because I heare the most so sleighting this sacred tyme as but a circumstance c. and as a thing not required of it selfe and by it selfe as are the duties in this tyme Holinesse and Rest but only for an other things sake as for the Holinesse sake that is to be performed in this tyme and so as if the Holinesse be performed it skilleth not so much for the tyme. For my parte therfore I cannot see but the tyme of the 7th day is more excellent then be the duties of Holinesse and Rest in the tyme if these duties be not considered absolutly and in relation to God but respectiuly as subseruient to the tyme. Holinesse consider of it only as a dutie of first Table in this branch of praising and lauding God in an acknowledgment of his power and wisedome and goodnesse c. so reflecting Gods holy workes and attributes vpon himselfe now consider as the Heauens declare the glory of God Ps 19.1 So thinke on that 7th day as the Prophet Dauid speakes of dayes in generall v. 2. Day vnto day vttereth the same too or Day after Day as Aynsworth obserueth so then if dayes doe vtter the glory of God and shew forth his handy vvorkes reflecting vnto God and declaring the same to men then doubtlesse the 7th day Sabbath hath a kinde of secret speech vnto and praise of God by reflection vnto God and declaration vnto man the whole worke of creation done vpon the 6. dayes before shewing forth these Attributes of Gods wisedome power and goodnesse manifested in those dayes and surely this day doth more compleatly in its kinde reflect and giue God the full glory of his worke of creation then can any man vvho because he knowes things by halues can speake of them but by peeces well ther is some thing in this though I vvill not be curious nor stand vpon it 2. As for Holinesse as prayer prayses and the like I consider of it absolutly or relatiuly Absolutly without reference to any speciall tyme as a parte of Gods worship and seruice and so I graunt it may be greater then the 7th day tyme relatiuly as t is employed to the 7th day to honour it withall and thus it is not so great nor excellent I explaine my selfe by this simile a sonne hath a booke of his deceased father for his fathers sake he is so in loue with the booke as he will put vpon it siluer ot goulden claspes silkin strings double gild it other cost to the double or treble value of the book if now you demaunde whither the booke or the cost be the more excellent why sure the cost is the greater in it selfe considered and not as made seruiceable to the booke but the booke is the greater and more excellent in that for the bookes sake he begildeth it and puts on all that cost So as this Sonne gildeth and bewtifieth the booke because it was his fathers just so the Lord God blessed and sanctified the 7th day because that in it he had rested Genes 2.3 Exod. 20.11 The reason then mouing God to adorne and bewtify the 7th day so with Holines and Rest was because God had once rested on that day so as the 7th day was not set apart for holinesse sake but holinesse at this tyme was appointed for the 7th dayes sake Euen as Angles are ministering Spirites for our sakes and so are inferiour to men in some respects that is as they be attendants to vs yet further to this end see the 4th Comm where in the first place the Sabbath is commanded Remember the Sabbath day and as the cheif thing aimed at it is twice mentioned vvhereas Holines is but once named yea doth not the very order of the words and manner of vttering them importe the same like as if one should say to his seruant remember such a booke that you saue it and lay it vp carefully or that you gilde it and bewtifye it with the finest gould c. would not a man think by these words that all the seruants care and diligence and cost about the booke were for the booke and lesse than the booke in worth and excellency why iust in such frame of words the Lord deliured the 4th Comm Remember the Sabbath day that you sanctify it the which sanctifying the day is the adorning and the bewtifying of it I conclude if any man of better judgement think that so much is not to be attributed to the day and tyme as these my words importe yet I thinke these things considered he vvill judge there is much more in the tyme that by Gods ordinance then is commonly thought on and so as euery sleightie probable argument and curiouse distinction should not force a man to abolish this sacred Day and prophane this tyme me thinks we should sticke more closse to Gods Commandements than so God hath left vs but 10. Com and they be the rule of our life a light to our feet and lanthorne to our paths and that according whereto we shall be adiudged at that last day Mat. 25.34.35 Iam. 2.12 how should we contend for the maintenance of this truth which was once giuen vnto vs not suffering any of these 10. lightes to be extinguisht no nor any one of thē to be eclipsed in least degree nor enduring that any one linke be broken from this chain no nor so much as the least peece or percell from any of the linkes but that we mainteine them in the full weight and measure that euer they had not so much as the day or tyme once altred or changed remembring Deut. 12.32 vvhatsoeuer I command you c. thou shalt put Nothing there to nor take any thing there from and Galat. 3.10 Cursed is euery man that continueth not in all things which are written in the booke of the Law And so I haue done with exposition of this 4th Comm. The 7th day Sabbath is not abolished THat vvith the more culler of truth they might abolish the Sabbath day many haue taken in hand out of a sincere affection to their knowledge as I verily perswade my selfe yeelding too much confidence to antiquity and trust to the labours of our worthy forefathers in this point to make one of Gods tenne and morall Commandements namly the 4th to be partly Morall partly Ceremoniall a thing at first hearing very strange that of 10. only one should so farre differ in kinde from its fellowes when all vvere equally and a like deliuered by the immediate and audible voice of God and written all a like together by the finger of God in Tables of stone vvhich no ceremony vvas Nay vvhich is worce yet that not one whole commandement is said to be ceremoniall but only one peece of that one commandement is a ceremony as if one of the linkes of this chaine vvere partly gould partly lead whereas all the rest were pure gould what were this but to suppose our God to plough in his field with an oxe and
appointed of God to be a signe and remembrancer vnto vs that Jehouah the Holy God is that fountaine and authour of our sanctification and holinesse Well then since vve Christians haue as much need of helpes and meanes to minde vs of the authour of our sanctification as those Israelites had and God hath giuen vs no other helpes or meanes in the roome of those he gaue to the Israelites then it followeth that we now and the 7th day doe both notify but one tyme which is the last day of the weeke so them conioyned by God and also permiseously vsed Exo. 20.10 Leuit. 23.3 Exod. 31.15 there you haue them conioyned by way of apposition Gen. 2.3 Exod 20.11 Exod. 16.29 Luk. 13.14 here you haue them permiscously vsed the one for the other so as the name Sabbath and the tyme the 7th day cannot be separated 2 Whereas they deny me the accident of tyme the 7th day see it expressely commanded in so many words Exod. 16.29 Exod. 20.10 Exod. 23.12 Exod. 31.15 Exod. 35.2 and so you see not only the Sabbath is in force now but also the tyme and 7th day The other commone answere is that the 4th Com and so the Sabbath day are now in force indeed as touching the Morality of them but not as touching their speciall application vnto the Iewish state Here vnto I say it is but a fained thing to thinke that eighther the 4th Com or the Sabbath day were so commanded and appointed of God to the Iewe as if made peculiar and proper to their state and not common to all nations To this end perpende we the particulars of the 4th Comm to see if ought there be that might giue vs occasion to thinke it vvas applied to the Iewish nation exclusiuely or if all Nationes might not equally participate vvith them in this Commandement as vvell as in the other 9. Commandements In the Com ye haue these things enioyned 1. Remember the Sabbath 2. to rest in it 3. to keep it holy 4. a daye 5. the 7th day or last of 7.6 because God resteth on that day What is here now that is peculiar to the Iewe so as other nations cannot obserue the same Cannot we in England as well as they in Ierusalē 1. Remember the Sabbath 2. rest in it 3. keep it holy 4. a whole day 5. the 7th day and last of 7 6. in imitation of God because he rested on this day could no nation beside the Iewe obserue thes 6. things Perhaps it vvill be said The Sabbath and so the Comm was applied to the Iewish state because of that reason mouing them to obedience of it which is annexed to the Com Deut. 5.15 namely Gods bringing them out of Egypt Here vnto I say This motiue and reason may be said to be applied indeed to the Iewish state exclusiuely as not belonging to other nations and if they meane no more but thus that the 4th Com and so the Sabbath are not now in force as touching this speciall application only to the Iewish state because the Lord brought them out of Egypt that this reason should not now be properly pressed vpon vs Christians I am not against it nor doth it at all helpe them who goeth about to proue the Sabbath is in force now to vs with relation to that reason of Gods bringing Israel out of Egypt or to moue Christianes to obedience by that reason The 4th Com stands on two partes The one is Law commanding or forbidding some thing to be done this part only I vrge The other part is reason or motiue to enforce to obedience of the Law now this I vrge not nor neede I for it is no Law properly for it nor forbides nor commandes any thing Be it that the Law as touching the motiues be applied specially to the Iewish state yet the Law as touching all things commanded or forbidden in it is vniuersall to all nations Thus hauing proued the 7th day Sabbath is still in force to this day in next place I will shew you how this Sabbath hath beene practised and in vse in the Christian Church both in the dayes of the Apostles after Christ his resurrection and after also in the more primitiue churches for the practise of the Apostles I doe the rather produce it because the contrary side I see leane much vpō their practise labouring much though all in vaine as hath beene showne to proue the practise of the Apostles vpon the Lords day vvherfore since Apostles practise is vvith them of so great strength if I shall proue now that the Apostles practised the 7th day Sabbath I trust they will forth with yeeld that the 7th day Sabbath is now in force make no further question of the matter For this purpose looke Act. 13.14.15.16 Act. 13.42.44 Act. 16.13 here ye see 3. seuerall Sabbaths and in two seuerall places the Apostles preached vpon the Sabbath day and see Act. 17.2 Paul as his manner was vvēt in vnto them and three Sabbath dayes disputed with them by the Scriptures Here you see in an other place and Church three Sabbaths more kept by Paul and those that trauailed with him nor was this any extraordenary thing for the Text saith it vvas an vsuall thing for Paul so to doe Paul as his manner vvas c. and see Act. 18.4 here Paul in an other place and Church namely in the Church of Corinthe v. 1. disputed in the Synagogue euery Sabbath day so here was a constant practise Sabbath by Sabbath Euery Sabbath day saith the Text and thus I trust I haue more soundly proued that the Apostles kept the Sabbath day and that constantly and the same in soundery Churches then they haue proued that the Apostles kept the Lords day The keeping the Sabbath day was an Apostolicall practise but so was not the Lords day Let the indifferent reader judge now and let him choose to practise that day of the twaine vvhich he seeth most soundly and plainly proued before his eyes practised by the Apostles Against this be sondry answeres brought as 1. True Paul preached on the Sabbath day amongst the Sabbath day but they vndertooke indeed but neuer did nor euer will be able to proue the Apostles did constantly keep the Lords day so in this point of Apostles practise I haue the better of them since they can not proue Apostles constantly kept the Lords day amongst nor Iewes nor Gentiles no nor Iewes and Gentiles mixt Secondly I produce an other Text against theire answere shewing the Apostles preached amongst the Gentiles in which Text is not the least grownd for any such exception as to say there was a mixture of Iewes and Gentiles see Act. 16.12.13 here Paul and Timothie preached on the Sabbath day and note 1. that there was no thing constrayning them to preach rather on this then on any other day vnles it were the 4th Comm they had beene there as the Text saith certaine dayes and of all thes dayes the Sabbath
the Sabbath day it is a proper name for an other of our weeke dayes that is for Sunday or for the first day of the weeke 2. Because the Com enioyneth the 7th day which is the last daye of the weeke but the Lords daye is the 8th daye or the first daye of the weeke by the accounte of all men And it is no lesse absurde to presse the 4th Com. which enioynes the 7th day for a Sabbath to the 8th daye or to the first daye then it had been for the Israelites out of that Com Levit 25.2.3.4 The 7th yeere shall be a Sabbath of rest vnto the Land c. to presse this Com vnto the 8th yeere or to the first yeere for the lands rest 3. Because the Com enioyneth that day which the Lord God himself rested on the which he blessed hallowed Exod 20 11. but our Lords daye is not the day God rested on nor did God in the creatione blesse sanctify hallowe our Lords daye or first daye of the weeke nay he wrought one it himselfe appointed it for a workeing daye to man when he saide 6. dayes shalt thou labour doe all thou hast to doe Exod 20 9. of which 6. dayes our Lords day is one the first But here vnto it will be replied true the 4th Com did once enioyne the 7th daye Sabbath but since the daye is altered changed by Christ his Apostles so that now the 4th Com is changed too bindes to the newe daye though not properly yet Analogically by waye of resemblance I answere the word Change betokeneth two thinges the one is an abolition or remoueing the ould the other is an assumption or takeing vp of a newe as 2. Sam. 12.20 David changed his apparell that is he put off his mourning attire and he put one other apparell now I deny that euer Christ or his Apostles did thus change the Sabbath day either by there precept or practise did the Apostles so preache one the Lords day as they ceased preaching one the Sabbath day the day before the Lords day can this be proued for this is a change properly is not the contrary manifest to wit that the Apostles did constantly preach one the Sabbath dayes see Act. 13.14.42.44 Act. 16.13 Act. 17.2 Act. 18.4 if then they also preached one the Lords dayes too why this is no alteration or change though it is but an addition of a day and a settinge vp of another Sabbath daye a newe and so you may haue two Sabbathes in euery weeke if you will 2. I answere admit the Sabbath was changed into the Lords day yet may you not safely say the 4th Com was changed for so you say the 4th Comm was abolisht and a newe Comm erected the word change implying so much Nor can you saye the 4th Com being an ould Com bindes to a newe day long since erected how will this be proued specially since that it was not the manner of Scripture to establish newe thinges by od preceptes Baptisme that came in roome of Circumcision it stands not by force of the ould precept to Abraham Genes 17.10 Let euery man child among you be circumcised c. but by a newe precept Matth 28.19 goe teach all Nations baptizing them c. The Supper of the Lord come in roome of the Passeover it stands not by virtue of the ould Law Ex 12.3 c. but by a newe Law 1. Cor. 11.23 As well may we faine that the Law made by Queene Elizabeth to stint vsury at 10. in the 100. is that Law which now a dayes stintes vsury at 8. in the 100. as if Queen Elizabeths Lawes did add force to and did commande things enacted by King Charles many yeeres after as to imagine the 4th Comm enacted for the 7th day shold now binde to the 8th day which is longe since risen vp as is said I answere thirdly by deniall that the 4th Com doth binde to another daye then it mentioneth Analogically and by resemblance similitude by this deuise may we binde Christians to Baptize Children only one the 9th day and to eate the Lords Supper only vpon the 15th day of the month once a yeere and say we are bounde to thes dayes by the Lawes of Circumcision and Passeover which did properly binde to the 8th day and to the 14th day but now they binde vs Analogically to the 9th and 15th dayes 2. This deuise is matchlesse for of all the other 9. Com none doe binde to other things then thos mentioned in the Com analogically and by similitude nay in this 4th Com where we haue 3. things enioyned 1. the tyme the Sabbath 2. Holinesse 3. Rest it bindes not analogically to Holinesse or Rest but only to the day and tyme as they saye since all other partes and parcelles of the 10. Com be expounded properly why shold this one particle only the 7th day or the Sabbath day be expounded improperly and analogically Sure I am it is against the receiued rule in exposition of Scriptures to giue an improper sense where a proper may be had Yet furthermore others replye thus the 4th Com enioyneth a Sabbath day which signifies a Restinge day now our Lords day is a Sabbath day for so much as it is a restinge day and so the 4th Com enioyneth it and is firme for it I answere 1. by like reason you may thus expounde the name Iesus Heb 4 8. of Ihesus the Sauiour of the world which is meante of Iesus which is Ioshua that saued the Israelites from the Canaanites as if because Iesus signifies a Sauiour therfore whersoeuer ye finde a man that was a Sauiour you may thinke he was meante by the name Iesus though the context shewes it is meante of an other Iesus 2. True it is the word Sabbath signifieth a Reste but Synecdochically for that speciall Reste specified in the 4th Com to wite that Rest which is on the 7th day not that on the 8th daye for the 7th day is the Sabbath Exod 20 10. and this is the day that goes before the Lords day furthermore the Restinge day in the 4th Com is such a restinge day as is distinguished from all other dayes in the weeke by his proper name Sabbath day which with the Iewes was neuer taken to be the Lords day or first day of the weeke no more then Saturday with vs can be mise vnderstode to be Sunedaye wherfore to auoide this shifte it were to be wished that the Hebrew name Sabbath were translated into an English name as nere as might be though by a circumlocution rendringe day for day and call it Saturday-Reste Remember Saturday-reste to Keepe it holy c. Exod 20 8. And thus the simplest cold not mistake which is the day the Lord meante in his 4th Com Thus you see the 4th Com cannot be vnderstode to enforce the Sanctification of the Lords day 2. A second Text produced is Reu 1 10. I was rauished in the Spirit one
this very ende and purpose to sanctifye it for a Sabbath daye and in obedience to the 4th Com let these 2. things be proued or else nothing is done I answere 2. as touching our Sauiour Christ vvhereas t is supposed he constantly kept the Lords day as a Sabbath I deny it let it be proved that euer Christ did sanctifye as a Sabbath any on Lords day Nay is not the contrary manifest that Christ trauailed a matter of 15. miles out and home vpon the very first Lords day that euer was it beinge the most eminent Lords day of any euer after because it was that very Lords day whereone he rose from the dead see Luk. 24.13.33 Christ wēt with the 2. Disciples from Ierusalem to Emmaus v. 15. which is in accounte 7. miles and an halfe counting 8. furlonges to a myle thence he returned to Ierusalem backe againe that night which is 7. myles and an halfe more now 15. myles is aboue a Sabbath dayes Iourney since a Sabbath dayes Iourney is in esteeme but about 2. myles Act. 1.12 Neighther can it be proued Christ went to Emmaus to preach and keepe Sabbath there for 1. he went from the Congregation of his Disciples which he lefte behinde at Ierusalem and we reade not of any assemblyes of Disciples that were at Emmaus now Christ beinge the pastor of his flocke and the minister or preacher to his Disciples can it be thought he vvold leaue them destitute of his helpe to sanctify the first Christian Sabbath that euer the Church sawe 2. how cold Christ keepe that day for a Sabbath since he was not in the Congregation but in the field travailing from about noone as is gatherable from circumstances of the texte and so forwards all the remainder of that after noone for he went alonge with the 2. Disciples they went not aboue a matter of 2. miles an howre as is probable by the ordenary pace of trauailers so then 15. miles spent them a matter of 7. howres Had Christ imitated God in the creation as is supposed in setting vp a Sabbath day then surely as God did rest on the 7th day and set vs his owne paterne so would Christ haue rested all this Lords day after the worke of redemption to haue bene an example to vs. what if Christ being risen from the dead cold now trauaile without paine so cold God in the Creation create without paine yet wold he leaue nothing to be created on the 7th day but rested on it for vs to imitate him and Adam in Innocency cold labor without paine yet he must rest on the Sabbath daye and what if Christ did open the Scriptures concerning himselfe v. 27 to the 2. Disciples as they went on their way together must this therefore be a proper Sabbath dayes worke as the Lord by Moses commanded Deut. 6.6.7 parentes that they shold talke to their children of the Law of God as they walked by the way c. on what day so euer and as euery Godly minister now rideing on the way vpon a Saturday towards Market or fayer will vpon occasion be talking to people that ride with him of heauenly and diuine things so much rather wold our blessed Sauiour be teaching and vpon all occasions instructing the people vpon euery day especially consideringe it was his office to teache and therfore a daily taske to preach in season and out of season vpon all occasions as we reade he did in the Gospell and as we reade Act. 1.3 Christ was seene of his Apostles for 40. dayes after his resurrection speaking to them of the things appertaining to the Kingdome of God now what did Christ preache more to these 2. Disciples on that Lords day then he preached to his Apostles euery day after it for 40. dayes together To add one thing more be it you make exceptions against Christs trauailing one the Lords day what exceptions doe you finde against the 2. Disciples of Christ with whome Christ travailed these trauailed one the Lords day Christ himselfe not disallowing but by his companying them justifyed them they vvent from the Congregation of Disciples at Ierusalem where the Sabbath was kept if any where they went to a towne not to keepe Sabbath for it was neere night ere they got thither and they but staied and supped and came backe againe member vvhat I haue formerly giuen in answere to the texts brought to proue the Lords day to be the Sabbath day as for Peters sermon Act. 2.14 it vvas not made vpon the Lords day but vpon Saturday or on the Lords Sabbath day as is proued as for Pauls sermon Act. 20.7 this was in the night not in the day now I hold the night is no parte of the day I say no parte of the Lords day as shall be proued here after in my exposition of the word Day in the 4th Com yea if they began their Sabbaths at Eueninge as is holden by many from euen to euen ye shall celebrate your Sabbath Leuit. 23.32 then Paul preacht not on the first day of the vveeke but on the second because he began his sermon at Euening after the Disciples vvere come togeather vpon the first day of the vveeke or else Paul trauailed and set saile on the Lords day if the Lords day began that euening when he began his sermon for next morneing he went to shipe Act. 20.11.13 as for that text 1. Cor. 16.2 here is no mention of any preaching at all onely it treates about a future collection c. as for the text Ioh. 20.19 here is no mention neither of any Sermon made when Christ appeared to his Disciples t is true the text saith they were assembled indeed but wherefore to heare a sermon no such thing but text saith they were assembled together for feare of the Iewes like as the Lords Prophets were in Caues in Obadiahs tyme 1. King 18.4 to shrowde themselues from danger of persecutores what other ende they had in assembleing the Scripture is silent lastly admit here vvas a sermon yet it vvas not vpon the Lords day for it vvas in the night following the Lords day now the night is not in Scripture account any parte of the day as shall be showne as for the text Reuel 1.10 vvhere it is called the Lords day by John here is not the least mention of any readeing or preaching at all nay not like there cold be any since reuelations vsually came to holy men vvhen they vvere solitary and alone not in assemblies vvhere preaching and sermons be thus I haue examined all the textes vvherein is any shewe of sermons and I finde not in any of them that euer any of the Apostles did so much as one single tyme preach any one sermon vpon the Lords day the vvhich if it be true as is most true vvhere is any the least groūd from Apostles practise of keeping the Lords day for a Sabbath they must needes proue me false in this point or else the foundation being shaken
put to this and not too others a reason wold be sought such a one as agrees to this Com. and not to others now if I may take leaue to deliuer mine opinion I cannot finde out a better reason than this God foreseeing that after a longe time that is about 364. yeeres after Christ this his Sabbath wold be not in part violated but vtterly and altogether blotted out of remembrance in the Church for 1200 yeeres together and so this 4th Comm forgotten and not the other 9. or this 4th aboue or rather then the other 9. therfore was a Memorandum set to this and not to the other or to this aboue the other to bring men into the Remembrance and practise of it againe I said this Sabbath was blotted out in the yeere of Christ 364. that is by the Laodicean Counsaile as hereafter you shall heare c. from thence vntill this present howre it is not Remembred for we profane it buy sell market fayer and worke in it I pray God bring this to our remembrances and close home to our consciences I said also this Comm is forgotten aboue the other 9. for thers no one thing in all the other 9. commanded that is wholly and altogether forgotten as is this seauenth day and though Papistes haue forgotten foulely the second Comm yet blessed be God the Reformed Church of Protestantes remember it well but as for the seauenth day Sabbath and the Command vpon it Remember the Sabbath day this is forgotten at all hands vtterly by both Protestantes and Papistes and so much of the word Remember 4. The next pointe to be considered is the name of this sacred Time and day t is called Sabbath Remember the Sabbath c. In this name two thinges are considerable 1. that it is vsed as a proper name for the seauenth and last day of the weeke with the Iewes of this I say no more referring you to what I haue else where afore said touching the Sabbath as a proper name c. 2. That the word Sabbath signifieth Rest The first vse I will raise bence shall be from the consideration of both those ioyned togeather and may be for information sheweing that the Hebrew word Sabbath may be translated into Englishe wordes if vve doe but ioyne these two together that is the proper name and the signification of it so for Sabbath as t is a proper name of the last day of the weeke put Saturday and then hereto add that signification of the word Sabbath Rest and then thus it may be rendred Saturday-Rest Remember Saturday-Reste to keepe it holy c. the profit that wold come of this is that there vvold be no scruple in mindes of the ignorant which day of the weeke it is that God requireth in his 4th Comm to be Sanctified Further it wold reforme the confusion of such as call our first day of the vveeke or Lords day The Sabbath day thus doeing they woefully confound thinges as times and dayes iust as if vve novv a dayes shold begine to call our Sunday by the name Saturday what a confusion wold this breede of time transplaceing the proper name of the seauenth day of the weeke vnto the first day of the weeke Hence in part is that delusion of well minded ignorant people that when they reade the 4th Comm Remember the Sabbath day c. and then bethink themselues that vve call our Sunday Sabbath day surely then conclude they our Sunday or Lords day is the day that God appointed by this his 4th Comm which is a grosse errour since vve all say the Sabbath day is changed into that which we call the Lords day and if the Sabbath day be changed as is said into the Lords day why doe vve not put away the ould name and take vp only the new name like as the name of that Father of the faithfull it was of ould Abram but when God changed his name into Abraham the Lord said neighther shall thy name be called any more Abram but thy name shall be called Abraham Genesi 17.5 and so let vs no more calle it Sabbath day but Lords day But if you will retaine the proper name Sabb. still as is not vnmeete you should since it is a name that may perpetually be kept in the Church it being a particle of the Morall Law which is perpetuall why then I beseech you let euery day haue its owne proper name doe not miscall dayes by wronge names Let our Satuday be called Sabbath day for so it of all the dayes in the weeke answeres to the Iewes Sabbath day vvitnesse the Iewes when they liued in England they kept Saturday for theire Sabbath day and as they doe likewise in other partes of the World where they live at this day and witnesse the Lattines vvho to this day call Saturday Sabbath day Dies Sabbathi I doubt not but this exhortation might preuaile were it not for an inconuenience which wold be this then that if vve called Saturday Sabbath day then our people wold growe to thinke that Saturday shold be Sanctified by Gods will in his 4th Comm. for our Sabbath day and if vve call the first day of the weeke Sunday or Lords day only then the people vvold not so easily be made beleeue that the 4th Comm. bindes them to the Lords day because the Comm. binds only to the day called Sabbath day not speaking one vvord of the day called Lords day But if vve call the Lords day Sabbath day once then it goes downe the stomacke without any lett or scruple that the 4th Comm pointes directly to our first day of the weeke or Lords day and so a wrong day is kept one day being taken for another so Superstition is vsed for Religion and one day God shall say who required this at your handes who may the people say why our watch men our ministers taught vs so and called it so and told vs it ought to be so as for vs we were not learned in the tounges and Artes we must beleeue our Ministers The Priests lippes must preserue knowledge and we must aske the Law at theire mouthes but this plea cannot altogeather free the people see Ezek 33.6 nor can the Ministrie be altogether free of a shrewde taxatiō were it not hitherto done of ignorance and of a good intente in asmuch as they are guilty of this transgression partly by misenameing of dayes which causeth an errour in the people But hereto it will be said Sabbath signifies a Rest now on our Lords day we Rest and therfore we may call it a Sabbath day I answer t is true Sabbath signifieth Rest so the Lords day might be called Sabbath day but yet in no other sense then euery common Holy day wherein we worke not may be called Sabbath day that is Resteing day now if the nameing of Holy dayes Sabbath dayes shold beget an inclination in the ignorant to sanctifie them as Sabbaths were it not time to forbeare such names Furthermore
at an other tyme therfore I thinke it the more likely that we are tyed only to the day naturall in Winter though it be shorter then then the other Neuertheles because the safest vvay is best and an errour on the right hand rather to be admitted then one the lefte if any man judge it better for the depth of vvinter to keepe his Sabbath by the artificiall day I say not to the contrary yea I say for myne owne particular I purpose to accompany him whoesouer he be in performance of Sabbath dayes exercises and refrayning all seruile laboures not onely for the artificiall day but after it is ended vntill it be tyme to goe to rest sleepe Here an other question ariseth if we be tyed but to the day tyme and light onely for our Sabbath vvhat then shall become of the tyme of night before or after the Sabbath I answere nature teacheth that God hath made the night for man to rest in and sleepe and so necessarily he that tyme resteth from all labours as in the Sabbath day tyme but you may say againe what and if a man be not disposed to sleepe as not to goe to bedd so soone as the artificiall day in depth of Winter be done may he set vpon the duties of his ordenary calling vntill he goe to rest heretoo I answere where God hath left no order what to doe as in this case here then it is left to Christian discretion In this case then I should judge it very behoofefull that we deale vvith God in this night as vve doe by our selues on other nightes of the 6. working dayes in these if we be not disposed to goe to bedd vve vvill spend that parte of the night vve please to sett vp in in the vvorkes of the day before so let vs be as mindfull of our soules as of our bodies on the Sabbath night if vve please to rise before day let that parte of the night be spent in a holy preparation to the duties of the day following to set forwards them if we please to sett vp after the day light be spent then againe let this parte of the night be spent sutable to the day before in reading conference meditation singing of Psalmes and Prayer To this may I fitly apply that of Holy Dauid who spent much of the night in prayer and praises Ps 42.8 The Lord will graunte his louing kindnes in the day and in the night shall I sing of him c. The first vse of this point may be for confutation of an errour of some diuines houlding the Sabbath doth begine ouer night on Saturday at night or on Saturday Euening If God enioyneth only the day Remember the Sabbath day c. by what authoritie can any say we be bound to sanctify more then a day as namly to sanctify the Sabbath day and also a parte of the day or night goeing before the Sabbath day I know well the end these diuines aime at is holy and good and their argumentes carry a strong shew of truth yet not strong enough me thinketh the best that I could ere meete withall are these 3. the formost Taken from Genes 1.5 The euening the morning were the first day where by Euening they vnderstand the Night from about after Sune set forwards by morning all the day after now hence they thus argue That looke as God made the day at creation so we must after keepe it But God made the day to begine at Euening Ergo c. I answere the grownd of this argument is from a common indeed but mise vnderstanding of that text Genes 1.5 as I haue formerly showne so I deny that by Euening in the Text is meant an Euening which begines the night and comprises the night in it as the argument vnderstands it for by Euening is meante only the afternoone till Sune sett as formerly I haue showne but against this it may be said this sense is to make God to speake of things mise orderly if by euening you vnderstand the afternoone and by morning the forenoone then t is as if God had said So the afternoone and the forenoone vvere the first day whereas it had beene more orderly to a said So the forenoone and the afternoone were the first day since the forenoone is in order before the afternoone I answere such liberty though God doth take in speeche for instance to goe no farther for an example see Genes 1.2.3.4.5 darkenesse was for order before light and yet in v. 4.5 God mentiones the light before the darkenesse and why not then the after noone before the forenoone Their 2d argument is taken from Levit. 23.32 from Euene to Euene shall ye celebrate your Sabbath Hereto I answere this a peculiar law to the ceremoniall Sabbathes annually not common to the morall Sabbath weekly now we must not drawe the law of ceremoniall Sabbaths vpon the morall Sabbath for then must the morall Sabbath on 7th day be annualy onely and on the 10th day of the month as Leuit. 23.27 without regard to the day of the weeke besides many other differences twixt the morall and ceremoniall Sabbaths that might be showne but cheifly note in the 4th Com is but one day only mentioned to wit the 7th day but in Leui. 23. is two distinct dayes commanded to wit the 10th day v. 27. and the 9th day apart of it v. 32. now would any inferre hence that we should giue God the Sabbath day and a parte also of the day goeing next before it euery weeke vvere not this to giue God more then one day when in his 4th Com he required but one day A 3d to enforce the begining of the Sabbath on the Euening is taken from Mark 15.42 It was the day of the preparation that is before the Sabbath whence it is gathered by many that the Jewes vsed on the Euening before the Sabbath to haue a preparation to the Sabbath by setting a parte that euening for holy exercises refraying ordenary workes as they did on the Sabbath where vnto I answere more is gathered out this text then it vvill afforde and that preparation vvhich was proper to a ceremoniall Sabbath is applied to our Morall Sabbath To this purpose it must be obserued that at this tyme of Christs passion and on that day whereon he lay in the graue our Saturday there fell out two Sabbaths a morall and a ceremoniall vpon that day as Beza Piscator and others affirme and as euery diuine knowes and as must needes be for our Saturday wherein Christ lay in the graue vvas Jewes Sabbath day of the 4th Comm so there is one now againe the day before this namly good friday was the day the Iewes kept for their passeouer day Ioh. 18.28 Ioh. 19.14 now the Law of the passeouer was that the passeouer should be killed and eaten on the 14th day of the month Leuit. 23.5 and on the next day the 15th of the month they had an holy conuocation and
assembly wherein they did no seruile labour v. 6.7 and this was a Sabbath day to wit a ceremoniall Sabbath day now the Iewes killing their passeouer on good friday as the 14th day then Saturday must be the 15th day and so an holy convocation and Sabbath by the Leuiticall Law and so here is an other Sabbath fell on and with the weekly Sabbath now to come to the point the parascue or preparation spoken of Mark 15.42 hath respect of these two Sabbathes only to this latter that is to the Ceremoniall Sabbath which was on the first day of vnleauened bread or on the 15th day of the month and it hath not respect vnto the Morall Sabbath now the reasons mouing me to say so are 1. because this parascue or preparation is not any vvhere applied to the Morall Sabbath but only it stands in reference to the ceremoniall and therfore we reade the Euangelist Ioh. 19.14 calling it the preparation of the passeouer not the preparation to the Sabbath as they would 2. we reade of a preparation euer on the day before the 15th day of the month the Sabbath on the first day of vnleauened bread but of none before the vveekly Sabbath see Luk. 22.8.9 and ye know there must be a preparation of the passeouer before it be eaten for it must be killed and rosted first Exod. 12.6.8 and a place where it must be eaten in must be prepared too Luk. 22.11 and to winde vp all in a word the parascue or preparation whereof Scripture speakes so oft is nothing else but the preparation and making ready of the passeouer to be eaten the which labour fell as now vpon the day before the Sabbath vnderstand whither Sabbath you will Mark. 15.42 so then this preparation ouer night being proper to the Ceremoniall Sabbath of the passeouer it belonged not to the weekly Sabbath so the weekly Sabbath began not ouer night ere the more for this Text Mark 15.42 Finally the cleering of this text Mark 15.42 by the way may be vsefull to shew their opinion is growndlesse vvho vrge a preparation to the Sabbath on Saturday afternoone or on Saturday euen pressing vs then to refraine our weekly labours and to spend that portion of tyme in holy exercises for my part I know no other preparation to the Sabbath to be performed more on Saturday after noone than in the forenoone or then on Friday or Thursday before that is I know none but this that we should remember it afore hand and so to be more and more mindfull of it as it drawes nerer and nerer vnto vs lest vvhen t is come we profane it You haue heard the first vse shewing vvhen the Sabbath doth not begine as namly not ouer night c. The 2d vse shall be to shew by vvay of instruction vvhen the Sabbath doth begine The Sabbath is to begin in the morning vvhen the day begines as breake of day this flowes naturally from the Comm for if God commanded vs to keepe holy the Day then must we begine vvith the day then vvhen the day begines to begin it afore the day as at midnight or the like is growndlesse and is more then God euer required so to delay the beginning an howre 2. or 3. after day breake is to robbe God of a part of his day by sanctifying to the Lord not a day but a peece of a day 6 The 6th and last point in the Comm as touching tyme and day is to enquire 1. vvhat day God sanctified but this nedeth no labour since t is apparant God sanctified the 7th day and last day of the vveeke that day vvhich followed his 6. dayes vvorke 2. vve are to enquire after the reason mouing God to sanctify this day of the vveeke before any other and this is plainly laid downe in the last clause of the 4th Comm and againe in Genes 2.3 So God plessed the 7th day and sanctified it Because that in it he had rested from all his vvork vvhere you see God renders the speciall reason mouing him to blesse and to sanctify the Sabbath day and it vvas Because that on that day himselfe had rested Use 1. may be to shew vs that God in his 4th Comm enioyneth not a day at randome but a particular day such a day as hath this reason of Gods Rest belonging to it now this belonged only to the 7th day of the vveeke not to the 8th day nor to the first day of the vveeke our Lords day for God the creatour rested not vpon our Lords day vvhen he had finished the vvorke of creatiō but vpon our Saturday the 7th day which goeth next before the Lords day Use 2. may be to shevv vs that the 4th Com can not be vrged or applied to the first day of the vveeke our Lords day because that reason of Gods Rest vpon the 7th day vvhich moued him to sanctify it neither doth nor can belong to the Lords day now since that reason of Gods Rest vvhich is a parte of the 4th Com can not belong to our Lords day no more can the whole Com belonge vnto it Use 3. and me thinks the reason of Gods Institution should say some thing for the morality and perpetuity of the Sabbath for as sine moued God to bringe death into the vvorld at the first vpon Adam Rom. 5.12 so the same continuing moues God still to continue death in the world vpon Adams posterity So Gods Rest vpon the 7th day mouing him at first to sanctify it the same reason remayning to vvorlds end should moue God to continue the sanctification of the 7th day for euer the ground of which consequence is taken from that axiome That God is immutable and vnchangable euer the same so as if things be the same towards him he againe is the same towards them Hence it is vve thus argue did God so to Abraham to David to Pharaoh c. if thou be to God as they were so God vvill be to thee as he vvas to them now as God is euer the same so is Gods rest on the 7th day And so we haue spake of the duty of the day and of the tyme next we should come to speake of the duties in the day and in the tyme the duties in the day are 2. Holines and Rest Remember to keepe the Sabbath day Holy and in it thou shalt not doe any worke but as touching exposition of these two Holines and Rest I purpose to desiste for asmuch as vve differ not in these sauing about the latter that it is houlden partly morall partly ceremoniall but of that by and by Hauing spoken of the duty of the day and mentioned the duties in the day here a question would be scanned touching both these comparatiuly to know whither is the more excellent that which God did first and principally aime at the duty of the day or the duties in the day a question at first sight I confesse it seemes friuolouse the rather I moue it
in the Sabbath all their labour vvill be lost as I trust in God it will appeare at the last what they say against the 7th day Sabbath I reduce to two heades the former shall consist of textes of Scripture and artificiall arguments the latter of testimonies and authorities of men for their Textes of Scripture whereby they would proue the 7th day Sabbath is abolisht 1. The first text shall be that of Isai 66.23 from month to month or from new Moone to new Moone and from Sabbath to Sabbath shall all flesh come to worship before me c. whence it is collected by them that the weekly 7th day Sabbath was a signe and that of the euerlasting Sabbath in Heauen and therfore the ceremoniall and temporary Hereto I answere 1. that this phrase of speech in this text is obscure and dark some to vs for vvhat shall be meante by these words from Month to Month whereof are these a signe now t is vnmeet that so plaine a text as is the 4th Com touching the Sabbath which is deliured in plaine and proper vvords should be contradicted and blotted out by an other text which is in Metaphoricale phrases of a doubtfull sense 2. if this Sabbath was a signe of heauen it is so farre from being a temporary ceremony as rather it is perpetuall Morall to last till Heauen comes as hath beene said before for the signe or shadowe is to last vntill the body a substance be comne or admit this Sabbath a signe both of the whole tyme of the Church of the New Testament on earth and also of the Church triumphant in heauen as some would why yet I hope the body of Heauen hath as much force to moralize the Sabbath as hath the body of the new Church on earth to ceremonialize and temporize it yea more by how much better but it is not worth our labour to spend more words about this text it hauing so little culler to any thing in it for their purpose 2. A 2d text to proue the Sabbath a ceremony and so abolisht is Numb 28.9.10 where it was commanded the Isralites to offer two lambes for for a sacrifice on the Sabbath day Hereto I answere 1. why should the sacrificing of two lambes on the Sabbath make the Sabbath a ceremony and abolisht any more then the sacrificing of one lambe euery day for a daily burnt offring Numb 28.4.6 make the working dayes of the weeke ceremoniall and abolisht 2. Hath not the Morall works in the Sabbath as Rest and Holinesse and remembrance of Gods Rest after creation as much and more power ouer the tyme and day wherein they were done to moralize and eternize the Sabbath as hath the sacrificing two lambes to ceremonize and temporize the Sabbath or if sacrifices could abolish the tyme of the Sabbath which was commanded why did they not also abolish the duties in the tyme as Rest and Holinesse 3. The Sabbath was a Sabbath in nature and institution before there was any sacrifices for it was in tyme of Adams innocency before the fall wherfore as the Apostle Gal. 3.17 reasoneth of the promise and of the Law that the Law could not disanulle the promise to Abraham which came 430. yeeres after the promise so say I Sacrifices cannot disanulle the Sabbath since the Sabbath was before any Sacrifices and since Sacrifices came after the Sabbath as therfore the Sabbath had a being before sacrifices and ceremonies so may it haue its being after all sacrifices and ceremonies be abolisht 3. A 3d Text is in Deuter. 5.15 where the Lord telleth the Israelites He brought them out of Egypte and therfore the Lord commanded them to keepe the Sabbath vvhence they would argue to this effect since that the Sabbath is an effect of or hath necessary dependance vpō their deliuerance out of Egypt it followeth if that deliuerance out of Egypt be but ceremoniall as a thing proper to the Iewe Then so is the Sabbath also I answere 1. The Sabbath may be said to be an effect or haue dependance of an other thing two wayes one as touching its obseruation the other as touching its institution now this deliuerance out of Egypt was not cause of the Sabbaths institution for the Sabbath was before they euer went downe into Egypt Genes 2.3 neither vvas or could the deliverance out of Egypt be the sole cause nor the cheife cause of the Sabbaths institution for Gods owne rest vpon that day Genes 2.3 was the cheife cause and next the Sabbath was made for man Mark. 2.27 that is for the ease and benifite of his body and for the good and edification of his soule in duties of holinesse But as touching the Sabbaths obseruation the deliuerance from Egypt might be a cause and was and ought to be a motiue to obedience in obseruance keeping the Sabbath day and so all blessings whatsoeuer should be motiues to obedience as Deut. 6.20.21.23.24 Deuter. 28.47.48 but vvhat if these blessings faile and God giue others in roome of them shall our obedience and obseruance faile and vanishe vvhat and if we Christians haue not that one particular blessing of deliuerance from Egypt which the Jewe had haue vve no many other blessings and deliuerance to moue vs to obedience as from that Armade in 88. from the Gunpowder plott and I know not how many more I conclude that since the deliuerance out of Egypt vvas not the cause of the Sabbaths institution but only of its after obseruation therfore though that deliuerance was ceremoniall yet was not the Sabbath ceremoniall 2. I answere if this motiue of Isralites deliuerance from Egypt because not belonging to vs Christians therfore shewes the Sabbath belongs not to vs neither Then may we by as good reason abolish not the Sabbath alone but the whole morall law also and then as vve vvill none of the Jewes Sabbath to be ours no more need vve vvill the Iewes God to be ours commanded in the first Com for the reason to induce to obedience and hauing the true God for their God was this I Law as therfore vvhen the Apostle saith Ephes 2.15 Christ abrogated the Law of Commandements vve vnderstand it only of the ceremoniall law of commandements not of the morall So vvhere here the Apostle takes away the difference of dayes I vnderstand him to abolish only ceremoniall dayes but not the Morall 7th day Sabbath I answere 3d. if all difference of all dayes be abolisht vvhy then keepe we the Lords day now for a Sabbath in a religiouse manner if you say you keep it not as a ceremony or type shaddow of Christ to come which was the reason of the Sabbaths abolition but in other respects as in remembrance of Christ alredy comne vvhy then by like reason may not the 7th day Sabbath be now kept by vs so be we lay aside that supposed typicall shaddowish respect vvhich it had of Christ to come and vve keeping it in other respects as in remembrance of
church doth better become vs all that I aime at hereby is no more but this that we alleage not the practise of our church as an infallible rule touch stone of truth but though a Paul preacht it yet with these Bareanes Act. 17.11 rather to serche the Scriptures then to rely vpon the Testimony of man Finally that our church hath kept this Lords day so longe and therfore the more strange it should be an errour I answere t is true the Lords day hath beene kept for about this 1200. yeeres as nere as I can guesse from about the yeere 364. at which tyme the Laodicean counsaile enacted a Law for the abolishing the Sabbath day and for the sole setting vp the Lords day till then both dayes were in vse saue that as hath beene showne the Lords day was sometymes omitted since then only the Lords day hath beene in request and that is about a 1200. yeeres but here it is to be noted what church it is that principally ground of our future discourse I thinke it needfull therfore in the first place to stay a while vpon the exposition of it or rather of some such things in it as may make way for our future discourse First as touching the substance of the Com note that as in a bonde you haue two essentiall things th one is the summe of mony to be paide the other is the day when it is to be paide and as in circumcision there was two things commanded the one vvas the acte of circumcision the other was the tyme and day when to be done that is on the 8th day Genes 17.12 and as in that other Sacrament the passeouer two things were commanded the one was the slaying and eating of the passeouer the other was the tyme and day when to be done that is on the 14th day of the month Exod. 12.6.8 Iust so in this 4th Com God commandeth vs expresly two things as essentiall partes of his Com the one is Holinesse and Rest the other is the tyme when these ought to be performed and that is in the Sabbath day which is the 7th day the former may be called the duties in the day the latter the dutie of the day the duties in the day ye haue in these wordes To keepe it holy Exod. 20.8 the other duty in these wordes In it thou shalt not doe any worke v. 10. the duty of the day ye haue in these wordes Remember the Sabbath day v. 8. the 7th day is the Sabbath v. 10. The vse of this point serues for confutation Is it so that God in his 4th Com straightly chargeth vs two things that is the duties in the day and the dutie of the day or thus the duties to be performed and the tyme when they be to be performed how is it then that so many say of the tyme of the 4th com oh the tyme that is but an accident but a circumstance God regards not circumstances so much it is the substance of the duties to be performed in the tyme that God lookes at c. and therfore you are but superstitiouse and vaine to stand so much vpon tyme where to I answere 1. tyme may here be considered two wayes 1. in relation to the duties of Holinesse and Rest and so I grant the tyme is an adiuncte wherein these duties were to be performed 2. in relation to the commandement it selfe considered as a thing commanded together with Holines and Rest and thus it is no adjuncte but thus it is an essentiall part of the Com the tyme being no lesse commanded then the duties of Holines and Rest I answere 2. but admite that tyme here were an accident or adjuncte to the Com and that you esteeme of adjunctes as light and triuiale matters little or nothing to be regard for their nature as in them selues in comparison of things substātiall c. I say be it the tyme here were as mynte and annyse and commine and the duties to be performed Sabbath day Remember the Sabbath day c. vvhere it is to be noted that this phrase Sabbath day was emong the Iewes a proper name for one of theire weeke dayes namly for that weeke day which is the last of the weeke as Saturday is with vs and it answeres to our Saturday in so much as if we shold translate the Hebrew words Sabbath day we shold reade it Saturday Remember Saturday to keepe it holy c. now that Sabbath day was a proper name of one of their weeke dayes is apparant to all since they counted all the other 6. dayes of the weeke by the Sabbath day thus the 7th and last day of the weeke they called Sabbath day the first day of the vveeke our Suneday they called the first of the Sabbath the second day of the weeke our Moonday they called the seconde of the Sabbath our Tewsday the thirde of the Sabbath c. so as you see no day of the weeke was called Sabbath day but this one only I confesse the word Sabbath signifieth a Rest but it also signifieth a proper name of the last day of their weeke Secondly if this be not enough to shew that God had sett aparte one certaine well knowne day afore any of the other 6. dayes for Holy duties Then marke what the Lord saith further in this Com The Seaventh day is the Sabbath c. not the third day nor the 4th day nor the first day of the weeke but the 7th day is the Sabbath where to take hence all scruples aboute the order of the day it hath pleased God for our certaine information to pointe directly and distinctly to the day which he wold haue kept as by the finger saying The Seaventh day Thouchinge which word of number Seaventh it is to be noted that it is not a Cardinall number but an Ordinall notifying which for order the propertie whereof is to denote 1. one and one only 2. it notes that indiuiduall particular one which for order is the last of that number for instance The Thirde it is not any of the three as the second nor the first but it is the last of the three so the fifthe it is not the 4th nor the second but it is the last of the 5 so the Seaventh day is the Sabbath not the 6th day nor the third day nor the first day of the weeke but the last day of the weeke the 7th is the Sabbath so againe you see the Lord hath culled out the last day of the 7. for his Sabbath and hath not lefte it indefinitly and vndetermined Furthermore left any shold thinke the 7th day may be separated from that day called the Sabbath day as is vsually thought therefore note 1. the Lord God hath ioyned them together in his Comm. The 7th day is the Sabbath see Levit 23.3 and Exod 35.2 Luk 13.14 not the 8th nor the first now what God hath ioyned let noe man put asunder 2. Note that these two The 7th day and
an asse yoked together to sowe it vvith seedes of diuers kindes vvhich kinde of vnequall mixtures God vvould not abide amongst his people how much lesse vvould him selfe vse it as if God had vvrote moralls ceremonialls both vpō the same Table of stone and twisted in one Commandement some thing perpetuall other some thing temporary for they make the tyme in the 4th Com a ceremony and Holines a Morall yea the one indiuiduall Rest is partly a morall and in other parte of it a ceremony oh monstrous vvhat a hotch potche haue vve heere vvhat a mingle mangle what a confusion iumbling of things so farre distant together as vvhen moralls and ceremonialls are supposed to be here mingled together the one to last but for a tyme the other to last for euer the one belonging only to the nation of the Jewe the other belonging to all nations and both of these thoug mingled in one single word in the vvord Rest was the like euer heard of can the like instance be showne in all the 10. Commandements and yet againe contrary wise vvhat a rending and violent tearing in sunder such things in the Com vvhich God hath ioyned together as to sunder the Sabbath from the 7th day vvhen God saith expresly The 7th day is the Sabbath Exod. 20.10 and so inviolably linked them together thus they imagine Moyses to iumble things vnskilfully together and then come they and rend and slash them asunder againe if this be lawfull then vvhich of the 10. Comm may not suffer violence laying out such parcells of them as disconceit vs and letting stand still vvhat fansy vs and is not this vvith that vvicked man To change tymes and the Law Dan. 7.25 To come yet nerer they endeauer to shevv the 4th Com is partly ceremoniall and that in two things the one is as touching the Rest the other is as touching the particular tyme of 7th day now least they should seeme to hould only the 7th day vvhich is the question to be ceremoniall there is great labour vsed to finde out some thing else in this Com ceremonious too so the 7th day should not stand nakedly alone for a ceremony and to this purpose euery text that may seeme to sauour of any exrraordenary strictnes about the Jewish Rest that and those textes are not expounded vvith a graine of salt or dramme of qualification but stretcht vpon the tainterhoockes to the vtmost of these two things we vvill begin with the Rest and see how they make it in parte ceremonious A vvorthy and late wrighter whose name I spare for honours sake makes this rest ceremoniall in three things the vvhich he termes that rigourous and precise rest prescribed to the Jewes these three things we will examine one after an other and hauing dispached these vve vvill also examine some other like textes and if vpon their examination it be founde that God neuer required any such strict rigorousenesse of rest of the Iewes as is supposed then is it but a forgery to say the strictnes of the Iewish rest vvas a ceremony for how can it be a ceremony which is not 1. The first is that the Iewe might not on the Sabbath goe forth or take a iourney any whither for any busines of his owne Exod. 16.29 this saith he was temporary and doth not concerne these tymes of the New Testament Heretoo I answere This text forbiddeth only vnnecessary iournying on the Sabbath to prouide that thing vvhich God giueth him enough of the day before for because God had giuen them Manna on the 6th day enough for two dayes therfore God forbad them to trauaile for it forth the doores on the 7th day so here God forbade only needlesse and idle iournyes on the Sabbath and vvhat rigorouse precise strictnes then vvas here imposed vpon the Jewe is this such a hard intollerable burthen as besemes only the showlders of a Iewe and not of a Christian that a man should not trauaile vainly and to no purpose on the Lords Sabbath 2. The Text is excedingly wronged to say it forbad a man to take a iourney for any busines of his owne for it forbad him not to trauaile a fewe miles for himselfe in a case of necessity since it only forbad him to trauaile in a case friuolouse idle 3. If this text and law perteined only to the Iewe and left vs at libertie then may we on our Lords day and Sabbath now take such friuolous iournyes vvhich yet all sound diuines condemne 2. The 2d thing vvherein stood the rigour of the Iewish rest as saith he is that they might not kindle a fyer on the Sabbath day Exod. 35.3 Hereto I answere this text is set vpon the tainters and stretched farther than need is why should the same men qualify some textes about the rest of the Sabbath with due limitations and yet extende other some text about the same rest beyond all limitation for instance Exod. 20.10 In it thou shalt not doe any work which though it according to the letter forbiddeth generally any kind of worke whatsoeuer yet they doe well expounde it to be vnderstood only of seruile works forbidden not of works of charity and necessity But in this Text Exod. 35.3 ye shall kindle no fyer this canst needes be vnderstood litterally and generally as if the Iewe might in no case kindle any fyer without exception I pray what differeth the Law Exod. 20.10 Thou shalt not doe any worke from the Law here Exod. 35.3 Thou shalt kindle no fyer is not that the generall and this this the speciall is a limitation to be added to the genus and none to the species wherfore by the same authority that they limite the words in 4th Comm thou shalt not doe any work that is not any common vnnecessary seruile work by the same authority may I limite this Com Exod. 35.3 Thou shalt kindle no fyer that is thou shalt kindle no fyer to doe vnnecessary seruile works vvithall such as is of common brewars and bakers to got their lyuing by as on the 6. dayes and such as was for the building of the Tabernacle Exod. 35.3.4.5 c. vvhereof there was no such necessary hast as that they should kindle fyers to work about it on the Sabbath But thinke you that God who allowed the Iewe to labour in case of necessity on the Sabbath day to leade a beast to the vvater to pluck and ruble eares of corne to help a beast out the ditche vvas so rigorous to him in an other thing of like vse as not permit him to kindle a fyer to warme his body in the depth of winter vvhen t is freezing could or to dresse a bite of warme meat for his dynner on the Sabbath vvhereby he may be cheered vp the cheerefully to attend vpon God in his ordinances in the after parte of the Sabbath was God thinke you so carefull for oxen or vvas it not rather spoken for men vvho are made after the image of