A Defense of the Sabbath Day

SECT. I.

THE scope, and principal drift of this Treatise (Christian Reader) is the defense of the Lord's Sabbaths; to wit, his ancient Sabbaths, the Saturday & seventh days Sabbaths, the which are expressly enjoined us in the fourth Com. in these words, Remember the Sabbath day, to sanctify it &c. But the seventh day, is the Sabbath of the Lord &c. Exod. 20.8.10.

Against this ancient and most sacred ordinance of God's, I find two professed enemies, against whom I must bend my forces: the one, are they who deny the Law of God, the Moral Law, or 10 Commandments, to belong unto Christians: and so consequently they deny God's Sabbaths also, commanded in the Law: and these are our Anabaptists and our late sprung up Antinomianes: the other, are they who deny the Integrity and perfection of the Law: they embrace the Law of God indeed, but not the whole law: and these are both Protestants and Papists; for these reject that ancient ordinance of God's Sabbath day, properly so called, and expressly commanded in the moral law, counting it for a ceremony and abolished; by rejection whereof, they reject something commanded in the Law; and so consequently they are partial in the law, and do deny it in its integrity and perfection: urge an Anabaptist or Antinomian to the observation of the Sabbath day, and he will answer you, that the law is abolished at the coming of Christ, as all those legal Ceremonies were: urge a Protestant or a Papist to sanctify the Sabbath day, and your answer shall be, that this part of the law touching the Sabbath day, is a ceremony and abolished at the coming of Christ: thus Anabaptists and Antinomians renounce the whole law; Protestants and Papists renounce the wholenesse of the law; the one would have no law, the other would have no perfect law: Against both these this book is penned.

The partes of this book are six, divided into so many Chapters also. The first parte or chapter is in defense of the Moral Law, and consequently of God's Sabbaths, against Anabaptists and Antinomianes. (The other five partes or Chapters, are in defense of the integrity and perfection of the Law, and consequently of God's Sabbaths, against Protestants and Papists: for this purpose) the second parte or Chapter, giveth the true sense and Exposition of the fourth Command. and vindicateth it from the common and corrupt glosses and expositions of it. The third Chapter, showeth the weakness and insufficiency of all those Scriptures and arguments, which are usually produced to prove the Lord's day to be a Sabbath day. The fourth Chapter, showeth the insufficiency and feebleness of all those Scriptures and arguments, which are usually alleged against the Lord's Sabbath of the seventh day, or Saturday, to make it an abolished ceremony. The fifth Chapter, containeth sundry forcible and undeniable arguments and Scriptures, proving the morallity and perpetuity of the ancient Sabbath day. The sixte and last Chapter, containeth a Dispensation for a season, touching the present practice, and observation of the seventh day Sabbath: together with an Exhortation, to a speedy reformation. Thus you see my task what it is; my adversaries who they are; and the partes of this Book.

One thing more would be premised; for so much as we shall often have occasion to use these two words Moral and Ceremonial, it is sit that I here show in what sense I understand them. 1. I would use these words but for distinction sake; for whereas there are two sortes of Sabbaths; the wekly Sabbath and the yearly Sabbaths: the Sabbath which God wrote, and the Sabbaths which Moses wrote: the Sabbath which God spake, and the Sabbaths which Moses spake: the Sabbath written in the Moral law Exod. 20.8. and the Sabbaths written in the Ceremonial law Levite. 23.32. &c. for the distinguishing of these two sortes of Sabbaths one from the other, I do use these two words, calling the weekly Sabbath recorded in the Moral law, the Moral Sabbath; and the yearly Sabbaths recorded in the Ceremonial law, the Ceremonial Sabbaths: these Sabbaths were also distinguished in respect of time, the Moral Sabbath was first delivered Exod. 20.8. yea, Gen. 2.2.3. the ceremonial Sabbaths were afterwards delivered Levite. 23.32. &c. neither did these ceremonial Sabbaths ever come within the pale of the Moral law, or were written in the Tables of stone. 2. I see not but that I may call the weekly Sabbath, the Moral Sabbath properly: for 1. the seventh day or weekly Sabbath, it conserneth practice and manners, which is signified by the word Moral. 2. Since God spake all those words Exod. 20.1. why should not everything he spake be called moral, as well as anything he spake? and since the Sabbath day or seventh day, is a thing that is expressly commanded in the Moral law, and which may, I say which may be retained in the Church with great profit, why should it be denied the name of moral? 3. Give me a reason why the seventh day Sabbath should not be called a Moral, as well as the doctrine of the Trinity in the first Com? or as the doctrine of original sin, or lust Rom. 7.7. in the tenth Comm? 4. Since the duties of the Sabbath, to wit, Rest, and Holy exercises, are accounted Moral, why should not the time or seventh day also be accounted moral; for the time is a furtherance unto these moral duties: now that which furthereth a moral should me think be also called a moral. 5. Herevnto agreeth Doctor Ames in his Theological Thesis pag. 499. and also affirmeth it to be the judgment of the best divines, saying, It is received by all best divines, that the Morales were differenced from the Ceremoniales, by this, that all (and only) the Morales, were wrote by God, in the Tables of stones &c. The Saturday and weekly Sabbath then, must needs be termed a moral Sabbath. In a word, why should this be strange? for as there is a ceremonial law and a moral law, why may there not be likewise ceremonial Sabbaths, and moral Sabbaths? and since God placed the seventh day Sabbath in the moral law, among the morales, why should it not be termed moral, and called the moral Sabbath?

The moral Sabbaths, together with whatsoever else is commanded in the moral law, I do defend; the Ceremonial Sabbaths, with all other Ceremonies, I do reject: It is the Decalogue, and nothing else, which I defend; and this I stand to maintain, in the integrity and perfection thereof, unto a iott and title. These things premised, I come unto the first thing propounded, namely the Defense of the Moral law, against Anabaptists, Libertines, and Antinomianes.

SECT. II.

TOuching the defense of the moral law, and consequently of God's Sabbaths therein contained, be pleased to note, that both Anabaptists beyond the sea, and Antinomians on this side the sea, all of them that ever I have spake withal, do freely confess it, that if any day must be a Sabbath day, it must be, not the Lord's day, but Saturday the old Sabbath day: now, that this Sabbath day is now in force they deny; because they suppose the whole law to be abolished, and so the Sabbath day therein also: wherefore, if I shall prove unto these, that the law is still in force, I have obtained my desire with them, to wit, that the seventh day Sabbath is still in force.

First then, as touching these who deny the moral law, I can but wonder, how any heart that hath the fear of God in it, can without trembling and astonishment admit so blasphemous a thought as this, to enter it; as to think, that that most holy and righteous Law of God, hath nothing to do with him, to command him, and to direct him how to order his liefe: Moses speaketh thus in commendation of this Law, saying, And what Nation is so great, that hath ordinances and laws so righteous, as all this law, which I set before you this day? Deuteru. 4.8. and is it so righteous a law? how is it then that these men will attempt to abolish it? and deny obedience unto it? our Savior telleth us, that the sum of this Law, is to love the Lord our God with all our hearts, souls, and might: and to love our neighbor as our selves, Matt. 22.37. Can they show us any other law in stead of this, that is better, more holy, or more just? Love, is the sum of this law; and love, is the law we shall walk by in the kingdom of heaven, 1. Corint. 13.8.13. and will they reject that law on earth, which we shall walk by in the kingdom of heaven?

It may be they will say for themselves, but the Moral law it is Moses law, now we have forsaken Moses, we cleave unto Christ, and unto his Laws in the New Testament &c. But, 1. the ceremonial law being written by Moses, it may be termed Moses law, but the Moral Law being written by the finger of God, it must be called God's Law. 2. Make they a difference betwixt the law written in Exod. 20.1. &c. and the same law ratified by Christ in the New Testament? let them then show me a difference betwixt these two; Honor thy father & thy mother &c. Ex. 20.12. and, Children obey your parents &c. Eph. 6.1. and betwixt these two: Ex. 20.13, & Thou shalt not kill Ro. 13.9. If there then be no difference of the Moral law, whither in the old or New Testament, in vain do they reject the one to embrace the other.

Happily they will say again, I but the law is of a compulsiue nature, compelling men to obedience: but Christians are endued with a free spirit, doing things of love: the love of Christ constraineth them &c. it is true indeed, Christians are set at liberty, and are endued with a free spirit, but not with such a freedom, as freeth them from being the Lord's servants, and exempteth them from obedience unto his Commandments, Rom. 6.18.22. nor are we so perfectly free here, but that we stand in need of the spur, to quicken our dullness, see for this purpose Matt. 10.28. Matt. 6.15. Ierem. 32.40. Phil. 2.12.

But they will have no commandments: No? why then did Christ give Commandments? see John. 13.34. 1. Cor. 7.19. John. 14.15. Matth. 6.9.15.

Furthermore, they say, the love of Christ constraineth them 2. Corin. 5.14. and this love may and doth compel them to the obedience of the commandments of Christ, John. 14.15. Joh. 13.34. well, and why then may not the love of God likewise contstrain them, to obey his commandments in Exod. 20.1. &c.? will they love Christ, and will they not love God? if constraint in respect of Christ's commandments, will stand with the liberty and freedom of Christians, why may it not stand also in respect of God's commandments?

One thing I would add more, and it is an admonition unto any fearing God, and honoring his Sabbaths, who be leaning and but somewhat inclining unto this wicked opinion, that as they love and reverence God's Sabbaths, so they would beware of and shune this dangerous opinion, of abolishing the law of God: for this I dare confidently affirm, take away this moral law, and away goeth all Sabbaths also: now take away God's Sabbaths, and what a flood of iniquity and profaneness will forth with flow in upon us, I leave to be considered of by all the Godly wise: happily they may think to find ground and warrant enough in the New Testament, for a Sabbath, as namely for the Lord's day, though the fourth commandment. were abollshed; but, that herein they are much mistaken, and that no day can be urged to be sanctified for a Sabbath, unless it be by and from the fourth comm. shall abundantly appear hereafter. Unless therefore you intend to turn Anabaptists, and keep no Sabbath, avoid this pestilent opinion.

I come now to the proof of the point: but first for the state of the question: These Anabaptistical-Antinomianes hold, that the law is not in force to believers, and such as are in Christ: And we hold, that the law is in force to believers, and men in Christ. Furthermore, whereas the law may be considered two ways, either with respect unto Justification, or unto observation; we do not defend the law to be in force unto Justification: for, by the works of the law shall no flesh be justified, Rom. 3.20. we defend the law to be in force only unto observation, and for direction of us how to walk, and to please God. Now then, that the law is in force unto believers, as a rule of observation and direction, I prove it by these ensuing arguments and Scriptures.

SECT. I.

IN the former Chapter, to the end that we might vindicate the Lord's Sabbaths, we have defended the Moral Law, against Anabaptists and Antinomians: and now in this, and the following Chapters of this Book, for the same end, namely to vindicate the Lord's Sabbaths, we will defend the Integrity and perfection of the Moral Law, against Protestants and Papists: for Anabaptists and Antinomians deny the whole law; Protestants and Papists deny the wholnesse of the law: they, will yield no obedience at all to the Law; these, will yield obedience but by halves: and of this number are those ten Ministers, my professed enemies in this point, who in special sort, I do oppose, by name M ^r . Grenewod, M ^r . Benton, M ^r . Hutchinson, M ^r . Furnace, M ^r . Gallard, M ^r . Yates, M ^r . Chapel, M ^r . Stinnet, M. Johnson, and M ^r . Ward, dwelling in and about Norwich.

As for Papists, tell them of their sin of Idolatry in worshiping of Images, &c. against the second Commandment of this Law, and among other answers this will be one, that the second Command, is Ceremonial, and pertaineth to the Jews only: tell them again of their sin of Sabbath-breaking, that they profane God's ancient Sabbath, against the fourth Comm. of this Law, and this shall be their answer, that the fourth Comm. is partly Ceremonial, and that the old Sabbath day is Jewish, and pertaineth to the Jews only: As for Protestants, we tread in their steppes up and down, save that we are not so impudently audacious as they: for we acknowledge the second Comm. for Moral; but come unto the fourth Comm. and here we jump with them, saying the fourth Comm. is partly Moral partly Ceremonial, and the old Sabbath enjoined in the fourth Com. is Jewish, &c. In respect therefore of God's Sabbaths, which both they and we deny, we yield obedience to God's Law but by halves: and saying the fourth Comm. is partly Ceremonial, thereby we are partial in God's Law: against therefore this partial dealing with God, in his Laws and ordinances, shall the following partes of this book be spent.

SECT. II.

The thing which Almighty God intendeth generally in this Com. is how all the time and days of our lives, should be spent and employed in his service: the which, is backed with an effectual reason (for my purpose is first to handle the commandment generally, as in this second Section: and then more particularly, as in the thirth Section, &c.) As for the time, we have a distribution of it in the comm. and that into the Six days, and into the seventh day: touching both of these, God hath ordered it, in this comm. how he would be served; to wit, on the seventh day, by Sanctifying and Hallowing of it, in the partes of his worship and service, and a cessation from all servile works; on the sixth days, by following some lawful calling or other, wich may redownd to the glory of God; according to that, 1 Cor. 10.31. Whither therefore, ye eat, or drink, or whatsoever ye do, do all to the glory of God. As for the reason, it is a lively & moving one, it being fetched from God him self, and from his own ensample.

In this reason, contained in Exod. 20.11. we have also a distribution of time, in to the six days, and into the seventh day; wherein it pleaseth God, to declare unto us, how he spent and employed his time, to wit, the first week, or seventh days, that ever the world saw or heard of: the six days, that is those six days, which for order of number, & order of nature, went immediately before the first seventh day, or first Saturday that ever was; these God spent in working and in making the heavens and the earth, and all the host of them. This God hath revealed unto us, unto this end for one, that we should in imitation of him, make choice of those same six days wherein God wrought, that in them and none other, we should work as God wrought and in them, we should finish all our works, as God in them finished all his works. The seventh day, that is, the seventh day from the Creation, or the first Saturday that ever was, this day God spent in an holy cessation and resting, from the works of creation; and therefore this time, this day, above and before all other times & days, God blessed & sanctified: and this hath revealed unto us, to this end and purpose, that we should in an holy imitation of God, cease from the works of the six days before, and rest from all seruil labor; and that we should make choice of this very day, to Sanctify it and to hallow it like as God blessed it, and hallowed it.

Now that we are not left to our liberty, in this employment of the time and days of our liefe appeareth here by, first because God hath commanded it: and secondly, God hath backed his commandment, by a strong & forcible reason, drawn from his own ensample; that we should so employ the days of the week, as God him self at the Creation employed them; and this is noted by that rational particle (for) Exod. 20.11. And this is that which God aimeth at in this come. generally namely, that we should spend and employ every day, and all the days of the week, after the ensample of God; or as God himself spent them.

The thing which Almighty God intendeth in this come. specially and principally, is the hallowing of that sacred time and day, called the Sabbath day, and the Seuenth day, as in the third Comm. God enjoined the hallowing of his Sacred Name, so in this fourth come. God enjoined the hallowing of his Sacred day, to wit, the seventh day, the which him self had made holy, above all days, by his blessing of it, and Sanctifying of it, as we read, Genes. 2.3. like as the king might say to his subjects, Remember my Coronation day, to keep it an holy day; or Remember the Gunpowder Treason day, to Keep it an holy day; so saith the king of kings, Remember the Sabbath day, to keep it holy, Exod. 20.8.

Secondly, the Sanctification of this day, it is enjoined, both affirmatively, and negatively; affirmatively, in these words, Remember the Sabbath day, to Sanctify it: Negatively, in these words, In it, thou sholt not do any work: the affirmative parte of the precept, requireth sanctity, and the parformance of holy duties; the Negative parte of the precept, requireth a resting from labors in our ordenary callings, which hinder and thrust out those holy duties.

Thirdly, the Lord God enjoineth us in this comm. two things; the one is the duty of the day; the other is the duties of rest from labors, and the perfermance of sundry the parts of God's worship and service, in the day.

I call it the duty of the day, because we are no less bound in duty to God, to that day, then to the duties of rest and holiness in the day; or, we are no less bound, to perform the duties of rest and holiness on that day, then we are tied to perform the duties of rest and holiness them selves. I clear the point by these examples, as in a bond you have two essential parts; the one, is the some of money to be paid; the other is the day and time when it is to be paid; and a man is equally and alike bound to both of these; that is, as well to the day, as to the some of money; as appeareth by this, that all though a man bring the full some of money, yet if he omit the day, and come the day after, his bond is forfeited. And as in circumcision, there was two things enjoined, the one was the cutting off of the foreskine, the other was the time and day when it was to be done, namely upon the 8th. day, Genes. 17.12. and as in that other Sacrament of the passover, there was two things commanded, the one was the slaying and eating of the passover lamb, the other was the time and day when to bedone, namely upon the 14th. day of the month, Exod. 12.6.8. in both which Sacraments of circumcision and passover, the day & time was no less a duty, then were the actions to be performed in those times and days: for it was death to omit thes days, Genes. 17.14. Numb. 9.13. Just so, in this fourth come. God enjoineth us expressly two things, as essential parts of this comm. the one, is the duty of the day, in these words Remember the Sabbath day, Exod. 20.8. and, the seventh day, is the Sabbath, verse. 10. the other is the duties in the day, in these words, To keep it holy, verse. 8. and, in it thou shalt not do any work, verse. 10. and here the time and day as you see, is no less commanded, and that both affirmatively and negatively, then are the duties in the day.

The thing which Almighty God intendeth in this come. less principally, is the duty of laboring six days, serving God in some honest calling; for which God hath given a commandment also saying, Six days shalt thou labor, and do all thy work. Now this commandment (as I conceive it) is subordinate to the former, made for the Sanctification of the Sabbath day; and made to back it and to support it: for because God would have his people, to Sanctify his Sabbath day, and to rest therein from labors, that so a vacancy may be for holy duties, therefore hath God added another precept, commanding us, to do all the works we have to do, with in the compass of the six days, that so no work may be left to do in the seventh day Sabbath: So then, these two Commandments, to wit, to Sanctify the seventh day, and to labor in the Six days, may well go in accompt but for one, and be both called the fourth Comm. because they tend both to one thing, that is, to the sanctification of the seventh day Sabbath, a like case you have in the 10th. command. in which are many commandments, but because they agree all in this one, of coveting, therefore are they all counted but for one.

Thus much be spoken, touching the general survey, of the seuerales and particulares, contained in the fourth come. In which passages, for matter of use, we may note first: what manner of computation of time God maketh, when he speaketh of his Moral Sabbaths: this may easily be gathered out of this fourth come. for here God divideth all the days of the world into seauenes; or weeks; as thus, Six days thou shalt labor, &c but the seventh day, is the Sabbath: and again, In Six days, the Lord made heaven and earth, &c. and rested the seventh day, &c: And this account hath been Kept in the Church, all along from age to age, both in the times of the Old Testament, and of the New Testament; see Genes. 1.31. with Genes. 2.2. see Exod. 16.22.23.26. Exod. 20.9.10. Mark. 16.1.2. Act. 20.7. Luk. 13.14. Yet further, because we are to be imitatores of God, in this point; it is needful that we diligently Mark which are those days, the which in God's account, do make up a week; or which of all the days in the year, are those days, which belong unto this or that Number of God's seven: the which if it be not well observed, we may make a confusion of the account of God's weeks and sevens; and whereas he saith, six days thou shalt labor; if this be not observed, we may so rekon our six days, as we may count the day peculiarly appointed for the Sabbath day, for one of our six days, and so make it a working day, quit against the mind of God, and many drifte and scope of his fourth comm. yea, if we have no certain rule, where to begin our accompt, then may we skipp over as many days as we please, before we begin to rekon our six days, and so God shall have a Sabbath or seventh day, but once a month, or once a quarter, or once a year; it is very needful therefore that we learn this point of God, to know which day he counted for the first day of the week, and which for the seventh day of the week, that so we may know, which are those days wherein we must labor; and which for certain is that day, in which must rest from labor: least the ignorant do mistak one for another; and least the Cuning Sophisters of our times, do bequile the simple.

In this point we may be instructed, from the reason in the fourth comm. Exod. 20.11. For in six days the Lord made heaven and earth &c. and rested the seventh day; if now you will know which days in the month or year those were, which here God called the six days, and the seventh day; look but into the history of the Creation of heaven and earth, whereof God speaketh in this reason, and there you shall be satisfied, see Gen. 1. That day, God counted for the first day of the week, or of the seven, wherein he created the light v. 4.5. and which was the first day that ever was; this day is our Sunday, or Lord's day, and called constantly by all the Evangelists, and so by all Churches to this day, the first day of the week, it being the first day of the worlds creation, see Matt. 28.1. Mark. 16.2. Luk. 24.1. John. 20.1. Act. 20.7. That day God counted for the second day of the week, or of the seven, wherein he made the firmament, v. 7.8. and this was the second day that ever was, this day is our Monday: That day, God called the third day of the week, or of the seven days, wherein he made the Earth to appear, and the Seas, v. 10.13. and this was the third day from the Creation: and this day is our Tewsday: That day God called the fourth day of the week, wherein he made the Sun, Moon and Stars, v. 16.19. and this was the fourth day from the creation, and this day is our Wednesday. That day wherein God made the fish in the Sea, and the foul in the air, he called the fifth day, v. 21.23. and that day, is our Thursday. That day God called the sixth day of the week, wherein he made man, v. 26.31. and this was the sixth day from the creation, and this day is our Friday. And that day God called and counted the seventh day of the week, wherein he rested from the works of Creation, and which he blessed & sanctified, Gen. 2.1.2.3. & this day is our saturday.

Forsomuh then as we have found out, which are those days, which in the fourth comm. God called the six days, and which day he called the seventh day, it teacheth all ministres, in expounding this fourth come. to speak as God spake; and to call & count unto the people, the days of the week, by those numeral names, which God hath put upon them: and therefore they must call our Sunday or Lord's day, the first day, and our Saturday, the Seuenth day. And also, as touching practice, that they exhort and persuade the people to be imitatours of God, laboring on the first six days of the worlds creation, and resting for the Sabbath day, on the seventh day from the creation, which is Saturday; because God himself did so, for in six days the Lord made heaven and earth, and rested the seventh day, which is our Saturday, Exo. 20.11. It is as you see, the very reason and president, which God himself hath set before our eyes; and if we like to do as God did, and to tread in his steppes, then must we speak as God spake, in our account, and do as God did, in our practice; This is that which Musculus hath, in his exposition upon the fourth comm. fol. 66. The imitation of the example of God (saith he) standeth in this, that in the same six days, in which God wrought all his works, we work ours: and in the seventh day, when he rested from his, we do rest also from our works, according to his example. It is to be noted, that he saith, that our imitation of God standeth in this, that we work on the same six days, in which God wrought: and that we Rest, on the same seventh day, in which God himself rested. This is the true exposition of this fourth comm.

Here then is discovered the error of many, who thus plead for themselves; Do not we according to the Commandment, work six days, & rest the seventh day? this is a truth they say indeed, but it is not God's truth, they labor six days indeed, but they labor not on those same six days, which God spake of, and which God set them a sample of in his own person: nay they profanely labor upon that day for one, which God set them a pattern to rest on, and that is upon the Saturday. It is true as they say also, they rest the seventh day, but not on that seventh day, which God counted for the seventh day; but on that seventh day, which God ever counted for the first day of the week, which is our Sunday. Now no marvel God set himself out for our pattern, that we should imitate him; see how nere we follow him; on our Saturday God rested from work, and sanctified it, and we in imitation of him, work on that day, and profane it: again, on our Sunday, God wrought, as upon the first of his six working days; and we in imitation of God, do cease from work, and sanctify it: thus when God rest, we work; and when he worketh, then we rest: is this to imitate God? or can we oppose, and thwart him more? and yet these men would think we do them wrong, to say they do not imitate God, but rather mock God; pretending indeed, to imitate him, according to his fourth comm. when in very truth, we cold not devise on the sudden, how to thwart and cross God's example more then we do.

Now whence comes this erroneous practice among the people, but from the erroneous doctrine of some Ministers, who besides other errors, touching the Sabbath, do falsely expound the fourth command. to the people, by nicknaming of days, as if the six days mentioned in the Comm. might be understood of other six days, then God ever spake of, or wrought in; or then the Church for thousands of years understood the fourth comm. to speak of; and as if the seventh day, might be attributed to some other day, then the seventh day from the creation, wherein God rested: and for this purpose they have invented a distinction of a seventh day, and the seventh day, making the ignorant people believe, that the fourth come. speaketh not of the seventh day, but of a seventh day, that is of any day of the seven: whereby God is plainly defeated of his purpose: which was to have that one seventh day, sanctified, which he had therefore blessed and sanctified; and which himself rested on, and left us for a pattern; and hereby another day is foisted in, and intruded into its room. This idle distinction, gives us to learn now, that there is a first day of the week, and the first day of the week: that there is a Lord's day, and the Lord's day: and that there might have been in the Church of the Jews, had they been so skillful as we are become, a eight day, for circumcision, and the eight day: and a fourteenth day of the month for the passover, and the fourteenth day: and these understood, not of one and the same day, but of diverse days: and why not all these as well as a seventh day & the seventh day? and if they please too, we may have a Christ, and the Christ: a Matthew, and the Matthew: a John, and the John: a Paul, and the Paul: and sometimes these shall be expounded in one of these senses, and afterward, at another time, in the other of these senses. Distinctions they be, more fit for children, then for men of years; for Jesuits, then Protestants; for Jugglers, then honest meaning men.

A second thing out of our general survey of the partes of this come. is that we have proved, that the time and day, specified in the fourth come. is no less commanded by God, then the duties of rest and holiness: which being so, here cometh to be reproved another error of our Ministers: they use to Answer it thus, when the duty of the very day and time is urged upon them: oh say they, the time, thats but an adjunct, but an accident, but a circumstance; and tis not the circumstance so much which God looks at, but it is the substance which God regardeth: now see, how these men have learned an art to extenuate God's commandments, by calling them lightly and regardlesly, but an accident, but a circumstance: who could think that Ministers, yea Puritan Ministers, who should back God's commandments, and reverence the things commanded, should but at them; and as it were push at them with a but, saying tis but a circumstance, &c? is not this a contempt offered to the Holy one of Israel, thus to sleight him in his ordinance? durst ever the Church of the Jews, thus but at the eight day, appointed of God for circumcision, saying the strict day is but time, but a circumstance, what if we neglect it, and circumcise on the ninth day, the day after? it is the Substance, of cutting off the foreskine, which God looks at: & might they then have thus slighted the time ordained of God for the passover, to be eaten on the 14th. day of the month, by saying the precise time, was but a circumstance, and so be we eat the passover, it matters not, if we eat it on the 15th. or 16th. day of the month? were any of us, bound in a bond, to pay unto his Majesty, a certain some of money, upon the seventh day of May, durst we adventure it, to sleyght the precise day of payment, upon this idle pretense, that the day and time in the bond, it is but an adjunct, but a circumstance: all will be well enough therefore if I tender the some of money upon the eight day or ninth day of May? were this but a common bond betwixt subject and subject: sure I am no Lawyer, no Judge, no nor any common man. but would say this were a plain forfeiture of the bond; and that the debitor his calling the time but a circumstance, was but a pore shift; this were a silly plea before the Judge of Assizes, to say the time my Lord, it was but a circumstance, &c. well how ever men dare not dally thus before an earthly Judge and with an earthly king, yet men dare palter thus with the king of kings: were a man summoned to appear at a day apponinted, but in an inferior court, who durst sleight that day? They are only God's days, and God's times then, that may besleighted: this bewrays that God is not reverenced as is a mortal king or Judge, men dare not sleight the precise day of appearance in the Courtes of men; but men dare sleight the precise day of appearance before the Lord chief Justice of heaven & earth, in the Courtes of his fanctuary: nor are men so afraid to make a forfeiture of the bond of God's fourth comm. by neglect of the day, as they are a fraid to forfeite abond of 10. or 20. to a man by neglect of the day. Thus much for the time and day, in general, we shall hereafter come to the particularity of the time, to show how more specially what day it is which God requireth.

SECT. III.

Having laid forth the several partes of this Com. in the foregoing Section, & detected some of the errors of our time, in abusing the sense & meaning of the Spirit of God, in this Com. it now remaineth, that I come to the Exposition of the same: and whereas the come. is laid down partly affirmatively, and partly negatively, we will in the former place, speak of the affirmative parte, the which is contained in these words, Remember the Sabbath day, to sanctify it: Six days shalt thou labor, and do all thy work. In this affirmative parte, first we will speak of the word day: secondly of these words, Sabbath day: thirdly, of the Commandment, in this word Remember, &c.

For the word Day, to give an Exposition of it according to the mind of the holy ghost, we must search how the holy Ghost useth this word in Scripture: for this purpose see Genes. 1.5. And God called the light, day, but nowhere hath he called the darkness day; wherefore the light only is the day, in God's account: see also 1 Cor. 3.13. every man's work shall be made manifest, for the day shall declare it. Where, by the word Day, the holy Ghost meaneth the light: see 1 Thes. 5.8. But let us who are of the day be sober. Where by day, is meant light, as appeareth by the Opposition of, the word night, in the former verse: se Joh. 11.9. are there not 12 hours in the day, if any man walk in the day, he stumbleth not, because he seeth the light: the day therefore is the time of light, by Scriptures accompt: wherefore by the word day; in the fourth Com. I understand the time of light, and of light only.

A second query may be to know, how long this day is, and when it beginneth, and when it endeth. For the beginning of it, we are to give it the largest extent, as to begin early in the morning by day break, or day peep, even whilst it is but a little light, and much darkness, see John. 20.1. and Mark. 1.35. this last text is to be read as Chemnitz well observes thus; In the morning, whilst it was very much night, &c. 〈 in non-Latin alphabet 〉 , and so Beza readeth it also. Now as the day beginneth, with the least light appearing in the sky, so we are to think, it lasteth so long, as there is any sun light in the sky, or until the day be quite off the sky: thus much be spoken of the word day showing 1. what is meant by it, to wit, the time of light. 2. How long this day is, to wit, from the first approach of the sun light, unto the last departure of its light.

The consideration of these two Points discovereth unto us a threefold error of our times; the one is of such as hold that the Sabbath day, beginneth at midnight, and lasteth to the next midnight: the other, is of those who hold the Sabbath day beginneth in the morning, & lasteth to the next morning: the other, of such as hold it beginneth on the Euening of Saturday night: all which opinions in they hold as well a night, as a day, to be a parte of the Sabbath day: but these are all erroniouse, because growndlesse; for the word day, in the come. signifieth the time of light, & this is the frequent use of the word in scriptures; & that the word day, must signify darkness; as well as light, I think cannot be shown in the Scriptures. Wherefore, as to give God less then the wholl time of light, is to give God not a day, but a piece of a day, so to give God more then the wholl time of light, it to give God more then a wholl day, and so more then God hath commanded.

But against this it may be said, that there it a day natural, & a day artificial, the one consisting of 24 hours, the other of 12 hours, now we must give God the largest day, of 24. hours: But for this pointe, how ever this distinction may have its use in civil affairs, yet is it not founded in Scripture: the Scriptures indeed mention a day of 12. hours, John. 11.9. but of a day of 24. hours, I nowhere read: it is not safe therefore, to expound the word day, in the fourth Comm. of a day of 24: hours.

Further it may be said, that by the word day, we must understand, the night and darkness also, even the wholl time of 24. hours: for so it is taken, Genes. 1.5. And the evening and morning were the first day: where the evening is put for the darkness; and the morning is put for the light, and both these are called the first day. Where to I answer, that this exposition is growndlesse, to say that the Euening is put for the night or darkness; for it cannot be shown in Scripture, that anywhere the word Euening, is put for the night or darkness: Herevnto assenteth M ^r . Perkins in his cases of conscience, at the end of the second book. Secondly I answer, to give such an exposition of the Text, Genes. 1.5. as maketh a confusion of things, is not safe, for to understand by the Euening the darkness, and so making the word day, to signify or comprize both light and darkness is to make a woeful confusion; for so one and the same word shall signify things quite contrary; as well might one suppose hell to be signified under the word heaven, as night under the word day: God hath distinguished the light from the darkness as in nature, so by sundry proper names, calling the light day, and the darkness he called night, Genes. 1.5. let not us then confound them: a better exposition of the word Euening, is therefore to be sought; for this end it is to be noted, that the word Euening in Scripture, is used for the after-noon, and so until day light befully ended, according to our Engelish speech, saying, good Even to you Sir, when tis past noon; and calling them Euening prayers used in the Church about 2. or 3. a clock in the after-noon; and so their Euening Sacrifice in the Temple, in the after-noon; and in this sense see thes Scriptures, Genes. 24.11. Mark. 15.42. Exod. 29.38.39. Deut. 23.11. Josh. 8.29. Ezra. 9.4.5. Ierem. 6.4. Deut. 16.6. Wherefore, according to the constant use of the word Euening, both amongst us to this day, and also in the Scriptures, I would interpret the word of the after-noon; and so whereas it is said, the Euening and the morning made the first day, that is, the after-noon and the forenoon made the first day; understanding by morning the fore noon, as by evening the afternoon.

I know nothing against this interpretation, unless it be, that some may object and say, this is to make God put down things misorderly; for it had been better to have said, so the forenoon and the afternoon made the first day, rather then, so the afternoon and the forenoon made the first day. Whereto I answer, 1. The darkness was for order before the light, and yet God put the light before the darkness, in this very fifth verse, and God called the light day, and the darkness, he called night: and why might he not also put the afternoon before the forenoon? 2. Why might not God set the afternoon, which is the latter, before the forenoon, which is the former, as well as Christ our Savior setteth forth the Lord of the vineyard, commanding his steward, to call the laborers, and give them their hier, beginning from the last unto the first, Matt. 20.8? and thus much touching the two foremost errors, holding the Sabbath day to begin at midnight, and in the morning, so as they will have a night, added to the day, or light.

Now, touching the third error of those who would have the Sabhath day, to begin on the Euening before the day, and so to contain all that night that goeth before the day; & these seem to have many Scriptures to back them, as first Levite. 23.32 from Even to Even, shall ye celebrate your Sabbath. Herevnto I answer, this is a peculiar law, for one of the annual ceremonial Sabbaths; and it therefore concerneth not the weekly moral Sabbath in the fourth comm. now we must not draw the law of this ceremonial Sabbath, upon the moral Sabbath: for then 1. must the moral Sabbath be annual only. 2. It must be upon the teenth day of the month, without regard had to the day of the week; for so it was with this ceremonial Sabbath. 3 It must last one wholl day, and a parte of the day before it also, for so it was with that ceremonial Sabbath, it was to hold upon the teenth day, and upon a parte of the ninth day also Levite. 23.27.32.

An other text they produce out of Nehem. 13.19. And it came to pass, that when the gates of Jerusalem began to be dark before the Sabbath, I commanded that the gates should be shut, and charged that they should not be opened, till after the Sabbath &c. Here say they Nehemiah took order for the Sabbath to begin, when the gates of Jerusalem began to be dark, and this is on the evening. Whereto I answer, it followeth not that because the gates were commanded to be shut, when it began to be dark, that this was done, least that evening should be profaned by buying and selling; for it may be very likely, that such as came into the city with their packes of wares, and pedds of fish, (as v. 16.) so late in the evening, when it was almost dark, would not open their packes that night, nor go into the fish stales in the market place, at that time of the day, but rather Nehemiah foreseeing, that if he permitted them to come into the city laden, so late in the evening, that they minded to be at their marketing early the next morning; wherefore to prevent that, he shut them out of the city over night, but not because the Sabbath began over night, in the evening. 2. I answer, if the Sabbath day began in the evening, at what time Nehemiah caused the gates to be shut in, then these absurdities will follow, 1. that they began the Sabbath, before it was Sabbath; and they kept the Sabbath, till after it was Sabbath; for so saith the text, that the gates were shut in before the Sabbath, and that they were not opened again, till after the Sabbath. 2. If the shutting in of the gates, do declare unto us the beginning of the Sabbath, so must it declare unto us by like reason, the end of the Sabbath: & then this absurdity followeth, that we must keep one day, and two nights, for our Sabbath; for so long were their gates shut in: for if they shut the gates in, on fry day towards night, they opened them not again, on Saturday, the Sabbath day, towards night, nor in all likely hoode, until our Sunday morning; so their gates remained shut one day and two nights.

A third text they produce, is Mark. 15.42. And now when the even was come, because it was the preparation, that is, the day before the Sabbath: Hence they collect that the Sabbath began in the evening, and that then was the preparation of the Sabbath: for answer hereto, we must know, that on Saturday the Sabbath day, wherein Christ lay in the grave, there was two Sabbaths met together upon that one day, to wit, the moral Saturday and weekly Sabbath day, and also an annual ceremonial Sabbath day, as Beza, Piscator and others affirm; this ceremonial Sabbath day, it was the 15th day of the month, the day after the Passover, and by the law it was a Sabbath day: for on it, they had an holy convocation and assembly, wherein they did no seruill work, Levite. 23.6.7. Now the Jews keeping their Passover on good fryday, it was the 14th day of the month and consequently Saturday, wherein Christ lay in the grave, must be the 15th day of the month, and so it was this annual ceremonial Sabbath day: Now then here being two Sabbaths on this one day, to wit, the moral Sabbath, and a ceremonial Sabbath, hence it is, that the text may be understood of the ceremonial Sabbath, not of the moral Sabbath; and so the preparation spoken of on the evening before, may concern the ceremonial Sabbath, which was called the first day of unleavened bread: and indeed we read of a preparation, that was ever upon the day before this ceremonial Sabbath, and it was the making ready of a lamb, it must be slain, and dressed, and roasted, before it could be eaten, and a convenient place must be provided for it to be eaten in, Exod. 12.6.8. Luk. 22.8.9.11. yea, that this preparation, had respect of the two Sabbaths, only unto the ceremonial Sabbath, is plain, in that it is called the preparation of the Passover, John. 19.14. rather then the preparation of the Sabbath: so this text it concerneth neither the moral Sabbath, nor any moral preparation.

By the way, the clearing of this text Mark. 15.44. wherein is mention of a preparation before the Sabbath: may be useful unto us, to discover their error, who urge a preparation on the Eueuing before the Sabbath, from this or the like texts; as if the Church were bound on the evening before the Sabbath day, to make a preparation, as they call it, and to refrain all seruill labors, and begin then the sanctification of the Sabbath in holy exercises; but this is groundless. 1. For albeit we read of a preparation to the ceremonial Sabbath, which stood as hath been shown, in dressing of the lamb for the Passover &c. yet we read not of any preparation to the moral Sabbath enjoined, or used: they err therefore who would from this, and the like texts collect any such preparation for the Sabbath, as to begin it on Saturday at even: all the preparation, which God requireth for the moral Sabbath, is no more but this, to remember it before it cometh, and that so, as all our seruill works may be compassed and finished by the end of the sixth day, that so nothing may hinder us from Sanctification of the seventh day, when it cometh.

Yet further I answer to the text Mark. 15.42. suppose we that by Sabbath there mentioned, be understood the moral Sabbath, why then by preparation there spoken of, may nothing else be understood, but a preparation by finishing of the works of the sixth day in the sixth day, that so no work be left for the seventh day; and for this the context giveth some light, by the example of Joseph of Arimathea, v. 43. who upon the sixth day, at even, bought fine linen, and took Christ from the cross, and embalmed him with spices, and wrapped him in linen clothes, and laid him into the sepulcher, and finally rolled a stone upon the sepulcher, v. 46. John. 19.40. all these works Joseph fin sh • d on the sixth day, and so prepared himself for the seventh day, the Sabbath day. So in which sense soever you take it, heres no place for any such preparation as they urge. Yet further, this is to be noted, that it is one thing to make a preparation for the Sabbath, and another to begin the Sabbath: this difference they note not who urge the Sabbath to begin on the evening before the Sabbath day: for, we may make provision and preparation on the day before the Sabbath, for the Sabbath, by hasting on, and contriving of our works so the day before, as no work may be left to be done on the Sabbath day, and yet not begin the Sabbath until the next morning.

Thus we have done with the confutation of those 3 errors, which urge from the fourth come. more then a day for the Sabbath; as either all the night foregoing the Sabbath day; or all the night coming after the Sabbath day; or else half of the night foregoing the Sabbath day, and half of the night following the Sabbath day.

Before we can conclude this pointe, a case of conscience would be scanned, tis this, if it be so (may some say) that the Sabbath day is but the time of light only, what shall become of the night then, or of that parte of the night, to wit, an hour, two, or three before day in the depht of winter, in case a man rise so soon? and of that parte of the night, to wit, two, or three hours after candles lighted; may men safely employ these times, in the ordenary works of their callings? Where unto I answer, in such a case as this, wherein God hath left no express order, Christian prudency and discretion must determine the matter; as then in the longest days of summer, we give God no more of the time of light, then we can well refrain from rest and sleep, so in the shortest days of winter, we should in reason and equity, as it were by way of requital, give God all that time, of the night or darkness, the which we can well spare from rest and sleep: for in the longest days, we sleep 2, 3 or 4. hours after day light, and again go to rest one or two hours before day light bedone. 2. It is fit we should deal by God in his Sabbath days, as we deal by our selves, on the six working days; if in any of these we be disposed to rise before day light, or to set up after day be done, we spend those times, in actiones or works of the same for kind, which we do in the day which belongeth unto those times, to wit, in common labors: and so let us deal by God in his Sabbaths, if we rise before day, and set up after day, let those times be spent in works suitable to the day, to wit, in holy exercises.

But more specially, for the time in the morning, before it be day, since that we must serve God, with all our heart, and with all our strength, in the duties of his worship and service on the Sabbath day, it undeniably followeth, that a man may not fall to the labors of his calling, 2. or 3. hours before the Sabbath doth begin; for so the strength of his body is weakened, and the liulinesse and fresh cheerfulness of his mind is abated and dulled, and the edge of his affections is before hand taken off and blunted: and it cannot be doubted, buth that God would be served in his Sabbaths, with as much liulinesse and cheerefullnesse, and strength of body and mind as may or can be: the which cannot be, if a man spend up and wast his strength and vigor, before hand by labors: Wherefore let us with the Prophet David, when waking or up before day, seek God by prayer, and the like: I prevented (saith he) the dawning of the morning, and cried: J hoped in thy word, Psal. 119.147. It is then, a fit time, for a Christian to exercise his faith, and hope in God, and to pray unto him, namely, in the morning erly.

And for the time in the Euening, or after the evening, after the day, besides what hath been said before in general, this also maybe added in special, that since there is a time for meditation upon the word of God, Psal. 119.15. I will meditate in thy precepts. Psal. 119.55. I have remembered thy name, O Lord, in the night. Psal. 119.148. Mine eyes prevent the night watches: that I might meditate in thy word. And Psal. 42.8. the Lord will grant his loving kindness in the day, and in the night will I sing of him &c. Since I say there is a time for meditation of God's word, and for singing of Psalms in private, what time can be more fit, then that time of the night, which immediately followeth the hearing of God's word in public? for then things are fresh in memory: we are to prove and try all things, which we hear, 1. Thess. 5.21. and to search the Scriptures with those Bereans, to see whither the things taught us, be so or no, Act. 17.11. Now what time can be more fit for this duty, then the time presently following the hearing of the word? There is a precept unto parents Deut. 6.7. And these words which I command thee, shall be in thine heart, and thou shalt teach them diligently unto thy children, and shalt talk of them when thou sittest in thine house, and when thou laiest down, and when thou risist up: Now what time is more fit, for parents and masters, to whet the word of God upon their children and servants, then presently after they have heard it in the Congregation? but this cannot be, if all sortes may fall to their several works, so soon as the public assembly is dismissed. And so much be spoken of the word Day.

SECT. IV.

We are now to speak of thes words, Sabbath day: that we may give a true exposition whereof, and that we may also discover the false glosses, and horrible abuses of this our time, touching these words of the Commandment, we thus begin: Of Sabbaths, we must know that there were sundry sortes, prescribed of God; there were Sabbaths of years, and Sabbaths of days; the Sabbaths of years, were such as lasted a wholl year, of these we read in Levite. 25.2.3.4. but of these we have not to speak, partly because they were ceremonial, never commanded in the moral law; partly because the 4th come. treateth of Sabbaths of days, not of Sabbaths of years. Again, Sabbaths of days, are of two sortes, for there were Annual Sabbaths; and there were weekly Sabbaths: of the annual Sabbaths we read in Levite. 23.7.21.24.32.35.39. these Sabbaths came but once in a year only: of the weekly Sabbaths, which came every 7th day, or every week, of these we read in the 4th come. Exod. 20.8.10.11. As touching the Annual and yearly Sabbaths, we have not to do; partly because they were ceremonial, and never wrote in the moral law, in Tables of stone; partly because they came but once a year, but the 4th comm. with which we have to do, treateth of Sabbaths which come once a week; this weekly moral Sabbath, written in the moral law, is that with which we have to do: and thus much of the several sortes of Sabbaths.

This moral Sabbath may in general be thus described, The Sabbath day, is a certain sacred time sanctified by God, and appointed to be sanctified by man. A more particular description hereof, you shall have by and by, after that we have by search found out, which day of the week, this Sabbath day is.

For the word Sabbath, joined with the word Day, thus (Sabbath day) it is agreed on all sides, that it signifieth Rest: so then, when the Lord said, Remember the Sabbath day; it is as much as if he had said, Remember the Rest-day. Furthermore, it is to be noted, that however here be two words, to wit, Sabbath, and, Day: or Rest, and Day; yet here is but one thing, but one time, and one day signified; like as we say, the Virgin Mary, these two words signify but one woman: and the Apostle Paul, thes signify but one man: and the Lord's Supper, signify but one thing, or one meal.

It is true, when Divines in expounding these words, have gone thus far, namely to have shown that the word Sabbath signifieth a Rest; here they leave the point, without any further search, to know which is the Sabbath day, or Rest day, least they should find it: but we not being afraid to find it, but desirous to find it, will proceed further: As when God commanded us, saying, Honor the King, 1. Pet. 2.17. Remember ye the law of Moses &c. Mal. 4.4. And, Moses said unto the people, Remember this day, in which ye came out of Egypt, Exod. 13.3. It is not here enough, to inquire what the word King, or Law, or Day, signifieth; but a further search ought to be made also, and that is to know who, and which is the King, that we may honor him: and to know what, and which is the law of Moses, that we may obey it: and those Israelites, to know which was the day, in which they came out of Egypt, that they might observe it: Even so, it is not enough, to inquire what the word Sabbath signifieth, but also which is the day, that we might sanctify it: the which, unless we be acquainted with it, we shall be ignorant of the very subject of the Com. The name Jesus, it signifieth a Savior; but if now in the expounding of Scripture, when we meet with the word Jesus, we have respect only unto the signification of the word, never enquiring further unto the person, to know which Jesus the text speaketh of, may we not commit a foul mistake, taking a common man, for Christ Jesus, our Savior? For there is in the scripture a Jesus, which is Joshua, who brought the Israelites into Canaan, Act. 7.45. Heb. 4.8. And there is a Jesus, who is called Iustus, Col. 4.11. As it is needful then, after we have sought out the signification of the name Jesus, in the next place, to search to know which Jesus? so is it with the word Sabbath day, we must search which day?

To this query then, which day of all the week, or of all the seven days, is the Sabbath day? I answer, it may be known 1. by this name of it, which God hath imposed, Sabbath day: for the name of a thing, doth give light to the thing named; and by men's names, their persons are found ont. As John, and Thomas, are proper names to two of Christ's Apostles, so Sabbath day, is a proper name, to one certain day of the week, to wit, to Saturday, the seventh and last day of the week, that thes words Sabbath day, are a proper name for Saturday, I thus prove it, 1. because none other day of the week, was constantly called by the name Sabbath day, but the seventh or last day of the week, which is Saturday: see for this purpose thes Scriptures, Exod. 16.22.23.26. Exod. 20.9.10. Exod. 23.12. Exod. 35.2. Levite. 23.3. Mat. 28.1. Luk. 13.14. I prove it secondly, by the testimony of all Jews, now living, at Amsterdam, or else where, who call Saturday, the Sabbath day: where unto I may add, the Jews rekoning of their days of the week; Saturday, they called Sabbath day: Sunday, they called, the first of the Sabbath, 〈 in non-Latin alphabet 〉 , John. 20.1. monday, they called the second of the Sabbath: Tewsday, the third of the Sabbath, &c. In which their accompt, as you see, no day was called Sabbath day, but Saturday. 3. I prove it by the testimony of the Lattines, who to this very day call our Saturday, the Sabbath day, Sabbathum and dies Sabbathi: se the word Sabbathum so translated in all Latin Dictionaries; sinally I appeal to all Divines, if the word Sabbathum be not used in all ancient Histories of the Church for Saturday, the 7th. day. Thus it is evident, that Sabbath day, is a proper name, signifying our Saturday: and Saturday then, is the day, which God meant, and spake of in those words, Remember the Sabbath day.

Secondly, we may know that Saturday, is the day which God meant, by these words, Sabbath day, because God hath in his 4 ^th : come. plainly deciphred out the day, which he called Sabbath day, and that in these words, But the 7th. day, is the Sabbath, &c. And see Exod. 35.2. and Exod. 23.12. Leu. 23.3. so then, the 7th day of the week, is the very day, which God understandeth by Sabbath day; now the 7th day of the week, is our saturday: for our Lord's day, or Sunday, is called by all the 4 Evangelists, the first day of the week Mat. 28.1. Mark. 16.2. Luk. 24.1. John. 20.1. well then, rekon on, and Saturday after will be your 7th. day. Furthermore, it is not obscurly declared, in the reason to the 4th. come. Exod. 20.11. Where Almighty God setteth out his own ensample for us to imitate; & he Rested on the seventh day, and he blessed and Sanctified the seventh day for Sabbath; which seventh day, from the creation, is our Saturday. Finally, the Sabbath day, and the 7th day, are used in the 4th come. promiscuously the one for the other: for tis said, Ex. 20.11. that God rested the 7th day, wherefore the Lord blessed the Sabbath day, &c. where he should have said, thus Wherefore, the Lord blessed the Sabbath day, &c. unless the Sabbath day, and the seventh day, be both one and the same, and here I might ad the Testimony of Walaeus de Sabbatho pag. 61. who affitmeth, and also proveth it that the word Sabbath in the 4th. come. is not used indefinitely and indeterminatly, but for the seventh day from the Creation.

Thirdly that our Saturday, was the Sabbath day, which was once commanded to the Jews, by the 4th come. I prove by the Testimony of all Divines; for do not all, both Protestants and Papists, acknowledge that our Savior was crucified on Good Friday, and that he lay in his grave, all our saturday, being the Jews Sabbath day, and rose on our Sunday? whereby they confess, that our Saturday, was the Sabbath day: Further more, do not all Divines affirm, that Saturday, the old Sabbath day, was abolished by Christ, &c? In which words they confess, that Saturday, was the Sabbath day mentioned in the 4th come. what need of further proofs?

Having found out particularly, which is the day of the week, to which the 4th come. had respect, namely Saturday: Now we may be bold to make a more particular description of the Sabbath day and thus it may be desribed; The Sabbath day, is that sacred time, called Saturday, counted the seventh day from the Creation, which was sanctified and hollowed by God, and appointed to be Sanctisied by man. I call it, a sacred time, and that in a double respect, 1. by destination: 2. By consecration: the Sabbath day is holy by destination, it being set a parte for holiness, and for the worship of God to be celebrated in it, like as the Temple once was: Remember the Sabbath day, to Sanctify it, Exod. 20.8. The Sabbath day is Holy by consecration, because at the Creation God consecrated it and made it an Holy day: and this he did two ways: 1. By his personal and exemplary Rest upon this day: And the 7th. day he rested from all his work, which he had made, Genes. 2.2. For if the ground whereon Moses stood became holy ground, because of God's presence there, Exod. 3.5. what should hinder it, but that in like sort, the day wherein God him self rested, should forthwith become an Holy day? 2. By his hallowing and sanctifying of this day: So God blessed the 7th. day and sanctified it, &c. Genes. 2.3. other Sabbaths were holy but by destination only, but saturday Sabbath was holy, both by destination and by consecration also.

Having finished this point it remaineth that we make some use and application of it; the first use then shall be for information: and thus I reason, if Saturday be the day and time, which God aimed at in his 4th. come. by those words Sabbath day, then may our Translatores, in translating of the 4th. come. safly translate it Saturday: for Sabbath day, they may put Saturday, saying, Remember Saturday, to Sanctify it. For Saturday is that day properly meant by the words Sabbath day; neither have we any day of the week, which will answer to the Sabbath day, but our saturday only: and if it be objected, that the name Saturday, doth not fully express the name Sabbath day, because Sabbath signifieth a Rest: I answer, it is no more then but this, that to the name Saturday, we add the word Rest, and so we shall have the full sense, thus, Saturday-Rest; Remember the Saturday-Rest, to sanctify it.

It is objected against this, that so doing, we should bring an heathenish name, as Saturday is, into the Scriptures, &c. Hereto I answer, I trust that as our holy use of our Temples and Churches, hath purged that abuse of them, unto which many of them were first erected; so our Christiaen use of the name Saturday, may sanctify and purge it, from heathenish abuse: 2. We use the name but for distinction sake only, void of all heathenish vanities: now why may not the name Saturday, be brought into the scripture of the 10 commandments, as well as that heathenish name Mars into the scripture of the Acts of the Apostles? Then Paul stood in the midst of Mars hill, and said, &c.

But I mean not to contend for this, I leave it unto the wisdom and discretion, of our learned Translatores, all that I aim at hereby, is only this, that I desire all means and helps may be afforded, whereby the true and proper sense of the scriptures, may be easily understood, and that in as much as may be, by the ignorant and unlearned: This one sore evil I find, that whilst we retain the word Sabbath in the Com. it being an Hebrew word, it is in our Church, as it was in those days, where in the scriptures, were in Latin; because the people understood not the Latin tongue, the priests might make what Expositions they would; and so it is here, because the word Sabbath, an Hebrew word, is not translated into English, but redd in our Bibles and retained still; our Ministers, many of them, give what feigned and fabulouse Expositions of the word Sabbath they please, as a Sabbath, and the Sabbath, and a Rest; and all to this end, that they might draw the 4th. Com. unto the Lord's day, and expound it of the Lord's day, or Sunday; as if the name Sabbath day, might be given indifferently unto any day of the week: none of which corrupt glosses could delud the people, if they had the words Sabbath day translated into English words; for so they need not, so wholly rely upon the Ministers fidelity in Exposition as now they must: for they might see by their own eyes plainly.

For example, suppose we the 4th. Com. were thus translated, Remember the Saturday-Rest, to sanctify it: if now any doubt could be, which should be the day, appointed of God for Sabbath day, it would easily be decided, and that by an unlearned man: if any should offer to corrupt the text, by distinguishing of a Saturday, and the saturday (as they do of a Sabbath: and the Sabbath: and of a 7th. day, and the 7th. day) as if there were more saturdayes in a week then one, he would be laughed at for his pains. Again, if any would go about to turn God's Commandment, from the Saturday to the Sunday, by this devise; because the word Sabbath signifieth a Rest, and we do Rest now from labors on the Sunday, he would presently be answered, that thats a frivolous reason, for the 4th. Com. enjoineth not a Sunday-Rest, but a Saturday-Rest: lastly, if any would be so idle, as to apply the 4th come. to the Lord's day, and expound it, of the Lord's day; why every child would see his gross abuse of the 4th come. for it directly speaketh not of the Lord's day, but of Saturday: For it is not the name Lord's day, that God hath put into the 4th come. but the name Sabbath day, or Saturday.

Thus I have shown, what light would come unto God's commandment, by the translation of the Hebrew word Sabbath, and what fruit would come unto everyone in the Church of God thereby; if this I cannot obtain, yet this at least let me prevail in, that Ministers would be pleased hereafter in exposition of those words Sabbath day, to signify unto the people, that thereby is meant our Saturday: For this I have proved abundantly and undeniably both by Scriptures, and by the Testimonies of both Jews, and Christians of all sorts, Protestants and Papists: this duty therefore, in the true and faithful exposition of God's word unto the people, I require of them, as they will answer the contrary before Almighty God, at that Day: let them beware of Sophisticating with God's laws, when they expound them; In the 4th comm. God said, Remember the Sabbath day: but he said not, Remember the Sunday, or the Lord's day; nor remember the Monday, the Tewsday, or the Wednesday &c. but remember the Sabbath day: Now look which day of the week was ever in ancient time named and called Sabbath day, that is the day commanded in the 4th come. If then they can show me, that either Sunday, Lord's day, Monday, Tewsday, Wednesday &c. or any day besides Saturday, was wont to be named and called Sabbath day, then may they have some culler for their error, but now have they none.

A second use, shall be against sueh Ministers, as do either expound the 4th come. to belong to the Lord's day, or Sunday, because then we Rest: or else, when the 4th come. is urged upon them, as requiring the seventh day rest, or Saturday-Rest; they turn it off thus, the word Sabbath signifieth in English, a Rest, now upon the Lord's day, or Sunday we rest: whereunto I reply, 1. that thus when God appointed the 7th day, for his Sabbath day, in his 4th come. the people of the Jews might thus have answered God, that the word Sabbath in his 4th come. signifieth a Rest, now when they keep any one of those yearly Sabbaths in Levite. 23. they might say, this week we have kept one of those annual Sabbaths, (suppose it fell upon Tewsday or Wensday) and in this day we had a Rest: by this fair gloose, might not God loose in that week, his moral weekly Sabbath, enjoined by the 4th come. which fell upon Saturday? and that because they kept a ceremonial yearly Sabbath, that week, upon the Tewsday or Wensday? for upon this Tewsday or Wensday, they did Rest. What juggling tricks are these? would a man believe it, that Puritan Ministers, professing the fear of God, would use such dissimulation, and handle the word of God so craftily? pardon me good Reader, how ever I reverence their holy profession, yet I cannot speak of this their vile abuse, of God's sacred word, without indignation of spirit: who that sincerely loveth God, and his sacred Scriptures, can pass it over in silence, to see his holy word thus wrested, and basely abused!

Christmas day, when it falleth upon someone of the six working days; and so the Coronation day; and so thos common holy days, S. Matthews day, S. John's day, and the rest; tis true, we Rest upon these days from our labors, and that by an ordinance of our Church; but will any be so absurd as to say, that these holy days stand by virtue of the 4th comm. because we Rest on these days? or suppose the patrons of the Lord's day, who press the 4th comm. upon it, should urge me, to sanctify the Lord's day, by the 4th come. might not I answer them in their own answer, that the word Sabbath in the 4th come. it signifieth a Rest; now on Christmas day, and on Coronation day, and on S. Matthews day &c. we Rest? Secondly I reply, be it that on the Lord's day, we rest, why this is not the rest, spoken of in the 4th come. for this is a Lord's-day-Rest, but the come. calleth for a Saturday-Rest: this is a first-day-rest, but the come. calleth for a Seuenth-day-rest: this difference is big enough to be seen. Finally, if such answers be lawful, then when we meet with the name Jesus, in a text wherein it is manifestly meant, of Christ our Lord; yet then may we say, why Jesus, it signifieth a Savior, now Joshua was a Savior, for he saved the Israelites from the Canaanites &c. but shall such cauilles go for currant? as by these tricks, some men turn off the Lord's Sabbaths, so by the like, may they turn off also, the Lord Jesus, their Savior: it is but to play the fool a little, with the name Jesus, as they do with the name Sabbath.

A third use shall be against such Ministers, as do not only in private, but also in public, in their Pulpites, call, or miscall rather, the Lord's day, Sabbath day, in reference to the 4th come. by reason of whose error, the people also have learned to nickname the Lord's day, calling it, the Sabbath day: But what an horrible confusion of times, and the proper names of days, is this? If this may go on, err long we shall scarce know one day of the week, from another: may not we, as well call our Saturday, Sunday; or our Sunday, Saturday; as call our Sunday, Sabbath day, which is Saturday? if we shall make proper names of things, common names, what an intolerable confusion do we bring in to the world? Yet further, if we may call the Lord's day, which is holden to be a new institution, Sabbath day, by an old name; why may we not call Baptism, which is a new institution, Circumcision, by an old name? and why may we not call the Lord's Supper, which is a new institution, the Passover, by an old name? For as Baptism and the Lord's Supper, are come in the room of Circumcision, and the Passover, so it is said, that the Lord's day, is come in the room of the Sabbath day? Nevertheless, this nicknaming of days, as full of confusion as it is; and as improper as the speech is; yet it might be borne, if it were not of evil consequence; for hereby the poor ignorant people are deluded; and hereby they are brought off the more assuredly to believe, that the 4th comm. doth bind them to rest from their labors on the Lord's day: but to the contrary, we have proved, that the 4th come. doth bind only to the 7th day, or Saturday. Yea, I add, that men may as well say, they eat Sacramental bread at their common Tables, and that they celebrate the Lord's Supper, when they eat bread and drink wine at their common Tables, as to say, they sanctify the Sabbath day, when on the Lord's day they hear a Sermon, pray, and sing 〈◊〉 : for the difference betwixt the Sabbath day, and the Lord's day, is as great, as is the difference betwixt the Lord's Supper, and our common Suppers, betwixt Sacramental bread and wine, and common bread and wine, as shall be shown.

The name Sabbath day, may be considered as diuinly imposed, by God him self upon a certain day, or as humanly imposed by man; now of all the days in the week, God imposed the name Sabbath day, only upon saturday, the seventh day of the week: if therefore we will take God for our guide, we are to call no day Sabbath day, in reverence to his 4th. come. but that day which God himself hath named Sabbath day: but as for the Lord's day, it is nowhere in all the scriptures called Sabbath day; let the patrons of this day, show where in all the New Testament, the first day of the week, or Sunday, is called Sabbath day: the which since they cannot do, it is altogether growndlesse so to name it, yet further, whereas it is supposed that the Lord's day, was set up for a new Sabbath, at Christ his resurrection, yet, as it is to be noted, this day, had no new name put upon it, of many years after that, but it was still called by its old name, to wit, the first day of the week, as we read in all the 4. Evangelists, yea and when it was named Lord's day, in Reu. 1.10. yet it was not named Sabbath day, then nor at any time else: this name then Sabbath day, being put upon our sunday, it is not of God's imposition, but of man's imposition; and so tis but human; it were to be wished then, that men would rater conform their speech unto God then unto man; calling Saturday, the Sabbath day, as God did; and not Sunday the Sabbath day, as man doth.

It were the more tolerable I confess, if there were such a penury of words, and scarcety of names, as we had no other name for our Sunday: but we have 3 several names for it, to wit, 1. Sunday, 2. the Lord's day. 3. the first day of the week: here are names enough for one day; thers no necessity therefore to robb the seventh day, of its name, that so we might have 4. names for one day: no no, it is not penury of names, but thers another matter in it: the name Sabbath day it is an ancient name, and it is an honorable name, and God had made his promises to such as kept his Sabbaths? if thou turn away thy foore from the Sabbath, from doing thy pleasure on myn Holy day. &c. Then I will cause thee to ride upon the high places of the earth, and feed the with the Heritag of Jacob, &c. Isa. 58.13.14. And the violation of this Sabbath day. God had seuerly punished, as we read, Numb: 15.32.35. and Nehem. 13.18. Whereby God from heaven hath shown in what esteem he had this day. yea this Sabbath day, God him self kept it, and also he Sanctified it, and blessed is, Genes. 2.3. yet further, God hath given a special commandment for this day, and put it in Tables of stone, uttered it with his own voice, and wrote it with his own singer, Exod. 20. thus hath God honored this day; wherefore the name of it, is also honorable: now the Patrones of our Lord's day, seeing all this, and finding no such honor put upon their Lord's day hence it is, that they might advance the Lord's day, in the minds of the multitude, they have robbed the Saturday of all its honorable ornaments, that there with all they might decke up and trim up the Lord's day; and hence it is, that our Sunday, must needs be called the Sabbath day; and so by this means, all those Scriptures which mention anything of the Lord's Sabbaths anywhere, they are together with the name, translated unto the Lord's day; what is this, but to robb the Mistress of hir Jewels, to bestow them upon the handmaid? to take the honor due unto the Master, and give it unto the servant? or to take the Crown from off the head of the King, to set it upon a common subject? for, as for the Lord's day, it is but a common working day, in God's account, it being one of those six days, wherein God said, Six days shalt thou labor, Exod. 20.9.

It is true, we received a great blessing on that day, because our Lord rose then from the dead, and tis as true also that we received a great blessing on friday because on that day, our Lord laid down his liefe for us, and suffered upon the Cross, and yet for all that, friday is accounted but for a common working day, for one of the six days, wherein we must labor: yet further, the Lord's day is but a common day, in respect of Saturday, as touching all thos particulares mentioned before; for the name Lord's day, it is but new, and put upon Sunday, but since Christ and that many yeerers too since Christ: but the name Sabbath day, it is ancient, and put upon the Saturday thousands of years before Christ: again, you nowhere read of any blessings promised by God, in all the New Testament, to those which Keep the Lord's day Holy: nor of any judgments inflicted, or threatened upon any, that work on the Lord's day: further you nowhere in all the New Testament, find any commandment, to keep the Lord's day Holy. No nor can it be shown that Christ ever Kept it: In a word, God never hallowed the Lord's day, nor blessed and sanctified it, whereby it should become an holy day; but all these and more, God did to the Saturday; therefore is the Saturday, as the King or Mistrise, to the Lord's day: as then the King and all good subjects, would think amiss of him, that taketh the crown off the King, and set it upon the head of a common subject, yea though he were above a common subject, as is a knight, or a Noble man, and as Friday, and Sunday in some sense are above the other of the six days: So no doubt will God, and so should every Godly man, think amiss of it, to hear Ministers take that name of honor, from off the head of Saturday, to set it upon the head of Sunday.

By this translating of the name Sabbath day, from Saturday to Sunday, common people, when they read in the Scriptures, of anything of note, touching the Sabbath day, presently they cast that in theyre minds upon the Lord's day, thinking that to be meant of it: thus being merely deluded, they honor the subject for the king, the maid for hir Mistress, and misapply and abuse all those Texts of Scripture; is it not high time then, that this abuse were Looked unto? and the rather also, because by their carrynig of the name Sabbath day, from the Saturday, unto the Sunday; they hereby do subtly carry also, the 4th commandment from the Saturday, unto the Sunday: and thus they robb the Saturday, both of its divine name, and also of its Commandment; for now, no man cales the Saturday, Sabbath day; nor applies the fourth come. unto it at all: by this robbery God and his Sabbaths are leesers, but they are great gainers, for now they have not only got that divine name, Sabbath day, for their Sunday, but also they have got (though but by usurpation) a Commandment too for their Lord's day, the which had no commandment before. It bewrayeth their beggarlynesse in ornaments for the Lord's day, when they must thus robb and pull from another day, to clothe and attire it with all: neither hath the Lord's day, anything in the New Testament, to tie men's consciences with all, but only what the patrons there of, have unjustly taken out of the Old Testament, from the Saturday Sabbath, and out of whose ruins, they have erected a new day. For conclusion, let me exhort Ministers, and people, to refrain putting the name Sabbath day, upon the Lord's day, for hereafter; we have names enough besides, we may call it, Sunday, Lord's day, or First day of the week; do not mock God, and deceive the world any longer, with use of the name Sabbath day, unless you meant to give God his proper Sabbath day, the Saturday; why should you retain the name without the thing? this is to mock God, with a shadow for the Substance.

And here I cannot but speak of that common fault of Ministers in the pulpit, whose very words, and works are at iarr, the more is the pity: for in application of their doctrines, they are frequent, in pressing the observation of the Sabbath day, amongst other virtues, and holy duties; and on the contrary, in many of there uses of reproof, they are very zealouse, in reproving the breach of the Lord's Sabbaths, together with other sins of drunkenness, Swearing, lying, oppression, pride, and the like; wherein they do very well, if their words and their works went together; if their words, and their mind did agree, for ask them in private, what day of the week, they meant by the name Sabbath day, and they will tell you Sunday or Lord's day: so then, with their tongues, they call for the Sabbath day, which is Saturday in God's account, as hath been proved; but they mean another thing then they speak of; for they mean it of Sunday or Lord's day: like as if a man should talk much and earnestly of Saturday, but meaneth it of friday: or, of Sunday, and meaneth it of Moneday. Nay their own mouths shall condemn them, for they call for the Lord's Sabbaths in the pulpit, when they profane them in their families, and teach men so to do; nay the Lord's Sabbaths, find no greater enemies, then these who call so much for them; for they at other times, will bear the people in hand that they are abolished; and they will and dare undertake to prove, that that Sabbath day, once commanded in the 4th come. is a ceremony, and abolished; and yet these men, I will have the Sabbath of the Lord, still in their mouths, and make a great clamour for it: the Prophet Jeremiah reproved those of his time, saying, Trust ye not in lying words, saying, The Temple of the Lord, the Temple of the Lord, Ierem. 7.4. And may not I say, of our time, forbear your homonymiouse and double meaning speeches; refrain your words of aequiuocation, and of mental reservation, saying, the Sabbaths of the Lord, the Sabbaths of the Lord: either be right down for the Lord's Sabbaths, before the people; or else let them be no more heard in your mouths: do not abuse that proper name Sabbath day, divinely imposed by God, upon our Saturday; and by your aequiuocations, and mental reservations, mean it of Sunday.

Happily, I shall prevail with some, to forsake the abuse of this name, and instead of it, they will call our Sunday, the Lord's day, and so press the sanctification of it under that name. To such I say, let them do so then, if they can find any grounds out of God's word, to warrant them to press the Lord's day, to be kept as the Sabbath day; but this let them take with it, that they must with the forbearing of the name Sabbath day, refrain the use of the 4th come. also; for these go inseparablie together; they must not press the 4th come. upon the Lord's day; for the 4th come. speaketh of a day, which by divine imposition, is called the Sabbath day, and not of a day which by human imposition is called so, as hitherto many of their own brains do; or not of a day, called the Lord's day: the come. runneth thus, Remember the Sabbath day &c. not thus, Remember the Lord's day, &c. Some there are, who allredy, of their own accord, do call our Sunday, Lord's day, and not Sabbath day: but I marvel of all the rest, with what face, these men can press the 4th comm. upon that day, which themselves confess is named Lord's day, and not Sabbath day: when as the 4th comm. doth expressly mention a day, which is named Sabbath day, and not Lord's day. The name Sabbath day therefore, and the 4th come. must go inseparably together; hold the one and hold the other, renownce the one and renownce the other also.

A fourth use, shall be for the confutation of a common, but very frivolous answer; let a man urge the 4th come. for the 7th day, or Saturday Sabbath; and presently their answer will be, that the come. may be understood not of the Sabbath day, but of a Sabbath day. But that I may discover the idleness of this dist inction, and such as use it; first we must understand what they mean by it; by the Sabbath day, they mean that certain known day, called the 7th day from the creation, which is our Saturday: and by a Sabbath day, they mean, some uncertain day, as one or other of the 7 days, but not determined which, whither this or that: now say they, the come. may be understood either of these ways, for the word Sabbath, it may be translated either a Sabbath, or the Sabbath: either of a day certain, or of a day uncertain. Herevnto I reply, admit we should grant them, that the come. may be understood of a Sabbath, uncertain which; yet by Sabbath, they must mean a Sabbath day, whose name is of divine imposition; well, can they now show us any day of the week, save Saturday, that is named by God in holy Scripture, Sabbath day? sure I am they cannot: If then, they cannot show us, any day in the week, called in Scripture Sabbath day but Saturday, must they not be enforced then to apply the 4th come. to the Saturday, and to it alone?

2. By the like licentiouse liberty in expounding of Scriptures, we may make most things that are certain, and well known which, to become uncertain, and unknown which: for example, the name Jesus, when the text declareth that it is spoken of Christ our Savior, might not a wrangler shift it off also, by this answer, that the name Jesus, it may be translated a Jesus, or the Jesus &c. and so say that that text may be meant of a Jesus, as Joshua, or uncertainly which Jesus; and not of the Jesus, which is Christ? Again, whereas tis said, I was in the Spirit on (the) Lord's day: that is, on Sunday, say they: well, may not I answer them, as they answer me, saying, it may be translated a Lord's day, or the Lord's day; and so it may be meant of some other day besides Sunday? let a man read over 3 or 4 verses in the beginning of the first chapter of Genesis, and let him instead of the where he find it, put a, and he will be ashamed of his soreading it; yet further, why might not the Jews, have the distinction of a Passover, and of the Passover? and of a Pentecost, and the Pentecost? as well as a Sabbath, and the Sabbath? And why may not we have a Lord's day, and the Lord's day; a Christmas day, and the Christmas day; an Easter day, and the Easter day; as well as a Sabbath day and the Sabbath day? To conclude, suppose we that Christ had left an express commandment in the New Testament for the Lord's day, in these words, Remember the Lord's day to sanctify it: how would the patrons of the Lord's day Sabbath rage and storm, to hear any go about to wrest this commandment of Christ's, from Sunday the first day of the week, unto some other day, as to Saturday, or to Monday &c? and yet in a sense every day of the week is the Lord's day: I desire them but to deal with God's 4th come. which mentioneth the Sabbath day, like as they would have others deal with the Lord's day, if it were commanded.

I come now to show that by Sabbath day, in the 4th comm. is meant not an unknown and vncortaine day, but a certain and well known day: not a Sabbath day, but the Sabbath day; (now this hath been sufficiently proved before, nevertheless I will prove it furrher, because some think, that the name Sabbath day may as well be applied unto Sunday as to Saturday, and so the 4th comm. may hold its morallity in binding unto Sunday:) and first I will begin with the Testimony of all Translators, both new and old; look into all our English Bibles, both old and newly translated, and you shall find that not only in the 4th come. but also constantly, in all other places of Scripture, where is any mention of this name Sabbath day, and you shall find them translating it, not a Sabbath, but the Sabbath: which showeth clearly, that how ever the word may be rendered a Sabbath, yet that translation is not the best, and therefore they have rejected it, and have unanimously translated it the Sabbath: neither is this done by any that favored the 7th day Sabbath, but by those who rather favored the Lord's day, and therefore no doubt, but they would have made some way for the Lord's day, by this their translation, if it could have been.

2. The Lord hath in the very come. it self, limited the Sabbath unto a certain and known day, and that 1. by its proper name Sabbath day, which belonged properly unto our Saturday, not indefinitely and in common to any day; as hath been shown. 2. By deciphering it out most plainly, to be the 7th and last day of the week, in these words, But the 7th day, is the Sabbath &c. Now the 7th day, is not uncertain which day of the week it is; but well known to be Saturday the last day of the week. 3. It is that very day, which must be sanctified by man, which God himself sanctified, and set us for a pattern, to wit, the 7th day from the creation; as we have it in the reason assizmed to the come. Exod. 20.11. Now the day which God rested on, and the day which God blessed and sanctified, is a certain and known day, see Gen. 2.3. it was the 7th day, not a 7th day.

3. I prove that the Sabbath spake of in the Comm. was a certain known day, and not an uncertain day, partly by the Testimony of Moses, Exo. 16.23. where upon the sixth day of the week, v. 22. Moses teld the people thus, saying, To morrow is the rest of the Holy Sabbath, &c. so then the time of the Sabbath it was a certain known time, and so certain and so known, that Moses could say of it, the day before it came, To morrow, it shall be, &c. so much also may be collected out of, Luk. 13.14. and Act. 13.42.44. Finally, I prove it by the Testimony of all divines, who affirm that our Saturday, was the Jews Sabbath day, which they Kept by virtue of the 4th come. until Christ came, as else where I have already, proved more largely: Now if Saturday were the day which they kept for the Sabbath day, then by the practice of all the Church of the Jews until Christ, the Sabbath day was a certain known day, even as our Saturday, is a certain day.

Thus I have proved undeniably, that the Sabbath day, enjoined in the 4th come. it was the Sabbath not a Sabbath; it was a day certain, and not uncertain, it was not understood of someone day of the week indistinctly, but of one certain well known day of the week; which being so, how fondly, yea wickedly and profanly have they done, who by their false glosses and idle distinctions, do labor to make people believe, that God's certain and known times for his worship and service, are uncertain, and undetermined: that so they might alter and change God's times, and make way for their human inventiones, that is, to set the Lord's day into the 4th come. you have seen it sufficiently proved, that Saturday was the Sabbath day for thousands of years, until Christ; and that by the name Sabbath day, was no other day known nor understood but only Saturday, until Christ: how vain then are those men, who would now a days have a new sense of the name Sabbath day? for until Christ, these words Sabbath day, signified the Sabbath day, but now since Christ, they must signify a Sabbath day: then they signified the Saturday, but now they must signify the Sunday, or Lord's day: was ever such madness heard of before? must words be mutable, and change their sense, with the change of times? that one word, in diverse Texts, may signify diversely is not strang; but that one word or name, in one & the same Text, should for thousands of years, signify one thing; and the self same word or name, after thousands of years, then should have another sense, it is matchless; this may be the queen of all absurdities: & yet thus absurd are all they, who would by their distinction of a and the Sabbath, and the like, bring the Sunday or Lord's day, now into the 4th. come. and turn away the 7th. day: The approach of the gospel, hath not altered the sense of words in the law: for these words, passover, Circumcision, & Sacrifice, though they be abolished, and we have others in their room, yet those words, in the same Texts, do signify now none other thing, then they were wont to do: must only the word Sabbath be changed in its sense? If words in the Old Testament shall have one sense before Christ came, and another sense after his coming, there will be no certainty of the sense of any of the Scriptures of the Old Testament. This is quite to overturn all certainty of Exposition. Were a man but to construe a piece of lattine, out of some profane Author, Terence, or the like, and should Engelish a word in a different sense, from that sense which was used in that Authores time, and diverse from all Dictionaries and the like, would it be borne with all think we? and yet many of our divines, will deal worse with God's sacred Scriptures, then with a profane Author, for albeit the word Sabbath, was ever used in the Scriptures, for Saturday, and so in our Dictionaries also, yet they will have one foolish answer, or distinction or other, whereby they will turn off the Saturday, to bring in the Sunday, into the name Sabbath day, and into the 4th. come. yea, and never so much as blush at it neither: judge good Reader, if the Scriptures be not foully and shamfully abused by these men, when they will by their corrupt Expositions of the 4th come. offer that violence unto it, that all men are a shamed to offer unto A profane Author, as Terence or the like: But have you no more care of the souls of those God hath committed to your charge, then thus to use your wites, to blind their eyes, least they should se the truth, and walk in the way of God's 4th come? se to it in time, if Sabbath day, did once signify the Saturday, it must so signify to the worlds end.

Thus far I have labored, to vindicate God's 4th come. from the corruptions of the time: but before I pass this point, I desire to lay before the eyes of our Ministers, two notoriouse abuses; the one is the abuse of their flocks, the people of God: the other is the abuse of God's sacred word: for the former, by their corrupt pressing the 4th come. so hard upon the consciences of their people, for the Sanctifying of the Lord's day, they have drawn many well affected people, to a great deal of zeal in keeping it holy, in so much as many do, in conscience of the 4th come. hear two Sermones in a day, if not in some places 3 or 4: they read the scriptures privately at home, they refrain all servile labor all the day long, they refrain so much as to talk of worldly businesses, they neglect their gain and proffites, which else they might have; yea oft they sustain loss, and all in conscience of the day and time, and of the 4th come. and in hope and expectation, that they perform a good work, and acceptable unto Almighty God, and such as shall one day, be unto their praise and glory: but what now if this, even all this be in vain and to no purpose, in respect of their ends and grownds, by reason it is a service which God requireth not, have not then such Ministers lamentably abused their people? for this end, consider what hath formely been proved, to wit, that God in his 4. come. requireth the Sabbath day, not the Lord's day; the Saturday Rest, not the Sunday-Rest; the 7th day for Sabbath day, not the 8th day, or first day, for Sabbath day; so then to Sanctify the Sunday, or Lord's day, in conscience of the day, and of the 4th Com. is mere superstition, and needless religion: because this Sunday or Lord's day, is nowhere commanded in the 4th come. now to do anything in conscience of the 4th come. the which is not commanded in the same commandment, it is mere superstition; so all that care and zeal of good people, yea all their pains, and zealouse deuotiones are lost labor; oh what a pity it is? so that, unless as we may (if we may) in the deepest and greatest of our charity, hope that God will accept of those good meanings, and good intensions, of ignorant, misled, and deluded Papists; we cannot hope that God will accept of the good meanings and intensions, of our best people in their zealouse sanctifying of the Lord's day: but that rather, when at that day, they shall expect the praise of their piety, God may say unto them, and who hath requireth this at your hand? Isa. 1.12. for because this day, stands not by God's Com. all our performances in conscience of the day, becomes a limb of that voluntary religion and will-worship, condemned by S. Paul, Col. 2.23. it hath as he saith indeed a show of wisdom, but it is but a show, not the substance, we may a swell Sanctify Friday, as Sunday.

But it will be objected, we have the duties, as Rest, and holiness, though we have not the day. Wher to I answer that many indeed do sooth and flatter themselves much with this answer; but I say, you have not the duties, to wit, the duties of the Sabbath day, but all you have is, that you have like duties to thos of the Sabbath, you have not the same: for none can properly be called Sabbath day duties, but such as are done in the Sabbath day, and by virtue of the 4th come. when you keep a fastday, or a day of public thanksgiving to God, or an holly day, on these you Rest, and perform holy actions, as upon the Sabbath day; but will you call these Sabbath duties? if you will, then may you keep thes holy days also, in obedience to God's 4th come. for Sabbaths; and then may you also say of these holy days, though we have not the day, yet have we the duties of the day, and so you may erect yet more Sabbaths, and so stand by the 4th come. wherefore this objection, which is very common in the mouths of Ministers and people, is of no moment, it will not free them of superstition and will-worship.

When Saul offered Sacrifice, and Samuel should have done it, why Saul might have answered, why I gane God a Burnt offering, & a peace offering, it was as much, and the same, which Samuel would have offered, here lacked nothing but the circumstance of the person, it was Saul instead of Samuel: I, but this excuse could not serve the turn, Samuel teld him he had done foolish for all that, and God would deprive him of his kingdom for it, 1. Sam. 13.9.10. &c. so it is here, they do foolishly that alter God's days and times, and they shall leese their share of those blessings, which God hath promised unto them that keep his Sabbaths, Isa. 58.13.14. because they keep not his Sabbaths but their Lord's days: and they do foolishly, because they think as Saul did, to please God with an half service, doing somthings which God commanded, and leaving out and undone othersome thing which God commanded: Saul's obedience came short in the circumstance of the person, and therefore rejected: and these men that keep the Lord's day, but not the Sabbath day, their obedience falleth short in the circumstance of the time, God's Sacred day, and therefore will be rejected of God. Let them look too it, and receive admonition. And further whereas they please them selves saying, they have the duties of the Sabbath, though they have not the time: they must know, that for so much as the day and precise time, is as expressly commanded in the 4th come. as are Rest and holy exercises, therefore the day and precise time, is no less a duty, then are other things commanded in the same Com. so then when they please themselves saying, they have the duties of the Sabbath and neglect that day and time, they have but one half or some partes of the Sabbaths duties: for they want the set time, which is a parte of the Sabbaths duty: yea, and such a parte too, as being wanting, the duties of rest and holy excercises, become no better then common holy days duties: for on every common holy day they do such Sabbath duties, that is, they Rest, and hear Sermones, &c. Now to return, if through the false Exposition of God's 4th come. God's people be led into such an error, by keeping a wrong day, as they shall leese the reward of their expected hopes; and their religion in respect of this day, become a superstition; and their conscience of the 4th Com. prove a non-obedience unto it, is it not high time that this matter be looked unto? and have not Ministers lamentablie abused the people?

Yet further, when people in their private family prayers, on Sunday morning, before they go into the Congregation, pray to God to assist them and help them in the sanctification of that day Sabbath, do they not bable before God, making him believe that that present Sunday, is his sacred Sabbath day, the which God knoweth is most false? the same is true also of the Minister, using such prayers, in his pulpit publicly. Again, when night cometh, do not such as use to call upon God morning and Euening, make an humble confesssion to God, in their private families, of their sins, among which they rekone up their failings in the sanctification of that Sabbath day now past, for one: thus they ignorantly confess sins unto God, which are no sins; and fear where no fear is; for, if a sin, it must be a transgression of some law; but show me a law, for the sanctifying of the Lord's day; thers one indeed for the Sabbath day, but none at all for the Lord's day, neither in the old nor new Testaments: Now do not such Ministers lamentably abuse their people, who by abusive expsitions of God's commandment, do put a needless conscientie into men? and cause them to think that to be sin, which is no sin: and which is worse, cause them to acknowledge unto God, more sins then God himself knows; and to ask pardon, where they have committed no offense: is it not high time, that God should raise up some man, to detect these errors? yis doubtless; and the times will in an ireful displeasure at him, for his honest pains, woefully reward him, in body, goods, and good name. Thus far of Ministers abusing of the people of God, committed to their charge.

I come now to Ministers abuse of the sacred, word of God, a thing to be thought on: let a man travail upon the Lord's day: or do any common work, presently they charge him with a breach of the 4th come. and with a profanation of the Lord's Sabbath day: a gain, in their pulpites, to draw men to a conscience of the Lord's day, they vrg hard the 4th come. upon the Lord's day; yea, they apply also to the Lord's day, all those Scriptures, which anywhere mention the Sabbath day, and were made properly and solely, for it; as Numb. 15.32. &c. and Nehem. 13.18. where is mention made, of God's judgments, for profanation of the Sabbath day: and Isa. 58.13.14. where is mention made of the holy manner of keeping the Sabbath day; and of blessings promised there unto: now they making no difference, between the Sabbath day, and the Lord's day, do apply all these Scriptures with others, unto the Lord's day, which are proper unto the Sabbath day: but thus doing, they abuse these Scriptures, and profane the word of God; and thus I make it good; as for the Lord's day, it is but a common working day; for it is one of those six days, wherein God hath commanded us in the 4th come. to do our works in; and it is the first of those six days, called in Scripture, not Sabbath day, but by an old name constantly, to wit, the first day of the week and be it, that we received a great blessing on this day, to wit, Christ from the dead: so we received also on Friday, another great blessing, to wit, the Remission of our sins, by Christ his passion and sufferance that day upon the Cross for us; and yet Friday remaineth a common working day, for all that; and so may, and doth Sunday, or the Lord's day also: if then the Lord's day, be but a common day, and Ministers will apply God's sacred word, which was destinated and ordained for sacred and holy time, unto common and profane time, is not this to abuse and profane the holy and sacred word of God?

If any shall object, that the time of the Sabbath day, is not an holy time and the like I answer, that as the Temple was an holy place, so the 7th day, or the Sabbath day, is an holy time, and an holy day; for God himself made it holy, when he blessed the 7th day, and sanctified it, Genes. 2.3. like as then, it is counted an unsufferable profanation of God's word, for any Minister, to pronounce the words of holy Baptism, I Baptize thee in the name of the father, &c. upon a child, when he washeth his hands in common water: or to pronounce those words of the other Sacrament, Take eat this is my body, &c. to a man, to whom the Minister giveth common bread, at his Table in is private house: so I judge it, an horrible profanation of God's Sacred word, for any Minister, to take that parte of God's word, to wit, the 4th come. with those other Scriptures, which were peculiarly destinated of God, for his sacred Sabbaths, and to apply them profanly to the Lord's day, which is and common & working day, as Friday is, in a right account.

Thus I have out of that zeal I be are to God's Law, and to God's Sabbaths, declared unto Ministers, how they do a buse the people of God, on the one side; and profane the Sacred word of God, on the other side; and this I have done, not to aggravate their past sin, but (God knoweth) that they may prevent the like in time to come: but what shall be done to the man, that hath discovered all this? will these Ministers love him for it? no they will hate him for it, and revile him for it, and persecute him, and say all manner of evil against him falsely, saying he is of a proud spirit, to discover any errors in them, and the like: if it prove better, tis more then I look for; and better then I have found hither to: but I pass not for their displesure, so be I may keep a good conscience to wards God: Ministers must hear of their sins as well as common people. And so much for the Exposition of these words (Sabbath day) and for detection of the errors about them.

SECT. V.

Having in the former Section, expounded the thing commanded, to wit, the time of God's worship, in these words (Sabbath day) we are now to come unto the Commandment it self: and this is delivered in diverse words, as in Exod. 20.8. Remember the Sabbath day: in Exod. 31.16. Wherefore the children of Israel shall Keep the Sabbath, &c. and in Deut. 5.12. Keep the Sabbath day, to sanctify it, &c.

Wherefore the observation of the Sabbath day, is not at liberty, but it is necessary, for it is stronghly Commanded, and that under these two words Remember: and Keep.

For matter of use, since this time, is commanded in the first Table, a mongst our duties to wards God, and not in the second Table, we learn, that as to hallow and sanctify God's Name, in the third Com. so to Sanctify God's Time, in the 4th Com. is a parte of God's worship; and therefore this time, is not to be sleited, as it is by many, saying the 7th day you stand so for, it is but a matter of time, and God regardeth not time so much, &c. but say I then, why did God please so expressly to give a Commandment for it, saying Kepe it, and Remember it? and why did God place it, in so high a rank, as to set it into the first Table? they do well therefore, who honor this time, this sacred and sanctified time, and who stand for it, and speak for it. For my parte, I know no reason, why we should not stand for the Sanctification of God's Time, as well as for the Sanctification of God Name, they being both Commanded, and both Commanded in the first Table.

An other use of this pointe, is it so, that God hath charged us to Remember his Sabbath day, what will become of such preachers thē, as are so far off from a remembrance of it as that they teach men publicly to forget it? and to this evil end & sinful, they labor to be blurr God's day, by calling it odiously Jewish and Ceremonial: and to this end, they have coined many distinctions, whereby they would pervert the straight way of the Lord, and put a stumbling block before the people, that so this thing commanded by God might be slighted; yea, they have so handled the matter, and blered the eyes of the people, that they are so far off now from Remembering the Sabbath day, as that, (poor people as they are) they know not which day of the week should be called Sabbath day.

As these Minister shall undoubtedly answer to God, for the sin of the people, in profanation of the Lord's Sabbath weekly; so do I wish and advise all people, to lay the weight and peril of their souls, upon these their Ministers, who tach them thus: telling them plainly thus, we see a plain and express commandment of Almighty God for the Sabbath day, but we see none for the Lord's day; wherefore we dare not in our consciences, speak against the Sabbath day, no nor profane it, by that common light of understanding and conscience which God hath given us to judge by: if we durst trust our own judgments, we durst not but sanctify the Sabbath day; and God knoweth, if you our Ministers, were as willing as we are, we would keep it holy; wherefor, th • fault is not in us, nor the sin ours, if it be profaned; see you to it therefore, our blood be upon you, if we perish in this sin eternally, or be plagued of God for it here temporally; for, it is only the r • uerent regard, which we have of you, and your learning, and honesty, which maketh us to disregard this thing commanded of God: this we shall be able to plead before Almighty God, at that great day of Assizes, that we are innocent in this matter; and if for all this, it then go ill with us, we shall curse the day, that ever we knew you, and believed you: thus I advise people, to disclaim and abandon the having any hand in this sin, and to lay the burden of it, wholly upon such their Ministers, as do persist in enmity to the Lord's Sabbaths, or to anything commanded in the 4th Com. now the reason of this my advise is, because I find the people generally, indifferently affected, and ready enough to embrace God's ancient Sabbath in conscience of God's 4th Com. and the only bridle, that causeth them to refrain consent, is the reverent opinion they have of their Ministers, who are contrarily minded, and teach them otherwise, &c. Whereby it appeareth, that the whole fault is in their Ministers; and therefore have I advised the people, to lay the weight and whole burden of this matter, upon their Ministers, to provoke them to reform and call back their erroniouse Doctrines touching God Sabbaths, least they have the blood of many souls another day laid to their charge.

An other use of this pointe, is against Ministers also, and it is of exceeding great consequence, enough to cause the hair upon their heads to stand right up, and their hearts to tremble again if there be any love and fear of God left in them: it is this; Is it so, that Almighty God hath charged and commanded us to Remember his Sabbath day, to sanctify it; and to this end hath given us his 4th come. how dangerouse then, is the case of such Ministers, as have by their vain distinctiones, and fond objections, not only abolished the Lord's Sabbath day it self, but also by abolishing it, have quite and clean forever, over thrown all the 4th commandment also; so as the 4th come. shall now stand among the 10 commandments, but as a Cipher of no use; behold what havoc some Puritan Ministers have made, that so they might make a way to bring in, and uphold their Lord's day Sabbath.

That it may appear to the world, that I tax them not causelessly, I proceed to prove what I have said; and that partly from their distinctions, and partly from their objections: First for their distinctions; they do distinguish of the time in the 4th come. and of the duties of rest and holiness, in the time: Now for the time, the 7th day, and the Sabbath day, these are Jewish (say they) ceremonial and abolished: but the duties in the time, they only are moral and perpetual: and to this head come all their other distinctions, and from hence they are derived: upon this distinction, thus I argue; If that time, that is, all that time which was commanded to the Jews, and comprised in these words (the 7th day) and (the Sabbath day) be a ceremony and abolished as Jewish, then is there no time left in the 4th come. for any Sabbath day: But that time, that is, all that time, once commanded to the Jews, and comprised in these words (the 7th day, and, (the Sabbath day) is a ceremony and abolished as Jew sh: Therefore there is no time left in the 4th. come. for any Sabbath day: and, by consequence, no 4th come. For the Minor, they cannot deny it; for it is a limb of their own distinction; for they say (the 7th day) is abolished, and (the Sabbath day) to wit, that ancient Sabbath day, commanded to the Jews in the 4th come. that they say also, is, Jewish and abolished: Wherefore unless they can show us some new Scripture, or some other partes of the 4th come. which have hitherto lain hidden and unknown, where there is mention made of any other 7th day then one, and of any other Sabbath day thē one, it must necessarily follow, that when they say, that that one 7th day, and that one Sabbath day, once commanded to the Jews in the 4th come. is abolished, that then all the time once commanded, is abolished; for, all the time then commanded, was that one 7th day time only; and that one 7th day time, was all the time, that was commanded: take away then one, and you take away all. For the Major its consequence, it is clear of it self, That if all the commanded time, in the commandment, be abolished; then there is no commanded time, left in the commandment, for a Sabbath day: for example, suppose a man hath a garden, wherein are sundry bedes of herbs, among the which he hath one bedd of Tyme: If now the gardener come and cut up by the roots, or root out, and dignity up all that bedd of Tyme; may not a man soundly argue thus, that if all the Tyme in the garden be rooted up, that then there is no Tyme left in the garden? Why so it is in our case, take away that time, that was commanded, and there is no time, that is, no commanded time. Thus you see, that by their abolishing of that very day and time, which the Jews kept, to wit, that Sabbath day, and that 7th day, they have abolished all time out of the 4th come. so as now it commandeth not any day, nor any time to be sanctified.

In the last place, I am to prove, that if there be no time left in the 4th come. that is, no commanded time; that then by consequence, there is no 4th come. in use, but that it is a mere Cipher. For this purpose, remember, they distinguished of the things commanded, to be the time, and the duties in the time: the time then being abolished, as hath been proved, and as they everywhere profess to hold, there remaineth nothing in the commandment, as commanded, but the duties in the time, to wit, Rest and holy actions, and for these duties, there is no commanded time left now, so that either the duties, must fall to the ground, and be abolished together with the time, as common reason would teach a man; for, the proper time or proper place for anything being taken away, the action to be done in that time, or in that place, must needs be taken away also, and so the duties must come to naught and be nullified, for want of a fit and proper time to do them in: or, if any time be to be allotted for these duties, (in case me may absurdly suppose the duties to surviue the time) it is not a commanded time; for thats gone and abolished, as they say; wherefore it must be an indifferent time, and at the will and pleasure of men only: or, at most, it must be no more time, then can by force of necessary consequence, be collected for the performance of thos duties, Rest, and holiness: well then to proceed, let us see what time it is which they can collect: sure I am, that from the consideration of the duties of Rest and holiness, as they stand in the 4th come. they can collect no more but this, that if God hath commanded, these duties of Rest and holiness, to be performed; then there must be a time, or some time allotted out by man, for the performance thereof.

Now be it granted, that some time must be allowed for these duties; the question then is 1. when that time must be? 2. How often that time must be? 3. How long that time must be? For so much as now by their opinions, the time of the 4th come. is utterly abolished, therefore thes questions cannot be satisfied by the 4th come. the Church therefore must determine them. To the first then I answer, when must the time, or Sabbath be? why even then, when men please it should be, as they can agree upon the matter: This age may appoint it, at one time, another age may appoint it at another time. To the second question I answer for them, how often must that time be, for performance of thes duties of the Sabbath? why, since those words the 7th day is the Sabbath, Exod. 20.10. be abolished which taught us how often to keep a Sabbath day, to wit, every 7th day; why now we are left to our choice and liberty; for now, we are not by God's commandment, nor by any necessity of consequence in respect of the duties, urged to give God a Sabbath day, frequently, but the Commandment may be thoroughly fulfilled, if we give God a day, either once in every 7 days, or once in every 14 days, or once in every 21 days; or once in a month, or once in a year, or once in 7 year, or once in a man's liefe: so be that once in a man's liefe, a man doth Rest and perform holy exercises, a whole day long, he hath fulfilled the Commandment; for it requireth by their doctrine, now no more, but Rest and holiness a day long, without any mention how often. To the third question, I answer for them, how long must that time be, when it cometh? why, not a day long; for the time, and the word Day in the 4th Com. is abolished (say they) so then, now the Com. requireth not a day to begiuen God, whither a day of 12 or of 24 hours: it only requireth the duties of Rest and holiness: well then, if the Church give God but one hour in a day, when the day cometh, in the duties of Rest and holiness, the come. is fulfilled; and thus the Church, needeth not, unless they will, give God any other Sabbath, but one hour upon someone day by hearing a Sermon; for all that hour they perform the duties of the Sabbath, to wit, Rest, and holiness: so then to sum up the Sabbath which thes Ministers must have; It is a Rest from labors, and an holy exercise of prayer with the Minister, and harkening unto God's word preached, an wholl hour long; and that once in a week, or once in a month, or once in 7 years; or once in a man's lief time, behold your Sabbath? One thing I must remember you of, which is this, that God's time being abolished, this time of an hour or the like, which comes now by force of collection, it is not a Divine time, but an Human time; so the come. is embased, by the change of a Divine time, for an Human time. Judge now Christian reader, if by their distinctions, holding the time in the come. ceremonial, they have not nullified with the time, the wholl 4th Comm. also: for, 1. whereas the time, should be at God's appointment, when? now they have brought it to be at manes appointment, when he will. 2. whereas the Sabbath day was frequent, once in 7 days; now it needeth not be once in 7 years. 3. whereas the Sabbath was a day longe; now it needeth not by the 4th come. be above an hour long: whereas then the Commandment was, Remember the Sabbath day: now it may rune thus, Remember the Sabbath hour. I may now with David turn my speech from men, unto God. and say, It is time for thee Lord to work, for they have destroyed thy Law.

Yet further I prove against them, that they have abolished the whole 4th Com. and that by their abolishing of the proper time in the 4th Comm. whereas they say there are two things in the 4th Com. the one is the time, and this is abolished; the other is the duties in the time, as rest and holiness, and thes they hold Moral; if then I shall prove that thes duties, are nullified and abolished then you will say with me, that they have abolished the 4th Com. indeed: for both the time, and the duties also will be abolished. For this purpose we must know, that there are Sabbath day duties, and 4th Com. duties, properly so called; and there are duties very like unto them; as one egg is like another; but the like is not the same; or as a counterfeit shilling is like a true and current shilling; but yet it is not a true shilling and paiable by the Kings authority: thus Samuel's Sacrificing, and Saul's Sacrificing, where alike, but Samuel's Sacrificing, was properly a Sacrificing, Saul's was but an Apish imitation, and a counterfeit: for he was not the person that should do it: So to rest from labor an whole day, and to sanctify it, in Holy proformances: this day being the 7th day, which is properly called Sabbath day, thus these duties, are properly called Sabbath day, and 4th Com. duties: but on the other side, to rest an whole day, from labor, and to sanctify it by holy proformances, and this day not being the 7th day, but some other day: these duties now are very like the other indeed, as one egg to another, as a counterfeit, is to a currant shilling? and as Saul's Sacrificing was to Samuel's; but they are not the same duties, nor can they be properly called Sabbath day duties, nor 4th Com. duties; no more then a counterfeit can be called a true shilling, or Saul's Sacrificing be counted Samuel's Sacrificing; because this was not the day whereon these should be done.

For example, the Jews had yearly Sabbaths; and weckly Sabbaths; now albeit the rest, and the holy actions, done on the yearly Sabbath day, were a like, and all one for kind, with those done on the weekly Sabbath day, yet no man will say they were the weekly Sabbath day duties, or the 4th Com. duties; for they were done by virtue of another special Com. Again the Jews, had Sabbath days; and they had fast days, and also days of public thanksgiving, as we have on Coronation and Gunpowder treason days and the like: Now albeit they did rest upon these days, and perform like duties, as upon their Sabbath day, yet no man will say these were Sabbath day duties properly, and 4th Com. duties: I trust no man thinketh that those are Sabbath day duties, and 4th Com. duties, which we do on Christmas day when it falleth on a week day, or on Coronation day, and the like: no these are but like them: Thus it is for our Lord's day, albeit we do the like duties on this day, which ought to be done on the Saturday Sabbath yet are they not the same: for they differ much, as 1. they differ in the day; those were done on the 7th day, properiy called Sabbath day, and so Sabbath day duties: these, on the 8th day, called Lord's day, and so Lord's day duties: 2. those were done in memory of the Creation; these in memory of the Redemption. 3. those were done by the appointment of God in the Law; these, are supposed to be done, by the appointment of Christ in the gospel. 4. those were done in imitation of God, at the Creation; who then rested on the 7th day, and hallowed the 7th day, Genes. 2.2.3. But these duties of Rest and holiness on the Lord's day, are not done in imitation of God at all, for it is the 8th day. Now were there no more but the first difference, in that thes duties were done on a wrong day, it were enough to show that these are no Sabbath day duties, nor 4th Com. duties, no more then Saul's Sactificing was Samuel's Sacrificing or a true and commanded Sacrificie: but all the 4. differences put together, it is manifest, that the duties of rest and holiness which we perform on the Lord's day, are not Sabbath day duties, nor 4th come. duties, though they be never so like them: wherefore since thes be not the duties commanded in the 4th come. which we perform, it followth that the proper duties of the 4th Com. are nullified and abolished, as well as the time and day; and so the time, and the duties in the time, being both abolished, the whole 4th Com. is abolished.

Thus having proved from their distinctiones, that they have abolished not only the Lord's Sabbaths, but also the 4th Com. it self: I am now also to prove the same, from their objections, whereby there profane abuse of Scripture shall appear, in that they so expound Scripture, as thereby they overturn one of the Tenn Moral Laws, the 4th Com. and by that time this be made apparent, I trust all that love God, will hate their doings; and they that love God's Commandments, will contemn their Expositiones: for this purpose I will produce you two of there strongest and main Texts, whence they collect their objections: the one is, Col. 2.16. Let no man condemn you in meat, or drink, or in respect of an holy day, or of the New Moon, or of the Sabbaths: where by the word Sabbaths, they will needs understand the weekly Sabbath commanded in the 4th Com. and so that shall be abolished in this text, as a Shaddow of Christ, The other Text is, Exod. 31.13. verily, my Sabbaths ye shall keep, for it is a sign between me & you, &c. Where say they, the weekly Sabbath, mentioned in the 4th comm. is made a Sign, and so it is abolished. Now from thes two texts and objections of theirs, I gather two arguments as necessarily following, for the utter abolition of the 4th come.

The first is this, that if these two texts do (as they say) abolish that very Sabbath day, where of God spake in his 4th come. then are these words in the come. to wit, the Sabbath day: a ceremony and abolished: the reason of this consequence is, because these words Sabbath day, in their two texts, are in their nature the same, and of the same extent, with the like or same words (Sabbath day) in the 4th come. and it must be so, for they oppose thes words (Sabbath day) in their two texts, unto the like words (Sabbath day) in the 4th come. the one to abolish the other. This being so, I proceed, if that these words in the 4th come, to wit, Sabbath day, be a ceremony and abolished, then is the 4th come. nullified, and utterly overthrown: that this is so, I pray look the text, Exod. 20.8. Remember (the Sabbath day) to sanctify it: I have put the words in controversy, in a parenthesis as you see; now let thes Ministers take a way those words in the parenthesis, and you take quiet away, the very subject matter of the Lord's speech: you leave a roof without a foundation: God saith, Remember the Sabbath day: but if now there be no Sabbath day, for that it is abolished, as they say, how then shall a man Remember it? God commandeth to keep the Sabbath day, Deut. 5.12. but if there be no Sabbath day, how shall a man keep it? Again, God saith, sanctify it: but how shall we sanctify it, if it be not? what can we Remember to sanctify a nothing? so thus I have shown, that the very commandment, the 4th come. is utterly nullified by their obiectiones, and made to speak non-sense, or a nothing; this is my first argument.

My 2d argument, is taken from the word Sabbath in their own sense & use of it; for when I urge thē with the name Sabbath in the 4th come. they turn me off with this, that the Hebrew word Sabbath, signifieth a Rest, in English: well be it so, a Rest let it signify: from these two texts then, I argue again, thus, If the Rest in the 4th come. be abolished, thē is the 4th come. it self, utterly abolished: but that the Rest in the 4th come. is abolished; them selves confess it in their objected two Texts: for in thes Texts, is the word Sabbath, see Exod. 31.13. Col. 2.16. which word Sabbath signifieth a Rest, now they do oppose the word Sabbath which signifieth a Rest, in Exod. 31.13. Col. 2.16. against the same word Sabbath, in the 4th comm. which signieth a Rest also, proving unto us, that the Sabbath and Rest in the 4th come. is a sign and a shadow, and so abolished, by these Texts, Exod. 31. Col. 2. which being so, hence it is apparent by their own work and sense, that not only the Hebrew word Sabbath is an abolished ceremony and shadow, but also that the Rest which it signifieth, is also a ceremony and an abolished shadow. And so I come to prove the consequence, namely, that if the Rest in the 4th come. be abolished, then is the 4th come. utterly and forever abolished: this I make good thus; if that Rest from our servile labors, be abolished, which was once in the 4th come. commanded, then now we may labor, in our calings, not only on the six days, but also on the 7th day; not only on the week days but also, on the Sabbath day; and if we may on the Sabbath day, be occupied a broad the fields after our businesses, this doth necessarily exclud all necessity of assembling in the congregation, to pray together, and praise God together; for how can a man be both a broad and at home; in the field and in the Church; plowing there, and praying here, both together?

Thus I have finished my arguments, raised out of their two Texts, wherehy I have proved, that from their objections and expositions, there followeth not only an abolition of the Lord's Sabbaths, but also a nullification of God's 4th come. I must needs confess, I can but wonder that there is any Sabbath day at all, kept in our Church, when I consider of thes common received distinctions, and objections; for they do directly overturn all force and virtue of the 4th come. for the keeping of any day at all as thence: and to go about to raise a Sabbath day, out of the New Testament is impossible, as shall be shown, unless some New Scriptures can be found out, that be not now in our Bibles; wherefore considering these things, it must needs be a singular work, and providence of God, to incline the hearts of our Church to give God a Sabbath unto this day: but it lieth at the pittes brink, and at the last gasp, the least push of a profane mind, who spurneth at piety, would thrust it in, and bury it forever.

Thus much be spoken of this use, wherein I have convicted these Ministers, of the utter overthrow & abolishing of the 4th come. and that partly by this, that they have abolished that day and time which is prescribed in the 4th come. so that now we cannot have the commanded time, the Divine time, nor that sanctified time; and as good therefore no time. But suppose we must have a time, by force of consequence, why then have we for a Divine time, appointed by God, an human time, by man: and for a time sanctified by God, we have a profane time and unsanctified: and yet for all this, this time is not a day, nor weekly; but an hour in a day, once in a man's life: or at the best, but a Lecture day for a Saabath day: thus much for the time. Now as for the duties in the time, either they have utterly abolished them also, as hath been shown; or at the best they have but counterfeit Sabbath duties, for true Sabbath duties: so much of the duties. Lastly, they have as hath been shown, taken away the very subject matter of the 4th comm. so as now God commandeth us to Remember a nothing; and to sanctify a nothing; and so God's commandment is made ridiculouse. Loe, this foul error, it is an error, worthy the discovery; and high time it is that God should raise up some man to discover these things, and to stand in defense of his 4th come. and for this cause, as I have intitled my book, a defense of the Lord's Sabbaths; so have I intitled it also a defense of the 4th come. for you see how they have by blotting out the Lord's Sabbaths, also defaced the whole commandment with them.

It is strang to see, what violence this one finale portion of Scripture, to wit, God's 4th come. hath undergone: and it is the more strang, considering the learning and knowledge of these times: what vain & frivolous distinctions, of a Sabbath & the Sabbath, of one day in 7: of the Sabbath belonging to us, as it signifieth a Rest: & as it belongeth unto all Nations: that the time is a ceremony, & the duties in the time moral: by all which they exclud the proper time in this 4th come. and yet then again to contradict themselves; though the time of day be abolished, yet still they will have the day, and a day out of the 4th come. and a day too of 24 hours long: and though the Sabbath day, be abolished, as they hold, yet they will have a Sabbath day still, & out of the 4th come. too: The 10. commandments they call them the Moral Law: but bring them to this point, of the Sabbath day, and then they are become partly Moral, partly ceremonial; they might as well say, that that which in common speech they call white, as the snow, that it is partly white, partly black. The Papists are blamed for making the 2d come. Jewish and Ceremonial; and yet say we this 4th Comm. touching the Sabbath day, is Jewish and Ceremonial: thus having contradicted our selves, then we fall to botching and cobling of the Commandment; first it is feigned that the Lord's Sabbath day is abolished, and worn out of use; and then to repair the loss and breach again, that there may be a full number of ten Commandments, the 4th commandment. wherein the breach was, must be cobled up again, the new leather where with all it must be amended, it is the Lord's day, and it is put into the room of the old and over worn Sabbath day: so we have now, a new-old come. or an old-new come. whither you will; for it is partly old, and partly new. Lastly, as if all the former were not enough, after sundry contradictions; and after sundry fine distinctions, whereby they have violently torn a sunder, what the Almighty hath inviolably and inseperablie joined together, at last they cast them all quite away, abolishing both time, and duties in the time, and commandment & all: thes, with others, which I might reckone up, and with other violences and abuses, which yet I am to discover, hath this one small portion of Scripture, the 4th come. undergone: I cannot think, any one portion of Scripture, in controversy betwixt us and Papists, hath been more wrested, and abused by them, then this by us: God amend it. Paul telleth Timothy 1. Tim. 1.7. that there were some among them which desiring to be teachers of the law, understood not what they said, nor whereof they affirmed: This Scripture is verified of some Teachers in these days, as may appear by the premisses; and as shall yet further appear hereafter.

I come now to the word Remember, and touching this word, a reason may be demanded, why the Lord should put a Memorandum unto this come. above any others of the 10? and why the Commandment, should be expressed by this word Remember? The common reason hereof rendered by diuins is, to prevent carelessness and forgetfulness on the six working days, of the Sabbath day, next ensuing; least men should leave some common works of the six days, to be done on the 7th day Sabbath: this I confess a truth indeed, but this is not all I suppose: for, if one demandeth a reason, why God prefixed a Memento to this Com. more then unto any other of the commandments, this cannot be the reason; because that by men's not forethinking, of the Sabbath, some works are left undone on the six days, to be done on the Sabbath day, and so the Sabbath is profaned, and the 4th come. transgressed: For, seeing that we are in like danger, of breaking every other of the Commandments, by a carelessness and a not forethinking of our duties in them enjoined, it should have been needful therefore, to have had a Memorandum prefixed, unto everyone of the 10. Com. as well as unto this 4th come. least we break them also, through forgetfulness: but since a Memorandum is put to this come. and not unto others, such a reason therefore would be sought, as agreeth to this come. and not unto others: Now in this point, if I may take leave, to deliver mine opinion, I cannot find out a better reason then this: God foreseeing, that after a long time, that is, about 364 years after Christ (for then was the Sabbath day abolished, by the Laodicean Counsaile, as afterwards you shall hear more) this his Sabbath day, would be not in part violated, and profanely kept; but that it would be utterly and altogether blotted out of remembrance, in all Christian Churches, for 1200 years together, as it is to this day; to prevent which forgetfulness and utter neglect of his Sabbath day, it pleased God, to prefix a Memento to this come. that so, if it be forgotten, it might in time, by one means or other, be brought to remembrance again, which God grant.

If we take a survey of all the 10 Com. we shall find, that nothing commanded in any of them, is so wholly and utterly buried and forgotten, as is the Sabbath day, commanded in the 4th come. when they had buried Christ, they laid a stone upon him, and sealed it, to make all sure, that he might never rise again; so have they buried the Lord's Sabbath day, and least it rise again, they have cast an heap of stones upon it, calling it Jewish, and Judaism, and a sign and shadow, and a buried abolished ceremony, and what not? and all to bring it out of remembrance: Now though Papists, have foully forgotten the 2d come. yet all Protestants remember it well enough, God be thanked: I know not any one thing in all the 10. Commandments, forgotten by Reformed Churches, but this one thing only, to wit, the Lord's Sabbath day: and as for this; this is forgotten of all, both Protestants and Papists: it was very needful therefore, that the Lord should prefix a Memorandum to this Comman. above and before all others, that so his Churches might come into a remembrance of his Sabbath day again.

The Lord's Sabbaths are now forgotten, they ley buried in abhorred forgetfulness, like as a man's body, lieth stinking in the grave, God grant them a speedy and glorious resurrection: they are forgotten, God of his mercy bring them once again to remembrance. I am but a poor and mean one, every way low and little, timorouse by nature, stammering in tongue, vnfitted for a business of this nature, so as I durst not adventure upon a business of this consequence, if by any other means or persons, I could have foreseen any possibility of a reviving the Lord's Sabbaths: but looking about, and seeing none that would set to his hands, but that still the Lord's Sabbaths must remain in oblivion; I have above and beyond my wonted courage, (as it is well known) taken unto me a fiery zeal for the Lord of Hosts; if it be rashness, I will be rash: if it be folly, I will be a fool, with David; if I perish, I perish: that small mite, and single Talent, wherewith all God hath be trusted me, I will improve it and employ it, to the utmost, for the reducing God's Sabbaths, into remembrance again, in his Churches: hitherto, in comparison of this cause of God's, I have not counted deer unto me, Wife nor Children, Friends nor Country, maintenance nor good name; but cheerfully in regard of the goodness of the cause, have parted with them all more or less; I have now nothing left, but life and liberty, and these I trust, the same God that hath enabled me, will still; I am in a readincsse, to depart with these also or either of these, for God, and to seal up his truth with my liefe or liberty, that so I may once at length attain unto that joyful Crown of Martyrdom, for bringing God's Sabbaths, into remembrance again. Remember the Sabbath day.

A great work requireth many hands, and can you, ye Trib of Leuie, gaze on, to se the issue; whilst one, singly and alone, striveth beyond his strength; and laboreth till out of breath, in God's quarrel; you neither animating, nor parte taking, nor putting your least finger to the work? I know you cannot plead ignorance, unless it be affected; the point is easy and familiar; were you but as willing, as able, I could not war alone: said the Angel of the Lord, curse ye Meroz, curse ye bitterly the inhabitants thereof: because they came not to the help of the Lord, to the help of the Lord against the mighty, Iud. 5.23. why abidest thou (Leuie) among the sheepfoulds, to hear the bleatings of the flocks, v. 16. come forth, come forth to help the Lord: the work is mighty, to cause through all Curches, a remembrance of the Sabbaths of the Lord: it is not a private cause, that a single one only should combat, the wholl army of God's host, must take up arms, the cause is public and universally general: but if nothing will avail; what shall I curse, as said the Angel of the Lord? no, Christians must not curse, but bless; I pray God give them better hearts: it was Paul's case, at my first answer (quoth he) no man stood with me, but all men forsook me: wherefor with Paul, I pray God it be not laid to their charge, 2 Tim. 4.16. in mean time I faint not, but fight I do, and fight I will, vhhither with many of with few, whilst I have any breath or being.

And thus far of the Commandment, and of the word Remember.

SECT. VI.

The next words we purpose to speak of shall be these, Six days thou shalt labor, and do all thy work. Touching these words, I purpose to inquire but after two things; the one is, to know whither these words, be a Commandment or no: the other is, to know which days of our week, these six days here mentioned are: for the former, some take these words, to be a permission; but I determine with Perkins, in his Cases of Conscience Pag: 106. C. that they be a Commandment; and his reason shall be my reason, which is this; that they are a Commandment, because they are propounded in Commanding terms, like as all Commandments are of the same judgment also is Musculus fol. 62. these words also, in the days of Christ, were holden for a commandment; saith the Ruler of the Synagogue, there are six days, in which men ought to work, &c. Luk. 13.14. He said men (ought) as of duty, to work in the six days.

If any shall object, that then a man is bound to labor all the 6 days: I answer it followeth not; for, so the Lord said of the Sabbath day, in it thou shalt not do any work, Exod. 20.10. and yet for all that, works of mercy, and works of necessity may be done: and so here, albeit that God hath said, six days thou shalt labor: yet lawful recreationes when necessity is, may be taken, in the six days.

Yet further, if any shall object, that then we must keep no holy days: if we must labor the 6 days: I answer it followeth not: for, 1. the come. addeth thes words, and do all that thou hast to do, so that, if a man can so finish all his works, that he hath to do, in less then 6 days, so as no work be left to do on the Sabbath day, then he may keep that time which he can spare, for an holy day. 2. it is true that some holy days, may be kept, as Christmas day, Coronation day, Gunpowder Treason day, and the like days of public thanksgiving, & days of public fast, which are one day in a year, not a day every week; for, we have examples for it in Scripture, Esther. 9.27, Joel. 2.15. now these being extraordinary cases, an exception or dispensation may be admitted in the come: but whats this to our case? for, the Com. is to be understood of an ordinary weekly practice, when there is no just and weighty cause to the contrary: but the case of holy days, is of a rare and seldom action, and upon extraordinary occasiones.

The second query shall be to know, which days those are, wherein God hath commanded us to labor? the answer will be those six days, which were the first six days of the worlds creation; to wit, those six days whereof we read, Genes. 1.5.8.13.19.23.31. the which went immediately before the first Sabbath day, that ever the world saw, the Sabbath day whereon God himself rested, where of we read, Genes. 2.2.3. these six days, are these: 1. Sunday. 2. Monday. 3. Tewsday. 4. Wensday. 5. Thursday. 6. Friday. Now that these and none other, are the six days, enjoined in the 4th come. is proved.

1. Because else there would be a confusion of God's 7th day, wherein he rested, with the other six days; now this must not be, for then God shall be defeated of his end and purpose, which was to have the 7th day sanctified, as appeareth by the 4th come. and that because himself rested on it, Genes. 2.2.3. but if we keep not the days of the week distinct, it would come to pass, that we should work sometimes, on that very day, whereon God rested from work, and which God blessed and Sanctified, for an Holy day. 2. The reason of the 4th come. Exod. 20.11. which God draweth from his own example, is by way of similitude, urging us to tread in God's steppes, to be imitatores, and followers of him, that is, to labor, when God wrought, and to rest when God rested: now if we should labor on the 7th day, then slould we not be like, but unlike to God; for we should work when God did rest, so should we not imitate God. Wherefore we must choose thes six days, which went before the first 7th day, or Sabbath. 3. It appeareth by the constant practice of the Jews until Christ; and by the Jews now living at Amsterdam and elsewhere, that the 4th come. was to be understood of those very six days, which were the first in the worlds creation, and which go before our Saturday: for the Jews ever made, and still do make, these their six working days, Sunday, Monday, Tewsday, Wednsday, Tursday, and Friday. Yea, since Sabbath day, is a proper name, and a standing day, by it the other six days may be known. 4. It appeareth by the New Testament, for everywhere, the day of Christ's resurrection is called the first day, of the week, Mat. 28.1. Mark. 16.2. now the day of Christ's resurtection is our Sunday, confessed by all sides; so then our Sunday is the first of those six days, wherein we ought to labor by the come. and Friday then will be the last of our six laboring days: having thus fond out with days of the week, we ought to labor in, we come unto uses of the pointe.

Here I might incist, by way of confutation, of that error of M ^r . Greenwood; who stiffly defendeth it, that these words in this 4th come. Six days thou shalt labor, &c. they are no parte of the 4th come. but a parte of the 8th come. as if God had not known how to place his commandments, but had mingled some parte of the second Table, with the things of the first Table; and wrote some parte of the 8th Com. in the 4th Com. either God hath misplaced things, or M ^r . Greenwood hath mistaken things; but supposing no other divines will second him, and that the bare mention of this absurdity is enough to confute it, I pass on.

The first use of this point, is for the discovery of the error of many, who being urged by the 4th Com. to keep the 7th day for the Sabbath: they answer, that Sunday, or the Lord's day is the 7th day, to them: for they labor the six days which go before the Sunday. To whom I reply, that albeit Sunday is the 7th day to them, yet is it not the 7th day to God: for that day, which they count the 7th day, the same day, God ever counted for the first day; our Sunday, is the first day of the week in a divine accompt, not the 7 day & last, as we have proved: wherefore whosoever rekoneth Sunday for the 7th day, he followeth an unwarrantable and human account, and forsaketh the Scripture account, which calleth Sunday, the first day of the week constantly; now in divine matters, we must follow a divine accompt, and in God's matters, we must take God's account: again, whosoever rekoneth Sunday for the 7th day, and therefore resteth on Sunday, he doth not imitate God, in resting when he rested, and in working when he wrought; according as is prescribed in the 4th comm. but rather he crosseth and thwarteth God, by resting when God wrought; and working when God rested: for on our Sunday we rest, but on our Sunday God wrought; in that he began the first days work in the creation upon our Sunday, making the light on this day, Genes. 1.4.5. again, we cross God on our Saturday, for in it, we work, but in it God rested; yea, this day, God blessed it and sanctified it for an holy day, Genes. 2.2.3. and yet this day we profane it, and make it a working day. Thus it is plain, that it is a foul error in any to count our Sunday, or Lord's day, the 7th day, and so a Sabbath or resting day, when as it is one of the Six laboring days, and so a working day.

The second use of this point, is for information: for if by the 4th Com. our six days, to wit, Sunday, Monday, Tewsday, Wensday, Thursday, and Friday, be those six days, wherein we are to work, after the example of God; then it followeth, that no day of the week can be the Sabbath day, or Resting day, but Saturday, the 7th day. This is to be noted against all those, who by their vain glosses, would expound the 4th come. so, as if some other day of the week, besides Saturday, might be the Sabbath day by the 4th Com. now this cannot be, seeing God hath appointed all the days of the week besides Saturday, for working days.

The third use of this point, is for confutation: is it so, that our Sunday, or Lord's day, is by God's come. a working day, it being one of the six days, and the first of them; how vn advised then are those which go about to set up, and uphold the Sunday or Lord's day, for a Sabbath day, and resting day weekly? when God appointed it for a working day, and also gave it us under his own example; himself working on it, for our imitation: neither can any answer, that this law, six days thou shalt labor: was a Ceremony and shadow, and so abolished by Christ: for there is no ground for that in scripture: the contrary is rather manifest, for what God did at the creation in working on our Sunday, Christ our Savior ratefied at the redemption; for being risen from the dead; upon our Sunday, the day of his resurrection, he travailed, and two of his disciples also, a matter of 15 miles, Luk. 24.13. wherefore Sunday is a travailing day, a working day, whother you respect God's example, at the Creation; or God's 4th Comm. upon Mount Sinai; or Christ's example and his Disciples after the Redemption.

But chiefly and principally, I mind to urge this use against some Ministers, who do again notoriously abuse this 4th come. by proving out of it, an institution for the Lord's day, or Sunday, to be a Sabbath: thes men seem for the time, to have laid aside both wit, and learning: are they not ashamed, to go about to wrest that Com. to speak for, and command the Sunday, to be kept for a Sabbath and resting day, the which doth expressly command the contrary? For, this branch of the come. Six days thou shalt labor. Doth command labor on the six days; Now the first of thes six laboring days, is our Sunday or Lord's day: now was it ever heard before, that one commandment, should command contrary things? or that one part of a commandment, should command us to labor, on the first day of the week, and another part of it, command us, to rest from labor on the same first day of the week? is this to deal honestly and faithfully with the word of God in expounding it, to make it contradict it self; and that not in diverse places, but in one and the same text? I see it is not without cause, that the Scriptures command people, to Try all things, 1. Thessal. 5.21. and so they had need do, least they drink in poison, instead of an healthful potion.

Thus I have discovered another shameful abuse of this 4th come. wherefore, when hereafter you shall hear any of these, preach for the Lord's day, and prove it to be a Sabbath day, out of the 4th come. then think of this use, collected from these words, Six days shalt thou labor. Yea, when you hear them press men's consciences for the Lord's day, to keep it holy, and rest from work; because the 4th Com. saith, Remember the Sabbath day: do you then call to mind, that this day which they urge so, it is not named Sabbath day, but Lord's day or Sunday; now the 4th come. saith not, Remember the Lord's day &c. but Remember the Sabbath day &c. and further call to mind, that the 4th come. saith, Six days shalt thou work: one of which six days is the Lord's day: How then can these men urge me to rest upon the Lord's day, which is one of the 6 days, and that by the 4th come. when the same come. biddeth me to labor on the Lord's day, as being one of the six laboring days? Thus if people will be wise, thes Ministers, if they will deceive, they shall but deceive themselves.

SECT. VII.

We have finished the former, and affirmative part of the come. we now come to the latter, and