yea remoued the building must fale if Apostles neighther left precept for the Lords daye no nor their owne practise vvhoe can imagine it shold be a Sabbath by Gods appointment I answere lastly vvhereas they builde vpon the practise of the Apostles preaching so as on all is because there is not in all the newe nor ould Testaments any commandement to set vp any other Sabbath then that 7th day from the creation no nor ought else that hath the force of a commandement as no practise of Christ nor his Apostles as haue beene showne afore nay we haue Gods apointement to the contrary that no day of the 6. can be Sabbath day for in the 6. dayes vve may labour Exod. 20.9 Sixe dayes shalt thou labour c. I answere 2. Be it that Saturday Sabbath being abrogated an other Sabbath must rise vp in its roome yet it followeth not that Sunday or the Lords day on first day of the vveeke must necessarily be the new day for there may be a Sabbath though none vpō the first day of the weeke if there be one kept vpon any of the 6. dayes Moneday Tewsday Wensday or Thursday c. But hereto it vvill be said though the newe Sabbath may be on any of the 6. dayes yet we ought to choose the first day of the weeke before all others because on it vve receiued a greater a greater blessing then one any other of the 6. dayes since on that day our Lord Christ rose from the dead and therfore it is caled the Lords day I answere 1. be it so that in choosinge a day vve ought to take that day which hath neere relation to the greatest blessing yet vvold we imitate God in instituting a Sabbath at Creation we shold not set a parte for a Sabbath that very day vvhereon vve receiued that blessing or whereon Christ performed it but the day after it so God hauing finished his vvorke of creation on the 6th day he then sanctifyed the day after the 7th day so it seemeth the beleeuing Iewes learned of God to set a parte the day after a deliuerance not the very day see Ester 9.17.18 vvhere the Iewes that conquered their enemies on the 13th day of the moneth they rested on the 14th day of the month and keept it a day of feasting and ioye and those Iewes that conquered on the 13th and 14th dayes they rested on the 15th daye But vve immitate neither God nor those Godly Iewes for vve rest vpon the very day where on we receiued that great blessing that is vpon the first day of the weeke wherein the Lord rose and we shold rest rather on the second day of the vveeke which is Moneday I answere 2. be it so that the Lords day were to be kept of vs aboue any other day in memory of the resurrection of our Lord yet it followeth not that vve shold count and keepe euery first day of the vveeke and one day in 7. for a Sabbath for this were Iewish as it is caled and to imitate God in the creation but we Christians haue an other patterne that is Christ the Lord and Redemer to imitate and that in respect of the worke of Redemption So as if we hold it best to sanctify the very day whereon Christ rose why then must we sanctifye euery third day for our new Sabbath and cale and counte euery third day since the first Lords day vvhereon Christ rose The Lords day let it fale vpon the first day of the weeke or on the 2th or 3th or 4th c. one any day of the weeke my reason is because the Scriptures telleth vs that our Lord Christ rose vpon the 3th daye as God rested on the 7th day so then Christ being crucified one good Friday and riseing againe one our Suneday it appeares he was but 3. dayes vpon the worke of redemption Now if vve Christians must imitate Christ in the worke of redemption as did the Iewes God in the worke of creation Then looke as God working 6. dayes and resting the 7th the Iewes also wrought 6. dayes and rested the 7th So as Christ was 3. dayes or 3. partes of 3. dayes in the worke of redemption and rested from the same sufferings on the third day In like manner shold we Christians in imitation of Christ worke 3. dayes or 3. partes of three dayes and rest on the third keeping it for a Sabbath So we shold not then keepe these we now call Lords dayes for our Sabbath but others nor keepe a Sabbath once in 7. dayes but on t once euery 3. dayes I answere now to the reason whereby they wold choose out the Lords day afore any other of the 6. dayes for a Sabbath because on that day we receiued the Lord from the dead the greatest worke and mercy that euer we receiued c. here vnto I answere if the greatest worke shall determine the day which it shall be Then in myn account as farr at yet I can see good Friday shold be our new Sabbath day for on that day Christ performed the greatest work of any other day let vs therefore compare these 3. dayes vvorkes on good Friday not to mention the the particulares of his grieueousse passion Christ vpon the crosse hanging there in our roomes bare that most intollerable and insupportable wrath of God which was due for the sins of all Gods elect from beginning to the end of the world vvhich wrath was so hote as caused him to vtter these words My God my God why hast thou forsaken me and then as hauing borne the vtmost of his fathers wrath for sins of his elect he yeelded vp his Spirit with these words It is finished Ioh. 19.30 as for the next day the 2d. day of his passion our Saturday and so also for the 3d. day of his passion our Sunday vntill he rose what cold he suffer his soule vvas in paradise his body in the graue dead and senselesse now judge vvhither of these 3. dayes had the greatest worke done in in which of them but Friday was the greatest passion or if you vvill compare Christs resurrection with his passion I trust it vvill be fond a greater vvorke for his Deity to supporte the Humanity vpon the crosse then to send his soule from heauen into his dead body in the graue to quicken and raise it vp But you will say on the 3d. day Christ rose with out which all the former had beene insufficient 1. Cor. 15.14 if Christ be not risen our preaching and your faith is in vaine c. and Christ died for our sines and rose againe for our justification Rom. 4.25 so that it is rather the day wherein all was perfectly finished then the day wherin the greatest worke was done that we shold keepe for our Sabbath where to I answere 1. Christ vpon the crosse on good Friday said then it is finished Ioh. 19.30 secōdly if you will stay for a day where in euery complement vvas fulfilled then must
creation or at the first day of the worlds redemption t is groundlesse to set any other beginning now Sunday is the common reputed day for the first day of the vvorlds creation and the 7th from it is Saturday the Lords Sabbath day but if you refuse this beginning and vvill fetche a first from the redemption then good Friday vvhereon Christ suffred must be the first day of your 7 and then Thursday will be your 7th day and so your Sabbath day or else Sunday vvhereon Christ rose must be your first day and then Saturday the Jewes Sabbath day vvill be your 7th day and new Sabbath day now behold though you seeme to stande to a 7th day for your Sabbath yet you cannot any approued vvay make the Lords day a 7th day vnles you take Mooneday for your first day of the weeke which no approued Authores doe and vvhich computation is not Diuine in ould or new Testaments but is merely humane and deuised and by like reason if you groundlesly begine at Mooneday may not vve begine at Tewsday or Wensday or Thursday c. and so skippe ouer as many dayes as vve please so as no man shall knovv vvhere or vvhen to begine nor vvhat day shall be his 7th day for a Sabbath if we may skipe ouer as many dayes as we please before vve take one for our first day may vve not skipp ouer as vvell 7. dayes as one day and if vve may skipp ouer 7. dayes why not 700. or 7000 dayes and so many vveekes yea yeeres may be vvithout any Sabbath 6 A 6th last reason they fetcht from practise of the primitiue Churches for the Historyes of the Church say they relate that they kept the Lords day for a Sabbath constantly I answere 1. I finde the contrary and that alleadged too by M. Perkins vpon the 4th Com vvhoe thus speakes The Sabbath meaning it the Lords day was neglected of those Churches vvhich succeded the Apostles vntill afterwards it vvas established by Christian Emperoures this he proues to be so by alleaging his author for it Leo and Anton. Edict of holy dayes now if Mr. Perkins vvhoe vvas so well seene in history of our churches vvould affirme this and that too whē he pleaded vvhat he could for our nevv Sabbath then surely in his judgement it vvas a cleere case that the primitiue churches kept not our Lords day euer or constantly 2. Ignatius vvhere he exhorted to keepe the Lords day there he exhorted to keepe the Sabbath day too now it is not likly both these dayes vvere kept for Sabbathes but that one only and that was the Sabbath day as is gatherable in that Ignatius calles the Lords day the Queene and Princesse of all dayes vvhere he left out a higher place for the Sabbath day as the Kings Prince of all dayes it is likly therfore that our Lords day was kept as we keepe an holy day with vs vvhen those Christian Emperoures did establishe by Lawes our Lords day to be solemnized at which tymes it flourished most yet euen then they kept it not as a Sabbath day but as vve keepe an Holy day for Constantin the Emperour most religiouse patrone of our Lords day as is vvell knowne in his Edicte for the celebrating of the Lords day yet therein gaue liberty for men to doe vvorkes of Husbandry on the Lords day now ploughing and sowing and reaping and the like worke of husbandry be quite against the very letter of the 4th Comm and against and contrary to that rest from all seruile vvorkes in earing in haruest and at other tymes enioyned in the Law for Sabbath day duties can we thinke Constantin directed by his reuerēd Clergy would can giuen such liberty had they counted the Lords day for the Sabbath day and to stand by the 4th Comm finally if vve should imitate the primitiue churches as touching dayes vve should weekely keepe holy Friday vvhereon Christ suffered as vvell as Sunday whereon Christ rose for Constantin did by one and the same Law commande his whole Empire to sanctifye the Friday and the Sunday the day before the Iewes Sabbath the day after it see Euseb de vita Constant lib. 4. cap. 18. and see Sozom. lib. 1. cap. 8. the Lords day because of Christs resurrection the Friday because of Christs passion as saith the text and here againe it appeareth the primitiue church kept not the Lords day for their Sabbath no more then they kept Friday for their Sabbath but both of them as we keepe holy dayes Hauing answered all their reasons that I can finde or heare of in next place let me passe my censure of reasons in generall How feeble a thing our best and refined reason is euery man may knovv that vseth reason S. Paul shall speake for vs vve know but in parte we see through a glasse darkely 1. Cor. 12.9.12 saith he 2. let all our lerned Diuines speake vvhoe not only in publique prayers to God confesse our blindnesse of minde but moreouer in their Sermons they dare not deliuer a doctrine collected by reason out of their text vnles they can soundly proue the same by some plaine text or other as you see their constant and laudable practise is and this they doe least they should deliuer for doctrines mens preceptes vvhereby you see what an holy ielousy they haue of their reason that though in their priuate studies they haue collected a doctrine by helpes both of nature and artes with great diligence yet dare they not trust to their reason vntill they finde God in his word to backe them 3. let Logicianes speake vvhoe are the masters in reason doe not they in their bookes of Logicke shew how many and sondry wayes reason is subiect to be corrupted by fallacies and Sophisticall arguments all which testimonies of the dimenesse and weakenesse of our reason teacheth vs thus much that as it is too great boldnesse vvith God and ouergreate confidence in our reason by bare force of it to dispute against any thing which God hath set vp as the 7th day Sabbath So it is a matter of no lesse dispraise and presumption by only force of reason consequence to innouate and set vp a new Sabbath and yet for all this doe I not exclude the vse of reason about the Holy Scriptures so be it be but to finde out vvhat God saith in his vvord I only exclude the vse of reason as by collections to add any thing to Gods vvord wherfore I reiect all reasons and consequences touching in nouation and bringing in a new Sabbath vnlesse as diuines backe their doctrines in sermons by plaine textes so these doe backe euery collection and consequence by a cleere text of Scripture or at least if I may be bould to grante so much that euery collection and consequence be such as is necessarily and demonstratiuely true so as it apparantly cannot but be true Hence is that laudable vsage of our church which though it
the Lords day c. Hence it is thus argued this day is called the Lords day as the last Supper of Christ is called the Lords Supper now as Christ did substitute the last Supper in roome of the Passeouer so he substituted the Lords day in roome of the Sabbath I answere 1. it doth not followe it must be called the Lords day in the same sense as Christs Supper is called the Lords Supper for it may be called the Lords day 1. in reference to God the Creator meaninge there by the Lords Sabbath of the 7th day since thes Sabbathes were caled the Lords dayes as the lords Holy day Isa 58 13. now if the Sabbath be the Lords holy day then is it the Lords day 2. In reference to God the Redeemer it might be called the Lords day as the day is wherein Christ will come to Indgment Luk 17 24 30. that is a day wherein Christ will shewe himselfe Maruailouse to the world so did Christ in the day of his Incarnation Passion Resurrection and Ascention in euery of thes he did a remarkable worke and euery of thes might be called the Lords day and which of them Iohn had respect vnto Scripture is altogether silent and therfore can we not builde vpon infallible growndes herein and we must not set vp Sabbathes tyeinge mens consciences vpon probabilities and contingencies furthermore who wold argue from Luk 17 24. that because the day of Iudgment is called Christs day Therfore that day must then be kept for a Sabbath day but admit S. Iohn meant the day of Christs Resurrection that is a day wherein he would declare himselfe mightely to be the Sonne of God by the resurrection from the dead Rom 1 4. What is this to a Sabbath which men must celebrate how doth it appeare Christ rose one this day and called it the Lords day with this intendement that men shold for euer after keepe it a Sabbath shewe me an institution of a Sabbath day by Christs riseing one this day or by S. Iohns calling it the Lords day finally say it were a Sabbath day how will it appeare in the Canon of Holy Scripture that the Lords day was in the Apostles dayes a weekly day kept euery 7th day as now it is or rather an annuall day as Easter day is for properly Easter day is the Lords day I answere further there is not like reason of thes two the Lords day and the Lords Supper for a day and a Supper differ much so as a day may be called the Lords in one sense and a Supper may be called the Lords in an other sense I answere secondly it will not follow that there must be the same reason and likenesse betweene the Lords day and the Sabbath which was betwene the Lords Supper and the Passeouer for the Passeouer was a branche of the Ceremoniall Law and a Ceremony and a type of Christ and therfore to be abolisht at Christs comeing But the Sabbath was a branch of the Morall Law and a Morall neither euer was it made a death to life now that God Sanctified the first day of the weeke for Christ to rise on I deny not nor doe I refuse to reioyce there on and be thankfull to God for so greate a worke euen euery day in the weeke and yeere or more solemnely once in a yeere as at Easter or ofter if the Church see it expedient But that this Text doth prophecy of this day for euer to be kept for our sole Sabbath in a Rest all day long and in holy duties euery 7th day this I denye since this Text saith not this day was Sanctified for men but it was Sanctified for Christ yea we may reioyce and be glad in it annually as the Iewes were in theire annuall dayes of purim Ester 9.26.27 and yet not keepe it in a stricte Rest all day long as on a Sabbath I answer secondly by day in the Psalme is not necessarily vnderstod a shorte ordinary day of 12. or 24. howres but rather a long space of tyme as all the tyme after Dauid came to the Crowne and so it may be applied to type out the whole tyme of Christ vpon the earth ruleing as King in the Kingdom of his Church thus Abraham sawe Christs day Ioh. 8.56 thus t is called the day of Saluation 2. Cor. 6.2 If then by day here be meante the day of grace or the tyme of Christs abode one the earth then heer is no footing for a Sabbath day of 12. or 24. howres long 4. A 4th Text they produce is Act. 2.1.14 where Peter preached one Pentecost which is one our white Sunday and administred the Sacramentes of Baptisme and the Lords Supper after he had converted 3000. soules wherfore this must nedes be a Sabbath day because in it were performed the workes of a Sabbath c. Here to I answere 1. That Peters actions are no diuine institutions vnlesse backt by some precept now nor Christ nor his Apostles gaue any precept for performance of thes duties one this day 2. Peters sermone was extraordenary for it was vpon the extraordenary comeing downe of the Holy Ghost then and to remoue away the false slander of drunkenesse v. 13. and it was occasioned by the greate concourse of people extraordenarily met and assembled not to heare a sermone but to heare the Apostles myraculously speake straunge tounges v. 6. now extraordenary things binde not to ordenary practise 3. Preaching and administration of Sacraments be not proper duties of a Sabbath but commone to any day of the weeke Christ administred Lords Supper one a Thursday night the night before he was Crucified Phillip baptized the Eunuch one a trauileing day Act. 8.38.39 and for preaching it was an euery dayes worke if occation serued preach the word in season and our of season 2. Timoth. 4.2 Christ preached to the Samaritane Ioh. 4. on a working day for his Disciples were gone in to the citty to buye meate v. 8. He preached one the Mountaine Mat. 5.1 and out of a shippe at an other tyme Luk. 5.1.2.3 which dayes were no Sabbaths for on the Sabbaths Christ and the people mett in theire Synagogues Luk. 4.14 Paul preacht daily in the Temple and from house to house Act. 5.42 and daily in the schoole of Tyrannus Act. 19.9 Now vnles thes duties of preaching and administration of the Sacraments were so proper to the Sabbath as they were vsed vpon no day else how can thes duties be markes of a Sabbath no no nothing but a Commandement will establish a Sabbath day doe not we preache reade Scriptures praye administer the Sacrament and performe as many Sabbath duties on Christmas day when it falls on a weeke day as we doe on any Sabbath day and yet vvho vvill therfore gather vve keepe that Christmas day for a Sabbath 4. Note Walaeus vpon the 4th Com pag. 161. saith it is called in to question of some whither this day of Pentecost then fell vpon the Lords day
or not yea he addeth that Pentecost may fall one any day of the weeke it is not therfore so generally a granted truth with diuines that Pentecost euer was vpon our Lords day as vve hold and keepe it 5. If I may add mine ovvne opinion of the matter I thinke Pentecost then when the Holy Ghost descended vpon the Apostles in cloven fiery tounges it was vpon our Saturday which was the 7th day Sabbath not one our Sunday that this may appeare note that Pentecost by the Law Leuit. 23.16 was to be vpon the 50th day and this accounte was to begin one the morrowe after the Sabbath v. 15. by Sabbath here is not to be vnderstode the vveekly Sabbath but the first Sabbath of the Passeouer thus the Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 11 for they had 2. Sabbathes at the Passeouer to vvit the first day of vnleauened bread and the 7th day v. 6.7.8 to the former of thos had the Septuagint relation vvhen they said In the morrovv of the first of the Sahbathes to this a greeth Aynsvvorth one Leuit 23.11.15 alleageing the Chaldy and the Rabbines so reading and vnderstanding it So then vve must begine our account vpon the morrovv after the first Sabbath of the Passeouer novv that vve may knovv vvhat day this vvas on see Leuit 23.5.6.7 the Passeouer vvas on the 14th day of the Month on the 15th day of the month vvhich vvas the very next day vvas the first day of the Feast of vnleauened breade vvhich 15th day vvas the first Sabbath also novv then the morrow after this first Sabbath it vvas vpon the 16th day of the month and this 16th day must be the begining af our accounte Novv to apply this for so much as Christ suffred on good friday and eate the Passeouer on the day before at euening hence it follovveth that Christ eate the Passeouer vpon Thursday and it vvas the 14th day of the month and friday vvherein he suffred vvas the 15th day of the month and the first Sabbath of the Passeouer so as Saturday was the 16th day of the month and the morrow after the Sabbath and so the first day of our accounte to 50. dayes or to Pentecost To proceed if Saturday be the first day of the 50. then vpon a Saturday againe will fall the 50th day to make this appeare counte from Saturday taking it for one day 7. vveekes compleate Leuit. 23.15 and there you haue 49. dayes the 49th day falling vpon a friday here vn to ad the next day vvhich is Saturday and the morrovv after the 7th Sabbath or vveeke v. 16. and so you haue 50. dayes and also you see that the 50th day fell vpon the Saturday To conclude since Pentecost vvherein Peter preached Act. 2.1.14 vvas not one our Sunday but one our Saturday Hence it follovveth 1. that this Text Act. 2.1.14 maketh nothing for the prooving our Sunday or Lords day to be Sabbath day novv 2. it followeth that if those actions of Peters preaching converteing 3000. and baptizing them on that day were a sufficient proofe that the day wherein they were done was a Sabbath day and so ought to this day to be Then was Saturday at that tyme the Sabbath day and so ought â—o this day to be because one Saturday those actioÌ„s were performed But that those actions of Peters preacheing Baptizeing and the rest are 〈◊〉 sufficient argument and proofe that the day where one they were done was and is a Sabbath themselues confesse it Ergo Saturday was then and ought now to be the Sabbath day So you see theire owne argument makes strongly against them and for mee for the Saturday Sabbath 5. A 5th Text they produce is Act. 20.7 where the Disciples being come together to breake bread one the first day of the weeke Paul preached vnto them now by the phrase of breaking bread is commonly meante the Lords Supper so here againe they argue as before this must be a Sabbath because Sabbath duties were performed in it I answere 1. by refering you to those things in the answere to the Text last aboue Act. 2.14 which at first sight doe after themselues in answere to this place as they did to that the argument being the same I answere secondly though Paules preaching doth bind vs to preache also yet doth not the tyme wherein he preached bind vs to preach at the same tyme and day weekly for then were we bounde to preache euery Lords day till mid night for so did Paul here so that the day and tyme here which is our very question doth not bind vs. 3. Paules preaching now at Troas was extraordenary 1. in that he preached till mid night 2. in as much as he was to departe away from them the next day neuer to see theire faces againe v. 38. he cold doe no lesse then giue them a sermone one such an ocation had it bene one any day of the weeke 4. This preaching of Pauls at this tyme can make nothing for the Lords day for this sermon was only in the night not in the day tyme This appeareth by the tyme of celebration of the Lords Supper which in dayes of Christ and his Apostles was at Euening at Supper tyme for then our Sauiour celebrated it first Mark 14.17 and it was in vse so still in Pauls tyme 1 Cor. 11.21 now the Text saith The Disciples being come together one the first day of the weeke to breake bread or to receiue the Lords Supper now the end of theire comeing which was to receiue the Lords Supper declares plainly what tyme of the day they assembled in to wite in the Euening at Supper tyme to eate the Lords Supper there is no culler therfore to thinke they mett in the morneing about breakefast tyme for then be gines the publike duties of the Sabbath to goe to Supper and it addes a little light to the tyme of theire meteing to consider of the place where they mett that is in an upper chamber as t is in our Englishe Bibles v. 8. but Originall saith in a supping chamber 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in caenaculo so t is more then manifest they came but to Supper Now the disciples being assembled to that ende to receive the Lords Supper Paul tooke occasion of this present meteing after and I knovve not hovv long after they vvere mett to preache vnto them and after he had begune once then he held one his preaching till midnight but at vvhat hovvre of the night or Eueninge Paul begun his Sermon or hovv long after they vvere mett I can not finde T is true the disciples mett one the first day of the vveeke but it might be and it vvas most likely they mett a little afore shutting in of the day like as a man may be said to paye and discharge his bonde due one the 7th day of Iune though he bringe his mony but one quarter of an hovvre before Sune sett But here it must be remembred that t
you make your Sabbath on Ascentiō day being Thursday or rather you must tarry till the worlds end till Christ hath conquered sines death 1. Cor. 15.26.56 if therfore by reasons we shall institute Sabbathes it may be thought good Friday is the only day for our new Sabbath or else to tarry till this worlds end 4 A 4th maine reason of all is to this effect If the Iewes kept a Sabbath in memory of Gods Creation Then much more ought Christians keepe an other Sabbath in memory of Christs Redemption and the common reason hereof is because the worke of Redemption is a greater worke then the worke of Creation I answere 1. the reason is not the same and therfore it followeth not for the Iewes they did not set vp a Sabbath on their owne heads with out a precept for their direction only to commemorate the creation if they had it had beene no better then will worship but they stayed for a Commandement from the God of the creation to command them a Sabbath by his 4th Comm and to tell them which day of the 7. to keepe it was Gods Commandement principally that set them one worke to keep a Sabbath novv this which is the maine for the keeping of a Sabbath day is left on t in their argument as if Gods Comm were but a by thing and not necessarily presupposed in euery Sabbath wherfore let them put into their argument the main and principall thing mouing the Iewes to keepe the Sabbath that is Gods 4th Com and then I fault not their argument as novv I doe but I bide them proue likewise that we Christians haue such strong reasons to keep our Lords day a Sabbath as Jevves had for their day that is I require to shew me where Christ or his Apostles left vs an expresse Commandement to sanctify the Lords day as God did to the Iewes to sanctify the 7th day and then I say indeed If the Iewes kept the 7th day vve Christians ought keep the 8th day Or thus is greater then the worke of creation if it be greater the answere vvill be to the elect and to the redeemed it is greater vvell be it so but what is this to our question which is generall of all Christians that liue vvith in the pale of the Church affirming that if Iewes that is all Iewes kept a Sabbath for the creation then ought Christians that is all men vvith in the pale of the Church keep a Sabbath for redemption so the question being generall of all men with in the Church you bring a reason to enforce all these men to keepe a new Sabbath which reason is proper to some of these men only as if you wold thus argue all men are bound to keep the Lords day for a Sabbath because the Lord died for some of these men this arguing is much like absurde to this If the Iewes vnder King Ahashuerosh Ester 9.17 did solemnize a day euery yeere with feasting and ioye in memory of their deliuerance from Hamans conspiracy Then so ought Christians both English French Dutchmen and Spanyardes c. that is all Christians solemnize a day euery yeare with like feasting and ioye in memory of our deliuerance from Spanyardes in the yeare 88. or from Papistes powder treason on 5 th Nouember and here to may be added a like reason as that our deliuerance in 88. or on 5 th of Nouember vvas as great as that of the Iewes from Haman now vvho doth not see the vanity of this kinde of arguing yet just thus doe they argue to set vp the Lords day for a Sabbath as here t is argued from a particular deliuerance of some Christians as English men to all Christians as French Dutch and Spanyards vvhoe had no share in that deliuerance of 88. and 5th of Nouember just so doe they argue from a particular deliuerance of some Christians as Gods elect vnto all Christians both elect and reprobate beleeuers and vnbeleeuers what reason is it that such as haue no parte in Christ as a Redeemer shold weekely celebrate on whole day neglecting their proffit and callings in memory of Christ the Redeemer of right therfore only such a day shold be a Sabbath as bindes all and euery man one as well as an other and such is the 7th day Sabhath in memory of the creation for in the creation we all beleeuers and vnbeleeuers haue our share not so in the redemption I conclude therfore that though the worke of redemption be greater then the worke of creation and therfore doth require a Sabbath as well as the creation yet doth it not require so generall universall a Sabbath as did the work of creation all men are not bounde to the one as they are to the other Nor can I conceiue how any more men shold be bound to keep this Sabbath by this reason then only a fewe which doe actually beleeue in Christ an handfull of most free Agentes so as they eighther of thē produce effectes at their pleasure by Counsaile so as they be not tyed euer to produce the same effectes the one as doth the other that this is so will appeare euen in these pointes in question it pleased God to create the vvorld by action but it pleased Christ to redeeme the vvorld by passion 2. it pleased the Father to be 6. dayes in creation but it pleased the Sonne to be but 3. dayes in redemption 3. it pleased the Father to rest on the Sabbath day but it pleased the Sonne not to rest on the Lords day but to trauaile 15. miles to Emmaus and backe againe 4. it pleased God to leaue a commandement in wrighting to posterity to keepe the Sabbath day but it pleased not our Sauiour Christ to leaue any commandement for the keeping the Lords day if therfore God Christ be so variouse in their actions how will it follow that if God kept a Sabbath or instituted one in creation then Christ must necessarily institute an other like Sabbath at redemption 5 A 5th reason seemes to ground on the 4th Com thus The 4th Comm enioynes a 7th day for the Sabbath now our Lords day is a 7th day for we keepe it euery 7th day for a Sabbath I answere 1. the 4th Comm enioyneth such a 7th day for a Sabbath as is and vvas amongst the Jewes called by his proper name the Sabbath day also now our Lords day vvas called vvith them eighther the first day of the vveeke or the first day after the Sabbath so it can not be that 7th day there meante 2. if we call our Lords day the 7th day vve departe from all churches vvhich call it the 8th day or the first day of the vveeke as doe all the 4. Euangelistes in the Gospell 3. if you call the Lords day a 7th day I pray vvhere or at what day vvill you begin to reckone for your first day of the 7 you must begine at some renowmed day as at the first day of vvorlds