add which is vsually aleaged to the same purpose bake that to day which yee will bake and seeth that which yee will seeth and all that which remaineth lay it vp till the morning for you c. Exod. 16.23 heere say they the Iewes were commanded to dresse all their meate on the ffriday the day before their Sabbath so by consequence they might not dresse any meate on their Sabbath Herevnto I answer 1. for asmuch as we find that God hath added and expressed an exception to some Sabbaths we may therefore thinke that the same exception is to be vnderstod in all Sabbaths see Exod. 12.16 no worke shall be done saue about that which euery man must eate that only may yee doe in which words you see that albeit God forbad all manner of worke yet he gaue an exception allowing men to worke so farr forth as may cōcerne their present necessity that is to dresse their meate on that day which they must eate on that day I confesse this was a ceremoniall Sabbath but for asmuch as God put no difference betwixt the ceremoniall the Morall Sabbaths for strictnesse of rest for it was death to any man that did any worke on either of them both as you may see Leuit. 23.30 Exod. 31.15 therefore we may thinke that there is the same reason of both 2. I answer that this text is not rightly vnderstod applied for they suppose that Moses bad these Iewes bake to day that was on friday all the Manna which they had gathered that day to wit the ij omers so as none should be to bake on the next day being Sabbath day but it is to be noted that Moses left it to their will how much to bake that day how much to leaue vnbaked for saith the text bake that which yee will bake and seeth that which yee will seeth he said not bake all seeth all but bake seeth what ye will againe where he saith that which remanieth lay it vp vntill the morning they vnderstand these words thus that that which remanieth baked should be laied vp but so much cannot be collected out of this text but the contrary is rather the trueth namely that that which remained vnbaked was laid vp vnbaked vntill the morning this the context giueth light vnto for on other daies if they reserued any vntill the morning it stank v. 20. but on this day what they reserued it stank not v. 24. now forasmuch as Moses recordeth it as a wonderfull thing that it stanke not nor was full of wormes by reseruing it it giueth vs to vnderstand that it was laied vp vnbaked for what wonder had it bene that it stanke not nor had wormes in it if it had bene baked seing that baking doth preserue things from stinking and wormes breeding it is more likly therefore that as they baked euery other day so much as they did eate on that day so they did on the Sabbath day So this text proueth not that the Iewes baked boiled all their foode on friday One answer I heere giue vnto all their 4. texts together if the Rest commanded to the Iewes in the 4th com be a rigorouse Rest so ceremoniall then is the whole Sabbath 4th com vtterly abolished as rigorouse ceremoniall also for there is but one kind of Rest in the 4th com take away that and take away all Rest if that be rigorouse ceremoniall take away that and then may men follow their laboures in their seuerall housen and in the fields An other answer I giue vnto all their 4. textes which is this that if it could be proued that the Rest which the Iewes kept was rigorouse then might we more safely hold that the rigorousnesse of their Rest was Iewish and ceremoniall then that any thing commanded in the Morall Law is Iewish and ceremoniall for this Law of kindling a fier on the Sabbath being not mentioned in the Morall Law but written elsewhere it may be questioned rather whither it was any branch of the 4th com or exposition of it or whither it was some speciall Law peculiar vnto the Nation of the Iewe because in those hote countries they might better want a fier then wee in coulder rigiones can and better feed on cold meates dressed the day before then wee in these colder countries cane and so the Morall Law should be maintained still in its Integrity and perfection why may not these particular Lawes not being written in the Morall Law and Tables of stone be aduentitiouse and onely added to the 4th com as peculiar to the Iewes and those times Regiones as was that Reason prefixed to all the 10. com that God brought thē out of the land of Egypt which is also added to the 4th com Deut. 5.15 and as was that Law of offering ij Lambes on the Sabbath daies Numb 28.9.10 Thus then you haue seene their textes for the prouing of the Iewes Rest to be full of intollerable strictnesse rigour but you se how they faile in the matter wherefore I may safely conclud that it is but a slaunder raised vpon the Lords Sabbaths to make men afraide of them and to loath them for God required no more strictnesse of a Iew then he doth of a Christian nor any lesse of a Christian then he did of a Iew the 4th com it is one the same to Iew to Gentile as are all the other 9. commandements SECT V. Hauing made answer vnto their textes whereby they would proue the Rest of the Sabbath partly ceremoniall because rigorouse we are now to come vnto their textes wherby they would proue the time to wit the 7th day in the 4th com to be a ceremony so abolished but first this would be noted that since they cannot proue the Rest in the Sabbath rigorouse and ceremoniall now there is nothing commanded in all the 10 commandements which they can except against but onely the question it selfe betwixt vs to wit the time 7th day now how they will disproue this you shall see Their first texte which I will produce is that Mat. 12.8 for the sone of man is Lord of the Sabbath hence some argue thus that because Christ is called the Lord of the Sabbath day therefore he did alter chang the Sabbath day Herevnto I answer that admit the Heire of a Mannour house because he is Lord of that house he may destroy it and pull it downe yet it doth not therefore follow that he will or hath destroyed it pulled it downe so be it that Christs as Lord of the Sabbath might destroy it yet it followeth not that he did destroy it no the contrary rather followeth that because Christ was Lord of the Sabbath therefore he did and for euer will maintaine vphold the Sabbath for it is the property of Lords to vphold their mannour howsen to defend those things whereof they are Lords to the vtmost of their power
parte of the Law and may challeng it of right then are the commandements of murther adultery stealing 2. In a bond there the debitor is bound vnto ij things the one is the summe 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 thinges in a bond and of the things in the bond of the 4th com 3. The Iewes were commanded to circumcise vpon the 8th day to eate the passouer on the 14th day now will any man thinke that these daies commanded were no partes of those Commandements 4. An other reasoÌ„ to proue the time day to be a parte of the Law is because if it be taken away then the Law is vnperfect lame for take away these words But the Seauenth day from the 4th com then you leaue the 4th com 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 haue abolished the old Sabbath the 7th day Sabbath then they thinke the Law is imperfect for it wanteth a day therfore they haue patched it vp againe with a new day to wit the Lords day saying the 4th com commandeth now the Lords day wherefore themselues are my witnesses that the Time day is a parte of the Law and also a parte so necessary as they hold the Lawe vnperfect vntill they haue put in a new peece to make vp the breach when a stud or pillar of an howse is taken away so as they must set in a new stud or pillar into its roome 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 com in the roome of the old day surely the old day was a parte of the 4th com 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 ruine of the house so the other tendeth to the ruine of the whole Law of God but specially of the 4th com 5. If these words But the 7th day is the Sabbath be no parte of the Law or 4th com then are we not now bound to giue 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 expresly forbid seruile labour are a parte of the Law or 4th com But these words The 7th day is the Sabbath in it thou shalt doe no manner of worke doe expresly forbid seruile labour Therefore these words The 7th day is the Sabbath c. are a parte of the Law 4th com 7. Those words the breach whereof are punishable with death are a parte of the Law or 4th com for punishment implieth sinne and sinne presupposeth a law But these words The 7th day is the Sabbath in it thou shalt doe no worke 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 com 8. If these words The 7th day is the Sabbath c. be no parte of the Law or 4th com then by so saying you condemne all Expositors for they affirme 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 com and thus much for my 5th argument ARGVM VI. My 6th argument to proue 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 besids the which there is no 7th day that day must be our Sabbath day But Saturday the 7th day is a 7th day besids which there is no 7th day Therefore Saturday the 7th day must be our Sabbath day For profe of the Maior or first proposition many Diuines are of iudgement that the 7th parte of time is Gods to be consecrated to his worship seruice as morall wherefore all such Diuines must approue of this Major to wit that that day which is a 7th day besids which there is none other 7th day that day must be our Sabbath day consecrated to Gods worship and seruice my reason hereof is because that day which is the 7th day besids which there is no 7th day it is the 7th parte of time in the strictest and best accounte 2. All Diuines in expounding of the 4th com doe expound these words The 7th day is the Sabbath Exod. 20.10 to be vnderstod of a 7th day and so they would haue 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 besids which there is none other 7th day it must be our Sabbath day and thus all Diuines doe iustify my Major wâ—ither hey hold a 7th parte of time to be Morall or that a 7th day is Morall and so much for proofe of the Major I come now vnto the profe of the Minor or second proposition to wit that Saturday the 7th day is a 7th day besids which thereis no 7th day For this purpose note that a 7th day must be so accounted either Naturally or Diuinly first for the account Naturall Saturday must needs be a 7th day naturally besids which there is none other 7th day for Saturday is the 7th day from the Creation and there is no 7th day besids it from the Creation now the account which fet cheth its begining from the Creation that is the naturall account because time and dayes begane at the begining of the Creation and he that counteth daies in number as they were in being he followeth the Naturall computation Further as Saturday is naturally the 7th day besids which there is none other so Saturday is the 7th parte of time in a naturall accounte besids which there is no 7th parte of time this is very apparent at the first viewe 2. For the account Diuine Saturday must needs be a 7th day in Diuine account besids which there is none other 7th day for the Scriptures whose computation is Diuine doe informe vs that Saturday is a 7th day inasmuch as they cale the day whereon Christ rose the first day of the weeke Mat. 28.1 Mark 16.2 that is our Sunday now if Sunday be the first day of the weeke in a Diuine account then Saturday which went before it or the Saturday which comes after it must be the last and a 7th day of the weeke in a Diuine account forasmuch as the Scripture
Christ this text then putteth an end to the law for iustification but not for obseruation OBIECT VI. One text more they obiect Rom. 7.6 But now we are deliuered from the law c. as a vvoman is from hir husband vvho is deade c. I shall giue none other ansvver vnto this text then vnto the former to wit that by the law is vnderstood the penalty of the law the curse of the law or the law in respect of the penalty and curse thereof that this is the Apostles meaning I make it appeare by two reasons from the context 1. See v. 4. So ye my brethren are dead to the law by the body of Christ by the body of Christ that is by the sufferings of Christ in his body now if Christ hath freed vs from the law by his suffering of death what can this intimate but that the law from which he freed vs by death was considered in respect of the penalty and curse and as holding vs in bondage vnto death For by death Christ freed vs from death wherefore when the Apostle saith we are dead to the law or freed from the lavv he considered the law as a killing letter and as it held vs in bondage vnto death 2. See v. 5. When we were in the flesh the affections of sinnes which were by the law had force in our members to bring forth fruit vnto death To bring forth fruit vnto death here the Apostle speaketh of the law not simply but of the law as together with our corruption fructifying vnto death wherefore seeing the Apostle spake of the lavv as tending vnto death it follovveth that vvhen in the very next vvords he said We are deliuered from the law v. 6. he meant that vve are deliuered from the poenalty and curse of the lavv or from the lavv as it respecteth the curse to vvit eternall death and destruction so then here is nothing yet proued against the lavv for obseruation as a rule of liefe It vvas not for nothing that S. Paul added these vvords for righteousnesse saying Christ is the end of the law to wit for righteousnesse c. Rom. 10.4 Shevving thereby that he disputed against the lavv not simply but considered as the meanes of iustification and obtaining righteousnesse Neither is it to be passed by vvithout speciall obseruation that S. Paul disputing in another place against the law doth it not against the lavv simply but against the lavv considered as tending to the curse to those vvho sought righteousnesse thereby and therefore he said not Christ hath redeemed vs from the law Gal. 3.13 but Christ hath redeemed vs from the curse of the law Yea it is remarkable that euery where where S. Paul disputeth against the lavv his maine question is about iustification by the law denying iustification by the law saying By the works of the law shall no flesh be iustified Rom. 3.20 Gal. 2.16 So that S. Paul disputeth against the lavv onely with respect had vnto obtaining righteousnesse and iustification thereby and in respect of the curse of the lavv But it is no vvhere found that Christ is the end of the lavv for obseruation and for a rule of an holy liefe nor is it any vvhere found that Christ hath redeemed vs from obseruation of or obedience to the lavv nor yet is it any vvhere said By the lavv shall no flesh be directed or guided in their liues and conuersation vvherefore for time to come if Anabaptists and Antinomians vvill obiect against the law by way of opposition to vs let them not proue that the lavv is abolished in respect of iustification and as a curse c. For all this vve stedfastly beleeue and teach but let them remember to proue vnto vs that the lavv is abolished as a rule of liefe for obseruation for this is that vvhich vve deny onely that Christ hath abolished the poenalty of the lavv vve beleeue it but that he hath abolished the matter of the law this we deny and this as yet they haue not proued nor euer shall be able if we will be S. Pauls schollers we must learne of him so to dispute against the law as that we doe not for all that make it of none effect and so to abolish the law as yet for all that we doe establish it For so he saith Doe we make the law of none effect c God forbid yea we establish the law Rom. 3.31 but our aduersaries haue learned of Paul to abolish the law but not to establish the law We haue novv made answer vnto the most and chiefest of their Scriptures which they alleage against the law others they haue also but they are such as will admit of the same answere giuen to some of these or else are so triuiall as they deserue no answer to conclud then since I haue firmely proued it that the law is still in force and that to all men beleeuers and vnbeleeuers for obseruation and since they can neither answer our Textes nor yet proue the contrary it remaineth that the Morall law is still in force which being so Gods ancient Sabbath commanded in this law is still in force also for both Anabaptistes and Antinomians haue confessed this vnto me that if it can be proued that the Morall law is still in force then it must and doeth vndeniably follow that the Saturday Sabbath is still in force as well as any other thing commanded in the law Thus we haue vindicated Gods Sabbathes from Anabaptistes and Antinomians in the next place we must vindicate them from Protestants and Papists CHAP. II. An exposition of the fourth Commandement together with a discouery of the manifold lamentable shamfull and abhominable corruptions and abuses of this diuine Law of God by many Ministers of these times through their false glosses idle answers and absurd expositions of it SECT I. IN the former Chapter to the end that vve might vindicate the Lords Sabbaths vve haue defended the Morall Lavv against Anabaptists and Antinomians and novv in this and the follovving Chapters of this Booke for the same end namely to vindicate the Lords Sabbaths vve vvil defend the Integrity and perfection of the Morall Lavv against Protestants and Papistes for Anabaptists and Antinomians deny the whole lavv Protestants and Papistes deny the vvholnesse of the lavv they vvill yeeld no obedience at all to the Lavv these vvil yeeld obedience but by halues and of this number are those ten Ministers my professed enemies in this point who in speciall sorte I doe oppose by name Mr. Grenewod Mr. Benton Mr. Hutchinson Mr. Furnace Mr. Gallard Mr. Yates Mr. Chappell Mr. Stinnet M. Iohnson and Mr. Ward dvvelling in and aboute Norvvich As for Papistes tell them of their sinne of Idolatry in vvorshiping of Images c. against the second Commandement of this Law and among other answers this vvil be one that the second Command is Ceremoniall and pertaineth to the Iewes only tell them againe of their sinne of Sabbath-breaking
by vveeke The 7th last thing they haue that hath any likelihood to proue this constancy is the frequent Apparitions of Christ euermore vpon the first day of the vveeke or Lords day To this I answer as before suppose we that Christ his Apparition vpon a day could make that day a Sabbath day or declare it to be so as fondly they imagine yet it cannot be proued that Christ appeared frequently and euery vveeke vpon the Lords day I graunt that Christ appeared to his Disciples vpon one Sunday or first day of the weeke to vvit on that very day vvhereon he â—ose Ioh. 20.14.19 But it câ—not be proued that he appeared any more vpon any Lords day then this one day where then is the constancy and frequency of Christs appearing euermore on the Lords day whereon Ministers people boast so much if there can be found but one Lords day wherein he appeared I confesse there is a text alleaged for a second Lords day wherein he appeared it is Ioh. 20.26 And eight dayes after againe his Disciples were within and Thomas with them c. To this text I answer 1. Suppose this text could proue a second apparition vpon a second Lords day yet this is not a constant practise of Christ euery Lords day 2. But this text is nothing to their purpose for they suppose that this phrase eight dayes after compared with Ioh. 20.19 where is mention of the first day of the weeke doth note vnto vs Christs second dayes apparition to be on the same day sennight after that first day of the weeke whereon Christ rose Ioh. 26.1.19 and so consequently vpon the Lords day also But let the words of the text be better considered of and they will afforde no such collection for the Text saith not vpon the same day sennight wherein Christ rose c. but it saith eight dayes after the day wherin he rose c. Now 8 dayes after Sunday cannot fall vpon the Sunday againe the same day sennight but on the Monday sennight after for the word after doth exclude the first Sunday vvhereon Christ rose that it must not be counted for any one of these 8 dayes for then he should haue said vpon the 8th day c. but he saith after 8 dayes c. The nevv Translation readeth it thus and after eight dayes c. Now after 8 dayes must be on the 9th day or 10th day c. and so not on the same day sennight as they imagine It is true they bring a text wherein is a like phrase as Mark. 8.31 And after 3 dayes rise againe c. which must be vnderstood say they thus and vpon the third day rise againe c. according to 1. Cor. 15.4 which saith he rose the third day c. But I answer howbeit I could giue other answers yet this shall suffice for this that be it in a case of necessity to reconcile two textes of Scripture we be necessitated to departe from the proper sense of the one yet vvhere is no necessity as here is none there to departe from the proper sense of vvords is vnsufferable by the iudgement of all Interpreters what other text is there which saith Vpon the eight day againe his Disciples were within c Or what absurdety is in it to take the vvords properly as that Christ appeared 8 dayes after the day of his resurrection vpon the Monday so then notwithstanding all their wresting this text can make nothing for Christs apparition vpon a second Lords day where then are those apparitions of Christ so constantly vpon euery Lords day there can but one dayes apparition be showne and so consequently there can be proued but one Sabbath day as namely once in a yeere vpon Easter day for Christs apparition was vpon Easter day being the day he rose on hitherto then they cannot proue a weekly Sabbath vpon euery Lords day For all this I deny not but that it may be proued that Christ appeared vpon euery Lords day after his resurrection because he appeared on euery day for 40 daies together Act. 1.3 But this text I know they dare not bring against me least whilst they proue the frequent apparitions of Christ vpon euery Lords day they disproue their nevv Sabbath day and quite ouerturne it for if Christ made his apparitions vpon euery day of the vveeke for 40 daies together then is euery day of the vveeke asmuch a Sabbath as is the Lords day because Christ appeared asvvell vpon euery day as vpon the Lords day yea he appared the third time vpon a Fishing day vvhen they vvent a fishing Ioh. 21.1.3.6 which they made a vvorking day for all Christs apparition to them on that day Loe vvhat poore stuffe here is to proue the constant practise of the Lords day yet I haue heard some graue Diuins affirme that this one argument of Christs constant appearing on the Lords day doth abundantly satisfie them for proofe of the Lords day Sabbath Doe you not thinke therefore that it is poore stuffe that will satisfy the consciences of some Ministers had not people need in these dayes to trye all things and keepe that which is good 1. Thess 5.21 Thus I haue answered all their textes and yet no constant continued practise of the Lords day appeareth But happily they may thinke that albeit none of these textes examples will singlie alone proue the constancy yet if all be put together they may proue it well we will doe them no wrong let vs ioyne them all together then we will begin at the day of Christ his resurrectioÌ„ for this is the first supposed new Sabbath day Ioh. 20.1.19 and vpon this day Christ appeared to his Disciples but we reade not of any other Lords day after that wherein was any Sabbath day dueties done vntill Pentecost Act. 2.1 c. which was about 50 daies after the resurrection day so then here was no continued practise for we reade not of any thing done here for sixe weekes or sixe Lords daies together 2. The next day supposed for a Sabbath day is that first day of the vveeke wherein Paul preached till midnight at Troas Act. 20.7 Now we are to serch how long this sermon of Paul at Troas was preached after the sermon of Peter at Ierusalem on Pentecost day whither Pauls sermon were the next Lords day after Pentecost day or not For this end we must note that Paul was no preacher at Christs death nor at Pentecost neither which vvas 7 vveekes after Christs death for Paul made hanocke of the Church Act. 7.58 Act. 9.1 long after Pentecost day and it is holden that Paul was not conuerted till the 3d yeere after Christs ascention now after his conuersion it was at least 14 yeeres before he went to Ierusalem Gal. 1.18 Gal. 2.1 now in this his latter iourney to Ierusalem Gal. 2.1 I suppose it was when he vvent vp about the difference of Circumcision Act. 15.2 which being determined he returned
the morall law or law of the Sabbath 3. I answer by deniall of the consequence for since the dueties in the Sabbath day were many it followeth not that if some one of those dueties be abolished the day must also be abolished wherin it was done for since the other dueties of Rest and Gods worship remaine still the time and day may remaine still for these dueties sake SECT XI 7. They argue out of ij textes together Ioh. 7.22.23 and Mat. 12.5 in which textes it is written that on the Sabbath day they did circumcise a man◠and on the Sabbath day they did 〈◊〉 the Sacrifices now these were both ceremonies and the Sabbath day gaue way vnto them wherefore the Sabbath day must be inferiour to ceremonies and so abolished with them I answer by the like absurd reasoning they may say the 6th com thou shalt not kill is abolished also for it gaue way vnto Abraham to slay his sonne Isack the like may be said of the 7th com which gaue way vnto polygamie a diuorce c. when Christ gaue way to be circumcised of a Priest to be baptized of Iohn doth it hence follow that Christ was inferiour to the priest or to Iohn or that the strong are inferiour to the weake because they giue way vnto the weake Rom. 15.1 or that the Morall Law is absolutly abolished because in some sense it gaue way vnto the gospell 2. I answer that not onely the day time to wit the 7th day gaue way vnto circumcision vnto Sacrifice but also the Rest and cessation from labour and the worship of God in the holy exercises of the Sabbath both these gaue way as well as the time wherefore if this their argument be good for the prouing of the time to be a ceremony and abolished then must it be as good also for the prouing those duties of rest and holy exercises to be ceremonies abolished and then what is become of the 4th com and where is the morallity of Rest and the performance of holy exercises inioyned in the 4th com thus still you see lik men of a maleuolent spirit they hunte all the Scriptures ouer to find out somthing or other against Gods ordinance what will be the issue of all their paines why euen this they will at last make the morall law hereby to be a morall-ceremoniall law the 10 goolden linkes of Gods law shall haue one linke become partly goold partly lead there shall be now a shaddow ceremony fansied to be in the heart of a morall law in a word the issue will be that now they may be partiall in Gods Law serue him by halues SECT XII 8thly they argue from Ioh. 4.21 The hower cometh when yee shall neither in this mountaine nor at Ierusalem worship the father In which words Christ foreteld of the destructiō abolishing of the Temple as the place of Gods worship now if the Temple which was the place of Gods worship be abolished so is also the Sabbath day which was the time of Gods worship Herevnto I answer there is not the like reason for whilst the Curch of God was confined to the narrow limites of the land of Canaan all people might possiblie goe vp to Ierusalem to worship in the Temple there 3 times a yeere Exo. 23.17 but when at Christ his death the partition wale being brokē downe the Church enlarged to Iew Gentile all the world ouer thē all people could not possibly come vp to the Temple at Ierusalem to worship 3. times a yeere there for their dwellings would be too farr distant from Ierusalem therefore it was necessary that the Temple should be no longer the peculiar place for Gods worship but that now we might worship God in Spirit trueth euery where but ther 's not the same reason for the Sabbath day the time of Gods worship for the Sabbath day and 7th day from the creation is euery where all a like amongst Iewes Gentiles all the world ouer the same 7th day any nation had at the creation the same 7th day it hath still to this day so as the 7th day this time of Gods worship it is not too narrow for the bounds of the Church as the Temple was for it is as large as the Church of God is or can be therefore ther 's no necessity that it should be altered SECT XIII 9thly they argue from all those textes of Scripture whereby they vse to proue the Lords day to be a Sabbath day instituted by Christ thus they argue thence that the old Sabbath is altered changed by the coming in of the new Sabbath this is that which is so common in many mens mouthes saying why Christ abolished the old Sabbath the Iewish Sabbath by bringing in of the Lords day Herevnto I answer 1. by deniall that Christ hath set vp any new Sabbath as hath bene showne 2 admit that Christ had set vp the Lords day on the 8th day for a new Sabbath yet this doth not hinder but that the old Sabbath on the 7th day may stand still for example the Lord set vp the morall weekly Sabbath on the 7th day Exod. 20.8.9.10 afterwards he set vp other ceremoniall yeerly Sabbaths also Leuit. 23.32.38.39 now the coming in of these other yeerly Sabbaths did not alter change or abolish the weekly Sabbath no here was an addition of Sabbaths no alteration of Sabbaths Iust so it may be here suppose that Christ had set vp a new Sabbath on the Lords day then haue we ij Sabbaths to keepe weekly the old Sabbath on the 7th day the new Sabbath on the 8th day so that the setting vp of this Lords day Sabbath is but an addition of a new Sabbath vnto the old Sabbath like as when a man buildes a new house by the side of an old house this is but an additiō of house to house it is no alteration or change for the raiseing vp of a new house by the side of an old house is not the demolishing throwing downe of the old house SECT XIV 10. they argue from all the new Testament negatiuly saying of all the 10. commandements the 4th com is no where mentioned in all the new Testament neither is the keeping of the Sabbath day vrged any where wherefore the Sabbath day is not of vse to vs vnder the gospell To this Anabaptisticall obiection I answer first see whither it tendeth namly vnto Anabaptistry prophannesse for if the old Sabbath be abolished we shall haue no Sabbath at all for the Lords day can neuer be proued a Sabbath 2. It tendeth to the ruine of the Integrity and perfection of Gods Law so as we shall haue but a lamed and vnperfect Law 3. It tendeth to make Gods morall Law to be a Morall ceremoniall Law Further I answer and will you acknowledge no more of the Old Testament then what is particularly mentioned repeated in the new Testament
then what doe we with the old Testament it seemeth then that not onely the old Sabbath is abolished but also the whole old Testament is abolished also now it standeth for a cipher if this arguing be good why did S. Paul send vs to the old Testament saying whatsoeuer is written a fore time is written for our lerning Rom. 15.4 2. If you will acknowledge no more of the morall Law then what is particularly repeated in the new Testamēt then what will become of the 10th com where is it repeated in euery branch thereof particularly in all the new Testament I know it is found writtē Thou shalt not lust but to come to particulars where is it written thou shalt not lust after or couet thy neighbours house thy neigbours wife his man seruant maide oxe asse or any thing that is thy neigbours you may as well therfore conclude against sondry things cōmanded in the 10th com as agaimst the Sabbath commanded in the 4th com for neither of them are repeated in the new Testament particularly in an expresse commandement 3. I will shew you how the 4th com is repeated in the new Testament generally consequently the Sabbath is there vrged also in a generall manner see Mat. 5.18 where Christ prophecieth of the lasting of the Morall Law and of euery iot title of it to the worlds end now in these words is the 4th com and the 10th com euery commandement yea euery iot title of euery commandement conteined the like may be proued by Rom. 3.31 Iam. 2.10 It is to be obserued that of all the 10. commandements there was the least need nay there was no neede to repeate the 4th cō nor to vrge the obseruation of the Sabbath day in particular for in the daies of Christ his Apostles both Iewes Gentiles were very zealouse for the obseruation of the Sabbath day for the Iewes they were more strict for the keeping of the Sabbath if I may so say then Christ him selfe was for Christ would allow the plucking and rubbing eares of corne on the Sabbath day to carry a bedd and the like but the Iewes could not endure it what hote contentions did the Iewes moue against Christ his Disciples for doeing some petty workes on the Sabbath day yea vpon a time they would haue slaine our Sauiour for healing of a sicke man vpon the Sabbath day Ioh. 5.16 what neede then was there that Christ or his Apostles should repeate the 4th com to the Iewes or vrge them to keepe the Sabbath day since they were so hote for it alredy it was enough that the 4th com the obseruation of the Sabbath day should be spoken of onely in some generall termes as you haue it Mat. 5.18 Ia. 2.10 And for the Gentiles there was no need to presse them neither for they coming into the Inheritance of the Iewes ioyning in communion with the beleeuing Iewes did redely imbrace the very ceremonies of the Iewes as circumcision the like how much more then did they imbrace the Morals with the Iewes as the Sabbath day as you may see Act. 13.42.44 Act. 16.13 looke therfore wherin the Iewes were very zealouse it is to be thought that the beleeuing Gentiles were zealouse also therefore was it needlesse that the Sabbath day or 4th com of all the commandements should be vrged pressed in the new Testament Neuerthelesse somthing we find touching the Sabbath in particular in the new Testament as Mat. 24.20 Pray saith our Sauiour that your flight be not in the winter nor on the Sabbath day In which words Christ alloweth a conscience to be made of the Sabbath day for aboue 40. yeers after his death 2. we find that it was the constant practise of the Apostles after Christ his ascention to obserue and keepe the Sabbath day see for this purpose Act. 13.14.42.44 Act. 16.13 Act. 17.2 Act. 18.4 that the Apostles did here keepe the Sabbath with the Iewes to beare with their weaknesse is a weakenesse in any to thinke so they cā neuer proue it I am suer when the Apostles yeelded obbediēce vnto Magistrates which was commanded in the 5th com worshiped God which was cōmāded in the first Table may any absurdly growndlesly say they did these things to beare with the weaknesse of the Iewes and why then should any say when the Apostles performed the things commanded in the 4th com that they did this for the weaknesse of the Iewes where as some say the Apostles kept not the Sabbath in cōscience of the 4th com they hauing no grownd for what they say may as well say when they worshiped the true God obeyed the Magistrate that they did not these in conscience of the first 5th cōmandements 3 In the new Testament and after the death of Christ and abolition of ceremonies we find the Sabbath day kept in cōscience of the 4th com the Holy Ghost commending it by rekoning it among ranking it with other commendable actiones saying they rested the Sabbath day according to the commandement Luk. 23.56 SECT XV. 11. They fetch an argument from Deut. 5.15 where the 4th com is repeated and at the end of it there is added as a reason these words For remember that thou wast a seruant in the Land of Egypt that the Lord thy God brought the out thence by a mightie hand Therefore the Lord thy God commanded thee to obserue the Sabbath day Hence they argue to this effect that because the Sabbath doth depend vpon the deliuerance out of Egypt therefore since the deliuerance out of Egypt belongeth not vnto vs no more doth the Sabbath day this text M. Chappell vrged Herevnto I answer it is true indede that therfore God commanded the Iewes in this place to obserue the Sabbath day because he brought them out of the Land of bondage but if hence men may gather that we Christians are not bound vnto the Sabbath day as M. Chappell did then 1. it followeth that we now haue no Sabbath day by the 4th com and so the 4th com is vselesse as a cipher or abolished for this reason of Gods deliuerance of the Iewes out of Egypt it is added not to any parte of the 4th com onely but vnto all the 4th com wholly now in the 4th com the aduersaries of Gods trueth doe distinguish betwixt the time of the 7th day and the dueties of holinesse and Rest now the time is that which they would faine trample downe as for the duetie of an holy Rest this they would haue still morall but if this their argument be good then haue they hereby at once ouerthrowne not onely the time but also the dueties of holinesse Rest in the time and so quite nullified the 4th com the reason hereof is plaine for that argumēt of Gods deliuerance of Israel out of Egypt which they bring to abolish one parte of the com to wit the time it doth also
to deale against the enemies of Gods law who would abolish the whole law as Libertines Anabaptists our new vpstart Eatonists they doe defend Gods law to be Morall perpetuall by this text for one Math. 5.18 Nay I know not any text we haue in all the new Testament that is more auailable for this purpose theÌ„ is this one text but if now our diuines will stand to defend these 4 answeres which I haue 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 Gods Law as first why may not these Libertines answer saying by the word Law in Mat. 5.18 may be meant both the Morall the Ceremoniall Laws and so Christ should ratify the Morall Law no more then he did the Ceremoniall Law 2. And why may they not answer also that the duration of the Law here spoken of by Christ is but vntill Christs passion 3. And why may they not answer you also that there are some iotes things in the Law that belong not vnto vs Christianes as in the preface to the Commandements Gods deliuerance of the Israelites out of Egypt And the reason to the 5th com that thy daies may be long in the Land that the Lord thy God giueth thee that is in the Land of Canaan that so you shall not from this text defend all and euery of the tenn commandemeÌ„ts Wherefore either they must withdrawe renounce these 3 answers made to mee or else they must receiue them at the hands of Libertines Anabaptists Antinomians Thus much for my 10th Argument whereby I haue proued that our Sauiour Christ ratified the 7th day Sabbath coÌ„manded in the Morall Law because hee ratified the very least things commanded in the Morall Law ARGUM. XI My eleauenth argument to proue the 7th day Sabbath still in force is because our Sauiour Christ would haue it obserued for about â—0 yeeres 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 vse all meanes possible that they might not profane the Sabbath day by working trauailing moileing toileing on it for about 50 yeeres after the death end of all Ceremonies hee would haue the Sabbath day sanctified still in force But Christ commanded his Disciples to vse all possible meanes that they might not profane the Sabbath day by working crauailing moiling toiling on it for about 50 yeeres after the death and end of all Coremonies Therefore Christ would haue 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 cleere case for he that would not haue the Sabbath day profaned he would haue it sanctified and obserued like as in the 7th com in that God would not haue a man commit adultery it followeth that God would haue him liue chastly the remouing of one contrary is the bringing in of the other the forbidding of a sinne is the commanding of its contrary virtue And further he that willeth all possible meanes to be vsed for the auoiding of any euill he would that that euill should be auoided the contrary good brought in so he that commanded all possible meanes to be vsed that the Sabbath day might not be profaned he would not haue 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 meanes to be vsed now no man commandeth meanes to be vsed for the obtaining of that thing which he would not obtaine The other thing considerable is that he that willed the Sabbath day should be sanctified and kept from profanation 50 yeeres after the death of all Ceremonies he willed that the Sabbath day should be still in force vnto 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 whatsoeuer was ratified to be obserued 40 or 50 yeeres after the proper time for the death end of all ceremonies that thing was no ceremony for if it were it should not haue suruiued all ceremonies neither was it abolished with ceremonies as a ceremony for then no care shoul haue bene vsed so long after for its obseruation 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 Morall consequently to last perpetually I grant that many ceremonies were in vse in the Church long after they were abolished but it was by connivency and by sufferance onely for the weakenesse of those times but neuer 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 whatsoeuer was authorized to be vsed in the Church 40 or 50 yeeres after Christ his death that is still to be retained vsed in the Church for all things which the Apostles did either erect or continue in the Church for 10.20.30 or 40 yeeres after Christ his Passion not as conniued at but as authorized as a duety those things are still in force in the Church no instance can be showne to the contrary And so much for proofe of the Major I come now vnto the Minor or second proposition this I proue out of Mat. 24.20 But pray that your flight be not in the Winter neither on the Sabbath day Which wordes of our Sauiour doe fully proue my Minor for 1. these words are a commandement of Christs in that he biddeth them pray But pray c. 2. This commandement it was directed vnto his Disciples as you may see Mat. 24.1.2 3dly This commandemeÌ„t was that they should vse all possible meanes to auoid their flight vpon the Sabbath day for there was none other meanes to be vsed for the auoiding of this flight but onely prayers to God for their study care and other humane naturall meanes could doe nothing in this matter for the Preuention of this flight so then prayer being all the meanes that possiblie could be vsed Christ commanded his Disciples to vse all meanes that was possible to be vsed yea since prayer must be accompanied with all meanes indeauores of man if more meanes could haue bene vsed Christ would haue had more vsed 4. This meanes of prayer to God which Christ commanded them to vse 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
would not haue his Disciples to doe no not such necessary works as might saue their liues on the Sabbath if they might be preuented thus I haue sufficiētly proued the 4th thing in my Minor The 5th and last thing to be proued in my Minor is that this flight on the Sabbath day was spoken of to be aboute 50 yeeres after the death end of all Ceremonies that the destruction of Ierusalem by Vespasian was a matter of 40 or 46. yeeres after Christ his passion it is confessed by all that this obseruation of the Sabbath was to be 40 46 or neere 50 yeeres after the death of all ceremonies is proued by this that all ceremonies ended with Christ vpon the Chrosse as you may reade Ephes 2.15 Colos 2.14 Now the Sabbath day being to be obserued by an holy Rest at the destruction of Ierusalem by Vespasian which was neere 50 yeeres after Christs passion at which time all Ceremonies ended it followeth that the Sabbath was to be obserued neere 50 yeeres after the end of all Ceremonies and thus I haue proued and confirmed both propositiones in my argument Yet I cale to mind iij obiections more that may be made against this argument the one is that Christ had not respect so much vnto the Religion conscience of the Sabbath as rather to this that he had a care to the safeguard of the liues of those beseiged for if they should flie in the winter they should be hindered by the foulnesse of the waies and if on the Sabbath day they should be hindered by their superstitiouse needlesse conscience which they would make of the Sabbath so it might come to passe that their enemies should surprise them because they could not make that speede that was fiting in such a time of danger Herevnto Iāswer 1. It is agrosse cōceipt of any to account that obedience superstitiouse needlesse which was done according to the prescript of a Morall Commandement to wit the 4th com seeing they cannot proue the old Sabbath mentioned in the 4th com to be abolished 2. I haue before showne that Christ when he spak of slight on the Sabbath he spake it in a religiouse respect but admit that Christ spake these words for the safeguard of their liues yet so it will come to the same still that Christ ratified the Sabbath day for as in the winter the deepenesse of the waies the shortnesse of the daies tediousnesse of the weather would aggrauate theire crosse hinder their speedy flight so on the Sabbath day the greate sorrow of heart that would seaze vpon them for that they were vrged to moile toile worke so hard vpon that day wherein they were wont sweetly to Rest with the people of God to praise God in the assemblie of the Saintes for that they were inforced to profane the Sabbath which they would gladly haue sanctified in obediēce to Gods 4th com these things would aggrauate the crosse and sticke so in their minds as it would make their heartes to faile them and so hinder their speedie flight thus the winter would be an impediment to their bodies and the Sabbath would be an impediment to their soules so the whole man would be disabled for a speedy flight and for the safeguard of their liues Further more as touching their superstitiouse conscience what reason can be imagined that it should be more vnfit to flie on the Sabbath day then on a weeke day or why should their speedy flight be more hindered on the Sabbath day then on an other day if not for this cause that they made a conscience of flying trauailing on the Sabbath day more then on any other day now forasmuch as our Sauiour commanded them to pray to God that they might not fly on that day for the offence of their consciences thereby he allowed of approued of their making conscience of the Sabbath day suppose our Sauiour Christ had commanded Agur Prov. 30.8.9 to pray that he might not haue too much least he should grow proud and hauty nor too little least he should steale he should thereby approue of Agurs feares of growing prowd of stealing so it is in our case for in that Christ bad them pray that they might not flie on the Sabbath day least thereby their consciences should be offended their hearts filled with sorrow for profaning Gods 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 bene abolished long before this seige as this obiection supposeth so the conscience of Christs Disciples bene but superstitiouse then would Christ neuer haue commanded them to pray to God in this case for this were to giue gold for drosse to spend Substance for shaddowes would Christ think you haue bidden them spend Diuine prayers for the satisfying the desires of a superstitiouse needlesse conscience had not this bene an abuse of holy prayer and of the Maiestie of God to begg of him things for their lust vaine desires If their conscience were a vaine needlesse conscience then they should pray to God to fulfill the desires of a vaine needlesse conscience and Christ should instruct them so to doe too which is most absurd Had the conscience of Christs Disciples bene superstitiouse touching the Sabbath day then would Christ haue reproued them for it and rather haue rectified their iudgements taught them now before hand that as touching the Sabbath if it fell out that they must flie 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 vnto their flight thus would Christ haue prepared them beforehand and streng thened them against this superstition if it had bene superstition nay had it bene superstitiō Christ had nusled them vp 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 iustifiable religiouse conscience which they made of the Sabbath day and this is yet the more strengthened by consideration of the persones that should make this conscience of the Sabbath they were Christs owne Disciples of his owne teaching and can we thinke he would leaue them in superstition at this time and in this case when it was so needfull that they should be instructed therein Happily it will be said they were not fit to heare now of the abolishing of the Sabbath it being a thing so highly honoured amōgst them c. but why I pray were they not as able to heare of the abolishing of the Sabbath as to beare of the destruction of the Temple for they had the Temple in honour no lesse then the Sabbath Yet further it appeareth by the context
that their conscience was not a fained superstitiouse conscience but a true religiouse conscience for the other things whereof Christ admonisheth them are not fained things but true and reall things as whē he said woe shall be to them which are with child which giue sucke v. 19. This was no fained thing for it was a true euill for women to be put to flie when greate with child or with children sucking on them againe to flie in the winter v. 20. it was no superstitiouse conceipt in Christs Disciples to thinke the winter a very vnseasonable time to flie in but it was so indeed so we are to thinke semblably of their conscience of the Sabbath day that it was no needlesse superstitiouse conceipt in them to thinke it an offence vnto God a breach of the 4th com a grieuouse matter to trauaile on the Sabbath day at what time they should be seruing and worshiping of God and thus much for this obiection The 2d obiection is this that by the word Sabbath mentioned in the text may be meant not the 7th day and weekly Sabbath but some one of their yeerly Sabbaths so then if Christ had ratified any thing in this text it had not beene the 7th day Sabbath but a ceremoniall Sabbath c. and the rather they thinke thus because it is thought that when the Iewes fled out of Ierusalem it was not vpon the 7th day Sabbath but vpon a Festiuall Sabbath But herevnto I reply 1. That it was no yeerly Sabbath whereof Christ spake for the yeerly Sabbaths being all Ceremonies and to be abolished long before that seige of Ierusalem if Christs Disciples had made consciēce of those then their consciences had bene superstitiouse But their conscience was not superstitiouse as hath bene showne therefore the Sabbath whereof Christ spake and they made conscience it was no yeerly ceremoniall Sabbath but the 7th day and weekly Sabbath 2. The word Sabbath when in Scripture it is put absolutly without any addition when the context giueth no light to the contrary it is to be vnderstod of the 7th day weekly Sabbath for this was the most frequent ordenary Sabbath Christs his speeches are to be vnderstod in an ordenary not in an extraordinary sense and of those things which were vsuall rather then of those which were rare seldome As for their reason that it is thought they fled vpon a yeerly Sabbath day not vpon the weekly Sabbath day this proueth 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 flie vpon a Sabbath day it is to be beleeued that they did pray accordingly further it is to be beleeued that since they prayed at Christs commandement and being Christs 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 flie on the weekly 7th day Sabbath for God heard their prayer But to thinke they made conscience of a yeerly ceremoniall Sabbath prayed against it and yet were driuen to flie on it is absurdly to suppose that God crosed their prayers and denied their petition And thus much for the 2d obiection The last obiection or rather answer is that by the name Sabbath day Christ might vnderstand the Lords day But why may they not as well say when Christ spake of Winter he meant the Sommer and when in the new Testament there is mention of Circumcision therby may Baptisme be meant where did they euer read the Lords day named Sabbath day in Scripture suer I am the holy Ghost putteth a plaine difference betwixt the Sabbath day the Lords day or first day of the weeke see Mark 16.1.2 Finally who that considereth how Christ his Disciples made the Lords day a trauailing day Luk. 24.13 Could thinke that Christ would not permit his Disciples 50 yeers after to trauaile on the Lords day to saue their liues if by this Sabbath day he meant the Lords day thus much for my eleauenth argument which standeth good against all their obiectiones and gainesayings ARGVM XII My Twelueth last argument to proue that the 7th day Sabbath is still in force is because 1. The Apostles did constantly obserue keepe it after Christs resurrection 2. The primitiue Churches did obserue and keepe it after the dayes of the Apostles for 300 or 400 yeeres after Christ time 3. Our owne Church doth daily pray to God to incline our heartes to keepe it and it may be thus framed That day wich the Apostles of Christ did constantlie obserue and keepe after Christs death and which the primitiue Churches did obserue keepe after the dayes of the Apostles for 300 or 400 yeeres which our owne Church doth daily pray to God to incline our heartes to keepe That day is still in force But the 7th day Sabbath the Apostles of Christ did constantly obserue and keepe after Christs death and the primitiue Churches did obserue and keepe it after the dayes of the Apostles for 300 or 400 yeeres our Church doth daily pray to God to incline our heartes to keepe it Therefore the 7th day Sabbath is still in force As for the Major or first proposition it needeth no proofe so cleere 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 obserue 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 aduersaries for they thus argue for their Lords day Sabbath that That day which the Apostles did constātly obserue 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 practise of the Apostles Be ye followers of mee euen as I am of Christ 1. Cor. 11.1 Therefore that day which the Apostles did constantly keepe that day must be still in force and we must keepe it It is true indeed if that the Apostles had kept a day but now then as once in a moneth or once in a yeere or once in many yeeres as they kept the Lords day then it had not followed But that day which they kept constantly vsually euery weeke weeke by weeke there can be no reason imagined why that day should not be still in vse in the Church No nor can we with a good quiet conscience reiect the constant practise of the Apostles If the example yea the frequent and customary example of the Apostles shall not be auaileable with vs what then will auaile with vs In other cases the very mention of it that S. Paul did so or that
whence I came 4. My fourth Testimony shall be the words of M. Perkins and Doctour Prideanx M. Brerewood For M. Perkins he moueth a question to know who changed the Iewes Sabbath And then his answer is this It is commonly thought saith hee that the Iews Sabbath was changed into this Lords day by Christian Emperours long after the Ascention of Christ Perk. in his Exposition vpon the first Chapter of the Reuelation and verse the 10th In which words M. Perkins doth deliuer though not his owne yet the common opinion and iudgment of others now the common opinion is saith hee that the Iewes Sabbath was changed long after Christ his Ascention and that by Christian Emperours so then it is the common opinion that the Sabbath day lasted in the Churches a long time after Christ his Ascention euen 300. yeers For Doctour Prideaux saieth he in his worke vpon the Sabbath pag 140 Annon Sabbathum Iudaeorum oum Iudaeis sine scrupulo murmure 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 summe whereof is this did not the Apostles saith hee obserue the Iewes Sabbath with the Iewes 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 Lords day for holy assemblies for diverse yeeres these things are so well knowne that they need not to be proued By whose Testimony you see that the Churches which followed the Apostles they obserued and kept the Sabbath day for diuerse yeeres this is so plaine by History that it needeth not any quotations or profe 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 doe you know saith hee of the ancient condition of the Church if you know it not that the ancient Sabbath did remaine was obserned together with the Lords day by the Christians of the Easterne Church aboue 300 yeers after Christs death c. And againe The Sabbath of the 7th day was religiously obserued in the East Church 300 yeeres more after our Sauiours passion That Church being a greate parte of Christendome Thus by the iudgement of those who are well seene into the Histories of the Church it is a plaine case that the Sabbath day was religiously obserued and that by Chrïstians for more then 300 yeeres after Christ 5. My fifth Testimony shall be that recorded by Zanchie out of Sozomen the summe whereof is this That those of Constantinople almost all others haue Ecclesiasticall Assemblies to heare Gods word on the Sabbath day on the Lords day Zanchie vpon the 4th com Thes 1. Here you see that not onely 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 summe whereof is this Assemblies were wonte to be in the Churches euery weeke vpon the Sabbath day vpon the Lords day Socrat. Chap. 8. lib. 6. againe At Cesarea Cappadocia in Ciprio vpon the Sabbath day vpon the Lords day the Presbiters Bishopes did euermore interpret expound the Sciptures Socrat. Cap. 21. lib. 6. here you see a weekly obseruation of the Sabbath day a constant practise of Presbiters and Bishopes to expound the holy Scriptures vpon the Sabbath day But before I proceed any further it shall not be amisse to answer a doubt that may rise in the minds of some that reade these Antiquities may they say what did the primitiue Churches keepe two Sabbath daies euery weeke for it seemeth so because they kept both the Sabbath day and the Lords day For answer hereto we must know that howbeit they kept two daies yet it is not to be thought that they kept them both for Sabbath daies resting from labour all day long according to the 4th com for 1. This were more then euer God required in his morall Law to rest two daies in Seauen 2. Jgnatius put a difference betwixt the Sabbath day and the Lords day as betwene the King and the Quene for he caled as you shall see by by the Lords day the quene of daies hereby intimating that the Sabbath day whereof he spake also in that place was the King of daies 3. The Christianes against whom the Laodicean Counsaile enacted that law forespoken of they honoured the Sabbath day aboue the Lords day as there we shewed 4. Many Churches of Christianes they kept not the Lords day at all for 300 yeeres together as we haue showne out of Perkines 5. In Cōstantines time he gaue leaue for men to goe to plough and other workes of husbandry on the Lords day as else where we haue showne by all which it is more then manifest that the primitiue Curches though they kept the Lords day yet they kept it not for a Sabbath day or like the Sabbath day but rather much like as we now keepe a common Holy day or a lecture day wherin we come to Church heare the word of God but we keepe not the whole day in a rest from laboures in conscience of the 4th com thus you see albeit they kept two daies in a weeke yet but one onely was kept for their Sabbath the other was kept lightly and partially they kept these two daies in a weeke then much like as we now kepe the Lords day and some light Holy day or the Lords day a Eecture day when they fall both in one weeke 7. My seauēth Testimony shall be that of Athanasius who liued about the time of Constantine 300. yeeres after Christ who in his Homilie de Semente saith thus Wee assemble together in the Sabbath day not as if we were infected with Iudaisme but therefore wee meete together in the Sabbath day that we may worship Iesus the Lord of the Sabbath Centur. iiij Cap. vj. pag 410. In which words we see what was the practise of the Christian Curches in the daies of Athanasius for then they kept the Sabbath day as we see here Furthermore it is worth our obseruation to consider that Athanasius doth not onely barely auowch it that they then kept the Sabbath day but moreouer he doth Iustify defend their keeping of it for whereas some might obiect vnto him saying but doe your Churches keepe the Sabbath day still why that is Iudaisme c. of this mind was the Laodicean counsaile that liued not long after Athanasius and it seemeth that this slaunderouse opinion of the Sabbath was creeping into the Church in the daies of Athanasius growne to ripenesse within a matter of 60. yeeres after him for now the Laodicean counsaile durst cale it Iudaisme in