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
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
yea remoued the building must fale if Apostles neighther left precept for the Lords daye no nor their owne practise vvhoe can imagine it shold be a Sabbath by Gods appointment I answere lastly vvhereas they builde vpon the practise of the Apostles preaching so as on all is because there is not in all the newe nor ould Testaments any commandement to set vp any other Sabbath then that 7th day from the creation no nor ought else that hath the force of a commandement as no practise of Christ nor his Apostles as haue beene showne afore nay we haue Gods apointement to the contrary that no day of the 6. can be Sabbath day for in the 6. dayes vve may labour Exod. 20.9 Sixe dayes shalt thou labour c. I answere 2. Be it that Saturday Sabbath being abrogated an other Sabbath must rise vp in its roome yet it followeth not that Sunday or the Lords day on first day of the vveeke must necessarily be the new day for there may be a Sabbath though none vpō the first day of the weeke if there be one kept vpon any of the 6. dayes Moneday Tewsday Wensday or Thursday c. But hereto it vvill be said though the newe Sabbath may be on any of the 6. dayes yet we ought to choose the first day of the weeke before all others because on it vve receiued a greater a greater blessing then one any other of the 6. dayes since on that day our Lord Christ rose from the dead and therfore it is caled the Lords day I answere 1. be it so that in choosinge a day vve ought to take that day which hath neere relation to the greatest blessing yet vvold we imitate God in instituting a Sabbath at Creation we shold not set a parte for a Sabbath that very day vvhereon vve receiued that blessing or whereon Christ performed it but the day after it so God hauing finished his vvorke of creation on the 6th day he then sanctifyed the day after the 7th day so it seemeth the beleeuing Iewes learned of God to set a parte the day after a deliuerance not the very day see Ester 9.17.18 vvhere the Iewes that conquered their enemies on the 13th day of the moneth they rested on the 14th day of the month and keept it a day of feasting and ioye and those Iewes that conquered on the 13th and 14th dayes they rested on the 15th daye But vve immitate neither God nor those Godly Iewes for vve rest vpon the very day where on we receiued that great blessing that is vpon the first day of the weeke wherein the Lord rose and we shold rest rather on the second day of the vveeke which is Moneday I answere 2. be it so that the Lords day were to be kept of vs aboue any other day in memory of the resurrection of our Lord yet it followeth not that vve shold count and keepe euery first day of the vveeke and one day in 7. for a Sabbath for this were Iewish as it is caled and to imitate God in the creation but we Christians haue an other patterne that is Christ the Lord and Redemer to imitate and that in respect of the worke of Redemption So as if we hold it best to sanctify the very day whereon Christ rose why then must we sanctifye euery third day for our new Sabbath and cale and counte euery third day since the first Lords day vvhereon Christ rose The Lords day let it fale vpon the first day of the weeke or on the 2th or 3th or 4th c. one any day of the weeke my reason is because the Scriptures telleth vs that our Lord Christ rose vpon the 3th daye as God rested on the 7th day so then Christ being crucified one good Friday and riseing againe one our Suneday it appeares he was but 3. dayes vpon the worke of redemption Now if vve Christians must imitate Christ in the worke of redemption as did the Iewes God in the worke of creation Then looke as God working 6. dayes and resting the 7th the Iewes also wrought 6. dayes and rested the 7th So as Christ was 3. dayes or 3. partes of 3. dayes in the worke of redemption and rested from the same sufferings on the third day In like manner shold we Christians in imitation of Christ worke 3. dayes or 3. partes of three dayes and rest on the third keeping it for a Sabbath So we shold not then keepe these we now call Lords dayes for our Sabbath but others nor keepe a Sabbath once in 7. dayes but on t once euery 3. dayes I answere now to the reason whereby they wold choose out the Lords day afore any other of the 6. dayes for a Sabbath because on that day we receiued the Lord from the dead the greatest worke and mercy that euer we receiued c. here vnto I answere if the greatest worke shall determine the day which it shall be Then in myn account as farr at yet I can see good Friday shold be our new Sabbath day for on that day Christ performed the greatest work of any other day let vs therefore compare these 3. dayes vvorkes on good Friday not to mention the the particulares of his grieueousse passion Christ vpon the crosse hanging there in our roomes bare that most intollerable and insupportable wrath of God which was due for the sins of all Gods elect from beginning to the end of the world vvhich wrath was so hote as caused him to vtter these words My God my God why hast thou forsaken me and then as hauing borne the vtmost of his fathers wrath for sins of his elect he yeelded vp his Spirit with these words It is finished Ioh. 19.30 as for the next day the 2d. day of his passion our Saturday and so also for the 3d. day of his passion our Sunday vntill he rose what cold he suffer his soule vvas in paradise his body in the graue dead and senselesse now judge vvhither of these 3. dayes had the greatest worke done in in which of them but Friday was the greatest passion or if you vvill compare Christs resurrection with his passion I trust it vvill be fond a greater vvorke for his Deity to supporte the Humanity vpon the crosse then to send his soule from heauen into his dead body in the graue to quicken and raise it vp But you will say on the 3d. day Christ rose with out which all the former had beene insufficient 1. Cor. 15.14 if Christ be not risen our preaching and your faith is in vaine c. and Christ died for our sines and rose againe for our justification Rom. 4.25 so that it is rather the day wherein all was perfectly finished then the day wherin the greatest worke was done that we shold keepe for our Sabbath where to I answere 1. Christ vpon the crosse on good Friday said then it is finished Ioh. 19.30 secōdly if you will stay for a day where in euery complement vvas fulfilled then must
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
Gods Rest on the same day after the vvork of creation and as it is a day for the benefit of both our bodies for rest and our soules for holinesse Thus none of those former textes you see can proue that the 7th day Sabbath vvas euer ceremoniall or yet abolisht but yet they haue two textes more behinde vvherein they put great confidence and especially in the former of the two and if they faile in these two as I trust in God they shall then are they quite gone and for euer to hould their peace for speaking more against the Lord Gods Sabbath 6. The 6th text is that Colos 2.16.17 let no man condemne you in meate and drinke or in respect of an holy day or of the new Moone or of the Sabbath dayes vvhich are a shaddow of things to come but the body is of Christ Loe say they here you haue Sabbath dayes forbidden the very point in question they are counted a shaddaw of Christ and therfore abolisht I answere 1. as there is two Lavves a morall Lavv consisting of 10. Comm all vvritten by the finger of God vpon Tables of stone and a ceremoniall Law vvritten by Moses and deliuered to the people so are there Sabbaths morall that is such as God engraued vpon the Tables of stone vvith other 9. preceptes and there are Sabbaths ceremoniall that is such as you finde no mention of in the Decalogue but such as you finde recorded by Moses dispersed here there in the 5. bookes of Moses specially in Leuit. 23.4 c. to the end of the chapter Novv as vvhen you reade Heb. 7.12 Ephes 2.15 If the priesthode be changed then must there be a change of the lavv you vvill not here permite any man to iumble confusedly together the lavv morall and Law ceremoniall and say both these lawes are here changed but you vvill distinguish of Lawes granting them the ceremoniall Law to be meante here but not the morall so doe I in answere to this text Col. 2.16 distinguish of Sabbaths granting them here is meante only ceremoniall Sabbaths denying that here is meante the Morall Sabbath of 7th day That this distinction is good and that by Sabbaths here is meant only ceremoniall Sabbaths doe beare witnesse to me euen vvorthy diuines of their owne side as Greenham in his vvorke vpon the Sabbath day and Perkins in his cases of conscience booke 2. chapt 16. Sect. 3. and Dod vpon the 4th Comm pag. 133. and Elton vpon the Colossians 2.16 and Ames in his Thesis touching the Sabbath 2. That here is meante only ceremoniall Sabbaths is plaine by the context and that by two reasons the former in that these Sabbathes are ranked vvith other things all vvhich be ceremonies as meates and drinkes and new Moones and holy dayes so that all other things in this text vvhich the Apostle abolisheth being ceremonies it giues vs cause to thinke the Sabbaths placed and ioyned vvith them be only ceremoniall Sabbaths as M. Dod vvell obserueth vpon the 4th Com the latter reason is for that this 16th verse is as you may see by the vvord of inference Therfore a conclusion vvhose premise you haue in the 14th verse and here the Apostles discourse is on this wise If the hand wrighting of ordinances which is the Law that commanded meates drinkes and Holy dayes new Moones Sabbath dayes be put out and taken away Then let no man condemne you in meates and drinkes in Holy dayes new Moones or Sabbaths dayes But the handwrighting of ordinances is put out and taken away Therfore let no man condemne you in meates and drinkes in Holy dayes new Moones or Sabbath dayes The minor you haue v. 14. the conclusion in v. 16. Now for asmuch as it is a rule vvith Logicians that there should not be more in the conclusion then vvas in the premisses Hence it followeth that if by the vvord Sabbathes in v. 16. you vvill vnderstand the morall Sabbath of the 7th day then by handvvrighting of ordinances in v. 14. you must vnderstand at least that parte of the Morall Law vvhich is the 4th Com the vvhich commanded that Sabbath The vvhich if you doe then you rune vpon this absurdety that you make the Apostle to abolish in this text a branch of morall Law as the vvhole or at least a parte of the 4th Com and so wheras the Lord wrote vpon the Table tenne commandements Deut. 10.4 you make by this interpretation but nyne commandements or at most but nyne and an halfe or but nyne and three quarters or there abouts for tenne compleate there is not I am sure Against my distinction they say by Sabbaths in this text of necessity must morall Sabbaths be meante because vnder the name of Holy dayes is comprised all ceremoniall Sabbathes so that then the word Sabbaths must meane the morall Sabbath whereto I answere that I vvill lay you out for euery word its proper day it signifies and yet the morall Sabbath excepted 1. by nevv Moones is meante only the first day of month Numb 28.11 2. Holy day is in the originall feast day or a feaste or in parte of a feaste 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 now the Lord had commanded the Jewes a feast of 7. dayes Leuit. 23.34.39 of vvhich feast the first day and also the last day were Sabbaths now the dayes goeing betwene the first and last day these vvere the parte of a feast 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and these the Apostle aimed at by holy day and then 3d. and lastly by Sabbaths are meante those annuall Sabbaths vvhich vvere on the first and last day of the Feast of 7. dayes now least ye think this distinction and application but a conceipte see Leuit. 23.37.38 where the Lord himselfe distinguisheth twixt Feastes and Sabbathes vvhen he said These are the Feastes c. besides the Sabbathes c. Or if by Holy day or Feast you vvill vnderstand all these 7. dayes with the first and last dayes which were Sabbathes then by the vvord Sabbathes in Col. 2.16 may be vnderstood these Sabbathes Leuit. 23.24.32 which were feastes but of one single day a peece and eighther of them called Sabbathes and these vvere the Sabbathes vvhich Paul abolished so you see there is no necessity by Sabbathes to vnderstand the Morall Sabbath at all I answere 2. to the text Col. 2.16 that hereby vve ought not to vnderstand the Morall Sabbath as if that were abolisht for this vvere to set Paul against Christ the seruant against his Lord for Christ established the morall Law and euery iott and title of it to the vvorlds end Math. 5.18 now the 7th day Sabbath vvas not lesse than a iott or title of the Law and did Christ please to ratifie it to the vvorlds end and shall vve make Paul with in a fewe yeeres after to abolish it vvhat necessety is there of such large vnderstanding of the vvord Sabbathes is there any besides mens pleasures so to haue it that they might throw downe the
a signe and the thing signified vvhich euer vvere together as vvas the Sabbath keeping and Gods sanctifying them for if presence of a signe and thing signified then together had caused an abolition of the signe vvhy then the Sabbath day because a signe of Gods present sanctifications had beene abolisht euen then vvhen Moses vvrote these vvordes Exod. 31.13 if presence of the thing signified could not then abolish the Sabbath why should it now since God is euer the same to them that keepe his Sabbaths then or now he sanctified them then he sanctifieth vs now there is no reason therfore that such as are signes of things present as is the Sabbath Exod. 31.13 should be abolisht My 2d distinction of signes is that there be signes of things future as hath bene showne Genes 17.11 and signes of things past as the Sabbath is made a signe of the creation and of Gods Rest at the begining of the world vvhich is a thing past Exo. 31.16.17 keep the Sabbath c. it is a signe betwene me and the children of Israel for or that in 6. dayes the Lord made heauen c. in the 7th day he rested The word for is and may be translated that as Deuter. 29.6 now though signes of things future vanish when the thing signed comes in place yet is there no cause why vve should thinke a signe should vanish as the Sabbath day whose thing signified is long since past as Gods Rest at the creation why may not the Sabbath day signify and commemorate Gods Rest and Sabbath day at the creation euen to the vvorlds end as vvell as in Moses his tyme and vvhy should vve thinke the coming of Christ in the flesh should haue more force to abolish the Sabbath day if it had beene a signe of Christ to come then the work of creation vvhich is eternally to be remembred hath force to perpetuate and eternalize the Sabbath since that the Sabbath was a signe of its remembrance I confesse I heare them produce one Text to proue that all signes be abolisht and that is written in Colos 2.16.17 vvhere the Apostle seemes to giue a reason vvhy meates and drinkes and Holy dayes Sabbath dayes are abolisht namly because they were shaddowes of things to come vvhence they collect that all shaddowes be abolisht and all signes be shadowes ergo all signes be abolisht Here vnto I answere 1. t is true that it is commonly taken that these things being shadowes vvere therfore abolisht but vvhither this be a necessary or but a contingent truth I vvill not novv question 2. Whereas they suppose all signes to be shadowes this is false for the word shadowe being but thrice as I take it vsed in the New Testament as in this Text Col. 2.17 and Heb. 8.5 and Heb. 10.1 vvith reference to Christ it euer signifieth a shadow of things to come now a signe is vsed to signifie and signe out some tyme a thing past as Rom. 4.11 some tyme a thing present as Exod. 31.13 some tyme a thing future as Genes 17.8.11 now all signes then be not shadowes since some signifie things past some typifie things present 2. Shadowes still hane reference to Christ Col. 2.17 vvhich are a shadow of things to come but the body is of Christ so a shadow aimes at Christ but a signe often hath reference to God to Jehouah as in Exod. 31.13 Isa 38.7 Thus as a shadow and a signe differ in vvordes so you see they differ in vse and application therfore they be not both one as they vvould But when they see this profe thus vvill not hould then they fetch about the bushe an other vvay laboring to make the vvord signe in Exod. 31.13 to be a signe of a thing future and that of Christ too and then they thinke this done the word signe in this text and the vvord shadow in Col. 2.17 vvill be both one and so their propose become good againe To this end they add these vvords By and through Christ to the Text Exod. 31.13 and vnderstand the text as if thus reade The Sabbath is a signe c. that I the Lord doe sanctifie you by and through Christ and the reason of this addition they say is because God doth all that he doth to his Church by and through Christ as in Eph. 1.3 Blessed be God vvho hath blessed vs vvith all spirituall blessings in Christ Hereto I answere 1. admit that God did sanctify by and through Christ how vvill it followe and be soundly proued that because God and Christ doe sanctify man together that therfore also vvhat God made to be a signe of his vvork of sanctification the same also must necessarily be a signe of Christs work of sanctification proue I say that it vvas Gods pleasure to make the Sabbath here a signe of Christ as vvell as a signe of himselfe for though it vvas a signe by Christ yet vvas it a signe of Christ we must know signes are not applied to God or Christ naturally but voluntarily euen according as it pleased the Author of those signes to appointe them to one or more persons to himselfe or to other I answere 2. if Christs coworking vvith God causeth that vvhich is a signe of Christ Then it followes too that the Ministers of the Gospell coeworking vvith God and Christ in the worke of sanctification that therfore if the Sabbath be a signe that God sanctifieth his people the Sabbath must be a signe also that vve of the Ministry doe sanctify Gods people and such an vse of the Sabbath vvas neuer heard of before I answere 3. if they vvill conioyne any of the persones in the Trinity vvith the vvork of God the Father in sanctifying vs it vvere most proper to ioyne the Holy Ghost and so Piscator vpon Ezek. 20.12.20 applieth it and say God sanctifyeth vs by the Holy Ghost rather than by Christ since sanctification is more properly attributed to the Holy Ghost than to Christ for the Father createth the Sonne redemeth the Holy Ghost sanctifieth But I will not stand vpon this I come to the Text Eph. 1.3 God hath blessed vs with all spirituall blessings in Christ if you vnderstand these vvordes so as if vvhatsoeuer blessing the Church enioyeth Christ doth equally equally and a like with the Father dispense effectuall and bestowe it on the church you misvnderstand them doth not Piscator vpon this text that the word all must haue a limitation Justification is an acte solely of God the Father not of God the Redeemer absoluing and acquiting a penitent beleeuing sinner likewise Election is an acte of God the Father not of Christ the Re-Redeemer Also the donation of the elect vnto Christ Joh. 6.37 is of like nature can it be said here God the Father gaue the elect vnto Christ in Christ by Christ or through Christ vvhereby you see Christ is so farre from effecting equally and a like all vvorkes vvith the Father that some vvorkes he hath no
now there vvas also Sabbaths vvhich were signes of the creation vveekly Sabbaths euery 7th day now these vvhich were Sabbaths and signes of things past as was the creation these be no where abolished great is the difference twixt Sabbathes as signes of things to come and Sabbathes as signes of things past 3. It is of as great necessity if not of greater that vve now should haue all or any such speciall helpes and meanes to keepe in remembrance the vvorlds creation as had those Israelites in Moses tyme for vve are a people as forgetfull of Gods workes of wonder as were they yea and we be in greater danger of forgetting the vvorlds creation then those Israelites by how much vve liue longer after the creation then they did ould done things weare out of memory For proofe of the Minor to vvit that the Sabbath was an helpe to keep memory of the creation 1. All men grant it when they thus argue that the Lords day was instituded for the memory of the resurrection as was the Sabbath day for memory of the creation 2. I proue it from Exod. 31.16.17 where 2. thinges be to be marked 1. that the Sabbath is called a signe 2. whereof it is a signe and what is the thing signifyed For the latter the thing signifyed by the Sabbath considered as a signe is the creation of the vvorld in 6. dayes and Gods rest vpon the 7th day since euery signe must signifie some thing and this Text mentioneth nothing but the creation and againe where God giueth a signe he vseth to shew vvhereof it is a signe and here he mentioneth nothing but the creation therfore the creation is the thing signified and this truth may yet farther be showne by the very Text v. 17. for in 6. dayes c. vvhere note that the Hebrew vvord translated for may also be translated that as those skilfull in the tounge know well and finde sondry examples in Scripture yea the vvord for must be translated that to make good sense so then reade the Text thus that in 6. dayes c. and you haue good sense also you see it plaine that the Sabbath was a signe that in 6. dayes God created and rested and the creation vvas the thing signified by the signe The other thing to be considered in the text is that the Sabbath is called a signe and hence I thus argue If signes be helpes and meanes to bringe to minde or keep in memory the things where of they be signes then doth the Sabbath day helpe vs to minde and keep in memory the vvorlds creation but signes be helpes meanes to bringe to minde and to keep in memory the things whereof they be signes therfore the Sabbath day doth helpe vs to minde and to keepe in memory the worlds creation the consequence is good it proceeding from the genus to the species the Sabbath day being one kinde of signes and what belongeth to all signes appertaineth to euery or any signe I proue the Minor by an induction of particulares the raine-bowe in the cloudes Genes 4. it is called a signe or a token v. 13. and the Lord said He vvould looke vpon the bowe that he might remember the couenant which vvas the thing signifyed by the bovv v. 16. The Passeouer vvas a signe or token Exod. 12.13 vvhich when the Angell of the Lord saw then he remembred the couenant and spared them Circumcision Genes 17.11 it vvas a signe and token to put them in minde of Gods couenant made vvith Abraham c. and see Exod. 31.13 a text pregnant to the same purpose The Sacrament of the Lords Supper it is a signe and this signe is to be vsed in remembrance of the thing signified vvhich is Christ 1. Cor. 12.24 neither can any example be showne to the contrary for it is the very nature of a signe to bring to minde the thing signified I conclude as the Lords Supper is a signe of the work of redemption So the Sabbath is a signe of the work of creation 10. My 10th Argument is because the Sabbath day putteth vs in minde vvho it is that is our Sanctifier namely the Lord our God This argument is taken out of Exod. 31.13 and it may be thus framed That thing vvhich in the tyme of Moses vvas vsed as an helpe and meanes to put the children of Israel in minde vvho it vvas that sanctified them that meanes and helpe ought now and for euer to be in the Church to shew vs vvho is our Sanctifyer But the 7th day Sabbath was vsed in the tyme of Moses as an helpe and meanes to minde the children of Israel vvho it was that sanctifyed them Therfore the 7th day Sabbath ought now and for euer to be vsed in the Church as a meane helpe to shew vs vvho is our Sanctifyer For proofe of the Maior 1. vvhat reason can be rendered or instance giuen to the contrary to shew that our churchs and people should not now haue the same meanes and helpes to put vs in minde shew vnto vs vvho is the authour of our sanctification the which the children of Israel and Church of the Jewes had 2. No helpe or meanes once appointed of God to minde the Israelites vvho did sanctify them vvas ener yet abolished and if neuer abolished then must they remaine True it is Sabbathes ceremoniall and annuall which were signes of Christ and of justification such were abolished in Col. 2.16.17 but Sabbathes Morall and weekly vvhich vvere signes of God the Father and of sanctification such were neuer yet abolished besides the Sabbathes abolished in Col. 2.16 were such as were signes of things to come afterwards as of Christ but the Sabbathes Morall in Exod. 31.13 were signes of things present as of God presently sanctifying as you may see in the Textes 3. Wee now in these tymes haue as much neede of that help to put vs in minde of God our Sanctifyer as they had in former tymes for instance let a Christian pray feruently giue almes bountifully hate syne vnfainedly doe the duties of his calling conscionably preach powerfully and in a word liue holily and blamelesly in this euill vvorld vvhereby he out strippeth the men of this world and is as a light set vpon an hill is not this man in greate danger to be puffed vp vvith pride as vvere those Israelites Deut. 8.17 arrogating to themselues the glory of their aboundance forgetting God the author and is not this man in danger to vse his giftes as if he had not receiued them and to glorie in them as his owne 1. Cor. 4.7 surely vpon a serch we can not but confesse vvee Christians are as subiect to spirituall pride and as backward sluggish to giue vnto God the glory of his mercifull work of sanctifying vs as euer were the Israel of God now vvhat helpe could be better to foreward vs in this Diuine vvork of hallowing Gods name then to haue once in euery 7. dayes that 7th day
God and for vvhose sake the Sabbath it selfe vvas made Mark 2.27 To conclude did not our blessed Sauiour in his tyme approue of fyer making on the Sabbath think you or at least of as great vvorks and so of that by like reason vvhen he vowchsafed his presence at a feast of the Iewes on the Sabbath Luk. 14.1.2.3.4.5.6.7 c vvhere were many guestes now at a feast and many guests could not but be a fyer to dresse meat or as great labour in dressing meat and tendance of the guests as is the bare kindling of a fyer 3 The 3d thing is that the Iewe might carry no burdenes on the Sabbath day Ierem. 17.21 Nehem 13.15 I answere 1. If this be a part of the rigorous precise and strict rest required only of the Jewe vvhy doe all diuines now a dayes presse this rigorousnes vpon Christians forbidding vs novv to carry burdnes on the Sabbath day if this vvas a ceremony and to ende with Christ then vve Christians may freely beare burdenes vpō backs of men or beasts or on cartes novv on our Lords day is not this goodly stuffe hereby you may haue a taste vvhat it is for vvorthy diuines to captiuate their judgments to yeeld to much confidence to the labours of our forefathers if of Note or to take points of diuinity by tradition vpon trust from others for had this learned man vsed his owne judgment in these points he had neuer ouershot himselfe so farr as to put downe such things as these so vndigested 2. In this text God forbad carrying of burdenes only as an vnnecessary seruile vvork but he forbade not carrying burdnes in case of necessity as a vvork of charity for Christ allowed the sicke man to carry his bed on the Sabbath day Ioh. 5.8.9.10 now vvhere then vvas God so rigorous and straight vnto the Jewe since he permitted them burthens bearing if and vvhen necessity so required and so we haue examined these 3. things aboue mentioned 4 A 4th Text I may add vvhich I haue often heard alleaged for the former purpose and t is vvritten Exod. 16.23 Bake that to day vvhich ye vvill bake and seeth that vvhich ye vvill seeth and all that vvhich remaineth lay it vp till the morning for you c. vvhere say they here the Iewes vvere commanded to dresse all their meate on the Friday the day before their Sabbath day and by consequence they were forbidden to dresse any on the Sabbath I answere 1. To this I oppose an other Text Exod. 12.16 vvhere the Lord forbade the Isralites to doe any work but with this exception Saue about that which euery man must eate that only may ye doe this text so playnly giuing leaue to dresse such and so much meate on the day as a man should eat vpon the day giues me to thinke no other text should forbid the same but hereto it will be said the Text Exod. 16.23 treats of the Morall Sabbath but your Text Exod. 12.16 treats of the holy dayes of the passeouer I answere t is true this text speaks of the first and of the 7th dayes of the feast of vnleauened bread only but this must also be noted that these festiuall dayes had their holy conuocations and assemblies and wherein they were forbidden to doe any work as the text shewes just as on the Sabbath dayes yea these festiuall dayes were also called Sabbath dayes and threatened with death also if they wrought on these dayes Leuit. 23.30.32 now if God as strictly bound the Iewe to rest on these festiuall Sabbaths which were annuall as on the morall Sabbath weekly then looke what libertie God gaue vpon one of these Sabbaths vve are to judge I suppose that God gaue the like libertie on the other Sabbath the cases being a like and the ceremoniall Sabbath being as strictly to be rested in from all manner of seruile works as vvas the morall Sabbath 2. I answere to the text directly This Text in my thinking is vvonderously mis-vnderstood they suppose that Moses lade the Isralites bake vpon Friday both the two Omers gathered on that day and then by these words all that remayneth lay vp c. they vnderstand all that remaineth of the 2. omers backt and vneaten so as that which remained vneaten was backed But first they erre in supposing Moses bad them bake on the day before the Sabbath both these two omers vvhich they had that day gathered where as Moses left it free to their choise to backe as the text faith vvhat they vvould more or lesse Bake that which ye vvill bake and seeth that which ye vvill seeth c. and so t is most likly they baked that day about one omer of the two they had gathered just as they did on the other 5. vvorking dayes they gathered euery day one world So then the Sabbath if it must last till heauen comes it must then last to euery particular saint and beleeuer so long as he liues on earth abides in the church militant and it must last to the church generally to this worlds end and if so then I trust the Sabbath is no ceremony temporary and abolisht long since I answere 2. Admit the Sabbath here were a type yet is not the Sabbath as men keepe it made a type of heauen but as God kept it at creation as v. 4. Now if only Gods keeping Sabbath rt creation was a type of heaueu what is this to make the Iewes keeping Sabbath any type of heauen for our question is of the Sabbath in reference to men I answere 3. Gods rest at the creation is not a type properly as hauing relation to Christ incarnate but a similitude only as shadowing out Heauen and such similitudes are not ceremonious and temporary but perpetuall and eternall for instance Heb. 4.10 He that is entred into his rest hath ceased from his workes as God did from his if then Gods rest because a similitude to be a ceremony and temporary then also is the perfection in God a temporary ceremony for t is made a similitude of our perfection Mat. 5.48 ye shall therfore be perfect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as your heauenly father is perfect see a like example Joh. 5 21. And these are the textes vvhich are vsually brought to make the Rest of the 4th Comm in parte eighther too strict and rigorous or else typicall and so ceremoniall and so the 4th Com it selfe to be partly a ceremony and all to this end the better to make way for the downe fale and vtter ruine of Gods 7th day Sabbath the vvhich by Gods Mercy they haue not yet attained but you see are frustrat of their purposes so I trust shall euer be hereafter And now I come to the tyme of the Sabbath the 7th day vvhich is the maine of all and against which they haue bent all their forces and if it fall so out they haue no better successe against this 7th day Sabbath then they haue had against the Rest