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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A15324	The doctrine of the Sabbath handled in foure seuerall bookes of treatises. The first of which intreateth of the day of rest. The second, of the duties of the day. The third, of the persons whom these duties concerne. And the fourth, the reasons vsed to perswade all persons to the practise of these duties vpon that day. Written by G.W. Master of Arts, and minister of the word of God in Portsmouth.	Widley, George, b. 1566 or 7.	1604 (1604)	STC 25610; ESTC S119957	129,925	252

was a people or called after the name of their father Iacob yea I say long before there was any promise made vnto Abraham their father Neither yet alone did God then keepe it but did also institute it to be kept Yea but it was not kept will some man say What then shall the disobedience of some make the law of God of none effect God forbid though neither yet can I yeeld that it was not kept For what if the keeping of it bee not mentioned doth it therefore follow that it was not kept Were all things that were done by the Fathers written by Moses If they should I suppose the world it selfe would not haue contained the bookes but these things which are written are written for our leraning Rom. 15. 4. And to this end is the institution of the Sabbath recorded by Moses that we might thence learne the obseruation therof seeing that God did institute it to that end to bee obserued vnlesse wee will say that God did institute a day for rest which yet he would haue no man to rest vpon But to take away all wrangling the truth is the obseruation of this day is also shewed by Moses before the giuing of the law aswell as the institution and so shewed as that he sheweth it not once to be kept by God himselfe in the creation Gen. 2. 2 but againe in the wildernesse in that he ceased to raine downe Manna vpon the Sabbath Exod. 16. 15. Loe thus twice hee obserueth God keeping of it And to this hee addeth the practise of man also for Exod. 16. he sheweth how the Israelites kept it in the wildernes when as yet the ceremoniall law was not giuen by which it is certaine that this law was perpetuall § Sect. 9 And that it is so me thinkes I neede bring no other proofes than the reasons themselues For The reasons of the precept proue the perpetuitie of the Sabbath where the reasons be generall do they not binde in generall from one to euery one euen from the free denison to the straunger And where the reasons bee perpetuall doe they not implie the perpetuitie of the commandement otherwise the reasons should perswade when the commandement were ended Now the reasons that here are vsed to perswade vnto the keeping of the commaundement being perpetuall what shall we iudge of the commaundement but that it is also perpetuall and bindeth vs aswell as the Iewes for are not these reasons to all men and at all times alike Doth not God giue vnto euery one sixe daies aswell as vnto the Iewes and then is not euery one bound to keepe a seuenth aswell as the Iewes Is not the Lord thy God aswell as theirs and must not thou then keepe his Sabbath aswell as they Or did he rest onely for their example and not for thine also Or haue they need onely to be blessed and not thou also Then these reasons perswading thee aswell as them and now aswell as then doe they not pleade for the perpetuitie of this commandement and proue that it is no vanishing shadow but a lasting precept and to remaine for euer § Sect. 10 But what neede I to alleage so many reasons to perswade in a thing so apparant were there The perpetual vse of the Sabbath prooueth the Sabbath perpetuall no more but this one reason namely the continuall vse and neede wee haue of the Sabbath to perswade the perpetuitie of the Sabbath it were sufficient For if there were no time to call vs backe how farre would that corruption wherewith wee are warmed in our mothers wombes carrie vs like a mightie streame or current from all godlinesse How deepe would we diue into the things of this world if wee should neuer bee pulled out If there were no time to water that seede that is sowen in our hearts wee should become as a garden that hath no water Isai 1. 31. where euery thing dieth Yea how easily would our hearts become like vnto the sluggards garden that is ouergrowne with thornes and nettles which couer the face thereof Pro. 24. 31. And if the best men notwithstanding the best meanes be many times ouertaken Lord what shall we poore men thinke shall become of vs If there were no time set downe by God vnto vs for his seruice and if it were left vnto our owne discretions when should wee finde a time would wee not pleade as the Iewes in the building of the Temple The time is not yet come Hag. 1. 2. And therefore I say being wee haue such continuall vse and neede of it what doth it els but perswade the continuance of it vnto vs To conclude therefore this point if this law The conclusion of all be the same with the law of nature if established by the Apostle if confirmed by Christ if instituted before the people was to whom the ceremoniall law was giuen if warranted fortie yeres after the ceremoniall law was abolished if the reasons be now as effectuall to perswade vs to the obedience thereof as euer and the vse also now as great as euer we may truly conclude that seeing in the institution it was not ceremoniall it cannot in processe of time become ceremoniall but as it came in with the world so it must end with the world And from this must not a Christian be driuen no not for all the world § Sect. 11 But notwithstanding the euidence of this truth yet there haue bin obiections of two sorts Arguments pretending to prooue the law to be abolished answered found out to weaken the trueth thereof some whereby they endeuour to prooue the whole law abolished others that if not the whole law yet at least that the Sabbath is abolished Now to prooue that the whole law is abolished they alleage that 1. Tim. 1. 9. To the iust there is no law and that Rom. 6. 14. We are not vnder the law but vnder grace To which to answere in a word it is true that we are not vnder the correction of the law For there is no condemnation to them that are in Christ Iesus Rom. 8. 1. Yet we are vnder the direction of it For ibid. ver 7. the flesh is condemned as an enemie vnto God in that it is not subiect vnto the law Secondly wee are not vnder the law as it was giuen by Moses but as it is warranted by Christ Thirdly wee are not vnder the rigor of the law for Christ hath redeemed vs from the curse of the law Galath 3. 13. from the curse of the law saith the Apostle not from the law And therby it is that now his commaundements are not grieuous vnto his Ioh. 5. 3 but wee willingly subiect and giue our selues seruants vnto it to receiue direction from it c. But of this sufficient it being something besides my purpose § Sect. 12 Come wee therefore vnto those that more neerely concerne the matter in hand amongst Our rest from sinne taketh not away our rest from