A DECLARATION of the Christian SABBATH. Wherein the sanctifying of the LORDSDAY, is proved to be agreeable to the Commandment of GOD, and to the Gospel of JESUS CHRIST. By ROBERT CLEAVER.  
AT LONDON Printed by A. M. and I N. for Robert Milbourne, and are to be sold at his Shop at the great South Door of Paul's. 1625.   

TO THE RIGHT WORSHIPFUL Mr. JOHN CREW, Mr. EDWARD STEPHENS, and Mr. john Curson, Esquires; together with their faithful Yoke-fellowes, grace, mercy, and peace be multiplied.  
IT hath pleased the Almighty, by the goodness of his providence to conjoin you together in one earthly family, that by relation, and bond of kindred, and affinity, you should all call the same man, your father: and according to the riches of his grace, to unite you together in one heavenly family that by virtue of Adoption, and spiritual childhood, you should all call the same God, your father, and so more truly become brethren or sisters, each one of you to others in the Lord. For this cause, & diverse other reasons, I am encouraged to make choice of you for my special, & selected Readers, (so fare I presume of your favour, & kindness) and jointly to salure you, in public, as professed friends to the cause wherein I deal, and Religious observers of that sacred Ordinance of God, for which I contend: for that, I confess is a great part of my business in this brief discourse ensuing, against the adversaries of the Sabbath. And yet I humbly entreat both you, and all other good Readers, not to regard the Sabbath the less, because there is contention about it, nor suddenly to censure the act of contending, until you be acquainted with the causes, and circumstances of it. There are diverse Texts of Scripture, indeed, which in show, & appearance do seem to condemn it, as that to Timothy. The seavant of the Lord must not strive, but must be gentle toward all men. 2. Tim. 2. 24. And that to the Corinthians, I beseech you brethren, by the name of our Lord jesus Christ, that ye all speak one thing, & that there be no dissensions among you. 1 Cor. 1. 10 And that to the Romans If it be possible, as much as in you is, have peace With all men, Rom. 12. 18. but none of these, nor any other that can be produced, do absolutely prohibit all manner of striving. To strive for error, and sin is unlawful: to strive about things that be doubtful, and uncertain, is unlawful: to strive about curious, and needles questions or matters tending to no edification, or profit, is unlawful. And so is striving unlawful when carnal corruptions, as make-bates be the movers of it, or stirrers in it; as when through pride, we seek our own vainglory; or through malice, and envy we deprave our brethren. In these, and such like cases, is contending forbidden, but not simply: for than would not the Apostle jude 
jude 3.  have exhorted the godly with earnestness to contend for the faith: neither 
Isa. 59 4.  would the Prophet Isaiah so sharply have taxed the people of his time, for not contending for the truth. Paul was a peaceable man, and yet he striven against the false Apostles and Seducers: and Christ is the perfect peacemaker, and author of peace, & yet he mightily opposed the rabble of Scribes, & Pharisees. And now to plead for myself, and my brethren, which either by writing, or preaching, have traveled in the same subject, have as I done, we are not mere voluntaries in this controversy, but necessarily urged thereto, as pressed soldiers: we begin not the quarrel, as Assailants, but only justify the truth of our doctrine, and cause, as Defendants; our Books, and Sermons, being particularly oppugned, although (I trust) more sound, & Orthodox, then can be confuted. We are far from Innovations, & Novelties, in our positions, and tenants: we wish all good to our Opposites, with a desire, rather to inform them, by arguments and reasons, then to disgrace, or provoke them, by taunts or invectives. The experience of your wisdoms, loves, and generous dispositions assure me, that you will be easily persuaded of the verity of mine apology, and therefore I shall not need with multiplicity of words, to enlarge it, neither do I think it decent to task you with reading of other impertinent matters, which neither necessity requireth, nor conveniency approveth of; especially, seeing there is as little Decorum kept in prefixinge a long Preface before a short Treatise, as in making a wide door for a narrow building. And therefore to spare both you, and myself from further labour, I briefly conclude, and with due respect, recommend you to the protection, grace, guidance, and blessing of the most High, and remain  
Your worships for all Christian services. Robert Cleaver.   

A Table of most of the principal matters contained in this ensuing Treatise  

A  
IT is dangerous to question the Authority of God's laws. pag. 1. 2. How the Law retaineth its authority and yet God's people freed from it. 24.   

C  
The Ceremonial Law, not so much dignified as the Moral. 32.  
The Ceremonial Law, by relation, and in some respects was contained under the Moral. 35. 36.  
Significant Ceremonies altar not the nature of unchangeable precepts. 44.  
The moral Law not made Ceremonial by significations. 33.  
We are not tied to the Jews seventh day by the fourth Commandment. 99  
Moral Commandments perpetual. 4. 5.  
The fourth Commandment is Moral. 50.  
The Moral Law not made Ceremonial by significations. 33.  
Nothing is ascribed to Christ in the word but that which is in a special manner to be sacred and holy 103. 104   

D  
THe Dignity of the Law in regard of Continuance. 30.  
In what sense a day is said to be the Lordsday. 104.   

F  
ALL Solemn Feasts in the law, did by relation, and in some respects, issue from the same fountain that the seventh-day did 93  
Whether faith be commanded in the Law? and how. 42   

G  
THe Law abolished to the Godly, only in respect of the rigorous severity thereof 22.   

K  
Men are made able by grace to do that which is termed Keeping the law. 40   

L  
THe Law hath a place in man's heart by nature. 11  
The writing of the law in man's heart by nature, being blotted and defaced by his fall; is renewed in the regenerate. 12 13.  
By Law is sometimes, meant the irritation and provocation to sin which it accidentally occasioneth (but causeth not) in the unregenerate. 18. 19  
The Law belongeth to the regenerate. 27.  
There is no alteration or change of nature in the duties of the Law. 29  
Five Arguments proving the Morality of the Lords day. 52 to 65  
Five Objections against the Morality of the Lordsday answered 66 to 89.  
The Lordsday proved to be of divine institution. 103 & seq.  
The Lordsday is immutable. 111.  
The first day of the week, proved to be the Lordsday that is to be observed. 114  
Because a Christian should be every Day holy; it will not follow, that the Lordsday is not to be observed. 119 & seqq  
Christians in the Primitive Church choosing the first day of the week, for the Lordsday; doth not prove that it is not of divine Institution. 137. 138. & seqq.   

M  
THe Morality of the Lordsday, proved by Testimonies of the ancient fathers. 131. & seqq.  
The Morality of the Lordsday, proved by Testimonies of the worthy Modern writers. 106. & seqq  
The Morality of the Lordsday proved by the doctrine of the Church of England. 140. 141. & scqq.   

O  
Objections pretended out of the Fathers against the morality of the Lordsday answered. 129 & scqq.   

S  
SCriptures answered and cleared which the Adversares produce to prove that the Law is abolished. 15. 16. & seqq.  
Mutation of services altar not the nature of the law. 47.  
There grievous sin that shall enterprise to altar the Lordsday. 112.    

The Contents of this Treatise.  

ALl the Moral Commandments are perpetual. Cap. 1. Pag. 1.  
Not significations, expirations, or change of duties and services, have made any of the Moral Commandments, Ceremonial. Cap. 2. Pag. 29.  
The Fourth Commandment is a Moral Precept. Cap. 3. pag. 50.  
All consecrated time, is the observation of the Fourth. Commandment. Cap. 4. Pag. 90.  
The Lordsday is a consecrated time, and of divine Institution, and immutable. Cap. 5. Pag. 102.    

THE MORALITY OF THE LAW.  

Chap. 1. All the Moral Commandments are perpetual.  
THere is nothing 
It is dangerous to make question of the authority of God's Laws.  so absolutely complete and entire, as that Satan will not impute unto it defect and want; nor any thing so clear and manifest, as that by infidelity and carnal reason it cannot be called into question, & made liable unto doubts: otherwise no mortal creature would have attempted to impeach the sacred authority of Gods own most holy Laws, which have retained their force, and exercised their power so many thousand years, as have been since the beginning of the World. If the exquisite righteousness of God thereby declared, were subject to diminution, as that it might be worn out by time; or if his Sovereignty were terminable, and to continued but for a certain number of years; or if the love thereby required of men towards their Maker, or of each one to another were now become needless, & of no necessity, they would be the more excusable, who seek the subversion of these heavenly Statutes: otherwise, they commit spiritual treason against the Divine Majesty. It is not safe to deprave the Acts, which he hath done, and to debase the works of his hands; much less will he put up the reproach of that which by his Holy Spirit he speaketh, and the indignity offered to the gracious word; of his mouth; he cannot endure the glory of his Laws, 
Psal. 19  of his Statutes, of his Testimonies and Oracles to be defaced. Let no man think, that we begin our Discourse with Fictions, by feigning of faulty and erroneous persons, who, with little difficulty, may be refuted: we fight not with our own shadow, we complain not without grievance, and just cause of grief: For, there are real Adversaries, and not imaginary, lately risen up, who renounce both the Ten Commandments, and all other the Scriptures of the Old Testament, as abrogated and abolished by the death of Christ, together with the Leviticall Ceremonies.  
It will not then be superfluous, (as a work undertaken without due cause, or hope of good effect) as briefly as may be, to make it appear, that neither the Ten Commandments, nor any parts of the Moral Doctrine of GOD'S most holy Word, in force before the coming of Christ, are antiquated, & made forceless, by his birth, preaching, practice, death, resurrection, or ascension.  
First, himself expressly denyeth any such meaning, or intent, on his part: for it seemeth that some licentiously hoped for such a carnal liberty, and some maliciously vpbrayded him with purpose of such an impious innovation: and therefore, that none might take occasion to conceive any such thoughts of him, he directly maketh his mind known 
Mat. 5. 17.  to the contrary. * Think not (saith he) that I am come to destroy the Law or the Prophets: I am not come to destroy them, but to fulfil them.  
2 Secondly, the Apostles, and Writers of the Books of the New Testament, do often produce them as authentic witnesses of GOD'S  Truth, and the Sacred Doctrine of his holy Spirit: yea, and have founded thereon main substantial Points of Faith: which they would not have done, if such Books and sayings had then stood canceled, or been grown out of date.  

Objection.  
But they hope to avoid this by interpreting themselves, and expounding their own meaning; which is, That they deny not any Commandment, or words, or sentences of the Old Testament cited in the new, to be the Scripture: For so much as is repeated by the Evangelists, or in the writings of the Apostles, they acknowledge to be GOD'S own words: But no more than are there expressly specified: and not them to be such now, by virtue of that voice, which GOD uttered once in Mount Sinai; or of that hand, which wrote them in the Tables; or of that spirit, whereby Moses recorded them in Exodus, or Deuteronomy or other places; or, whereby the Prophets either spoke or writ: But by virtue of an Apostolical Spirit, whereby they are translated into the Gospel, and become merely Evangelicall.  

Answer.  
This they say, and if it prove true in the particulars, they say well: Otherwise we must think, they care not what they say, so that they may die their foul cause with a fair colour. Let the point therefore come to scanning. Saint james saith, 
* jam. 2. 10. 11.  Whosoever shall keep the whole Law, and yet fail in one point, he is guilty of all; for he, that said, Thou shalt not commit Adultery, said also, Thou shalt not kill.  
Three things are here inquirable, and duly to be considered of: One, what this Law is: The next, who be Delinquents in the transgression thereof: The third, who is the Author that giveth authority unto it.  
1. Touching the First: The Law must needs be the Ten Commandments, as the instances in the Seventh and Sixth, being parts of the whole, do testify: And to these, we see, he yields both the ancient title, and power; they are authentic Edicts, and require an entire obedience. Take them as repealed in the Old Testament, and revine in the new, and you cannot call them the whole Law: For all of them are not there in express terms, and particularly recorded: neither will our Opposites grant that the Fourth Commandment hath any confirmation therein, although it be indeed by Christ ratified with the rest: but yet only in general words, and by firm consequents.  
2. Concerning the offenders; they are all cruel men, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  and unchaste persons, and every one, in any place of the World, which giveth himself over to any iniquity, and these are obnoxious, that is, guilty of transgression, & subject to that penalty which the Law doth denounce. Now in james his time, the Gospel was not so universally spread, as that all men every where should either yield obedience to it, or be convicted of the violation of it.  
3. For the last, who it was that said, Thou shalt not commit adultery; Thou shalt not kill. It must needs be he, that said (I am the Lord thy God that brought thee out of the Land of Egypt, &c,) and delivered all the other Commandments to his people in the Wilderness: For he is that * One Law giver, which is able to save and to destroy. Cap. 4 12.  
One other place also shall be produced, to make it appear, that the Apostles, in their Allegations of Texts out of the Law, and other parts of the Old Testament, respected the authority of those Scriptures, out of which they have deduced them; and that is the Sixth to the Ephesians, verse 1. where he giveth this exhortation: 
* Eph. 6. 1.  Children obey your Parents in the Lord. Secondly, he yields a reason thereof, for this is right: Thirdly, he confirmeth the same by the words of the Fifth Commandment; Honour thy Father and thy Mother. Fourthly, he amplifieth that Precept, and showeth two causes why it aught very much to be regarded: One is from the site and place, which it hath in the Decalogue: It is the first Commandment; namely, of righteousness; and that which standeth before all the rest in the Second Table. The other is from a forcible Adjunct: It hath a Promise annexed unto it, which is peculiar to it alone, in that Table. Now why should the Apostle urge these Arguments so earnestly, if that Scripture had lost all its wont virtue.  
Thirdly, no temporary constitution, 
3. The Law hath a place in Man's heart by nature.  nor that which was expirable, can be found to have by nature a place in man's heart, or a continuance therein by grace, after the conscience & practice of it is dissolved in the Church. But these Commandments were written in Adam's heart, at his creation: (otherwise he had not been fashioned, after the image of GOD) and after his fall, both himself and all his posterity show the effect of 
Rom. 2. 19  the Law written in their hearts: Their conscience bearing witness thereunto, as the Apostle testifieth. The unregenerate, the unbelievers, the very Heathen, by light of reason and natural conscience, can discern of equity, and iniquity; of honesty, and dishonesty; of laudable virtues, and damnable crimes; as what reward liberal & merciful men deserve, and how severely Atheists, Murderers, Adulterers, & such like malefactors, aught to be punished.  
But these goodly Writings being blotted, and much defaced, in our first Parents, and their posterity, by sin, and corruption, they are copied out fair in the regenerate, by the Spirit of grace, through Christ, as David, made conformable to his Image, and a figure of him, professeth of 
Psal. 40. 8.  himself, saying; I desired to do thy will, O my GOD: yea, thy Law is within my heart. Which, in like manner he testifieth of all other, that be truly godly, with a declaration of the blessed effects thereof; when he thus describeth 
Psal. 37. 30. 31.  them. The mouth of the righteous will speak of wisdom, and his tongue will talk of judgement: For the Law of GOD is in his heart, and his steps shall not slide. Thus GOD wrought in his people, in those former ages, before Christ, and promised a continuance of the same grace, with a large addition thereto, in the time of the Gospel; as the 
Heb. 8. 10.  Apostle to the Hebrews proveth out of the Prophecy 
jer. 31. 31.  of Jeremy. This is the Testament, that I will make with the house of Israel; after those days, saith the LORD, I will put my laws in their mind; and in their heart I will writ them, & I will be their GOD, & they shall be my people. Herald 8. 10.  
Lastly, if the authority of the Law, and all the Old Testament had been abolished by the death and resurrection of Christ, and none else to remain in force, but only those particular words, and sentences, which are repeated in the new: It must needs follow that all the time between his resurrection, and the writing of the New Testament, (which was of diverse year's continuance) men lined without any divine Law, or Scriptures; the former were all voided, and no man's conscience subject unto them: and none other as then enacted, & published in their places.    

Now we are to inquire into the grounds of their opinions, that it may be seen by trial. What validity, for their purpose, may be found in their allegations.  
Their First place is out of 
Scriptures cleared, which the Adversaries produce to prove the Law abolished.  Luke 16. 16. The Law and the Prophets were until john: since that time the Kingdom of GOD is preached, and every one presseth into it.  
Their Second, is out of the seventh to the Romans, ver. 6. Now we are delivered from the Law, being dead unto it, wherein we were holden; that we should serve in newness of Spirit, and not in the oldness of the letter.  
Their Third is out of the third Chapter of the second Epistle to the Corinthians, vers. 11. If that which should be abolished was glorious, much more shall that which remaineth be glorious. To every one of these an Answer shall be made in order.  

Answer to the first place.  
The meaning of Christ, in 
2 Luke 16. 16. proveth not Christ's abrogating of the Law or Prophets.  that of Luke is, that the Law and the Prophets until john his time, continued their predictions, adumbrations, and significations of the future happy estate of the Church which now by his Ministry was declared to be at hand; for that he was the immediate foregoer of Christ his own person, and the Messenger sent to proclaim his presence, who was now in a readiness to publish his own Gospel, & to enter upon the work of Man's redemption. This interpretation is warranted by that, which in Matthew 11. 13. is delivered: All the Prophets, and the Law prophesied until john. But what is here for exclusion or repeal, either of the Law or the Prophets? not so much as the Leviticall rites or ordinances, were then abrogated: for so should they be abolished by john his coming, rather than by Christ his resurrection; yea and that before they were fulfilled, or that which was typified by them, accomplished.   

Answer to the second place.  
Now come we to that, in the Seventh to the Romans, Now we are delivered from the Law: etc. It is apparent by the purpose, and all the passages of that Chapter, that by [Law] is understood that irritation to evil, and provocation to sin, which the Law of GOD accidentally occasioneth, (but properly doth not cause,) in unregenerate persons. The vicious disposition, and corruption, which is in men, before Grace; that flesh which is naturally in all the Sons of Adam, restraineth them with the greater irksomeness, from the performance of aught, that is required, (especially to do it well, and in a due manner,) and inciteth them with a more greedy appetite (as I may so call it) to effect, think, speak, and do those things, which by the Lord are prohibited. It is like to a swift and violent stream of water, which will endure no resistance, but beareth down Dams and flood-yates, & all other stops, that stand in the way, to hinder his passage. This is the Law, and this is the Husband, spoken of in the beginning of the Chapter; and every man is a Wife subject to the same, so long as he remaineth merely carnal, and such a one, as he was by generation: But, when he by Grace and regeneration is once truly mortified, this party is dead, and so is that Husband, reigning sin; the bond of marriage is dissolved, and the same person united unto Christ, by his Spirit, and so obtaineth deliverance from the Law, which in this place is spoken of; and that indeed, is a restitution to the true use of the Moral Law, rather than a divorce, or separation from it.  
This exposition is not of 
Master Beza.  our own coining; it hath not only the consent of most judicious interpreters but a sound confirmation from the premises, and subsequents of this Text here alleged by our opposites; as 
Ver. 5.  thus. When we were in the flesh, the motions of sin, which were by the Law, had force in our members, to bring forth fruit unto death. Sin took an occasion 
Ver. 8.  by the commandment, and wrought in me all manner of concupiscence: for without the Law sin is dead. Sin took an occasion 
Ver. 11.  by the commandment, & deceived me, and thereby slew me. Wherhfore the Law is holy, and the commandment is 
Ver. 12.  holy, and just, and good. Now 
Ver. 13.  is that, which is good, made death to me? God forbidden! But sin, that it might appear sin, wrought death in me, by that which is good: that sin might be out of measure sinful, by the commandment.  
The venomous operation of carnal corruption, and how mischeevously, by occasion of God's Law, it inciteth unsanctified men to rebellion, may evidently be discerned in every one of these sentences. And that it is called by the name of a Law is plain in these words. I see another 
Ver. 23.  Law in my members rebelling against the Law of my mind. In 
Ver. 25.  my mind I serve the Law of the Lord, and in my flesh the Law of sin.   

Answer to the third Place.  
Lastly, The meaning of that, 
1 Cor. 3. 11. Considered and cleared  in the third to the Corinth's is to be expended; where it is willingly granted that the Moral Law is spoken of, as that, which was to be abolished: yet not simply, but in some respect only: not as it is the rule of Obedience to God's holy will; not as it giveth directions for the due ordering of every man's ways; not as it prescribeth the duties of holiness, and righteousness. But as it is A Killing letter, and The Ministration of death, and condemnation, formerly mentioned, & as it concludeth all under the 
Gal. 3. 10.  Curse, who continued not in all things, which are written in the book of the Law, to do them. So that the rigorous severity thereof is that only, whereof Paul there speaketh: And neither of that also, without limitation. For it is not intended that all men promiscuously are exempted from the strict sentence of it; but those 
Rom. 8. 1.  alone. Who are in Christ jesus, which walk not after the flesh, but after the spirit. The dominion & power of it, over-contumatious and wicked persons, was as ample in Paul's time and is in these days, as ever it had been in Moses his government, and before Christ his coming.  
There are beside these Scriptures by our Adversaries urged, some other Texts seeming to contradict our Position touching the perpetuity of the Moral Law. And therefore it is requisite that, as well as we can, we clear the point, by giving resolution to all such doubts, as may arise thereout. One is in the sixth to the Romans, ver. 14. 
Rom. 6. 14     

Objection 1.  
Ye are not under the Law, but under Grace. Which might give occasion of demand, how the Law doth retain its authority, and yet the people of God to enjoy their immunity from it?  

Answer.  
The purpose of the Apostle 
How Gods law retaineth authority and yet God's people freed from it.  is to be searched out, and pondered, both for the better understanding of the words, and also for the avoiding the inconsequence, that otherwise would ensue thereupon. His drift therefore is to excite the servants of God manfully to stand out against sin, for the perfecting of their mortification. The argument of his Exhortation is, from the undoubted hope of their success and victory. But whereupon is that grounded? Upon the happy alteration of their estate, & condition. Once they were under the Law that peremptorily exacted obedience, and yielded no assistance for the performance of it: nay, rather that, which was the 
* 1 Cor. 15. 56.  strength of sin, and ministered occasion (although faultlessly) to corrupt, and victious flesh, of mutiny, and rebellion against God's command. But now they are under Grace; that is, the Spirit of Christ communicated unto them; by virtue whereof that which is required of them, they shall have power to do: and that, which is done by them, (though not exquisitely, and in full measure,) shall be accepted, and their souls daily strengthened against all the remnants of corruption. It is true therefore that Christians are not in Bondage to the Law, nor under it, as holding the chief and principal place, so as Grace could not have the predominancy; but joined with the Gospel, and being subordinate thereunto; continueth to the end of the world a powerful, & effectual ordinance of the Almighty.    

Objection. 2.  
Another Text, that may occasion 
Gal. 3. 24. 25 maketh nothing for the matter in question.  matter to an obiector, is in the third to the Galatians ver. 24. 25. The Law was made our Schoolmaster to Christ, that we might be made righteous by faith. But, after that faith is come, we are no longer under a Schoolmaster.  

Answer.  
He speaketh of that Legal administration, and government, which the Lord exercised over his people, in the old Testament; (both the Ceremonial, and Moral Law being jointly in force;) when they were as children at school, and in their minority, and consequently now determined, and come to an end the Christian Church being (as it were) men of riper years and therefore this concerneth not the matter in question.  
There is, (by report) another 
The law belongeth to the regenerate.  erroneous opinion now latelyer hatched, of those, which confess that the Ten Commandments are not totally abrogated: but yet deny that they belong at all to them, that are in the state of Grace, and converted to the faith: but to those alone which are as yet unsanctified. The unsoundness whereof, I hope hath appeared, and been refelled by that, which hath been hitherto spoken. For did (Paul persuade unbelieving 
Eph. 6. 2.  Christians to honour their Parents, and apply unto them the promise? Or did james give testimony of profane persons for well doing, in keeping the Royal Law, (that is) the Commandments of God, which are as the King's highway, for all degrees to walk in? If they take that to Timothy or their 
1 Tim. 1. 9  ground, The Law is not given to a righteous man, they much mistake their mark: For there he speaketh of punishments to be inflicted, and not of duties to be performed.     

CHAP. 2. Not significations, expirations, or change of duties, and services have made any of the moral Commandments Ceremonial  
FOr the proof 
No alteration, or change of nature, of the duties of the law  of this point, we will lay down a few positions, as our groundwork, such, as I hope, will be found infallible, and undeniably true pregnant also, for the manifest confirmation of that, which is to be declared.  
The first is; That the Decalogue, 
1 The dignity of the law in regard, of continuance.  with the precepts of it, both before Christ his incarnation, and since, hath been in high honour, and estimation (& that by the warrant of the Holy. Ghost) for the author, equity, and efficacy; as also for the antiquity, constancy, and continuance of the same. They were meant, when Moses said. What Nation is there 
Deut. 4. 7. 8.  so great, who hath God so nigh unto them, as the Lord our God is, in all things, that we call unto him for? And what nation is there so great, that hath statutes, and judgements so righteous, as all this Law, which I set before you this day? And they were included, when David saith.  
The Law of the LORD is perfect, 
Psal. 19 7.  converting the soul.  

8.  The testimony of the LORD is sure, making wise the simple.  

9  The statutes of the LORD are right, rejoicing the heart.  
The Commandment of the Lord is pure, enlightening the eyes.  
The fear of the Lord is clean enduring for ever, etc.  
And when he said. All his 
Psal. 111. 7. 8.  Statutes are true; they are established for ever, and ever. Psal. 111. 7. 8.  
This was the glory, and dignity, that those Commandments had, in ancient times whiles the old Testament yet continued. Than, when Christ was come, he both confirmed, and commended them to posterity; that, yielding the place of superiority to the Gospel, they should (with it, and for it, and by it) retain their honour, by giving direction for Christian behaviour, and receiving due obedience, in an holy manner, from the faithful servants of God, in the Church, throughout all ages, whiles the world standeth.  
Our Second Position is, That 
2. Ceremonial law not so much dignified as the Moral.  the Ceremonial Law, with the levitical ordinances, have never been so much graced, not not then, when it most flourished, & was with great solemnity observed: for it was always, from the first institution, to the final abolishment, but a shadow of the body to come, although made 
Col. 2. 17.  useful, by God's grace, to those, that rightly used it. To the Galaetians it is compared to a Schoolmaster, which useth, with rod and discipline to nurture those, whom he is set over. Yea, to a prison, or house of restraint, wherein Captives, or bondmen are wont to be tasked with work for thereto seemeth to be the allusion, when it is said. Before faith came, we were kept 
Gal. 3. 23.  under the Law, and shut up unto the faith, that should be afterward revealed.  
Our third Position is, That 
3 The Moral law, not made Ceremonial, by significations etc.  in case significations, and expirable types could have made any Moral Commandment to become Ceremonial, the whole moral Law should have been much debased by a privation of their first excellency, and brought into the condition of these levitical constitutions, as having diverse precepts of it, once comprehending under them sundry significant, and ritual observations.  
This would be the more perspicuous, and with less difficulty apprehended if it were contrived, into an hypothetical, or Connexive Syllogism, as.  
Proposition. 
If ever significations, in the services of God, could have made a moral commandment ceremonial: then a great part of the perpetual moral law should have grown to be Ceremonial, and temporary.  Assumption. 
But no part of the moral law is grown to be Ceremonial and temporary.  Conclusion. 
Therefore, significations, in the services of God could never make a moral Commandment ceremonial and temporary.   
The Assumption is beyond all exception: For to affirm the same thing to be both perpetual, and temporary, tendeth very near to a contradiction. And the Sequel of the proposition is as evident, because the whole ceremonial law was contained under the moral; although not directly, and in express terms, yet with a reference thereunto, and by implication; especially in some respects, though not in all.  
For, consider it according to the motive and occasion thereof, which was man's miserable condition by his fall, and sinfulness; and so it was accusatory, and for conviction. Consider it according to the end of it, which was to direct men unto Christ, in hope of expiation of sin, through his blood, and of pacifying God's wrath, through his mediation; and so it was Evangelicall. But consider it according to the practice in joined, as a service to be done to the Lord; and so it was a duty of loyalty, and a work of obedience.  
For, First, the love of the godly, was much declared in the exercise of them, as David professeth of himself in the 
Psal. 84 2.  Psalm, when he saith. That his Soul longed, yea fainted for the courts of the Lord, (where his ceremonial worship was celebrated) and there his heart, and flesh rejoiced in the living GOD. Now whither love is to be reduced, Paul teacheth, 
Rom. 13. 8. 9  when he saith. That love is the fulfilling of the Law; of that Law, which saith. Thou shalt not commit adultery: thou shalt not kill; thou shalt not steal, etc. So much as any man loveth, so near he approacheth towards the fulfilling of the law, though none but Christ could ever attain to the full perfection of it.  
Secondly, The right usage of them was then, some part of the way of righteousness, and therefore it is said of Zachary, and Elizabeth, that They 
Luk. 1. 6.  were both just before God, and 
Luc. 1. 6.  walked in all the Commandments, and Ordinances of God, without reproof. It is agreed upon, among the Expositors, that by Ordinances are meant the Ceremonies of the old Law, being then in force. And it is manifest that Gods will declared in his Ten Precepts, hath ever been the rule of Righteousness; as Moses instructeth parents to teach their children, saying, This shall be our righteousness 
Dent. 6. 25.  before the Lord our God, if we take heed to keep all these Commandments, as he hath commanded us.  
And let this be added unto the former reasons, in the third place, That it was a sin to neglect, contemn, or abuse them, as Eli his sons did 
1 Sam. 2. 13 14. 15.  and caused the people to do also. Now it is well known, and that by the Apostles testimony, that. Whosoever sinneth, 
1 joh. 3. 4.  transgresseth the Law: for sin is the transgression of the Law: Even of that Law, which stood in force, when john writ his Epistle, which could not then be the abrogated Ceremonial Law. Than that same Commandment, which is broken by transgression, is contrarily kept by the practice of obedience.  
This reason was alleged of late, at a Conference; and had by the adverse part, a threefold exception taken against it.  
1. One, for the term of keeping the Law, that it is in no man's power to do it.  
2. Another, against the Argument, from Opposition: That, of what commandment the breach is a sin, the contrary keeping thereof is a duty and a virtue. Adultery (saith he) is a sin, and a breach of the seventh Commandment: and yet every one is a virtuous keeper of it which is no Adulterer.  
3. A third was against that Assertion; that Sin is the transgression of the Law: since Infidelity, in not believing in Christ, is a Sin, and yet the Law commandeth not faith in him.  
Whereunto the same Reply, 
Men made able by grace to do that which is termed: keeping the the law.  that then was made, shall now be repeated.  
1 The first faileth of truth, and savoureth of ignorance, when it denieth that any man can keep the Law: For, although it be impossible for men perfectly to do all that the Law, in strictness, doth as it were, exact; yet they are made able by the virtue of grace, to perform such services, as are acceptable to God: and this the scripture termeth Keeping; as Behold I have 
Deut. 4. 5. 6.  taught you Ordinances and Laws, as the LORD GOD commanded me, &c Keep them therefore, and do them: for that is your wisdom, and understanding, in the sight of the people, etc. So in another place; Blessed 
Psal. 119. 2.  are they that keep his testimonies, and seek him with their whole heart. So in the Gospel, Blessed are they that hear the 
Luc. 11. 28. 1 joh. 3. 22.  word of GOD, and keep it And yet in another place: and whatsoever we ask, we receive of him, because we keep his Commandments.  
Touching the second, I say, that Chastity, the hatred and shunning of filthiness, and the love and preservation of purity, standeth in opposition to Adultery; and not the mere forbearance of the gross practice of it; so that every one doth not obey that Precept, which hath not fallen into the foul fact of incontinency.  
3. The third hath the most show of truth and appearance 
Whether faith be commanded in the law? and how.  of force: but upon sifting it, it will prove fallacious, and to be of no validity: For, in some respect (without all question) faith cannot be contained in the Law; but hath its place properly and solely, in the Gospel: But in another respect it is that, which GOD by his Commandment requireth, and we cannot but violate his Law, in not yielding the same unto him. As GOD in his goodness doth freely pardon the sins of his people, by the death and merits of his Son apprehended by faith, being as it were the eye, unto which this wonderful happiness appeareth; so this cannot come within the compass of the Law, nor to be expected from it: That, contained a covenant of life to such as obeyed it; but no promise of remission to them that transgressed it. Salvation proceedeth from Grace alone, through Christ, revealed in the Gospel, and confirmed to his people in the new Testament. But being so offered, & tendered unto us; no man can reject the same without violation of the first Commandment, in not giving to God the honour of his Attributes; as of Kindness, Truth, Power, & the like. For he doth not choose, & acknowledge the Lord to be his God, as by it we are required.  
Who can deny, that whosoever rightly acknowledgeth the Lord to be such a one, as in his nature he is, doth yield due obedience unto his Commandment? And john the Baptist taught this publicly, that, He which hath 
joh. 3. 33.  received Christ his testimony, (and accordingly believeth in him,) hath sealed that God is true, and is as ready to testify it, with the profession of his lips, as they, that confirm their deed, by putting their hand, and seal unto it.  
But now, that we may desist 
Significant ceremoines cannot altar the nature of unchangeable Commandments.  from digressions, and proceed in the prosecution of our point; it will be needful to exemplify the matter with some particular instances, that in case a signification could turn a moral commandment into a ceremonial diverse of the ten Commandments should be such.  
There were two pillars set 
1 King. 7. 22.  in the porch of the Temple; the one was called Lachin, that is, He will establish: and the other Boaz; which signifieth, In him is strength. Are not these representations of God's all-sufficiency, which is commended unto us, & we aught to entertain a persuasion of, by the first Commandment? Beside a great multitude of other Ceremonies contained under the 2. Commandment, there were divers sorts of Sacrifices; whereof some were offered for actual confessions some for actual supplications, some for actual deprecations, some for actual thanksgiuings: and many such moral uses they were destinated to, and that by Gods own appointment. In the fourth Commandment we have our adversaries on our side in this behalf, who grant, and prove that a Ceremony was thereby prescribed, seeing the Seventh day had in it a signification of the everlasting rest to come.  
That the restraint of blood belonged to the sixth Commandment, we need not produce any other testimony, than the reason, which the Lawmaker himself assigned 
Gen. 9 4 5. 6.  for it, when he said; Flesh with the life thereof, that is, with the blood thereof, you shall not eat: for surely I will require your blood, wherein your lives are: at the hand of every beast will I require it. And at the hand of a man, even of a man's brother will I require it. Who so sheddeth man's blood, by man shall his blood be shed: for in the Image of God made he man.  
And can it be truly gainsaied, that the Law of jealousy 
Levit. 5. 12 13.  so largely set down in one place of Leviticus, for the conviction, or clearing of a woman suspected of whoredom, is an appurtenance of the seventh Commandment? Thither also (as it seemeth) are to be referred those unclean issues of man's flesh, the flux of natural seed, whereby they were legally polluted, and the 
Levit. 15. 2. 3.  offerings appointed for their cleansing.  
Now seeing significant Ceremonies could not altar the nature of these unchangeable Commandments; it is no more probable, that the mutation 
Mutations of services altar not the nature of the law.  of services, which is made by the Holy Ghost, should do it. For the practice and usage of some is ceased, and the exercise of others is established, in the new testament, by institution; and yet the Law itself is not varied. If I should bring in, for example, the First day of the week, now called the Lordsday succeeding the former seventh day, in the honour, and dignity of it, I should seem to beg the question: I will rather therefore declare it in such ordinances, as are subject, to less opposition.  
There was a time, when men obeyed the Second commandment, by harkening to the ministry of the Prophets, and embracing the doctrine of the Priests, who had not only a legal function, but a moral. To teach Jacob GOD'S 
Deut 33. 10  judgements, and Israel his law. And the Priests lips should preserve 
Mal. 2. 7.  knowledge, and they should seek the law at his mouth: for he was the messenger of the Lords-of-hoste. But Christ put an end to that calling, and Ascending upon high, led captivity 
Eph. 4. 11. 12.  captive, and gave gifts unto men. (He gave some to be Apostles, and some Prophets, and some Evangelists, and some Pastors, and teachers etc. And now, ever since that time, his worship hath been celebrated, and his people instructed according to their doctrine, and ministry.  
There was a time, when Circumcision, and the Passeover were the Sacraments of the visible Church, wherewith it was expedient, that all the people of God, who professed their hope in him, should then be signed: But now is Baptism come into the place of the one; and the Lord-Supper into the place of the other: all these being the observations of one, and the same Commandment.   

CHAP. 3. The fourth Commandment is a Moral Precept.  
SO many learned men have written so well on this argument, that it may seem altogether superfluons, and needless, to make any further addition. And so many brains have been strained, in devising of evasions, and plotting of shifts, to obscure the clearness of the cause, that it may seem merely bootless, and to no purpose, to bestow any more travel in the matter. Yet experience of the former good success of their labours, who have dealt for the Service of God, in this kind, (that many eyes have been enlightened thereby, although some others would see nothing,) hath encouraged us once again to justify this Truth so much oppugned; having (as we think) a due calling to the work, with hope of God's wont favour and blessing, for the event of the same.  
And, for proof, we will content ourselves with few reasons, and spare the multiplicity thereof; not urging so many as we could, nor dissallowing of those, as slight, and forceless, which we forbear to repeat.  

Argument. 1. 〈◊〉 therefore shall be the First.  
ALl the Ceremonial Law, 
Argument 1 proving the morality of the 4 precept. Gal. 3. 19  and every part thereof, had the original, and took beginning, after man had sinned, and was added because of transgression; by way of conviction of guiltiness, both to justify God's righteousness, and to drive men to repentance, and for a representation of expiation offered by the blood of Christ, to lead men unto faith in him, & so to magnify God's mercy. And this was the occasion of all the Types whatsoever which the Church of God retained, and used, from the fall of our first parents, to the resurrection of our Blessed Saviour. Now the obedience due to the Fourth Commandment hath another manner of foundation: it was not so occasioned, but grounded on the example of God the Creator, practised, and proposed, before any mention of man's disobedience, and misery.   

Argument. 2.  
THis fourth Commandment 
Argument 2. proving the morality of the fourth precept.  participateth with the three other before, and the six next following, in all the prerogatives, and honours, wherein they go before all the levitical constitutions for more glorious promulgation, and establishment. They were pronounced by the voice of God himself, unto the people immediately: so was this. For it is said, that God spoke all these words. They were 
Exod. 20. 10  written in tables of stone, by the finger of God, as it were, even by the Lord himself: So was this. For it is said. He wrote 
Deut. 10. 4.  upon the tables, according, to the first writing, the Ten Commandments, which the LORD spoke unto you, in the mount, out of the midst of the fire, in the day of the assembly: and the Lord gave them unto me. Deut. 10. 4. They thus written, were put into the Ark. 1 King. 8. 
1 King 8. 9  9 So was it also with them. For the two Tables being there placed, and it in one of them, must needs have place in the same, among the rest.  
They were written by the Holy-Ghost, in the book of Exodus, jointly together, without mixture of any other with them: So was this also, & set in an high place, before all those of the Second Table.  
Nothing of this is affirmed of the Law consisting of Ceremonies: God uttered not that, with his own voice, neither was it written at all, in the Two Tables of stone: or put into the Ark. For nothing 
1 King. 8. 9  was in it save the Two Tables of stone, which Moses had put there, at Horeb. Neither was it joined in place, with the Moral precepts in Exodus 20.   

Argument 3.  
THe most near union, 
Argument 3 proving the morality of the 4 precept.  that is between this Commandment, and the other nine, will strongly prove it to be of their number, and one of the same nature with them. How often doth the Scripture inculcate this word [All], when it speaketh of them? as in Deuteronomy. 
Deut. 4. 8.  What nation is there so great, that hath ordinances, & Laws so righteous, as All this Law, which I set before you this day? The Lord hath commanded us to do All these ordinances. This shall be our righteousness, before the Lord, our God, if we take heed to keep All these Commandments, 
Deut. 6. 24. 25.  which he hath commanded us. When Moses calleth them [Ten words] shall we think that he meant more or less, than the just number of the Moral precepts? Especially, when in Exodus he saith; God spoke All these words. And in Deuteronomy, that He added no more thereto. If any 
Deut. 5. 22.  other had been put to them, they had exceeded that number: if this be none of them, there would be but nine. It is observable, that in sundry places, they are called A Law; The Law; and The whole Law 
jam. 2. 10.  as in the Epistle of james. Whosoever shall keep the whole Law, and yet fail in one point, is guilty of al. Reason teacheth that all the integral parts of any thing must be suitable to the whole, as the whole consisteth of them all. As in a natural body having divers members, they are all genuine (as I may so say) and of the same nature, and not foreign and of another kind. The hands, the feet, the legs, and arms, the back, the loins, and other joints of a man are all of one kind of flesh and bones. And, as this holdeth firm in singular, and individual persons: so the same proportion may be observed in the several species of Creatures. The beasts have no beaks, or bills, the birds have no sins, the fishes have no hooves, men have no wings, etc.  
And the more yet, to manifest this union of the Commandments, that it may be evident, how that they are all of one sort, Moses his testimony is to be noted, who joineth them all together equally, without disparadgement, or exception of any one, and acknowledgeth them to be, as it were, so many articles of one main Covenant in these words. Than he declared unto you his Covenant, 
Deut. 4. 13.  which he commanded you to do, even the Ten Commandments; and wrote them upon two Tables of stone.   

Argument. 4. 
Argument 4. proving, the morality of the 4. precept.   
THe main ends of this Commandment, and the religious duties, with warrant and approbation to be exercised on the Sabbath days, serve not only for inducements, to bring men to a persuasion of the moralty thereof but may well be taken for solid grounds, and evicting arguments of the certainty of the same. That the Sabbath was instituted for a memorial of the work of Creation finished, and not alone for a signification of Redemption hoped for; it may easily be collected out of the history recorded in Gonesis, & GOD'S own profession, by way of a reason, at the publishing of that precept in Exodus. For why doth he so solemnly mention, and reckon up the making of those eminent creatures. The Heaven, The Earth, and The Sea, &c. but that his will was, in the celebration of that day, to have them meditated on, for his praise, and honour?  
And the accustomed use of public meetings, and therein of reading the Scriptures together with preaching, and hearing of Sermons, james declareth in the Acts of the Apostles, saying, Moses of old 
Act. 15. 21.  time, hath in every City them that preach him, seeing he is read in the Synagogue every Sabbath day.  
And Christ, in the Gospel, much graced that practice, with his own example. For (as Luke testifieth) He went, as his custom was, into the Synagogue, upon the Sabbath day & stood up to read, and preached 
Luk. 4 15. 13. &. seqq.  unto them, out of the Prophet Esaias: as is more at large to be seen in the story. Now the Synagogues were not the places, wherein they met together for the solemnising of the levitical feasts; but the Temple. For all the males, that could, were enjoined there to appear before the LORD, on those days.  
Moreover, the internal services of the mind and heart, 
Isay 58. 13.  as holy meditations, and desires, which Esaias teacheth to be meet, and necessary for the sanctifying of the Sabbath; were ever to be performed in truth, and verity: and not symbolically, for signification only.  
This time was likewise appointed, as GOD expressly 
Deut. 5. 14. 15.  professeth, in one place; for the exercising of mercy, in granting rest, and refreshing to the bodies of servants, and inferiors, whether they were natives, or aliens, jews, or Gentiles; of whom many might have no admission to the Tabernacle, Temple, Sacraments, or Sacrifices, or to any such like Ordinances.   

Argument. 5.  
LAstly, the stability, and 
Argument 5 proving the morality of the forth Precept.  durableness of it doth firmly argue the morality, that is in it. For, notwithstanding that the significations of the legal shadows are still to be remembered, and the body represented by them, is eternal: yet the practice, and usage of them was to give place, and to surcease, after their accomplishment, and fulfilling. But the practical keeping of the Ten Commandments, (whereof the fourth is one) is not determined, but real obedience is evermore due to each of them, aswell now, as before Christ his coming, and that according to his own testimony, and injunction, with a threatening and a promise' annexed thereunto; as the Evangelist thus 
Matth. 5. 19  recordeth the matter. Whosoever shall break one of these lest Commandments, and teach men so, shall be called the lest in the kingdom of heaven: But whosoever shall observe and teach them, the same shall be called great in the Kingdom of Heaven. Where Three things, 
Mat. 5. 19 Expounded  touching our point in hand, are considerable.  
1. One, What is meant by These Commandments.  
2. Another, What is meant by These lest Commandments.  
3. And the Third; How long this sentence of our Saviour doth stand in force.  
1. The First, Master Calvin (an impartial interpretter,) shall inform us of, in his explication of this Text, on this wise. Here Christ speaketh, by name, of the precepts for wel-living, even of the Ten Commandments; according to the prescript whereof all the children of GOD aught to lead their lives. And this sense is made very manifest, by the verses following; wherein the LORD JESUS himself, against the false, and fantastical glosses of the Pharises, doth give a sound exposition of certain particular Commandments, as of the Sixth, the Seventh, and the Third.  
2. In the next place; by The Lest is understood any one of the Ten, that should be slighted, by disesteem, or presumptuous transgression; as if it had not joint holiness, and authority with all the rest, when no conscience is made of faithful obedience to it.  
3. And concerning the last inquiry or consideration; It behooveth every one to know that this speech of Christ was not confined to his own days during the time of his natural life and corporal abode here upon earth, until his death and resurrection: but to be extended to all succeeding ages, & future times. For otherwise Saint james would not so long afterwards have said; Whosoever shall keep the whole Law, and yet fail in 
jam. 2. 20.  one point is guilty of all.  
And now we are come to the sifting of those objections, which Master Broad, and other our adversaries in this cause, do urge against us that a due and just answer may accordingly be made thereunto.   

Objection 1.  
The first is from Texts of Scripture. GOD calleth the 
Objection 1 against the morality of the fourth Precept answered.  Sabbath a Sign, Exod. 31. 17. It is a Sign between me, and the children of Israel for ever. Christ likeneth the Sabbath to Sacrifices. Mat. 12. 7. Paul terms it a Shadow. Col. 2. 17.  

Answer.  
As good a show as the allegation of these places doth make, yet if they be reduced into the form of an argument a fallacy will be discovered therein, and the point in question found vnconcluded. The most, that can be enforced out of them, is this  
Whatsoever was a Sign, a Sacrifice, and a Shadow, was not moral.  
But the former Sabbath was a Sign, a Sacrifice, and a shadow.  
Therefore the former Sabbath was not moral.  
But doth the controversy between us consist in this? Should not we look for this conclusion: Therefore the fourth Commandment is not moral? But we will give a more particular resolution to the Texts objected. As for that Twelfth of Matthew. It concerneth not the weekly Sabbath, as we shall show in the next Chapter. Touching the other Two. First we deny the Sabbath to have been originally a Sign, and a Shadow. It might be merely moral, at the beginning, and yet afterward have a signification put into it. For at the first institution, there were no Isralites, whom it should distinguish as the people of GOD, from all other nations, neither was it simply a Sign at any time, but in some respect: neither was it totally a Sign, but in part only: for there were many other uses of it.  
Secondly, we contend about the Commandment and not about the day And the Sum thereof is, That GOD'S chosen and selected time be conscionably kept, and religiously bestowed in his worship. That there should be some legal use of one day, as there was of the former Seventh: And some Evangilicall respect in another as there is in the now established Lordsday. It is rather a quality in the services commanded, then of the substance and essence of the Commandment itself.    

Objection 2. 
Objection 2. against the morality of fourth precept answered.   
Were the fourth Commandment Moral, it were greater than any Commandment, in the Second Table: being greater, it should be preferred before it. Whereas indeed it aught to give place to a branch only of a Commandment, in the second Table. For a few aught to save his neighbour's Goods from burning; though he spent the whole day therein; and neither rested, nor went to the assemblies; and were it moral to sanctify the Sabbath, and a City on fire; And a jew could not both save his neighbour's goods, and sanctify the Sabbath: He aught to have sanctified the Sabbath; and to have suffered his neighbour's goods to perish: which seeing he might not do, it is manifest, that to sanctify the Sabbath was not moral.  

Answer.  
Just exceptions may, and must be taken against this reason: for it is more than one way faulty; as in this; That the fourth Commandment is made inferior to the eight because in a case of necessity some works of the fourth are to be omitted in the instant, for the prevention of an extremity in our brother's estate. Now in this case, there is no comparison between the two Commandments, which of them should be the greater, or the less. But of actions, which should be first, or last; or which should be performed, or necessarily forborn, at that season. Some especial, and important duties of the Second Table may be more acceptable, and precious, than those of an inferior nature, of the first. When Obadiah preserved the lives of an hundred Prophets, he performed a better service to GOD, than he could have done by reading a Chapter, or two, in the Law, or by making an ordinary prayer to him. Our Adversaries will confess, that all external actions of religion, as singing of Psalms, making of prayers hearing of sermons, & the like (though Moral) give place to works of mercy, in such cases. But (say they) because I may first do the work of mercy, and afterwards worship GOD. And so (say I) I may show that mercy, and afterwards finish the remnant of the Sabbath, in sacred exercises; or else some others afterwards: for that my work tendeth not to the abolishing of the day, or of my due regard of it. And this is also worthily to be taxed, that they set the works of mercy, and the sanctifying of the Sabbath, as opposites: whereas they are subordinate, and one of them a means of the other, and a commendable practice thereof, as Christ witnesseth Mat. 12. 12.    

Objection 3.  
The Priests in the Temple 
Objection 3. against the moralily of the 4 precept answered. Thomas Broad, his manuscript part. 1. cap. 1 & cap. 2. arg 3.  (Mat. 12. 5.) preferred a Ceremonial, before the Fourth Commandment: for they offered Sacrifices, as was enjoined. Thus they laboured in kill beasts: whereby they profaned the Sabbath, and were blameless. And the Disciples pulling ears of corn, and rubbing them in their hands, on the Sabbath day, profaned it. And so did the man, that took up his bed, on that day. Whereas, in the judgement of the learned, the breach of the moral law is sin. And therefore the moral law may not be broken, to save the lives of all mankind. Evil must not be done, that good may come thereof. Yea GOD himself cannot give a man leave to break a moral Commandment; as to steal, murder, or lie.  

Answer.  
This kind of reasoning seemeth very unsavoury, as wanting both good smell, and relish: by making one of GOD'S services to be a proper, and direct violation of another: as though GOD'S spirit prescribed contrarieties in the same Subject. For, by taking the word (Profaning) of the Sabbath literally, as here our adversary doth: it will follow that those sacred ministers of God, in the Temple, who should have been most holily employed, did exercise as little holiness in their callings, on that day, and as much infringe that precept of the LORD, Remember that thou keep holy the Sabbath day: as they, that were most devoid of religion. But Master Beza dealeth more kindly with them, in his Annotations, saying. The Priests, doing the work of GOD, on the Sabbath day, did not yet violate the Law. And therefore, by the Law of the Sabbath, all works, without any exception, are not forbidden.  
The latter part of the Objection, (which, he saith, is grounded on the judgement of the learned) is true. i. That a moral Commandment cannot be broken, without sin, but not well applied. Dispose it into form, and let the Minor Proposition speak out, and it will tell a flat untruth: For so it must be.  
Not moral law may be broken without sin.  
But the fourth Commandment may be broken, without sin.  
Therefore the fourth Commandment is no moral law.  
This [Broken, Breach, and Breaking] soundeth harshly, as arguing contempt; or, at the lest, a neglect of due care to perform that, which is enjoined. Now this cannot be offered to the fourth Commandment; neither could it to any of the Ceremonial constitutions, without disloyalty to the Lawgiver, whose will is thereby dissobeyed. Omissions there may be of that, which seemeth to be required, and practice of that, which, in strictness, hath an appearance of a prohibition: and yet, by the true meaning of the law, or with allowance from him, which made the Law: he, which doth so omit, or practice, may therein be faultless and praise worthy. But this is not proper to the Fourth Commandment; but falleth out aswell, in other moral Precepts. If any man now should marry his own sister; it could not be but a grievous and incestuous transgression of the Seventh Commandment: and yet it was not so in Adam's immediate children. Stealing is a violation of the Eight Commandment: and yet the Isralits' spoiling of the Egyptians of their jewels, and other ornaments, were not in the state of 
Exod. 12. 36  thiefs. Murder is an heinous breach of the Sixth Commandment, and all violence forbidden by it: and yet Moses did not fault in killing 
Exod. 2. 12  the Egyptian: Nor Phinehas in slaying the Midianite, 
Num. 25. 8.  and Israelitish woman. Nor he, that in the book of Kings, wounded the Prophet 
1 King. 20. 37.  of GOD, being a righteous man. For all these had their warrant and direction from the LORD.    

Objection. 4.  
All the moral precepts are 
Objection 4 against the morality of the fourth precept answered.  written in the heart of man; and the observation of them is according to the law of nature. But so is not that of the Fourth Commandment: for nature doth not teach men weekly to keep day of seven.  

Answer.  
To this we say, that therefore it is confirmed to be Moral, because it is agreeable to the law, and light of nature; as may be seen in the customs of Idolaters, both in the Scriptures, and by 
Exod. 16.  common experience, among the heathen, who used to celebrated feasts, and solemn times, to their GOD'S, with a religious devotion. But it is said;    

Objection.  
That so Churches should be also, by the law of nature; because they built Temples likewise to their Idols.  

Answer.  
That doth not necessarily follow; forasmuch as the solemnites of their feasts were the occasion of their Temples and so the one was, as it were a consectary of the other. As it was by the law of nature, to solemnize festivites to their GOD'S: so by the same they were moved to assemble together, & jointly to do their service: hereupon they stood in need of fit places; those places than they made decent and comely, and afterwards very beautiful, and pompous whereby, being led by sense, and such goodly sights, they waxed superstitious of them; especially by the Statues, and images of their Gods, being therein placed. So that external motives induced them so highly to esteem of, and as it were, to adore their Temples; whereunto they grew more, and more, by Custom, examples, and delusions. But the doubt yet remaineth unresolued, how nature should direct us to the sanctifying of one day in seven, or in any set number, and that to be constantly this, or that day of the the week; especially varied, and not at the last the same, which was observed at the first. For resolution whereof we will build on Zanchius his foundation, (although he be produced as a witness against our cause, by our adversaries) which he doth lay before us. It is the will of GOD (and according to the rule of nature, and reason,) to sanctify some time to GOD.  
And then will this follow, that he is, by institution, to choose, or change the time, at his own pleasure: and that the time so set, chosen by him be duly set apart, for the exercise of his worship. For he commended the seventh day to the Israelits, not only by edict, but by reason, also and the force of equity, saying, it was The Sabbath of the LORD their GOD, and that Which he had blessed, and given them an example of by practice. Now whatsoever reason doth apprehended as equal, must needs be agreeable to the light of nature: as the LORD testifieth of the Gentiles, that they, Would not spoil their GOD'S: that 
Mal. 3. 8.  is, take, or detain any thing from them: and this they learned only from nature.    

Objection. 5. 
Objection 5. against the morality of the fourth precept answered.   
The observation, and keeping of this Commandment is of no antiquity: Adam being thrust out of Paradise, neither he, nor his posterity sanctified any day, in an holy rest, for aught that we do certainly found, or may probably conjecture. The Jews acknowledge that they do not read, of Abraham's keeping the Sabbath. And I may add, neither of any others keeping, or breaking it, both before, and a good while since Abraham's time It is not likely that jacob whiles he served his uncle Laban, an Idolater; or any of the Isralites all the while, they were so cruelly oppressed: rested from work every Seventh day. The Patriarches were not commanded to sanctify any day. And had the godly Israelites under Pharo, or the jews under the King of Babylon, and Christians under the Heathen governors, refused to work, one day in seven, it would have bred great stirs, cost many men their lives; and no doubt, histories would have been full of it.  

Answer.  
Here is great strength of imagination, but small force of reason. For all the examples urged, are at the most, but conjectural, and the grounds thereof very weak. If Abrahams and Jacobs and the other Patriarches, keeping of all the other Commandments, had been particularly recorded, and this alone by name unspoken of, there had been some probability in the matter: But no mention is made of many services; which nevertheless they undoubtedly performed.  
And for the Israelites in Egypt, if they did not rest on the Sabbath, the question is, whether it were not a fault in them; at the lest of infirmity and weakness. And that failing in Babylon, which is alleged, if there were any such, must needs be acknowledged unlawful: for that was after the law was established. And that the observation of the Sabbath was not confined within the bounds of judah, and Israel; it is manifest in the 16. Chap. of the Acts of the Apostles, ver. 13. and in diverse other places. But we have Scriptures, which will yield stronger probability, for the antiquity of it, that it was observed before Israel came into the Wilderness. Sure it is, that it was kept, before it was proclaimed on Mount Sinai: for they were enjoined in conscience of it, to forbear the gathering of Manna on the Seventh day; as it appeareth in the 16. of Exodus. And it is not likely that then was the first institution of it: for Moses speaketh, as of a thing known to them before: and in rebuking of the transgressors he saith; How long refuse 
Exod. 16. 23. 29.  you to keep my commandments, and my Laws? But that we may not be singularly conceited in making such a Collection out of this place; we have Doctor Willet of the same mind with us.  
Some (saith he) are of 
Willet on Exod. 16. 20 Quest. 34.  opinion, that the Israelites began first now to keep the Sabbath; and that this Precept was to continued until the coming of the Messiah: But this opinion hath no ground, or good warrant: for, Moses speaketh of the Sabbath, as of a thing well known: Tomorrow is the rest of the Sabbath. And to what end else should the people be so ready to gather a double portion, for the sixth day, but to prepare them for the Sabbath, before Moses had yet spoken any thing of the rest thereof. Therefore it is more than probable, that the Sabbath was kept of ancient time, among the people of GOD, grounded upon the example of GOD himself, that rested, after the Creation finished in six days, upon the Seventh: which observation was delivered by godly tradition, from Adam to his posterity: for seeing that the Church had from the beginning, a public, & external worship of God, it could not otherwise be, but that they had also a certain time prefixed, wherein to celebrated the public worship and service of GOD: And then what time was more fit, then that which GOD had sanctified by his own example.  
And we are not to seek of a strong probability, that may be gathered out of the New Testament, that the Sabbath hath been in use among the godly, from the beginning; or hath not been always out of use, until Moses his government, although it be not directly so affirmed. For the Apostle doth intimate so 
Heb ●●  〈◊〉 in the Fourth to the Hebrews: where he proveth, that the rest spoken of by David, in the Ninety and Fifth Psalm (which the unbelievers are threatened to be debarred of) must needs be meant of that which is to be found in heaven; as being not by them, as yet entered into. For thus he reasoneth by way of distribution: Either he spoke of the rest of the Land of Canaan, or the Rest of the Seventh-day, or of the Rest of the life to come.  
But he did not speak of either of the two former Therefore he spoke of that, which is in the life to come.  
Now for proof of the Assumption. Why may it not be understood of the Land of Canaan? Because josuah had given them entrance into that, before David's days. And why not of the Rest of the Seventh-day? Because an entrance was made into that; shortly after the foundation of the world, when GOD had once finished his works, and rested. Now if the Sabbath had taken its beginning in the wilderness, how could the Apostles tenant be justified?     

CAP. 4. All consecrated time, is the observation of the Fourth Commandment?  
THis Position may seem peradventure to be of so great a latitude, as that it would require a large Induction of particulars, for the confirmation of it, and be very difficult therefore to be made good. But the verity that is in it, will be easily apprehended of them, that shall assent to certain truths, which, without obstinate perverseness, cannot be gainsaid.  
1. The First whereof is, That it hath stood with the wisdom, and good pleasure of GOD, to choose to himself, and to sanctify certain set days, for the exercise of his own worship, by his people, and that for the furtherance of their Salvation. And in this respect they are called the Feasts of the LORD, in Leviticus, and other places of 
Levit. 23. 2.  Scripture.  
2. The next is; That by the equity of the Fourth Commandment, these days so singled out and separated from common use, by the LORD, should be set apart to his services, and acknowledged thereby to be his peculiar right; according to that of the Prophet; If thou turn away thy 
Isay. 58. 13.  foot from the Sabbath, from doing thy will on my holiday; and call the Sabbath a delight, to consecrated it as glorious to the LORD, nor doing thy own ways, nor seeking thy own will, nor speaking a vain word: then shalt thou delight in the Lord.  
3. The third is, That, if it be found, that any days besides the Seventh, in regard of such hallowing, be appendent, and belonging to that commandment: it will well follow, that all of the same sort, & which are destinated to the same use, are also, in the same respect, and by the same proportion, so to be reputed and thought of.  
Now, that we may further insist upon this last, let us considerately look into that 23. of 
All the solemn feasts in the law issued from the same fountain that the seventh day did. Levit. 23.  Lev: & there we may see, that the other sacred Festivities in time issued out of the same fountain that the Seventh-day did; although it was by fare, the fairest stream, and they, in comparison of it, like unto small Brooks, or little Rillets. Both it, and all the rest are termed the [Feasts of the LORD:] The name of [Sabbath] is common with it to all the solemn days, as it were to be celebrated with holy assemblies. And who of judgement doth not perceive, that these titles, terms, names, and forms of celebration are comprehended within the compass of the Fourth Commandment? Neither have we the Law alone, and Moses to minister unto us matter, for the proof of this point: but in the Gospel also, and from Christ his own words, we shall find plain evidence for it That in the Twelfth of Matthew, touching the Apostles plucking 
Mat. 12. 1.  of ears of corn on the Sabbath-Day, reprehended by the Pharisees, doth so apparently concern the breach, or keeping of the Fourth Commandment, that I know not any one, that is contrarily-minded. Yea, our Adversaries do not only confess it, but urge and enforce it, against the Morality of the Sabbath. Mr. Broad himself, 
In his three questions. Pag. 5.  our professed Opposite, shall be the man, whom we will call to witness, in this case; whose testimony is thus.  

There are pregnant texts enough to prove, that the Sabbath was a shadow or Ceremony; and consequently, that the Fourth Commandment is more ceremonial than therest: as that Text, Mat. 12. ●. [But if you had known, what this meaneth, I I will have mercy, and not sacrifice, ye would not have condemned the guiltless.] Here he likeneth the observation of the Sabbath to the offering of Sacrifices.  

Answer.  
But how if it appear, that this corn was not plucked on the Seventh-day, nor that, here pleaded for by the pharisees? How if it fall out, that this act was done at one of their solemnities, on the last day of a solemn feast? will not this be inferred upon it, that the Ceremonial Sabbaths came under the Fourth Commandment, and not that the Moral Sabbath was cònuicted to be in the nature of a Sacrifice, by this place? Now for the averring of what I have said, it will be sufficient to bring Luke as an Expositor of Matthew, touching the Circumstance of the time; who, in this manner, doth declare it: And it came to pass, 
Luc 6. 1.  on the second Sabbath after the first, that he went through the corne-fields; and his Disciples plucked the ears of corn.  
And here do I appeal to the judgement of all learned Divines: Whether [The second 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Sabbath after the first] can be otherwise understood, then of one of the Leviticall Holidays, which (by the circumstance of the season, in that corn was then ripe upon the ground) seemeth to be the Seventh-day of the feast of Vnlevened-bread, and the two and twentieth of the first Month.    

Objection.  
But this point aswell as the former, is excepted against, and that by colour of reason: for those that are against us, strive to make the Sabbath, and the Seventh-day, and all that is intended in the Fourth Commandment, to be reciprocal, and convertible: as that the Sabbath should be none, but that Seventh-day, and that Seventh-day should only be the Sabbath. So that no other time, either then present, or which in future ages should be; could have any place, in that precept.  
For, This Question (say they) 
Broad, in his three questions. pag. 10.  may well be demanded: How shall the Fourth Commandment, being delivered in form of words, bind us to sanctify any day, but only the Seventh? Suppose that Christ had said to his Disciples; Remember the day of Resurrection, to sanctify it. Six days of the week you shall labour, and do all that you have to do: but the first day is the day of Resurrection: in it you shall do, etc. How should this Commandment bind us to sanctify any day, but only the first, the day of Resurrection. So GOD saying; Remember the Sabbath (or day of rest) to sanctify it. Six days shalt thou labour and do all thou hast to do: but the Seventh is the Sabbath, etc. How should this Commandment bind us to sanctify any day, but only the Seventh-day, wherein GOD rested, and which the jews sanctified?  

Answer.  
For resolution hereof, I refer them to the general rule of direction, that * Master 
We are not tied to the jews Seventh day, by the 4. Commandment.  Calvin giveth, for the better understanding of all the Commandments; which is this.  
There is always more 
Instit. lib. 2. cap. 8. Sect. 8.  meant in the Precepts and prohibitions, then in words is expressed. And commonly there are manifest Tropes (whereby one part is put for the rest) in all the Commandments: that he shall make himself worthy to be laughed at, who confineth the sense to the strictness of the words.  
By such curiosity and niceness, all superstitious traditions and fancies might be freed from the censure of the Second Commandment: seeing it forbiddeth nothing expressly but the making and worshipping of Images. Neither would the worshipping of all Images be there forbidden, but of those only, which men have made to themselves: So that the lest part of Idolatry would be thereby restrained. And might not a wrangling Atheist pick a quarrel against the First Commandment, to cavil at it, thus? How shall we Gentiles be persuaded, that the Lord is our GOD, or be induced to devote ourselves to him alone, or to think that his Commandments are directed to us; since he spoke to them whom he brought out of the Land of Egypt, where we never were, nor our Progenitors before us? And yet we know, that the Second Commandment doth condemn all humane inventions, and will-worship: And the First is spoken to all his people, of what Nation, Kindred, or Country soever. And why then should the Fourth be girded in so narrowly?     

CHAP. 5. The Lordsday, is a consecrated time of Divine Institution, & immutable.  
SOund Wisdom, and good discretion doth teach men, in matters of question and difference, not to deliver all that may be spoken: but so much as will prove substantial and : and therefore, although many probable reasons might be produced, to give some light to the cause we have in hand; yet it being of such weight & importance as it is, will safeliest be settled 
The Lord's day proved to be of divine institution.  on such a sure, and firm foundation, as may secure the builders from dread of any demolition or downfall: And such an one it hath in the Revelation of Saint john, where the Scripture honoureth this day with the glorious Title, and that possessively uttered, of the Lordsday, which 
Reuel. 1. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  publisheth to the world, even to the end of the world, that it is not of an ordinary or common rank, with all the other days of the Week; but appointed for some more excellent employment. There is 
Note this.  nothing to be found (for aught I remember) in all the New Testament, that by the Spirit of GOD is ascribed to Christ, and he thereinto entitled, in regard of his dominion over the Church but it is sacred and holy, and set apart for holy uses; as His Word, Col. 3. 16. His Gospel, Mar. 1. 1. His ministry & service, 1 Tim. 1. 12. His Grace, Rom. 16. 24. His Spirit, Gal. 4. 6. His Supper, 1 Cor. 18. 20 His Bread and Cup, 1 Cor. 11. 27. His Table, 1 Cor. 10. 21. His Church, Eph. 5. 23. And why then should His Day alone be defrauded of the honour of 
In what respects a day is said to be the Lords day.  holiness? Let us proceed a little farther, and inquire why, and for what cause it is in this place called by the name of the Lordsday. Either it is because it belongeth unto him by right of Creation: Or for that some notable work is appointed to be wrought in it, by way of destination, (as in that sense, or the like, where it is said; The day of the Lord 
1 Thes. 5. 2.  shall come even as a thief in the night:) Or by virtue of his setting it apart through Consecration.  
But it is not termed here, in respect of the first cause: For so all times are alike his; as the Psalmist testifieth, 
Psal. 74. 16. 17.  saying; The day is thine, the night also is thine; thou hast prepared the light, & the sun. Thou hast made Summer, and winter.  
And what certain intelligence should the Churches have received from the Apostle, touching the time, when those great things were revealed unto him; if he had told them, that it was in a day of GOD'S making?  
And in respect of the Second it could not be. For that intendeth a time yet to come. And therefore it must be meant of the Last; That it is so denominated, by reason of that choice, which Christ hath made of it by Consecration,  
We have many learned writers, of principal note, consenting with us, in the application of this place to this point. Some by way of Exposition and declaration; as Master Beza: Some by way of Proof, and Confirmation; as Peter Martyr: Some by way of Disputation; as Doctor Whitakers.  
Master Beza doth, in this 
Beza Annot in Apoc. 1. 10.  manner, deliver his judgement.  
john termeth that the Lordsday, which Paul calleth the first day of the week; 1. Cor. 16. 2. Act. 20. 7. Upon which day it appeareth, that the Christians were wont to assemble together, As the jews met on the Sabbath in the Synagogue. So that it may appear, that the Fourth Commandment, for the sanctifying of every Seventh day, so fare as touched the old Sabbath; and the Legal rites, was Ceremonial: But remaineth, for the worship of GOD, a precept of the unchangeable Moral Law, & such a one, as is perpetual, during this life. And that Sabbath stood from the Creation of the world, to the Resurrection of Christ: which, seeing it is another Creation of another world; (as the Prophets speak) then out of doubt, by the appointment of the Holy-Ghost to the Apostles, in stead of the Sabbath, which was for the former age, or that seventh day was chosen the first day of the new world, wherein, not that corporal, or corruptible light, which was created the first day of the old world: but that which is heavenly and eternal, hath shined upon us. And therefore the assemblies of the Lordsday, (which justine Martyr also expressly mentioneth, in Apolog. 2.) are of Apostolical, and truly Divine tradition.  
Peter Martyr hath this 
In 1 Cor. 16. 2.  saying.  
As by the appointment of the Law, the Sabbath was celebrated to keep fresh in memory the making of the world: So now is the Lordsday for use, to keep fresh the memorial of Christ his resurrection; and therefore also to confirm the hope of our own resurrection. But, when this change was made, we have it not expressly set down in the holy Scriptures: Notwithstanding in the Revelation of S. john there is express mention made of the Lordsday. Cap. 1. 10.  
Doctor Whitakers, maintaining 
Tertia traditio de Die Dominico non est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nam in scripturae habetur nempè Apoc. 1. 10.  the perfection of the Scripture against humane traditions, affirmeth; that,  
The Lordsday is no unwritten tradition: for that it is found in the Scripture, even in the first of the Revelation.  
Since then that this holy 
The Lordsday is immutable.  day is founded on the Law and ratified by the Gospel, it will consequently follow that that will hold its stability, whiles they retain their authority; and that will be as long, as the Sun is in the firmament, and the heavens above the earth. For The 
1 Pet. 1. 28.  word of the LORD endureth for ever. And cursed be that 
Gal. 1. 8.  person, whether man, or Angel, that shall attempt any innovation against it. We must not imagine, that an ordinace, so well, and authentically warranted, may be subject to abrogation, or change. And therefore whosoever goeth about to repress the observation of it, doth attempt an execrable sacrilege, by robbing GOD, and his Church of so glorious an ornament. And, if any man would take upon him, to make an alteration, by transferring it to another day, he should play jeroboams part, who neglected the time and place prescribed by the LORD, for his worship, and service, and Offered upon the 
1 King. 12. 33.  Altar, which he had made in bethel, the fifteenth day of the Eight Month, (even in the month, which he had forged of his own heart,) and made a solemn feast unto the Children of Israel.  
So than it is not in man's power, to abolish, or remove the Lordsday: and it is as certain, that the LORD, will not do it. For it is one of the immovables spoken of by the Apostle to the Hebrews; 
Heb. 12. 27.  which remains after that once Shaking of the heaven, and earth.  
And the motive of it is durable, and everlasting, even the Resurrection of our Blessed Saviour, who can never possibly fall back again into his grave: Neither can any thing surmount it in glory, and excellency, as that the remembrance thereof should put out or darken the honourable memorial of it.  
And now an Answer is to be made to that, which is excepted against this Position, and whatsoever hath been spoken in the defence thereof, and the contrary reasons on the other side come to be examined.  

Objection 1.  
How shall we know, that the Lordsday is the Sabbath which we keep?  

Answer.  
By knowing that the Sabbath, 
The first day of the week proved to be the Lords day that is to be observed.  which we keep, is that which was then the first day of the week; and by knowing that the first day of the week was the day of Christ his Resurrection; and by knowing that the day of Christ his resurrection gave denomination to that, which is our Sabbath, and caused it to be called the Lordsday,  
It is to be intended, that these Seven Churches knew what day it was, and likewise all others of that time. For shall we think that john would so slighty describe so glorions a vision, (of such moment for the Christian Church, until the second coming of Christ) in that ambiguous manner, and by such a dark circumstance, as they were altogether unacquainted with? The matter concerned them then, and other the Churches, that then were, and those, that were next to succeed: and all, that have been ever since: and these of our days: and those which shall come after, as long as the world standeth.  
The joint, and uniform practice of so many Churches, in solemnising the same time constantly with public assemblies, administration of the Sacrament, and distribution to the poor, doth sufficiently testify, that they were not ignorant of the day, which Christ had consecrated. At Troas they came together, the first day of the week, to 
Act. 20. 7.  break bread: that is, to celebrated the LORDS-supper and then and there Paul preached unto them till midnight. The Corinthians, using every first day of the week to come together, were directed by the Apostle, by way of alms, as GOD had blessed them, to lay aside somewhat for the poor Saints. And the same precept had he also given to the Churches of Galatia: whereof S. Jerome thus writeth against Vigilantius.  
On the first day of the week, (that is, on the Lordsday) Paul commanded that all should bestow that, which should be carried for relief to jerusalem The like order was kept in the ages following, by the testimony of Justin Martyr, and in all places, ever since there hath been the observation of that day, wheresoever the Gospel of Christ hath been embraced.    

Objection. 2.  
The Apostle sharply taxeth the Galatians, for preferring one time before another, saying. Ye observe days, and months, and years: I am in fear of you, jest I have bestowed on you Laebour in vain. Gal. 4. 10.  

Answer.  
The same Apostle is most competent for the explication of his own meaning: which being rightly understood, yields no advantage to them, that urge it; nor any way diminisheth the estimation, and account, which the Lordsday, by right, aught of all Christians, to be had in. For, in the Epistle to the Colossians, he declareth what those days were, which were kept with such offence, and danger; 
Col. 2. 16. 17.  namely, the Legal Holidays and new moons and sabbath-days, being but shadows of things to come. Whereas that, which we celebrated, is for the joyful, and thankful memorial of the perfect accomplishment of work of Redemption, by them prefigured.    

Objection 3.  
The whole life of a Christian is a continual Sabbath, in resting from sin; as the Apostle saith. He, that is entered into his rest, hath ceased from his own work as GOD did from his; Heb. 4. 10.  

Answer.  
It is doubtful what these Obiectors intent, by the term of Sabbath: Whether they would have it properly taken, so as it is the observation of the Fourth Commandment. Or by way of resemblance, as only alluding unto it, that Christians aught to be holy all the days of their life, and abstain from ill-doing, as the jews were enjoined to sanctify the Seventh day in a special manner, and to forbear all labour, and travel. Let it be understood of whether they please, and it will stand them in little stead for this purpose. If they mean it in the former sense, they must needs make a strange alteration, in the state of GOD'S Commandments, to bring the obedience due to them all within the compass of one, and so make it a Transcendent, as though the doing of every duty of religion, and righteousness; and the shunning of every vice of impiety, impurity, and iniquity, were the keeping of that one Commandment; and so love to GOD, and Man should be enclosed in a narrower room, then formerly it hath been. GOD is not the author of confusion; 
1 Cor. 14. 33.  as by this he should be made; if they pled allowance from him, for their uncouth Paradox.  
Shall we think, that at the Law-giving, he minded this, by saying; (Thou shalt not bear false witness against thy neighbour) Thou oughtest to Remember the Sabbath day, to keep it holy? Or, when he said; In it thou shalt do no manner of work: that is, Thou shalt make no graven image: or, Thou shalt not commit adultery? Did the LORD, in the Law or Prophets, any where so interpret himself?  
Or did Christ, in the ratification of the Law, put any such new meaning into it? And in confounding the sanctifying of the Sabbath-day, with holy behaviour everyday; one of two extermities will hardly, with any possibility be avoided: That either no ordinary work may be done at any time, but Christians must live always as the Isralites were Commanded to do, on the Seventh-day. Or else that no certain season is to be exempted from common affairs, and set apart for the worship and service of GOD, in public assemblies more than all others.  
Neither have servants, and such as are under the yoke, any time of rest & refreshing assigned unto them, by divine ordinance. Now the former of these is palpable, and damnable superstition: and the latter intolerable, and cruel profaneness. Now, if they will say, that their words are stretched beyond their meanings, (they only proposing the Sabbath-day for a model and rule of Christian men's lives; that they should not only for the seventh part thereof declare their piety, and devotion; but in all the rest demean themselves in an holy manner:) we reply, that their pretence, in objecting against us this perpetual Sabbath is wholly impertinent, and frivolous.  
For upon that ground, the Fourth Commandment might have been spared altogether, as never needing to be either spoken, or written; sithence Israel was an holy people also, before there were any professed Christians. And it concerned them, in case they would be Blessed, that they 
Psal. 106. 3.  Should keep judgement, and do righteousness at altimes. And yet they were bound to Sanctify the Sabbath, that Seventh-day that the LORD Commended unto them, without which they could not have been holy: as Christians cannot now be any day, that shall contemptiously, or carelessly neglect the Lordsday.  
In regard of their holiness they are by GOD himself, 
Exod. 19 6.  called by the name of Priests, a Kingdom of Priests, Priests unto him, or his Priests. And yet Aaron's Priesthood, and that of the House of Levi was not dissolved, by this allusion to their function, and service.  
We Christians, in the New Testament, are titled by the name of Kings: and shall therefore no subjection be yielded to the Princes, and Sovereigns, who are set over us, in authority, and government? Beside this, many have not yet attained unto any sound sanctification: they must be brought thereunto, by the help of the ministry, on the Lordsday. And some are sound sanctified, but not greatly. And some are sanctified greatly, but none perfectly. This Sabbath, with the exercise of the holy ordinances therein, is as needful, and commodious to all these, as watering, or rain is, for the rooting, groweth, and fruitfulness of plants, in gardens and orchards.  
As for the Rest, spoken of in the Hebrews, by them produced. It is not the present Condition of any mortal Creature, in this world, but that eternal felicity in heaven, whereunto faith leadeth the believers, and giveth them as certain assurance of, as if they were now presently putting their foot into it: and there is a cessation indeed, not only from sin, but from all manner calamities; as the Spirit informed John in his Revelation. 
Rev. 14. 13  And thereout the hard-hearted, and unbelieving Isralites were excluded, according to the oath, which GOD swore in his wrath upon due cause kindled against 
jun. Paral. in Heb. 4. 5.  them. And Learned junius his judgement is, That Christ is he principally, that in the behalf of his Church, aswell as for himself, hath entered into the possession of that Rest, first spoken of by Moses, and then by David, and here more largely discoursed of, and amplified by this Apostle. For so, by a kind of Paraphrase, he maketh plain, and perspicuously unfoldeth the sense of this place.  

Wither the head of the Church, and Prince of GOD'S people is entered, thither shall the Church, and people of GOD likewise enter.  
But he is entered into his Rest, and gloriously ceaseth from his works wherein he was exercised, during the time of his humiliation, whiles he was in the form of a servant; as GOD once rested from the works of his Creation, after they were accomplished.  
Thither therefore shall the People of GOD enter and the body shall be united to the head, etc.   
This interpretation hath in it very great probability of the true meaning of the Text, especially seeing there is another place also, in the same Epistle, in some sort agreeing with it; as where it is said, that the Hope, which is set before us, we have as an ancre of the soul, both sure, and steadfast, and it entereth into that, which is within the veil; whither the fore runner is for us entered in, etc.  
And here may be discerned a fit proportion between the work of the Creator, and the work of the Redeemer: And between the Resting of the Creator, and the Resting of the Redeemer. And where as it is said to the Colossians, that the Holidays, and New-moones, and Sabbaths were a shadow of things to come. But the Body is in Christ. We may understand by this how the Types, and the thing represented by them accord together. His heavenly Rest for us was lively thereby prefigured; and that being obtained, their term is expired, and come to a period.    

Objection 4.  
The judgement of the ancients, and of sundry Fathers are against the observation of any  
Sabbath, especially of the LORD S-day, more than of any other time. For they would have the Sabbath to be spiritually kept continually.  
TERTULLIAN against the jews.  
We keep the Sabbath, not every Seventh-day: but every day.  
CHRYSOSTOM in a Sermon against the New-moones.  
A Christian aught not to celebrated Months, or New-moons, or LORDS days: But to keep a decent Holiday, during his life.  
AUGUSTINE saith; 
Quisquis illum diem observat, ut litera s●●at, carnaliter sapit. Spir. et Lit. cap. 14.   
Whosoever keepeth the day, as the Letter foundeth, savoureth of the flesh.  

Answer.  
The names of these, and other ancients are brought against the keeping of the Sabbath; and so are their words: but not their judgements, and meaning. For we may easily gather, that some of them reproved such, as made semblance of holiness on the Lordsday, and lived licentiously at all other times: and therefore opposeth unto them the contrary practice of sound, and truehearted Christians.  
Some of them dealt against the Sabbatarians, and such 〈◊〉 jewishly observed still 〈◊〉 abrogated Seventh day. Therefore S. Augustine saith, Whosoever shall keep [That Day) savoureth of the flesh. But not 
Illum Diem  whosoever observeth any day, For his own words testify the contrary; which are these.  
The Lordsday the 
Serm de tempo 251.  Apostles, and Apostolical men, have ordained with religious holiness to be kept; because in the same, our Redeemer rose from the dead, & therefore is called the Doninical or Lordsday: that in it, we may only attend on the Divine service. This is the first day of the world: in it were created the Elements, and the Angels: upon this day Christ rose, and the Holy-Ghost was given, and Manna descended first from heaven, upon this day.  
And in another place;  
As Mary the Mother of our LORD is the chief among women. So among other days, this is the mother of the rest. The whole grace of the Sabbath, and the ancient festivity of the people of the jews, is changed into the solemnity of this day.  
In both these sayings, who doth not see that Saint Augnstine is much wronged by them, that pervert and strain his writings to so bitter a censure of them, that sanctify the Lordsday, as to favour of the flesh, and so to incur destruction, as Mr. Broad enforceth the matter, Pag. 7. 8.  
But Austin of the old Writers is not singular, and the only man that speaketh in the commendation of the Lordsday: but many other both before him, and after him have been of the same mind with him, as may appear in their works.  
Athanasius entreating of 
In Mat ●. 11.  these words of our Saviour Christ, (All things are given me of my Father,) saith  
As long as the old World did last, so long continued the observation of the Sabbath: But, when another generation did succeed, it was not needful that this new people should any longer keep the day of the former Nation: but rather the beginning of the second creation and Age: and when is that beginning, but at the time, when our LORD did rise again?  
chrysostom, among the sundry names, which he reckoneth up, that this day had, in the Primitive Church, saith,  
It was therefore called 
Serm. 5. de Resur.  the Lordsday, because it was solemnly appointed for the memory of Christ his Resurrection.  
Justine Martyr, speaking of the day which Christians kept in his time, which is the Lordsday, that we now keep, giveth this reason of it.  
Because upon that 
Apog. 2.  Day Christ did rise from the dead.  
ORIGEN saith; Upon 
Hom. 7. in Exod.  the Lordsday, the LORD always raineth Manna from Heaven.  
HIEROME saith; Upon 
Ad Eustich.  the Lordsday, they give themselves only to Prayer and Reading.  
And AMBROSE saith; 
Serm. 33.  Let all the Day be spent in Prayer and Reading: let no Secular Acts hinder Divine Acts.  
By these Testimonies, singled out from many others that might be alleged, it may appear which way the current and stream of Antiquity was wont to run: That the Day which we keep was derived from the Apostles, and Primitive Church, to those ages; and from them to all that have followed, until these our days, wherein it hath found the greatest interruption.    

Objection. 5.  
Christian people chose the first day, and made it their Sabbath; saith the Book of Homilies. By the Doctrine then 
Broad. Pag. 2.  of our Church, the observation of the Lordsday, is an Ecclesiastical Ordinance, and not an Apostolical Precept.  

Answer.  
Sundry attempts have been hitherto made, to impair & diminish the estimation and account, which the Lordsday formerly hath been, & still aught to be had in, of all GOD'S people: Some from pretence of Scripture; some from show of Reason; Some from the opinions of learned men; and now the Doctrine of our own Church is urged, that which is by public authority established, (as we confess the Homilies are) as though this Sabbath could not be justified to be of Divine Institution, without derogation from our Church and state: But let the Homily be duly perused, and well considered of, and it will more strongly confirm, then dishearten us, from the defence of it. Is this good reasoning. Christian People chose the day: Therefore GOD did not appoint it? Why? GOD appointed David to be King over Israel; and yet the people chose him. And 
1 Chron. 29. 22.  Solomon was set up by the LORD; and yet the people declared their choice by making him King the second time, and anointing of him. 
Iosh. 24. 22  joshua called the people to witness, That they had chosen the LORD to serve him: and yet the Lord first offered himself unto them. Marry 
Luk. 10. 42.  chose the good part, but it was that holy Doctrine, which Christ delivered to her, and no invention of her own head.  
Their choosing then may well be taken for their embracing of that fit time, which GOD, by his Apostles then had assigned unto them, for their meetings, to do him service, and the relinquishing of the Idolatrous times, wherein they were wont to assemble for the worshipping of the Heathen Gods. And it is very likely, that the Antiquated Sabbath was tendered unto them, with the other legal rites, by those of the sect of the Pharisees, by whom many Churches were grievously troubled; whereof those in Galatia may serve for a precedent. 
Gal. 3.  But the best way to show, how these words are here wrested, is to recite the whole Discourse, both in the sentence going before, and also in those, that follow after; and that will clearly declare the sacred authority of our Sabbath, and the Orthodoxal judgement of our Church; in the acknowledgement of the same. These are the words thereof. 
Homil. Of the time and place of Prayer. Part. 1. Pag. 124. 125.   
Concerning the time which Almighty GOD hath appointed his people to assemble together solemnly, it doth appear by the Fourth Commandment of GOD: Remember, (saith GOD) that thou keep holy the Sabbath-Day. Upon which day, (as it is plain in the Acts of the Apostles) 
Act. 13.  the people accustomably resorted together, and heard diligently the Law and the Prophets read among them. And albeit this Law doth not so straight bind Christian people to observe the utter Ceremonies thereof, as it was given to the jews, touching the forbearing work and labour on that day, in the time of great necessity; and as touching the precise keeping the ●●uenth-Day, after the manner of the jews, (for we keep their First-Day now, which is our Sunday and make that our Sabbath, which is our day of rest, in the honour of our Saviour Christ, who upon that day rose from the dead, conquering it most triumphantly.) Yet notwithstanding, what ever was found in the Commandment appertaining to the Law of nature, as a thing most godly, most just, and needful for the setting forth of GOD'S glory; it aught to be retained, and kept of all Christian people. And therefore, by this Commandment, we aught to have a time, as one day in a Week, wherein we aught to rest, yea, from our necessary and needful labour: for like as it appeareth by this Commandment, we aught not to be slothful or idle, but diligently to labour in that state wherein GOD hath set us: Even so GOD hath given express commandment, that upon the Sabbath day, which is now our Sunday) we should cease from all workeday and Weekly 
Workeday and weekly labour to be forborn.  labour: Even so GOD'S obedient people should use the Sunday holily, & rest from their common and daily business; and also to give themselves wholly to heavenly exercises of GOD'S true Religion and Service. So that GOD doth not only command the observation of this holiday: but also by his own example doth stir us up to the diligent keeping of the same. Good natural Children will not only become obedient to the Commandment of their Parents; but also have a diligent eye to their doings, and gladly follow the same. So, if we will be the Children of our heavenly Father, we must be careful to keep the Christian Sabbath day, which is the Sunday: Not only that it is GOD'S express Commandment: but that we may declare ourselves to be loving Children, in following the example of our gracious LORD, & Father. This plainly it may appear, that GOD'S will & commandment is, to have a solemn time and standing Day in the Week, wherein the people should come together, and have in remembrance his holy Acts and wonderful benefits and to tender him thanks for them, as appertaineth to loving, kind, and obedient people. This example & commandment of GOD, the holy Christian people began to follow immediately after the ascension of Christ, and began to choose them a standing Day in the Week, to come together in. Yet not the Seventh day which the Israelites kept, but the LORDS day, the day of the 
Scriptures alleged to warrant the Lords Day.  LORDS Resurrection, the day after the Seventh day, the first day of the Week; whereof there is mention by St. Paul made on this wise.  
In the first day of the 
1 Cor. 16.  Week, let every man lay up what he thinketh good, (meaning for the poor.) By the first day of the Week is meant our Sunday, which is the first day after the jews seventh day. And in the Apocalypse it is 
Apoc 1.  more plain; where S. john saith; He was in the Spirit upon the Sunday. Since which time GOD'S people have always in all Ages, without any gainsaying used to come together upon the Sunday, to celebrated & honour the LORDS blessed name, and carefully to keep that day in holy rest & quietness, both 
Holy rest.  men and women, children, servants and strangers. For the transgression and breach of which day, GOD hath declared himself much to be grieved; as it may appear by him, who, for gathering sticks on the Sabbath 
Numb. 15.  day, was stoned to death. But (alas;) all these notwithstanding, it is lamentable to see the wicked boldness of those who would be accounted GOD'S children; yet pass nothing at all for the keeping and hallowing the Sunday. And these people are of two sorts: the one sort, if they have aught to do, though there be no extreme necessity of doing it, yet they must not spare for the Sunday; they must ride and journey on the Sunday; they must drive and carry on the Sunday; they must row and ferry on the Sunday; they must buy and cell on the Sunday; they must keep Markets and Fairs on the Sunday; finally, they keep all days alike; holy-days and worke-days are all one. The other sort are yet worse: for, though they will not travel or labour on the Sunday, as they do on the Weekeday; yet will they not rest in holiness, as GOD commandeth: but they rest in ungodliness & filthiness; presuming in their pride, pranking and pricking, pointing and painting themselves, to be gorgeous and gay: they rest in excess, and superfluity in gluttony and drunkenness, like Rats and Swine; they rest in brawling and swearing, in railing, quarrelling and fight; they rest in wantonness, toyish talking, and filthiness; so that it doth appear too evidently, the LORD is more dishonoured, the Devil better served on that day then on all the days of the week beside.     

Conclusion.  
ANd now for a summary Recapitulation of the main heads and points entreated of: If all the moral Precepts be perpetual: If the fourth Commandment be a moral Precept: If all consecrated time be the observation of the fourth Commandment, during the time of the Consecration of it: And, If the Lordsday, by the testimony of GOD'S Word, and of learned Writers, both modern and ancient, and of the Doctrine of this our Christian English Church, or nation: Than let them that be adversaries to it, remember themselves timely, and cease to contend against the Law, and Ordinance of the LORD. The truth of the cause is bright and shining, and very clear to those that seriously desire to be informed in it; however it dazzle the eyes of such as resolve with wilfulness, to persist in their own opinions. They may (no doubt) and daily do, draw others to their part; but so they do also to their peril. It is an unhappy success to prospero in perverting of men's souls, and making a side against their Maker: For they must think and know, that the blood of the seduced, will in time be required at their hands. And on the contrary side, they are all in comfortable and blessed estate, who (together with faith in the Gospel, and performance of other duties of holiness and righteousness) do in the faithfulness of their hearts, and ways, sanctify this day in obedience to the Commandment of GOD their Creator, and for a joyful memorial of the work of Salvation finished by Christ their Redeemer.   
FINIS.