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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A78427	Sabbatum redivivum: or The Christian sabbath vindicated; in a full discourse concerning the sabbath, and the Lords day. Wherein, whatsoever hath been written of late for, or against the Christian sabbath, is exactly, but modestly examined: and the perpetuity of a sabbath deduced, from grounds of nature, and religious reason. / By Daniel Cawdrey, and Herbert Palmer: members of the Assembly of Divines. Divided into foure parts. 1. Of the decalogue in generall, and other laws of God, together with the relation of time to religion. 2. Of the fourth commandement of the decalogue in speciall. 3. Of the old sabbath, 4. Of the Lords day, in particular. The first part.; Sabbatum redivivum. Part 1	Cawdrey, Daniel, 1588-1664.; Palmer, Herbert, 1601-1647.	1645 (1645)	Wing C1634; Thomason E280_3; ESTC R200035	350,191	408

be held up by any Christian State without reall and speciall inconveniences And whatsoever comes certainly under any of these Termes we esteem and reckon it repealed though not expresly named But whatsoever is without the limits of those Phrases and not particularly mentioned as abolished we account not repealed though possibly it may be expired for all that which therefore we adde 4. By a Lawes being Expired in the Nature of it wee meane when it was manifestly given and continued for some particular Reason which Reason is now manifestly ceased and so without any repealing of it it is of it selfe at an end in respect of Obligation though if it have no reall inconvenience in it now it may be freely continued still and if the reason of it should or could be revived so would the Law be in like sort And thus expired are sundry other of the Judiciall Lawes in the Old Testament and those forementioned in the New Testament III. Usually allowed And these Descriptions of a Law repealed or expired seem to be so sufficient as that it is the usuall practice of all conscientious Christians specially Divines that when they speak of any Law of the Old Testament as Ceremoniall or Judiciall and so no longer in force or any Precept of the New Testament not now binding us they presently propound either some expresse Text rejecting it now or at least some generall sentence including it among those that are now excluded because of some Typicall signification that it hath and the burdensomnesse and inconvenience of it if it should be still counted in force or at least the manifest ceasing of the reason for which they conceive it was at first given or after continued for a while and so that there is no reason now why it should be counted still a Law of God Which N. B. before we goe any further to adde any speciall Proofs of our Rule seems a tacite confession of it which we desire may be well noted in that none of them goes about absolutely or simply to plead exemption from any particular Law whether in the New or Old Testament but only so far forth as he goes about to prove it to come under the compasse either of such a Repeale or an Expiration But yet for all this we beleeve IV. Yet excepted against that this Rule doth already sound harshly in divers eares and particularly we are sure that our Ante-Sabbatarians will not let it passe without Exception for they proceed quite contrary as well in affirming B. of E. p. 171. That a Precept Evangelical is of necessary obligation which yet we cannot yield without the former Qualification nor yet do they themselves in other places As also specially in that they seem peremptory B. of E. p. 120. That no Precepts of the old Law meerly Positive are in force under the Gospel unlesse the same be ratified and confirmed by the Gospel where they suppose it is not enough to keep an old Law in force that it is not Repealed expresly but they require an expresse Ratification of it in the Gospel or New Testament otherwise they take it Without more adoe to be expired though not repealed which by their leaves we take to be an Errour and that upon these grounds following First from the Authority of the Lawgiver V. Proved by 4. Reasons 1. From the Lawgivers Authority which is the same under the Old Testament and under the New requiring the obedience of Christians now as well as of his People of old so that whatsoever Law is once delivered to the Church and accordingly recorded in the law-Law-book the holy Scriptures even of the Old Testament whosoever will claime exemption from it whether particular Person or Church must produce somewhat to prove that that Law is now under the Gospel repealed or at least expired more then bare saying that it is no longer in force It is so in the Statute-Law of our Kingdome and of all Kingdomes if a man can alleadge for himselfe in point of Right or Priviledge or the Kings Councell for the Kings Rights and Prerogatives any Statute that was once made it stands good for all purposes unlesse they who would gainsay it can alledge and prove that such a Statute is out of date by expiration or repeale So that the proof lyes originally upon the refuser of the Law and they that would maintain it and urge it need plead nothing more then the enacting of it once till the abrogation of it can be verified And if it be so in the Statutes of men and the Positive Lawes of Kingdomes much more in those of God whose Authority is unquestionably more absolute and whose Wisedome and Holinesse and Iustice and Goodnesse is infinitely beyond that of all Princes and States in the World This we take to be a point meriting exceeding much consideration though we find cause to doubt it is but little considered even by many Christians and Divines VI. 2. The Old Test is part of the Canon Secondly we confirm our Rule therefore and this first proof of it by a second or further illustration of it in this manner Because the old Testament is a part of the Rule of our Lives as well as the New and Canonicall Scripture not only by way of Story or Doctrine but by way of precept and command and binds us Christians as well though not so much as it did the Iewes Our Divines when they handle the Doctrine If any say our Divines when they maintain the Law still to be in force as a Rule mean the Morall Law only We say the same too only we argue that all that are written are Morall to us till we have proved the contrary of any particular of Christs delivering from the written Law viz. In the old Testament of which the only questition is professe continually that he hath delivered us 1. From the curse of the Law 2. From the Lawes being a Covenant of works unto us whereby we should be Iustifyed But not from the obedience of it or obligation to it as a Rule of our Practise and that so it still remains in force and shall do to the worlds end And the contrary is generally condemned in the Anabaptists and Antinomists whose proper opinion it is that they make voyd all the Lawes of the old Testament unlesse in expresse words renewed and repeated in the New Testament and whosoever will not joyne with them must be forced to acknowledge our Rule to be good whether the Laws be Morall Naturall or meerly Positive as our adversaries themselves have confessed of some and they cannot but confesse who hold the Lawes particularly against incestuous Marriages to be perpetuall which yet are not so much as named except having a mans Fathers Wife in all the New Testament the reason of which silence we shall give a touch of by and by Meane time we find a learned Bishop of chiefest note in our Church after this manner

to undertake to prove Le● lata non irrita facta ian obligat Epis Win opusc pag. 148. that Tythes are due by divine right this Law saith he did sometimes oblige the Church as cannot be denyed but it is not now Abrogated therefore it binds still in which argumentation he must needs take our Rule for a ground A Law instituted in the old Testament not Abrogated in the New is of perpetuall obligation though it have no expresse ratification in the Gospel leaving therefore our adversaries at home to answer him we add yet a further proof of our Rule Thirdly otherwise the Church of God VII 3. Else no Canon till the New T. written immediately after the Death of Christ for many yeers together that is untill the New Testament was written had had no written Canon at all for their practice either toward God or toward men but were left meerly to the Law of Nature For the old Testament was it seemes quite disanulled at the Death of Christ at least in regard of all Positive Lawes that against Polygamie and all and as for the Morall they bound not the Christians as written in the old Testament or as some say as given by Moses but only as Lawes of Nature All which we conceive a great inconvenience in regard that Nature corrupted which is now to be the Judge as we said before is but a dimm Light in those in whom it is most clear And whereas it may be pretended that the Preaching of Christ and his Apostles might sufficiently supply the want of the written Law wee answer that though it might to the Gentiles who were strangers to the Scriptures of the old Testament yet not to the Iewes and those that conversed with them who could never have beene wrought upon to have embraced the Doctrine of the Gospel if it had not been grounded upon the Doctrine of the Law of the old Testament that is if they that Preached it had not called for Repentance for transgressions of the Law and urged still to the obedience of it as indeed both Christ and his Apostles do upon all occasions and without it also their Preaching would easily have been both forgotten and mistaken if there had been no grounds of Gods Law written by and upon which to settle the consciences of their hearers Fourthly VIII 4. Confirmed by Christ and his Apostles to all which we may in the last place adjoyne this consideration that if those places in the New Testament be observed some of them at least if not all where it is pretended that Christ or any of his Apostles do ratifie any of the Lawes of the Old Testament it will be found that they containe no such ratification as our adversaries pretend in this question For they will appear not to be spoken by way of such confirmation without which those Lawes ought to have been no longer accounted in force which in propriety of speech is a new imposition of them As when a King by his Proclamation confirms his former Proclamation which was voyd by the death of his Predecessor this is properly a new imposition of the same things by his Authority which after the former Kings death were not of any validity at all We say that the confirmation that the New Testament gives unto the Lawes of the Old Testament will not be found to be of this Nature but rather testifications of those Lawes standing in force and so alledging them to confirm their own Doctrine or to be a ground of it As our Saviour evidently Alledges a Text out of Gen. 2. to ground and confirm his Doctrine against divorce Mat. 19. and the Apostles in like manner as we shall give some other instances hereafter rather fetching their Authority in part at least from the books of the Old Testament in matters of practise as well as of Faith then lending strength to them by their owne Authority IX So that the very silence of the N. T. rather confirmes any Law then Abrogates it And so we suppose we may upon just reason inferre that the silence of the New Testament concerning a Law expressely and cleare-livered in the Old Testament is a confirmation rather then an abrogation of it or an intimation that it is expired judicious Divines giving this for a reason of the silence of the New Testament in diverse points which are most vehemently urged in the old as against incestuous marriages fore noted and that others are but slightly and as it were occasionally mentioned as the Lawes about Tythes and usury c. because they are so clearly and importunately pressed in the old And therefore till we see better reasons to the contrary then any we have yet met with in all our disputers books we must needs hold that all the Lawes of the Old Testament are perpetuated to this day if there be nothing against them in the New Testament by way of repealing them or at least in reason which might plead for an expiration And if any one think that by this assertion sundry of the Lawes which are usually counted judaicall will prove to be in force still we answer that perhaps it may prove so indeed And if we may have Liberty to expresse our apprehension of the Case in generall we must needs confesse that as we beleeve it lies upon our Consciences in particular to prove any particular Law this or that which we hold to be Ceremoniall or Judaicall to be such or else we cannot justly nor safely plead it to be Repealed or Expired if it be not named among such expresly in the New Testament So we are afraid that many Divines not to say some Churches and States now adayes have been a little too bold in rejecting sundry Lawes as meerly Judaicall which upon further advisement might perhaps be found Morall and Perpetuall To which our next Rule will speak some what more fully But before we proceed to that X. The Text Act. 15.28 29. expounded we will as we intimated before a promise in our Margent speak a little of that place Act. 15. for 3 causes specially One is that The things there mentioned to be Necessary to be observed when all the rest of the Jewish Ceremonies were discharged are not all of one kinde but one of them is Morall the other three Ceremoniall 2. Because not only some persons are yet tender in the point of eating Blood but also the Greek Church generally hold that Prohibition in force Therefore we will say somewhat at least toward the clearing of both these as also why the Ceremonies mentioned were continued then if they be not now in force 3. For that some light also may perhaps from hence be afforded to judge of some other Lawes But all briefly that we may not be held too long in any Digression from the main Intendment We find in that place Act. 15. XI 1. Why Fornication forbidden there being Morall four Laws by name recommended to the Christian

himselfe to be determined unto by some vow of his owne or Gods command or some Superiours whom he dare not disobey So that whatsoever is left indeterminate to such is to be reckoned as nothing as never any of it imployed for God and the soule Therefore the determination of the Continuance and Frequencie of Time for Religion is so Profitable that it cannot be too large or too frequent if it leave but enough for bodily necessities and and other necessary worldly occasions Religion also being the chiefe and most necessary businesse as hath beene said 2. But now for the Quando XIX 2. The season or order of beginning hath of it selfe no substantiall profitablenesse toward Religion though accidentally it may have some or Season of Beginning what day of any number of dayes or what houre or part of any day there being no validity or efficacie in it indeterminately and voluntarily applyed to Religion as we have also shewed unlesse meerely by accident A determination of it is no further profitable then as it may Accidentally serve to secure the other respects of Continuance and Frequencie before determined As if some hours foure or six of a day were determined It is profitable that the beginning be determined somewhat early that so interruptions may not prevent the observation of so many hours Also if a whole day be determined as for solemne humiliation once a quarter It is profitable to determine some particular day some while at least before hand least interruptions of busines not so well ordered as might have been upon foresight of such a day determined do disturbe the orderly and religious observation of it even by himselfe alone Also so farre as in any other accidentall respect a man can foresee any helpe on such a day or houre or the freedome of his owne spirits or better disposition of body or the like it may be profitable to him to determine such a season of beginning for himselfe Otherwise it is not ordinarily profitable at all what particular season whether it be this day or that the first or third or seventh or tenth of that revolution or this or that houre or beginning of such Continuance that is before determined God nor the Soule gaine not nor loose not either way XX. The Quando season or order of Time that is the particular dayes may be accidentally profitab●y determined namely to preserve the memoriall of some worke of God on such a day and accordingly to helpe to affect with thankfulnesse specially when appointed by God to that purpose But we must not forget that in Religion or toward it that is toward some particular Consideration in Religion there may be some Accidentall profit in some determination of the Quando or Season of Beginning some solemne Worship like unto which there is nothing for study or any civill businesse which we toucht in the beginning of the foregoing Chapter Namely some Memoriall of a speciall worke of God done upon that season that day Of which sort God instituted divers under the Old Testament undeniably and we say he did also one such Day under the New Testament the first Day of the weeke cald therefore the Lords Day in stead of the Old Seventh Day-Sabbath which was in memory of Christs rest from the worke of redemption as the former of Gods rest from the worke of Creation And men also both under the Old and New Testament have instituted some particular dayes in memoriall of Gods workes as upon such dayes as the dayes of purim in the booke of Ester and the feast of the dedication mentioned Joh. 10.22 and instituted in the Time of the Maccabees as we read 1. Mac. 4.59 And no man doubts but the Christian Church hath instituted divers such dayes of memoriall Our Adversaries affirming it even of the Lords Day it selfe But that we shall dispute with them about in due season Now for the profit of these institutions so farre and so long as God commanded or commands yet any there is no doubt some profit in that by a spirituall blessing even upon that day above another not commanded by him All his Ordinances being ever accompanied with a blessing unto and upon the right observers of them and accordingly at the very first institution of the Seventh Day Sabbath God is said to blesse it as well as to sanctifie it Nay first to blesse it then to sanctifie it though it was doubtles the same act as of purpose to secure the blessing to the observers of its sanctification Gen. 2.3 And withall it may serve in a degree to quicken not the memory only but the affections also toward God for such a benefit as the Worlds Creation and so for the other benefits of which some other dayes were appointed memorialls Gods command certainly make these memorials lively and operative for these purposes so long as he would have them to be so used XXI How far and in what case the Quando or particular day appointed by man only for a memoriall of any worke or benefit of God may be Profitable As for dayes instituted by men for memorials some little profit there may also be in determining the particular day in a revolution as somewhat serving to quicken and affect the mind with the occasion But then this must also be where it is certaine and clear that the day determined is answerable to the day of the benefit Or else if that be doubted of it is like to affect but very little indeed And the services also of the Day must be specially and affectingly applied to the occasion of the memoriall Or else again there will be very little if at all any profit by the determination of such a particular day Likewise it is to be remembred that upon the particular Dayes which God instituted under the Old Testament XXII The Quando or particular dayes appointed by God under the Old Testament were ordained by Him partly for a Typicall signification and so also had an accident●ll profit But it is not 〈◊〉 with any under the New Testament appointed by God and much lesse of any appointed by Men. He was pleased to put some particular typicall signification relating to Christ the body of all those shadowes as the Apostle generally tells us of them all Col. 2.16 So that He made them for the time being for that infancie of the Church yet more profitable in this consideration of being Documents of some of the Mysteries of Christ In which use no Day appointed by Man of old ever did or could serve for any Profit Neither doth any Day now either of Gods or much lesse of Mans appointment God having put an end to all Typicall uses by the comming of Christ in the flesh and His suffering and resurrection But we say before His comming even the Quando or seasons of Times determined by God had some profit in them in those two Considerations and the Lords day hath still as a memoriall appointed by

Sabbatum Redivivum OR THE Christian Sabbath VINDICATED IN A Full Discourse concerning the Sabbath And the LORDS DAY Wherein whatsoever hath been written of late for or against the Christian Sabbath is exactly but modestly Examined And the perpetuity of a Sabbath deduced from grounds Of Nature and Religious Reason By Daniel Cawdrey and Herbert Palmer Members Of the Assembly of Divines Divided into Foure Parts 1. Of the Decalogue in generall and other Laws of God together with the Relation of Time to Religion 2. Of the fourth Commandement of the Decalogue in speciall 3. Of the old Sabbath in particular 4. Of the Lords Day in particular The FIRST PART Ezek. 22.26 They have hid their eyes from my Sabbaths and I am profaned amongst them Mark 2.28 The SONNE OF MAN is Lord also of the Sabbath London Printed by Robert White for Thomas Vnderhill and are to be sold at the Signe of the Bible in Woodstreete 1645. The License THis Treatise entituled Sabbatum Redivivum Or the Christian Sabbath vindicated as in my opinion the most satisfactory of any I have seen and that in a point of Divinity wherein as appeares by the many Books written against it the wisdome of the flesh maintaines as great an enmity against God as in any whatsoever I recommend unto the Presse as of excellent use in these times CHARLES HERLE The Contents of the first Part. CHAP. I. OF the Term of a Morall Law and the distinction of Laws into Ceremoniall Judiciall and Morall And of Morall Laws into Naturall and Positive CHAP. II. Rules to know a Law to be Morall though but positive CHAP. III. Every Law of the Decalogue is a Morall and Perpetuall Law CHAP. IV. The Exceptions to the former Rule answered CHAP. V. Christ hath confirmed all the Commandements of the Decalogue as perpetuall Mat. 5.17 c. CHAP. VI. Solemne Worship is Morall-Naturall both Solitary and conjoyned in Families and Churches and how far CHAP. VII Generall Considerations about Time and its profitablenesse in reference to Morall actions of importance CHAP. VIII Considerations of Time in relation to Religion and the Worship of God how far it may be profitable thereunto CHAP. IX A Determinate Solemn Time for Gods Worship is Morall-Naturall and that in the first ●ommandement And what kinde and manner of Determination of Time for Religion may be proved Necessary by the Law or Light of Nature and generall Rules of Scripture CHAP. X. The Determination of the chiefe Solemn Time of Worship for all men Necessarily and Ordinarily Sufficient for the chief Time as also of the particular day for it belongs not to Men but to GOD. CHAP. XI Two Corollaries from the former Discourses about Solemne Time 1. All Times and Dayes are not equall under the Gospell 2. Time and Place are not equall circumstances in Religion CHAP. XII The Necessary sufficient chief Time for Religion together with the particular Day for it is a part of Worship and not a meer Adjunct or Circumstance only Errata PAge 108. Line 2. And specially c. unto the end of that Paragraph should have been inserted line 16. after the word pleases p. 136. l. 33. for much read which p. 168. l. 7. for coninuance r. continuance p. 233. l. 34. for lets r. let p. 242. l. 16. for mahomet r. Mahomet l. 33. for if r. If p. 260. l. 19. for puplique r. publique p. 261. l. 17. after of r. it p. 266. l. 32. for Chhistian r. Christian p. 273. l. 3. for Pimitive r. Primitive p. 274. l. 25. for justification r. institution p. 275. l. 12. for possibilies r. possibilities p. 276. l. 33. for Apostle r. Apostles p. 277. l. 4. for the r. that p. 282. l. 23. for ver 16. r. ver 14. p. 283. l. 25. blot out not p. 296. l. 30. for them r. that l. 36. for charity r. Charybdis p. 305. l. 13. for mianly r. mainly p. 314. l. 5. for referoed r. referred p. 318. l. 27. for continue r. containe p. 322. l. 7. for oligatory r. obligatory p. 332. l. 25. for Lev. 23. r. Lev. 27. p. 346. l. 28. for viz. r. both p. 352. l. 15. for that r. the To the Christian Reader WE are now Christian Reader to enter upon a very great work not so much in respect of the bulk and length as containing under it many controversies as in respect of the subject matter it selfe the worth and Dignity of it The vindication of the Christian Sabbath In the entrance and Preface whereunto we think it not amisse to give thee a briefe account of some particulars which may not being satisfied stand as prejudices in the reading of the following Discourse and they are these 1. What is the concernment of a Sabbath that we are so large in vindication of it 2. Why after so many books of this subject we adde any more 3. Why seeing there are three parts more this part comes forth alone without its fellowes For the first of these In reading of the Scriptures 1. The Elogies of a Sabbath we do observe that there is not any one part of Religion except but the mystery of our Redemption of which more is spoken than of the Sabbath The Elogies of it are so many that they would easily swell into a volume if we listed to enlarge our selves We shall therefore give thee but a touch or taste of the chiefest Heads 1. In Generall it is the Compendium of all Religion And first of all in generall we may call the Sabbath and the due observation of it the Compendium or Continent of all Religion Hereupon it is very observable that as the commandement of it stands in the Heart of the Decalogue as the bond of both the Tables so it is in other places of Scripture joyned with the chiefest Duties of both Of the first Table in that place You shall keep my Sabbaths Levit. 26.2 and reverence my Sanctuary Of the second Table in that other place You shall feare every man his father and his mother Levit. 19.3 Having all the Priviledges that Commend the most Substantiall Lawes in Scripture and sanctifie my Sabbaths The Law of the Sabbath hath all those priviledges that do commend any the most substantiall Lawes in Scripture It is one of the Ten spoken by God himself with Majesty and Terror written in the Tables of stone with his own finger put in the Arke by his own command together with the rest to signifie as even one of the Adversaries sayes the perpetuity of it 2. In Particular 1. The Frequent mention of it in all parts of sacred Scripture More Particularly 1. There is as frequent mention of it as of any one Commandement implying as on the one side the Importance of it so on the other Mens untowardnesse and backwardnesse in the observation of it There is no part of Scripture wherein there is not something remarkable of a Sabbath 1. In the Law or five Books

and speaking of them As that we cannot judge otherwise but God so Honouring these Lawes above all others He meant to make them sharers in perpetuity with the most lasting of all his other Lawes which he delivered to Moses alone with none of all this state 2. IV. Except 2. He denyer that the Decalogue was the only thing in the Ark saying that the Pot of Manna and Aarons rod that budded were placed there also and that the Book of Deuteronomy was placed in the side of the Ark Deu. 31.26 For the latter the Iewish Masters Sol. 2 tell him It was placed by the side of the Ark in a cofer not Sol. 2 in the side of the Ark that is not within it But for the former not only he but his Authors cited are mistaken for the Scripture expresly sayes twice at least that there was nothing in the Ark but the two Tables 1 Kings 8.9 and 2 Chron. 5.10 And the places that are cited for the particulars say no more but that the Manna was layd up before the Testimony Exo. 16 35. and that Aarons rod was laid up before the Testimony Num. 17.15 That is by the Ark within the vaile as all the twelve Rods had been v. 4. but not within the Arke 3. For the Apostles words Heb. 9.4 which seems to place these Sol. 3 three in the Arke the scruple is somewhat greater Some there are that say that the Pot of Manna and the●…of Aaron 〈◊〉 at the first placed within the Arke by Moses and after taken out by Solomon and that the Apostle speaks of it as it was at the first placed within the Arke But these are over-bold conjectures and contra fidem historiae Others therefore reconcile this difference better thus That in the Apostles words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wherein the Relative being Faeminine it may and must agree to the remoter Antecedent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tabernacle and not to the neerer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Arke and so it is to be read in the Tabernacle were those and those things named And that the Greek may be so taken Junius in his Paralels gives instances to which we may adde this undeniable one 2 Thes 2.9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whose comming c. where the Relative must of necessity be referred to the remoter Antecedent unlesse we will confound Christ and Antichrist So that to us it is undoubted that Nothing at all was ever in the Arke but the two Tables of the Covenant which Moses put in the Ark at Horeb as the above cited Texts have it and so those Laws were most singularly kept by God and withall sheltered by Christ the Propitiatory as figuring that He should confirme all and not abolish any of the Lawes written in those two Tables as we shall heare more afterward that He hath expresly done V. Except 3. There are other Exceptions taken to the Major and they are these which follow 1. Concerning Gods speaking But grant the thing saith he that God himselfe did proclaime the Decalogue yet this will not confirme those Precepts to have been simply Morall For what sufficient reason can be rendred why God himselfe may not deliver a Positive Precept by his immediate voyce as well as a Precept simply Morall He spake to Abraham to Job to Moses face to face yet that made not all his Dictates simply and eternally Morall Solut. 1 To this we answer First we doe not say nor need we say that Gods immediate voice doth make all the Precepts of the Decalogue simply Morall that is Morall-Naturall It is enough for us if it make or shew them to be Positively Morall Solut. 2 2. We stand not so much upon Gods speaking as his manner of speaking to all the people at once and in so glorious a manner Solut 3 3. Nor yet is all the strength of our Argument put only upon Gods speaking but upon his writing also and putting into the Arke these Lawes and no other Of which we cannot conceive any sufficient reason can be rendered why He would as we may say take all this paines and shew all this State and Majestie about these Lawes singled out by themselves but that he intended a great deale of difference between all these Lawes so graced and at least some of those he vouchsafed none of this honour unto which what it should be but Perpetuity we cannot imagine For whereas it is further said concerning Gods writting VI. Except 4. That Gods writing of some Lawes and Moses writting of other Lawes made not a Formall difference between those Lawes for many Lawes written by Moses were Properly and Perpetually Morall as Thou shalt not hate thy Brother in thy heart Lev. 19.17 and divers of the same kind We answer first We do not say that God alone wrote Moralls Sol. 1 and Moses only Ceremonialls and so that God wrote all the Morall Lawes for it is not denied but Moses wrote some Moralls But this we say that God wrote only Moralls not any Ceremonialls The Force or Emphasis lyes not simply in Gods writing them Sol. 2 though all writing both by God and Man is intended for continuance of the matter written viz. Hos 1.12 Ier. 22.30 Ioh. 19.27 but also in that he wrote them upon Tables of Stone the durablest matter and also reserved them and none of the other Lawes in the Arke which we esteeme too Great a Dignity for a perishing Law Since then among the other Lawes written but by Moses in a Book together with these some were to be Perpetuall we must needs think that God so singularly Speaking Writing and Reserving These meant they should continue as long as any other Lawes whatsoever 3. Those Moralls which Moses wrote were but Comments Sol. 3 upon Gods and most of them plaine Deductions from those Originalls All of them being reduced to the Decalogue as subordinate Lawes to their Heads in every kind as the Schoole-men have long agoe acknowledged and our Divines do usually expresse Againe it is excepted There can be no sufficient Reason rendered wherefore a Temporary Precept VII Except 5. may not as well be written with Gods finger as delivered by his internall Inspiration Our answer to this is ready There can no Reason be given Solut. why God would write any Precept at all but his owne good pleasure But this we say still there is not any instance to be given of a Precept written with Gods Finger but only the Decalogue Nor yet any other part of the Scripture whether of the old or New Testament but his Prophets and Disciples wrote all and why then did He write these But that He would hereby declare the Perpetuity of all these Lawes The rather because there are some other Positive Lawes as we have noted before acknowledged Perpetuall which yet were not written by God in Tables of stone How much more those that partake in this priviledge with other Lawes to be written by God himselfe in