THE TRIAL OF THE TRUTH; Or rather, The Law is the Truth.  
PSALM CXIX. CXLII.  
Wherein are presented to the upright in heart, certain Theoretical Queries, viz. belonging to Study or Contemplation for the true finding out, whether it be necessary to Salvation, that we which profess obedience to the Gospel, should walk in obedience to God's Law, the ten Commandments, Exod. 20? Or whether we may justly refuse to do that which is therein commanded, and do that which is therein forbidden, without sinning against GOD?  
Which Queries particularly and especially tend to make way for the finding out, whether it be our duty to keep holy the seventh day Sabbath, commanded Exod. 20.8, 9, 10, 11, 12? Or whether the duty of the Sabbath is not required of us who are Gentiles by nature.  
Propounded by a Lover of the Truth, I. O. Of Age 57 years.  
Who desireth that Truth may be preferred in all things above Error, and Virtue above Vice: that Truth may be honoured, and Error rejected.  Let us search and try our ways, and turn unto the Lord. Lament. 3.40. For every one that asketh receiveth, and he that seeketh findeth, and to him that knocketh it shall be opened. Matth. 7.8. 
At Amsterdam printed for the Author. 1656.   
For ever, O Lord, is thy word settled in Heaven, Psal. 119.89. All thy Commandments are sure; they stand fast for ever and ever, and are done in truth and righteousness, Psal. 11.7.8, Nothing can be put to it, nor nothing taken from it: and God doth it that men should fear before him. Eccles. 4.14. God spoke all these words, saying; Remember the Sabbath day to keep it holy, six days shalt thou labour and do all thy work; but the seventh day is the Sabbath of the Lord thy God, in it thou shalt not do any work, Thou, nor thy Son, nor thy Daughter, thy Manservant, nor thy Maidservant, etc. Exod. 20.8.9.10.11. Blessed is the man that doth this, and the son of man that layeth hold of it, and keepeth the Sabbath from polluting of it; and keepeth his hand from doing any evil. Isaiah 56.2. Wherefore the Law is holy, and the Commandment is holy, just, and good. Rom. 7.12. And it is easier for Heaven and Earth to pass, than one tittle of the Law to fail. Luke 16.17. For the hearers of the Law are not just before God, but the doers of the Law shall be justified. Rom. 2.13.  

To the well-meaning and impartial READER.  
Honoured Reader;  
THE reasons of my intruding the ensuing Queries to public Consideration, proceed out of an entire aim at the honour of God, and an universal good to all men fearing God, putting them in mind to consider whether the sanctification of the Lords seventh day Sabbath (the day called Saturday) commanded in the Decalogue or Moral Law, is not a duty necessary to salvation? And this I do, in regard I know the duty hath been a long time, and yet is neglected both by men wise and unwise, religious as otherwise, some on one opinion, some on another (not knowing they do evil) as I shall relate; passing by the names of the distinct Professions of men, among whom the opinions do reside, till occasion be given.  
1. Some there are, who say, that the Law of God, Exod. 20. is not given to the Gentiles, and thereon they refuse to keep the seventh day Sabbath.  
2. Others say, the Law of God is totally abolished by jesus Christ, and therefore they refuse to keep the seventh day Sabbath.  
3. Others say, the whole Law is not abolished, but the fourth Commandment is abrogated by Christ, in that it was only a Ceremonial Precept.  
4. Others there are, who say, the Law of God, Exod. 20. is moral and perpetual, and yet many of this sort say, though very absurdly, that the seventh day's rest was transferred from the seventh day of the week to the first day of the week by the Resurrection of jesus Christ on it; so that since that time, the first day of the week is to be kept as the Sahbath in the place of the Sabbath.  
5. Others there are, who say, that the seventh day Sabbath was not transferred from the seventh day to the first by Christ but was changed by the Authority of the Church after the death of the Apostles, and on this account they refuse to keep the seventh day's Sabbath.  
6. Some there are who refuse to keep the Sabbath out of an opinion, that a daily ceasing from sin is the true keeping of the Sabbath.  
7. Others say, the Law of God, Exod. 20. is moral, spiritual, and perpetual, and every jot and tittle of it is established by jesus Christ, and therefore they are as absolutely bound to keep the seventh day's Sabbath as they are to keep any precept of that Law, of whose judgement I profess myself to be; and why all men fearing God are not of the same judgement, I greatly marvel, seeing they cannot but know, that God hath commanded his chosen people to keep the words of the Law or Covenant for ever, wherein the Sabbath is contained, without adding or diminishing therefrom, and without turning either to the right hand or left, whether they be jews or Gentiles, Deut. 4.13. & 29.9.11. & 31.12. & 4.2. & 5.32. In a word, I do believe that all men are to have the Law of God, Exod. 20. in a high and honourable esteem, and to commit themselves to be taught and governed by it; for the Law is spiritual and eternal, and bindeth the whole man, spirit, soul, and body, the understanding, will, and the affections thereof for ever, Rom. 7.12.14. & 3.19. 1 Cor. 9.21. Deut. 6.5. Mat. 22.37. Luke 16.17. James 2.10.11.12.  
1. Therefore it followeth necessarily (according to my judgement, that we, and all men are as absolutely, and as unchangeably bound to keep the seventh day's Sabbath commanded in the fourth Precept, as we are bound to keep any precept of that Law; and other particular engagements bind me to be of this belief.  
2. Because the holy and blessed God made the Sabbath for man indefinitely, before there was any distinction between Jew and Gentile, Gen. 2.2.3. Mark 2.27.  
3. Because God himself rested on the seventh day Sabbath, Gen. 2.2.3. and thereby gave us an example to rest on the seventh day also, Exod. 20.11. Ephes. 5.1.  
4. Because God commandeth his people Israel to keep the Sabbath for ever in remembrance that he made heaven and earth in six days, and rested on the seventh, Exod. 31.17. By which Precept we are also bound to keep the Sabbath for ever, we professing ourselves to be the Israel of God, Exod. 12.49. Numb. 15.16. Exod. 31.12. Deut. 29.29. Acts 15.8.9. Gal. 3.28.29.54.  
5. jesus Christ constantly kept the Sabbath, Mark 6.2. Luke 4.26.31. and he requireth us to follow him, John 12.16. Luke 14.27. 1 John 2.6.  
6. The Apostles constantly kept the Sabbath, Acts 13.14.15.16.27.42.43.44. & 16.13.14. & 17.2. And we are to imitate them, 2 Cor. 11.1. Philip. 3.17. Heb. 6.12. Verily it appeareth to me a clear truth, that we Gentiles are to keep the Sabbath as well as the jews, because God hath made rich and singular promises of grace and glory to us on our keeping of it, Isaiah 56.6.7.8. These, and some other considerations, through grace, have instructed my heart to believe, that the Precept of the Sabbath is as truly spiritual and holy as any Precept in that Law, retaining the same authority and binding nature, as ever it had; and therefore ought as truly, and as conscionably to be kept as any precept of that Law. But few men as yet are of this understanding, not because there is any Scripture or sound reason that do lead men to believe otherwise (that I do know of) but only out of some imaginary persuasion (as already mentioned) that the duty of the Sabbath doth nothing at all concern them; and thereon men take liberty to violate the Law of God (which Law they ought with care and conscience to keep, Prov. 3.1. chap. 7.1. Eccles. 12.13. Mat. 22.37. 1 John 5.3.) and do never repent of it: Yea men are so far from repenting of their violating of the Sabbath. that they do allow and justify themselves, and all men, professing Christ, in the breaking of it, by doing of the things which are expressly forbidden in it, promising salvation to themselves, and preaching and promising it to others: notwithstanding (I dare say) they cannot prove, that God ever hath made any promise of salvation to any who did allow or justify themselves in the trausgression of that righteous Law. The consideration of these things, and the discharge of my duty towards God and Man, hath moved me in humble boldness to publish these ensuing Queries, for the true finding out whether it be not necessary to salvation that we should walk in obedience to God's holy Law, Exod. 20. to the end that if it be found necessary to salvation for us to walk in obedience to God's Law with Gospel performances, that those then who have neglected it to this time, may repent thereof, and for time to come conform themselves to do whatsoever God doth command in it, lest they speak peace to themselves when God hath not said it, and thereby deceive their poor souls: As also that in case it be not found necessary to salvation, we then who profess obedience to the Gospel, should walk in obedience to God's Law (Exod. 20.) that we who do believe the keeping of it is necessary to salvation, may be better informed; for indeed at the present we do not in the least conceive, that there is any unnecessary thing commanded in that Law, but only true and just duties to be performed to God and Man in love; which if it be so, and not otherwise, how we then may neglect to do that which is therein commanded, and do that which is therein expressy forbidden, and sin not, I would willingly know. And lastly, my desire is of thee, that thou wilt read this following discourse deliberately and considerately, and weigh what is said, uprightly, and deal faithfully with God and thy own soul, as I have done between God and my soul towards thee whose salvation he desireth in all sincerity, who remaineth for ever  
Thine in the Lord, James Oockford.   

THE TRIAL OF THE TRUTH; Or rather, The Law is the Truth. PSALM CXIX. CXLII.  
Wherein are presented to the upright in heart, certain Theoretical Queries, viz. belonging to Study or Contemplation for the true finding out, whether it be necessary to Salvation, that we which profess obedience to the Gospel, should walk in obedience to God's Law, the ten Commandments, Exod. 20? Or whether we may justly refuse to do that which is therein commanded, and do that which is therein forbidden, without sinning against GOD?  
Querie the first.  
WHether there be not a Law in the Letter as well as in Nature given or vouchsafed of God to the Gentiles as well as unto the jews, to command or require true and righteous duties of them to be performed to God and Man in love? If nay;  
Q. 2. How then shall the Gentiles know how to perform true and righteous duties to God and Man in love? Mat. 22.37.39. And  
Q. 3. If there be a Law in the Letter as well as in Nature given or vouchsafed of God unto the Gentiles as well as to the jews, wherein God commandeth true and righteous duties to be performed to God and Man in love;  
Q. 4. What Law is it, if it be not the Law of the ten Commandments, Exod. 20? And  
Q. 5. If it be the Law of the ten Commandments which God hath given or vouchsafed unto the Gentiles, as he hath given or vouchsafed unto the jews, whereby he requireth true and righteous duties to be performed to God and Man in love? Then  
Q. 6. Whether that Law be not broken by the Gentiles (after the knowledge of it is come unto them) if the duties therein commanded be not performed to God and Man in love? If nay,  
Q. 7. How then can sin be said to be the transgression of the Law? 1 Joh 3.4. And  
Q. 8. If the Law of God's ten Commandments be broken (by the Gentiles, to whom the knowledge of that Law is come) if the duties therein commanded be not performed to God and Man in love? why then do the Gentiles, to whom the knowledge of the Law is come, refuse to conform themselves to do as they are commanded in the fourth precept of that Law: And  
Q. 9 If the Law be not given to the Gentiles, how can they be under the curse of the Law? Galar. 13.23. seeing where there is no law, there is no transgression, Rom. 4.15. And how could Christ have redeemed believing Gentiles from the curse of the Law, Galat. 3.13. seeing sin is not imputed where there is no law? Rom. 5.13.  
Q. 10. Tell me you Antinomians, who make a show of godliness, and deny the power of it, was not the Law made for the lawless and disobedient, for the ungodly and for sinners, for ungodly and profane, for Murderers of Fathers, and for Murderers of Mothers, for Man-slayers, for Whoremongers, for them that defile themselves with mankind, for Menstealers, for Liars, for perjured persons, if yea, can you, or any else who are Gentiles by nature commit these or the like evils, and not violate the Law of God? Exod. 20. answer me directly.  
Q. 11. Tell me you who will not keep the seventh day Sabbath, nor yield yourselves to be governed by that holy and righteous Law of God, Exod. 20. on a mis-conceived opinion, that jesus Christ hath abolished the Law, Is not the Law of God, Exod. 20. the Law of Love? Deut. 6.5. Mat. 22.37.38, 39 Hath jesus Christ commanded love, and hath he indeed abolished the Law of love? Tell me could be abolish the Law of love and not abolished the Law and the Prophets which hang on it? Mat. 22.40. Is there any thing commanded in the Law, Exod. 20. which is contrary to the law of Nature? Is there any thing commanded in that Law, as that the doing of it is destructive to any Gospel-duty? And how can the Law be abolished by Christ, seeing he came to establish it? Luke 16.17. and not to destroy it, Mat. 5.17. And if the Law be abolished by Christ, why do his Apostles require Christians to keep it? Rom. 3.9. Ephes. 6.1.2. James 1.22.25. & chap. 2. 8. 9 10. 11. 12. & chap. 4. 7. 11. Did they ever command Christians to keep an abolished Law? If the Law be abolished by Christ, how can it rightly be said, that the preaching of faith doth establish it, Rom. 3.31? If the Law (Exod. 20,) be abolished by Christ, how then can christian's (or any else) transgress it, seeing sin is not imputed where there is no law? Rom. 5.13. Tell me directly, you who say the Law is abolished, whether you, or any else may worship false Gods, do servile or common work on the seventh day Sabbath (where necessity is not) disobey Parents, kill, lie, steal, etc. and not transgress the written law of God? Exod. 20.  
Q. 12. Whether a spiritual or regenerate man (I mean wisdom's son) though a Gentile by nature, is not as truly bound to do or perform that which is commanded in the spiritual Law, Exod. 20. as the natural or unregenerate man is bound to do or perform the natural Law contained in himself? If nay; then,  
Q. 13. Why is Wisdoms son required to keep the Law. Prov. 3.1. & 7.1.2.3. 1 Cor. 7.  
Q. 14. If wisdom's son is as truly bound to perform that which is commanded in the spiritual Law, as the natural man is bound to keep the Law remaining in himself, then,  
Q. 15. How can wisdoms son without sin neglect or refuse to keep holy the seventh day Sabbath, commanded in the Law, seeing sin is the transgression of the Law, wherein the Sabbath is commanded. James 2.10, 11. 1 John 3.4.  
Q. 16. Whether there be any thing or things commanded in God's Law, Exod. 20. which is not meet or fit to be performed by Christians? If yea; then,  
Q. 17. What thing or things are they? let them be manifested: and if there be not any unmeet or unfit thing or things commanded in God's Law, Exod. 20. then,  
Q. 18. Why should not Christians as truly and as duly keep the Lords seventh day Sabbath, commanded in the fourth Precept of the first Table of God's Law, Ezod. 20. as they are to keep the fourth Precept of the second Table of the same Law?  
Q. 19 Whether believing Gentiles are not as truly bound in love to abstain from whatsoever God hath forbidden in the Moral Law, as they are bound in love to do whatsoever God hath commanded in the same Law? If nay: then,  
Q. 20. What is there forbidden in the Moral Law that believing Gentiles may do, and not sin; seeing sin is the transgression of the Law, 1 John 3.4. James 2.10.11. And  
Q. 21. If Christian Gentiles are as truly bound in love to abstain from whatsoever God hath forbidden in the Moral Law, as they are bound in love to do whatsoever God hath commanded in the same Law,  
Q. 22. Why then do we Christian Gentiles as conscionably abstain from doing of servile or common work on the Lords seventh day Sabbath (the day abusively called Saturday) as they do, or aught to honour their Father and Mother, commanded in the fifth precept of the same Law?  
Q. 23. Whether the seventh and last day of the week, the day called Saturday, be not the day which God blessed and sanctified before or above any one of the six days of the week, to be the day or time for the performance of his public worship on it to the end of the world? If yea;  
Q. 24. Why then do Gods chosen people separate the seventh and last day of the week for the performance of God's public worship on it, before or above any one of the other six days of the week, and honour our Creator on it, and sanctify it unto the Lord our God as he commandeth us in the Royal Law, seeing God hath made unto us singular promises of heavenly and spiritual blessings upon our keeping of it? Isaiah 56.2.3.4.6.7. Luke 11.28. 
a Honoured Reader, if thou intendest to answer to these Queries, be pleased to produce, if thou canst, that God at any time did make any promise of spiritualblessing either to jew or Gentile on the doing of any thing which God in the first place required not of them? For if there be no such thing to be shown, even this thing itself is of great validity to mamfest, that God commandeth his people the Gentiles to keep holy though seventh day Sabbath.  And  
Q. 25. If the seventh and last day of the week be not the day which God blessed and sanctified before or above any one of the fix days of the week, to be the day or time of his public worship, what day is it, which God hath blessed and sanctified to that end? and how are these Scriptures to be understood, Gen. 2.2.3. Exod. 16.26. & 20.8.9.10.11. & 31.17. Isaiah 56.2.3.4.5. & 66.23. Matth. 24.20. And  
Q. 26. Why did Jesus Christ in the time of his life, and his Apostles after his death keep the seventh day Sabbath, and constantly worship God on it? Luke 4.16.31. Mark 6.2. Acts 13.14.15.16.37.42.43.44. & 16.13.14. And  
Q. 27. Why did they command Christians to follow them, John 12.26. 1 John 2.6. Matth. 10.38. 2 Cor. 11.1. Phsl. 3.17. Hebr. 6.12? And  
Q. 28. If the seventh day Sabbath ought not to be kept by Christians, why did the first Christian Church's almost through the whole world for more than the space of two hundred and fifty years after Ghrists' death, constantly keep the seventh day Sabbath for the worshipping God on it, and receiving the holy Mysteries or Sacraments instituted by Christ (as Socrates doth manifest they did in his 5. book and 21. chapter; after the Greek in his 22.) did they do evil therein?  
Q. 29. Whether there be not in these our days a Sabbath day to be kept holy unto the Lord our God? If yea; then  
Q. 30. What day is it, if it be not the seventh day Sabbath? and who made it Sa abbath?  
Q. 31. And if the seventh and last day of the week, the day called Saturday, be the Sabbath day, as the Word of God doth manifest it is, Exod. 16.26. & 20.10. Deut. 5.14. and as all Declarations and Proclamations given forth by he Parliaments of England do declare,, why then should not Christians forbear to do common or worldly work on it, and sir it apart holy to the performance of holy and public worship, according to the will of God? Exod. 20.8.9.10.11. Levit. 23.3. And  
Q. 32. Whether it be not presumptuous boldness in any man to say the seventh and last day of the week, the day called Saturday is not the Sabbath day, seeing so to say is to contradict the express Word of God in the fourth Precept of the Moral Law? as also on the other hand, whether it be not superstition in men to honour the first day of the week with the title of Sabbath or Lordsday, seeing it is not to be proved by Scripture, that either of those titles of honour do properly belong to it?  
Q. 33. Whether jesus Christ did not as holily and as uprightly keep or perform the duty of the Sabbath commanded in the fourth Precept of the Moral Law, as he did keep or perform the 1, 2, 3, 5, 6, 7, 8, 9, or 10. Precept of the same Law? If nay:  
Q. 34. How then could Jesus Christ be wanting in obedience to the Law, and not transgress the Law, seeing he was made under the Law? Galat. 4.4. and circumcised, Luke 2.21.39. and thereby bound to keep the whole Law, Galat. 5.3. And,  
Q. 35. If jesus Christ did as holily and uprightly keep or perform the duty of the Sabbath, commanded in the fourth Precept of the Moral Law, as he did keep or perform the 1, 2, 3, 5, 6, 7, 8, 9, 10. Precept of that Law, and jesus Christ requireth his Disciples to follow him. John 12.26. Luke 14.27. 1 John 2.26. then,  
Q. 36. Why should not we who profess ourselves to be Christ's disciples, as holily and as uprightly imitate him in keeping holy the seventh day Sabbath, commanded in the fourth Precept of the Moral Law, as we are to follow him in keeping the other nine Precepts of that Law? And whether we may refuse to follow him in the point of the Sabbath. without sinning against God, notwithstanding he who saith he abideth in him, aught to walk as he walked? 1 John 2.6.  
Q. 37. Whether the spiritual Children of Abraham that are Gentiles by nature, are not as absolutely bound in love to keep the Sabbath according to the words expressed in the fourth Precept of the Moral Law, as they are bound in love to keep or perform the duties expressed in the 1, 2, 3, 5, 6, 7, 8, 9, & 10. Precept of that Law? If nay,  
Q. 38. Then why do the spiritual children of Abraham (that are Gentiles by nature, as they esteem themselves, and would be esteemed) set up the fourth Precept, wherein the duty of the Sabbath is commanded, with and among the other nine Precepts of that Law in their Churches or meeting-houses? and why do Schoolmasters teach it to their Scholars to learn it by heart as they do the 1, 2, 3, 5, 6, 7, 8, 9, 10. Precept of that Law, if it be not intended that both old and young should as truly and duly keep or perform the duty of the Sabbath, as they are to keep or perform the other nine Precepts of that Law? And,  
Q. 39 If the spiritual children of Abraham (Gentiles by nature) are bound in love to keep the Sabbath, according to the words expressed in Exod. 20. as they are bound in love to keep the 1, 2, 3, 5, 6, 7, 8, 9, & 10. Precept of the same Law; then,  
Q. 30. Why do believing Gentiles who profess themselves to be the spiritual children of Abraham, refuse to keep holy the seventh day Sabbath, seeing whosoever keepeth the whole Law, and yet faileth in one piont, is guilty of all. Jam. 2.10.11?  
Q. 31. Whether we may do or constantly practise any thing for which there is not any Word of God that doth either justify or allow us in the doing of it? If yea;  
Q. 32. Then what is the thing that we may do or constantly practise without any word of God either to justify or allow us in the doing of it? And  
Q. 33. If we may not do or constantly practise any thing for which we have not any word of God that doth either justify or allow us in the doing of it, then,  
Q. 34. Why do men constantly make it their practice to do common or worldly work on the Lords seventh day Sabbath, the day called Saturday, seeing there is not any word of God that doth either justify or allow them so to do?  
Q. 35. Whether the seventh day Sabbath were given of God to be a Sign, Type, or Figure of our Regeneration or cessation from sinful works in the whole course of our life? If yea, then  
Q. 36. I would willingly know of these men, who account themselves so regenerate by their believing Christ, whether they indeed and in truth do cease from all sinful works in the whole course of their life, and do live so holily and righteously as God requireth of them? If yea;  
Q. 37. Then let these men that so affirm, produce proof for the confirmation of it, that we who do not apprehend that there are any such men, may know it so to be: As also let such men prove, that such a walking doth abolish the duty of the seventh day Sabbath to them; and if it cannot be proved, that men are so regenerated by their faith in Christ, that they rest or cease from all sinful works in the whole course of their life, or that they do not live so holily as God commandeth them: how can the sign, type, or figure, as namely, the seventh day Sabbath be abolished or made void before the production of that which was signified by the sign, type, or figure, viz. a resting or cessation from all sinful works in the whole course of our life?  
Q. 38. Whether the seventh day Sabbath was given of God to be a sign, type, or figure of the eternal rest? If nay; How then are the words of the Author to the Hebrews to be understood, chap. 4. v. 6.9.10.11? And if the seventh day Sabbath was given to be a sign, type, or figure of the eternal rest; then  
Q. 39 Whether God at any time did abolish or revoke any sign, type, or figure, before the production of the sign, type, or figure? If yea, then  
Q. 40. Let that sign, type, or figure, which was either repealed, or abolished before the production of that which was shadowed by it, be made manifest; and let it be proved that the seventh day Sabbath was such a sign, type, or figure. And  
Q. 41. If such a thing cannot be done, then why should not the seventh day's Sabbath be kept for a sign (according to the will of God, Exod. 31.17.) until the production of the thing which the seventh day Sabbath prefigured, to wit, eternal rest in glory?  
Q. 42. Whether is it possible for any man to walk holy every day, who doth transgress the Law of God, Exod. 20. on the seventh day Sabbath (to wit, the day called Saturday) by doing common or worldly work on it? If yea;  
Q. 43. Then letit be proved that common or servile work may be done by Christians on the seventh and last day of the week (where necessity is not) and not transgress the Law of God, Exod. 20. And  
Q. 44. If every man ought to walk holily every day, and no man can walk holily every day who transgresseth the Law of God on the seventh day, by doing common or worldly work on it, tell me, were it not better than that every man did that which God commadeth in his holy Law on the seventh day Sabbath, and leave undone that which God forbiddeth, whereby he provoketh him to wrath, and incurs his curse? Psalm 119.21. Jer. 11.3. except that there be larger Mercies for erring men than we read of, Mat. 7.21. & 19.17.  
Q. 45. Whether faith in Christ gives any man acceptance with God to his justification and salvation, who neglects a holy walking before God? If yea; then let it be proved. And  
Q. 46. If faith in Christ doth not give any man acceptance with God to his justification and salvation, who neglects a holy walking before God, than I would know, whether it be possible for any man to walk holily before God, who knowingly and wel-pleasingly neglects to walk obediently to that which is commanded of God in the fourth Precept of the Decalogue or Moral law? seeing the transgression of that Law is sin in the smallest word, letter, or point, as it is written by Moses in the Hebrew Text, witness these Scriptures, Exod. 34.27.28. Deut. 4.13. & 28.14. & 27.26. Matth. 5.18. Luke 16.17. James 2.10.11. And,  
Q. 47. If it be not sin to transgress the Law by neglecting or refusing to do that which is therein commanded, how then are the last cited Scriptures to be understood, and how is sin to be known?  
Q. 48. Whether every man is not as truly bound to love the Lord his God with all his heart, and with all his soul, and with all his mind, as he is bound to love his Neighbour as himself? If yea;  
Q. 49. Then tell me, can a Christian man love his Neighbour as himself if he refuse to perform any duty of love commanded in the second Table of the Moral Law? If yea; prove it. And,  
Q. 50. If a man cannot love his neighbour as himself, who refuseth to perform any duty of love commanded in the second Table of the Moral Law, then how can a man love God as he ought, who refuseth to perform the duty of love commanded in the first Table of the Moral Law, seeing Jesus Christ doth more strongly bind and enjoin every Christian man in love to perform the duties of the first Table of the Moral Law, to God, than he doth bind or enjoin any Christian man to perform the duty of the second Table of the Moral Law unto his neighbour? Mat. 32.21.37.38.39. And further I say, if the case standeth thus, tell me whether it is not a fare greater, and worse sin in men knowingly and wel-pleasingly to leave undone that which God expressly commandeth in the fourth Precept of the first Table, Exod. 20. then it is knowingly and wel-pleasingly to do that which is forbidden in the second Table of the same Law? And  
Q. 51. Whether God in the fourth precept of the Law, Exod. 20.8.9.10.11. doth not as truly and as absolutely require us to rest on the seventh day after his example from doing any work thereon, as he doth require us to work six days after his example? If nay;  
Q. 52. Whether God's meaning in that which he commandeth in point of the seventh day's Sabbath be contrary unto his words? And  
Q. 53. If God's meaning in the point of the seventh day's Sabbath be contrary to his words, tell me then what his meaning is otherwise or contrary to that which he commandeth in point of the seventh day Sabbath Exod. 20? And,  
Q. 54. If God's meaning in point of the Sabbath be contrary to his words, why then should we not as truly and as duly keep holy the seventh day Sabbath commanded in the fourth Precept of the Moral Law, and not do any work thereon after God's example, as we are for to work six days successively from the first day's work of the World's creation after his example? Surely it appears to me, and to other devoute Christians, we are: And that from Genesis 2.2.3. Exod. 20.10.11. compared with Ephes. 5.1. And how can it be disproved by any word of God I do not see, nor in the least conceive, because God hath joined the duty of our rest or cessation from worldly work to the seventh day; for the words of the fourth Precept of the Decalogue run thus; Remember that thou keep holy the Sabbath day; six days shals thou labour, and do all thou hast to do (now note) but the seventh day is the Sabbath of the Lord thy God, in it thou shalt not do any work, thou, nor thy son, nor thy daughter, thy manservant, nor thy maidservant, etc. Lo, here I find, that God hath for ever joined the duty of rest unto the seventh day (the day called Saturday) and therefore as long as the day remaineth, the duty of rest on the seventh day remaineth also; and not only on this reason, but also because jesus Christ (in Mat. 19.6.) saith, Whatsoever God hath joined together let no man put asunder; which rule given by our Saviour, bindeth not only in matter of Wedlock, but in all matters whatsoever, where one duty is joined to another; for the rule is general, and therefore it followeth, that if we keep not an holy rest and Sabbath on the seventh day, we do not only violate the Law of God, Exod. 20. but also the Law of Christ, Mat. 19.6. and therefore surely a great transgression, which ought to be looked to in time; for if a man sin against man, the judge shall judge him, but if a man sin against God; who shall entreat for him? 1 Sam. 2.25. Verily I do not conceive, nor in the least believe, that men can neglect to do that which God commandeth without sinning: And therefore as the case standeth, it behoveth every man to prove and examine his own ways and do, by the word of God, that they may know whether the first day of the week be to be kept or set apart by God's command or by men's will and appointment, contrary to the will of God. And to this end I demand,  
Q. 55. Whether the Church (or old Fathers after the death of the Apostles) did change or translate the seventh day's rest unto the first day of the week to be set apart for public worship? If yea; then, from whom had they authority so to do? If from God, where do we read of it? If from man, who was it? and who gave him authority so to do? And if of themselves, how could that be in the way of righteousness, seeing God's Church is ever forbidden to diminish from his word, Deut. 4, 2. & 12.33. Eccles. 3.14. Prov. 30 6. Gal. 3.15. And  
Q. 56. If the Church or the old Fathers did not change or translate the seventh day's Sabbath to the first day of the week, why do 
a Institut. lib. 2. chap. 8.533.  Calvin, 
b Bu●●ing in his godly Serm. pag. 140.  Bullinger; 
c Declar. Bapt. pag. 96.  Frith, 
d Answer to Dr. Moor, chap 25.  tindal, 
e In his Comment. on Exod. 20. pag. 369.  Dr. Willet, 
f In Cathech pag. 989.  Vrsinus, 
g Passat. on pag. 19 in an ancient Cop.  Bunni, 
h In his Treatise on the Sabb. in Answer to Mr. Byfield.  Mr. Brerewood, say they changed it from the seventh day to the first; yea some of these Authors do also give reason why they changed it; but for brevity's sake I will omit to lay down the words of the first Authors, yet I think good to recite the words of Mr. Brerewood, and the Annotations of the College of Rheims on Apocal. 1.10. whose words are these; The Apostles and faithful abrogated the Sabbath 
a They are too large: the Apostles had no hand in it, the Church did it long after their death, as is to be known by that which is already said.  which was the seventh day, and made holy day for it the next day following, being the Creation: And without all Scripture or commandment of Christ, that we read of (yea which is more) not only otherwise than was by the Law observed, but plainly otherwise then was prescribed by God himself in the second Commandment (they err in their account, it is the fourth) yea and otherwise then he ordained in the first Creation, when he sanctified precisely the Sabbath-day, and not the day following. Such great power did Christ leave with his Church, and for such causes gave he the Holy Ghost to be resident in it, and to guide it unto all truths, even such as in the Scriptures are not expressed: And if the Church had authority and inspiration from God to make Sunday (being a working day before) an everlasting holy day, and the Saturday that before was an holy day, now a common working day: Why may not the same Church prescribe the other holy Feasts of Easter, Whitsuntide, Christmas, and the rest? For the same warrant she had for the one that she had for the other, etc. Although the Church did change the duty of rest, and time of worship from the seventh day, and placed it upon the first day of the week, yet did not they at the first by any Law enjoin the Church to keep it, but Constantine the Roman Emperor was the first man (that we read of) who commanded it to be kept; and this he did by his Edicts or Proclamations, which he sent forth into all his Roman Empire, whereby he straightly commanded that the Lords day should be forthwith observed, by devoting it to Prayer, and that they should forbear to labour, or to do any work on the Lordsday; as we read in Eusebius in the life of Constantine, lib, 4. chap. 18. & 19 By which means came the first day of the week to receive honour, and to be kept as a Sabbath; but yet notwithstanding Christian men (fearing God) could not so easily be brought to profane the Lords Sabbath (the day called Saturday) as to make it a working day, which thing it seems the Heads or Governors of the Churches would that they should, as it appeareth by the Council at Laodicea (held about eight and thirty years after the Act of Constantine) in that they made a Law that Christians should not judaize, and rest upon the Sabbath, but should rather work on it; and that they should prefer the Lordsday above the Sabbath, and if any were found working on it, they should be excommunicated or accursed. See Mr. Brabourn against the ten Ministers, in defence of the seventh day's Sabbath, pag. 482. out of Hospinian de origin. Fest cap 9 pag. 27. Although the Church changed the time of rest from the seventh day of the week unto the first, and that Christians generally unto this time have conformed themselves to do their will, yet it doth not prove that the Churches therein are justifiable before God; neither will the continued enstome of the Church in keeping of the first day of the week to this time in place of the Sabbath, warrant our lawful keeping of it, unless God hath commanded it. What answer will men make when God shall call them to an account for their so doing, I marvel. This I speak, because I do not believe that it can be proved, that either jesus Christ or his Apostles did give order to the Church that it should change the seventh day's rest to the first day of the week three hundred years astea their decease 
c Why the Church changed the Sabbath from the seventh day, and placed it on the first day of the week; and the time when they did it, or near about, is to be seen in the 37, 38, 39, 40, 41, 42. pages of my Book entitled, The Doctrine of the fourth Commandment deformed by Popery. etc.  and further to manifest that the Church changed the Sabbath, or abolished it, and transferred the time of the celebration of it to the first day of the week, hear what Mr. Brerewood saith in his Treatise of the Sabbath, in answer to Mr. Byfield, where he answereth an objection touching the abolishing of the Sabbath, and the celebration of it translated to the first day of the week. Translated, saith he, by whom? The Scripture we know to be sufficient; it containeth all the Commandments of God, whether of things to be done, or to be avoided, or to be believed; let me hear either one precept, one word of God of the Old Testament commanding it to be translated: I say, one word of any of the Apostles, intimating that by Christ's commandment it was translated: It is certain there is none. Therefore it is evident, that the solemnity of the Lords day was not established Jure divino, not by any commandment of God, and consequently to work on that day is certainly no breach of any divine Commandment. How then (saith he) hath the first day of the week gained the clebration and so lemnitie to become the Sabbath of Coristians? by the coustitution of the Church, and only by that, yet of that most ancient Church I confess, that next followed the ascension of our Redeemer; but all this is but jus humanum the decree of Men, which must not equal itself with God's commandment, etc. And in pag. 43.44. he saith, that the Church ordained solemn Assemblies of Christians to be celebrated that day to the honour of God, and in them the invocation of his holy name, etc. It is out of question all Antiquities afford plentifully remembrance of it. And thus fare Mr. Brerewood.  
Now to speak a few words to those who say the Sabbath is abolished by Christ, and the first day instituted in is stead. Can it be truly said that the Decalogue is a Moral Law. when the fourth Precept is an abolished Ceremony, or part of it? Is some part of that Law to be kept by Christians, and not all of it? How is such a thing to be proved? Did God ever give a Ceremonial Precept with the voice of his mouth, with thundering, lightning, and the voice of a trumpet? Can it be proved that God did write a Ceremonial Precept in a table of stone? Are not the ten Commandments the Law which Jesus Christ and his Apostles established for Christians to keep to the end of the world? If nay; what Law is it they established? And if it be the Law which they established, could they establish every jot and tittle of it, as they did, Luke 16.17. Rom. 3.31, and not establish the fourth Precept of the Law, which hath more words in it, than there is in some other seven Commandments of that Law? Do not you, who profess yourselves to be the Ministers of Christ, deceive yourselves and others, who teach your Hearers, that they are to keep the 1, 2, 3, 5, 6, 7 8, 9, & 10 Commandments, and not the fourth? Was there ever such a thing taught by Jesus Christ and his Apostles? Did not they as truly and as duly keep the fourth Precept as they did the other nine? deny it if you can; And did not they require all Christians to follow them therein as well as in other duties of piety and charity? If nay; then prove to the contrary. Can you follow them, and not keep the seventh day's Sabbath? Can you break the Sabbath and not transgress the Law? Oh take heed to yourselves, deceive not yourselves: I fear all of you are blind leaders of the blind, which if you are, you know your portion, Mat. 15.14. if you repent not; but I desire your conversion and salvation with my whole heart: And therefore consider, I beseech you, who keep the first day of the week for a Sabbath, or a day of public worship, out of an opinion that Christ hath so ordained it, did God ever say that Jesus Christ should abolish the seventh day's Sabbath, or that it should become a working day? Can it be proved that the Law of the Sabbath which commanded an abstinence from worldly work precisely on the seventh day to the death of Christ, that God by the same Law, ever since the death of Christ hath bound the Church of Christ to abstain from doing any work on the first day of the week, the day called Sunday, or Lordsday, or Sabbath-day? Now if it cannot be shown that God hath thus done, nor yet be proved that God did ever bless and sanctify the first day of the week to be kept or set apart to be the day or time of their public worship, before, or above any one day of the week, nor yet proved that God did ever command men to abstain from doing worldly or common work on it. If none of this can be proved, then what warrant is there to be produced that we keep or set apart the first day of the week for a Sabbath in the place of the Sabbath? yea, or what warrant is there for men to work, turmoil, bake, roast, and boil on the Lords seventh days Sabbath, to the end they may have the day following in honour and high esteem above any other day, when there is no warrant nor example to be found in the book of God neither for the one nor for the other. I know many do think that the Apostles and Disciples of Christ did constantly keep or set apart the first day of the week for a day of God's worship, but whereby do they prove it. Surely there is no word of God in any of the Evangelists or Apostles writings to do it: No nor to prove that ever two of the Apostles or Disciples did assemble three first days together successively to worship on them; whatsoever men think to the contrary: yea, so poor a ground, or unsufficient warrant there is for men to set apart the first day of the week to worship God on it in place of the seventh day Sabbath, that were it not more for custom then for any warrant in the word of God, I suppose some ordinary Christians would be ashamed to do it; and yet on the other hand I know this, that there are many who have the first day of the week in so high esteem, that they account the keeping of it a part of their divine worship; but doth God, or jesus Christ, or any of his Apostles command that worship? or doth either of them command men to set apart the first day of the week to be a day for worship: If yea: where do we read of it? and what law of Christ or word of God do men transgress who do worldly or common work on it, and do refuse to set it apart for a day of worship, I would willingly know? Can it be truly thought, that if the first day of the week ought to have been kept by a divine institution in place of the Sabbath, but Paul would have known it? and had he known it, would he, think you, have kept the Sabbath with and among the Gentiles, and not have kept the first day of the week, nor acquaint them that the day of worship was changed from the seventh day to the first day by Christ, having opportunity and fit occasion given him, when he preached unto them on the Sabbath-days, Acts 13.14.15.42.44. & 16.13? Can it be thought that after Paul had preached to them on one Sabbath-day, and they desired him to preach the same things to them the Sabbath following, Acts 13.42. he would have fulfilled their request, and not rather have said unto them, the Sabbath day is abolished, and the first day of the week is ordained and commanded by Christ to be kept in its stead, and therefore come to morrow, and I will preach to you the same things which I have preached to you now, the Sabbath being changed: Or else would not he, think you, have said unto them; to morrow is our Sabbath day, Lord's day, or day of worship; we are to keep the first day of the week, as Christ our Lawgiver hath commanded, and not the seventh, had such a thing been done by Christ, but nothing of this, or of any thing like it, was replied to them by Paul (that we read of) but he fulfilled their desire, and preached unto them the next Sabbath day, yea almost the whole City came together to hear the word of God, ver. 42.44. In a word, we do not read that Paul, or any one of the Apostles did keep or set apart any three first days of the week successively with any one congregation while they were resident with them, for performance of public worship; neither do we read that they did ordain or command any congregation to keep the first day of the week for a day of worship after their decease; yet I know men do oftimes produce 1 Cor. 16.1.2. to prove such a thing to be done by Paul, but there is not one word in those Texts to prove that the Apostles had any such meaning. It is well known that Paul did constantly keep the Sabbath day, and did usually preach unto the Gentiles on it as well as unto the Jews, Act. 13, 14.42.44. & 16.13. & 17.2. Even so it was his care that it should be kept by all Christian congregations after his decease, as it doth appear in chap. 3. 17. & 4. 9 to the Philipians, and to the Corinihians, 1 Cor. 11.1. as also by that of his charge to Timothy, 2 Tim. 2.2. and therefore little reason is there for any to say the Sabbath is abolished, and a new Sabbath is placed in its stead, whereof there is not any mention made in any part of the word of God. And lastly, I say, let no man think that it doth offend me, that men professing Christ do worship God on the first day of the week, barely considering it the first day of the week, for that I do not, but should rather like it well if God were worshipped every day, in publish-assembly (if it might be with convenience) as it was in the Apostles time, Acts 2.46. & 5.42. Luke 24.53. but the thing I dislike is, that men do contrary to the Law of God in point of the Sabbath, Exod. 20. in that they set apart the first day of the week in place of the seventh, and therein do work, when God commandeth them to rest. Surely for men thus to do, I deem it much displeasing to God, and therefore aught to be shunned by all those who desire to worship God acceptably; but if there be some who out of a conceived opinion do set apart the first day of the week in devotion to God, and that withal they do holily and religiously keep the seventh day's Sabbath in obedience to the Law of God (as some Christians did in some space of time after the death of the Apostles to the year 404. as the History of the Church reporteth, Socrat. lib. 6. chap. 8. I like it well, and do believe it would be wel-pleasing to God, it being done by those who worship God according to his will (without any superstitious end) whose honour in all things and above all things is to be preferred, and therefore let us seek to glorify God in our souls and in our bodies, if we expect to have acceptance with him. To be whom all honour, praise, and thanksgiving ascribed by all men, now, and for evermore. Amen.  
FINIS.