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ARGVM. I.

My first argument, to prove the 7th day Sabbath, is still in force, is because the Lord's day Sabbath is not in force, and thus it may be framed.

Every man fearing God, must maintain & defend, either the 7th day Sabbath to be still in force, or the Lord's day Sabbath.

But no man that feareth God, must maintain & defend the Lord's day Sabbath.

Therefore every man fearing God, must maintain & defend the 7th day Sabbath to be still in force

Here are as you see three propositiones, if the two foremost be proved, the third & last must be granted, as following necessarily: I am therefore now to prove the ii. foremost propositions, and first for the first proposition or Major, to wit, That every man fearing God, must defend either the 7th day Sabbath, or the Lord's day Sabbath: and this I prove. 1. Because there is none other day in question betwixt us, but these two days, to wit, the old Sabbath, and the new Sabbath, there is no third day, and therefore one of these two days, must be our Sabbath day of necessity: and one of these two days, every man must defend & stand for.

2. I prove the first proposition by this, that unless we stand for one of these two Sabbaths, there shall be no Sabbath day at all in the Church; this were an heinouse impiety; yea worse then a savage brutishness.

3. I prove this Major by this, that unless we all stand for one of these two days, we are contrary unto all men; even to the Church wherein we live, for our Church acknowledgeth a Sabbath, as due unto God, & she accordingly giveth him one of these two days weekly.

4. I prove this Major by this, that unless we maintain one of these two days, we profanly & impiously live in the breach of one of God's ten Commandments, by name, the 4th come. for if we deny both these days, then do we neither keep a Sabbath day, nor the Sabbath day: all divines confess, that the 4th come. enjoineth a Sabbath day, one or other, though not the Sabbath day, to wit, the 7th day: so then, every man fearing God, must defend & stand for a Sabbath day, one or other, the old day, or the new day; or else he liveth in the sinful breach of the 4th come. weekly: And thus much for the proof of the Major, or first proposition.

I come now to the Minor, or second proposition, to wit, That no man fearing God, may maintain & defend the Lord's day for a Sabbath: and this I prove thus, 1. Because a man cannot defend this day in faith, & Whatsoever is not of faith, is sin Rom. 14.23. now it behooveth every man that feareth God, to look to the government of his tongue, that he speaketh not in defense of anything, unless he can do it in faith: now that a man cannot speak for this Lord's day or new Sabbath in faith, I thus prove it; because he hath no word of God for the ground of his faith; & that faith which hath no word of God for its foundation, it is not faith but fancy, superstition, and presumption: That a man can have no word of God, to ground & found his faith upon, for the Lord's day, I thus prove it, 1. because Christ hath left no commandment in the New Testament, for us to sanctify the Lord's day; it is nowhere said in the New Testament, Remember the Lord's day to sanctify it. 2. As there is no express commandment for the Lord's day, so is there no collection or consequence, that can be made out of any text of Scripture, whereby it can be necessarily & infalliblie proved, that ever Christ ordained this day, or left any commandment touching it, with his Disciples or Apostles: & that this is so, I prove 1. by the third parte of this my book, where by way of answer, I have shown, that none of all their Scriptures, nor reasons which they do allege for the Lord's day, will or can prove it anymore then a Lecture day, at the most; they cannot prove it a Sabbath day: & this first argument is of great consequence, and much to be thought on.

I prove it also by the Testimony of Divines of note, & first of M. Perkines, who thus doubtfully argueth for the Lord's day, in his second reason for it, in his Cases of Conscience, Chap. 16. Sect. 2. pag. 106. The Sabbath day in the New Testament (saith he) in all likelihood is tied to that which we call the Lord's day, & that as J take it (saith he) by Christ himself. And then by & by he addeth these words, for in these points still we must go by likelihoods: by all which doubting speeches you may see, that M. Perkins was of opinion, that it could not be proved out of the Scriptures, necessarily & infallibly, that the Lord's day is a Sabbath: as for doubtful probable proofs, and likelihoods, what have we to do with them in points of this consequence? for if the matter be doubtful, then it cannot be done in faith, Rom. 14.23. He that doubteth eateth not of faith, saith Paul. and whatsoever is not of faith, is a sin. 2. Doctor Prideaux in his work upon the Sabbath day, thus writeth, where find you (saith he) amongst the Evangelists, or Apostles, any distinct institution of the Lord's day, yea, where is the text of Scripture (saith he) whereby you can necessarily prove it? pag. 143. Herevnto add the Testimony of Calvin, of Zanchi, of Ursinus, with many others, who I have formerly cited, as S. Augustine, Peter Martyr, Pareus, Chemnitz, Zwingli, Melanchthon, Hemingius, Bastingius, the two godly Matyrs M. Fryth, & M. Tyndale, with the whole Parliament assembled in the days of Edward the Sixte, all saying, that the Lord's day cannot be found in the Scriptures for a Sabbath.

My second proof of the minor, is from this, that our Savior Christ made the Lord's day a travailing day; for he travailed too & fro, in the Country, from Jerusalem to Emmaus, a matter of 15 miles, upon the Lord's day, as you may read Luk. 24.13.15.29.36. so also, the Disciples of Christ made this day a travailing day, as you read in the fore alleged text Luk. 24.13.15.29.36. yea, which is more, the Disciples and Apostles of Christ, they were altogether ignorant that the Lord's day was a Sabbath day: & this I thus prove; the Lord's day (as the Patrons thereof hold) is celebrated in memory of the resurrection of Christ; now the Apostles themselves did not believe that Christ was risen from the dead, until the day was past, or until night, as you may see Mark. 16.10.11.13.14. Luk. 24.36.38.41.45.46. John. 20.19.26.27. Now since Christ his Apostles, did not know & believe, that Christ was risen from the dead, until this Lord's day was past, how could they keep this Lord's day, in memory of Christ his resurrection? wherefore since Christ, & his Disciples, made this Lord's day, a travailing day; & since the Apostles themselves, did not so much as know, that this Lord's day was a Sabbath day, therefore no man fearing God, may defend the Lord's day to be a Sabbath day, unless he will reprove, not only Christ, but also his Disciples, for traualing upon it; and unless he will be thought to be wiser then the Apostles were, that is, by knowing the Lord's day to be a Sabbath day, which they were ignorant of.

My third proof of the Minor, is from the 4th come. for there the Lord commandeth us to labor Six days, saying, Six days shalt thou labor &c. Now this commandment was never repealed; & the Lord's day, is one of these 6 days, and by name, it is the first of the 6, or the first day of the week; wherefore by God's ordinance and commandment, this Lord's day is a laboring day, & a working day: & therefore no man fearing God, may speak to defend the Lord's day, to be a Sabbath day, & a resting day, unless he will contradict Almighty God.

ARGVM. II.

My 2d argument, to prove the 7th day Sabbath still in force, is because it was never yet abolished: & thus it may be framed.

Every man fearing God, must maintain & defend, either that the 7th day Sabbath, is still in force: or else that is was abolished.

But no man fearing God, may maintain & defend, that the 7th day Sabbath was abolished.

Therefore every man fearing God, must maintain & defend, that the 7th day Sabbath is still in force.

For the Major, or first of these propositiones, it is of undeniable truth: for either the 7th day Sabbath must be abolished, or else it must be in force: one of these two must be a truth; for there is no third way: so then this first proposition cannot be denied.

I come to prove the minor, or second proposition, to wit, that no man fearing God, may maintain & defend that the 7th day Sabbath is abolished: and my reason hereof is, because it cannot be defended in faith; no man can say in faith, that the 7th day Sabbath is abolished: & this I prove, because there is no word of God for the ground of their faith: for, there is not in all the New Testament, any commandment or Prohibition, as a Countermand to the 4th come. where it is expressly written, Thou shalt not sanctify the 7th day Sabbath: no, neither is there any text of Scripture, out of which it can be necessarily proved, that the 7th day Sabbath is abolished; that this is true, it appeareth by the 4th parte of my book, where by way of answer unto all their abused texts, which they brought against the 7th day Sabbath, I have shown the vanity and absurdity of their arguments: wherefore, since they cannot soundly & infallibly prove, that the 7th day Sabbath is abolished, therefore may not any mā speak against the 7th day Sabbath: for if he doth, he speaketh against it, not of faith, & whatsoever is not of faith, it is sin Rom. 14.23. & no man fearing God, will willfully use his tongue or pen sinnefully.

2. I prove the point by many absurdities, that such do rune into, who defend the 7th day Sabbath to be abolished: as 1. hereby they deface God's royal Law, mancle it, rob it of its Integrity & perfection, diminish the complete number of Tenn commandments, make it a moral ceremonial Law, & a very monstre among God's laws: this no man fearing God should do. 2. Since the Lord's day is no Sabbath day, they that defend the 7th day Sabbath to be abolished, they cast down all Sabbaths of God's, and so draw us to Anabaptistry, and open a flood gate to all impiety & profaneness among people: which no man fearing God should do. 3. Since no day can be Sabbath day by the 4th come. but the old Sabbath day, as hath been proved, therefore they that hold and make it abolished, they make that holy prayer of our Church a mere babbling with God: for the 4th come. being rehearsed, in vain we say, Lord have mercy upon us, and incline our hearts to keep this Law: now no man fearing God, should make frustrate such a devout, and ancient prayer of our Church, by his absurd tenentes. I might mention other absurdities, but I list not to repeat them.

ARGVM. III.

My third argument to prove the 7th day Sabbath to be still in force is, because so much is confessed by Divines, that are no friends but enemies unto it: & thus it may be framed.

If such as are no friends but enemies unto the 7th day Sabbath, do confess that it is still in force, then the 7th day Sabbath is still in force.

But such as are no friends but enemies unto the old Sabbath, do confess that it is still in force.

Therefore the 7th day Sabbath is still in force.

As for the consequence it is clear: for albeit the Testimony of a man in his own case, and for his own advantage be of small esteem, yet a testimony which a man gives against himself, is ever accounted strong: wherefore if I shall prove, that such as mislike of the 7th day Sabbath, do for all that affirm that it is still in force, then the point must needs be yielded to me.

And so I come unto the Minor, & here I shall prove, that such as are no friends to the 7th day Sabbath, do confess that it is still in force: and this I shall prove either by their express words, or else by necessary consequence from their words: for albeit they never intended to speak a word in defense of God's Sabbath, yet so clear and apparent hath been the truth, as they could not but speak for it, albeit they favored it not. my first Testimony shall be that of Doctor Prideaux in his book of the Sabbath Pag. 140. It is manifest (saith he) that our Savior did often contend with the Pharisees, about the superstitiouse observation of the Sabbath day, but where is there anything about the abrogation of it? at vbi de abrogatione ipsius suspicio? and where is there any mention of setting the Lord's day in the room of it? did not the Apostles keep the Sabbath of the Jews, with the Jews, without any scruple, after the ascension of Christ? & did not the following Churches do the like for many years? If then, there be no suspicion of the abrogation of the Sabbath day, in the New Testament, as Doctor Prideaux saith, then it necessarily followeth, that the Sabbath day is still in force.

My second Testimony shall be that of M. Perkines on the Creed, speaking of the Creation, Pag. 152. where he speaketh of the place of God's worship then, to wit, the garden of Eden, & also of the time of God's worship, to wit, the Sabbath day: Touching the time of God's worship it was the 7th day from the beginning of the Creation, the Sabbath day; And here we must note (saith he) that the keeping of the Sabbath is moral: some indeed (saith he) do plead, that it is but a ceremony; yet falsely: for it was ordained before the fall of man, at which time, ceremonies signifying sanctification, had no place. Here is no speech of the Lord's day the 8th day, it was not known at the Creation, but all this is spoken of the Sabbath day the 7th day: and M. Perkins doth plainly affirm, that this 7th day Sabbath is moral: and contesteth against those who hold it to be a ceremony, saying, they speak falsely &c. Now if it be moral & no ceremony, then it must needs be still in force.

My third Testimony shall be that of M. Dod, on the commandments, who in his exposition of the 4th come. pag. 122. saith, that the Sabbath is moral & perpetual: & again, Arguments to prove the Sabbath day to be perpetual, Now that all this must be true of the old Sabbath day, & not of the Lord's day, is plain, 1. Because he nameth the Sabbath day, & the Seauēth day. 2. Because he fetcheth reasons to prove the morality, frō God's rest at the creatiō, & because it was a day blessed: now these things cannot agre to our Lord's day. 3. In pag. 129. he thus concludeth: So that these reasons do most evidently confirm, to the arts of all God's childerē, that the keeping of the Sabbath day is a moral Law, and bindeth us, and all men to the end of the world, as much as it did the Jews afore Christ. 4. In pag. 124. he brings another reason for the morality of the Sabbath, from the time of its first institution, in Adams innocence, saying, Now then since it was instituted in Paradise, &c. it may not be reputed among ceremonies. Now this cannot be understood of the Lord's day, other reasons of his I spare: well, if the old Sabbath day be moral, as it must be by these his words and reasons, then it is still in force.

My 4th Testimony shall be that of Doctor Bownd in his book of the Sabbath, pag. 40. The 4th come. (saith he) cā no more be partly moral & partly ceremonial; then the same living creature, can be partly a man, & partly a beast: yea, as well may one suppose (saith he) the second Commandment to be partly moral & partly ceremonial also. If then, the 4th come. be not partly ceremonial, as touching the 7th day, then is the 7th day still in force.

My 5th Testimony shall be that which I find quoted by Doctor Bownd, in his book of the Sabbath, pag. 46. out of Wolph: Chron. lib. 2. cap. 1. saying, But the 7th day, is not to be rekoned among the figures & ceremonies of the Jews; because it is commanded in the Decalogue, which containeth in it nothing ceremonial, nothing Typicall, nothing to be abrogated. If the Decalogue containeth nothing ceremonial, or to be abrogated, then is not the 7th day ceremonial, but still enforce.

My 6th Testimony shall be that of M. Richard Byfield, on the Sabbath against M. Brerewod pag. 88. where he thus writeth. The 4th come. is parte of the Law of nature, & so a parte of the Image of God; & 〈…〉 capable of a ceremony to be in it then God is. If •• n there can be no ceremony; in the 4th come. then is not the 7th day therein a ceremony; & therefore it must be still in force. so absurd (it seemeth to me) it seemed unto these Divines, to suppose a ceremony to be in the Moral Law or Decalogue, that had they seen it, the Lord's day cold not be proved to be a Sabbath day, nor the old Sabbath to be abolished, but by making it a ceremony, and so defacing of the Integrity and perfection of the moral Law, they would rather have yielded the old Sabbath to be still in force.

My 7th testimony shall be the judgment of the best Divines, witness Doctor Ames in his Theological T • esis Pag. 499. saying, This is a most certain Rule, & received by all the best Divines, that the moral commandments were thus differenced in their delivery, from the ceremoniales; that all, & only the morales, were proclaimed publicly before the people of Israel, from Mount Sinai, by the voice of God himself, & after also were written, & the second time written, as it were by the singer of God, & that in Tables of stone, to declare their perpetual & immutable continuance. If then this was a true mark of difference betwixt morals & ceremoniales (as it was) t • at God wrote no ceremonies in the Tables of stone, but only norales then is the 7th day Sabbath a moral, & still in force: for God proclaimed the 7th day Sabbath before all Israel, & wrote it in Tables of stone, to d • clare its immutability and vnchangablnesse.

My 8th and last Testimony shall be the Judgment of all Divines: w • o though • o friends to the old Sabbath, yet confess this with one voice, t • at one day in Seven is of Divine institution from the 4th come. now hence it followeth, that as we have formerly proved it, since of all the seven days in the week, none of them can agree to the 4th come. but Saturday the 7th day, therefore of necessity, their voice must be understood, as given for this one day of the seven, to wit, Saturday the 7th day; & so it must be moral.

ARGVM. IV.

My 4th Argument, to prove that the 7th day Sabbath is still in force is, because none other day of the week can be the Sabbath day but it only: & thus it may be framed.

If no day of the week can be a Sabbath day by the 4th come. but the 7th day only; Then must the 7th day be our Sabbath day.

But no day of the week can be a Sabbath day by the 4th come. but the 7th day only.

Therefore must the 7th day be our Sabbath day.

As for the Major or first Proposition, no man will deny it: for every man standeth to maintain a Sabbath; and also, a Sabbath from the 4th come. wherefore, if no day of the 7 can be Sabbath by the 4. come. b • t the 7th day, then of necessity they must hold the 7th day to be our Sabbath day.

And so I come to the Minor, or second proposition, to wit, that No day of the week, can be a Sabbath day by the 4th come. but the 7th day only. And this I prove from the 4th come. it self, where the Lord hath commanded us to work all the days of the week, save the 7th day: for there the Lord hath expressly commanded us, to work and labor upon the Six days, saying, Six days shalt thou labor, & do all thy work. Exod. 20.9. wherefore, we cannot both work upon these Six days, and also keep one of them weekly, for a Sabbath day, therein resting from work: this were impossible, to work upon everyone of the 6 days, & yet to rest from work upon someone of them: Nay further, this were to make God to contradict himself, and that in one & the same commandment; if he should by this 4th come. enjoin men to work upon the 6 days, and yet for all that, should enjoin men in the same commandment, to rest from work in one of those 6 days: wherefore no day of these 6 days, can be a Sabbath day by God's 4th come. this is most plain, unless you would suppose foolishly, that God should say, & unsay it again, with the same breath: wherefore, since none of the 6 days of the week can be Sabbath day, therefore the 7th day only must be the Sabbath day.

I cannot devise what euasiones, they should find against this truth, unless these two; the one is this, tis true (may they say) Six days we must labor; by the 4th come. and do we not labor Six days, & thē rest the 7th day, constantly every week? Mōday, Tewsday, Wednesday, Thursday, Friday, & Saturday, in these 6 days we labor, & on Sunday, the 7th day, we rest from labor; new the 4th come. doth not tell us which 6 days we are to labor in. Herevnto I reply, that this kind of answer is common indeed, but it is idle & foolish; for this were to count the days of the week in a most absurd fashion, differing both from the computation of our own Church; & also of the Scriptures: as for our Church wherein we live, do they not all account Sunday or Lord's day, the first day of the 7, or of the week? how then cometh it about, that these men will begin at Monday, for the first day of the week? as if Monday were the first day of the week, or of the 7 days. 2. This account is differing from the Scripture account: for the Scriptures have ever rekoned our Sunday or Lord's day, for the first day of the week, as we read Mat. 28.1. Mark. 16.1.2. Luk. 24.1. Io. 20.1. The day after the Jews Sabbath, was called the first day of the week, Luk. 23.56. John. 19.31. Mark. 16.1. Mat. 28.1. compared with Luk. 24.1. John. 20.1. Mark. 16.2. and Mat. 28.1. Now it is known to all the world, that Saturday is the Jews Sabbath day; so then Sunday must be the first day of the week; because Saturday the Jews Sabbath day, is the 7th day, & the last day of the week. It is also plain by this, that we all hold, that Christ rose upon our Sunday, or Lord's day, now the Scripture calleth that day whereon Christ rose, the first day of the week; wherefore if these men will begin at Monday for the first day, they have rejected God's account, and therefore we may reject this their account: forasmuch as we are about God's matters, we must follow God's account: wherefore, since this account to begin the week at Monday is a novelty, & of man's devise, it is to be rejected as unwarrantable; there is none account warrantable, but a Divine accompt, and that account is to rekone Sunday for the first day: neither is there any accompt warrantable in the Church, but the Churches accompt, and the Church wherein we live, accounteth the Lord's day, or Sunday, for the first day of the week, and not Monday.

Furthermore, if the Jews might have taken this liberty, to begin the week where & at what day they would, as these men do, then might they have disappointed God of his 7th day Saturday Sabbath, before Christ's coming in the flesh; & if they would have begune at Monday for the first day, as these do, they might have labored upon that day, whereon God rested; & profaned the Saturday Sabbath, and given God the Sunday Sabbath as we do now; for if they had rekoned Monday for the first day, then Sunday after would have been the 7th day.

Finally, whereas they say that the 4th come. hath not declared unto us which 6 days we should labor in, this is false: for God hath plainly discovered it in his 4th come. which are the 6 days; & that these ways, 1. they are those 6 days we should labor in, which God himself labored or wrought in, to wit, the first 6 days from the Creation; as you may see by the reason added to the come. for in 6 days the Lord made the heaven and the earth &c. Exod. 20.11. so God setting himself as a pattern unto us, we are to follow his ensample, which is, to work on those 6 days, wherein God himself wrought: which point, we have further proved in the exposition of this parte of the 4th come, formerly. 2. God hath revealed it, in his 4th come. by commanding us to sanctify the Sabbath day; now the Sabbath day, was on the 7th day, on our Saturday; wherefore seeing we know which day is the resting day, thereby we know which are the laboring days; for all the 6 days which go before the Sabbath day, resting day, or Saturday, those are the 6 working days. So you see, it is but an idle cavil, to raise doubts about the 6 days which God appointed out for labor. 3. If we will not imitate God, laboring those very 6 days wherein God wrought, then we fall into these absurdities. 1. that as they begin & make Monday the first, so may I begin at Tewsday for the first, or Thursday, or Friday, or skip over 100 or 10 • 0 days before I set a first day, and so God shall have a Sabbath but once in an 100 or 1000 days. 2. To say the 4th come. hath not declared unto us which 6 days we should labor in, since it is manifest by the constant practice of the Church of the Jews, one may as well say, that the 4th come. hath not declared by the word (day) whither we must keep a natural day, or an artificial day, or the day of grace, which is a day concisting of many years: as we must have recourse to the practice of the Jews for the one, so for the other. And thus much for their first evasion.

An other evasion they have, & it is this, that these words in the 4th come. Six days thou shalt labor, They are not a commandment, but a permission: as if the Lord had said, Six days mayest thou labor, if thou wilt: Herevnto I reply 1. that these words are an express commandment, as well as any other: for they are delivered in commanding terms, as well as any other, this point I have formerly proved, in the expositiō of these words in the 4th come. therefore here I omit to repeat it. 2. Admit that these words be but a permission, yet so they will make enough for my purpose, & that thus; for if God did in his 4th come. permit us, and give us leave to work, in those 6 days wherein himself wrought at the Creation; then cannot any wise man think, that God would in the very same commandment, forbid us to labor in someone of those 6 days: vnlese you will think, that God permitted us to work upon a day, and revoked his permission again, and all under one breath. Wherefore, seeing that God gave us leave, to work by his 4th come. upon all those 6 days, which go before the Jews Sabbath day, & our Saturday, the 7th day; therefore if we will have any Sabbath day, from the 4th come. we must betake us to the 7th day, our Saturday, the Jews Sabbath day: & that because God hath permitted us to work upon any day, save the Saturday. Thus much for my 4th argument.

ARGVM. V.

My 5th argument, to prove that the 7th day Sabbath is still in force, is because to sanctify the 7th day Sabbath, is a parte of the 4th come. or a parte of the Decalogue and 10 Commandments, and thus it may be framed.

Every parte of the Law is still in force.

But to sanctify the 7th day Sabbath, is a parte of the Law.

Therefore to sanctify the 7th day Sabbath, is still enforce.

I have purposely framed this argument, for the sake of those who do so dote upon this fiction, that the Time in the 4th come. it is but a circumstance, and an accident, and I cannot tell what other triuall thing they make of it; but (say they) if it could be once proved unto us, that this Time of the 7th day, were a parte of the Law, or of the 4th come. then would we soon embrace it: well, they shall see it therefore proved to be a parte of the Law of God.

For the Major, or first proposition, I thus prove it, Every parte of the Law is still in force, because the Law is still in force, for if the Law be in force, then of necessity the partes of the Law must be in force this followeth necessarily, by the rule of Logicianes, Posito aut remoto toto, necesse est poni, vel remoueri partes. But the Law is in force, as you may read, Rom. 3.31. Rom, 13.8.9.10. yea the whole Law is in force, as you may see Mat. 5.18. I am. 2.10. for whosoever shall keep the whole Law, & yet faileth in one point, he is guilty of all. Therefore all the partes, or every parte and persell of the Law is in force.

In a word, whosoever denieth this Major, he is an enemy to the Integrity & perfection of God's Law, he must be partial in the Law: yea, he must hold it Jewish & Judaism for any to be entire & perfect in the Law, that is, to have an indifferent & impartial respect unto all the parts of God's Law: for whosoever is entire & perfect in his obedience to God's Law, he will sanctify his Sabbaths as one part of his Law, which these men must account for Judaism: & so much for proof of the Major.

I come now unto th proof of the Minor, or second proposition: & here I prove, that to sanctify the 7th day Sabbath, is a parte of the Law: my first reason is, because the Sanctification of the 7th day Sabbath, is as well & as much commanded in the Law, as any other duty therein mentioned is: for other duties, are delivered but in commanding terms, & so is this: for the Lord saith, But the 7th day is the Sabbath &c. in it thou shalt not do any work. Where you see, that God expressly mentioneth the Time & day, to wit, the 7th day: & of this Time and day, he saith, In it, thou shalt not do any work: so that God hath as well forbidden men, to labor & work upon the 7th day; as he hath forbidden men, to kill, to Commit adultery, or to steal: and therefore the 7th day, & the sanctification of it, is no less a parte of the Law, and may challenge it of right, then are the commandments of murder, adultery, & stealing.

2. In a bond, there the debitor is bound unto ii. things, the one is the sum of money, the other is the Time & day when it must be paid; now will any man say, that the Time and day mentioned in the bond, is no parte of the bond? there is the same reason of the things in a bond, and of the things in the bond of the 4th come.

3. The Jews were commanded to circumcise upon the 8th day; & to eat the passover on the 14th day; now will any man think, that these days commanded, were no partes of those Commandments?

4. An other reasō to prove the time & day to be a parte of the Law, is because if it be taken away, then the Law is imperfect & lame: for, take away these words, But the Seauenth day, from the 4th come. & then you leave the 4th come. imperfect and lame for it wanteth those words which the Almighty wrote in it, to wit, these words, But the Seauenth day. 2. As hereby the Law is lamed in its words, so also is it in things; for, our new Sabbatharians, when they have abolished the old Sabbath, the 7th day Sabbath, then they think the Law is imperfect, for it wanteth a day: & therefore they have patched it up again with a new day, to wit, the Lord's day; saying, the 4th come. commandeth now the Lord's day: wherefore, themselves are my witnesses, that the Time & day, is a parte of the Law, and also a parte so necessary, as they hold the Law imperfect, until they have put in a new piece to make up the breach: when a stud or pillar of an house is taken away, so as they must set in a new stud or pillar into its room, then that old stud surely was in right account, a parte of the house; so is it here, since a new day must be put into the 4th come. in the room of the old day, surely the old day was a parte of the 4th come. a man may therefore as well take away the studes or pillars of an house, as abolish the 7th day Sabbath; and as the one tendeth to the ruin of the house, so the other tendeth to the ruin of the whole Law of God, but specially of the 4th come.

5. If these words, But the 7th day is the Sabbath, be no parte of the Law, or 4th come. then are we not now bound to give God one day in 7 for a Sabbath: for one day in 700 may suffice; & more we are not commanded, if so much.

6. Those words which expressly forbid servile labor, are a parte of the Law or 4th come. But these words, The 7th day is the Sabbath, in it, thou shalt do no manner of work, do expressly forbid servile labor: Therefore these words, The 7th day is the Sabbath &c. are a parte of the Law & 4th come.

7. Those words, the breach whereof are punishable with death, are a parte of the Law or 4th come. for punishment implieth sin, and sin presupposeth a law: But these words, The 7th day is the Sabbath, in it, thou shalt do no work, are punishable by death: see Exod. 31.15. Exod. 35.2. Therefore are these words, The 7th day is the Sabbath &c. a parte of the Law or 4th come.

8. If these words, The 7th day is the Sabbath &c. be no parte of the Law or 4th come, then by so saying, you condemn all Expositors: for they affirm that in these words, one day in 7 is commanded &c. which could not be, if these words were no part of the Law or 4th come. and thus much for my 5th argument.

ARGVM. VI.

My 6th argument to prove that the 7th day Sabbath is still in force is, because it is the 7th day, besides which there is no 7th day; & thus I frame it.

That day which is a 7th day, besides the which there is no 7th day; that day must be our Sabbath day:

But Saturday the 7th day, is a 7th day besides which there is no 7th day:

Therefore Saturday the 7th day, must be our Sabbath day.

For proof of the Major or first proposition: many Divines are of judgment, that the 7th parte of time is God's, & to be consecrated to his worship & service as moral: wherefore all such Divines must approve of this Major, to wit, that that day which is a 7th day, besides which there is none other 7th day, that day must be our Sabbath day, consecrated to God's worship and service: my reason hereof is, because that day which is the 7th day, besides which there is no 7th day, it is the 7th parte of time, in the strictest and best account.

2. All Divines in expounding of the 4th come. do expound these words, The 7th day is the Sabbath, Exod. 20.10. to be understood of a 7th day: and so they would have a 7th day to be in force, though not the 7th day: wherefore, since they hold a 7th day to be in force; they must needs grant, that that day which is a 7th day, besides which there is none other 7th day, it must be our Sabbath day: and thus all Divines do justify my Major, w • ither hey hold a 7th parte of time, to be Moral: or that a 7th day, is Moral; and so much for proof of the Major.

I come now unto the proof of the Minor, or second proposition, to wit, that Saturday the 7th day, is a 7th day, besides which there is no 7th day. For this purpose note, that a 7th day must be so accounted, either Naturally or Diuinly; first for the account Natural, Saturday must needs be a 7th day naturally, besides which there is none other 7th day: for Saturday is the 7th day from the Creation; and there is no 7th day besides it from the Creation: now the account, which fet cheth its beginning, from the Creation, that is the natural account; because time and days, began at the beginning of the Creation; and he that counteth days in number as they were in being, he followeth the Natural computation. Further, as Saturday is naturally the 7th day, besides which there is none other: so Saturday is the 7th parte of time, in a natural account, besides which there is no 7th parte of time, this is very apparent at the first view.

2. For the account Divine; Saturday must needs be a 7th day in Divine account, besides which there is none other 7th day: for the Scriptures (whose computation is Divine) do inform us that Saturday is a 7th day; inasmuch as they call the day whereon Christ rose, the first day of the week, Mat. 28.1. Mark. 16.2. & that is our Sunday; now if Sunday be the first day of the week, in a Divine account, then Saturday which went before it, or the Saturday which comes after it, must be the last, and a 7th day of the week, in a Divine account: & forasmuch as the Scripture, accounteth no day, the first day of the week, but one, to wit, our Sunday; therefore besides Saturday, there can be none other 7th day, in a Divine accompt. Further, as Saturday is a 7th day, besides which there is no 7th day, in a Divine accompt; so is Saturday, the 7th parte of time, in a Divine accompt, besides which there is no 7th parte of time.

Thus you have seen the Minor proved, to wit, that Saturday the 7th day, is a 7th day, besides which there is no 7th day: and it is proved to be a 7th day, both in the account Natural, & Divine.

Further if we shall come to the computation of all Christian Churches, whither Protestants or Papists, still Saturday will be both the 7th day, beside which there is no 7th day; & also the 7th parte of time: for do not all Churches, account our Lord's day, or Sunday, for the first day of the week? if then Sunday be the first day, Saturday must be the 7th day: & also, if there be no first day of the week but one, to wit; Sunday; then can there be no 7th day of the week but one, to wit, Saturday.

One thing be pleased to note, that since Saturday, is as well the only 7th parte of time, as the only 7th day, as appeareth formerly; therefore I might frame another argument, concluding Saturday to be the Sabbath day: because it is the only 7th parte of time, as well as because it is the only 7th day, as thus, That day which is the 7th parte of time, besides which there is no 7th parte of time; that day must be Sabbath day. But Saturday, is the 7th parte of time, besides which there is no 7th parte of time. Therefore Saturday, must be our Sabbath day. Let me here demand of those Divines, who hold that a 7th parte of time, is to be consecrated to God's worship, as Moral; which time they would make to be the 7th parte of time, besides our Saturday, which is the 7th day from the Creation? I desire to know where they would begin, or which day, shall be their first parte of time, besides our Sunday, which is the first day of the worlds Creation? it cannot enter into my head as yet, where they should begin their account of time, unless it be from the Creation or from the Redemption; there is none other famous action in the world, that I can conceive of, the which Christians should make their computation of time by, then these two, the Creation & the Redemption: Now if they will account from the Creation, which is the Natural account, yea or by the Divine accompt, then Sunday must be the first parte of time, & Saturday must be the 7th parte of time: but if they will account from the Redemption; then suer I am in the first place, that they cannot make our Sunday or Lord's day, which now we consecrate to God's worship, to be a 7th parte of time: & secondly, if they will rekone our Lord's day, to be the first day of the week and so the first day & first parte of time, it being the first day of the Redemption, Then they must hold our Saturday to be the 7th parte of time, and so to be consecrated to God's worship.

Thus let them rekone either from the Creation, or from the Redemption, & they must acknowledge Saturday to be the day, to be consecrated to God.

It is meet, that all Divines, who acknowledge a 7th parte of time, to be God's, & for his worship, (as I think the most Divines do) should tell us also, which is that day, & which is that 7th parte of time, in particular, that so we may know it, and keep it: & it is meet also, that they tell us, from whence they begin their account, whither from the Creation, or Redemption, or whence else; & so show us which day is the first parte of time in their accompt.

Let me also demand, of all Divines, who expound the 4th come. of a 7th day, which day of the week that a 7th day is whereof they speak? I desire of them, that they show us, which day of the week, they will count for their first day of the 7, so shall we see where they will begin their account, whither from the Creation, or from the Redemption, or rather from neither of of them, but from some new devise of their own brain: suer I am, if they will follow that account which is natural, or that which is Divine, they must rekone our Sunday for their first day; & then they must fall upon Saturday for their 7th.

To conclude this argument, whereas all Protestant Divines, that I either know, or hear of, do maintain these ii Positiones; the one; that a 7th parte of time is God's, to be consecrated to his worship & service: the other, that a 7th day is to be sanctified for a Sabbath day: whereas it is now discovered unto them, that there is none other 7th parte of time, or 7th day, in any approved Authentical accompt, besides our Saturday the 7th day; my petition here unto them all is, that henceforth, they would embrace, that ancient ordinance of God, the Saturday Sabbath; or else, their own Doctrine & positiones, shall rise up in judgment, against them. And so much for my 6th argument.

ARGVM. VII.

My 7th argument, to prove that the 7th day Sabbath is still in force, is because it is a singular help & means to keep in the Courch of God, the memory of that wonderful and miraculouse work, the Creation of the world by Almighty God. & thus it may beframed.

That thing which was ordained of God, to be a special means, & a singular help, to keep in his Church, the memory of that most wonderful & miraculouse work, to wit, the Creation of the world by Almighty God; That means and help, ought still to be in use in the Church of God.

But the 7th day Sabbath, was ordained of God, to be a special means, & a singular help, to keep in his Church, the memory of that most wonderful & miraculouse work, to wit, the Creation of the world by Almighty God.

Therefore the 7th day Sabbath, ought still to be in use, in the Church of God.

For proof of the Major, or first proposition: The Almighty hath done many and maruailouse works in the world; he hath done many Miracles; he caused the Sea to diuid, & stand upon heaps, & to be a wale on either hand, until his people went thorough on dry land: he caused the Sun to stand still, in the midst of the heavens, for an whole day: he caused the Earth to tremble and quake, the Sun to loose hir light; & many dead bodies of the Saints to awake, at the passion of our Lord Christ, with many other wonderful miracles recorded in the Scriptures; but amongst them all, there is none that doth excel this Miracle of Miracles, the Creation of the world, how well then doth it beseem us, to keep a memory of such a miracle! for this purpose, ii. things are to be considered, the one is, that it is a duty which God requireth of us, to magnify & praise the name of God: and how shall we perform this better, then by keeping of a thankful remembrance of God's works of wonder? The other is, that this miracle of the Creation, it is not like unto many other miracles; for that of the dividing of the Sea, it concerned the Israelites only and that of the Sun its standing still, it concerned these times only; but as for this of the Creation, it concerneth us, & our times, every way as much as it did the Israelites; for thers not a man, woman, or child amongst us, but hath its share & benefit from the Creation, as well as those Jews had, and therefore we in these days, & all people to this worlds end, have and shall have, as good cause, to keep a thankful remembrance of the Creation, as ever any nation or people had.

But if we join both these together, as first, that it is a duty lying upon us, to magnify the name of God, in this his so great a work of wonder; & secondly, that this so great a work, it doth redownd to the profit and good of everyone amongst us; then what great cause, and what just cause is there, that everyone of us, should at this day, celebrate a thank full remembrance of the work of Creation? Neither can I think, thers any man so ungrateful, as to deny unto God a thankful remembrance of this so great work, by means whereof we live, and have a being and all the creatures seruicable unto us, even the Sun it self to serve us with hir light & heat: whence I thus argue.

If it be our duty, & also such duty, as we freely do acknowledge unto God to keep a thankful remembrance of his Myraculouse work of Creation; why then should any man deny us the special helps, and needful means, appointed of God, to keep the memory of the Creation in his Church? there is nothing more absurd, then to grant the performance of an holy action, to be due unto God, & yet to deny such needful and profitable means, as God hath ordained to that end: this were all one, as if we should grant indeed, that it is a duty, to keep an holy remembrance of the death of our Lord Jesus, and yet to deny the use of the Sacraments in the Church, which serve to put us in mind thereof: in a word, it were to eparate the means from the end, then the which nothing is more absurd: wherefore, as we will approve & testify our thankfulness to God, for so great a blessing, as the Creation is unto us; and as we desire to give God the glory of his maruailouse works; so let us be zealouse to maintain in the Church, all the means & needful helps thereof.

Furthermore, it will appear, that we in our times, have as great use & need, of means & helps, to keep in memory, this great work of God's Creation, as ever had the Jews & people of God, if not greater need: for by nature, we are as vngratfull, unthankful, and unmindful of God's blessings and mercies received, as ever they were; & we stand in as much need as ever they did, to be stirred up by all helps & means, to give unto God, the glory due unto his name, for his works of wonder which he hath wrought: nay we stand in more need now then they did then, by how much we live in times longer and further off from the Creation then they did; for we are in more danger of sleiting & forgetting this great benefit of the Creation, then were the Israel of God, because they lived nere unto it, and hard by it as it were, in comparison of us, who live thousands of years after them: and who knoweth not, how soon things done long agone, slip out of memory? or if they slipp not quite out of memory, yet they lay there like the ingrauings written upon grave stons, which by continual trampling upon, are well nigh worn out: it is needful therefore that we should have all means & helps, that may as it were daily new write, & ingraue upon out memories, the honorable memory, of the Miracle of Creation.

It may be some will answer thus, that the means once ordained of God, ought still to be in use, if none other as fit may be found out: but other as fit for that use may be found out, as the Lord's day: for herein we may keep a memory of the Creation: Against this I have these reasons 1. the Lord's day, or Sunday is as unfit to keep memory of the Creation, as the Sabbath day, or Saturday is in their account, unfit to keep memory of the Redemption. 2. the day which is set a parte to celebrate the memory of the Creation, it must have an aptenesse in it by way of similitude, to represent it unto us; like as the Sacraments, have aptenesse in them, to represent unto us the Redemption: now God finished his work of Creation, and rested on the 7th day or Saturday, and of all days in the week, we have none that hath such similitude and liknesse to God's 7th day, as is our Saturday, which is the same 7th day in order with God's; & therefore it is the only fit day for this purpose: now the Lord's day, is so far from any similitude with God's resting day which was on the 7th & last day of the week Genes. 2, 3. as it is the first day, & beginning of the week. 3. suppose that mē could invent some other day as fit as the 7th day appointed by God, will they reject God's choice for one of thir own? could they show us some other day, as fit in God's account, they should speak to some purpose, but to reject that means appointed of God, because they can find another which pleaseth them as well, is audaciouse presumption: why by like reason, may they not as well change the Elementes in the Sacraments for others? as well may they reject Christ's choice, as God's choice.

But happily some may object, that some helps for the keeping in memory of the Creation, are abolished, as for example the Sabbath day: for all Sabbaths are abolished in Col. 2.16.17. Herevnto I answer, that the folly of this objection hath formerly been answered; here therefore a word or two shall be fufficient. 1. it is to be noted that the text Col. 2.16.17. speaketh not of Signs, but of Shaddowes; & as formerly it hath been shown, there is a difference betwixt Signs & shadows; wherefore this text is impertinently alleged; for we have here to do with Signs, & not with Shaddowes. 2. suppose we this text spake of Signs, yet it spake of such Signs as had respect unto Christ, which are a Shaddow of things to come, the body whereof was Christ, as the text speaketh: so that these Sabbaths here abolished, were only such Sabbaths as had respect unto Christ, & to the Redemption; but we speak of a Sabbath that was a sign of the Creation: therefore the Sabbath we here speak for, it differeth from those Sabbaths, which the Apostle abolished, as far as the Creation differeth from the Redemption: & this yet further appeareth in their text; for it speaketh of a Shaddow of things to come, so that those abolished Sabbaths, had respect unto things to come afterwards, as unto Christ; but this Sabbath for which we plead, it was a sign of things past, & done before, as of the Creation: so that this Sabbath, differeth from those abolished Sabbaths, as far as things past, do differ from things to come: so then, it doth not appear, that anything once made an help, to keep in memory the Creation, was ever abolis • ed: & indeed it were contrary, unto all reason that it should: for albeit that such signs should vanish, as had respect unto things future, when once the substance was come & in presence; yet is it far otherwise, with such signs as had respect unto things past; for here the substance or thing signified, should never be come any nearer then at first it was unto the sign, but rather farther off still, so as the longer the sign lasted, the more use & need there would be of it: & so much for answer to this fond objection.

I come now unto the proof of the minor, or second proposition, to wit, that the 7th day Sabbath, was a special help & means, to preserve the memory of the Creation, in the Church of God, & this I prove, because the Sabbath day, was made a sign of the Creation; & signs are helps & means, to keep memory of those things whereof they are signs: here then my task is to prove unto you, for the confirmation of my Minor, these two propositiones; the one, that the Sabbath day was once a sign of the Creation, the other, that signs are helps & means to keep memory of the things they signify. For the former of these, to wit, that the Sabbath day was once a sign of the Creation. This I prove first by the Testimony of all men; and secondly by the Testimony of the Sriptures.

For the Testimony of men; that the 7th day Sabbath is a sign, this all of them grant, when they allege that text Exod. 31.13. against the Sabbath, as an abolished sign: further, that this sign respected the Creation, as the thing signified by it, is found to be the judgment of Divines, every wherein their writings, as might be shown, if it were needful: yea, this is plain by the common arguments in every man's mouth; for when they would prove, that the Lord's day must be a Sabbath, they thus argue, if the Jews kept a Sabbath in memory of the Creation, then so ought we Christians, to keep a Sabbath in memory of the Redemption: & again, the Lord's day was instituted (say they) in memory of the resurrection, like as the Sabbath day, was instituted, for me mory of the Creation: by which kind of reasoning they do confess it, that the Sabbath day was instituted, for the memory of the Creation.

So much for the Testimony of men: next I come to prove it by divine Testimony from the Scripture: for this purpose see, Ex. 31.17. where the Lord speaking of our 6 days labor, & of our 7th day Sabbath, saith thus, It is a sign between me & the children of Israel forever: for in six days the Lord made the heaven & the earth, & in the 7th day he ceased & rested, as if the Lord had thus said, because I labored in the 6 days at the Creation & rested on the 7th day, therefore your 6 days labor, & 7th days rest, is a sign between me & you, of my 6 days labor & 7th days rest, thus the sense must be rendered, if we take the words as they are translated: but because this kind of sense making is difficult, & not so familiar unto our understandings, by reason the thing signified by the sign, is not expressed but collected; therefore to make the sense of the text appear more clearly, it is better to put the word (that) in the room of the rational partice (for) & then the sense will be very familiar & easy: for so the thing signified by the sign, shall be expressed in the text; & then the text should be read thus, Jt is a sign between me and the children of Israel forever (that) in six days the Lord made heaven & earth, & in the 7th day he ceased & rested. Thus you see it plain, that as all men hold, the 7th day Sabbath, was kept in remembrance of the Creation, so this text confirmeth it, saying, that it is a sign (that) God labored 6 days & rested on the 7th day.

Now that this particle translated (for) may be translated (that) it appeareth. 1. By the Septuagint which rendereth it 〈 in non-Latin alphabet 〉 which may be indifferently translated (for) or (that) according as may best fit the text. 2. In sundry other texts our Translatores have translated the same Hebrew word (that) rather then (for) as you may see Deut. 29.6. That ye may know (that) I am the Lord your God: Thus I have proved the one of the propositiones, to wit, that the 7th day Sabbath was a sign of the Creation.

The other proposition which I am to prove is, that Signs are helps and means, to keep in memory the things they signify: and this is so plain, as I might spare the labor toproue it: for it is the very nature & property of a sign, to be a means to bring to mind the thing fignified by it, wherefore serves the picture of a man's absent frȳd, but to help to bring him to mind? The rain bow in the clouds, it is called a sign or a token, Genes. 4.13. & the Lord said, he would look upon the bow, that he might remember the Coueāt, which was the thing signified by the bow, v. 16. The passover was a sign or tokē, which when the Angel saw, he remembered the Covenant, & spared the Israelites, Exod. 12.13. The Lord's Supper it is a Sacramental sign, & it is of this use, to be an help & means, to remember us of the death of Christ. 1. Cor. 11.24. you may read the like also in Gen. 17.11. & Exo. 31.13. by all which instances it is plain, that signs are helps and means, to bring to mind, & preserve in memory, the thing absent & signified by those signs.

Thus much for the Minor or second proposition; & also for my 7th argument, whereby you have seen it proved, that the 7th day Sabbath must still be in force; because it is a singular means to preserve in memory the myraculouse work of God's Creation.

ARGVM. VIII.

My 8th argument, to prove that the 7th day Sabbath is still in force, is because God hath expressly commanded it, in his moral Law: & thus it may be framed.

Whatsoever God hath expressly commanded to be done, in his Moral Law, or 10 commandments, that is still in force.

But to sanctify the 7th day Sabbath, God hath expressly commanded it to be done, in his Moral Law, or 10 commandments.

Therefore to sanctify the 7th day Sabbath, is still in force.

Here I will begin with the minor or second proposition, proving that first, because it will be soonest done: the point then I am to prove is, that God hath commanded the sanctification of the 7th day Sabbath, in his moral Law, or 10 come. & here first I will prove, that the Lord hath commanded the sanctification of the Sabbath day: & 2dly, that this Sabbath day is the 7th day: for the former, see Exod. 20.8. Remember the Sabbath day, to keep it holy; or to sanctify it: where you see an express commandment given, to Remember the Sabbath day; & to sanctify it, or keep it holy: & so the former point is proved.

The next point to be proved, is that this Sabbath day, it was the 7th & last day of the week, which is our Saturday: & this I shall prove, first by human Testimony; 2dly by Divine Testimony: for human Testimony, 1. the Jews wheresoever they live, they keep the 7th & last day of the week, our Saturday, for this Sabbath day, here commanded, as it is well known. 2. All Christians, both Protestants & Papists confess, that the 7th & last day of the week, our Saturday, was the Sabbath day, commanded in the 4th come. which point, I have incisted more largely upon, in the Exposition of the 4th come.

I shall prove the same also, by Divine Testimony, and that before the Law; at the giving of the Law; & after the giving of the Law. 1. Before the giving of the Law, see Exod, 16.26. Six days shall ye gather it, but in the 7th day is the Sabbath: in it there shall be none: So here you see, before the Law was given, by Sabbath day, was understood the 7th day. 2. At the giving of the Law, see Exod. 20, 10. But the 7th day is the Sabbath of the Lord. So here at the giving of the Law, was understood by Sabbath day, the 7th & last day of the week. 3. After the giving of the Law, see Exod. 23.12. Six days thou shalt do thy work, and in the 7th day, thou shalt Rest. And see Exod. 31.15. Six days shall men work, but in the 7th day is the Sabbath of the holy Rest. See also Exod. 34.2. Six days thou shalt work, & in the 7th day thou shalt Rest: both in earing time, & in harvest. see also Levite. 23.3. Six days shall work be done, but in the 7th day shall be the Sabbath of Rest. And so it continued in the Church until Christ's time, as you may see Luk. 13.14. yea, & after Christ's death, as you may see Mat. 28.1. Mark. 16.1.2. thus you have seen it proved, that by the word (Sabbath) in the 4th come. God, and the Church of God, understood the 7th & last day of the week: & so you have seen it proved, that God commanded the sanctification, of the 7th day Sabbath, in his moral Law.

Now I come to the Major or first proposition: the proof of this will cost me longer time then the former, not but that it is as clear as the former, but that men of perverse minds, have willfully bent their wites & learning against it, as they have done against the former, but tis no matter, truth shall prevail, God assisting it: the point then that I am to prove is this, that whatsoever God hath commanded in the Moral Law, or 10 commandments, it is still in force, or now to be observed and obeyed: if they deny this Major, then I require them to give me an instance to the contrary; let them show me, where God hath commanded anything to be done in the 10 commandments, which is abolished & not in force now, remembering that they bring not the thing in question for their instance.

2. Happily they will answer by lymitation, & distinguishing and so deny some parte of this Major, for example, sometime they distinguish of the substance of the commandments & of the Accidentes: granting those, denying these: by substance, they understand that which they please to make moral in the Decalogue, as the Rest in the 4th come. & the holy actiones of prayer, reading, & preaching God's word: by Accident, they understand that which they please to make ceremonial in the Decalogue, as the time of God's worship, to wit, the 7th day: but this is a foolish distinction, and so much the more vile, in that it is made against God; for hath not God as well commanded the Accident, & time, as the substance, and Rest? & is it not necessary to obey God, in one commandment as well as in another? for, the one is as well commanded as the other: did they distinguish between things commanded, & things not commanded, it were tolerable, but they distinguish of things all of them commanded; as between great commandments, and little commandments; the one they call substances, the other Accidents; now the greater commandments which they call substances, these they will embrace; but as for the lesser commandments, which they please to call Accidents, these they will reject & deny; so then, God's greater commandments, they will obey; but as for his lesser commandments, these they will not obey: & that because they are little, and light in their esteem; but our Savior Christ hath taught them another lesson, saying, whosoever shall break one of these least commandments, he shall be called the least in the kingdom of heaven Mat. 5.19. Let them call them Accidentes if they will, yet since they are commandments, they are not less then the least commandments, of which our Savior speaketh.

That no distinction is to be received, whereby anything enjoined in the 10 commandments is denied, I thus further prove it. 1. this is a position so clear, as the Sun, that All God's 10 commandments do bind us, to obedience of them, & are still in force: now if it be lawful for any man, barely to deny this truth, saying by way of answer, that some of his commandments do not bind us to obedience; then every private man's bare denial, shall be as authentical as this clear truth and orthodox position; which is most absurd: for thus a froward adversary may put a man to bring a light clearer then the Sun, that is, he may put him to prove whither any of God's commandments do bind us now or not: for example, a Minister reproveth an adulterer, from the 7th commandment; & thus he frameth his argument against him.

All the 10 commandments do bind us &c. But the 7th come. is one of the 10 commandments &c. Shall it be lawful for this unclean person, to deny the Major in some parte of it, by a distinction, & put the Minister to prove, that All the 10 commandments do bind us? what an impiouse and ungodly answer were this? why this is our case; for in my Major I affirm, that all the 10 commandments do bind us to obedience; & they make this ungodly answer, by a distinction, that all of them do not bind us; & will put me to prove, that they do bind us.

If this answer be lawful, why may not Papists deny that the 2d come. bindeth us, or that it is still in force, saying, the 2d come. touching Images, it is Jewish, & concerned the Jews only, and that it forbad only Jewish Images; & that it concerneth not Christians, & Christian Images? & why may not Anabaptists, and Libertines, & our new sprung up Eatonistes, deny the whole Law, even all the 10 commandments, & that upon plausible pretenses also?

Furthermore, such distinctiones are Blasphemouse; & therefore to be rejected: for, to deny that anything commanded by God, in his 10 come. both bind us to obedience; is to deny, that God's will should be obeyed by us; to reject his Soueraignty & governance; & as much as if we should say, we will not, that God shall Rain over us. is it not Blasphemy, when the Creator shall say, do this, & the creature shall answer, He will not? thus do they, who by distinctions, will reject any one thing, commanded in the 10 commandments.

Further such answers as by distinctions, deny any one thing, commanded in the 10. commandments, do plainly bewray the Authoures thereof, to be professed enemies, to the Integrity & perfection of God Law; and would that God should be served but by halves & by peecemeale; and therefore, their such distinctiones are unsound, & to be rejected by all men fearing God, & loving the Laws of God.

Such answers are to be rejected, and men are solely to rest contented with this, that it is commanded in the Moral Law, without demanding any other proofs my reason hereof is, because neither better proofs, nor of higher authority, can be possibly produced for the proof of any doctrine in Divinity: for what better proof, can any man bring, or any Christian man expect, then God's commandments? & amongst all God's commandments, then his 10 Moral commandments? there is no Scripture of higher Authority, then the Moral Law.

The 10 Commandments, the Creed, and the Lord's prayer, these of all other Scriptures, are holden as principles of our Christian Religion: now how absurd a thing it is, for any to deny principles in any Art, let all men judge that have any skill in Arts: A man may as well be permitted by a distinction to deny that everyone of the 6 petitions of the Lord's prayer, do belong unto us; or that some of the Articles of our faith, do belong unto us upon some plausible reasons forged, as by a distinction to deny that whatsoever is commanded in the 10 commandments doth belong unto us.

Thus I have proved, that it is unsufferable in A Christian Church, that any man should use a distinction or denial, against this Orthodox & most clear truth, that all things commanded in God's 10 commandments are in force, & do bind us to obedience. for this cause, I need not proceed any further, for the proof of this Major & orthodox truth: for, if it be so clear & undeniable a truth, as no man may deny it, then I may very well spare the proof of it: Nevertheless, for the truths sake, & for its further confirmation, I will prove it unto you, by many and sundry arguments: but by the way, one thing first, I would should be taken into consideration, which is this, that Divines and all others, who are enemies unto this most ancient ordinance, of God's Sabbath, they are driven to shroud themselves, from the force of this my 8th Argument, by this abominable & ungodly answer, saying, that all God's commandments do not bind us to obedience; or, that some of the 10 commandments, do not bind us to the obedience of them: nay, they must hold, if they abolish the 7th day Sabbath, that it is a sin for us to yield obedience unto all the 10. commandments, & that it is Judaism: I desire that all men would take special notice of this absurdity that so they may see what rocks, these are forced to rune upon, who deny the Lord's Sabbaths.

Should common people make such answers, they deserved but a common censure, but if Ministers; yea Puritan Ministers shall make such ungodly answers, what censure are they worthy of? I have great reason to urge this point; because if they grant me this truth, to wit, that all God's commandments do bind us to obedience, the which no man fearing God can deny, then of necessity they must grant me, that the old Sabbath is still in force, because it is one of God's commandments.

An other thing I desire should be taken into consideration, is that such as deny anything in my Major by any distinctiō, that so they may deny God's 7th day Sabbath, they rune into these other absurdities, 1. they hereby do deface God's royal Law, making it a Moral-ceremonial Law, an everlasting-temporary Law, & a very Monstre. 2. They draw us to Anabaptistry, & profaneness, that so we should have none of God's. Sabbaths. 3. They make an ancient & holy prayer of our Church, a mere babbling with God: to wit, that prayer added to the 4th come. in the Congregation. 4. As the Sabbath is God's ordinance, so the Decalogue is God's Law: now were men professed enemies to God, then if they should do what in them is, to abolish his Sabbaths, & to reject as much of his Law as possibly they could denise, it were, but suitable to their profession: but that we, who are professed friends to God & to his Law, that we (I say) should reject, & desire to reject as much of God's Law, as possibly by any wite we can devise, this is abhominable: & so I come to make proof of the point.

That all God's commandments are now to be observed and obeyed: I prove it by Testimony human, & Divine: for human Testimony, the first shall be that of Reuerent Perkines, who writing against our common adversary the Papist, he undertaketh to prove, that the religion of the Church of Rome agreeth to the corruption of man's nature: amongst many other arguments, he showeth how that Papists do repeal & make of none effect, all the 10 commandments of the Moral-Law: and to this purpose he begineth on this wise, The moral Law containing perfect righteousness, is flat opposite to man's corrupt nature: therefore whatsoever religion shall repeal and make of none effect the commandments of the Moral Law; the same religion must needs join hands with the corruption of mans nature, & stand for themaintenance of it. This doth the Religion of the Church of Rome: it may beit doth not plainly repeal them, yet in effect it doth, and if it shall frustrate but any one point, of any one commandment, yea, the whole Law thereby is made vain. Perkines, in his first volume, pag. 400. under the title, A papist cannot go beyond a reprobate. I desire that these his words may be weighed; where he saith, thar if the religion of the Church of Rome, shall frustrate but any one pointe, of any one commandment. It doth thereby make frustrate the whole Law.

Now a double use I may make of these words, the one is, that all God's commandments are now to be observed and obeyed: because he saith, that not so much as any one point, of any one commandment is to be frustrated; & further he addeth for confirmation thereof, that the abolishing of any one point, in the 10 commandments, it is the abolishing of the whole Law also; and so he hath confirmed my Major. The other use I make of these his words is, by his Testimony, to confute the madness of such Divines, as deny the Integrity and perfection of God's Law, & therefore invent distinctiones, whereby they may curtaile the law, denying that whatsoever is commanded in the 10 come, doth belong unto our practice; which is the absurdity confuted in the last point handled before this; for the further confirmatiō whereof, let it be observed, that Learned Perkines saith that, that religion, which frustrateth but any one point, of any one cemmandemēt, it doth thereby frustrate the whole law; let these Divines then see into what a snare they are fallen, by denying some on point, in someone commandment. to wit, the Lord's 7th day, Saturday Sabbath, for hereby they pull upon, not themselves alone, but upon our Christian religiō also, this guilt, to wit, that by so doing, it doth abolish the whole Law, & join hands with corrupt nature.

And further, hence it is, that he hath put upon the tope of those leaves in his book, this title, A Papist cannot go beyond a reprobate. If then a Papist cannot go beyond a reprobate, if he frustrateth but one point, of any one commandment; then tell me, how far some Protestant Divines, can go beyond reprobates, who do frustrate this ancient ordinance of God's Sabbath, expressly commanded in the 10 commandments, and that after sufficient means of light afforded them, by my former book? I wish those ten Ministers, against whom especially I write, to note this point: happily they will sleite my judgment, but M. Perkins judgment, I know they reverence: and further, if this be good Divinity against Papists, I trust it cannot be bade, when applied to Protestants: these are not my collectiones, you see they are made by a man of their own side.

Unto the Testimony of M. Perkines, let me add the Testimony of Ursinus who showeth sundry differences, betwixt the Doctrine of the true Church, and the Doctrine of other Sectes & Religiones; one of the differences is this, In Ecclesia lex Dei integra & incorrupta retinetur: aliae Religiones & sectae legem Dei mutilant vel corrumpunt. Vrsi. Catechis. Pag. 4. Jn the Church (saith he) the Law of God is preserved intirly and uncorrupted, but other Sectes & Religiones do lame or corrupt the Law of God. In which words as you see, Ursinus doth lay it down as a property of the true Church, to preserve God's Law in its integrity and perfection; & as a mark of a false Church to lame & detracte from God's Law: By which words, he plainly ratifieth all the 10 commandments, with whatsoever is therein commanded: Further, if it be a mark of a false Church, & of Sectaries, to lame God's Law, what reproach & danger, do such Ministers bring our Church, & specially themselves into, by denying, that all the things commanded in the 10 commandments are in force, binding us to obedience? do they not what lieth in them, labor to make our Church no true Church? & themselves Sectaries?

Take also the Testimony of Polanus, in his Syntag. Theolog. lib. 6. cap. 10, de lege Dei. Pag. 353. who having to do against Papists, that say, the 2d come. against Images, belonged only unto Jews, not unto Christians (as many Protestants, say of the 4th come. touching the old Sabbath) he proveth the contrary, by this argument: quia ad Christianos totus Decalogus pertinet, because the whole Decalogue appertaineth unto Christians. If this reason be good against Papists, it cannot be bad with Protestants.

In the 4th place, I will prove it from their own mouths: for these which are such notoriouse enemies, to the Lord's Sabbaths, they do frequently in their pulpites, reprove the Adulterer, the thief, the falswitnesse bearer, the Blashemer of God's name, & the rest, by the Lawof the 10 commandments, saying, these deeds, are sins, & liable to condemnation, and must be refrained &c. Because they are forbidden in the Law of God: which kind of arguing, doth recessarily imply thus much, that whatsoever thing is commanded or forbidden in the Law, is in force still, & doth bind us now to obedience: the reason of this consequence is, because there is one and the same reason for all & for everything, which there is for any one thing; for if God's writing & commanding any one thing in his Law, be a sufficient reason to incline our hearts, unto the obedience thereof, then the same reason will move us to the obedience of everything, which is therein written; because God hath as well written & commanded everything therein, as anything: and thus you see, how it necessarily followeth from their own mouths, that because they call for obedience now, unto some things which God hath commanded in his Law, because he hath commanded them; that therefore they must yield, that all things in God's Law, must now be obeyed; because he hath commanded them all: wherefore, since they teach this unto the people, they must grant it me here. Thus you have heard this truth confirmed, both by some particular persons of note, & also by the mouths of all my adversaries.

5. I will prove it unto you by the Testimony of our Church: In the order for the Administration of the Lord's Supper, or holy communion, set down in the book of Common prayer, it is thus ordered by our Church, Then shall the Minister rehearse distinctly all the ten commandments, & the people kneeling shall after every commandment, ask God mercy, for their transgression of the same: & again, after that all the 10 commandments be rehearsed by the Minister, it is ordered, that the people shall all conclude, with this holy prayer, Lord have mercy upon us, and write all these, thy laws in our hearts, we beseech thee. In which holy ordinance of our Church, we may observe these things; 1. that our Church maintaineth the Law of God's 10 commandments, as now in force; because we are to ask God mercy for the transgression of them; and because we desire God to write them in our hearts. 2 observe, that our Church ratifieth, not some only of the 10 come. but all of them, even every commandment which was written in Tables of stone: for the Minister must rehearse distinctly, all the ten commandment; and the people are taught to pray to God, to write all these laws in their hearts. Thus you see, our Church doth ratify and confirm, all the laws of God, written in the Tables of stone, as they are rehearsed by the Minister, without mutilating or curtailing of any of them: they are no children of the Church therefore, who deny my Major, and thus I have abundantly proved the point, by human Testimony, and so I come to prove it also by Divine Testimony.

But me think, ever & anon as I am writing, that somebody should wonder at me, that I should spend so many words, to prove a point so plain as this, that all God's commandments are now to be obeyed: why may they say, it is a point we never till now heard doubted of, we ever took it as an Article of our faith, that all things commanded in the Moral Law, did bind us to the obedience thereof; and is it now become a question amongst Divines? if this principle be doubted of now, we shall scarce know what to do in Religion, & what not to do, what to believe, & what not to believe; but surely Sir you are mistaken, thers no Minister that hath any fear of God before his eyes, that will doubt of this point; and for common people, they are as far from doubting of it, as the heavens are from the earth. Wherevnto I answer, that when I seriously enter into the consideration of it, it maketh my very heart to tremble within me, to think that any man that professeth godliness, should be so far in love with old error, as to deny so clear a truth as this; nevertheless, not only Ministers, but puritane Ministers go about to doubt of and deny this truth; for by their distinctiones, they will deny, that all the commandments written in the Decalogue, do bind us to obedience: which if they did not deny, I should save this labor; &, they must embrace that most ancient ordinance of God's Sabbath day; wherefore good Reader wonder not at me, but rather wonder at such your Ministers, who are become so unfaithful to God, as that rather then they will confess an old error, they will stiffly deny a manifest truth.

My first argument then, of Divine authority is this, that every thingonce commanded in the Moral Law, standeth still vnrepealed, & is therefore still in force. For these enemies to God's Sabbaths, they cannot prove, that any one thing, once commanded in the Decalogue, was ever since revoked & abolished: now whatsoever thing, God hath once commanded, in his 10 commandment, that thing is to stand everlastingly, unless it can be shown, that God hath revoked & reversed it: like as Statute Laws in our Realm, though made long since, are nevertheless in force still, unless it can be shown, that they have been repealed since, by the same Authority that first enacted them.

For the further strengthening of which argument, let these Scriptures be perpended, What soever things are written aforetime are written for our learning, that we through patience & comfort of the Scriptures might have hope, Rom. 15.4. and again, For the whole Scripture is givē by inspiratiō of God, & is profitable to teach, to convince, to correct, & to instruct in righteousness &c. 2. Tym. 3.16. In which two portiones of Scripture, you see, the Apostle doth ratify, an vninersallity of things written in the Old Testament, and an Integrity and wholenesse of the Scriptures of the Old Testament; now if we shall not apply these ii. texts to the maintenance of the Moral Law, or 10 commandments, to maintain the vniuersallity of all things written in the 10 commandments, and to maintain the Integrity perfection & wolenesse of the 10 commandments, then whereunto shall we apply them? for what portion of Scripture is there, besides this Law, in all the Old Testament, whereof it cane besaid, that all things therein written, concern our practice? & that, that whole Scripture is profitable to teach us, to convince us, to correct us, and to instruct us? What scriptures of the Old Testament (I say) can be the adequate Subject or Object, of these ii. Scriptures, but the moral Law?

My 2d argument, to prove that all the 10 commandments, and every commandment therein, do bind us still to the obedience of them, is this: that the Apostle S. Paul doth ratify this Law, in the New Testament; saying, Do we then make the Law, of none effect through faith? God forbid, yea, we establish the Law, Rom. 3.31. Where you see the Apostle affirmeth, that he did establish the Law: now the word Law in this text, is not to be restrained to some partes of it only, but to be taken in the largest sense, seeing thers nothing in the context to hinder it, now this Law is known to contain 10 commandments, Then he wrote upon the Tables, according to the first writing, the ten commandments Deut. 10.4. the which were numbered by God, least the number thereof should be diminished by mē: & again, Cursed is every man, that continueth not in all things which are written in the book of the Law, to do them Gal. 3.10. Here again, all things written in the Law, are ratified.

Furthermore, S. James thus writeth, whosoever shall keep the whole Law, & yet faileth in one point, he is guilty of all. I am. 2.10. In which words, S. James ratifieth all the Law, or the whole Law. so then S. Paul hath ratified the Law in its generality; & S. James in its Integrity, yea, S. James goeth further, & ratifieth all and every parte & pointe of the Law, in as much as, he would not have us fail, in any one point of it, as the text speaketh: yet further, see what our Savior Christ saith touching this matter, whosoever therefore shall break one of these least commandments, & teach men so, he shall be called the least in the Kingdom of heaven, Mat. 5.19. Here then our Savior ratifieth, & that to the worlds end, as you may see in the verse before, v. 18. the very least thing commanded in the 10 commandments.

In all which Scriptures you have seen. 1. That the Law is still enforce, 2. That all things written in this Law, are still in force. 3. That the wholl Law is still in force 4. That the very least thing commanded in the law is still in force; what can be desired more?

My 3d argument, to prove that every commandment in the Decalogue, doth bind us to obedience is because God hath joined the commandments together: now that which our Savior saith in another case, is true in this also, Let no man put a sunder that, which God hath coupled together, Mat. 19.6. Now behold, how God hath coupled all these 10 commandments together. 1. They were c • upled together when God spake them all together; Then God spake all these words, saying. Exod. 20.1. 2dly they were coup • ed together when God wrote them together, in the Tables of stone Deut. 10.4. 3dly they were coupled together by number, Thus God Almighty coupled them, when he teld us, that wrote Tenn commandments Deut. 10.4. 4thly Our Savior Christ coupled them together, when he rekoned the commandments to be two in number, as love to God, and love to our neighbor, on these two commandments (saith he) hangeth the Law & the Prophets Mat. 22.40. 5thly The Scripture, everywhere coupleth all these commandments together, and that by binding them up all together, in this one word Love. wherefore since God hath coupled all the 10 commandments thus together, with every commandment therein contained, it followeth, that all & every of these commandments, must go together; take one, and take all, abolish one and abolish all: and further it followeth, that since God hath joined everyone of them together, that therefore it is unsufferable, that any man should by any distinctiones separate them, & make any division amongst them, to embrace some & to reject other some of them: vnlese you will hold, that man may put a sunder what God hath joined together.

For the further strengthening of this my 3d argument, let me relate unto you, a notable observation of learned Junius, which I find recorded by D. W • llet on Exod. 20. pag. 317. touching the special manner of accenting and writing, which God observed in writing of the Decalogue, more then in any part of the Scriptures besides. Ordinarily (saith he) every word in the Originallhath but one accent: But every word in the Decalogue excepting the 7. •• . & 17. verses have a double accent: one serving for the accenting and prolation of the word: The other showing the conjunction & coherence of the matter. The thing of note to be observed, in this observation of learned Junius is this, that God hath added one accent, to the writing of every word, in the 10 commandments extraordinarily, so as the like is not found in the Scriptures besides, which is a most remarkable thing: now the use of this rare & extraordinary accent is, as saith the same Junius, to show unto us, that the matters & things contained in those several words, are conjoined and coupled together by God, as well as the words.

Now however there is an exception, in three verses, as in v. 7.12.17. that is, in the third, fifth, & tenth commandments, yet in the 4th come. thers no exception; for he giveth instances in the 4th come. for one of those, which have this double accent: the consideration whereof, is of notable use for our purpose: for, whereas the adversaries to God's Sabbaths, could be content to allow, all things in the 10 commandments, to be ever lastingly coupled together, so they might cast away that sacred time, sanctified by God, the 7th day, here therefore it hath pleased God, to be mindful of his 4th come: & of his sacred time, above the 3d, 5th, & 10th commandments: for this 4th come. hath its double accent, as well as any other: wherefore, such Ministers as would divide betwixt the time, in the 4th come. and the duties in the time; embracing the one, rejecting the other, they are hereby corrected by God: for the Almighty hath shown unto us, by this rare & extraordenary accent, that the things specified in his 4th come. should go hand in hand everlastingly together; so as he that embraceth the duties in the time, he must embrace also the time with the duties.

My 4th & last argument, to prove that every commandment in the Law doth bind us now to the obedience thereof is, because God spake every commandment in the Law, as well as any one therein: see Exod. 20.1. God spake all these words &c. Now wherefore is this preface set before all the commandments, but to give equal authority unto them all? & to this end, that whosoever, wheresoerver, or whensoever any of these commandments are received, then, & there, & by the same persons, all of them must be embraced? because God spake them all; and gave alike authority, universality, perpetuity, & morality, unto all: to this purpose, M. Dod speaketh excellently, in his work upon the commandments, in his exposition of these words of the preface (all these words) pag. 9, God (saith he) spake not the first commandment only, nor the second, or third, & left there: But he spake them all; & gave as strict a charge to keep everyone, as any one; & no one was uttered by God's voice, or writ with his own finger, more then the other: whence is to be learned, that whosoever will have any true comfort by his obedience unto God's Law, he must not content himself to look to one, or to two; but must make conscience, and have a care to keep thē all & everyone: because he that is the Author of one, he is the Author also of all the rest &c. Where you see, M. Dod collecteth this, that obedience must be given to every thing commanded, because they all had one & the same Author: God spake them all.

Furthermore, that this kind of arguing is sound, I prove it by S. James, who useth the same kind of arguing: for he, in convincing men of the sin of respect of persons, and endeauoring to prove, that he that faileth in one point of the Law, he is guilty of all the points in the law, fetcheth his argument (as I conceive of it) from the preface to the commandments, God spake all these words Exod. 20.1. & thus he argueth, for he that said, thou shalt not commit adultery, said also; thou shalt not kill: now though thou doest none adultery yet if thou killest, thou art a transgressor of the Law. I am. 2.11. In which words you see, S. James argueth thus, that he that faileth in one precept of the ten, he is guilty of all the rest; & his reason is, because God spake them all; or, because he that said the one precept, he it was that said the others also: now if this his reason, had not been generally true of all the things commanded in the Decalogue, it had been insufficient to prove what he would: for an instance to the contrary might have been brought thus: it followeth not James, that if one offend in one point, he is guilty of all; because God spake all: for example, God spake that parte of the 4th come. but the 7th day is the Sabbath, & yet he that offends in some other point is not guilty of this: because this is abrogated. Wherefore, either we must grant S. James to be of judgment, that everything enjoined in the Decalogue is still in force; or else his argument is vain.

For conclusion of this argument, I make mine Appeale, unto the conscience of my Reader, & unto the conscience also of the adversaries of God's Sabbath, if they do not find the Spirit of God, secretly moving them to think, that all things commanded among the Morales, should be moral; & that all precepts which God spake, & wrote, should be more lasting & durable in the Church, then those precepts which Moses spake, & wrote: & if they find it thus, as I verily believe they cannot but find it thus, then let them beware of quenching the Spirit, & to say or do ought against the light of conscience: for, at the day when God shall judge the secretes of men, their consciences will bear witness, & their thoughts accuse or excuse them Rom. 2.15.

ARGVM. IX.

My 9th argument, to prove that the 7th day Sabbath is still in force, is because unless it be in force, the whole 4th come. with every parte & percell of it is abolished, nullified, & altogether useless. And thus it may be framed.

If the 7th day Sabbath be not now in force; Then is the whole 4th come. nullified & altogether useless.

But the 4th come. is not nullified, & become useless. Therefore is the 7th day Sabbath now in force.

First a word or two of the minor or second proposition; for the truth of it, namely that the 4th come. is now in force, this is plain, first by the Testimony of our Savior, who ratifieth the very least of the commandments, as you may see Math. 5.19. secondly, it is ratified by our Church, which hath ordered, that the 4th come. be read in our Churches, & also, that the people shall use this prayer, at the rehearsal of it by the Minister, Lord have mercy upon us, and incline our hearts to keep this Law. Thirdly I know no Divine, one or other that denieth it, or doubteth of it; & it were heinouse impiety, for any to deny it; for it were to deny one of the ten Moral Laws, of Almighty God. So much therefore for proof of the Minor.

I come then unto the Major or first proposition; wherein I affirmed that the abolishing of the 7th day Sabbath, doth draw after it, the nullifying of the whole 4th come. & now I prove it. In the 4th come. are ii things to be considered, the one is the commandment it self; the other is the reason of the come. and I shall prove, that both these are nullified by abolishing of the 7th day Sabbath, or by denying that the 7th day Sabbath is still in force.

To begin with the commandment it self: that I may shewhow this is nullified, first we must see what it is which they deny; namely the 7th day Sabbath; in which words we will consider, that they deny the Sabbath day, that is, the old Sabbath day, to be in force now: & then we will consider how they deny the 7th day, that is, the 7th day from the Creation, to be in force now: for both these they do deny, in denying that the 7th day Sabbath is now in force: of these two I will begin with the Sabbath day, that is, the old Sabbath day; which they do deny by these texts Exod. 31.13. & Col. 2.16.17. now I prove, that if the old Sabbath day specified in the 4th come. be abolished, & not in force now, then is the 4th come. made nonsense, and to stand for a Cipher: and that this may appear, you shall see it made plain to your very eyesight.

The Lord God said, Remember the Sabbath day, to sanctify it Exod. 20.8. Now the Sabbath day here mentioned, it was the old Sabbath day; but this old Sabbath day (say these new Sabbatharians) is abolished, & not in force now; which if it be so, then in this commandment Exod. 20.8. the Lord God commandeth now at this time, just nothing at all; for, take away these ii words Sabbath day from out the commandment, and in stead thereof, put so many Ciphers, as you have letters in the two words, as you may do, if those words, or the thing meant by those words, be abolished, & then the commandment is no more but thus much, Remember the 0000000000, to sanctify it: Thus you see by denial of the old Sabbath day, they have made the word of God of none effect, & God's commandment to become nonsense, and a bundle of Ciphers: & this must be so, unless they can show us, that God commanded us, two Sabbath days, in his 4th come. the one, called Sabbath day, the other, called Lord's day: which all the Logic in their heads can never do. And so much for their denial of the Sabbath day.

I come now unto the other thing that they deny, to wit, the 7th day, from the creation: & in this I will consider apart these ii. things; first the word day, & then the word Seauenth: first for the word day: they say that the day, to wit, the old day is abolished, & as by other texts, so also by these texts, Rom. 14.5, & Gal. 4.10. secondly for the word Seauenth, they say that the 7th day in order of time is abolished, to wit, the 7th day from the Creation, whence it followeth. 1. That if the day be abolished, then is there no day now enjoined in the 4th come. for, take away that day which was commanded, to wit, the old day, & then is there now no day required for a Sabbath in the 4th come. so then, now an hour in a day may be sufficient, for a Sabhath; & so a Sabbath day may be turned into a Sabbath hour: Loe then, if by denial of the 7th day, they have not nullified the 4th cō. or as good as nullified it: for, the Lord was wont to have an whole day, celebrated for his worship by the 4th come. but now, we need give him but an hour in a day for his worship, by the 4th come. thus Sabbath days, may be turned into Lecture days; & is not this a manifest violence done unto God's Law? and thus it must be by their denial, unless they can show us, that God commanded ii. days in his 4th come. an old day, & a new day; the 7th day, & the 8th day.

2dly, it followeth, that if the 7th day from the Creation be abolished, as they say it is, then now a days, we are not bound by the 4th come. to give God one day in every 7 days for a Sabbath; but we may give God one day in 7, or one day in 14, or one day in a month, or one day in a year, or one in 7 years, or one in a man's life time: for being that the 7th day in the cō. is abolished, & none other day there is specified, or put into its room, we are now left at random, to take a day when we please; for the 4th come. doth not tell us how often we should keep a Sabbath, since those words (the 7th day) are abolished, which teld us how often we should give God a Sabbath; now judge thou good Reader, if they have not as good as nullified God's 4th come. by abolishing the 7th day, since God was wont to have a 7th day once a week by his 4th come. but now we need not by that come. give him a Sabbath above once in a year, or once in 7 years, or once in a man's life: for the time how often, being abolished, there remaineth in the 4th come. no more but the duty, to keep a Sabbath day; and that we may perform, if we keep but one in our whole life.

But we have not yet done: In the 4th cō. there is ii. things to be observed, the one is the duty of an Holy Rest, the other is the duty of an Holy time, to wit, the 7th day: now of these two things, they hold the time a ceremony and abolished; but the duty of an Holy Rest, this they hold moral, and this they carefully perform on the Lord's day as they persuade thē selves, well but if now I shall prove unto you, that their performance of this Holy Rest upon a wrong day, is not the Sabbaths duty, nor the duty required by God in his 4th come. then you will say with me, that their abolishing of the time the 7th day, is the abolishing of the 4th come. also: for there are but ii. things inyoned in the Com. & they deny the one expressly, and the other by just consequence.

For this purpose note, that the like is not the same: for example, A counterfeit, is like a current shilling, yet it is not a current shilling: Saul's Sacrificing was like to Samuel's sacrificing, but not the same: and so, the Lord's day, Holy Rest, may be like the Sabbath days, Holy Rest, but yet for all that, it is not the Sabbath days Holy Rest.

It is to be observed, that the Lord's day Rest, differeth from the Sabbath days Rest three ways; the first is in the name; for the name Rest, receineth its denomination most properly, from the day wherein it is done; thus the Rest performed on a Fast day, is called a Fast days rest; & the Rest on a common Holy day, is to be called an Holy day rest, not Sabbath day rest; the work done on a Saturday is called Saturdaies work; and the work done on a friday, it is called Fridays work; and so the Rest performed on the Lord's day, it is the Lord's day rest, not the Sabbath day rest; it is absurd to misename things; for if you may call the Rest, performed on the Lord's day, the Sabbath days rest; why may you not by the like reason, call the Fridays work, Saturdaies work? and the rest on a common holy day, the Sabbath day rest? and a Fastdaies rest; or any day of public thanksgivings rest, the Sabbath days rest? and why may we not call Saul's sacrificing, Samuel's sacrificing? the Lord's days Rest therefore, is not the Sabbath days Rest.

The other way whereby the Lord's day rest, differeth from the Sabbath days Rest, is in respect of the 4th Comm. for the rest performed on the Sabbath day, is properly the rest of the 4th Com. because the 4th Com. enjoineth its rest, to be upon the Sabbath day; but the rest performed on the Lord's day, cannot be a rest belonging to the 4th Comm. because the 4th Comm. doth not command any rest upon that day which is named Lord's day: it commandeth only such a rest as is on the day named Sabbath day, and it commandeth labor & work on the day called Lord's day, it being one of the six working days.

Happily they will say, that they perform this rest on the Lord's day, in conscience to the 4th Com. But I answer, that it cannot belong therefore unto the 4th Com. for it is not men's conscience, but God's ordinance that maketh a rest to be the rest of the 4th Com. which I thus declare, if men's keeping a rest with a respect unto the 4th Com. would therefore make it a rest commanded in the 4th Com. then it shall follow, that if any man in his ignorance, will observe the rest on a fast day, & on a Coronation day, in a conscience of the 4th Com. faineing to himself that it is commanded in the 4th Com. then it shall come to pass, that Fast days, & Coronation days, shall stand by virtue of the 4th Com. and be Sabbaths too: further, by this devise, whereas the Jews had many Sabbaths, some weekly, others yearly; they might have observed their yearly Sabbaths in conscience of the 4th Com.

The third way whereby the rest of the Lord's day, differeth from the Rest of the Sabbath day, is in regard of the ends wherefor they are observed: for the Holy rest of the Sabbath day, is kept to preserve in God's Church the memory of the Creation; but the Holy rest of the Lord's day, is to preserve the memory of the Redemption: the Sabbath days rest, mindeth us of God's rest upon the Sabbath day; but the Lord's days rest, mindeth us of Christ's Resurrection upon the Lord's day.

Thus you have seen it manifested, that the Holy rest which we now perform on the Lord's day, it is not that Holy rest required in the 4th Comm. it is only like unto it, but it is not the same; for it differeth, 1. in the name, the one being properly called the Sabbath days Rest; the other, the Lord's days Rest, 2. It differeth in respect of the 4th Com. for the Rest proper to the 4th Com. is a rest upon the 7th day, & upon a day whose name is properly Sabbath day; but our rest, is upon the 8th day, & upon a day whose proper name is Lord's day. 3. It differeth in the use & end; for the Rest on the Sabbath day, is to preserve a memory of the Creation; but the rest on the Lord's day, is to preserve a memory of the Resurrection or Redemption. 4. I will add a 4th difference which is this, the rest upon the Sabbath day, which is commanded in the 4th come. is a rest, to be observed in imitation of God's Rest, on the 7th day, at the Creation Genes. 2.3. Exod. 20.11. but the Rest on the Lord's day, is not done in imitation of God's rest at the Creation; nor can be: for God rested on the 7th day, & our Lord's days rest is on the 8th day: now this is far from imitating of God, when he rested upon one day, and we will Rest upon another. And thus in these four respects it is evident, that the Rest which now we keep, it is none of God's Rest, ordained in his 4th Comm. it is but like it, as a counterfeit shilling, is like a currant shilling; let no man therefore any longer deceive himself, by thinking he keepeth God's rest, when he resteth on the Lord's day.

To conclude, forasmuch as the Holy rest we now keep on the Lord's day, it is not that Holy rest required in the 4th come. hereby you see plainly, that now we neither give God the time, no nor the duties of the time; and that by abolishing of the sacred & sanctified time of the 7th day, they have also abolished the Holy rest, required of God in this 4th Com. and thus there being but two things enjoined us in the 4th Comm. they have rejected them both; judge then good Reader, if they have not by abolishing of the 7th day Sabbath, made void and nullified also the 4th Commandment: for they observe just nothing of all that God commandeth, but have rejected both the time, & the duties in the time. And thus much for proof, that by abolishing the 7th day Sabbath, they have made void & nullified the 4th Com. it self.

I come now unto the reason of the 4th Com. to show you how they have nullified & made void that also; for they have made most horrible havoc with God's Commandment, by rejecting the Saturday Sabbath: The body of the 4th Com. is contained in iii. verses, Exod. 20.8.9.10. and I have shown how these iii. verses, of the xx Chapter of Exodus, are made void and nullified; and now I come to show how they have made frustrate also another whole verse, to wit, verse the 11th, and so they shall have filled up the measure of their iniquity full • , by a sacrilegiouse robbing God, of iv. whole verses out of his Moral Law, by taking away the key of knowledge from them: for I account it all as one, to rend iv. verses of sacred Scripture out of the Bible, & to pervert the sense of them; or to turn the sense & use of them, into Ciphers.

That I may show you, how by denying and abolishing the 7th day Sabbath, they have nullified & made void the reason of the 4th Com. also, first I will recite the reason, for in six days the Lord made the heaven & the earth, the sea, & all that in them is, and rested the 7th day: Therefore the Lord blessed the Sabbath day & hallowed it Exod. 20.11. This 11th verse, is a reason given by Almighty God, thereby to persuade unto the obedience of the 4th Com. The Commandment was this, that we should work upon those six days, which were the first six days from the beginning of the Creation; & that we should rest from labor on the 7th day from the Creation: now the reason whereby God would persuade us hereunto, is a reason drawn from his own example; because that in those six days, God himself labored, and in the same 7th day, God himself rested; yea, and therefore hallowed & sanctified this 7th day.

Now what reason can be more liuly, then a reason drawn from God's example? & what argument can be more moueing, with the sons & daughters of God, then an argument fetched from the example of their heavenly fathers? but let the oldest man living tell me, if ever he heard any Minister in the pulpit, press the keeping of the 4th come. by this reason, which God hath here added unto his 4th come, or let any man tell me, if ever he heard the sanctification of the Lord's day, which is the first day of the week, pressed by this reason here added by God unto his 4th come. Nay, what Minister will not be ashamed, to persuade men, either to the keeping of the 4th come. or to keeping of the Lord's day, by this reason, which here God hath propounded? for, we neither work on those 6 days wherein God wrought, neither do we rest on that 7th day wherein God rested: for we rest on the 8th day, or first day, not as God did, on the 7th day; & our Lord's day, God did not rest on it, for our imitation, but he labored on it for our imitation; so as there is no correspondency betwixt our Lord's day Sabbath, & our now keeping of the 4th come. & God's example & reason propounded unto us.

When did you ever hear any Minister say thus, Let us rest from our labors on the Lord's day; because God himself, as our Pattern, rested on the Lord's day? and let us sanctify & hallow the first day; because God blessed & sanctified the first day? you see how God hath added a most lively & effectual reason, to his 4th come. drawn from his own example, to move us to rest on the Lord's day, & to sanctify the first day? tell me, if ever you heard any Minister thus press this reason, & God's example: or, if ye have heard any hover about it, as loath to touch it, he hath nicknamed days, calling the Lord's day, Sabbath day; & the 8th or first day, the 7th day: wherefore, because Ministers cannot devise, how to make God's example, and exemplary reason, to fit & square to our new Sabbath, therefore they are mute & silēt touching it; and thus you see the reason of the 4th come. standeth in our Bibles but for a Cipher; & men are a shamed to use it, least they should shame themselves: is it not a lamentable thing, that Ministers are ashamed to deliver the whole will & counsel of God, least thereby they should both shame themselves, & bewray unto the people their foul error in abolishing of God's Sabbaths? for if this reason were used, men would easily see, how wide we are from the mark, in keeping the Lord's day, in conscience of the 4th come. when as the very reason of the 4th come. would plainly • each us that it is the 7th day Sabbath, wherein God himself rested, that we should rest, and not on the 8th day Sabbath.

To sum up all, you have seen how they that abolish the 7th day Sabbath, they have turned the body of the 4th come. into a company of Ciphers; & this hath been declared & proved many ways: yea they have also turned the reason to the 4th come. into so many words, so many Ciphers; for it standeth in the book of God for a mute, and is like a blank in a Lottery; no Minister using this reason of God before his people, to persuade them to the keeping of the Lord's day, or of the Sabbath day, by it: So then since they have not only nullified the commandment, but also made void and useless, the reason annexed to the commandment; hereby you see, they have by rejecting God's hallowed and sanctified time, the Saturday Sabbath, rejected also the whole 4th come. with every parte and persell of it, root and branch.

There are not many verses in the Moral Law, and behold how of those few verses, they have turned into Ciphers, & made void & useless, no less then iv whole verses. v. 8.9.10.11. there are not above 15 or 16 verses, in all the Moral law; now whosoever rejecteth the Saturday or 7th day Sabbath, you see he maketh void & frustrate, no less then 4 of those verses: it is an error, calling for deepest consideration, & a speedy reformation. Thus much for my 9th argument.

ARGVM. X.

My 10th Argument, to prove that the 7th day Sabbath mentioned in the law, is still in force: is because our Savior Christ ratified the very least thing commanded in the Law to endure forever, Mat. 5.18. & thus it may be framed.

He that ratified the very least thing commanded in the Law, unto the least letter, to last forever; he ratified the 7th day Sabbath to be still in force.

But Christ ratified the very least thing commanded in the Law, unto the least letter, to last forever.

Therefore Christ ratified the 7th day Sabbath to be still in force.

As for the Major or first proposition, it is clear of it self; for nothing therein can be doubted of: for admit that the 7th day Sabbath, be the least thing commanded in the Moral Law; why then he that ratified everything commanded in the Law, unto the very least thing therein (call it an accident, or a circumstance of time, or what else diminutily you will) he did ratify this little thing also, the 7th day Sabbath: the argument is good a minori; for, if Christ would not have a title of a letter in the Law altered, much less an ordinance commanded in the Law, as is the 7th day Sabbath.

I come next unto the Minor or second proposition, and this is most clearly proved by the words of our Savior Christ, For truly I say unto you until heaven & earth perish, one jot, or one title shall in no wise pass from the Law, until all things be fulfilled Mat. 5.18. In which words, our Savior Christ plainly ratified, the very least things commanded in the Law, to last forever: for as Chemnitz saith upon this text, jot, is a letter of the Hebrew Alphabet of the least value of all other letters in the Alphabet: & title, saith he) is as a prick to a letter, or as a comma to a sētense: whereby we see, that inasmuch as Christ, would not have one of the least letters of the Law, no nor so much a title of a letter, as a prick is upon the letter (i) in no wise to depart from the Law, hereby he ratified the very least thing commanded in the Law: that Christ ratified the Law, unto a jot and title, extendeth to the very least things in the Law, more emphatically, & more void of exception, then if he had said, nothing shall pass from the Law.

(Had the 7th day Sabbath been to be abolished a while after, Christ should have forknowne it well enough; & then remembering that, he would never have here ratified the Law so universally unto a very jot and title of it)

This is plain, if we look but upon the very next verse verse. 19. Whosoever therefore shall break one of these least commandments, and teach men so, he shall be called the least in the Kingdom of heaven, Mat. 5.19. So here then in plain words you see our Savior ratifieth the very least commandment: yet further, Christ intended to ratify not only the least commandment. but also the least branch of every commandment: for he ratified not only the 6th come. touching murder but also the least thing therein contained, as rash anger, and calling another fool v. 22. & the 7th come. he ratified it to the least jot & title of it, even to the adultery of the heart, and to a lustful look v. 28. & the seconp Table, of love, Christ ratified it to the utmost, extending it, even to the love of our enemies v. 44. by all which it is most apparent, that our blessed Savior, intended, to ratify this Divine Law of his heavenly father, to the very utmost, & unto the very least thing therein commanded, neither can any man (I think) invent, should he study 7 years for it, how to express himself in words more universally & emphatically, to comprize everything, unto the very least of all, so as his words should be liable to no exceptions, then our Savior Christ hath expressed himself here: so emphatically, so universally, and so full are his words here spoken to that end.

Thus you have seen this argument firmly proved, neither can I devise, what should be more plain & pregnant, for the maintenance of this ordinance of God's moral Sabbath, then this text uttered by our Savior Christ: but by how much it is the clearer, by so much the more, Satan stirreth up opposition againstit; let us therefore see what tricks and quillets the wit of man can devise against it; that so all rubbs being removed, our faith may rest upon this rock of Christ's word, the more firmly and securly.

1. One answer brought against this argument is this, that by the word Law may be understood, both the moral and Ceremonial Laws. But this is an unwarrantable enlargement of the word law: for it is a rule, that general words, must be restrained unto the Subject matter in hand; as in Heb. 7.12. if by the word Law there, we should understand both moral and ceremonial Laws, we should make foul work; wherefore as the word Law in Heb. 7.12. is to be rastained unto the Levitical ceremonial Law, according to the matter there spoken of; so must we by the word Law in Mat. 5.18. understand only the moral Law, according to the matter here spoken of: for as you may se plainly by the context, our Savior speaketh of the moral Law, for our Savior having ratified the Law in general in v. 18.19. then he descendeth unto particulars, giuinge examples in the 6th come. touching murder, as in v. 21. & in the 7th come. touching adultery, as in v. 27. & in the third come. touching swearing, as in v. 3. & the latter parte of the Chapter, is spent in duties of love towards our neighbor, contained in the second Table, whereby we see our Savior spake only of the moral Law.

2. I prove that the ceremonial Law cannot be here meant; for, Christ said but in the verse a forgoing, that he came not to destroy the ( Law or the Pr • phets) which phrase, our Saniour useth in this Sermon, for the Moral Law only Mat. 7.12. and never otherwise, Mat. 22.40. secondly, then should Christ have ratified the ceremonial Law, unto the worlds end, in Mat. 5.18. which is contrary unto all Scriptures: and therefore Christ spake nothing of the ceremonial Law in this place. 3. Since Christ spake here, of the duration & continuance of the Law, forever; it is absurd to think, that in this case, he would join the Moral and the Ceremonial Laws together, as if they were both of a like perpetuity & lasting nature: and therefore only the Moral Law was here meant. 4. Can it be thought that Christ should make here in v. 17. an Apology for the Ceremonial Law, when elsewhere he preached against it? John. 4.21. Besids since Christ intended a little after, to abolish the Ceremonial Law, he would rather have been silent now, then to say ought that might ratifye it.

2. An other answer made against this argument is, that the duration of the Law here spoken of by Christ, is but until Christ his passion; noted in those words, until all things be fulfilled v. 18. for at Christ his passion all things were fulfilled. But this answer is very absurd; for these words of Christ, are a prophecy of the continuance of the Law; which prophecy was ratified by a great Asseueration, saying, verily, or truly I say unto you &c. Now the time when Christ made this prophecy, it was not above a matter of two years before his passion or there about; now who could think, that Christ should make a prophecy, & that in such solemn a manner, with such an Asseueration, that the Law should last, & continue yet, two years longer? Further, if this answer & exposition be justifiable, then by the same answer may we now reject, a great parte of Christ's sermon in the mount, & especially his exposition upon the Moral Law; for whereas, our Savior ratifieth the very least of the commandments in v. 19. & expoundeth the 6th Com. to forbid rash anger, & calleing a man's brother fool, v. 22. and expoundeth the 7th Com. to forbid a lustful look, ver. 28. and the 3d Com. to forbid swearing by the creature, v. 34.36. and the 2d table, to command love to our enemies v. 44. a man may at once cut off all these, from binding us; if he will but suppose, that these enlargments of the Law. being so strict & rigorouse were Jewish, and pertain not unto Christians; & for the better avoiding of them, he may answer, that Christ ratified the Law, thus expounded, but until his death & passion, were not this a goodly answer?

2. It is false which they say, that all things were fulfilled at Christ his passion: It is true indeed, that Christ upon the Cross, said, it is finished, John. 19.30. that is, his death & passion was finished, but yet all things were not finished; for the Resurrection was behind. Wherefore the truer sense, is by these words (till all things be fulfilled) to understand, even all things, whatsoever Christ was to do for his Church; and all things, which were any way prophesied of him, or of his Church militant: as this for one, Christ tarrieth now at the right hand of God, until his enemies be made his footstool, Hebr. 10.12.13. This one thing, is not yet fulfilled: see 1 Cor. 15.25. another thing is, that the heavens must contain Christ, until the time that all things be restored, Act. 3.21. this other thing is not yet fulfilled, to wit, Christ his second coming, and the restauration of all things. A third thing is, that the Church shall sing A triumphant song, over death, the grave, & sin, 1 Cor. 15.55.56. & this thing is not yet fulfilled neither: now since all these things, shall not be fulfilled, until the worlds end, therefore the Law is to last unto the worlds end; for it must last, until all things be fulfilled.

Yet further, the same is evident and apparent in the Text it self; for our Savior saith, that the Law shall last until heaven & earth perish, or pass away: that is, until the end of the world: for then shall the heavens, & the earth pass away, and be dissolved, as saith S. Peter, the heavens shall pass away with a noise, & the elements shall melt with heat, and the earth with the works that are therein, shall be burnt up &c. 2. Pet. 3.10. so long therefore as the heavens & the earth last, so long shall the Law, & every jot, and title of it last: the same is ratified by S. Luk, saying, It is more easy that heaven & earth should pass away, then that one title of the Law should fall, Luk. 16.17.

Lastly, suppose we that in this text, there were no Prophecy at all, touching the duration & continuance of the Law, yet forasmuch as we embrace this Sermon, which Christ preached upon the Mount, as concerning us & our times; we must therefore embrace this parte of his Sermon, wherein he preached and taught, that the Law, with the least commandment thereof, yea & every branch of this Law, unto a jot & title, must go together; for, Christ did not only press the Law upon his Disciples, but also every title of it: wherefore by the same right that we embrace the other partes & passages of Christ's Sermon, by the same right we must embrace also the Law, & every jot and title of the Law: this Divine Sermon of Christ, it is iii Chapters long, it began Mat. 5.1.4. It lasted unto Mat. 8.1. If you may reject some partes of this Sermon, as not belonging unto us, then may you reject all the Sermon; & if you embrace some partes, then must you embrace all: & thus you see, their answer is vain, in going about to confine the duration of the Law, unto the time of Christ's living upon the earth, or unto his death and Passion only.

3. A third answer is, that not every jot & title of the Law is now in force; for there be some things in the Law, that be not in force, as in the preface to the commandments; I am the Lord thy God, that brought the out of the Land of Egypt: this deliverance out of Egypt, belongeth not unto us Christians; for we never were in bondagein Egypt: & also the reason annexed unto the 5th come. that thy days may be longe in the Land which the Lord thy God giveth thee: this Land was Canaan, & therefore the promise of this Land, cannot belong unto us Christians. Herevnto I answer, that the Apostle doth apply this promise unto Christians, that lived not in Canaan, as you may read Eph. 6.1.2.3. neither doth the Lord say, that thy days may be long in the Land of Canaan: but generally thus, that thy days may be long in the Land, which God shall give thee, that is, any Land, into which God should bring them: wherefore the promise to the 5th come. is not to be restrained unto Canaan only, but may belong unto any Land. And as for the preface touching the deliverance out of Egypt, this belongeth to this day, unto those people unto whom it did at any time belong, that is unto the Israelites

Furthermore, I give one answer serving unto both these, which is this, admit that there be some titles of the Law, that do not belong unto us, as these two reasons annexed to the Law, yet they cannot show any titles of the Law, that do not belong unto us, which are partes of the Law: for we must distinguish betwixt the law, & the appurtenāces belonging to the law: the law, is that parte of the Decalogue, which command. or forbiddeth something; the appurtenances of this Law, are the preface to the Law; & the motives or reasons to persuade to the obedience of this Law; & these are not delivered in commanding or forbiddeing terms: now I stand to defend by my argument, nothing more in the Law, then what is Law, & expressly commanded or forbidden: neither do I expound Christ's words Mat. 5.18. Any larger then so; howbeit Iiudge, that Christ his words ought to be extended, not only unto the Law, but also to the appurtenances of the Law, if possibly they may, & where necessity & absurdity do not hinder. To conclude, since my argument speaketh only of such iotes in the Law, as are Law, & delivered in commanding or forbidding terms, their objection is impertinent & besides the matter in question, to bring exceptiones of such iotes as are no law, nor parte of Law, bur only appendixes to the Law: for all the appurtenances belonging to the Law, might possibly be of no force, & yet the law it self may stand safely still; like as a man's apparel may be worn out, or burned, & yet his body may be safe still.

For a conclusion, let me add one thing in general, which maketh against all their 3 answers, which is this, All Orthodox and sound Divines, when they have to deal against the enemies, of God's law, who would abolish the whole law, as Libertines, Anabaptists, & our new upstart Eatonists, they do defend God's law to be Moral & perpetual by this text for one Math. 5.18. Nay I know not any text we have in all the New Testament, that is more available for this purpose, thē is this one text: but if now our divines, will stand to defend these 4 answers, which I have confuted, then why may not any of these Libertines or the rest, make the same answers to them, when they produce this Text, Mat. 5.18. to defend the perpetuity of God's Law? as first, why may not these Libertines answer, saying, by the word Law, in Mat. 5.18. may be meant both the Moral & the Ceremonial Laws; and so Christ should ratify the Moral Law no more then he did the Ceremonial Law? 2. And why may they not answer also, that the duration of the Law here spoken of by Christ, is but until Christ's passion? 3. And why may they not answer you also, that there are some iotes & things in the Law, that belong not unto us Christians? as in the preface to the Commandments, God's deliverance of the Israelites out of Egypt: And the reason to the 5th come. that thy days may be long in the Land that the Lord thy God giveth thee, that is, in the Land of Canaan? that so you shall not from this text, defend all and every of the ten commandments. Wherefore, either they must withdraw & renounce these 3 answers made to me, or else they must receive them at the hands of Libertines, Anabaptists, & Antinomians.

Thus much for my 10th Argument, whereby I have proved, that our Savior Christ ratified the 7th day Sabbath, commanded in the Moral Law: because he ratified the very least things commanded in the Moral Law.

ARGUM. XI.

My eleventh argument to prove the 7th day Sabbath still in force is, because our Savior Christ would have it observed, for about • 0. years after the death of all Ceremonies, saying, Pray that your flight be not in the winter, nor on the Sabbath day, Mat. 24, 20. and it may be thus framed.

He that commanded his Disciples, to use all means possible, that they might not profane the Sabbath day, by working, travailing, moileing & toileing on it, for about 50 years after the death & end of all Ceremonies, he would have the Sabbath day sanctified, & still in force.

But Christ, commanded his Disciples, to use all possible means, that they might not profane the Sabbath day, by working, crauailing, moiling & toiling on it, for about 50 years after the death and end of all Coremonies.

Therefore Christ would have the Sabbath day sanctified, and still in force.

For the Major or first proposition, two things are there in considerable, as for the former, it is a most clear case: for he that would not have the Sabbath day profaned, he would have it sanctified and observed: like as in the 7th come. in that God would not have a man commit adultery, it followeth that God would have him live chastely: the removing of one contrary is the bringing in of the other: the forbidding of a sin, is the commanding of its contrary virtue.

And further, he that willeth all possible means to be used, for the avoiding of any evil, he would that that evil should be avoided, & the contrary good brought in: & so, he that commanded all possible means to be used, that the Sabbath day might not be profaned, he would not have the Sabbath day profaned; but that the contrary good should be brought in, which is, that the Sabbath day should be sanctified: for to that very end, that it might not be profaned but sanctified, he appointed the means to be used; now no man commandeth means to be used, for the obtaining of that thing, which he would not obtain.

The other thing considerable is, that he that willed the Sabbath day should be sanctified and kept from profanation, 50 years after the death of all Ceremonies, he willed that the Sabbath day should be still in force unto this day: the reason hereof is, because there was but one proper time, for the abolishing of all ceremonies; & all ceremonies they were abolished together at once; & therefore whatsoever was ratified & to be observed 40 or 50 years, after the proper time for the death & end of all ceremonies, that thing was no ceremony; for if it were, it should not have suruiued all ceremonies: neither was it abolished with ceremonies as a ceremony; for then no care should have been used so long after, for its observation: now if it was not a bolished with ceremonies, at the proper time when all ceremonies were abolished, then was it no ceremony but a Moral, & consequently to last perpetually.

I grant that many ceremonies were in use in the Church, long after they were abolished, but it was by connivency and by sufferance only, & for the weakness of those times, but never by the authority of the Lord of them, as this is: for, the Sabbath day, it was not by conniuency, for Christ commanding his Disciples, to pray against the profanation of the Sabbath day; doth thereby warrant the sanctification of it.

Furthermore, whatsoever was authorized to be used in the Church, 40 or 50 years after Christ his death, that is still to be retained & used in the Church; for all things which the Apostles did either erect or continue in the Church for 10.20.30. or 40 years after Christ his Passion, not as conniued at, but as authorized & as a duty, those things are still in force in the Church; no instance can be shown to the contrary. And so much for proof of the Major.

I come now unto the Minor or second proposition, & this I prove out of Mat. 24.20. But pray that your flight be not in the Winter, neither on the Sabbath day. Which words of our Savior do fully prove my Minor: for 1. these words are a commandment of Christ's, in that he biddeth them pray; But pray &c. 2. This commandment it was directed unto his Disciples, as you may see Mat. 24.1.2. 3dly This commandment was, that they should use all possible means, to avoid their flight upon the Sabbath day: for there was none other means to be used for the avoiding of this flight, but only prayers to God; for their study & care, and other human & natural means, could do nothing in this matter, for the Preuention of this flight, so then prayer being all the means that possibly could be used, Christ commanded his Disciples to use all means that was possible to be used: yea, since prayer must be accompanied with all means & indeauores of man, if more means could have been used, Christ would have had more used. 4. This means of prayer to God, which Christ commanded them to use, was to this end, that they might not profane the Sabbath day: for so saith the text, pray that your flight be not on the Sabbath day: Whereby you see, that our Savior would not have them profane the Sabbath day, by their flight upon it: for the further clearing of this point, because it is of the greatest consequence; I will prove unto you, that when our Savior bad them pray against flying on the Sabbath day, he spake it because he would not have them profane the Sabbath day by that their flight.

For this purpose note, that it is the common opinion of expositers upon this text, that when Christ spake of flight upon the Sabbath day, he spake of it in a religious respect: & this may be yet further confirmed unto us, if we consider the Author of these words, who was Christ; who was a Pysician for the soul, & all his Doctrine tended to the furtherance of the kingdom of God; wherefore all his speeches are if possible, to be understood as concerning the soul, & the kingdom of God; but especially when he mentioneth matters of Religion, as is the Sabbath day, then we cannot but think he spake of it in relation to the soul, and to the 4th commandment for the furtherance of the kingdom of God, & the observation of the will of his heavenly father, showing what conscience men ought to make of doing God's will, & keeping of his Sabbaths: yea, the text giveth light herein: for why should they pray not to fly in the Winter, but because of discomodety of flight then, by foulness & couldnesse of weather &c? So, why not on the Sabbath day; but because of incommodiouse travailing then, by reason of the 4th come. and men's consciences, which is a religious respect? Nay how can it enter into any man's head to think, that Christ should command them to pray, that they might not fly on the Sabbath day, in any other sense then this, because he would not have them profane it, and because he would have the will of his heavenly father revealed in the 4th come. carefully observed & obeyed; and because he would not have those, his Disciples, pollute their consciences, with profanation of God's Sabbath?

For the yet further clearing of this point, let it be noted 1. what is comprised in this word flight: suppose Christ had foreteld them, that over a few years, such an house should be on fire, in one of the seven days; and had also bidden them pray, that they might not be put to quench the fire on the Sabbath day; what could this imply, but that Christ would not have them work, labor, moil & toile so on the Sabbath day • evē so it is here, for this end consider, that this is such a flight, as is made out of a city by the inhabitants, when the enemies have besieged it with soldiers, as you may see Luk. 21.20.21. Now when the besieged & distressed Citizens, fly out from the violence of their enemies, they usually carry out with them whatsoever things of worth they have in the city, even as much as possible they can, as their young infantes and children, their best apparel, and other things of price; every man carries forth, even as much as his back can bear with his safety, so that they go laden out: besides, they do not walk at ease, as men do on the Sabbath day for recreation, but they fly and travail with all possible labor and speed; so as the day of their flight, it was a day of moyleing and exceeding toyleinge: I need not mention the disquiet and distraction of the mind, their careing how to save their own lives, and the lives of their wives and children, & how to save their goods; all which disenabled them for, and were enemies to the sacred duties of the Sabbath and the worship of God therein: all this neglect and putting by of the sacred duties of prayer, reading, heareing, conference &c. doth necessarily follow the labor of the body by flying on the Sabbath day: Thus much is comprised in the word flight; so that, when our Savior bid them pray against flight on the Sabbath day, it is all one, as if he had bidden them pray, that they might not be driven to carry burdens on the Sabbath day; and that they might not be put to laboriouse and painful travails on the Sabbath day. 2. Let it be noted, that to bear burdens, and to travail on the Sabbath day, were ever accounted for breaches of the 4th come. and for profanation of the Sabbath day, as you may read plainly in Nehem. 13.15.17. For Nehemiah reproved the Rulers for bearing of burdens on the Sabbath day, saying, what evil is this that ye do, & profane, the Sabbath day? see also John. 5.10. Exod. 16.29. Whereby you see it most apparent, that when Christ bad them pray against flight on the Sabbath day, he meant it, that they should pray against profanation of the Sabbath day: for these ii are both one, to fly, carry-burdens on the Sabbath day; & to profane the Sabbath, as you see by Nehemiah's words: and what doth the word Profane signify, but to make a thing common? & what do they else by flight on the Sabbath, but make it a common day, to wit, a travailing & a laboring day? The will of Christ doubtless was none other, then the will of God in the 4th come. that is, that his Disciples should be careful, to keep an holy Rest on the Sabbath day, & to refrain all servile labors, according as it is in the 4th come. In it thou shalt not do any work &c.

But here I must take away a main objection; they will be ready to say, that it is no profanation of the Sabbath day, to travail on it in a case of necessity, and to fly to save a man's life, as they do who are besieged &c. Herevnto I answer, yis, it is a profanation of the Sabbath: for what is it to profane an Holy thing, but to convert it unto common use? & be it men travail to save their lives, yet since travailing & laboring are common works; by travailing and laboring on the Sabbath day, as they do on common days, they make the Sabbath day a common day, and so profane it: neither will it follow, that because it is no sin to travail on the Sabbath in a case of necessity, therefore it is no profanation of the Sabbath: for God hath permitted us to profane & make common the Sabbath in a case of necessity, and so profanation of it is no sin as otherwise it would have been; the profanation remains still, but it is no sinful profanation. 2. The consideration of this objection doth strengthen my argument: for, if our Savior would not have men to fly & travail & work on the Sabbath day, no not to save their lives, if possibly by means of prayer they might avoid it, much less would he have men do any work on the Sabbath, when there is no necessity, and in a common case: it is a sign, that Christ was maruailously zealouse of his fathers Sabbaths, to have them religiously & carefully sanctified after his death, when he would not have his Disciples to do, no not such necessary works as might save their lives, on the Sabbath, if they might be prevented: & thus I have sufficiently proved the 4th thing in my Minor.

The 5th and last thing, to be proved in my Minor is, that this flight on the Sabbath day, was spoken of to be, about 50, years after the death & end of all Ceremonies: that the destruction of Jerusalem by Uespasian was a matter of 40, or 46. years after Christ his passion it is confessed by all: & that this observation of the Sabbath, was to be 40, 46, or near 50 years after the death of all ceremonies, is proved by this, that all ceremonies ended with Christ, upon the Chrosse, as you may read, Ephes. 2.15. Colos. 2.14. Now the Sabbath day, being to be observed by an holy Rest, at the destruction of Jerusalem by Vespasian which was near 50 years after Christ's passion, at which time all Ceremonies ended, it followeth that the Sabbath was to be observed near 50 years after the end of all Ceremonies, and thus I have proved and confirmed, both propositiones in my argument.

Yet I call to mind iii objections more that may be made against this argument; the one is, that Christ had not respect so much unto the Religion & conscience of the Sabbath, as rather to this, that he had a care to the safeguard of the lives of those besieged: for if they should fly in the winter, they should be hindered by the foulness of the ways; and if on the Sabbath day, they should be hindered by their superstitiouse & needless conscience, which they would make of the Sabbath, & so it might come to pass, that their enemies should surprise them because they could not make that speed that was fiting in such a time of danger. Herevnto Iāswer, 1. It is agrosse conceit of any, to account that obedience superstitiouse & needless, which was done according to the prescript of a Moral Commandment, to wit, the 4th come. seeing they cannot prove the old Sabbath mentioned in the 4th come. to be abolished. 2. I have before shown, that Christ when he spak of slight on the Sabbath, he spake it in a religious respect: but admit that Christ spake these words for the safeguard of their lives, yet so it will come to the same still, that Christ ratified the Sabbath day: for, as in the winter, the deepness of the ways, the shortness of the days, & tediousness of the weather, would aggravate their cross, & hinder their speedy flight; so on the Sabbath day, the great sorrow of heart that would seize upon them, for that they were urged to moile & toile & work so hard upon that day, wherein they were wont sweetly to Rest with the people of God, & to praise God in the assembly of the Saints, & for that they were enforced to profane the Sabbath, which they would gladly have sanctified in obedience to God's 4th come. these things would aggravate the cross, and stick so in their minds as it would make their hearts to fail them, and so hinder their speedy flight: thus the winter would be an impediment to their bodies, and the Sabbath would be an impediment to their souls, & so the whole man, would be disabled for a speedy flight, and for the safeguard of their lives.

Further more as touching their superstitiouse conscience: what reason can be imagined, that it should be more unfit to fly on the Sabbath day, then on a week day, or why should their speedy flight be more hindered on the Sabbath day, then on another day, if not for this cause, that they made a conscience of flying & travailing on the Sabbath day, more then on any other day? now forasmuch as our Savior commanded them, to pray to God, that they might not fly on that day, for the offense of their consciences, thereby he allowed of, & approved of their making conscience of the Sabbath day: suppose our Savior Christ had commanded Agur, Prov. 30.8.9. to pray that he might not have too much, least he should grow proud and haughty, nor too little, least he should steal: he should thereby approve of Agurs fears of growing proud, & of stealing: & so it is in our case, for in that Christ bad them pray, that they might not fly on the Sabbath day, least thereby their consciences should be offended & their hearts filled with sorrow for profaning God's Sabbath; thereby Christ allowed of their conscience of the Sabbath day, & of their sorrow for profaning it: and so it was no superstitiouse conscience: had the Sabbath day been abolished long before this seige, as this objection supposeth, & so the conscience of Christ's Disciples been but superstitiouse, then would Christ never have commanded them to pray to God in this case? for this were to give gold for dross, & to spend Substance for shadows; would Christ think you have bidden them spend Divine prayers, for the satisfying the desires of a superstitiouse & needless conscience? & had not this been an abuse of holy prayer, and of the Majesty of God, to beg of him things for their lust & vain desires? If their conscience were a vain & needless conscience, then they should pray to God to fulfill the desires of a vain & needless conscience, and Christ should instruct them so to do too, which is most absurd.

Had the conscience of Christ's Disciples, been superstitiouse touching the Sabbath day, then would Christ have reproved them for it, and rather have rectified their judgments; & taught them now before hand, that as touching the Sabbath, if it fell out that they must fly on the Sabbath day, they should then take no care for that, for he came to abolish that amongst other things, and it should be nullified long before their flight, so as that should be no let unto their flight; thus would Christ have prepared them beforehand, and streng thened them against this superstition, if it had been superstition: nay had it been superstitiō, Christ had nusled them up, & flattered them in it, when he bad them pray to God, that their superstitiouse consciences might not be crossed or disquieted; therefore it was no superstitiouse but a justifiable & religious conscience which they made of the Sabbath day: and this is yet the more strengthened, by consideration of the persons that should make this conscience of the Sabbath, they were Christ's own Disciples, of his own teaching; and can we think, he would leave them in superstition, at this time, and in this case, when it was so needful that they should be instructed therein?

Happily it will be said, they were not fit to hear now of the abolishing of the Sabbath, it being a thing so highly honored amongst them &c. but why I pray, were they not as able to hear of the abolishing of the Sabbath, as to bear of the destruction of the Temple? for they had the Temple in honor, no less then the Sabbath.

Yet further, it appeareth by the context, that their conscience was not a feigned & superstitiouse conscience, but a true & religious conscience: for the other things whereof Christ admonisheth them, are not feigned things, but true and real things; as whē he said, woe shall be to them which are with child, & which give suck v. 19. This was no feigned thing, for it was a true evil, for women to be put to fly when great with child, or with children sucking on them: again, to fly in the winter, v. 20. it was no superstitiouse conceit in Christ's Disciples, to think the winter a very unseasonable time to fly in, but it was so indeed, & so we are to think semblably, of their conscience of the Sabbath day, that it was no needless & superstitiouse conceit in them to think it an offense unto God, a breach of the 4th come. & a grievous matter to travail on the Sabbath day, at what time they should be serving and worshiping of God: and thus much for this objection.

The 2d objection is this, that by the word Sabbath mentioned in the text, may be meant not the 7th day and weekly Sabbath, but someone of their yearly Sabbaths: & so then if Christ had ratified anything in this text, it had not been the 7th day Sabbath, but a ceremonial Sabbath &c. and the rather they think thus, because it is thought that when the Jews fled out of Jerusalem, it was not upon the 7th day Sabbath, but upon a Festival Sabbath. But hereunto I reply, 1. That it was no yearly Sabbath whereof Christ spake: for, the yearly Sabbaths being all Ceremonies, and to be abolished long before that seige of Jerusalem, if Christ's Disciples had made conscience of those, then their consciences had been superstitiouse, But their conscience was not superstitiouse, as hath been shown; & therefore the Sabbath whereof Christ spake and they made conscience, it was no yearly & ceremonial Sabbath, but the 7th day and weekly Sabbath. 2. The word Sabbath, when in Scripture it is put absolutely, without any addition, & when the context giveth no light to the contrary, it is to be understood of the 7th day & weekly Sabbath: for this was the most frequent & ordenary Sabbath, & Christ's his speeches are to be understood in an ordenary & not in an extraordinary sense, and of those things which were usual, rather then of those which were rare & seldom.

As for their reason, that it is thought they fled upon a yearly Sabbath day, & not upon the weekly Sabbath day, this proveth not, that therefore their conscience was not of the weekly Sabbath day; but rather, that their conscience was of the weekly Sabbath day: for, inasmuch as Christ commanded his Disciples, to pray that they might not fly upon a Sabbath day, it is to be believed, that they did pray accordingly; & further it is to be believed, that since they prayed at Christ's commandment, and being Christ's Disciples, that they prayed in faith: and that therefore they obtained their prayer: whence it may be collected, that they prayed against flight on the weekly 7th day Sabbath; because they did not fly on the weekly 7th day Sabbath; for God heard their prayer. But to think they made conscience of a yearly ceremonial Sabbath, & prayed against it, and yet were driven to fly on it, is absurdly to suppose, that God crosed their prayers, and denied their petition. And thus much for the 2d objection.

The last objection or rather answer is, that by the name Sabbath day Christ might understand the Lord's day. But why may they not as well say, when Christ spake of Winter, he meant the Summer? and when in the New Testament there is mention of Circumcision, thereby may Baptism be meant? where did they ever read the Lord's day named Sabbath day in Scripture? suer I am, the holy Ghost putteth a plain difference betwixt the Sabbath day, & the Lord's day, or first day of the week, see Mark. 16.1.2. Finally, who that considereth how Christ & his Disciples, made the Lord's day a travailing day Luk. 24.13. Could think, that Christ would not permit his Disciples 50 years after, to travail on the Lord's day, to save their lives, if by this Sabbath day, he meant the Lord's day? & thus much for my eleventh argument, which standeth good against all their obiectiones and gainesayings.

ARGVM. XII.

My Twelueth & last argument, to prove that the 7th day Sabbath is still in force, is because 1. The Apostles, did constantly observe & keep it, after Christ's resurrection. 2. The primitive Churches, did observe and keep it, after the days of the Apostles, for 300 or 400 years after Christ time. 3. Our own Church, doth daily pray to God, to incline our hearts to keep it, and it may be thus framed.

That day wich the Apostles of Christ, did constantly observe and keep after Christ's death; and which the primitive Churches did observe & keep after the days of the Apostles, for 300 or 400 years; & which our own Church, doth daily pray to God, to incline our hearts to keep; That day is still in force.

But the 7th day Sabbath, the Apostles of Christ, did constantly observe and keep after Christ's death; and the primitive Churches, did observe and keep it after the days of the Apostles for 300 or 400 years; & our Church doth daily pray to God, to incline our hearts to keep it.

Therefore the 7th day Sabbath, is still in force.

As for the Major or first proposition, it needeth no proof, so clear it is: it consisteth of 3 branches as you see; as for the first of them, which is that, that day which the Apostles did constantly observe, is still in force, or must be our Sabbath day, this point must needs be granted me; because it is the very position of my adversaries: for they thus argue for their Lord's day Sabbath; that, That day which the Apostles did constantly observe, must be our Sabbath day: Wherefore they cannot doubt of my Major.

Furthermore it may be confirmed by this, that we are bound to imitate and follow the practice of the Apostles: Be ye followers of me, even as I am of Christ. 1. Cor. 11.1. Therefore that day which the Apostles did constantly keep, that day must be still in force, and we must keep it.

It is true indeed, if that the Apostles had kept a day, but now & then, as once in a month, or once in a year, or once in many years, (as they kept the Lord's day) then it had not followed: But that day which they kept constantly, usually, & every week, week by week, there can be no reason imagined, why that day, should not be still in use, in the Church. No, nor can we, with a good & quiet conscience, reject the constant practice of the Apostles: If the example, yea the frequent and customary example, of the Apostles, shall not be available with us, what then will avail with us? In other cases, the very mention of it, that S. Paul did so, or that some other of the Apostles did so, it is sufficient to bind us, to do the like; & why then should we not be followers of them, in this case also, keeping that day for our Sabbath which they kept, & constantly kept also?

As for the other 2 branches of my Major, they cannot be denied; unless men dare censure those purest and primitive Churches, which lived next after the Apostles, as if they should live in an error of practice 300 or 400 years together; I should rather suspect our own times then their times: Nor, unless men would make frustrate an holy prayer of our Church. And so much for the Major.

I come now to the proof of the Minor, or second proposition: this consisteth of 3 branches, which I will prove in order one after another, the first branch is this, that the Apostles did constantly keep the Sabbath day after Christ's death; for this purpose see Act. 13.14. But when they were departed from Perga, they came to Antioch of Pisidia, & went into the Synagogue on the Sabbath day &c. Here you see the Sabbath day in use; and on this day, Paul preached a Sermon to the congregation assembled, as you may read in the following partes of the Chapter. Again, see Act. 13.42.44. And when they were come out of the Synagogue of the Jews, the Gentiles besought, that they would preach those words to them the next Sabbath day: and the next Sabbath day, came almost the whole Citty together, to hear the word of God. Loe, here again was another sermō preached upon the Sabbath day: and further, note the constancy of keeping the Sabbath day; for here were two Sabbath days together kept, the one immediately following after the other, & this is signifind by those words, the next Sabbath day. Again, see Act. 16.13. And on the Sabbath day, we went out of the Citty, besides a river, where they were wont to pray: and we sat down, and spake unto the women, which were come together. Loe here, at another time, and in another place or Citty, the Sabbath day was kept also: and further it is to be noted, that on this Sabbath day, was Lydia converted; & she, & hir household Baptized. Again, see Act. 17.2. And Paul, as his manner was, went in unto them, and three Sabbath days, Disputed with them by the Scriptures &c. Loe here, at another time, & in another place or Citty, the Sabbath day was kept: note also, the constancy of their keeping the Sabbath, that three Sabbath days together were here kept, as the text speaketh: note also, that i • was no rare and seldom thing, for the Sabbath to be thus kept, but that it was in the Apostles times, a most ordenary & constant thing so to do; and this is signified unto us, by those words, And Paul, as his manner was: So it was a custom with S. Paul, to keep the Sabbath day, evermore wheresoever he came. Again, see Act. 18.4. And he Disputed in the Synagogue, every Sabbath day, & exhorted the Jews & the Grecians. Loe, here again, at another time and in another place or Citty, the Sabbath day was kept: & note the constācy of the keeping the Sabbath day; for in this city Paul kept every Sabbath day, so saith the text, every Sabbath day, not a Sabbath day once in a quarter of a year, but every Sabbath in a year. What can be more plainly proved, then this point is, that the Sabbath day was kept, yea and constantly kept in the days of the Apostles?

Furthermore it shall not be amiss to show also, by whom the Sabbath was kept; and here I shall prove unto you, that this observation of the Sabbath day, it was an Apostolical practice; and therefore the more to be regarded: for this purpose let us look back unto the texts fore alleged, see Act. 13.13.14. Now when Paul, and they that were with him &c. Where you see, that the Apostle Paul kept the Sabbath day; and also other Christians, that accompanied him in his voyage, namely those who were with Paul, as the text speaketh. Again, see Act. 13.43.44.46. Where mention is made of Barnabas the Apostle, who joined himself with Paul, & those other Christians, in the observation of the Sabbath day. Again, see Act. 16.1.3.13.19.20. Where is mention made of Timothy, & of Silas, both which, joined with Paul in the sanctification of the Sabbath day. Thus you have seen, that the Sabbath day, was observed after Christ's resurrection, by the Apostles Paul & Barnabas, & by Timothy & Silas, and by other Christians that accompanied Paul in his voyage: wherefore, we may safely call, the observation of the old Sabbath day, an Apostolical & Christian practice: for it was observed by the Apostles of Christ, and by such as were Preachers of the Gospel of Christ: and therefore the observation of the old Sabbath, hath Authority sufficient to back it, by those that published and preached the Gospel of Christ, under the New Testament.

Thus you have seen it proved, that the Sabbath day was kept, and constantly kept, after Christ's death & resurrection. 2. That it was kept by the Apostles themselves, and by such as published, and preached the Gospel. 3 It shall not be amiss to show you, how universally the Sabbath was kept: for it was kept in diverse and sundry places, as at Antiochia Act. 13.14.42. And at Philippi Act. 16, 12.13. and at Thessalonica Act. 17.1.2. And at Corinth Act. 18.1.4. So you see, the Sabbath day was kept in these 4 Christian Churches, to wit, in the Church at Antioch, at Philippi, at Thessalonica, and at Corinth: all these we know of.

Albeit we have sufficiently proved; both the Major, and also the first branch of the Minor; yet all is not done in this argument which some that are very scrupulouse require: for say some, it is true indeed; that the Apostles kept the Sabbath after Christ's resurrection; but it was amongst the Jews, and in the Jewish Synagogues, but prove unto us, that ever the Apostles kept the Sabbath, among the Gentiles. But hereunto I reply.

This distinction of keeping the Sabbath among Jews, but not among Gentiles is fond and vain; for these men make doubts & differences, where the Apostles made none, as I shall prove unto you: for, the Apostles kept the Sabbath day, among both Jews & Gentiles, joined in one congregation together: see Act. 18.4. And he disputed in the Synagogue, every Sabbath day, & exhorted the Jews and the Grecianes: Here you see the Sabbath was kept, both with Jews & Gentiles; for the Grecianes, were no Jews but Gentiles, see also Act. 17.2.4. And some of them believed, & joined in company with Paul & Silas: also of the Grecianes that feared God a great multitude: Here you see a multitude of Grecianes or Gentiles, were present with the Jews, in the same congregation, when Paul & Silas kept the Sabbath day, as in v. 2. so then, the Apostles made no difference, in keeping the Sabbath day, betwixt Jews & Gentiles.

Nevertheless I will prove unto you, that the Apostles kept the Sabbath with the Gentiles, see Act. 13.42.44. And when they were come out of the Synagogue of the Jews, the (Gentiles) besought, that they would preach these words to them, the next Sabbath day, & the next Sabbath came almost the whole city together, to hear the word of God. Loe, here is a most pregnant text for the purpose: for here the Apostles Paul & Barnabas, kept the Sabbath with Gentiles; yea with the whole city almost of the Antiochian Gentiles; wherefore, the Apostles made no difference of keeping the Sabbath between Jews and Gentiles: for they kept it indifferently, as well amongst Gentiles as amongst Jews.

An other text whereby I shall prove unto you, that the Apostles kept the Sabbath among the Gentiles, is Act. 16.12.13. And from thence to Philippi, which is the chief Citty in the partes of Macedonia, and whose inhabitants came from Rome to dwell there: and we weere in that Citty abiding certain days, & on the Sabbath day we went out of the Citty, besides a river, where they were wont to pray: & we sat down, & spake unto the women, which were come together &c. In this text, it is to be observed, that these at Philippi with whom Paul, Timothy, & Silas kept the Sabbath day, v. 3.19. they were Gentiles: for, 1. Lidia, who was then converted, & she & hir household baptized, she was a Gentile, for she was of the Citty of Thyatira, as the text speaketh. v. 14. It doth not follow, that she was a Iewesse, because the text saith, she was a worshiper of God, as some think: for so was Cornelius also a worshiper of God Act. 10.2. But yet he was no Jew, no nor so much as a proselite, for he then was uncircumcised, Act. 11.3. secondly, it is plain in the text; because the text saith that these Philippians were Romans: Whose inhabitants came from Rome to dwell there, v. 12. now the Romans were not Jews, but Gentiles: which appeareth further in v. 20.21. by the opposition, betwixt Jews & Romans, These men who are Jews, trouble our City, and preach ordinances which are not lawful for us to receive, seeing we are Romans. These philippians therefore were Romans, & so Gentiles: and so it is evident by this text also, that the Sabbath day was kept among Gentiles, & that the Apostles were as ready to keep the Sabbath when they came among the Gentiles with the Gentiles, as they weere to keep it when they came among the Jews with the Jews: they made no difference betwixt Jew & Gentile for this point.

Finally, suppose it could not be proved, that the Apostles kept the Sabbath with the Gentiles at all, but only with the Jews; is it lawful therefore to reject the examples and practice of the Apostles? if it be, then these absurdities follow, 1. That when the Apostles exhort us, to become imitatores and followers of them, as in 1. Cor. 11.1. and 1. Cor. 4-16. & Phil. 3.17. then these texts must be understood, with this vain limitation, that we must imitate the Apostles, only in such actiones, as they did do among the Gentiles, but not in those they did among the Jews. 2. If we must imitate the Apostles, only in such things, as they did do among the Gentiles; then is the example of the Apostles, of little or no use for our direction: for all their actiones well nigh, were done, among the Jews only, or else among Jews & Gentiles mixed together, as you may read everywhere, see Act. 2.14. Act. 13.14.42. Act. 14.5. Act. 17.4.5. Act. 18.4. So much for their first answer.

An other answer they usually bring, against the Apostles keeping the Sabbath day, after Christ's resurrection is, that it was so done for a time only, to bear with the weakness of the Jews, who would not be suddenly weaned from the Sabbath day, no more then they would from Circumcision. Herevnto I reply. 1. That it was no weakness in the Jews (I trust) nor so to be esteemed of us, for thē to yield obedience unto a moral precept, which enjoineth the Sabbath day: neither are they to rank the Sabbath day with circumcision, supposing the Jews to be as superstitiouse in the one as in the other, until they know how as well, to prove the Sabbath day to be abolished, as it is easy to prove Circumcision to be abolished.

If the Apostles keeping Sabbath, was to bear with the weakness of the Jews, then I would gladly know, why they kept Sabbath with the Gentiles; this was not I trust to bear with the Jews weakness, see Act. 13.42.44. this repetition sermon or sermon preached again at request of the Gentiles, it was not made for the Jews sake, but for the Gentiles sake, who requested it: now what cause was there then, that Paul & Barnabas should preach this sermon unto the Gentiles, upon the Sabbath day, to bear with the weakness of the Jews, for whose sake it was not preached? had this sermon been preached at the request of the Jews, and so for their sakes, happily this might have had some better culler; but it being prached for the Gentiles sakes, & at their request, it is absurd therefore to think, that the Apostles should have regard to the Jews in this case: and so much for the Sabbath day kept among the Gentiles at Antioch Act. 13.14.42.44.

The vanity of their answer, will further appear if we look into that other Church where Paul, Timothy & Silas kept the Sabbath day also, to wit, at Philippi, & that too among the Roman Gentiles Act. 16.12.13. now forsomuch as we read not of any Jews dwelling at Philippi, but have proved the contrary, nor can they prove that any dwelt there, who could think, that S. Paul and the rest, should keep the Sabbath there, infauor of the Jews? or for the weakness of the Jews? since there were no Jews either in that Citty, or in their Assemblies, of whom the Apostles should be afraid, or for whose sakes they should do it.

But here it is answered, that albeit there were no Jews in this Citty or Assembly, yet if Paul had not kept the Sabbath here, it would have been by one means or other carried to the Jews where they dwelt, whereat they would have been offended, & therefore Paul kept the Sabbath here at Philip. But how vain this conceit is appeareth. 1. Because this supposeth, that the Apostle durst not free the Gentiles, from the observation of needless ceremonies in their own Church, for fear he should offend the superstitiouse Jews in some other remote Church. 2. By the like reason, Paul should not have reproved Peter for Judaizing in the Church of Galatia, Gal. 2.14. nor have durst to speak against Circumcision; nor to have wrote to the Colossians against Meats and drinks, new Mones, & yearly Sabbaths, Colos. 2.16. for by one means or other, this would have come to the hearing of the Jews, & offended them. 3. By this it should have come to pass, that there should have been no place left in the world for the Apostles to have begune a reformation of Jewish ceremonies, if they durst not refaine them for fear it should come to the hearing of the Jews: wherefor the Apostles kept not the Sabbath at Philippi for to please the Jews only, nor only for fear of offending them.

Yet further, there is not want of good reason, to show that the Apostles kept not the Sabbath for the weakness of the Jews only: this being laid for a ground, that if they be supposed to keep it for the weakness of the Jews only, that then it was a ceremony & so abolished, my reasons are these.

1. Because the Apostles kept it voluntarily, & when they might have avoided it, as appeareth. 1. Because the Apostles remained certain days with the Church at Antioch Act. 13.42, 44. and with the Church at Philippi Act. 16.12. Now any day of the Six had been as fit for the Gentiles, as the Sabbath, if the Sabbath was a ceremony. 2. Because the Gentiles besought the Apostles to preach to them the next Sabbath day Act. 13 42. Now what is obtained by request of Superiors, is at their liberty to grant: now can any think the Apostles would use an abolished ceremony, when it was at their choice and liberty to use it or not? forasmuch as the strong ought to bear the infirmities of the weak, it was a burden for an Apostle to use a Jewish Ceremony: and would the Apostles then take an vnproffitable burden on their backs, when they might avoid it?

2. If the Sabbath was kept for the weakness of the Jews, and so appeared to be but a Ceremony, then had the Apostles rune upon ii dangerouse rocks. 1. As touching the Jews, how could this but harden the heart of the Jews in their Judaism, and retaining still of Ceremonies, when they saw S. Paul, the greatest enemy to Ceremonies of all the Apostles, to observe the Sabbath day still, not only when he was among them, but wheresoerver be came, yea among the Gentiles also; 2 As touching the Gentiles, if the Sabbath had been kept for the weakness of the Jews only, as a ceremony, then had S. Paul by keeping the Sabbath among the Gentiles, infected them with Judaism by his practice: yea, & so taught them that now in practice, which he must afterwards beat down & vnteach again by Doctrine; Thus the Apostles should be supposed to make themselves work: first to infect, & then to heal & cure: further, if their answer be good, then was Paul bound, to permit & suffer the Christian Churches in Judaism; for the strong ought to bear the •• firmities of the weak. Rom. 15.1. Now Paul was strong, & those Jews were weak.

3. To suppose the Apostles to keep the Sabbath among the Gentiles, for the weakness of the Jews, is absurd: for by so doing the Gospel should receive no advantage: for look what a superstitiouse Jew was eased thereby, by so much a believing Gentile was burdened & combered; he being entangled with a Jewish Ceremony: now what were this better then if the Apostles should pull a thorn out of the foot of a Jew, and thrust it into the foot of a Gentile?

4. Observe, that S. Paul was the Doctor of the Gentiles Gal. 2.7. Now by Gentiles here, we must not understand such congregations as consisted only of Gentiles: for of all the Churches which Paul planted there were few such, but for the most parte they were all a mixed people, of Jews & Gentiles both, as you may see Act. 17.2.4. Act. 18.4. Act. 19.10. Act. 13.14.42. Act. 14.5. wherefore, suppose ye that the Sabbath had nowhere been kept among the Gentiles, that is, in such a congregatiō wherein there were none but Gentiles; yet is the cause the same still: for first, it is plain that Paul kept the Sabbath frequently in these Churches, which were mixed of Jews and Gentiles, see Act. 17.2.3. Act. 18.4. And secondly, it is plain, that these were the Churches which Paul planted, & over whom he was set: now if the keeping of the Sabbath had been a ceremony, as meats & drinks were, then had Paul committed a foul error by using of this Ceremony in his Churches, the Churches of the Gentiles: for he had constrained thereby the Gentiles unto Judaism; the which fault, he sorely reproved Peter for Gal. 2.14.12. For, Paul's keeping the Sabbath must as well contstrain the Gentiles to Sabbathizing, as Peters refraining of Meats, did contstrain these Gentiles to do the like.

5. If Paul did Sabbathize among the Gentiles, for the weakness of the Jews only, and that ordenarily and customarily, for so he did Act. 13.14.42.44. Act. 17.1.2. Act. 18.4. Then this absurdity followeth, that Paul did also circumcise the Gentiles, for the weakness of the Jews, and that ordenarily and customarily: for there is as great reason, that Paul should have used circumcision among the Gentiles, in favor of the Jews, as to have used the Sabbath day among the Gentiles, in favor of the Jews: for the Jews were as zealouse for circumcision as they were for the Sabbath. Herevnto I might also add, that Paul must as well have used their new moons, & abstinance from prohibited meats, among the Gentiles, for the sake of the Jews, as the Sabbath day, if these were all alike Ceremonies, and if there were no more morallity in the Sabbath, then in the new moons and prohibited meats.

6. As touching things indifferent, and the Ceremonial Law, Paul became all things unto all men &c. Unto the Jew who had the Ceremonial Law, he became a Jew; & unto the Ge • tile, who were without this Law, he became a Gentile; that is, when he was among the Jews, then he used the ceremonial Law, but when he was among the Gentiles, then he behaved himse • fe without Law, he used no Ceremonies: from this text then thus expounded, it is plain, that Paul's Sabbathizing among the Gentiles, it was no Ceremony, nor done for the weakness of the Jews: for among the Gentiles he was without law, that is, he used no Ceremonies: To think otherwise, were to think that Paul did not only unto the Jew become a Jew, but absurdly that unto the Gentile also he became a Jew.

7. If the Sabbath was a Ceremony, and observed, by the Apostle, in those Churches where he kept it, for the weakness of the Jews, then this absurdity followeth; that he did not root out Ceremonies, or refrain Judaism in those Churches; & consequently that he left behind him, many famous Christian Churches, pestered with Ceremonies, & infected with Judaism: for he kept the Sabbath day in many famous Churches, see Act. 13.14.42.44. Act. 16.12. Act. 17.2. Act. 18.4. Now if Paul was forced to observe Ceremonies, for the weakness of the Jews at that time, then so must he for the same cause, have done ever after during his life: for the Jews remained weak in this matter of Ceremonies, to Paul's dying day: since that all confess it, that Ceremonies had for their honorable burial among the Jews, until the destruction of the Temple, which was about 50 years after Christ.

8. It cannot be that the observation of the Sabbath was a Ceremony, & kept for the weakness of the Jews only, among the Gentiles: for, if any Jews could be offended at the neglect of Ceremonies, they were those at Jerusalem as much as any: for they were all still zealouse of the law, that is, the law Ceremonial. Act. 21.20. Now these Jews, the very chief of them, as the Apostles & Elders, they had determined it, & written unto the Gentiles, that they should observe no such things, that is, that they should observe no Ceremonies Act. 21.18.25. How then can we think, that S. Paul, who was ever an enemy unto Ceremonies. Act. 21.21. should be so forward, as to observe the Sabbath day, if it were a Ceremony? yea, and that too in the Churches of the Gentiles, contrary unto the decrees and determinations of the Apostles and Elders at Jerusalem, made against the use of Ceremonies among the Gentiles? & so much for confutation of this their second answer, whereupon I have dwelt the longer, because it is their chief answer, wherein they put greatest confidence.

A third answer they make to my argument, against the Apostles keeping of the Sabbath day is this, that the Apostles must take such days as they found in use in the Church then, or else they could not preach & divulge the Gospel: and the Jews would assemble then on no days but on the Sabbath days, according to their ancient custom.

Herevnto I reply saying, that whereas the enemies to this most ancient ordinance of God's Sabbath, do fain a necessity upon the matter, as if the Apostles were compelled to keep the Sabbath day; this is but a forged fiction of their own brains: for the Apostles knew how to divulge & make known the Gospel, albeit they had never preached on the Sabbath day, nor taken the opportunity of the Jews assemblies, & Synagogues: for they could preach it, from house to house, in private howsen; as we read they did sometimes, & daily in the Temple, and in enery house, they ceased not to teach, and to preach Jesus Christ. Act. 5.42. And when Paul forsook preaching in the Jews Synagogues and assemblies, he could find other places to teach & to preach in; & therefore we read, that he taught a longtime, in the Schole of one Tyrannus, and there assembled unto him both Jews & Gentiles, for the space of two years. Act. 19.8.9.10. and this place he found out to teach in, after he left the assemblies and Synagogue of the Jews, as you may see in the text: & therefore it is but a forged invention, to say, that the Apostles, must take the opportunity of the Jews assemblies, to preach unto them when they were assembled; there was no necessity of it, as you see. And it is but a forgery of them to say, that the Jews would not assemble on any days but on their Sabbath days: as if they would not hear God's word, out of the Sab. bath day, as well as out of the Synagogue: and as if the Apostles should preach daily, but the people did not hear daily Act. 5.42. & see Mat. 5.1. with Mat. 4. last. Yet further, Paul could assemble & gather together the Jews, at his pleasure, as you may read he did Act. 28.17. And the third day after, Paul called the chief of the Jews together, & when they were come, he said unto them &c. Now he did not call them together into the Synagogue, but into a private house, as you may see v. 16. And further, not only the Jews, but the very chief of the Jews (as the text speaketh) refused not to come at his call: And therefore, Paul was not compelled to seek out them, and to go into their assemblies, & Synagogues; for he could call for them to come unto him, & that unto his Chamber or lodging. Yet further, Paul being a prisoner, remained two years in an house hired for himself, and thither the people came unto him, to be taught & instructed in the kingdom of God, & those things which concern the Lord Jesus, as you may read Act. 28.30.31. It is therefore an idle plea, to say, that the Apostles must take the opportunity of the Assemblies of the Jews, then to preach unto them; as if there could be no other time for the Apostles, but only that time wherein they were met in their Synagogues, to preach Christ in.

But happily it will be said, that though this time, wherein the Jews were assembled in their Synagogues, on the Sabbath day, was not necessary, yet it was the most opportune & fit time for the Apostles to preach in. Herevnto I answer, when an opportunity & an inconvenience meet, the greater of the two is to be regarded: Paul's care was so to instruct the Jews touching Christ already come, as he might therewithal, beat down all Ceremonies & shadows of Christ to come: for, He taught the Jews among the Gentiles, to for sake Moses, and circumcision, and the Jewish customs. Act. 21.21. Now if the Sabbath day, was a Ceremony and a shadow of Christ to come (as these men imagine) & then Paul should frequent the Jews assemblies ordenarily & usually, week by week upon the Sabbath day, himself keeping the Sabbath with them; this were of dangerouse consequence, least it should flesh & hearten the Jews in their hard heartedness, to think that Christ was not yet come, since that the Sabbath was a sign (as is holden) of Christ to come: & further, it was of dangerouse consequence, least it should overturn all Paul's doctrine, when they heard him preach that the Messias was come, and yet they saw him keep the Sabbath with them, which signified that Christ was still to come: Yea, it was perillouse unto the Jews that were believing Jews, that by this means, they might be still retained, in a superstitiouse opinion of Ceremonies, when they saw Paul keep them with them so generally, and so constantly: Now let all these inconveniences, or but any one of them, be put into the balance, with that opportunity of preaching to the Jews, whilst they were assembled after their wonted manner; and then tell me whither of the twain is the greater, & whither must give place unto the other: doubtless, Paul would not hazard the least of these inconveniences, for to gain that opportunity of the Jews assembly; he would rather have made a new assembly of them, upon some other day, & in some other place, then to have put them into such peril of danger: for Paul was most careful to wean them from Ceremonies; & so much for their third & last answer.

Thus you see, we have proved the keeping of the Sabbath day was an Apostolical practice, & to be imitated & followed of us: & have alsotakē away whatsoever they can object to the contrary: but suppose we could only have proved, that the Apostles did constantly observe the Sabbath day, yet in this have we done and said much more in defense of the Lord's Sabbaths, thē they have said, or can say, in defense of the Lord's day, who are patrons of it: this Lord's day Sabbath, were it not the Diana and darling of our time, & supported by men of learning, holiness, and zeal, I would say of it, that it is the most idle & frivolous thing, that cane be invented; for besides other defects in it, they cannot prove a constant practice of it, no nor that it was ever kept week by week, two Lord's days together, one after another, in any place, nor at any time: I can but wonder therefore, that any man, that hath but either learning or honesty, should after the consideration of these things, prefer the Lord's day above the Sabbath day, or neglect the ancient ordinance of God's Sabbath day, to embrace this nouill Sabbath of the the Lord's day.

I have now finished my 12th & last argument, as touching the first branch of it, wherein I have proved, that the Apostles of Christ, did constantly keep the Sabbath day, after Christ's resurrection: & now I am to proceed, and to prove unto you, the second branch of my Minor or second proposition, which is, That the primitive Churches, which lived after the days of the Apostles, kept the Sabbath day, for 300 or 400 years after Christ. And this truth I shall confirm unto you by sundry Testimonies.

1.

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

2.

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

3.

My third Testimony shall be from an act made by the Laodicean Counsaile in the year of Christ 364. Laodicenum Concilium celebratum circa annum 364 sanxit: Non oportere Iudaizare Christianos, & in Sabbatho vacare, sed potius operari in eadem die, Dominicam praeponendo Sabbatho: quod si inventi fuerint Sabbathum Judaeorum observantes, anahemate ibidem feriuntur. Hospin: de origin. Fest. Chap. 9. pag. 27. The sum whereof is this; The Laodicean Counsaile held about the year 364 made a Law, that Christians should not Judaize, & rest upon the Sabbath day, but rather work upon it; & that they should praeferre the Lord's day above the Sabbath day. And if so be any were found observing the Jews Sabbath, they should be excommanciated or accursed. By this Law then it appeareth, that the Sabbath day, was in use in those times, for else this Law had been made in vain, which forbad Christians to keep the Sabbath day anymore, upon pain of excommunication; for governs do not enact Laws against nothing. 2. Note, that as the Sabbath day was in use in those times, so also it was in use amōgft Christians: for this law as you see, was bent against the practice of Christians, forbidding Christians to keep the Sabbath day; whereby we see, that in these times, the Sabbath day was honored among Christians. 3. Note, that unto this time Christians did honor the Sabbath day with or above the Lord's day: & this I gather from hence, because this Counsaile ordained, that for time to come, Christians should prefer the Lord's day before the Sabbath: now they needed not to have made a law, to bind Christians, to prefer the Lord's day before the Sabbath day, if they had done so before the making of this law; & this is a remarkabl thing, that in these times the Sabbath day was had in such honor with Christians, as it was as highly, or rather more highly set by then the Lord's day was. 4. Note the time; this Law was made 364. years or there about after Christ: whereby we see, that the Sabbath day, was in use amongst Christians, for nere 400 years after Christ.

A digression, by the way showing 1. the Invalidity of this Laodicean Counsaile & Decree, made against the Lord's Sabbaths. 2. The Original of the Lord's day Sabbath. 3. The time when, and the persons by whom, the ancient Sabbath was first thrown down.

First of the first, that this Decree made against God's Sabbaths, is not to be regarded or esteemed, shall thus appear, because it was an ungodly act & decree: for they made a Law directly against God's Law: for God said, Remember the Sabbath day, to sanctify it: but they decreed, that no Christians should observe the Sabbath • day, to sanctify it: and therefore this Counsaile, was guilty of that brand of that wicked one, Prophecied of by Daniel, Who should speak words against the most high, and think that he may change times & Laws. Dan. 7.25. Now this Counsaile, did here change times, to wit, sacred times, sanctified of God, the Sabbath day; and decreed, that this time should now be profaned, & men, yea Christians should profane it by working on it: & further, they changed this day for another day, to wit, the Lord's day, casting down sinfully the Sabbath day, & setting up in its room, and preferring above it superstitiously the Lord's day.

And as this decree against the Lord's Sabbaths, was ungodly in them, so was it Schismaticall also: for they now began not only to decline from ancient purity, but also to rend Chureches, and to divide betwixt Church and Church, Christians & Christians: for other Churches which lived about their time, & together with them, kept that ancient ordinance of God's Sabbath, as we have proved already out of Perkines, and out of the Centuries, and as you may perceive by those Testimonies which you shall see by & by; and other Christanes, kept the Sabbath also, even among themselves; as appeareth by their law enacted against Christians, for keeping the Sabbath day; thus it appeareth, they rent themselves, both from those other Churches living then with them, and from Christians then in their own Church also: You shall see by and by also, how this Counsaile, hath made a rent from the Churches, whereof those famous lights Athanasiius & Ignatius were Bishops, & which lived before this Counsaile, & thereby you shall perceive, how they have made a Schism & rent also, from the most ancient and purest Churches, that lived before them.

Neither is any man to wonder at this, for if we consider what was Prophecied of this Church of Laodicea, whereof this Counsaile hath its name, we can expect no better from it: for of all the 7 Churches, which John wrote unto in his Revelation, this of Laodicea, it was the worst: and therefore saith Christ, because thou art luke warm, & neither could nor hot, it shall come to pass, that I will spew thee out of my mouth Revel. 3.16. Christ here forteld them, that it should come to pass, that he would spew them out of his mouth, as most loathsome unto him; and think you that they did not well deserve it at this time; when they began to make a Schism & rent from other the Churches of Christ, and to change God's time: and to enact laws against God's Law? considering therefore, what an vnzealouse Church, Christ foretold this Laodicean Church should be, it therefore is not to be regarded, what they decreed against God's Sabbaths.

Yet further, if we shall note the time wherein this Counsaile lived, and made this decree, their decree will grow more suspitiouse, and less to be regarded: for it was 364 years after Christ; about which time, began the Mystery of iniquity to work: for the purity of the primitive Churches, began to decline and be Ecclipsed then, & superstition & popery, began to insinuate it self, and creep into the Churches: for those pure Churches of the primitive times, are compared to a river, the which the further off it runneth from the spring head, the more filth it gathereth, & so it was with these Churches: for, as you may read in Perkins his Demonstration of the problem, about the 300 and 400 years after Christ, then began Images to creep into Churches, The Cross to be adored, Invocation of Saints, prayers for the dead, Pilgrimage, Purgatory, Single life of Ministers, Monkery, & Monastical profession &c. Till at last they had corrupted the second commandment by Images, Crucisixes, and the breaden god: now what marvel, that they had also corrupted the 4th come. and abolished the Lord's Sabbaths, when those times had corrupted the second commandment? wherefore their decree made near 400 years after Christ, is to be suspected, because then was the time of the Churches declining and faleing away, from their former purity.

A second thing to be observed by the way, from the decree of this Counsaile, is to note the Original and first vpspringing, of our new Sabbath, called the Lord's day, as a sole Sabbath, and generally received; The pite out of which it was digged, is the Laodicean Counsaile; the Antiquity that can be alleged for it, it is no higher thë 364 years after Christ; for, 1. until about the time of this counsel, & since hitherto, this Lord's day was never generally received in the Christian Churches, for the Churches whereof Perkins speaketh, wich lived immediately after the apostles, they neglected the Lord's day, for a matter of 300 years, until Christian Emperors established it; it is true, that Constantine enacted a Law for the generallobseruatiō of the Lord's day, which was 300 years after Christ, and so a matter of 64 years before this Counsaile; but in Constantine's time, the Lord's day was not kept as a sole Sabbath; for the Sabbath day was then kept also, as by & by we shall prove by Athanasius who lived in Constantine's time. 2. Until the time of this Counsaile, and since, the Lord's day was never received and kept for a sole Sabbath, as now it is: for before the time of this Counsaile, the Sabbath day, and the Lord's day, were both kept together, in many Chuches, as you shall see by those Testimonies which by & by I shall produce, out of Socrates, and from Jgnatius, but now, at the time of this Counsaile, began the Sabbath day to be rejected, and also the Lord's day, to be set up as the sole Sabbath without any other: and now the Lord's day must forsooth be preferred before the Sabbath day: and so you see the first Original of our Lord's day Sabbath, to be a sole Sabbath, was this Counsaile of Laodicea.

The third and last thing to be observed is, that here we take knowledge, of the persons by whom, the Lord's Sabbaths were first thrown down, and of the time when they were first thrown down. The persones that did commit this horriblefact they were that lukewarm people of the Church of, Laodicea: none others durst attempt to change God's times, & to make a sacred time become a profane time but these: the time when, it was in that declined time, to wit, 364 years after Christ: the former times, which were the more pure times, they durst not lay violent hands of God's ordinance: thus we see when, & by whom God's Sacred Sabbaths were rooted out of the Church. Thus my digression finished, I return whence I came.

4.

My fourth Testimony shall be the words of M. Perkins, and Doctor Prideanx, & M. Brerewood; For M. Perkins, he moveth a question, to know who changed the Jews Sabbath? And then his answer is this, It is commonly thought (saith he) that the Jews Sabbath, was changed into this Lord's day, by Christian Emperors, long after the Ascension of Christ. Perk. in his Exposition upon the first Chapter of the Revelation; and verse the 10th. In which words M. Perkins doth deliver, though not his own, yet the common opinion and judgment of others: now the common opinion is (saith he) that the Jews Sabbath was changed, long after Christ his Ascension; and that by Christian Emperors: so then, it is the common opinion, that the Sabbath day lasted in the Churches, a long time after Christ his Ascension; even 300. years.

For Doctor Prideaux, saith he in his work upon the Sabbath pag: 140, Annon Sabbathum Iudaeorum oum Iudaeis, sine scrupulo & murmur obseruarunt Apostoli? caetus in Sabbatho coactos libentissime instituerunt? Annon insequens Ecclesia, tam Sabbathum hoc, quam diem Dominicum per aliquot annorum decursum sacris conventibus distinauit? Notiora sunt ista quam vt probatione indigeant. The sum whereof is this, did not the Apostles (saith he) observe the Jews Sabbath, with the Jews, without the least scruple making? & did they not most willingly appoint assemblies on the Sabbath day? and did not the Church which followed them, appoint both the Sabbath day & the Lord's day, for holy assemblies, for diverse years? these things are so well known that they need not to be proved. By whose Testimony, you see, that the Churches which followed the Apostles, they observed and kept the Sabbath day, for diverse years: & this is so plain by History, that it needeth not any quotations or proof.

For M. Brerewood, Professor in Gresham College in London, in his Treatise of the Sabbath day, against M, Bysield pag. 77. thus writeth: And little do you know (saith he) of the ancient condition of the Church if you know it not, that the ancient Sabbath, did remain & was obserned, together with the Lord's day, by the Christians of the Eastern Church, above 300 years after Christ's death &c. And again, The Sabbath of the 7th day, was religiously observed in the East Church, 300 years & more, after our Saviors passion. That Church being a great parte of Christendom. Thus by the judgment of those who are well seen into the Histories of the Church, it is a plain case, that the Sabbath day, was religiously observed, and that by Chrïstians, for more then 300 years after Christ.

5.

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

6.

My sixth Testimony shall be out of Socrates, the sum whereof is this. Assemblies were wont to be in the Churches, every week, upon the Sabbath day, & upon the Lord's day. Socrat. Chap. 8. lib. 6. & again, At Cesarea, Cappadocia, & in Ciprio, upon the Sabbath day, & upon the Lord's day, the Presbyters & Bishops did evermore interpret & expound the Sciptures. Socrat. Cap. 21. lib. 6. here you see, a weekly observation of the Sabbath day; & a constant practice of Presbyters and Bishops, to expound the holy Scriptures upon the Sabbath day.

But before I proceed any further, it shall not be amiss, to answer a doubt, that may rise in the minds of some that read these Antiquities: may they say, what did the primitive Churches keep two Sabbath days every week? for it seemeth so; because they kept both the Sabbath day, and the Lord's day. For answer hereto, we must know, that howbeit they kept two days, yet it is not to be thought, that they kept them both for Sabbath days, resting from labor all day long, according to the 4th come. for, 1. This were more then ever God required in his moral Law, to rest two days in Seven. 2. Jgnatius put a difference betwixt the Sabbath day, and the Lord's day, as between the King and the Queen: for he called (as you shall see by & by) the Lord's day, the queen of days, hereby intimating, that the Sabbath day whereof he spake also in that place, was the King of days. 3. The Christians, against whom the Laodicean Counsaile, enacted that law forespoken of, they honored the Sabbath day above the Lord's day, as there we shown. 4. Many Churches of Christians, they kept not the Lord's day at all for 300 years together, as we have shown out of Perkines. 5. In Cōstantines time he gave leave for men to go to plough, and other works of husbandry on the Lord's day, as else where we have shown: by all which it is more then manifest, that the primitive Curches, though they kept the Lord's day, yet they kept it not for a Sabbath day, or like the Sabbath day, but rather much like as we now keep a common Holy day, or a lecture day, wherein we come to Church & hear the word of God, but we keep not the whole day, in a rest from labors & in conscience of the 4th come. thus you see, albeit they kept two days in a week, yet but one only was kept for their Sabbath, the other was kept lightly and partially: they kept these two days in a week then, much like as we now keep the Lord's day, and some light Holy day; or the Lord's day & a Eecture day, when they fall both in one week.

7.

My seventh Testimony shall be that of Athanasius, who lived about the time of Constantine, 300. years after Christ: who in his Homilie de Semente saith thus; We assemble together in the Sabbath day, not as if we were infected with Judaism, but therefore we meet together in the Sabbath day, that we may worship Jesus the Lord of the Sabbath. Centur. iv. Cap. vi. pag 410. In which words, we see what was the practice of the Christian Curches, in the days of Athanasius; for then they kept the Sabbath day, as we see here.

Furthermore, it is worth our observation to consider, that Athanasius doth not only & barely auowch it, that they then kept the Sabbath day; but moreover, he doth Iustify & defend their keeping of it: for whereas some might object unto him saying, but do your Churches keep the Sabbath day still? why that is Judaism &c. of this mind was the Laodicean counsel, that lived not long after Athanasius: and it seemeth that this slaunderouse opinion of the Sabbath, was creeping into the Church in the days of Athanasius, & grown to ripeness within a matter of 60. years after him: for now the Laodicean counsel durst call it Judaism in plain terms, for Christians to keep the Sabbath day; but see how this famous Athanasius, & godly Bishop, foreseeing this mischief, meeteth with the privy obiectiones of some in his time, who were already infected with this leaven, saying, not as if we were infected with Judaism: The judgment therefore of this Godly Bishop was, that a Christian Church, might sanctify the Sabbath day, without any tainte or tincture of Judaism. I wish all Ministers now, would learn to know of Athanasius, that to keep God's Sabbath, it is no Judaism. but how is it to be lamented to see the most divines, rather to follow that Schismaticall decree, of the counsel of Laodicea, calling the keeping of God's Sabbath Judaism then to follow that famous Athanasius, who defendeth it, that the keeping of the Sabbath day, is no Judaism.

Further, it is to be noted, that the Christian Churches, in the time of Athanasius, kept the Sabbath day, and that this was about 300 years after Christ; so that the Sabbath day was in use with Christians, for 300 years after Christ. Now the first 300 years after Christ, are accounted for the most pure times, & the freest from corruptions: and the after times were less pure, abateing of their purity daily, as the Church grew elder; now forasmuch as the Sabbath day, was honorable amongst Christians, and religiously observed in the most pure times, this is much to be regarded; for what if the Sabbath day began to be trampled upon, and counted for Judaism, 60 or 100 years after these pure times? whats that to us? for if we follow any, we will choose rather to imitate the more pure Churches (I trust so) then those that were less pure; now the more pure Churches (as you have seen it abundantly proved) they kept the Sabbath day: To conclude, so long as the Churches retained their best purity, so long the Lord's Sabbaths were in use & honor; but when the Churches began to decline and fall away, as to set up Images; to adore the Cross; to pray to Saints; to pray for the dead; to believe a purgatory; and the like, then they began to esteem the Lord's Sabbath Judaism, that so they might forsake them, and set up days of their own invention: but my trust in God is, that as he hath caused a reformation, of the abuses of the second commandment, which crept into the Church in those times; so the same God will find a time, to reform the abuses of the 4th come. also, which crept in then too, but remain to this day unreformed.

8.

My eight & last Testimony, shall be that of Ignatius, who lived about an 100 years after Christ: Let not us (saith he) keep the Sabbath day, in a Jewish manner, pleasing our selves with a rest or idleness: for he that will not labor let him not eat &c: But let everyone of us, keep the Sabbath day Spiritually, reioyceing in the meditation of the law: not in a remissness or idleness of the body; but in an admiration of the workmanship of God; not reioyceing in daunceings, and uncivil Showtinges &c. And after the Sabbath day, let everyone that loveth Christ celebrate the Lord's day, being the queen of days &c. Ignat. in his Epistle to the Magnesianes. In this exhortation of Ignatius, we may note. 1. That he speaking both of the Sabbath day, and also of the Lord's day, doth insinuate a plain difference betwixt them, as touching their estimation: for the Lord's day he counteth as the queen of days, and so leaveth a place for the Sabbath day, to be in account as the King of days: yea speaking of the Sabbath day, he useth the word Sabbathizare, but speaking of the Lord's day, he useth the word celebrare.

2. We may note, that he speaking of the Sabbath day, doth consider it doublie; first, as the Jews in those days did use it, or abouse it rather, 〈 in non-Latin alphabet 〉 reioyceing in idleness or slothfulness, as he speaketh, And secondly, as Christians ought to use it: for the former, we may note by Ignatius his words, that the Jews in his days, did keep the Sabbath day indeed, but yet they kept it profanly, as a feast of Bacchus, with idleness, with daunceings, with showteing, and the like: now this kind of Sabbath keeping, Ignatius did abhor, saying it is better for the Jews to labor on the Sabbath day, then thus to keep it: for he that will not work (saith he) let him not eat; which words are to be referred unto the Jews, not unto the Christians to whom he wrote, unless they would join with these profane Jews in revelling and roioting on the Sabbath day: by which manner of speaking, Ignatius alludeth unto a like form of speech used by God himself, in a like case, saying, I cannot suffer your new Moons, nor Sabbaths &c. My soul hateth them &c. Isa. 1.3. Now God did not simply hate their Sabbaths, since he had commanded them; but he hated their irreligiouse & hypocriticale observation of the Sabbaths; and so Ignatius did not mean simply, that the Jews should work upon the Sabbath day, or else they should not eat; but comparatiuly, and respectiuly, as if he had thus said, rather then men should keep the Sabbath, as do the Jews, in revelling, & sporting, & idleness, let them be forced to labor & work in it, by denying them food: for it is better to work on the Sabbath day according to that commandment which enjoineth labor. 2. Thes. 3.10. then to rest according to that commandment. Exod. 20.10. when a man dothit only to please the flesh, and not to further him in the worship of God: it is better to keep no Sabbath, then to keep it only in a carnal manner: honest labor is better on the Sabbath then carnal slothful & revelling rest: Now this kind of profane & carnal keeping of God's Sabbath, is that which Ignatius doth admonish Christians of, and doth dehorte them from, saying, Let not us keep the Sabbath as do the Jews, or in a Jewish manner &c.

In the next place Ignatius speaketh of the Sabbath, as Christians ought to keep it: & that is, not profanly and carnally, but religiously and Spiritually; But let everyone of us (saith he) keep the Sabbath Spiritually: and then he proceedeth to mention the duties of the Sabbath particularly, the one whereof is, to rejoice in the meditation and Divine contemplation of the Law of God: reioyceing in the meditation of the Law: the other is, to make an holy admiration, of the Creation of the world, & of the providence of God in the governance of the same &c. In an admiration of the workmanship of God: Now unto this Holy, Spiritual, & religious observation of the Sabbath day, did Ignatius exhort those Christians unto whom he wrote, saying, But let everyone of us, keep the Sabbath day &c. In which exhortation, you see that Ignatius did not only permit: the keeping of the Sabbath day, among Christians; but he goeth further then so; for he falleth to a plain & right down exhortation and persuasion of Christians to keep the Sabbath day, Let everyone of us (saith he) keep the Sabbath day. What cā bemore plain? had Ignatius esteemed the obseruatiō of the Sabbath day, an abolished ceremony, as many think now a days; or Judaism, as those of the Laodicean Counsaile thought it, who lived 200 years after Ignatius; and as many of us now a days judge it to be; he would never have exhorted and persuaded Christians to the observation of it.

Thus you see, that so long as the Church was in its greatest purity and perfection, so long it retained in honor the Lord's Sabbaths: for Ignatius living so near unto the time of the Apostles, he lived in the most flourishing estate of the Church for purity: and even in these so pure times, was the Sabbath day in honor & use; & so continued, until the Church began to decline, which was 200 years after this time, about which time they began to corrupt the second Command. & what marvel if they then also made havoc of the 4th commandment too? but this I say, so longe as the primitive Churches, remained in their greatest purity, so longe Christians retained the Lord's Sabbaths in honor & use, & thus much for the second branch of my Minor, so hitherto we have proved these two things, the former, that the Apostles of Christ, did constantly observe the Sabbath day, in their time: the other, that the most pure & primitive Churches which followed the Apostles, kept the Sabbath, so long as they kept their purity, which was 300 or 400 years after Christ: & now I am come to the third & last branch of my Minor.

The 3d branch of my Minor or second proposition, which I am to prove is, That our Church doth daily pray to God, to incline our hearts to keep this Sabbath day. I shall not need to go far for the proof of this point: for our daily prayers to God, every Sunday or Lord's day, in the Congregation, will confirm it: for the Minister, as it is ordered by our Church, in the book of Common prayer, rehearseth to the whole Assembly, the 10. Commandments of Almighty God, & among the rest he repeateth the 4th Com. saying, Remember the Sahbath day, to keep it holy &c. But the 7th day, is the Sabbath of the Lord thy God, in it thou shalt not do any work &c. for the Lord rested the 7th day, and therefore the Lord blessed the Sabbath day, and hallowed it. Now as soon as this Commandment, touching the 7th day Sabbath, is rehearsed in the audience of the people; It is by our Church ordered, that the whole Congregation shall hereunto subioyne this devout prayer, Lord have mercy on us, and incline our hearts to keep this law. And thus you see, that our Church doth ratify the Sabbath day, by praying daily to God, to incline our hearts to keep it.

But happily some may say, our Church doth not intend by this hir prayer, to ratify the 7th day Sabbath, which is the Jews Sabbath. Herevnto I reply, that by this hir prayer, she must be understood to pray to God to incline our hearts, either to the keeping of the 7th day Sabbath, or to the keeping of the Lord's day Sabbath: now strongly I am persuaded, that the Reverend Bishops of our Church will not say, that the 4th come. doth command us to keep the Lord's day; & therefore when we pray to God, to incline our hearts to the keeping of the 4th come. we cannot understand our prayer, to be meant of the Lord's day: for it is not the day called Lord's day, which the 4th Com. enjoineth; but it is the day called Sabbath day, as you see in the Commandment: and it is not the Lord's day, which the Minister pronounceth in reading the 4th come. but it is the Sabbath day, which he speaketh of: neither is it the 8th day, or first day of the week which the 4th come. speaketh of; but it is the 7th day, and last day of the week which the commandment mentioneth: neither is it the 8th day, or first day of the week, or Lord's day, where in God rested at the Creation, but it is the 7th day wherein God rested, as the Commandment saith: neither is it the Lord's day, which the commandment saith God blessed and hallowed; but it is the day called Sabbath day, which God blessed and hallowed, as the 4th commandment speaketh: wherefore, when the Minister saith Remember to Sanctify the Sabbath day: if then we shall pray thus, Lord incline our hearts to keep the Lord's day; do we not so make answer, as sometimes deaf men do, who when a man calleth for a knife, they bring him the sheath? & when the Minister telleth the people which day is the Sabbath day, saying, But the 7th day is the Sabbath of the Lord; if then we shall pray thus, Lord incline our hearts to keep the 8th day; are we not then like those that come to Church when the Sermon is done? & that go to sell comodities, the day after the fayer? yea were not this to bable with God, and to profane this Holy ordinance of prayer? when the prayers of the Church cane be taken but ii. ways, it is a very absurd thing, & uncharitable, for any man to expound them in the worser sense, which is a false and absurd sense: wherefore since the Lord's day cannot be meant in our public prayer, therefore the Sabbath day must be meant: for there is none other but one of these two that can be imagined, and thus I have proved, the 3d branch of my Minor, to wit, that our Church doth pray to God daily, to incline our hearts to keep the Sabbath day, & so these 3 points are proved. 1. That the Apostles kept the Sabbath day. 2. That the primitive Churches after them kept it. 3. That our Church daily prayeth to God to keep it: wherefore, if the constant practice of the Apostles & the religious practice of the most ancient and primi tiue Churches after the Apostles; & the daily prayers of our Church will anything avail with us; then must we sanctify the 7th day Saturday Sabbath.

ARGUM. XIII.

I had thought to have added no more by way of proof, for confirmation of the Sabbath day, but further search hath ministered unto me more arguments: & these they are which follow. My 13th Argument for confirmation of the 7th Sabbath is, because we must imitate God, who kept the 7th day Sabbath: and thus I frame it.

Whosoever must imitate God in his keeping of the 7th day Sabbath, they must keep the Saturday 7th day Sabbath.

But we must imitate God, in his keeping of though 7th day Sabbath.

Therefore we must keep the Saturday 7th day Sabbath.

For the Major it is clear: for since God kept the Saturday 7th day Sabbath, if we must imitate him, then must we keep the same day in order when i • comes; and so doing we shall tread in his footestepes. But this is no imitation of God, to consider how he rested on the 7th day, and for us to rest on the 8th day: or, when he rested on the 7th & last day of the week, for us to rest on the first day of the week; this is rather to thwarte and cross God, then to imitate & follow God. To imitate God, is to do as like him, & to come as near him as possible we can: now no day of the week, is so like the day wherein God rested, as our Saturday the 7th day; because God rested on the Saturday 7th day: nor can we come so nere God, in practice on any day of the week, as we may on our Saturday which is the 7th day. So much for the Major.

I come to the Minor, to wit, that we must imitate God, in his keeping of the 7th day Sabbath: and this I prove, 1. in general: for the Scriptures do frequently set God before us for our pattorne, & exhort us, to be imitators & followers of him, as Eph. 5.1 Be ye followers of God as deer children &c. Math. 5.48. Ye shall therefore be perfect, as your Father which is perfect. 1. Pet. 1.15.16. But as he which hath called you is holy, so be ye holy, in all manner of connersation. Because it is written, be ye holy, for I am Holy. Luk 6.36. be ye therefore merciful, as your Father also is merciful. Thus we see how frequent the Sacred Scriptures are, in exhorting us to be followers & imitators of God: & doubtless God doth delight to be imitated by menn, & to see them follow his ensamples, in such things as he hath set him se • fe forth, unto us to be imitated in: if then we must imitate God in one thing, then why not in another? Yea, if we must imitate God in things more difficult, as in his Holiness, Mercifulness, & in his perfection, much rather should we imitate him, in things most facile & easy to be done: now what is more easy for us to do; then to change the Sunday Sabbath, into the Saturday Sabbath; so should we imitate God indeed, and keep the 7th day, as he did, at the Creation.

2. I prove the Minor in particular, from the 4th Com. where God Almighty commandeth us, to rest upon the 7th day, Exod. 20.10. and then he fetcheth a reason to move us to do so, from his own example; because himself rested on the 7th day, Exod. 20.11. as if he had thus said, Rest you on the 7th day, as I did: for I at the Creation rested on the 7th day.

I shall further prove the same, by the Testimony of Divines of note. Musculus in his Exposition upon the 4th Com. fol. 66. The imitation of the example of God (saith he) standeth in this, that in the same Six days, in which God wrought all his works, we work ours; and in the seventh day, when he rested, from his, we do rest also from our works, according to his example. Thus you see Musculus expounding the 4th Com. so, as he saith, we must imitate the example of God, and rest upon the same 7th day, in which God himself rested.

M. Perkins on the 4th Com. in his first volume pag. 47. upon these words of the Com. for in six days &c. saith thus. This is the third reason of this Com. taken from the like example. That which I did, thou also must do: but I rested the 7th day: Therefore thou must do the like. Again Perkins in his Cases of conscience pag. 106. D. saith thus, The second reason is taken from God's Example; That which the Lord himself hath done in person, the same must man do by his Commandment: But the Lord himself rested the 7th day; Therefore man must do the same. This reason made by God to the creature, must stand in force, till he reverse it, which yet he hath not done nor doth. Thus M. Perkins affirmeth the truth of my Minor, most fully.

M. Dod on the Commandments, upon these words of the 4th Com. for in six days, &c. pag. 121. saith thus, The third reason is taken from God's example &c. as if he should say, if thou wilt follow examples, then follow the example of the best: now, what better example can there be, then of God himself? who when he made the world rested on the 7th day: Therefore from his example, learn thou that on the 7th day, thou give thyself wholly to the duties of sanctification. To the same essect he speaketh again in pag. 167. where he saith, that God proposed himself for a President, to be imitated of us: God ceased from creating on the 7th day therefore he would have us cease from our works also on the 7th day. In which words M. Dod affirmeth, that we must imitate God, in his keeping of the 7th day Sabbath, so much for proof of the Minor.

Herevnto some may say, the example of God, was for the old day, for the 7th day &c. To them I say, they say the truth: what other day is commanded in the 4th come- then the old day? the 7th day? can they think the 4th & old come. should command any new day? as the 8th day? or can God's example agree to any new day? surely this old 4th come. is for none other then for an old day, and so is God's old example.

Happily some will answer, that reason annexed to the 4th come. where upon this argument leaneth, is no parte of the 4th come. it is only an appurtinance unto it &c. I reply, & will you therefore reject this reason annexed by God? then fall you into these absurdities. 1. That you will retain the Sabbath day mentioned at the beginning of the come. Exod. 20.8. & yet reject God's reasō annexed thereto, to stir up to the obseruatiō thereof; as if God's reason were forcelesse, & useless: these think they have no need of God's exsamples to lead & move them to obedience. 2. They absurdly fain, that this reason taken from God's Rest on the 7th day at the Creation is Jewish, and God's ensample, belonging unto the people of the Jews only, or else why will they reject God's example? love they not to be followers of God? or shall the Jews only be the followers of God, but not Christians? 3. If you say this reason belongeth not unto us Christians, then do you cast a foul blur upon our Divines Musculus, Perkines, & Dod with many others, who have expounded, & applied this reason from God's example, unto us Christians: yea M. Perkins saith expressly that, This reason made by God unto the Creature, it must stand in force, until he reverse it which yet he hath not done nor doth. So much for this answer.

I conclude, if we will become followers of God, & imitate him, as he hath prescribed in his 4th come. then must we sanctifye the Saturday 7th day Sabbath.

ARGVM. XIV.

My 14th argument, for maintenance of the Saturday Sabbath is, because we may, together with Antinomiās, Libertines, & Anabaptists, as well abolish all the Moral Law by the Scriptures, as with them abolish the Saturday Sabbath, and thus I argue.

If we may, together with Libertines, Antinomians, & Anabaptists, abolish by the Scriptures, the Saturday Sabbath as a Jewish Ceremony; Then may we with them also, abolish by the Scriptures, the wholl Law of God, even all the ten commandments, as Jewish Ceremonies.

But neither we may, nor yet may those lawless Christians; of Libertines, Antinomians, & Anabaptists abolish by the Scriptures, the wholl Law of God's ten commandments, as Jewish ceremonies.

Therefore we may not, together with Libertines, Antinomians, & Anabaptists, those lawless Christians, abolish by the Scrïptures, the Saturday Sabbath, as a Jewish Ceremony.

For proof of the consequence; it is well known, that those Lawlesse Christians of Libertines, Antinomians, & Anabaptists, do reject the Santification of all Sabbaths: not but that they keep the Lord's day as a Sabbath, together with those Protestant Churches among whom they live; but they keep it only as an ordinance of the Magistrate, and as in obedience to their governors; yet so too, as in case they could do any common servile work on the Lord's day, without offense to any, they would, and do profess it that they would: but to keep any Sabbath, as a Divine institution, and as an ordinance of God's, and by virtue of the 4th commandment, this they do reject as Jewish, and Ceremonial: and for their warrant, among other texts of Scripture, as we do, so do they allege Exod. 31.13. & Colos. 2.16.17. against the Saturday Sabbath, showing that it is abolished, as a sign and shadow &c. Thus they bring Scripture against the old Sabbath, as well as we, & the same Scriptures that we bring: so then, we are justly ranked with Libertines, Antinomians, and Anabaptists, for abolishing by the Scriptures, the ancient Sabbath day.

Now J proceed to prove the Major (for as for the Minor, it needeth no proof) if we may by these Scriptures Exod. 31.13. & Colos. 2.16.17. Together with these Sectaries, abolish the Saturday Sabbath, which is one thing commanded in the moral Law; then may we together with them also, by these Scriptures Eph. 2.15. Heb. 7.12. Heb. 10.1. Col. 2.14. Abolish the wholl Moral Law, & all things commanded therein: the reason hereof is plain and manifest: for these Sectaries do bring Scripture against the wholl Law of God, as well as against that one parte thereof, which commandeth the Saturday Sabbath: now if we will shake hands with them in the one, why not in the other also? if we will join with them, in urging & pressing these texts Exod. 31.13. Colos. 2.16.17. Against the 7th day Sabbath, which is one branch of the Law; why then should we not by the same reason, join with them also, in urging & pressing these other texts Eph. 2.15.7.12. Heb. 10.1. & Col. 2.14. Against the wholl Law & every branch thereof, and so abolish it too? thers the same equity for both, let us not therefore abolish God's Sabbath day, unless we mind to turn Anabaptists and Antinomians, and abolish the wholl Law also.

Happily it will be thought, there is not so good reason, to abolish the wholl Law, by these Scriptures which these Sectaries do allege against it, as there is in those other Scriptures, which they allege against the Saturday Sabbath: But for this matter, I shall make it appear, that (as these Sectaries, have as little cause to urge these texts, against the wholl Moral Law, as they or we, have to allege those texts against the old Sabbath day, so) they have as good cause & as strong reasons, to allege these texts against the wholl Law, as they and we have to allege those texts against the old Sabbath day: for this purpose, let us compare the texts on either partes.

First, for the texts brought against the Sabbath day, Exod. 31.13. & Colos. 2.16.17. Here say they & we, the Sabbath in the Moral Law is made a sign, & a shadow: now all signs & Shaddowes, are abolished at Christ's coming, he being the substance of those shadows. 2. In the text Col. 2.16.17. Say they and we, here we have the very thing in question, expressy mentioned, namely Sabbaths, and Sabbaths too in the plural number, & so all Sabbaths both weekly & annual, in the Moral Law and in the Ceremonial Law, are abolished: Now on the other parte, for the texts brought against the wholl lawsee Heb. 10, 1. for the Law having a shadow of good things to come &c. Where the things commanded by the Law, are called a shadow: hence I thus reason, if the Sabbath commanded in the Moral Law be abolished, because Sabbaths commanded in a Law are a shadow; Col. 2.16.17. Then are all things commanded in the Moral Law abolished (and consequently the Law also) because things commanded in a Law are a shadow. Heb. 10.1. Is not there as good reason for the one, as for the other? come we to the other texts also, see Eph. 2.15. Col. 2.14. Heb. 7.12. Where it is said, there is a change of the Law: & that the handwriting of ordinances is put out: & that the Law of commandments is abrograted, In which texts it is affirmed, that the law is abolished: here then may they say in like manner, in these texts we have the thing in question expressly mentioned, namely the Law: & by Law in Scripture is sometimes meant, both the Moral & Ceremonial Law Mal. 2.7. And so the wholl Law is abolished, both Moral and Ceremonial: well then, hence I thus reason, if the Sabbath in the Moral Law be abolished by Col. 2.17. Because there is mention of Sabbaths abolished; then must not the Moral Law, be abolished also by Eph. 2.15. Col. 2.14. & Heb. 7.12. Because here is mention made of the law abolished? is there not the same reason in both? for if you will extend the word Sabbaths, which is only understood of the Sabbaths in the Ceremonial Law, unto the Sabbath enjoined in the Moral Law; why may not they extend the word Law, which is only understood of the Ceremonial Law, unto the Moral Law? & whereas you allege, that in Col. 2.16.17. There is mention of Sabbaths in the plural number, and therefore all kinds of Sabbaths weekly and anniversary must be abolished; why may not they, and you with them, argue also and say, that in Eph. 2.15. and in Col. 2.14. There is mention of ordinances & commandments, in the plural number, and therefore are all God's ordinances, and all God's commandments, whither in the Moral Law or in the Ceremonial abolished?

Thus you see then, there is as good reason for us, to join with Antinomians and Anabaptists in casting away the Moral Law, as to join with them in casting away the Sabbath day, commanded in the Moral Law: we may as well cast away by the Scriptures misapplied, even all God's commandments, and all God's ordinances, as God's Sabbath day: we may as well turn Anabaptists in wholl as in parte, and reject all things commanded in the Decalogue with them, as any one thing therein commanded. To conclude, unless we will justify those Sectaries in destroying the whole Law of God's 10 commandments, let us as we ought, raise up God's Sabbath again.

ARGUM. XV.

My 15th. argument in defense of the Saturday Sabbath is, that it must be moral: because if you abolish the Sabbath day by the Scriptures, you must also by the Scriptures abolish the law of the Sabbath day, which is the 4th commandment, and thus I argue.

If by the interpretation of the Scriptures, you abolish the Saturday or 7th day Sabbath; then by the interpretation of the Scriptures, must you also abolish the Law of the Saturday or 7th day Sabbath, which is the 4th come,

But no man may by the interpretation of the Scriptures, abolish the law of the Saturday or 7th day Sabbath, which is the 4th commandment.

Therefore no man may by the interpretation of the Scriptures, abolish the Saturday or 7th day Sabbath.

For the Minor, it is out of question: for every man granteth, that the law of the Sabbath, the 4th come. is moral; and that it were horrible impiety to abolished it, anymore then to abolish any of the rest of the Decalogue: and how be it they say, that something in this Law is abolished, as the time of the 7th day, yet as for the Law, it retaineth its commanding and binding force still as they do confess: I come therefore unto the Major, to prove the consequence thereof.

Howbeit the point is clear enough of it self, yet such is the enmity of men to God's Sabbaths, as rather then they will embrace them, they will question any clear truth: for whats more clear then this, take away the thing (yea anything) commanded in a Law, and take away the Law thereof? take away the Sabbath day, commanded in the 4th come. and you take away the 4th come. also? there are many laws in the Old Testament, which are now abolished; let my adversaries show me any one of them, wherein anything once commanded, was abolished, but that that Law it self also was abolished: if then it be the constant interpretation of Scriptures, to judge when a thing commanded in a Law is abolished, that then that Law is abolished, then so it must be in this case also: take away the Sabbath day, & take away the Law of the Sabbath day, for example.

There was a Law made touching the difference of Meats, Levite. 11. Now the Apostle showing us, that the difference of meats is taken away, Colos. 2.16. hence we conclude, that not only that difference of meats is taken away but also that law, which commanded that difference of meats is taken away: Again, there was a Law for the observation of New-Moons Numb. 28.11. which was to sanctify the first day of every month: Now the Apostle showing us, that those New-Moons are abolished, Colos. 2.16. hence we conclude, that that Law of the New-Moons is abolished also. Again, there were diverse Laws made, for the keeping holy of diverse anniversary Sabbaths, Levite. 23.7.21.24.32.35.39. now the Apostle showing us, that those yearly Sabbaths, are all abolished, Colos. 2.16. hence we gather, that together with the abolition of those Sabbaths, all those laws made for those Sabbaths, are abolished also, it is clear therefore, that if you abolish the weekly Sabbath, which is Saturday the 7th day, you must also from those Scriptures by which you abolish it, abolish also the Law of it, which is the 4th come.

A second reason J take from Colos. 2.14.16. where the Apostle abolishing those yearly Sabbaths in v. 16. doth also abolish the Laws of those yearly Sabbaths in v. 14. & that under the name of hand-writing of ordinances, showing how Christ upon the cross did put out, and abolished this hand writing of ordinances, that is those Laws & ordinances, of those many yearly Sabbaths; whence I thus argue, if by this 16th verse of Colos. 2. you will abolish the weekly Saturday 7th day Sabbath, then must you by the 14th verse of Colos. 2. abolish also that Law, handwriting, & ordinance of the 4th come. which belonged to, & was made for the weekly Sabbath day: for, look what Sabbath days you include in v. 16. The Laws of those Sabbath days, you must include in v. 14. & so abolish them: for it is plai • e that the Apostle speaketh no larger in v. 16. then in verse. 14. he condemns no Sabbaths in v. 16. but such whose Laws be abolished in v. 14. & thus you see it clearly proved, that take away God's Sabbath, & ye take away the Law of God's Sabbath, which is the 4th come.

Here by the way note, that since Anti-Sabbatharians will have nothing in the 4th come. moral but the duties of Rest & Holy exercises, therefore let them know, they shall have no Law for these duties; they shall not press to the practice of these duties by any Law: for in that they will have the 7th day Sabbath a ceremony, & included in the text, Col. 2.16. thereby they have abolished the Law of the duties of Rest & holy exercises, by Colos. 2 14. & then their Lord's day Sabbath shall be a lawless Sabbath; & the duties of the time & Rest, & holy exercises shall be lawless duties.

But hereto it will be answered, in the 4th cō. is two things inyoined, the du •• ies of rest & holy exercises, & the time; now though the time be abolished, as a ceremony, yet so long as the duties of rest, and holy exercises, which are moral, remain, the 4th come. may be abolished as touching the time, but not as touching the other duties of Rest and holy exercises. But how absurd this answer is, appeareth. 1. In that it canno • be shown (as hath been said) that ever anything commanded in any of God laws, hath been abolished, but the Law it self also hath been abolished: it is therefore a growndlesse fiction, to imagine any of God's laws to be abolished in parte, & yet to remain in parte. 2. The absurdity of this answer appeareth in this, that by the same answer, they may retain in the Church still, all these abolished Laws of the