him, upon the Sabbath day: and it is lawful for a man to work, in quenching of a fire on the Sabbath day: nevertheless a soft heart, and tender conscience, will be full of prickings in the time of his flight, and whilst he is at work: Now the reason hereof is, not because these his actions are sinefull, but because he doth what he would not do upon this day, if it could be avoided; and because he neglecteth the special service of God all that time, which he would much rather have been employed about. Furthermore, David, when he eat the Sewbread, it could not but grieve him, that he was cast upon such necessity, as that he must eat that, which was not lawful for him to eat. And David, when he spared the life of joab, which he should have taken away, it could not but be a corzive to his conscience, so often as he saw that murderer live. And the Apostles, when they observed those things commanded in the Ceremonial Law, in circumcising, & shaving the head, and the like, they knowing that these things were abolished, they could not but do it with checking and unquiet consciences in some respect: and yet these were not evil consciences, nor these actiones sins, but they were marks of softened hearts and tender consciences: and so is it with the checks in conscience, which we cannot but have, in some respects, so often as we neglect the Lords Sabbath: they are notes of soft hearts & tender consciences, plainly bewraying, that we would much rather Sanctify the Lord's Sabbath, if it were in our power.  
Furthermore, whereas you asked me, what you should do in this case: I answer, even all you can do, to the utmost of your power, to get out of this necessity, that so you may have your hearts desire in sanctification of the Lords Sabbaths: for no man will lay still under a necessity, any longer than he needs must: a poor man will get out of his poverty; a sick man out of his sickness; a prisoner out of prison, with all the speed they may. Now the way to get out of our necessity is this, to labour a general reformation; and that, first by instant & constant prayer to God: and next, by divulging this truth of God, as fare as thin occationes and caleing will permit; that so it may rune from man to man, till at length it may come unto the Magistrate, whose office it is to make reformation, and so to loosen thee from thy necessity of profaning the Lords Sabbaths any longer.  
Indeed it is fit we should have pricks, and checks in conscience, all the time we lay in the neglect of the Lords Sabbaths, that so we may be thereby often roused up, to use all good means possible and speedily for a reformation: If God should let us bequiet in mind, we would grow secure with this Dispensation, sit down, and take our ease, never caring what becomes of God's sacred Sabbaths, nor when a reformation were made.   

OBJECT. II.  
Some who are enemies to God's Sabbaths, and friends to the Lords day, argue thus; forasmuch as the Lords day, may be kept for a Sabbath still, by virtue of this Dispensation, why should we trouble ourselves? for we have that already: let us keep us where we are still, for we are well enough.  
But hereunto I answer, that you are not well enough: & for the discovery of this, you must note, for whom this Dispensation is made, & unto whom it doth properly belong: for it belongeth not unto all men: this Dispensation therefore is made, for such as are persuaded, that the Sabbath day is still in force, and therefore do make a conscience of it; who in a case of necessity, may keep the Lords day for it, for a season, until a time of reformation: But this Dispensation, is not made at all, for our new Sabbatharians, who make no conscience of the old Sabbath: for to what end should they have a Dispensation from the old Sabbath, who make no conscience at all of it?  
In the Dispensation, it is allowed for men to keep the new Sabbath, or Lords day, for the old Sabbath, and in stead of it for a season; which doth imply, that they had rather keep the old Sabbath than the new; & that they have a conscience of the old Sabbath still; and that the Lords day is not kept for itself sake, but for the Sabbaths sake; so that it is the Sabbath, that hath all the respect and honour; & the Lords day hath none as for itself: Now our new Sabbatharians, will not keep the Lords day still, in this sense: but if they will take any advantage from our Dispensation, and from our keeping the Lords day with them, they must keep it in this sense, for in this sense the old Sabbathatians do keep the Lords day: we honour the Sabbath day, as our King; and we esteem the Lords day in its room, but as a deputy, that for the time occupieth the place of the King, and whom we honour not for his own sake, but for the Kings whose place he possesseth: so we honour the Lords day for the Sabbath day's sake which went last before the Lords day; and in room whereof the Lords day stands as a deputy for the present necessity. 2. We can by virtue of this Dispensation, keep the Lords day, in conscience of, and obedience unto the 4th commandment; but you cannot keep the Lord's day in obedience unto the 4th commandment: holding still your own grounds, and rejecting the Sabbath day. 3. Whereas you say you are well enough, and will keep you where you are still: then know, that your good and contentful condition wherein you rest, it is no better than Popish superstition; if you think hereby to please God, in obedience unto his 4th commandment.  
To conclude, let no man flatter himself, in his keeping the Lords day, or new Sabbath, because we old Sabbatharians do keep it with them: for we keep it in one sense, and they in an other; we justify our keeping of it, but they can never justify their own keeping of it, holding still their old grounds and opiniones of it: we so keep the Lords day with them, as for all that, we renounce it for God's Sabbath, and to have any Divine institution; if any therefore will take advantage from this Dispensation, or encouragement from our keeping the Lords day, they must keep it in our sense, as we keep it and esteem of it.   

OBJECT. III.  
Yet further, our new Sabbatharians object thus unto us, saying, you say you keep the Lords day, in place or room of the Sabbath day: well, and so do we too: like as we keep the Lords Supper in room of the Passeover, so do we the Lords day, in room of the Sabbath day.  
I answer, we say not only that we keep the Lords day in room of the Sabbath, but this we add, that we keep it in room of the Sabbath, by way of a change, for the Sabbath: now here they leave us, they will not say they keep the Lords day for the Sabbath day sake, for so they should renounce the Lords day, and not keep it for itself sake: Albeit we keep the Lords Supper in room of the Passeover yet we keep it not for the Passeover sake, but for its on own sake: or else we should advance the Passeover above the Lord's Supper, and so it should not be regarded for itself sake. For example, when the old King is dead, than the new King his heier, rules in his room and place; and we obey the new King in stead of the old, but for his own sake not for the old King's sake; and in this sense they keep the new Sabbath in room of the old Sabbath, supposing the old Sabbath to be dead, & therefore they keep the Lords day for itself sake not for the Sabbaths sake: But it is otherwise with us; for when the King goeth to the wars into some foreign Land, and leaveth a deputy or viceroy to govern in his room, we obey this deputy in the room indeed of the King, but not for his own sake, but for the King's sake; and so we keep the Lords day for a time, in room of the Sabbath, but for the Sabbaths sake, not for its own sake.   

OBJECT. FOUR  
Some argue thus, forasmuch as those which stand so strongly for the old Sabbath, do profane and neglect it themselves, and do by this Dispensation justify it as warrantable; therefore what need we to take any care at all of it? why should we make any scruples of conscience about it? why should we fear to profane it, and to work on it? and why should we be in doubt of transgression of the 4th commandment by neglecting it?  
Hereunto I answer, great is the difference, betwixt our profanation and neglect of the Sabbath day, and the profanation and neglect of it by our new Sabbatharians; and therefore it followeth not that they may profane it, as well as we, and as safely; for we do profane it in grief of heart, like as David did break the Law of the Shewbread; and, did suffer joab to live; and, as the Apostles did use and retain Ceremonies among believers, after they were abolished; and, as a man laboureth to quench an house on fire, on the Sabbath day; so as we heartily and v●f●i●edly wish it could be otherwise. 2. Whilst we profane this day, we freely give God an other day for it, by way of exchange, as Hezekiah did: & hereby it appeareth, that whilst we profane it by bodily labour in a case of necessity, we do reverence it, & honour it highly in our hearts. But on the contrary, these new Sabbatharians, they do profane the Sabbath without any respect had unto necessity; they profane it voluntarily: for they take no grief of heart, at their working on the Sabbath day; neither do they wish it were otherwise, and that there were a reformation; neither do they give God an other day for the Sabbath day, but they keep the Lords day for itself only, hating God's Sabbath: and therefore vain is their arguing, to say, they may as well neglect the Sabbath day as we do. Let them know, that if our neglect were a sin, it were but a sin of frailty, but their neglect of it, is a sin with an high hand; our were but a sin against our wiles, but theirs is a sin with full consent of will, nay ours is no sin; for 1. we give God an other day for it. 2. we profane it but in a case of necessity only, as David did eat the Shewbread, and as men quench an house on sire on the Sabbath: But on the contrary theirs is a sin: for they profane Gods Sabbaths willingly, never respecting any necessity at all. Wherhfore, let not them bear themselves upon us, nor think to work upon the Sabbath day, as well as we do, unless they did it with the same mind that we do it with.  
You know the Israelites went through the Red Sea safely; for they had a warrant from God so to do; but the Egyptians following them, thinking they might as well go thorough as they, were drowned. Let no man soothe up & flatter himself therefore, thinking he may work on the Sabbath, because we do work on it; for it may cost him dear to follow us, unless he be of the same judgement with us. I verily persuade myself, that many a man cozeneth himself, taking heart & courage, to live still in the want of reformation, either of his judgement or practice in this point, because he seethe us to neglect the keeping of the Sabbath day; but let him be admonished in time; I dare assure him, that he shall be accounted of God, for a Sabbath breaker, when we shall be justified; and he shall be arraigned before God's Tribunal, for a weekly transgressor of his 4th commandment, when it shall be said unto us, Well done thou good and faithful servant.   

OBJECT. V  
Some happily may object thus; it seemeth to us, that Sabbath breaking is a fearful sin, whilst we read your exposition upon the 4th commandment: But now since we have read your Dispensation, it seemeth but a light matter; because a man may live in the weekly breach thereof, and yet justify it too.  
Hereunto I answer, I account the sin of Sabbath breaking here, no less heinous & fearful, than I accounted it there: for it doth not follow, that because there is a Dispensation from a commandment, in a case of necessity, that therefore the transgression of that commandment, when there is no necessity, is a light matter: A Dispensation indeed, maketh the breach of that commandment light, for that time, and to those persons unto whom the Dispensation doth properly belong; as the eating of the Sewbread in a case of necessity, it was for that time light, and unto David in hunger, it was light; but yet at other times, and to such persons as were not in David's case at that time, it had been an heinous and a fearful sin, to have eaten of that bread: and thus it is with the Sabbath, whilst there is a Dispensation in a case of necessity, and to those people unto whom it doth belong, it is light: nevertheless, out of this case of necessity, and Dispensation, to break the Sabbath it is an heinous and a fearful sin: now in the exposition of the 4th commandment, there we considered of the Sabbath day, out of the case of necessity, and so it is to be considered, unto all such as are enemies unto it: and to them it is an heinous and fearful sin, to profane it by working on it, like as it had been a great sin, for David himself, to have eaten the Shewbread, out of the case of hunger: but in the Dispensation, there we consider of the Sabbath; as in a case of necessity, and so it is to be considered only unto such as make a conscience of it, and are true friends unto it; and to these it is light for they may work on the Sabbath, as David might eat the Shewbread in the case of hunger. Wherefore to conclude, when the breach of the Sabbath, is to be esteemed light, than it is to be considered as light, only unto the true friends thereof, but not unto the enemies thereof; let not them therefore take heart hereat, as if God meant to favour them: for their Sabbath breaking, is never a whit lessened or lightened from being unto them, an heinous and a fearful sin, by the Dispensation granted unto others.   

OBJECT. VI  
S●me object thus, by this Dispensation, you have answered & confuted yourself &c: others say, you have contradicted yourself etc.  
Hereunto I answer, that these men speak, as if they neither knew what a confutation or a contradiction meant: for in the former part of my book, where I disputed for the observation of the Sabbath, there I considered the Sabbath absolutely, and out of the case of necessity; but in my Dispensation, where I give leave to break the Sabbath, it is considered, in the case of necessity: like as if a man, should first dispute in defence of the Shewbread, that it ought not to be eaten by common people, that is, out of the case of necessity: and then he should again dispute touching the Shewbread, showing that it may be eaten, to wit, in a case of necessity and hunger: doth this man think you, confute or confound himself? or doth he contradict himself trow ye? or rather, do not such as idly so charge him, bewray their weakness, and ignorance, that they know not what or where a contradiction is?   

OBJECT. VII.  
Some object against us, and lay sorely to our charge Hypocrisy; because our judgement and our practice go not together; for we hold the 7th day to be the Sabbath day, and yet keep it not; which must needs be no better than Hypocrisy: yea, and these men being informed, upon what grounds we go, when and why we refrain the practice of the Sabbath, yet so great is their charity, that nothing can please them, but still it must needs be Hypocrisy. And for the proof hereof the Hypocrisy of Peter is alleged, Gal. 2.12.13. And so we are condemned for Hypocrisy as Peter was.  
For answer hereto, first we must know what Hypocrisy is: Hypocrisy therefore in the common sense of the word, is when a man doth make semblance & show, to be that which in deed and in truth he is not; his outward appearance being one thing, but his home and inward practice being an other. In this sense our Saviour denounceth a woe unto the Scribes and Pharises, caling them Hypocrites, because they made clean the outer side of the Cup and Platter, but within they were full of bribery and excess: and because they were like to whited Tombs, which appear beautiful outwardly, but within they were full of dead men's bones, and filthiness: and because outwardly they appeared righteous to men, but within were full of iniquity Mat. 23.25. etc. Now this description of Hypocrisy, we are as free from it in this our practice, as they are that tax us with it: for where can they show that we use any of this Hypocritical guile and dissimulation, making a fair show outwardly, of that which we practise not indeed & in truth? if indeed we did outwardly profess, that we kept the Sabbath day in our families, but when these men that so tax us, come amongst us, they see no such matter; then they might tax us for Hypocrisy: but behold the quite contrary; for we openly, fairly, and honestly profess it, that in our judgements we hold, we are not bound unto the present practice, as the case standeth: now according to this our open show, appearance, and profession, just so is our practice at home; for we keep not the Sabbath day, but the Lords day, let them tax us if they can: where then is this Hypocritical dissembling? where is this guileful dealing, wherewithal they tax us so sorely before the people in their Pulpits? can any men deal more fairly than we do? for our words and our deeds go together. It is a rule in Divinity, that if a brothers actiones may admit of a double sense, the better sense is to be given; but sure I am, these men were fare from the practice of this rule of charity, whilst so uncharitably they have given the worse sense, yea a false sense: so fare off they are from charritable constructiones, as they have stretched their wites upon the Tainters, to find out as bade a censure as possibly could be made, to make us to stink before the people, & odious to all that know us. But they shall give accounts to God, for such slanders one day; when we shall be blessed that have been so reviled Mat. 5.11.  
Furthermore, we cannot be censured with Hypocrisy, if they look but upon our judgements, which we have formerly revealed to them: for we openly profess it and so ever have done, that we think in our consciences, that a Dispensation is good in our case; and that we are not bound unto the present practice, dureing this case of necessity: now suppose, that this our judgement were erroneous, and that there ought to be no Dispensation; yet, so long as we do indeed, think and believe, that we may refrain the practice; so long (at the worst) we can be censured but for an error of frailty, & for a● error of ignorance; because we practise according to our judgement: but to brand us with Hypocrisy, is very uncharitably done; for Hypocrites are commonly understood, to practise cunningly and guilfully, wittingly and wilfully, contrary unto their judgements; the which we do not.  
Further, whereas they say, it is Hypocrisy in us, to hold one thing and practise an other; Herein they miseunderstand us grossly, and propound our case most falsely: for our judgement, and our practice do most truly accord and go together: for however we hold in judgement, that out of a case of necessity, the Sabbath day must be presently practised; yet, in a case of necessity, we hold that we are not bound to the present practice; and this is our case; so that our practice, is all one with our judgement; saving that malicious men, who seek occasion against us, had rather miseunderstand us, then understand us: these men if they should take in against the Apostles, as they have done against us, they could soon tax them also with Hyprocrisy; for they used Ceremonies in the Church as touching practice, when in a sense, their judgement was contrary; for they knew that Ceremonies were abolished. And they might as well tax David for Hypocrisy, who in practice did eat the Sewbread, yet in judgement, he knew it was for the Priests only.  
Lastly, let us see how fitly they have alleged the example, of Peter's Hypocrisy against us Gal. 2.12.13. For this purpose note, that Peter did eat of prohibited meats, with the Gentiles; and so for a time, lived as the Gentiles, as the text speaketh: But after a time, upon the coming of some jews into their assembly, Peter for fear of them, refrained, and would no longer eat of those unclean meats: now for that Peter did thus through fear, withdraw himself, from his former practice with the Gentiles, & so drew other of the assemby after him to judaisme, from the practice of Christianisme; therefore Paul taxed him with Hypocrisy, as you may see Gal. 2.11. etc. Now herein lay his Hypocrisy, that unto the jews, who were newly come into the Christian Assembly, Peter made show in outward appearance, as if he had retained judaisme still: for he refused to eat with the Gentiles; howbeit indeed and in truth he had forsaken judaisme; for he had eaten with the Gentiles until their coming, and had so done still, had it not been for fear of them. Again, he bewrayed Hypocrisy toward the Gentiles; for until these jews came into the Assembly, Peter made show, as if he had renownced jewish ceremonies; for he did eat unclean meats with the Gentiles; but no sooner were a few jews come in amongst them, but instantly for fear of them, Peter withdraws himself, and will no longer eat with the Gentiles, whereby he bewrays that he had not renownced jewish ceremonies: so that Peter used Hypocrisy both with jews, and with Gentiles: now can M. Yates or M. Chapel parallel our practice with this of Peter's? do we in some company, keep the Sabbath day, and in other company, neglect the keeping of it? we are always the same in all companies: or do we make a show unto any of keeping the Sabbath day, when it may be proved against us, that we in some places have neglected it! hath fear to displease men, caused us at any time to use such dissimulation as Peter used? these were the things whereof Peter was accused, but they cannot accuse us of these; wherefore they have done us great wrong, to accuse us in public place, of this Hypocrisy in Peter, when our case and his, is nothing like.  
Let any indifferent man, lay our practice and judgement, first unto this of Peter's; and then let him lay them again, unto the practice of the Apostles, who in judgement misliked of ceremonies, and yet in practice used them, Act. 21, 20.21.22.23.24. & then let him tell me, whither of the twain, we are to be paralleled with; whither our case be more like unto Peter's dissimulation; or rather unto the Apostles cinserity: for if our practice, be more like unto the honest conversation of the Apostles (as it is) then unto Peter's dissimulation, thenhave they been injurious to our good names, to compare us to Peter, when they should have compared us unto those other Apostles.   

OBJECT. VIII.  
Some object saying, that forasmuch as the Sabbath day is a Moral, there can be no dispensation for it etc.  
Hereunto I answer, that we find dispensationes in the Scripture touching morals: for example. 1. The Patriarches had a dispensation from the 7th come. when they took them many wives: and so had the divorced woman, as hath been shown, Deut. 24.1. etc. 2. There is a dispensation from the 5th come. in case the Magistrate commandeth things contrary unto God, Act. 4.19. 3. To take usury of a poor man is a moral, and against the Law of mercy, & yet there was a dispensation granted unto the Israelites in some case, as that they might take usury of a poor stranger, that is, of a poor Gentile, Deut. 23.20. 4. It is generally holden, that to sanctify one day of seven for God's worship is moral, as the Lords day every week, & yet they will not deny a dispensation from this in some case, as in case of necessity, when an house is on fire, and when an enemy makes an assault upon one of our Cities etc. The duties of rest, and performance of holy exercises prescribed in the 4th come. are holden Moral by all, and yet in cases of necessity there lays a dispensation, they may be wholly omitted for one or two weeks together. 5. Abraham had a dispensation from the sixth Com. to kill his son, Genes. 22, 2. Neither did David take vengeance for God, in punishing joab the murderer 1 King. 2.5. which he ought to have done, & which law is in force at this day, Genes. 9.6. Rom. 13.4. Finally, why a dispensation should not be in a moral as well as in a ceremonial, they have yielded no reason, nor do I think they can.    

An Exhortation to a speedy Reformation.  
WE have now done with the Dispensation; and according to promise, we are to end with an Exhortation: now it is very requisite, that an exhortation unto reformation, should be added to the Dispensation, lest that peradventure, lazy security, and spiritual slothfulness, should possess the souls of some men, thinking all is well enough; since we have a Dispensation touching the practice, we need not put forwards unto a reformation: for the prevention whereof, and also for the encouragement of all men feareing God, to put forwards unto a desired Reformation, I have added a few reasons and Motives.  
But happily some may ask of me, what it is I would that they should do in this case; for may they say, we are private people etc. & I am but one etc. & what can we do? Whereunto I answer, it is true indeed, that Reformation must begin at the head His Majesty, the Reverend bishops, and Parliament, are they that can do this great work; Nevertheless private people, and single people may be helpers: The Master builder lays the stone, but inferior people hew the stone, and single people carry stone to the building. His Majesty and Parliament enacteth Laws, yet often and again, those Laws take their original in the Country, from private people, and single people, who foreseeing the necessity of such Laws, acquainting their brethren therewith, they rune from man to man, till at length they come to the King himself. All therefore I desire thee, as a private person to do is but this; first, pray to God instantly and constantly, to make known this doctrine of his Sabbath, to all people, and so in time unto his Majesty, and other Reformers under him: and that God would incline both His and all men's hearts, unto a public and general Reformation; Secondly, use all means possible within the compass of thy caleing, that may any ways tend unto a reformation; to this end, after thou hast well studied the point, then speak of it freely, as occasion serveth, unto all whom it doth concern: let the Lords Sabbaths have thy good word, let them have thy countenance, and all possible furtherance, that so the light of this truth, may be conveyed from man to man until it be spread all over the Kingdom, & until it hath reached unto the Palace of the King, and Parliament house.  
When the Lords Tabernacle was to be made, every one of a wiling heart, brought something thereunto; some brought gold & silver; some blue silk & scarlet; some oil for the light; some rams skines; and badgers skins; so every one would have an hand in that glorious and sacred work. Now the Lords Sabbaths are to be re-edified, let every one bring something thereunto; and if they cannot afford gold and silver, yet let them bring something, a skin or two, or a little oil for the light: a man cannot afford God, and his cause, less than his good word, and countenance; and his good word, may prove as oil for the light; for it may procure much light: this is all which I desire of private people; and thus they may serve very usefully for the Lord's building, as hewers of stone for the building; or as bearers of stone to the Master builders; or as oil for the light: and this is all I desire of single people, who say I am but one etc. why one may light a Candle, which may give light unto twenty; and one may kindle a fire, that may warm a great many, and so much for common people.  
Further, we must know this Exhortation concerneth not only common persons, but it reacheth unto the very chief: it belongeth unto Laiety and Clergy both: it concerneth common Ministers nearly, but it concerneth the Byshopes and Fathers of the Church more nearly, it concerneth the Commons of the land nearly, but it concerneth the Gentry and Nobility more nearly; and his Majesty most nearly: for by how much God hath advanced any in Authority above others, by so much this Reformation more nearly concerneth them or him: and in case they neglect it, the greater account they shall have to render unto God at that day. The 4th come, it was (as hath been shown) most principally given unto Superiors etc. And Nehemiah reproved the Nobles and Rulers of the land, for the people's profanation of the Lords Sabbaths, Nehem. 13.17. Let the Commons speak for a reformation, let the Magistrates make reformation, and so I come unto the Motives.  

I.  
In the first place, we will consider of the greatness, and so of the difficulty, of this reformation, that so many men may be moved to put too their help. Since the days of the Apostles, I cannot call to mind, that ever the Church of God, made any reformation, comparable to this of the Lords Sabbaths; unless it were that one remarkable reformation; touching the second commandment, begun by that worthy instrument of God's glory, Martin Luther, if the evil eye of the inviouse man, will give me leave to say so.  
The greatness whereof may appear. 1. Because it concerneth all men without exception: for there is no man living in the Church, but the observation of the Sabbath concerneth him, and that in a special sort.  
2. It will be the greater, because it hath laid buried now, about twelve hundreth years; even since that wicked and Schismatical decree, of the Counsel of Laodicea, Anno 364, which rent the Churches a sunder one from an other, the younger, from the more ancient and pure Churches, as touching the observation of the Lords Sabbaths. Now an old sore is not easily cured: the miracle of Christ, was the greater upon Lazarus, because he raised him from the dead, when he had been so long buried, that he stank again: the Lords Sabbaths have been now so long dead and buried, that they stink again in men's nostrils, through their want of a true Sent, the reviving and raising of them up again therefore, will be a work of great difficulty.  
3. It will be the greater, because it is like to meet with mighty and great oppositiones: for what great work was ever attempted, that had not as great oppositiones? when the Wales of jerusalem were builded, what oppositiones? and when the Temple was re-edified, what opp●sitions? and no doubt, but at the re-edifying and raising up again of the Lords Sabbaths, there will be no small oppositiones: Now great works, and difficult works, as they stand in need of the help of great men; so they need the help of many men; to one Captain or General, there are hundreths and thousand of common soldiers: it is needful therefore, that every private man, should put to his hand, and his voice, for the re-edifying of the Lords Sabbaths; and by how much the more difficult, by so much the more need there is, of a general assistance, and the aid of all men.   

II.  
In the second place, we will consider of the honourableness of this reformation: and this will appear, by the honourableness of the thing to be reform, to wit, the Lords Sabbath: touching which, first we will consider of its antiquity: this ordinance of God's 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 honourableness, may be valued by the antiquity, what can be more honourable? for nothing is more ancient: who would not have an hand and a voice, in the raising up again, of so ancient and honourable an ordinance of Gods, as is his sacred Sabbath?  
Secondly, we will consider of its constant observation, a long all times and ages, from before the giving of the Law upon Mount Sinai, until 300 or 400 years after Christ's ascension: for as we have formerly proved: the Sabbath day was in use in the Church, before the giving of the Law; and so also it was in use, after the giving of the Law, until Christ: yea, and it was in use in the days of the Apostles, by the Apostles themselves after Christ●: and also it was in use in the primitive Churches after Christ, for 300 or 400 years, even so long as the Church retained its best purity; and until corruptiones and popery began to creep in: now if we shall value the honour of the Sabbath day, by the honourable estimation, that the Church of God had constantly for thousand of years of it before Christ; and if we shall esteem of its honour, by the honourable estimation, which the Christian Churches had of it, for near 400 years after Christ, then doubtless the Sabbath is an honourable thing: and the reformation of it will be no less honourable: and who would not put hand and voice, to such an honourable reformation?  
Thirdly, we will consider how Almighty God hath honoured it: this will appear in these particulares 1. God honoured it by, his own observation of it, at the Creation: for God himself rested upon the Sabbath day Genes. 2.3. 2dly, God honoured this day and time above all days and times, in that he blessed, hallowed, and sanctified this day, as we read Genes. 2.3. Exod. 20.11. and so made it an Holy day. 3dly, God honoured this day, by commanding it by his own immediate voice, upon Mount Sinai; and by placing it amongst the other Morales; and giving it there also an eminent and chief place; for he put it into the first Table of the Decalogue; and after that, caused it carefully to be laid up and preserved in the Ark, with the other Morales. 4thly God honoured this day, by taking it unto himself in a special sort, caling it his day, as mine holy day, Isa. 58.13. And, the Sabbath of the Lord Exod. 20.10. whence it is called the Lords Sabbath, Emphatically.  
Wherhfore, since God rested on this day, let us endeavour a reformation, that we his children also may rest on this day: and since God hallowed and sanctified this day, let us use all good means, that we may hollow and sanctify this day also: & since God delivered this day by lively voice; let us use our tongues & voices for it: and since God placed it amongst the other Morales, & set it eminently in the first Table; let not us suffer it to be thrust out amongst the Ceremonies; and seeing God gave it an high place in the Moral Law; let not us suffer it to be thrust quite out of place, so as now it should have no place at all in the Moral Law: where's your courage? where's your zeal for God, if you can endure these things? If Christian men, love to have their hands in an honourable work, then let them cast aside shame, and fear, and such like carnal affectiones; and let them armed with courage and zeal, speak for God, and defend his Sabbaths, and cale for a reformation: the work is honourable; for it is honoured with Antiquity; & with the constant practice of God's Church, & that also of the purest & primitive Church; and with special honour done unto it, by Almighty God himself.  
Yet further, this Sabbath is in Scripture expressly called an Holy day: To morrow is the Rest of the Holy Sabbath unto 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 ever sanctified by God, or called an Holy day. Yea, God had many anniversary Sabbaths, as we read in Levit. 23. Yet do we not read, that ever 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 Sacramental bread from common bread and as was the sacred Temple from common howsen, and who would not labour the re-edifying, of such an holy and honourable thing?   

III.  
In the third place, we will consider of the necessity of this Reformation: and here, If until a reformation be made, divers & sundry verses of the holy Scripture, yea in the 10 commandments, be as so many verses rend out of the Scripture, or quite blotted out of the book of God, or stand but as so many cyphers: And also, the Decalogue or Moral law, is not taught, and maintained in our Church, nor in any Christian Church besides, in its integrity and perfection, but only lamely and maimedly. If until a reformation, the whole 4th commandment, is utterly and wholly abolished, both root and branch. If until a reformation be made, the Land and Kingdom wherein we live, with all other Christian Churches, do live in the weekly profanation of the Lords Sabbaths, and transgression of the 4th commandment. If I shall show unto you, that until a reformation be made, we sanctify a common and profane day, and profane a sanctified and holy day: And God's worship will languish and profaneness invade us: And that a Romish Relic is honoured in stead of an ordinance of Gods: And that God's worship is daily neglected: yea and corrupted: with many other evils. If I shall prove unto you, that until a reformation, the sin of Idolatry is committed by many in the Land: if (I say) I shall make these things plainly appear unto you, than I trust you will say with me, that it is high time, that every 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 commandments, and yet there are no less than four whole verses in the 10 commandments, which be as so many verses, rend out of the Scripture, or blotted out of the book of God, or stand but for so many cyphers: 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 have not: and the 7th day, there specified, we have not: and the Six days for working days, there specified, we have not: and the 7th day, wherein God rested, and the which God blessed and sanctified, we have not. These things we have more largely proved in the former parts of this book, & therefore a touch of them here is enough. Wherefore seeing we have not in use, the things specified and commanded, in those iiij verses, therefore those iiij verses, be as if they were rend out of the sacred Bible, or blotted out of the book of God, or stand but for cyphers. Now is it not high time to stir, when the Scriptures of God are thus abused? for we have but the brann or husk, that is, the bare words of the 4 verses, as for the flower & kernel, which is the sense and the things meant by those words in these verses, this we have not.   

II.  
Furthermore, that the Decalogue or Moral law, is not taught or maintained in its integrity, wholeness, and perfection, in our Church; this I have made plain also, in the former part of this book: for unless we hold and teach (which we do not) that the Decalogue is wholly Moral, without any Ceremony commanded in it, and so maintain the Lords Sabbaths for moral; we do not teach and maintain God's Laws in their integrity & perfection; but we teach the laws of God by halves and by pieces, in a lamed manner, taking and leaving, picking and choosing: now is it not high time for every man to bestir him, when the Priests are become partial in the Law? and when they reveal not unto the people, the whole counsel of God?   

III.  
Yet further, that the whole 4th commandment, is utterly overthrown, and altogether abolished, both root and branch; this I have also formerly proved, here therefore the mentioning of it is enough: not only the root and body of the commandment is nullified, but also, that most prevalent and lively reason, which Almighty God in his wisdom, thought good to annex unto his 4th commandment, Exod. 20.11. And the which was drawn from his own 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 commandment is abolished, both in the duty prescribed, and in the reason also, to move unto that duty; and so root and branch is quite gone: and is not a reformation necessary (think you) when a whole law of God, and a Moral Law too, is abolished? is it not high time now for every man to stir? what, will you see the laws of God, trampled under foot, and still be silent?   

FOUR  
Furthermore, that every man lieth in the weekly profanation of the Lords Sabbaths, and transgression of the 4th commandment, this is most plainly proved also, in the former part of this book; for we have alredly firmly proved, that the Sabbath day, mentioned in the 4th commandment, it is no day of the week but Saturday: now since we profane the Saturday, it followeth undeniably, that we profane the Lords Sabbaths, and that weekly and are guilty of the breach of the 4th commandment, and so may as well live in the sin of Adultery weekly against the 7th commandment, as in Sabbath breaking against the 4th commandment, and is it not necessary that there be a reformation, when until then, every man is a Sabbath breaker, and every week guilty of a sin against the 4th commandment? is it not high time, that men cast aside shame, and fear of men, and such carnal affectiones, and show forth their shame and fear towards God, and be no longer silent?   

V  
Until a time of Reformation, a profane & common day, is given unto God, in stead of a sanctified and holy day: for the clearing 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 expressly so called Exod. 16.23. To morrow is the rest of the Holy Sabbath etc. The like we read of in Isa. 58.13. but we no where read that the Lords day, or first day of the week, was ever so called: nay it is by God's ordinance in the 4th come. one of the 6 working days, & so a profane and common day, as Thursday or Friday is: wherefore such as give God the Lord's day, they give him a profane and common day, for a Sanctified and Holy day: now as well may we use common bread in the Sacrament, for Consecrated Bread, as a common day for a Consecrated day: and as well might the jews, have performed God's worship in a common house in stead of the Temple, as we to give 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 served with an Holy Sabbath? & his Holy Church have an Holy day, wherein to perform her Divine service?  
Furthermore which is worse, we not only 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 meet this should be reform?   

VI  
Until a time of a Reformation, God's worship will languish of a declining consumption, and profaneness will invade us, for the clearing of this, note, that Masters will not permit their servants, one whole day in every week, to be vacant from their service, and to go to Church, & spend the time in holy exercises; nor will they set apart one day in a week for themselves, for holy exercises, so freely, when that day is but of man's institution, as when the day is of God's institution: this we may see clearly, in the difference betwixt the Lord's day now, which is supposed of Divine institution, & our other Holy days, which are of humane institution; how devoutly is God served on the Lord's day, what great Assemblies then in comparison of other Holy days? But now, since the Lords day is found faulty, and destitute of a Divine institution, what difference (think you) will err long, be made betwixt the Lord's day, & other holy days? and thus the heat of Religion will abate, and profaneness creep in: now is not a speedy Reformation needful, to prevent this?   

VII.  
Until a time of Reformation, a Romish Relic, and Popish Tradition is honoured, in stead of an ordinance of Gods, his Holy Sabbath: for the clearing of this, I shall prove unto 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 have formerly proved it, and that by the Testimonies of S. Augustine, of Melanchthon, of Hemingius, and out of the Harmony 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 been shown, and therefore it must be supposed, to be ordained by the Fathers, or to come unto us, from the Apostles, by some unwritten Tradition of the Church; or else it must have a worse original: Thus you see the Lords day is a Tradition, or worse: give it its due, and it is an old Tradition, newly furbushed & trimmed up: or an old Tradition, cullered & painted over with Scripture.  
Now that it is a Popish Tradition, and Romish Relic, I thus prove it; because there being no ground for it in Scripture, yet for all that the patroness of it, do urge & press the observation of it, as a necessary thing, as tying men's consciences, & upon pain of damnation: now for any to urge indifferent things, not found in the Scriptures, upon pain of damnation, is Romish and Popish: Neither let this seem strange unto any, that I call it a Romish and popish Tradition: for the Papists themselves do willingly own it, and father it, and stifely defend it for one of their unwritten Traditiones.  
It may be it will be said, that Popish Traditiones come unto us, as is holden, from the Apostles, by the practice and allowance of the Fathers: but we hold the Lords day, to come from the the Apostles, by the Scriptures, by force of necessary & sound consequence etc. Hereunto I answer, for my part I can see no difference between these two, unless it be that our case is the worse, and the Tradition the better: for what wise man, would not as much rely upon the Fathers, as upon their vain consequences? or more honour the Authority of the Fathers, than these men's frivolous consequences? To conclude, 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 discovery whereof I have suffered so much: they say indeed I will suffer nothing, and therefore have made a Dispensation, but they say amiss: At my first discovery 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 gain 500 l. I did not deliver this my judgement in Pulpit, but only in private to 3 or 4 of my inward friends: Now for this, I was censured by some godly & religious Ministers, to be unworthy of the place, I then enjoyed, and hereupon the Gentleman of whom I did depend, dismissed me of my place: it is now more than four years since, all this time I have suffered with my family great want, for the want of that my maintenance, and for aught I can foresee, so am like to live and so to dye: But if now, it be found that I was in the truth, and those godly and religious Ministers in the error, will not all men say, they are bound in conscience to make me amends, by a restitution of my loss? I demand it of them by these presents: without restitution repentance is unsound: the cries of the oppressed are entered into the ears of the Lord of Hosts.   

VIII.  
Until a reformation be made, 1, There is a gate set upon unto Anabaptistry, that so God's Church should have no Sabbaths. 2. The religious observation of the Sabbath, by the primitive & most pure Churches, is not imitated, as if it were erroneous. 3. A godly prayer of our Church, is but a mere babbling before God. 4. The religion used in observation of the Lords day, is but Superstition and will-worship: the Corn & Hay men lose in the fields, the neglect of their callings, with all their devotiones done on this day, in conscience of the day, shall never be rewarded: these particulars I have handled formerly more largely, and therefore a touch of them here is enough: And do not all these things plead for a speedy reformation? Arminianism is a great mote in many men's eyes, & great is their desires it were reform; but lo, here is a Beam in most men's eyes, and should we not first labour to pluck out this beam out of our own eyes? so should we see better to pluck out the mote that is in other men's eyes.   

IX  
Furthermore, I shall show unto you, that until a reformation cometh; Gods worship is daily neglected amongst us. By a daily neglct, I mean an every 7th day's neglect; or a neglect every day when the Sabbath cometh. By the worship of God, I understand service and obedience to be performed unto God, according to the first Table of the Decalogue: for Divines account the duties of the first Table, to be the parts of God's worship and service; yea and of his immediate worship.  
Now that God's worship is neglected among us; this will easily appear; for the sanctification and hallowing of God's Sabbath, it is one of the duties, specially commanded in the first Table; and therefore it is a part of God's worship: yea Divines accord in this, that the old Sabbath, it was not only the time of God's worship, but also a part of God's worship: wherefore, we standing for the old Sabbath, and speaking of it, it is a part of God's worship, by the judgement of our own Divines: to proceed then, if the old Sabbath be a part of God's worship, & then this old Sabbath be neglected among us, as it is, then is God's worship, or a part of his worship neglected among us: Nay further which is worse, in as much as the Saturday Sabbath is exceedingly contemned and depised, by contemning it, men contemn and despise the worship of God; a most fearful thing.  
Now tell me, if it be not time to seek a reformation, when God is denied his worship, due unto his Honour yea, and denied it weekly too: yea, and a principal part of his worship: for 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 commandment: furthermore, is it not time to seek a reformation, when God's worship is lamed, and parselled out unto him? for God is denied his whole worship, he hath it not in all the parts thereof, in its integrity and perfection: for of iiij parts of his worship, prescribed in the first Table of the Decalogue, God hath but iij. And as for the 4th part, concerning his most holy Sabbaths, this he is utterly denied: and is it not time that all good people, should wish for a reformation, that so God may have his entire worship & service among us? that he may be entirely worshipped, and not by halves?  
Furthermore, whereas at this day, the Lords sacred and hallowed Sabbaths, are trampled upon, and contemned, and despised, as jewish, and as judaisme, and as vain Shadows & abolished Ceremonies; and so a part of God's sacred worship, is trampled upon, and a principal part of his worship, to wit, his immediate worship, is contemned and despised; is it not time, & more than time, that these things should be amended?  
When we consider of the time, how long time God hath been denied his entire worship, in all Churches both of Protestants & Papists, to wit, for a thousand years and upwards, is it not now high time then, that a reformation should be sought for, & that this spreading evil should go no further? oh, let us no longer provoke God, with our sins of ignorance: The fogs & mists, and black darkness of Popish ignorance, are not yet all dispelled; a great light I confess came in by Luther, by means whereof, the corruptiones of the second commandment were happily reform; but yet all that Romish rubbish was not then removed; the sanctuary of the Lord, was not then clean purged; for albeit the worship of God, as touching the second commandment, was then restored; yet God's worship, as touching the 4th commandment, was left untouched; and no doubt, God that appointed that part of his worship, to be restored by those times, hath reserved this part of his worship, to be restored by our times; if we will be so happy, as to take the hint: our Protestant Churches, have obtained that honourable Title, to be called the Reformed Churches; and this we obtained, by a reformation of the worship of God, touching the second commandment: but if unto that reformation, we shall add now an other, and reform the worship of God touching the 4th commandment, and so purge the Lords Sanctuary and make it clean, that so God may have his entire worship, in all the duties of the first Table; then shall we doubly deserve that honourable Title, of Reformed Churches.  
We have a notable exhortation recorded for this purpose, Wherefore come out from among them, and be ye separate sayeth the Lord, and touch not the unclean thing, and I will receive you, & will be a father unto you, and ye shall be my sons and daughters sayeth the Lord Almighty. 2. Cor. 6.17.18. This exhortation, we may fitly apply unto this purpose: the Church of Rome, she liveth still in the neglect and corruption of God's worship, both in the duties of the second commandment, and also in the duties of the fourth commandement, for she neglecteth and denieth God also, the worship of his Sabbaths to this day: now as sayeth the Apostle, what communion hath light with darkness? 1 Cor. 6.14. This Romish Church, she lieth still in ignorance, blindness, and darkness touching this part of God's worship, prescribed in the 4th commandment, as well as in that other part of his worship, prescribed in the 2th commandment, now since we will have no fellowship with her, in her darkness, blindness, and ignorance touching the 2th come. why should we have any communion with her, in her darkness, blindness, and ignorance touching the 4th commandment? The principal and immediate worship of God, is contained in iiij commandments of the first Table: now the Church of Rome, hath divided with God, and ij of them, she yields God, and the other ij she robbeth him of most sacrilegiously: she giveth God those parts of his worship, contained in the first, and third commandments, but she denieth God those other parts of his worship, contained in the second, and fourth commandments; well, we have happily forsaken her, in her corruptiones of the 2d commandment, let us also forsake and depart from her, in the corruption of the 4th commandment: let us come out from her; let us be separate from her; and let us touch none of her uncleanness. And thus much for this, namely, that God's worship is weekly neglected.   

X.  
I come now unto that other thing forementioned; to wit, that until a time of reformation, God is not purely worshipped, for his worship is corrupted amongst us: And this shall appear by this, that the Lords day, which by God's ordinance in his 4th commandment, is appointed for a working day, it is by many brought into the worship of God, and sanctified by virtue of the 4th commandment.  
It is a poor shift that some make; saying, we keep not the Lords day now, as a part of the worship of God, as the jews did the Sabbath day: For, 1 since we hold that the Lords day, is kept in room of the Sabbath day, as the Lords Supper is kept in the room of the Passeover; it must needs follow, that forasmuch as the Sabbath day whilst it stood, was a part of God's worship, that so in like manner, the Lords day, must be a part of God's worship also: for it stands in the place of that which was a part of God's worship. 2. If we will keep the Lords day, by virtue of the 4th commandment, than it must of necessity be kept as a part of God's 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 duties therein contained, are the worship of God.  
It is to be noted, that the Lords day, it is by God's ordinance in his 4th commandment a working day; for God himself wrought on it, at the Creation, it being the first day of the world; and by his exemplary working on it, he set us a pattorne that we should do the like. Yea to his example, he gave us his precept for it, saying, Six days shalt thou labour etc. Now the Lords day, is the first day of those Six, and therefore also a working day. Yea further, God did not hollow, bless, and sanctify the Lords day, as he did the Sabbath day Genes. 2.3. So that this Lord's day, it is a profane, unhallowed, and unsanctified day; like unto the other 5 working days of the week. Yet further, Christ himself, and his Disciples, made it a travailing day; and never made it a Sabbath day, wherefore it is but a common day: now for any man, to advance this common and unhallowed day, and place it in the first Table of the Decalogue, amidst and amongst the parts of God's worship; and then to sanctify it and consecrate it unto God, by virtue of his 4th commandment, it is to pollute the holy worship of God, with profane things: and they that so use it, do worship God impurly and corruptly: as well might those profane people, whom our Saviour whipped out of the Temple, for buying and selling there, bring their doves, & 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 fire, which the Lord had not commanded, into their Holy Censers, to offer unto God Levit. 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 commandment, or of S. Paul or S. john: and then sanctify these by virtue of the third commandment, with like divine adoration, as the name of God is to be sanctified, by virtue of the third commandment, as to put the Lords day, into the 4th commandment, and sanctify it by the 4th commandment, as the Sabbath day was sanctified.  
M. Dod on the second Commandment, saith, that Papists sin against the second Com. by defiling of God's worship: his words are these, Papists are to be condemned, because they do defile the worship of God, with their own inventions; as by praying for the dead, by putting holiness in meats and days etc. Now do not these patroness of the Lords day, put holiness in days, to wit, in the Lords days? for God never put holiness in this day, it is themselves therefore that have set it apart from all other days in the week for an Holy day, and to be consecrated by the 4th Com. and Christ's institution: thus doing, by M. Dods judgement, they have together with Papists, defiled God's worship, & live in the weekly transgression of the second Com.  
Now is it not high time, that a general reformation be sought after, when God's worship is impure and embased? and when the Doctrines & Traditiones of men, are crept into the worship of God? and when common and unhallowed days, are offered and consecrated unto God, in stead of pure and sanctified days? Lo how God's worship is polluted.   

XI.  
Yet further, if I shall make it appear, that multitudes (I do not say all) are guilty of Idolatry, until a Reformation cometh; than you will say with me it is high time indeed, to seek for a reformation. For this purpose, you must know, that there is as well a puritan Idolatry, as a Popish Idolatry: for, as when A Crucifix, the Breaden God, the Images of Christ, the virgin Mary, & the rest, come in presence, instantly Papists uncover the head, and perform much honour in respect of them: So, no sooner doth the Lord's day Sabbath come, but forthwith Puritans, unclothe themselves of their base array, and attire themselves in their best apparel; and they lay aside all servile labours for that time, as a profanation of that sacred time; and much religious honour and devotion, is performed in respect of this day's presence: yea great conscience is made of it. (Pardon me beloved, the sins of God's children must not be clocked; neither must I be partial, no neither must I deal overly, but tell every man, or rank of men of their sin, without baulking) I cale it Puritan Idolatry, because these are the great Patroness thereof.  
That I may discover it unto you, first we will begin with the word Idolatry; this word is a greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & it is compounded of two words: the one whereof signifieth, an image and likeness of a thing; or, an imagination and fiction of the brain: the other signifieth, honour and reverence; now put both these together, and they signify, an honour and reverence, of an image and likeness of a thing; or of an imagination and fiction of the brain: thus you have the signification of the word Idolatry. Now when divine and religious honour is given to a similitude or fiction of the mind, than it is a dangerous matter: and when the conscience stands in awe, of a similitude or fiction of the brain, reverencing it for a divine ordinance, than it is Idolary. Now to apply this.  
The Lord's day is this Idol; and they that preach for it, and practise it, are the Idolaters: to make this good, you shall see how fitly these may be called Idolaters, and their practice Idolatry: first touching that part of Idolatry which consisteth in imagery & likeness, you shall see how like they have framed the Lords day, to the Sabbath day, & made it a very image, similitude, & likeness of the Sabbath day, & consequently an Idol, for, 1. They have given the very name, the proper name of the Lords Sabbath unto it, for do they not usually cale the Sunday or Lords day, the Sabbath day? 2. They sanctify and keep the Lords day, like unto the Sabbath day, with a resting from all servile labours, & with preaching, and prayers, and the like. 3. they keep it in conscience of the 4th come. like as the Sabbath day was. 4. They apply all those texts of Scripture unto the Lord's 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, etc. with others, behold then, if they have 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, than they have framed this Lord's day, unto the Sabbath day; nay the images & similitudes, which Papists make of God, of Christ, or of Saintes, are not so like unto God, & Christ, & Saints, as this Lord's day, is made & fashioned, like the Lords Sabbath day: like as idolatrouse Jeroboam made a feast unto his calves, like unto the feast that was in judah, 1. King 12.32. so have these made a new Sabbath, like unto the Lord's Sabbath in the Moral Law.  
2. Touching that other acception of the word, where it is taken for an imagination, or fiction of the mind or brain: And in this sense an Idol is Nothing as the Apostle speaketh, 1. Cor. 8.4. An jdol is nothing in the world: that is, it is no such thing, as it is imagined, & fancied to be, & in this sense also the Lords day is an Idol, & the observers 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 never found it so named, in the Holy Scriptures, 2. That the Lords day, should be kept like the Sabbath day, with a rest from labours all day long, is an imaginary conceit; for they find no such observation of it by Christ, nor by his Apostles. 3. That the Lords day should be observed by virtue of the 4th come. is not only a fiction, but an absurd foolery. 4. That Christ instituted the Lord's day, is a mere forgery and fancy of men's brain, as hath been formerly shown: and thus you see, that the Lords day; is a mere Idol, or a very Nothing, that is, nothing but a fancy & fiction of men's brain: of this day therefore, we may say, as the Lord said of jeroboames (Month) which he had consecrated unto his Idols, that it was the month which he had forged of his own heart, 1 King. 12, 33. so this Lord's day, is the Sabbath day, which men have forged of their own hearts. And thus we have cleared and made apparent, the two first things in this Idolatry, to wit, that the Lords day, is an Image and likeness: and that the Lords day, is an imagination and fiction; or an Idol and Nothing.  
I come now to the third thing, which maketh complete Idolatry; and that is, Honour and Reverence: for that is properly Idolatry, when religious honour and reverence, is attributed unto Images and similitudes; or unto Imaginations and fictions of the brain; or unto Idols and Nothing as when men reverence these as Divine things, and as ordinances of God. Now I shall easily demonstrate unto you, that men give Honour & Reverence unto this Lord's day, yea no civil honour, but divine & religious Honour.  
For, 1. The patroness of the Lords day, they do esteem one day above an other, the Lords day above and before any other day in the week, and that in a religious manner; & thus they honour it, by advancing it above all other days: yea by holding the cause of the institution of the Lords day, to be greater, than the cause of the institution of the Sabbath day, they must hold, that the Lords day is an higher & more honourable day, than was the Sabbath day: for they say, that the work of the Redemption, was the cause of the institution of the Lords day; now the work of Redemption they hold to be a greater work than was the work of the Creation, which was the cause of the institution of the Sabbath day; and thus you see they must have the Lords day in more honour, than the Sabbath day was in.  
2. They make a conscience of observing & of sanctifying the Lords day; & do reprove such as profane it, & make a common day of it by working; and hereby they do Reverence it.  
3. They observe the Lords day, as instituted by Christ, and as commanded by God, in his 4th come. and in so doing, they do Honour it and Reverence it; for they honour it as a commanded day, and as a day set apart by Christ to be Holy.  
4. Many Divines do in their public prayers, and sermons, bless God for vowchsafing us his holy ordinances, as his Sabbaths and Sacraments etc. by Sabbath, they mean our Lords days; whereby you see, they honour the Lords day, together with the Sacraments; and so they must do: for the Sacraments and the Lords day, have both one use in the Church: for as the Sacraments do mind us of Christ's death and resurrection; so the Lords day is sanctified in memory of Christ's death and resurrection: thus the Lords day is honoured as the Sacraments are: now all men confess that the Sacraments are honoured with divine & religious honour, and so then is the Lords day also: yea, who feareth not to profane the Lords day, as he feareth to eat the Lords Supper unworthily?  
5. They honour the Lords day with that kind of honour wherewith they honour the sacred Name of God, enjoined in the third come. for they are careful to sanctify the Lords day, as they are careful to sanctify the Name of God: and their consciences are in awe of the Lords day, as well as of the Name of God; for they fear to profane the Lords day, as well as they fear to blaspheme & abuse the Holy Name of God: they respect this day as an Holy day, like as God's Name is an Holy Name.  
6. By setting the Lords day into the place and room of the Sabbath day, they must and do give unto it the like religious honour which was due unto the Sabbath day, & that was a religious honour: Call the Sabbath a delight, the Holy of the Lord, honourable, Isai. 58.13. Now this very text is applied to our Lord's day; wherefore it is honoured with divine and religious honour: and thus is their Idolatry complete.  
Note, that if this Honour and religious reverence and respect, be given but unto any one of the two former senses, it maketh Idolatry: for example, if the Lords day be considered of as an Image or likeness, to the Sabbath day; & thereunto men add honour, this is Idolatry: or, if the Lords day, be but considered of, as an imagination, a fiction, or a devise of man's brain, which indeed is an Idol and Nothing, and then hereunto men add a religious and conscionable honour, reverence, & respect, be it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 forthwith the Lords day becomes an Idol, they Idolaters; & their devotion honour & conscience of it, Idolatry: for it is to set up an Idol in God's worship, when men set up their fictions, conceits, & devices, to be reverenced & religiously honoured; when they place their own devices, & set them in the first Table of the Decalogue; as now a day's men do this Lord's day.  
In a word, it is the common and received opinion, that all Humane inventions, thrust into divine Service, or worship of God, are plain Idolatry: now the Lords day, is an Humane Invention, as hath been shown; and it is thrust into Divine Service, and worship of God: for it is believed and taught to be an ordinance of Gods, commanded in the first Table, among the parts of God's worship; and it is honoured, with that religious reverence, which is proper unto God and the parts of his worship: and therefore the Lords day, is an Idol, & the religious sanctification of it Idolatry.  
The Lord would not endure it, that his meat etc. should be given unto, and bestowed upon Idols, My meat which I gave thee, as fine flower, oil, and honey, wherewith I fed thee, thou hast even set it before them for a sweet savour etc. Ezek. 16.19. And can we think, that that God, who would not have his meat, oil, and honey, bestowed upon Idols; will endure it, that we shall bestow his glory, honour, love, conscience, & religious reverence, upon this Idol of the Lords day Sabbath? for all those Holy and religious affectiones, which we bestow upon the Lord's day Sabbath, they are God's affectiones, & proper unto his Majesty: Now my glory saith God, I will not give to an other, Isa. 42.8. & God is a jealous God, as we read in the second con. Ex. 20.5. and therefore, he will never endure it, that this his glory and service, shall be bestowed upon an Idol of man's making & devising: the Lord upbraided the jews, because they did Idolatrously worship the work of their own hands, which their own fingers had made, Isa. 2.8. so ridiculous they were: for who would worship a thing, which himself hath made with his own hands? but with us, the conscience is made to stand in awc of the work of men's brains; and religious honour & Holy affectiones, and worship, are bestowed upon that which we have made ourselves, if not by our own fingers, yet by our own wits: Now who would be so ridiculous, as to fear the pollution, of what himself hath made Holy? or religiously to honour a mere nothing, a very fancy?  
For men to give unto the Lord's day divine honour, that is, to reverence it as an ordinance of Gods, upon pain of damnation, this is to advance a fiction of man's brain, and place it in equal Throne with God's ordinances, & to exact of men's consciences, like religious reverence, as is due unto God's ordinances: for this fiction shall have power to command and constrain the Conscience, like as God's ordinances have, and that upon pain of damnation too; what an heinous thing is this? Is it not as great a sin, to give Divine worship, unto men's fantasies, as unto Images! to the devices of protestants, as to the Trinkets of Papists? My glory (saith God) I will not give to an other, Isa. 42.8. What an heinous and horrible sin than is it, for any to give religious worship, which is proper unto God & to his ordinances, to a mere device of man's making! God is a jealous God, & most zealous of his glory, woe therefore unto him that robbeth God of his glory, to give it unto men's devices.  
Three evils there are combined in this one, which make it a Capital evil. 1. That the people of the Land who are most tractable unto goodness, have their consciences brought into slavery, bondage, & thraldom, for they are made afraid of the shadow of a man, of the shaking of the leaves of the trees, that is, that upon pain of damnation, they work not on the Lord's day. 2. By the supposed necessary consequences, men have advanced this Idol of the Lords day, and ranked it among the Stars of the Heaven, that is, they have placed it among the Ordinances of God, & given it like power over the conscience which they have; now how God will take this at their hands, it behoveth the Authors hereof to be think themselves. 3. The Authors hereof do bewray most audaciouse presumption, in that they dare approach so near the Majesty of God, that jealous God, with their own inventions; that they dare rank them with the Ordinances of God: now what would they more, unless they take the Crown? that is, to Deify themselves? for who but A God, can exercise power over the conscience, and make ordinances tying conscience? and of equal authority, & power with Divine ordinances? Since this deformity is in the visage of a Protestant, happilly it will be winked at, or overly looked upon, or minced and extenuated, if not defended, but were it, in the face of a Papist, sure I am it should find no mercy, but according to the just desert thereof, it should be aggravated to the full: but what should I say? love is blind, I mean self love: we can spy a blemish in an other, but cannot or will not see it in ourselves.  
I cannot see but that these men may as well set up a new Sacrament of Baptism, in stead of the old one, as to set up a new Sabbath in room of the old one: or an other Lords Supper in stead of that instituted by Christ, as an other Sabbath in room of that instituted by God: and since none but a God can set up Sacraments and Sabbaths in the Church, what else do they but usurp the room and Authority of God, who set up new Sabbaths in the Church? By the way, as touching Gods ancient Sabbaths; have not Papists by their reasons and consequences out of Scripture (which these men call their neceessary consequences; but how unnecessary you have seen) abolished Gods Sabbaths, expressly commanded in the Moral Law? and have they not hereby advanced their Syllogistical reason, to be of equal authority with never erring Scriptures? and their consequences to be of equal authority with Gods 4th commandment? nay to take the upper hand, and to showlder out of place God's commandment? Now since a law enacted in Parliament, cannot be revoked but by the same authority that first enacted it, doth it not follow that Papists make Idols of themselves, when their reason shall be a Countermand to God's commandment? were Papists only guilty of this sin, a man might with applause manage this argument against them: but since Protestants also have a hand therein, I dare not pass my censure.  
Thus you see, the Lords day is an Idol, the preachers for it Idolaters, and their observation of it Idolatry, (let none envy & malice me, for discovering unto them this their sin; but rather, let them turn their envy against themselves, for being such sinners, and their malice against their sin; nor let any study to wrest my words; but let their study be how to work a reformation). To conclude this point, seeing that as the case standeth, there is Idolatry committed by many thousand in the Land, and that by most puritanes, is it not high time to seek out for a reformation?  
Now lay all these forementioned things together, and be stirred up to endeavour for a reformation: for so, as S. james speaketh, Thou shalt hide a multitude of sins jam. 5.20. And endeavour for a speedy reformation: for reformation is Repenance; & Repentance is by no means, to be delayed and procrastinated, as we are daily taught.  
I read in the prophecy of the Prophet Haggay, an excellent exhortation, to incourag all sorts of people, to the re-edifying of the Temple; it is this, Yet now be strong, o Zerubbabel, saith the Lord, and be strong, o joshuah, sone of Jehozadak the High Priest: and be strong all ye people of the Land, saith the Lord, and work: for I am with you, saith the Lord of Hosts. Hagg. 2.4. I verily think that I may apply this Exhortation, unto all sorts of people now; to incourag them to the re-edifying of the Lords Sabbaths, saying, be strong, o Prince, be strong, o Priest, & be strong, all ye people of the Land, and work; for the Lord of Hosts is with you: God was with his Church in the days of Luther, he prospered them, so as gloriously they reform the corruptions in his worship, and the Idolatry daily committed against the second commandment; why should we doubt but that the same God favourably alloweth this our work? or fear to expect a like blessing, when the Cases are so like?  Remember the Sabbath day, to keep it Holy: That 7th day, is the Sabbath of the Lord thy God, in it thou shalt not do any work: 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 have mercy upon thy universal Church, and incline their hearts, to keep this law: & speedily, to reform the weekly transgressions of it. Amen, Amen.  
My reward with men for times past, hath been evil; my expectations for time to come, are worse; but Lord, wipe not thou out the kindness that I have showed to thy Law, and to thy Holy Sabbaths: Remember me, o my God, concerning this; and pardon me, according to thy great mercy. Nehem. 13.14.22. 1. Cor. 4.4.  
FINIS.       

Faults escaped.  
In pag. 51. lin. 9 for reverence, read reference. pag. 103. lin. 2. for preformed, read reform. 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 judge unsoundly applied. pag. 582. lin. 36. for subject and Magistrate, read servant and Master. As for other faults, as mise-pointing of sentences, and mis-placing, lack or superfluity of a letter here and there, the intelligent Reader may easily correct them.