a seventh day of Sabbath there was any legall figure and ceremony which was to be abrogated by Christ That indeede God in the foresaid passages of Exodus and Ezechiel saith that the Sabbath day was to the Israelites a signe that God sanctified them But the word Signe signifieth not alwaies a type and figure for love is a signe that we are Christs Disciples and is not a type And the publike profession of a thing is a signe of that thing and is not a type thereof Even so the Sabbath in the strict keeping therof was a marke of the strait communion which was betweene God and the faithfull Israelites as it hath still the same use towards Christians but was not a signe of the nature of those which were abrogated by Iesus Christ to wit a signe typicall and figurative of things to come to the fulfilling whereof it ought to yeeld and give place but only a doctrinall signe that is given to be unto them a document and instruction of Gods benefits towards them and of their duty to him which therefore was such a signe that it might and ought to subsist together with the thing that it signified and so it followeth not that it ought to be abrogated at the cōming of Christ but rather that it continueth under the new Testament to be unto us a signe and document of the same benefits which concerne us as much as the Israelites 4 But this reply is of no better mettall then the former and the distinction that it is founded upon is vaine and frivolous It is true that whatsoever under the old Testament might in some sort be called a signe was not alwaies a type and figure For the word Signe is now and then taken in a most generall sense for any marke and token whatsoever which maketh a thing to be knowne for every effect shewing the cause from whence it proceedeth or for every adjunct denoting the subject wherein it is inherent As in the examples aforesaid the actions and courses that men take themselves unto may be signes of their inward disposition of their religion or of some other thing that concerneth them And as Christ said to his Disciples that by this should all men know that they were his Disciples if they had love one to another Ioh. 13. v. 35. Even so may it be said that a pure and holy life a religious and upright conversation under the old Testament made the true Israelites to be knowne and were a signe whereby they were denoted as by the same badges the true Christians are now knowne There is an infinite number of such signes which were never neither could be types and figures But these are not the signes that wee treat of nor also other signes ordained purposely to be memorialls of things past whereof there were perhaps some which had no other use and were never types and shadowes of better things The signes we are about are ceremonies and outward observations ordained of God to men to signifie unto them on his behalfe the saving graces which he will communicate and Iesus Christ hath purchased unto them by his death And I affirme that there was no such signe under the old Testament which was not a type and shadow of Iesus Christ to come 5 The Sabbath ought to be sorted among these I acknowledge it was a doctrinall signe teaching the Israelites that God maker of all things and therefore of all men neverthelesse amongst all had consecrated and hallowed them particularly to himselfe with which signe the thing to wit their sanctification was present As they also by it made publike profession of their religion and pious affection towards God But that barred it not from being a typicall and figurative signe in as much as it was a ceremony ordained of God to the Israelites that it might signifie unto them a most profitable benefit which although it was in that same time graciously bestowed upon them had notwithstanding relation to the Messias to come for whose sake they received it as we doe also at this time 6 Wherupon it cannot be inferred that we therefore ought to have the same signe at this time in the Christian Church Nay on the contrary we should not have it at all For although the Covenant of Grace in regard of the saving benefits comprehended in it be in substance the same since the comming of Christ that it was before his comming yet it is new in regard of their signes For it behooved the old signes to cease for ever and to give over their place to the new The Sabbath and all other Signes and Sacraments of the Law were of the same degree 7 They were all jointly doctrinall and figurative They taught the faithfull what was their dutie towards GOD and what were GOD's graces towards them and figured unto them the Messias to come as the meritorious cause and as that wonderfull one who in the fulnesse of times was to purchase those graces which in reference to that acquisition and to a more full communication of them under the new Testament and their accomplishment in heaven are called The good things to come Col. 2. vers 17. Heb. 10. vers 1. Although all true believers received them in part even then in as much as Christs future death was no lesse present to God then if he had suffered it already and obtained the same worth power and efficacy Their Sacraments the Circumcision Passeover Sacrifices Aspersions c. were they not signes of Spirituall benefits which God granted to his faithfull servants at the very instant of their celebration as of the forgivenesse and blotting out of their sins of their regeneration and of other heavenly and saving graces Were they not out of hand made actually partakers of these graces as soone as they received the signes whereby they were signified and they instructed and assured by them as by most certaine documents and pledges of their present and reall exhibition Did not GOD declare himselfe to be and was he not really the GOD of Abraham at that same instant when he ordained unto him the Circumcision in his flesh to seale that gracious promise in his heart And did not that promise containe the whole substance of the Covenant of grace 8 But although they received the graces signified the signes were never the lesse typicall and figurative for as much as the Messias to come was the marke that they were levelled unto and by whose death those graces were to be deserved and purchased Also they have all ceased at the comming of Christ and although we receive under the new Testament the same graces we have no more those ancient signes For Christ hath given us other signes which with greater clearenesse and perspicuity represent and assure us that God giveth them unto us but as being already purchased Which therefore to speake properly are not signes and types because they have no relation to the Messias to come nor to a future acquisition to be
made by him as were all other signes wherewith under the old Testament God had clothed the Covenant of Grace and which also for this cause Christ hath abrogated Neither can it be shewed that GOD will have to continue under the new Testament any thing that he had ordained under the old Testament to be an outward signe signifying any saving grace that Christ at his comming was to purchase by his death to his Church God will have it to continue under the new Testament 9 They alledge to this purpose but most unfitly the Raine-bow in the clouds which God gave of old for a signe to Noah and continueth still in this use of a signe For it was a signe ordained onely to confirme a temporall promise common not onely to all men but also to all living creatures of all flesh that is upon the earth to wit that there shall not any more be an universall floud to destroy the earth and all the creatures that are therein as he had done before Genes 9. vers 10 11 12 13 14 15 16. which was not a benefit of the Covenant of grace founded upon Iesus Christ but a naturall covenant and therefore was in no sense typicall had no relation to the Messias to come and for this cause ought not to be abolished by him but was to continue as in its naturall being even so in its being relative signifying this temporall grace which the earth shall injoy to the worlds end 10 It is true that some things which in the old Covenant have beene used for types and figures and subsist still in their naturall and absolute essence may be freely and indifferently applyed to some good and lawfull uses which they are capable of under the new Covenant But in regard of the end they had to be typicall signes and of that necessary obligation which was in them by Gods ancient Ordinance for any end whatsoever they are all abolished neither is there any one of them that hath vigour and strength vnder the new Testament 11 Which to explaine more clearely I say that typicall things under the old Testament were of divers sorts Some of them were in such sort typicall that their whole essence consisted in that neither can in matters of religion the type figure be severed from their lawfull use nor applyed to the exercise of any religious function allowed in the state of the Gospell Of this condition for example were the Circumcision the immolation of the Paschall Lamb the Sacrifices The whole use of which signes was to figurate Christ to come and his benefits neither is there any respect fitting for the exercises of our Evangelicall religion for which any man may lawfully circumcise his children offer the Paschall Lambe or give sacrifices of beasts to God 12 Others were in such sort typicall that they may in themselves have another use then to be types and be imploied lawfully in the practice of actions of the Christian Religion As for example these that the Apostle speaketh of in the Epistle to the Colossians Chap. 2. vers 16. to wit the abstinence of certaine meats the keeping of new Moones of Holy daies of Sabbaths For we may abstaine from meats nay from a certaine kind of meats to fast to keepe under our body and bring it into subjection We may observe the first daies of every Moneth the Holy daies the Sabbaths to rest from the toile of the world and to apply our selves more carefully and particularly then usually we doe to the hearing of Gods Word to singing of Psalmes to publike Prayers to bestowing almes on the poore all which are Evangelicall duties for which it is not onely lawfull but also fitting that some times be appointed As indeed from all times both fasts and divers feasts have beene observed in the Christian Church But to keepe all those things for Religion and Conscience sake as a necessary point of Gods service or to believe that we are bound to doe so by the Commandements which God gave under the old Testament when he established them for shadowes and figures were a thing altogether unlawfull 13 The Sabbath day is wholly of this kind It is certaine that Christians may observe that day indifferently as any other day and in it give themselves unto all exercises of our Christian Religion And indeed the Christian Church kept it in her first ages many yeeres together as well as the Sunday which we shall shew more expresly hereafter But to keepe it as a type and figure as it was of old or believe that we are bound to keepe it rather than any other day by the Commandement which God gave at that time or to make of it for any other respect a point of conscience it is a thing in no case tollerable under the Gospel in the time wherof Gods Commandements given under the old Testament concer-cerning any typicall thing although capable otherwise to be applyed to som other use then to be a type are not obligatory and bind not the conscience And as putting apart the typicall consideration divers good uses may be found for which a course may be taken to keepe the first day of every Moneth the solemne feasts of the Passeover of Pentecost of Iubiles at the end of fifty yeeres and others yet all these daies are abolished and if any man would lay a necessity of such observations upon Christians in the authority of the ancient Commandements of the Law which the Gospell hath not ratified and establish in them a point of Religion he should withstand the Gospel Even so albeit reasons may be found laying aside the type and figure to make lawfull the observation of the Sabbath day by applying it to Evangelicall uses neverthelesse it should be a sin against the Gospell to make the observation thereof necessary by vertue of the Commandements which God gave of old but the Gospel hath no more ratified then these others or otherwise to establish in it any part of Gods service seeing it was a typicall thing which hath been abolished with all the rest This is the maine point which I stand unto here Not that it is unlawfull to keepe the Sabbath day just as any other day But that there is not on Gods part any obligation to that day more than to another day and that it cannot be of it selfe a service of our Christian Religion because it was a type of the old Testament and all the types of that time have ceased in regard of their obligation notwithstanding any lawfull use of them which otherwise may be thought on under the new Testament 14 And wherefore I pray if all other types be abolished ought the Sabbath onely to continue seeing it was a type of the same nature with the rest figuring to the Israelites their sanctification by the Messias to come Vpon what grounds is it said that it was not typicall and figurative as all the rest Is it because nothing can be seene in it figurative of Iesus
Christ as in all other signes As in the feast of Passeover the Lambe which was killed figured manifestly the person of Iesus Christ put to death for our redemption The sacrifices of beasts were figures of the Sacrifice of Christs body The sprinklings and washings were types of his blood of the shedding of it upon the crosse of the sprinkling thereof upon our consciences by the holy Ghost and of the spirituall washing which we receive thereby 15 To this I answer that the figurative and typicall signes of the old Testament were not all of one sort It is true that all had relation to Christ but some of them represented meerly and directly Christs person the actions of his person and consequently the benefits depending thereon Others represented nothing directly but his spirituall benefits yet as proceeding from him and from his actions which consequently they figured also Of the first kind was the Paschall Lambe and the sacrifices that were offered which properly were figures of Christs person and of his sacrifice and consequently of our redemption and of the expiation of our sins made by him which is the benefit proceeding from his sacrifice 16 Of the second sort was the Sabbath day which properly and directly represented the sanctification of the people and their ceasing from workes of sinne but figured also therewith Iesus Christ Because by him that benefit was to be purchased to the faithfull and they were to receive it by his meanes For it is by the offering of the body of IESUS CHRIST once for all that we are sanctified Heb. 10. ver 10. Of the same sort was the Circumcision wherein no thing can be found that figured properly CHRISTS person and the actions thereof But because it sealed the righteousnesse of faith Romanes 4. verse 11. figured the spirituall circumcision of the heart Rom. 2. ver 28 29. Col. 2. ver 11. and was a signe of the covenant of grace Genesis 17. ver 7 9 10 11. which benefits Christ was to deserve by his death in that respect it was a figure of Christ and a shadow whereof the body was in him who also hath abolished it The like were so many Sabbaths ordained on the first and last day of the feasts of the Passeover and of Tabernacles on the feast of Pentecost on the tenth day of the seventh moneth in every seventh yeere in the fiftieth yeere of Iubile which all confesse to have beene abolished by Iesus Christ as things typicall Yet there was no thing in them that made them more particular to the Iewes more ceremoniall and typike nay not so much as the ordinary Sabbath whereof God had said that which he hath not said of these that it was a signe betweene him and his people c. Neither figured they Iesus Christ otherwise then this ordinary Sabbath did For they were not types of his person nor of his actions but only of the spirituall benefits which are alwayes received of the faithfull and which the true Iewes received then in him and through him Now if all the signes of this second kinde which had of old a great sway in the Synagogue were accounted to be figurative and as such are abrogated wherefore should not the Sabbath be likewise abolished 17 Yea how many things were there under the Old Testament whereof no man can tell what relation they had to Christ either in his person in his actions or in his benefits and which perhaps in effect represented no such thing had no typicall signification but were only ordinances belonging to order and ecclesiasticall government servill exercises childish rudiments elements of the world wherewith it was GODs pleasure to burthen his people in those times which were the times of the infancy and bondage of the Church and therefore were ceremonies as well as those that had some typicall and figurative signification For under the name of Ceremonies may and ought to be comprised not only the types and figures which properly and manifestly were such but universally all the observations of the ecclesiasticall policy and government of the Iewes all the ordinances of the Law of commandements which were a partition wall betweene them and all other nations as the Apostle saith Ephes. 2. verse 14 15. Or were memorials of things past which did belong to the Iewes only and for that cause have beene abrogated by Iesus Christ. So that although the Sabbath had not had any typicall signification nor relation to Iesus Christ as it had it was enough to make it to be done away that it did belong to the ecclesiasticall government of the Iewes and was also given them for memoriall of a benefit particular to them to wit of their deliverance out of the land of Aegypt and of that miserable bondage wherein they had not any one day free neither to rest from their labours nor to serve the Lord their God For in the fifth Chapter of Deuteronomie God repeating by the mouth of Moses the Commandements of his Law addeth to the fourth Commandement this reason of the institution of the Sabbath ver 15. And remember that thou wast a servant in the land of Aegypt and that the Lord thy God brought thee out thence through a mighty hand and by a stretched out arme Therefore the Lord thy God commanded thee to keepe the Sabbath day shewing by these words that the deliverance which he had given them from that laborious bondage of the land of Aegypt should not onely oblige them to keepe the Sabbath so much the more carefully and religiously but was a cause why he ordained it to wit that it might be unto them a memoriall or a token for remembrance of that glorious and wonderfull deliverance CHAPTER Thirteenth Conclusion of the first part of this Treatise 1. The Sabbath was not ordained nor knowne till after the deliverance of the Israelites out of the land of Aegypt 2. The Sabbath was onely a signe figurative of Christ and a memoriall of a benefit particular to the Iewes 3. All the dayes of the weeke ought to bee Sabbaths to Christians 1 OF all that hath beene said heretofore we conclude First that the Sabbath was not ordained till after the deliverance of the Israelites out of the land of Aegypt and consequently that they kept it not in Aegypt and therefore that they had not learned of the Patriarkes their Fathers to observe it that the Patriarkes did not observe it that Adam received not any commandement of God to keepe it neither had any notice thereof finally that therefore it is not morall For if it were morall and therefore alwayes and in all times necessary if God had commanded it to Adam if the Patriarkes had kept it they had taught their children to keepe it and that being so the Israelites had assuredly kept it in Aegypt If there they had kept it there had been no cause to ordaine it for a memoriall of their deliverance out of Aegypt and to say that after their deliverance and in
that they were in the wildernesse ver 13. 7 Secondly supposing that some of the Israelites had put the ordinance of the Sabbath out of minde this fault could not be common to all not forsooth to Moses Aaron Caleb Ioshuah and to other persons eminent in godlinesse and authority If these had it in memory how did they not put the people in minde of it to make them keepe it as soone as they were in the wildernesse in a full liberty to serve GOD without hinderance But so far were they from remembring it that it is noted ver 22. that all the rulers of the congregation who should have had best knowledge of the divine and ancient ordinances when they saw the people gather and prepare on the sixth day Manna for that day and for the seventh following according to the expresse command which Moses had given them were astonished at it as at a strange and extraordinary thing whereby they were moved to come to Moses and acquaint him with it who upon that occasion informed them of Gods ordinance concerning the day of Sabbath not as of an ancient but as of a new thing which was unknowne before unto them and which he had a fresh learned himselfe verse 23. So in the 29. verse he said to the Israelites See that the Lord hath given You the Sabbath speaking of it as of an ordinance particular to them 8 It is also mentioned elsewhere in the same respect as an observation which God had injoyned them particularly and as a prerogative proper unto them whereby GOD had separated them from all other nations and consecrated them to himselfe as he had done by the rest of the ceremonies of the Law of Moses This the Levites made a religious confession of in Nehemiah 9. Chapter verse 13 19. Thou camest downe upon Mount Sinai and spakest with them from heaven and gavest them right judgements true Lawes good statutes and commandements and madest knowne unto them thy Sabbath c. This the Lord said to them by Ezekiel in the twentieth Chapter ver 10 11 12. I caused them to goe forth out of the land of Aegypt and brought them into the wildernesse and I gave them my statutes c. Moreover also I gave them my Sabbaths to bee a signe betweene me and them that they might know that I am the Lord that sanctifie them Which sheweth evidently that the Sabbath was never given but for the Iewes who also have acknowledged by those places and taught in their bookes that the Gentiles were not bound to keepe the Sabbath 9 They reply that the Sabbath is thus appropriated to the Israelites in the places which we have cited because besides the generall reason which was the cause of the institution and ordinance therof to all and for all since the beginning of the world to wit to bee a memoriall of the Creation and of the rest of God God renewed it againe to the Iewes for other reasons particular to them as to be a token for remembrance of their deliverance and rest which God had given them from the bondage of Aegypt and of the miracle done in the Manna 10 This reply which they bring cannot bee of any weight seeing it cannot be found that any one man hath kept the Sabbath day nor that GOD hath at any time commanded it to the Israelites for any reason whatsoever nor that the people of Israel had kept and observed it at any time before their abode in the wildernesse Nay it is said that God gave it to them in the wildernesse and the Sabbath is often appropriated to them absolutely even in its substance without mention of any circumstances or particular reasons as we proved in the places before cited out of the ninth Chapter of Nehemiah and the sixteenth Chapter of Exodus verse 29. in the last of which places God establisheth not the Sabbath for a memoriall of the miracle of the Manna but saith that he had ordained to the Iewes the Sabbath to be kept by them and for that cause rained not Manna on that day upon them 11 Moreover seeing there is not any of the reasons that moved GOD to institute the Sabbath found to be adapted to any other but to them it is unreasonable to extend the Sabbath it selfe to others then to them For although to be a memoriall of the creation as also to be a signe of sanctification are reasons capable of themselves to be common to others as well as to them yet God applyeth them never to others but to them only To them only he said Uerily my Sabbaths yee shall keepe for it is a signe betweene me and you throughout your generations that yee may know that I am the Lord that doth sanctifie you Exod. 31. ver 13. And verse 17. It is a signe betweene me and the children of Israel for ever for in sixe dayes the Lord made heaven and earth and on the seventh day he rested and was refreshed which sheweth cleerely that God took not occasion of his rest on the seventh day from all his workes to institute that day for a day of rest but for the Israelites sake only to wit that it might bee a signe of their consecration to God to be his people of their sanctification and of their spirituall and eternall rest which were benefits peculiar unto them and not common to other nations For it is against reason to say that God would ordaine a signe of these benefits to other nations which he had excluded from the covenant of grace and consequently from sanctification and from eternall life 12 It is no more reasonable to say that it was a signe to the Patriarches and faithfull which were before the Law seeing that is not mentioned in the Scripture where it is said expresly that it was a signe belonging to the generations of the Israelites that is to the ages of the continuance of the Law under which the Israelites did live and not to them that had lived before or were to live after And as when God said to Abraham that he established his covenant to wit Circumcision with him and his seed after him in their generations Genes 17. vers 7 8 9 10. wee inferre from thence very well that before the daies of Abraham Circumcision was not used In like manner from the institution of the Sabbath to be kept by the Israelites in their generations we conclude soundly that before that time it was not observed Nay with as good reason may it be thought that circumcision was used before the dayes of Abraham and that GOD did onely revive it after some particular fashion although no mention be made thereof before Abraham as many doe surmise the Sabbath day to have beene kept from the beginning and that God did only renew it to the Iewes although that be not written 13 I acknowledge that in some places of Scripture some things may be found appropriated to the Israelites particularly which appertained and did still pertaine to
seale of the covenant of grace and of Gods promises contained therein which because they appertaine to little children as S. Peter saith Act. 2. verse 39. and that in a manner so expresse that St. Paul affirmeth the Children of faithfull Parents to be holy 1 Cor. 7. ver 14. we conclude very pertinently that the seale of these promises which is Baptisme pertaineth to them 3 But we find not any ordinance in the Gospell to observe the seventh day neither in generall nor in particular neither I say one of the seven dayes of the weeke in generall nor in particular the first day or any other comprised in the order of seven The Commandement to observe the seventh day under the Old Testament was ceremoniall as was Gods ordinance concerning circumcision and had in the Law of the decalogue the same respect that circumcision hath in the covenant of grace And as our Lord Iesus Christ leaving the covenant of grace firme and steady hath abolished the signe of circumcision even so leaving the Law stable in the principall substance thereof which is the whole morality therof he hath abolished the ceremony of the seventh day established in it of old 4 Yet although he thought fit to put in the place of circumcision which was ministred to little children and which he hath abolished the holy Sacrament of Baptisme which consequently ought to be ministred to infants he hath not judged convenient to doe the like by establishing another stinted day in the roome of the seventh Iewish day which he hath abrogated For if he had esteemed it convenient hee had left us an institution thereof as expresse as of Baptisme which he hath not done but was pleased to leave to the wisdome and liberty of the Church the appointing of a time for his service 5 As indeed the Church from her first beginnings and as it were from her cradle hath observed Sunday But of this practise and custome so long continued some doe inferre too rashly that the keeping of Sunday is an institution of Iesus Christ or of his Apostles For by the same reason may be inferred that the keeping of Easter and of some other holy dayes under the Gospell is a divine institution because it hath beene practised in the Church from her first age not long after the times of the Apostles To which conclusion these disputers wil not consent unto because our Lord Iesus Christ hath made us free from the necessity of keeping feasts by any divine obligation as is evident by the texts of Saint Paul alleadged and explaind in the first part of this treatise The truth is that custom hath introduced and ever fithence hath intertained that day and some other holy dayes in the Church without any commandement of Iesus Christ or of his holy Apostles which also Socrates hath recorded in the fifth book of his ecclesiasticall History Ch. 21. 6 They produce also examples of divers judgements of God upon sundry persons who neglected or contemned the Lords day whence they would prove that God thereby hath ratified the observation thereof as ordained by him Whereunto I answer that undoubtedly God may have punished many for the profanation of the Lords day not because he hath ordained and commanded it but because according to the order of the Church this day hath beene appointed for the excrcises of Religion which hee hath commanded All persons which set at nought the preaching of the Word the administration of the Sacraments publike and common Prayers in the assemblies of the faithfull and the order of the Church whereby these holy actions are ordinarily practised on the first day of the weeke deserve in the righteous judgement of God to be punished with exemplary and publike plagues and when the wrath of God is revealed from heaven against their ungodlinesse the cause of their punishment to speake properly is the carelesse disregard of the holy Congregations of the religious and fruitfull exercises practised in them and of the order of the Church and not any necessity proceeding from a commandement given of God to observe the first day of the weeke rather than another day They urge also the backwardnesse which is naturally in men to the sanctification of the Lords day which is our Sabbath day All wicked men are altogether averse unto it and the faithfull and truly regenerate too remisse and restie Of this they inferre that the commandement concerning the Sabbath is morall and the Lords day is a divine institution considering the great contradiction and opposition of the flesh against it 8 But it is easie to answer this argument For this rebellion and stubbornnesse of the flesh is not simply against Sunday no more than against another day but against the keeping and applying of Sunday to serve God to heare his Word to powre out prayers before him to meditate on godlinesse and other exercises of religion whereunto the naturall man hath no inclination no more in other dayes than on the day that is stinted for them For otherwise to to observe a day for passing the time in sporting in gaming or in worldly solemnities the flesh is too too forward to that Whence it followeth that verily Gods service true religion and godlinesse in it selfe is a morall thing established of God seeing the flesh is so averse unto it But it is not necessary that the keeping of a certaine day of Sabbath as of Sunday should be of the same nature because the flesh hath no aversion to that saving in as much as the observation of such a day is ordained for Gods service 9 But say they if one of seven dayes and namely Sunday be not under the new Testament necessary to be kept by divine institution but onely by the order of the Church it shall follow that the Church hath authority of her selfe to sanctifie a day for Gods service and consequently that she is Lady and Mistresse of the Sabbath which prerogative pertaineth not to her but to God alone That if she hath that authority she may ordaine as many and as few dayes as pleaseth her make all the dayes or the most part of the dayes of the weeke Sabbath dayes or onely one of ten or of fifteene or of a whole yeere if she will That particularly she may change Sunday into another day which should be absurd seeing there shall never be any action so important to oblige us to the keeping of another day as was the Resurrection of our Lord Iesus Christ which fell upon the first day of the weeke and to move us to consecrate that day to be a Sabbath day That Easter Whitsunday and other Holy dayes instituted by the Church shall be equall in authority to Sunday That there shall be nothing in the fourth Commandement injoyned to particular men saving perhaps to keepe the time which shall be appointed in the Church whereupon they shall brabble and strive about the number of dayes namely about the particular day which is to bee observed some