the Lords day c. Hence it is thus argued this day is called the Lords day as the last Supper of Christ is called the Lords Supper now as Christ did substitute the last Supper in roome of the Passeouer so he substituted the Lords day in roome of the Sabbath I answere 1. it doth not followe it must be called the Lords day in the same sense as Christs Supper is called the Lords Supper for it may be called the Lords day 1. in reference to God the Creator meaninge there by the Lords Sabbath of the 7th day since thes Sabbathes were caled the Lords dayes as the lords Holy day Isa 58 13. now if the Sabbath be the Lords holy day then is it the Lords day 2. In reference to God the Redeemer it might be called the Lords day as the day is wherein Christ will come to Indgment Luk 17 24 30. that is a day wherein Christ will shewe himselfe Maruailouse to the world so did Christ in the day of his Incarnation Passion Resurrection and Ascention in euery of thes he did a remarkable worke and euery of thes might be called the Lords day and which of them Iohn had respect vnto Scripture is altogether silent and therfore can we not builde vpon infallible growndes herein and we must not set vp Sabbathes tyeinge mens consciences vpon probabilities and contingencies furthermore who wold argue from Luk 17 24. that because the day of Iudgment is called Christs day Therfore that day must then be kept for a Sabbath day but admit S. Iohn meant the day of Christs Resurrection that is a day wherein he would declare himselfe mightely to be the Sonne of God by the resurrection from the dead Rom 1 4. What is this to a Sabbath which men must celebrate how doth it appeare Christ rose one this day and called it the Lords day with this intendement that men shold for euer after keepe it a Sabbath shewe me an institution of a Sabbath day by Christs riseing one this day or by S. Iohns calling it the Lords day finally say it were a Sabbath day how will it appeare in the Canon of Holy Scripture that the Lords day was in the Apostles dayes a weekly day kept euery 7th day as now it is or rather an annuall day as Easter day is for properly Easter day is the Lords day I answere further there is not like reason of thes two the Lords day and the Lords Supper for a day and a Supper differ much so as a day may be called the Lords in one sense and a Supper may be called the Lords in an other sense I answere secondly it will not follow that there must be the same reason and likenesse betweene the Lords day and the Sabbath which was betwene the Lords Supper and the Passeouer for the Passeouer was a branche of the Ceremoniall Law and a Ceremony and a type of Christ and therfore to be abolisht at Christs comeing But the Sabbath was a branch of the Morall Law and a Morall neither euer was it made a death to life now that God Sanctified the first day of the weeke for Christ to rise on I deny not nor doe I refuse to reioyce there on and be thankfull to God for so greate a worke euen euery day in the weeke and yeere or more solemnely once in a yeere as at Easter or ofter if the Church see it expedient But that this Text doth prophecy of this day for euer to be kept for our sole Sabbath in a Rest all day long and in holy duties euery 7th day this I denye since this Text saith not this day was Sanctified for men but it was Sanctified for Christ yea we may reioyce and be glad in it annually as the Iewes were in theire annuall dayes of purim Ester 9.26.27 and yet not keepe it in a stricte Rest all day long as on a Sabbath I answer secondly by day in the Psalme is not necessarily vnderstod a shorte ordinary day of 12. or 24. howres but rather a long space of tyme as all the tyme after Dauid came to the Crowne and so it may be applied to type out the whole tyme of Christ vpon the earth ruleing as King in the Kingdom of his Church thus Abraham sawe Christs day Ioh. 8.56 thus t is called the day of Saluation 2. Cor. 6.2 If then by day here be meante the day of grace or the tyme of Christs abode one the earth then heer is no footing for a Sabbath day of 12. or 24. howres long 4. A 4th Text they produce is Act. 2.1.14 where Peter preached one Pentecost which is one our white Sunday and administred the Sacramentes of Baptisme and the Lords Supper after he had converted 3000. soules wherfore this must nedes be a Sabbath day because in it were performed the workes of a Sabbath c. Here to I answere 1. That Peters actions are no diuine institutions vnlesse backt by some precept now nor Christ nor his Apostles gaue any precept for performance of thes duties one this day 2. Peters sermone was extraordenary for it was vpon the extraordenary comeing downe of the Holy Ghost then and to remoue away the false slander of drunkenesse v. 13. and it was occasioned by the greate concourse of people extraordenarily met and assembled not to heare a sermone but to heare the Apostles myraculously speake straunge tounges v. 6. now extraordenary things binde not to ordenary practise 3. Preaching and administration of Sacraments be not proper duties of a Sabbath but commone to any day of the weeke Christ administred Lords Supper one a Thursday night the night before he was Crucified Phillip baptized the Eunuch one a trauileing day Act. 8.38.39 and for preaching it was an euery dayes worke if occation serued preach the word in season and our of season 2. Timoth. 4.2 Christ preached to the Samaritane Ioh. 4. on a working day for his Disciples were gone in to the citty to buye meate v. 8. He preached one the Mountaine Mat. 5.1 and out of a shippe at an other tyme Luk. 5.1.2.3 which dayes were no Sabbaths for on the Sabbaths Christ and the people mett in theire Synagogues Luk. 4.14 Paul preacht daily in the Temple and from house to house Act. 5.42 and daily in the schoole of Tyrannus Act. 19.9 Now vnles thes duties of preaching and administration of the Sacraments were so proper to the Sabbath as they were vsed vpon no day else how can thes duties be markes of a Sabbath no no nothing but a Commandement will establish a Sabbath day doe not we preache reade Scriptures praye administer the Sacrament and performe as many Sabbath duties on Christmas day when it falls on a weeke day as we doe on any Sabbath day and yet vvho vvill therfore gather vve keepe that Christmas day for a Sabbath 4. Note Walaeus vpon the 4th Com pag. 161. saith it is called in to question of some whither this day of Pentecost then fell vpon the Lords day
you make your Sabbath on Ascentiō day being Thursday or rather you must tarry till the worlds end till Christ hath conquered sines death 1. Cor. 15.26.56 if therfore by reasons we shall institute Sabbathes it may be thought good Friday is the only day for our new Sabbath or else to tarry till this worlds end 4 A 4th maine reason of all is to this effect If the Iewes kept a Sabbath in memory of Gods Creation Then much more ought Christians keepe an other Sabbath in memory of Christs Redemption and the common reason hereof is because the worke of Redemption is a greater worke then the worke of Creation I answere 1. the reason is not the same and therfore it followeth not for the Iewes they did not set vp a Sabbath on their owne heads with out a precept for their direction only to commemorate the creation if they had it had beene no better then will worship but they stayed for a Commandement from the God of the creation to command them a Sabbath by his 4th Comm and to tell them which day of the 7. to keepe it was Gods Commandement principally that set them one worke to keep a Sabbath novv this which is the maine for the keeping of a Sabbath day is left on t in their argument as if Gods Comm were but a by thing and not necessarily presupposed in euery Sabbath wherfore let them put into their argument the main and principall thing mouing the Iewes to keepe the Sabbath that is Gods 4th Com and then I fault not their argument as novv I doe but I bide them proue likewise that we Christians haue such strong reasons to keep our Lords day a Sabbath as Jevves had for their day that is I require to shew me where Christ or his Apostles left vs an expresse Commandement to sanctify the Lords day as God did to the Iewes to sanctify the 7th day and then I say indeed If the Iewes kept the 7th day vve Christians ought keep the 8th day Or thus is greater then the worke of creation if it be greater the answere vvill be to the elect and to the redeemed it is greater vvell be it so but what is this to our question which is generall of all Christians that liue vvith in the pale of the Church affirming that if Iewes that is all Iewes kept a Sabbath for the creation then ought Christians that is all men vvith in the pale of the Church keep a Sabbath for redemption so the question being generall of all men with in the Church you bring a reason to enforce all these men to keepe a new Sabbath which reason is proper to some of these men only as if you wold thus argue all men are bound to keep the Lords day for a Sabbath because the Lord died for some of these men this arguing is much like absurde to this If the Iewes vnder King Ahashuerosh Ester 9.17 did solemnize a day euery yeere with feasting and ioye in memory of their deliuerance from Hamans conspiracy Then so ought Christians both English French Dutchmen and Spanyardes c. that is all Christians solemnize a day euery yeare with like feasting and ioye in memory of our deliuerance from Spanyardes in the yeare 88. or from Papistes powder treason on 5 th Nouember and here to may be added a like reason as that our deliuerance in 88. or on 5 th of Nouember vvas as great as that of the Iewes from Haman now vvho doth not see the vanity of this kinde of arguing yet just thus doe they argue to set vp the Lords day for a Sabbath as here t is argued from a particular deliuerance of some Christians as English men to all Christians as French Dutch and Spanyards vvhoe had no share in that deliuerance of 88. and 5th of Nouember just so doe they argue from a particular deliuerance of some Christians as Gods elect vnto all Christians both elect and reprobate beleeuers and vnbeleeuers what reason is it that such as haue no parte in Christ as a Redeemer shold weekely celebrate on whole day neglecting their proffit and callings in memory of Christ the Redeemer of right therfore only such a day shold be a Sabbath as bindes all and euery man one as well as an other and such is the 7th day Sabhath in memory of the creation for in the creation we all beleeuers and vnbeleeuers haue our share not so in the redemption I conclude therfore that though the worke of redemption be greater then the worke of creation and therfore doth require a Sabbath as well as the creation yet doth it not require so generall universall a Sabbath as did the work of creation all men are not bounde to the one as they are to the other Nor can I conceiue how any more men shold be bound to keep this Sabbath by this reason then only a fewe which doe actually beleeue in Christ an handfull of most free Agentes so as they eighther of thē produce effectes at their pleasure by Counsaile so as they be not tyed euer to produce the same effectes the one as doth the other that this is so will appeare euen in these pointes in question it pleased God to create the vvorld by action but it pleased Christ to redeeme the vvorld by passion 2. it pleased the Father to be 6. dayes in creation but it pleased the Sonne to be but 3. dayes in redemption 3. it pleased the Father to rest on the Sabbath day but it pleased the Sonne not to rest on the Lords day but to trauaile 15. miles to Emmaus and backe againe 4. it pleased God to leaue a commandement in wrighting to posterity to keepe the Sabbath day but it pleased not our Sauiour Christ to leaue any commandement for the keeping the Lords day if therfore God Christ be so variouse in their actions how will it follow that if God kept a Sabbath or instituted one in creation then Christ must necessarily institute an other like Sabbath at redemption 5 A 5th reason seemes to ground on the 4th Com thus The 4th Comm enioynes a 7th day for the Sabbath now our Lords day is a 7th day for we keepe it euery 7th day for a Sabbath I answere 1. the 4th Comm enioyneth such a 7th day for a Sabbath as is and vvas amongst the Jewes called by his proper name the Sabbath day also now our Lords day vvas called vvith them eighther the first day of the vveeke or the first day after the Sabbath so it can not be that 7th day there meante 2. if we call our Lords day the 7th day vve departe from all churches vvhich call it the 8th day or the first day of the vveeke as doe all the 4. Euangelistes in the Gospell 3. if you call the Lords day a 7th day I pray vvhere or at what day vvill you begin to reckone for your first day of the 7 you must begine at some renowmed day as at the first day of vvorlds
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
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
Tables of stone to notify its perpetuity they hauing no plaine and direct Text of Scripture necessarily abolishing it it can be nothing then but their bare vvilles and pleasures to haue it abolisht and this grownded vpon the custome of the church because shee hath abolisht it now a long tyme. They haue not thus done vvith it though for they haue also certain reasons argumēts more vvhich vve novv come to my minde against the tyme and day where by they would proue the Sabbath day abolisht The first is taken from Christ himselfe Say some men vvhy Christ himselfe abolished the Sabbath day and that euen in his owne tyme whilst he vvas vpon the earth for He gaue leaue to vvork vpon the Sabbath as to leade beastes to water to toile about lifting a beast out of a ditche yea himselfe made clay on the Sabbath to open the eyes of the blinde man in so much as the Pharises taxed him for a breaker of the Sabbath and for a godlesse man for it saying This man is not of God because he keepeth not the Sabbath day Ioh. 9.16.14 Hereto I answer 1. what matters it what those superstitious Pharises censured of Christ vvho were the blind leaders of the blinde and of enuy could not endure Christ should doe any thing but they would carpe and cauill at it if possiblie they could though here they would not endure Christ so much as to cure a blinde man on the Sabbath yet it appeareth it was but enuy but superstition in them for Christ approued his owne facte of healing on the Sabbath day by a common practise among the Jewes themselues at that day of the like saying what man among you if his sheepe fall on the Sabbath into a pitt doth not take it and lift it out Mat. 12.10.11 yea it appeareth the Pharises and Doctoures of the Law euen vnder the Law allowed other men though not Christ nor his Disciples to doe works of charity and necessity on the Sabbath as to lift a sheep out of the ditch and for the Priest to kill the Sacrifices on the Sabbath Matt. 12.5.11 I answere 2. let not vs attend to the Scribes and Pharises censures but hearken we to Christ the true expounder obseruer of the Law now he allowed workes of mercy and workes of necessity to be done on the Sabbath day as those instances afore mentioned doe proue but for any to suppose Christ meante hereby to abolish the Sabbath is a simple conceipte for Christ saith of the Morall Law vvhereof the Sabbath day is a branch He came not to destroy the Law but to fulfill it Mat. 5.17 But suppose the Sabbath had beene a branch of the ceremoniall Law why yet t is absurde to think that Christ would abrogate any thing of it so long as he liued for the ceremoniall Law was equally in force with the Morall Law vntill Christs death So then these things did not argue any abolition of the Sabbath day then but rather giues vs to vnderstand how we Christians are to keepe the Lords Sabbath to the worlds end not in any superstitious strictnes as if vve might not on that day doe works of mercy and necessity but the contrary for if Christ allowed it to the Jewes euen before his death whilst no man doubtes but all Lawes morall ceremoniall were in force why should vve thinke but that he allowed as much libertie to Christians to the vvorlds end 2. A 2d reason is fetcht from that phrase Mat. 12.8 The Sonne of man is Lord of the Sabbath day whence it is thought that since Christ is called the Lord of the Sabbath that therefore Christ may change the Sabbath day secondly that Christ as Lord of the day did abolish the day I answere first to the former Say I should graunt that Christ the Lord of the Sabbath may or might change the Sabbath what 's that to our question vve dispute not of what Christ may or might doe but what Christ did doe I answere to the latter that neither the context nor yet the phrase of Christ being Lord of the Sabbath will afforde any such matter see the absurdety of such collections from a like phrase Rom. 14.9 Christ died and rose againe that he might be Lord both of the deade and of the liuing can any hence collect that because Christ is called Lord of the liuing that therfore Christ might or did abolish or destroy the liuing 2. to suppose Christ here did abolish the Sabbath day as a ceremony is altogether growndlesse for both at this tyme when Christ spake these vvordes all ceremonies vvere in full force and also so they remained euer after vntill the day of his death and passion for not vntill then was the handwriting of ordinances taken out of the vvay Col. 2.14 nor vntill his death did Christ euer abolish any ordinance formerly in vse in the Iewish church To conclude no more can be gathered out of this text Mat 12.8 but the right vse of the Sabbath Christ freeing it from the superstitions of the Pharises who held that no worke might be done in no case vpon the Sabbath day but Christ shewed that in a case of necessity his Disciples might plucke and rubb a fewe eares of corne to satisfie present hunger Christ did beare them out in it allowing a dispensation in such a ease for as he vvas Lord of all the commandements as touching his Godhead so of the Sabbath day also and therfore he might dispense vvith that law and that day or rather he might therfore be betrusted to haue giuen the true sense and exposition of the commandement and to haue showne them the right vse of a Sabbath day as if he had thus said since I am Lord of the Sabbath doe not you Pharisies think that I vvill giue way no not to my Disciples to doe any vnlawfull facte on this day nor suffer them to prophane this sacred tyme for it is myne I am Lord of it if therfore their plucking eares of corne had bene blame worthy you should haue found me so farre from defending them as I vvould haue bene the first that would haue rebuked them for it but herein I see they haue done no more then I doe allowe them to doe the Lord of a corne field vvill allow his seruants to make a footpath through his corne in case of a necessity 3. A 3d reason is because all things are become new now in the Kingdome of Christ 2. Cor. 5.17 and therfore the ould Sabbath is abolished say they Where vnto I answere 1. if all things be become new now in Christs Kingdome I pray shew me then vvhere you haue a new commandement for the 8th day or first day of the weeke or for the Lords day in steade of the ould 4th commandement for the 7th day or Sabbath day and where the Israelites vvere commanded in the first comm to serue the true God only shew me vvhere now we are commanded to serue any
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
creation or at the first day of the worlds redemption t is groundlesse to set any other beginning now Sunday is the common reputed day for the first day of the vvorlds creation and the 7th from it is Saturday the Lords Sabbath day but if you refuse this beginning and vvill fetche a first from the redemption then good Friday vvhereon Christ suffred must be the first day of your 7 and then Thursday will be your 7th day and so your Sabbath day or else Sunday vvhereon Christ rose must be your first day and then Saturday the Jewes Sabbath day vvill be your 7th day and new Sabbath day now behold though you seeme to stande to a 7th day for your Sabbath yet you cannot any approued vvay make the Lords day a 7th day vnles you take Mooneday for your first day of the weeke which no approued Authores doe and vvhich computation is not Diuine in ould or new Testaments but is merely humane and deuised and by like reason if you groundlesly begine at Mooneday may not vve begine at Tewsday or Wensday or Thursday c. and so skippe ouer as many dayes as vve please so as no man shall knovv vvhere or vvhen to begine nor vvhat day shall be his 7th day for a Sabbath if we may skipe ouer as many dayes as we please before vve take one for our first day may vve not skipp ouer as vvell 7. dayes as one day and if vve may skipp ouer 7. dayes why not 700. or 7000 dayes and so many vveekes yea yeeres may be vvithout any Sabbath 6 A 6th last reason they fetcht from practise of the primitiue Churches for the Historyes of the Church say they relate that they kept the Lords day for a Sabbath constantly I answere 1. I finde the contrary and that alleadged too by M. Perkins vpon the 4th Com vvhoe thus speakes The Sabbath meaning it the Lords day was neglected of those Churches vvhich succeded the Apostles vntill afterwards it vvas established by Christian Emperoures this he proues to be so by alleaging his author for it Leo and Anton. Edict of holy dayes now if Mr. Perkins vvhoe vvas so well seene in history of our churches vvould affirme this and that too whē he pleaded vvhat he could for our nevv Sabbath then surely in his judgement it vvas a cleere case that the primitiue churches kept not our Lords day euer or constantly 2. Ignatius vvhere he exhorted to keepe the Lords day there he exhorted to keepe the Sabbath day too now it is not likly both these dayes vvere kept for Sabbathes but that one only and that was the Sabbath day as is gatherable in that Ignatius calles the Lords day the Queene and Princesse of all dayes vvhere he left out a higher place for the Sabbath day as the Kings Prince of all dayes it is likly therfore that our Lords day was kept as we keepe an holy day with vs vvhen those Christian Emperoures did establishe by Lawes our Lords day to be solemnized at which tymes it flourished most yet euen then they kept it not as a Sabbath day but as vve keepe an Holy day for Constantin the Emperour most religiouse patrone of our Lords day as is vvell knowne in his Edicte for the celebrating of the Lords day yet therein gaue liberty for men to doe vvorkes of Husbandry on the Lords day now ploughing and sowing and reaping and the like worke of husbandry be quite against the very letter of the 4th Comm and against and contrary to that rest from all seruile vvorkes in earing in haruest and at other tymes enioyned in the Law for Sabbath day duties can we thinke Constantin directed by his reuerēd Clergy would can giuen such liberty had they counted the Lords day for the Sabbath day and to stand by the 4th Comm finally if vve should imitate the primitiue churches as touching dayes vve should weekely keepe holy Friday vvhereon Christ suffered as vvell as Sunday whereon Christ rose for Constantin did by one and the same Law commande his whole Empire to sanctifye the Friday and the Sunday the day before the Iewes Sabbath the day after it see Euseb de vita Constant lib. 4. cap. 18. and see Sozom. lib. 1. cap. 8. the Lords day because of Christs resurrection the Friday because of Christs passion as saith the text and here againe it appeareth the primitiue church kept not the Lords day for their Sabbath no more then they kept Friday for their Sabbath but both of them as we keepe holy dayes Hauing answered all their reasons that I can finde or heare of in next place let me passe my censure of reasons in generall How feeble a thing our best and refined reason is euery man may knovv that vseth reason S. Paul shall speake for vs vve know but in parte we see through a glasse darkely 1. Cor. 12.9.12 saith he 2. let all our lerned Diuines speake vvhoe not only in publique prayers to God confesse our blindnesse of minde but moreouer in their Sermons they dare not deliuer a doctrine collected by reason out of their text vnles they can soundly proue the same by some plaine text or other as you see their constant and laudable practise is and this they doe least they should deliuer for doctrines mens preceptes vvhereby you see what an holy ielousy they haue of their reason that though in their priuate studies they haue collected a doctrine by helpes both of nature and artes with great diligence yet dare they not trust to their reason vntill they finde God in his word to backe them 3. let Logicianes speake vvhoe are the masters in reason doe not they in their bookes of Logicke shew how many and sondry wayes reason is subiect to be corrupted by fallacies and Sophisticall arguments all which testimonies of the dimenesse and weakenesse of our reason teacheth vs thus much that as it is too great boldnesse vvith God and ouergreate confidence in our reason by bare force of it to dispute against any thing which God hath set vp as the 7th day Sabbath So it is a matter of no lesse dispraise and presumption by only force of reason consequence to innouate and set vp a new Sabbath and yet for all this doe I not exclude the vse of reason about the Holy Scriptures so be it be but to finde out vvhat God saith in his vvord I only exclude the vse of reason as by collections to add any thing to Gods vvord wherfore I reiect all reasons and consequences touching in nouation and bringing in a new Sabbath vnlesse as diuines backe their doctrines in sermons by plaine textes so these doe backe euery collection and consequence by a cleere text of Scripture or at least if I may be bould to grante so much that euery collection and consequence be such as is necessarily and demonstratiuely true so as it apparantly cannot but be true Hence is that laudable vsage of our church which though it
sacred tyme of the Lords Sabbath Beware ye be not found fighters against God and to side it vvith that branded vvicked one in Dan. 7.25 vvho thought he might change tymes and the law It is not to be passed by vvithout obseruation that the Apostle condemnes Sabbathes but indefinitly he said not all Sabbaths generally but Sabbaths indefinitly as of some Sabbathes only but say now that an indefinite axion may be conserued eighther generally or particularly aâ— the matter and circumstances of the place requireth why shew me now vvhat occasion this context giueth you to vnderstand here Sabbathes of all Sabbathes morall and ceremoniall or of any but ceremoniall or if you haue grownds so to doe from some other text I pray shew the text or if from som reasons I pray shew the reasons and let them be necessarily sounde and demonstratiuly true for there is great cause it should be so since by force thereof you vvill confront one of Gods expresse commandements you had need looke you goe on sure grownde vvhen you attempt to altar any branch of those commandements vvhich God himselfe tooke care to wright in Tables of stone for my part I trust it shall euer be my care to death to maintaine the inviolable and eternall Law of God those is commandements and euery iett and title of them so as not to departe with any of them nor suffer a title to be snatcht from me by any light distinctions or humane vnnecessary enlargement of the sense of words I trust God vvill euer giue me to make conscience of that Commandement Deut. 12.32 vvhatsoeuer I command you take heede you doe it Thou shalt put nothing there to nor take ought there from if I must not take any thing from the Law of God then resolue I not to consent to or yeelde that the Lords Sabbath should be rente from Gods Law vpon euery or any light coniecture and probable argument I answere 3d. if by Sabbathes here must be meante all Sabbathes as well the Morall as the Ceremoniall Sabbathes then by like reason may I gather an abolition not only of the ceremoniall Law but also of the morall Law for Ephes 2.15 t is said Christ hath abrogated the law of commandements and Heb. 7.12 of necessety there must be a change of the Law now vvhy may not I by the word Law vnderstand both morall and Ceremoniall Law as vvell as you by the vvord Sabbathes to vnderstande the Morall and ceremoniall Sabbathes see therfore vvhat absurdetyes would follow if it were lawfull thus to extende vvords but happily some thinke it no absurdety to say that Christ by his death abolisht both Lawes the ceremoniall and the morall but if such thoughtes and sayings be not blasphemouse against the Law of God I know not vvhat are if such collections be not of most perniciouse dangerouse consequence in Gods Church I cannot tell what be did not the same Christ whom they vvould make to abolish the morall Law renounce this facte and also contrariwise establish this morall Law Mat. 5.17.18 saying I came not to destroy the Law c. and then vntill heauen and earth perish one iotte or title of this Law shall not passe but they vvill say it vvas reestablished againe after by the in the 4th Comm and then you giue liberty for men to exercise themselues in seruile labours at home in their families and a part a brode in the fields in ploughing dikeing carteing and the like now these exercises doe vtterly abolish Holines I doe not say Holines absolutly for a man may be holy in a calling but I say it abolisheth a Sabbaths Holinesse vvhich is to be exercised in holy performances without labour and a whole day and in holy assemblies but how can they be in the congregation in the assemblie togeather who be euery man at his owne house seuerally or in the field scatteredly at their labours the same whereof is that take away Sabbaths and you take away Rest which is signified by the vvord Sabbath againe take away Rest and you necessarily take away Holinesse that other dutie also And againe if you by this text of Col. 2.16 doe abolish the very duties of the Sabbath Rest and Holines as you doe haue you not made faire worke think you by abolishing that which you call the morality of the Sabbath euer Rest and Holinesse 7. The 7th and last text they produce for the abolishing of the 7th day Sabbath is that in Exo. 31.13 where the Sabbath are said to be a signe that the Lord did sanctifie his people now they say all signes be abrogated and therfore the Sabbath day I answere 1. The Lord God doth not say expresly in this text you shall not hereafter as namly after the death of Christ keepe the Sabbath day any more because I haue made it a signe now no but thus much is collected by humane reason because God made the Sabbath a signe now I can but vvonder how mortall man dareth by bare force of his blind feeble reason thus to confront his God God said in his 4th Comm which he wrote aboue all Scripture by his owne finger Remember the Sabbath day to sanctifie it The 7th day is the Sabbath in it thou shalt not work Now the quite contrary to God men now a dayes blushe not by bare force of reason to anowche Namly that the Sabbath day is abolished and therfore not to be remembred any more nor to refraine seruile work in it yea they contradict their Sauiour too who said of the Morall Law one iott or title of it should not passe to the vvorlds end Mat. 5.18 but they say yis that one iott to vvit the 7th day Sabbath may passe c. now choose you vvhither it be safer to leaue the vveight of your soules vpon Gods and Christes expresse wordes or vpon mens force of reason by way of collections and consequentes we haue formerly showne how blinde a thing mans reason is in matter of religion and especially in the duties of the first Table vvhich conserueth God and that therfore Diuines in other are signes and yet in vse still I answere 5. by distinguishing of signes and that two wayes first there be signes of things present as is the Sabbath Exod. 31.13 it is a signe c. that I the Lord doe sanctify you here the signe the thing signified are together in tyme and there be signes of things to come and such vvas the signe of circumcision Genes 17.11 vvhich aimed at Christ to come now though I grant that signes of things to come be abrogate yet I deny that signes of things present be abrogate such are the Sabbaths mentioned Exod. 31.13 a difference must be put twixt the signes of things present and future since that vvhen a signe and thing signified futurly doe mete together in tyme then the signe vanisheth as vvhen circumcision and Christs death came together then the signe circumcision vanished but t is other vvise vvith
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
hand or stroke in and yet if they vvill haue this text to make for them they must proue by it that not only Christ doth effect all vvorkes the vvhich his Father effecteth but also that Christ doth them euery way equally and a like as God the Father doth them for else how vvill it follow by like reason that the Sabbath being a signe of Gods sanctification it must also be a signe of Christs sanctification too vnlesse it be from this grownd that God his sanctification and Christ his sanctification be both performed equally and a like in all respectes but since the former cannot be proued the latter can much lesse be proued But there vnto it may be said though the generall cannot be proued yet the particular in question may Heb. 10.10 wher t is said we be sanctified by the offring vp of Iesus Christ c. so that Christ doth sanctify as well as God the Father Herevnto I answere whither sanctification here importeth any more then a washing vs from the guiltinesse of our sines or not I will not dispute but let it goe for granted that by sanctification here is meant that inherent new quality of Holines yet it will not follow that because Christ sanctifyeth vs as well as God the Father sanctifyeth vs therfore vvhatsoeuer is made a signe of God the Fathers sanctifying vs is necessarily must be a signe of Christ his sanctifying vs to so as if God made the Sabbath a signe of his sanctification he must also make the Sabbath a signe of Christs sanctification how by force of our feeble reason we dare put such a necessity vpon God I cannot see nay rather the cōtrary appeares to mee that for so much as Gods sanctifying vs and Christs sanctifying vs be farre vnlike each other therfore they should not by force of reason obtaine a like preuiledges and relations to this purpose see how they differ 1. God sanctifyeth by virtue of his Godhead and Diuinity Christ sanctifyeth by the offering of his body Heb. 10.10 now great is the difference twixt the Deity and the Humanity 2. God the Father sanctifyeth vs of himselfe by himselfe originally but Christ his death and sufferings or Christ his body offred vp sanctifyeth not of and by it selfe but of from and by God and by his blessing vpon it so you see there is not so strong reason that Christ should haue the Sabbath made a signe of his worke as there is that God should haue it made a signe of his and so much of his answere wherein you see they put me to much nedlesse busines by shewing themselues too to busy with humane reason for as by bare force of reason without any precept they vvill erect and vphould new Sabbathes as the Lords day so by meere force of their reason they vvill make new signes or else will make those signes to appertaine to such persons as to Christ newly the which Gods word is deeply silent in I can but wonder that discreete men who woll know the defects in our reason dare there withall wade into the deepes of God thus farre yea I vvonder the more when I consider the ende thereof which is to defeate God of his chosen sacred tyme for his worship and to thwarte a morall precept I answere 5. admite that God doth all by Christ and so euer did and also admit the Sabbath vvas a signe of Christs sanctification no lesse then of Gods yet though I may truely and soundly distinguish of Christs workes and sanctification some are euer present with the signe some are future whose signe goeth long before the thing signified of Christs present sanctification was the Sabbath a present signe Exod. 3.13 keepe ye my Sabbath for it is a signe c. That I the Lord doe sanctify you where the signe and the thing signified are together of Christs future sanctification you haue the Sacraments of the ould Testament circumcision and the Passeouer and also as they would those meates drinkes and Holy dayes and Sabbath dayes vvhich are a shaddow or signe of things to come Col. 2.16.17 vvhere the signes and things signifyed are farre distāt in tyme tone long before thother Note farther Christ may be said to sanctify virtually or really as I may say virtually and as thus he is the lambe slaine from the begining of the world the virtue of whose death did saue the Patriarkes so the virtue of Christs incarnate may be said euer to sanctifye as in dayes of Moses Exod. 31.13 and thus although I grante Christ did sanctify with God Exod. 31.13 and that perhaps also the Sabbath was a signe that Christ did then sanctify the people yet this signe being present with the thing signifyed could not be abolisht by the presence of the body or thing signifyed for if it could then had the Sabbath beene abolisht euen in Moses dayes when he wrote thos wordes Exod. 31.13 since the Sabbath vvhich was the signe and sanctification which was the the thing signifyed were then both together present 2. Christ may be said to sanctify really and that is whilst he was God man Incarnate thus he is considered of only as to come afterwards as Col. 2.27 which are a shadow of things to come that is of Christ to come then and here I deny not but signes of things to come may be abrogate but yet here I deny that the Sabbath Exod. 31.13 was made any signe of any thing to come afterwards So then vntill they proue the Sabbath Exod. 31.13 was accounted and called by God a signe to come of Christs sanctification they cannot proue it abolisht The Text saith not The Sabbath shall be a signe c. that I the Lord will hereafter sanctifie thee but it saith The Sabbath is a signe c. that I the Lord doe sanctifie thee now we must not confound tymes the present tense with the future tense and so ouerthrow Grammar I answer 6. and lastly I haue cause to reiect that which is their summe and scope out of this text Exod. 31.13 namly to proue this conclusion and assertion That the Sabbath day is not abolisht it being brought in direct opposition to Gods commandement Exod. 35.2 The 7th day shall be vnto you the Holy Sabbath c. God said the 7th day shall be your Sabbath and they say The 7th day shall not be your Sabbath now I reiect this because these two are not of equall authorities tone is an expresse plaine infallible word of God tother is but a collection by man liable to error in his collections now if Paul so sleited mens contrary judgments of him I passe not to be judged of mans judgment 1. Cor. 4.3 may not I sleite mens contrary judgements of Gods Law saying I passe not what censure and collections men bringe against Gods Law shall mans collections conclusions beare equall authority with an expresse Commandement of a God or countermaunde it Neuer with me I trust to God Finally to giue
still liuing and so vvhat if 4th Comm did not binde that country vvhere they haue not night a day so successiuely and commodiously in short tyme following eache other to a day light doth it not therfore binde vs vvho haue not the like case And thus you haue seene their artificiall reasons against the tyme and day of the Sabbath answered now it remaineth that vve answere to their inartificiall reasons and testimonies the vvhich are fetched from the Primitiue Churchs 1. The first Testimony and Authority they produce against the 7th day Sabbath is that of Ignatius in his Epistle to the Magnesianes saith he Let not vs keepe Sabbath in a Jewish sorte reioycing in idlenesse for who so doth not work let not him eate as saith the Scripture vvhere Ignatius vvould haue them not Sabbatize but work rather on that day I answere let the vvords be well weighed and they make nothing at all against the Sabbath to this end note a little before he had dehorted the Magnesians that they would not suffer themselues to be seduced or deceiued with other doctrines nor with fables nor vvith genealogies nor vvith Jewish smoke thus in generall next he descends to particulares first he inueighes against the Iudiciall Law and Circumcision c. and this done next he bringes in the vvords citod aboue Let not vs keepe Sabbath c. now it is to be noted vnto vvhich of those generalles aboue said from which Ignatius dehorted the Magnesians these words haue relation for my part I must thinke they haue reference to those words fables and Iewish smoke as if he had ioyned them thus Suffer not your selues to be seduced with fables nor Iewish smoke or vanity but cleaue vnto Christ and let not vs keepe Sabbath as doe the Iewes c. thus he counted their Sabbatizing such as it was there no cleaning to Christ but a vaine Iudiciall vanity now that this relation must stand thus I proue 1. Because he spake of other doctrines and of fables now its fitest to referre Circumcision to Doctrines because it vvas a Drctrine once and to referre those things he dehortes from on the Sabbath as idlenesse and daunceinges to the words fables and Iewish smoke 2. Because he dehorted them from obseruance of the Iudaicall Law now those fables Iewish vanities of idlenesse and daunceinges on the Sabbath were neuer any ceremoniall Law and therfore cannot be referred to that forespoken of the Law Now if Ignatius in this passage did not dehorte from any thing vvritten in the Law touching the Sabbath but from other fables and traditions of their owne then Ignatius did not disswade from keeping the Sabbath as it is commanded in the Law of 4th Com but from keeping of it according to their fabulouse and vaine manner let these two things therfore be noted 1. that Ignatius did dehorte from things neuer commanded the Iewes in the Morall Law 2. That the things he did disswade from they vvere fabulouse and vaine things as from eating meates dressed the day before and from drinking lukewarme drinkes what he meanes by lukewarme drinkes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I cannot imagine I neuer reade of any such drinkes forbiden in the Law and from reioycing in dauncinges and vnciuill howtings or clapping of hands in the Sabbath day and other like he disswades from vvhich things are meerely Iewish fables and neuer found in Gods Law vvherfore I conclude that Ignatius did not forbidd an holy keeping of the Sabbath day such as stood with the Law of God but he only forbad that carnall and superstitious keeping of it fore mentioned such as vvas neuer commanded by any law That this is so yet more plainly appeares in that 1. in this very place and text He doth exhorte the Magnesians to keepe the Sabbath Spiritually in meditation of Gods Law and in admiration of the workes of God 2. In that Iguatius doth not disswade from keeping the Sabbath simply but after a sorte and in some manner He saith not Let not vs keep Sabbath but thus Let not vs keepe Sabbath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after a Iewish sorte and fashion as reioycing in idlenesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so you see it is a carnall sensuall rest from labours that this good man inuaigheth against Only one thing in his disswasion vvould be cleered vvhich is that he addeth these words Who so doth not labour let not him eate c. these vvords are not to be taken simply as if he would they should work in their ordenary callings on the Sabbath day for so we make him contrary to himselfe who exhorted them to keep the Sabbath day Spiritually by meditation of Gods Law and Gods vvorkes now to work and to rest from vvorke which the word Sabbatizing signifieth are contraries besides how can a man so meditate on Gods Law and the vvorks of God as in a Sabbath one should whilst the boby is in vnquiet labour yea in many callings mens workes are such as they cannot at all both doe their works and also meditate Gods Law as in the trades of grocers and other retailing shopkeepers who sell by little parcelles and are euer in bargayning so scriueners who are euer wrighting and the like trades which occupie the minde specially if they kept market on Sabbath day as we doe how could their mindes in the market be occupied about Gods Lawes and it is to be noted Ignatius did not oppose Spirituall Sabbatizing or Resting to Sabbatizing or Resting simply but thus he opposed Spirituall Sabbatizing to Judiciall Sabbatizing fabulously 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vvherfore to salue all seming contradiction a fit sense may be giuē of the words taking them to be comparatiuely spoken as that they should rather work on the Sabbath in an honest calling then so fabulously carnally and irreligiously to spend the Sabbath in daunceing and vnciuile showting and the like and here it seemes to me he alludeth to the like manner of speech in Isa 1.13 I cannot suffer saith the Lord your new Moones nor Sabbathes my soule hateth your appointed Feastes c. now here God did not simply forbid Sabbaths but that irreligiouse prophane judiciall keeping of Sabbaths Thus you see Ignatius his vvordes makes nothing against the Sabbath being vvell considered of but rather nesse of the abolishing of this Sabbath because these had their hands in it then I should haue done if I neuer had heard that they had any hand in it Thus you see neither their textes alleaged out of Scripture nor yet their reasons nor their testimonies can proue the Rest in the Lords Sabbath day to be partly ceremoniall nor yet the tyme and 7th day to be abrogated So then in the last place I addresse my selfe to giue some possitiue reasons to shew that the 7th day Sabbath is still in force euen to this day and so consequently must be to the worlds end The 7th day Sabbath is still in force IN the first place I would free the Sabbath day from
a prejudicate opinion arising in mindes of men from calling it the Iewes Sabbath day Touching which name were it vsed in a good or in an indifference sense I should say nothing but since I finde it so termed in a reprochfull sense to rescue it herefro I vvould faine know a reason why the Sabbath day commanded in the 4th Com should rather be called the Iewes Sabbath day then the Lord our God whom wee are commanded to worship in the first Com should be called the Iewes Lord God I can see no reason but that the one may be so called as well as the other Nor any reason but if we may call the Iewes God our God so vve may call the Iewish Sabbath day our Sabbath day and if vve doe not call it our Sabbath day because we keepe it not the faute is only in our selues wherfore to auoide all difference about the name let it not be called the Jewes Sabbath day nor the Christians Sabbath day as proper to eighther but let vs call it the Lords Sabbath day as common to Jewes and to Christians both and as appertaining vnto all nations vnto whome soeuer the 10. Comm doe appertaine This name you shall finde justify able by Moses in Exod. 20.10 where he calles it the Lord Gods Sabbath when he said The 7th day is the Sabbath of the Lord thy God 1. My first argument to proue the 7th day Sabbath is still in force is because the 8th day Sabbath or Lords day is not in force and thus it may be framed If our now Sabbath called the Lords day which is eighther on the 8th or on the first day of the week be not in force Then must the 7th day which is the day next foregoeing the Lords day be now in force But our now Sabbath called the Lords day which is on the 8th or first day of the vveeke is not in force Therfore the 7th day vvhich is next foregoeing the Lords day is now in force More briefly thus If the 8th day be not in force Then the 7th day is in force But the 8th day is not in force Ergo the 7th day is in force I proue the consequence to be good because eighther the 7th or the 8th day must be Sabbath the one of them for of all the seuen dayes in the weeke there is no scruple or question betwene them and me saue only about these two dayes so as one of these two dayes must be Sabbath by both our consents especially since we all hould it morall that one day in euery 7. must be a Sabbath which to deny were great impiety I proue the Minor that is That the 8th day or Lords day is not in force and this I proue because ther is neither precept nor practise neither of Christ nor of any of his Apostles in Scripture to put the Lords day in force and this taske I haue particularly and largely made good in the first parte of my Booke where I haue shown by way of answere That the Lords day is not a Sabbath day by Diuiue Institution 2. My 2d argument is because the 7th day Sabbath is not abolished and it may thus be framed That which is not abolished that is now in force But the 7th day Sabbath is not abolished Therfore the 7th day Sabbath is now in force I need not proue the Maior since t is plaine to euery eye for the Minor this I haue proued particularly and largly in the 3d parte of my booke where by way of answere I haue shewed That the 7th day Sabbath is not abolished 3. My 3d argument is because the 7th day Sabbath was neuer changed and it may thus be framed That which was neuer altred nor changed by Christ or by his Apostles That is still in force to this day But the 7th day Sabbath vvas neuer altred nor changed by Christ or by his Apostles Therfore the 7th day Sabbath is still in force to this day The Maior is cleere of it selfe since things once instituted by God in the ould Testament if euer they vvere altred it must be by Christ or his Apostles in the New Testament For the Minor note that the vvord change intimates two things th one is the abolishing of the ould thother is the bringing in of a new as Dauid 2. Sam. 12.20 he changed his apparell that is he left or laid of his mourning apparell and he put on other apparell now thus did neither Christ nor his Apostles change the Sabbath by abolishing it and by setting vp a new if they did change it it was by precept for by practise but not by precept for they as they did not blot For the truth of the Maior 1. the vvrighting of this Law in Tables of stone by God vvhat could it intimate vnto posterity if not this for one namly that those Lawes should be perpetuall else they might haue beene vvrote on paper or parchement or the like vanishing things 2. what reason can be rendered why God should put such an apparant difference twixt the 10. Com and the ceremoniall Law as that he would vvright the one vvith his owne finger but the other he vvould not but set Moses to vvright it the one he deliuered by his audible voice vnto the people the other was deliuered solely by the voice of Moses vvhat may be judged to be the reason hereof but that God did more esteeme of the one then the other and so vvould haue it more durable 3. This Maior is the common receiued truth at the hand of all Diuines witnes Doctour Ames in his Theologicall Thesis pag. 499. Haec enim regula est certissima inter optimos omnes Theologos recepta praecepta moralia a ceremonialibus in eorum traditione sic fuisse discriminata ut omnia sola moralia publice fuerint coram toto populo Israelis ex monte Sinai ipsius Dei Voce proclamata postea etiam proprio Dei quasi digito scripta rescripta idque in tabulis lapideis ad perpetuam immutabilem ipsorum durationem indicandam For this saith he is a most certaine rule and receiued by all best Diuines that the Morall Commandements vvere thus differenced in their deliuery from the ceremonials that all and only the Morals vvere proclaimed publikly before all the people of Israel from Mounte Sinay by the Voice of God himselfe after also were wrighten and againe written as it were by the singer of God and that in Tables of stone to declare their perpetuall and immutable continuance As for the Minor this you haue it in the 4th Comm and deliuered as a commandement in preceptiue and commanding termes Remember the Sabbath day c. In it thou shalt not doe any work c. now if you aske vvhich day we must remember the Lord in the same Com telleth vs it is the 7th day But the seauenth day is the Sabbath c. So the 7th Sabbath vvas commanded and so it most plaine Exod. 35.2 5. My 5th
Argument is because there can be no day for a Sabbath vveekly and ordenarily but the 7th day and it may thus be framed If no day of the 7. can be Sabbath vveekly but the 7th day Then must the 7th day now be Sabbath day But no day of the 7. can be Sabbath weekly but the 7th day Therfore must the 7th day now be Sabbath day the consequence is cleere of it selfe and needs no proofe to him that howlds there ought to be a Sabbath as we all doe The Minor I thus proue because God without repeale or exception hath commanded vs or at least permitted and freely giuen vs leaue to labour and vvorke and doe all that we haue to doe in those 6. dayes whichgoe next before the Sabbath or 7th day Exod. 20.9.11 sixe dayes shalt thou labour and doe all thy worke for in sixe dayes the Lord made Heauen Earth c. so then we may worke vpon the Lords day or any other of the sixe dayes and that by Gods authority by his Morall Law neither may it be thought that this branch of the 4th Comm is repealed for the 6. dayes for labour were neuer made typicall and ceremoniall these were neuer shadowes of Chtist yea the Lords day it selfe vvas neuer excepted for Christ himselfe after his resurrection did both trauaile vpon the first day of the 6. namly the Lords day a matter of 15. myles and also approued of the like facte in the two disciples by his iournying together with them to Emmaus that day Luk. 24.13 as hath beene more largly declared in the former parte of this booke now looke what Christ did the like we may doe safely follow me as I follow Christ 1. Cor. 11.1 said Paul so then Christs example is our pattorne and president so as we may worke still vpon the first day of the weeke or on the Lords day if then we may work vpon any of the 6. dayes then are we not tyed to keep any of those dayes a Sabbath in resting from vvorke If any shall thinke we now keepe the 7th day and that day which followeth these dayes labour to him I say that our Lords day vvhich we keepe is the 8th day or first day in the vveeke by Diuine accounte and the 6. dayes labour spoken of in 4th Com are those 6. dayes vvhich goe next before our Saturday for those are the dayes we are to imitate God by working in them since we all confesse Saturday was the 7th day and that day whereon God rested after his 6. dayes work and since vve confesse those were the dayes the Jewes till and at Christs death did labour in 6. My 6th Argument is because God must haue one day in euery 7. dayes from the creation to the vvorlds end and it may be thus framed If God must haue one day in euery 7. dayes for a Sabbath Then must he haue Saturday the 7th day for a Sabbath and not Sunday the first day of the vveeke But God must haue one day in euery 7. dayes for a Sabbath Therfore must God haue Saturday the 7th day for a Sabbath and not Sunday the first day of the vveeke For the Minor it is confessed of all and it may be proued by the 4th Comm vvhere the Lord said Remember the Sabbath that is euery Sabbath Againe The 7th day is the Sabbath that is euery 7th day is the Sabbath like as Thou shalt not kill that is euery thou Loue thy neighbour that is euery neighbour c. For the Maior I proue its consequence Saturday the 7th day it being the last day of that vveeke if you omitte it making a change for you say that day is changed and if so then it is omitted by just consequence giue God Sunday the first day of the next vveeke for it then it is plaine God hath not a Sabbath in euery vveeke or 7. dayes for the wanted one Sabbath in that vveeke wherin the change vvas made from Saturday to Sunday now this lacke and want of a Sabbath in that vveeke can no wayes be supplied but by returning backe to giue God Saturday the 7th day againe So then if God must haue one day in euery 7 you must giue him Saturday which is the last of 7. vvithout any change to the day after or else you both deny that in practise vvhich euery man houldes in judgement to wit that God must haue one day in euery 7. and also liue in the breach of the 4th Com vvhich enioyneth euery 7th day neither vvill it serue your turne to say this change vvas made by others many 100. yeeres a gone for so long as you vphould their day and change you treade in their steppes and justify their facte and are accessary to it 7. My 7th argument is because God had expresly commanded vs the 7th day Sabbath in his Morall Law it may be thus framed Whatsoeuer God hath commanded in this Morall Law that is now in force But the 7th day Sabbath God hath commanded in his Morall Law Therefore the 7th day Sabbath is now in force For the Minor see it expresly proued Exod. 20.8.10 Exod. 23.12 Exod. 31.14.15 Exod. 35.2 Exod. 16.29 Leuit. 23.3 vvhere both the Sabbath day is commanded and likewise the 7th day is commanded equally and if any shall answere a 7th day is commanded but not the 7th day I referre him to my exposition vpon the 4th Comm and vnto the 2d thing ther in vvhere I haue sufficiently proued that God pointed at one singular vvell knowne day from all others and left vs not at rouers to take any day For the Maior namely that vvhatsoeuer God hath commanded in his Morall Law that is now in force this Maxime is so Orthodoxe as it should trouble the conscience of any man once to heare it questioned fearing men hereby goe about to serue God by halues and by peeces to take and to leaue out vvhat they lost not hauing respect vnto all Gods Commandements the very naming and mention that a thing is commanded and that in the 10. Commandements it beares downe all contradiction Hereby vve controule the Atheist the Papist the vaine swearer the Sabbath breaker the disobedient childe the murtherer adulterer theife false witnes bearer and the couetuouse person but now if any begin to question this truth and once to make one breache the flood of iniquity vvill flowe in amaine and if any exception be giuen vvay too for the 7th day commanded vnder what pretense soeuer why other sinners and prophane persons will and may be looke for the like and so the vvhole Law shall be of no force to binde vs now vvhy may not the Papist cauile against 2d Com and say that I indeed it forbad Images to the Jewes but not to Christians vvhy may not the Atheist cauill at first Command Thou shalt loue the Lord thy God with all thy hart Matt. 22.37 I sayes he this belongs not to vs for t is impossible so intirely to loue God as with all
in the sequel of the chapter which Christ expoundeth be only Morall Lawes and not Ceremoniall Lawes why should it be thought here should be any Ceremoniall Lawes meant anddoe vve not vse to restraine generall words vnto the subiect matter of the text and context vvere it not a racking of the vvord Law Heb. 7.12 to vnderstand it of all Lawes Morall and Ceremoniall vvhere the subiect matter doth occasion vs to limite it to the Leuiticall Ceremoniall Law I cōfesse Mat. 5.17 there the word Prophetes added to the vvord Jewe thinke not I am come to destroy the Law or the Prophetes c. but I see no reason why the word Prophetes should haue any aime at the Ceremoniall Law more then the vvord Law in vers 18. for the Prophetes vvere exercised about the Morall Lavv in vrging and expounding it as Matth. 22.40 yea since we finde this phrase of The Law and Prophetes to be applied to the Morall and not to the Ceremoniall Law by Christ himselfe and that too in the same Sermon as Matth. 7.12 why should it be vrged any larger here 2. By Law here must not be meante the Law Ceremoniall but the Law Morall only for Christ saith he came not to destroy or loosen the Law but to fulfill it vvhich speech cannot be true of the Law Ceremoniall for he came both to destroy or loosen it as by his death and also to fulfill it as in his life and by his death 3. The tyme wherein Christ foretold the duration of this Law was but about a matter of two yeeres before his death at vvhich tyme euery iote and title of the Ceremoniall Lavv vvas to be vtterly destroyed novv would Christ foretell touching this Law that it should endure as long as the Heauens and the Earth when as with in two or three yeeres after it vvas to be abolished nay what likelihoode is there that Christ would conioyne the Morall the Ceremoniall Law together touching duration as if they vvere both equally and a like to last and to vanish together A 2d answere is that the duration of the Law here is but vntill Christs passion which they would ground from those vvords Mat. 5.18 Till all things be fulfilled to this I say 1. This thwarteth and crosseth Christs vvords in the precedent v. 17. I came not to destroy or loosen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Law c. but if the Law had retained its force but till his death then Christ came to destroy or loosen the Law for it must be his death or nothing that altred the Law and vvhat vvas done by his death that he came to doe 2. This sense were to make Christ words senselesse as if in former parte of the verse he should vowe not one iote of the Law shall passe vntill heauen and earth passe that is not vntill this worlds end and instantly should adde vntill all things be fulfilled that is vntill a two or three yeeres hence 3. The Law is to last after Christs passiō as is plaine by that of Paul Ro. 3.31 wher be saith fayth doth not make the Law of none effect nor they the Apostles of Christ but they established the Law now this was after Christs passion and indeed the Law must be in force to this day to shew vs our fine and to bringe vs to Christ Gal. 3.24 further all things shall not be fulfilled vntill the mistery of God be fulfilled Reuel 20.7 and vntill Christi seconde coming Act. 3.21 and 1. Cor. 15.24.25.26.54 c. A 3d answere is that some iotes of the Law are passed and doe not bind vs now as the preface to the Commandements I am the Lord thy God that brought the out of the Land of Egypt and as the promise to the 5th Comm That thy dayes may be long in the land which the Law thy God giueth thee th one of these concerned Egypt the other Canaan and both concerned the Iewes but neither of them concernes vs Christians Ergo Here vnto I say 1. neither of these doe nor euer did binde any for these be but reasons and motiues to obedience of the Commandements they be no commandements since they command or forbid nothing only they be appartenances to the Commandements so the Law whereof Christ spake may stand still as a Law though these motiues faile for God can moue vs to obedience by other motiues Euangelicall as Rom. 12.1 and though these motiues vvere failed yet vvere no parte or iote of the Law failed or passed since these motiues were nor Law nor parte or iote of the Law Againe 2. it cannot be said that thes 2. motiues be failed to this day for looke to vvhome they did at first belonge to the same nation and people they doe at this day belonge that is to the people of the Iewes for the deliuerance out of Egypt is yet true of their people and ought still to be a motiue to them euen to the vvorlds end so then though that reason concerneth not vs yet is it not failed since it is in force as largly as euer to the Iewe vnto vs Christians it did neuer belonge for that other annexed to the 5th Com I see not but that may be generall to all nations 9. My 9th Argument is because the Sabbath day is a meanes to keepe in memory the miraculouse worke of the creation this argument is taken out of Exod. 31.16.17 and thus it may be framed That thing vvhich vvas a speciall meanes and helpe of Gods appointement to keepe in his church the memory of that memoriable and renoumed worke of his to wit the creation of this world That thinge and meanes ought now and for euer to be in vse in Gods Church But the 7th day Sabbath was that speciall meanes and help of Gods appointement to keep in his Church the memory of that memorable renoumed vvorke of his to wit the ereation of this warld Therfore the 7th day Sabbath ought now and for euer to be in vse in Gods Church For proofe of the Maior there is no man in our Church but freely confesseth that both now and for euer there ought to be an honourable admirable and thankfull remembrance of Gods workmanship in the creation of this world as well as was in the dayes of Moses and of ould if then it be granted that there ought now to be a memory kept thereof why should it not be granted also that that speciall help and meanes ordeined once of God for that end should now be in force and in vse 2. There was neuer any helpe or meanes once appointed to keep memory of the vvorlds creation which was afterwards abolisht and if none were abolished then euery one that once vvas remaineth still true it is some Sabbathes were abolished as in Col. 2.16.17 but we must know there vvere 2. sortes of Sabbathes there were Sabbathes vvhich were shadowes or signes of the Redemption the body whereof vvas Christ annuall yeerly Sabbaths these indeed be abolisht by this text
permitteth Apocrypha Scriptures to be reade sometymes in our congregations yet it permitteth them not to be vsed and alleaged as a sole ground to establishe any doctrine of our church and what I pray is our reason better then Apocrypha Scriptures that wee shuld leane more to tone then to other vvere it meete we should receiue doctrines into the church vvhich haue a binding power ouer the conscience tying the whole man to obedience of them vpon payne of damnation vvhich are framed and maintainede only by force of our reason wherfore to conclude let reasons be subseruient and handmaide to the Holy Scriptures and euer follow them neuer to goe before them nor to goe vvithout them and therfore since our Sauiour Christ and his Apostles be auouched to be the founders of our new Sabbath I pray in the first place shewe vs where euer Christ or any of his Apostles gaue any commandement for it or whereas you say collection for the poore preaching be markes of a Sabbath shew me your text of Scripture vvhere it is said that collections preaching be proper infallible markes of any Sabbath day or which is yet lesse let it be showne where euer they said or did any thing which necessarily and infallibly doth giue vs notice that it was but their minde that euer after the churches should euery weeke keepe the Lords day a Sabbath in conscience of the 4th Com and since God at creation gaue a commandement for that Sabbath vvhy should we not thinke Christ would a giuen a commandement too for this Sabbath if euer he had intended to haue had it kept as a Sabbath vvould God giue a commandement for his Sabbath and Christ leaue his Sabbath without a commandement and to be collected by feeble reason vvas our Sauiour so carefull to giue a commandement for the Lords Supper to be done in remembrance of him and did he forget thinke you to leaue a commandement for the Lords day to be kept in remembrance of him could it be possible a matter of so great importance as is a Sabbath and such a Sabbath as would make so much for his remembrance to the worlds ende should be passed ouer in deepe silence not only by Christ himselfe but also by his succeeding Apostles so as not only not to commande it but which yet is lesse not so much as mention it by the name of a Sabbath whoe that considereth of this would or could euer thinke that Christ did institute and appointe this Lords day for a Sabbath vvas not these those considerations which made Calvin vpon Col. 2.16 say it is not vnlawfull to labour worke on our Sabbathes thus in effecte hee was not this it also which moued zanchie vpon the 4th com Thesis 1. to say The Apostles left the Lords day at liberty and that we are not bounde to keepe it for a Sabbath by any bonde or tye of conscience thus hee To come yet nerer home to our owne diuines was it not hence that Perkins though a greate frend to the Lords day for Sabbath as Walaeus on the 4th com quoteth him thus Perkins ingenuously saith he confesseth that as touching Christs institution the argumentes he bringes for our Lords day they be not necessary but only probable ones c. and see Perk cases of conscience chapt 16. vvhere the holy man durst not speake to the conscience peremptorily as of a thing for certaine true but tremblingly as it were repeatinge his doubtfull speeches 3. or 4. tymes ouer in 6. or 8. lines wrighting as 1. In all likely hoode saith he 2. as I take it c. 3. now I suppose c. 4. for in these pointes stil we must goe by likely hoodes c. surely had there beene any sufficient grounds for our new Sabbath this holy man durst not haue concealed them no nor would he haue spake so doubtfully whoe in other pointes speakes peremptorily and confidently and was it not hence that Doctour Prideaux in his worke vpon the Sabbath saith where is there the least mention of surrogation of the Lords day in roome of the Sabbath pag. 140. Againe where saith he amongst the Euangelists or Apostles is there any distinct institution of the Lords day yea further where is the texte whence you will necessarily proue it vvhat should I reckone vp particular men is it not the doctrine of our churche very lately a booke came to my hands printed at Oxford in the yeere 1621. written by M. Broad touching the Sabbath where on the margent pag. 2. thus he wrighteth Christian people chose the first day of the weeke and made it their Sabbath saith the booke of Homilies By the doctrine then of our church saith M. Broad the obseruation of the Lords day is an Ecclesiasticall ordinance and not an Apostolicall precept againe pag. 21. It is not by any expresse command from Christ or his Apostles but by an ordinance of the church as is the doctrine of many great diuines and of our church in the booke of Homilies that we sanctify the Lords day rather then any other day of the weeke thus wrighteth M. Broade of the Lords day and of its institution as being in the judgement of our owne church not from God nor from Christ but from certaine Godly christian and well disposed people One obiection remaineth to be remoued which is That the Church of God hath kept this Lords day for a Sabbath many hundreds of yeeres and can it be thought Gods whole church should erre and that so long I answere t is true indeed we ought to hould a reuerent regard of the tenentes of our Mother the church so as not lightely nor rashely to receiue any opinions which blemishe hir practise Neuerthelesse this we must know also that the church whilst on earth is liable to miscariages through ignorance for as much as God doth not reueale his whole truth to hir at once but successiuely now on thing and then another as she is able to beare it as the tymes may permite and as it seemes good to his Godly pleasure doe we not see daily light is brought into the church and God reueales himselfe more and more and what doth this argue but what we cannot deny that is that before such light came we were in darkenes and error as touching those pointes yea we must grante the church may doth erre in some things vnles we will affirme that shee is growne to fulnesse of stature and perfection in knowledge so as nothing more can be added I verily perswade my selfe these very cōceipts that the true Church of God cannot erre in any maine thing is the very foundation of errour in those mindes where such conceipts rule for vvhoe would be so idle to spend labour and tyme to try all thinges and with the Bereanes to serch the Scriptures if alredy our curch hath tryed all and serched all to perfection so as they haue no vvayes erred more humble thoughts of our
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
new God 2. If all things be now become new vvhy then did S. Iohn say that he vvrote not a new commandement to the elect Lady but that vvhich they had from the begining 2. Ioh. 5. to conclude the Text 2. Corin. 5.17 is ignorantly vvrested to a sense it neuer meante fot the Apostle treates not of new lawes and ordinances but of new obedience and of regeneration that a man in Christ is not an ould man but a new man in conversation therfore saith the Apostle if any be in Christ he is a new creature c. 4. A 4th reason is to this effect That vvhich is changed is abolished but the 7th day Sabbath is changed vvherfore the 4th day Sabbath is abolished That the 7th day Sabbath is changed they proue by the standing still of the Sunne in Jos huahs tyme Iosh 10.13 vvhere t is said the Sunne abode in the midst of Heauen and vvent not downe of a vvhole day whence they gather that here tyme vvas changed and if tyme vvas changed then so vvas the 7th day changed which vvas a parte of tyme. I answere 1. A man may judge of the soundnesse of this argument by a like absurdety that vvill by as good reason be thence concluded for if the standing still of the Sunne in Ioshuahs tyme could make that tyme vvas changed and the Sabbath day then the same standing still of the Sunne then did make that tyme vvas changed and the Sabbath day too euen then at that present in Ioshuas tyme when the Sunne stood still and if then changed so then abolished and so there was no Sabbath in Gods church neuer after Ioshuas dayes yea if tymes formerly appointed in the Law vvere now changed by standing still of the Sunne how did the Iewes euer after to know vvhich was the 14th day of the month for the Passeouer and the 50th day for Pentecoste I answere 2. that it doth not followe that the Sunne standing still tyme is changed but admit it were and that the tyme being changed the 7th day Sabbath is changed as a parte of tyme yet is it not changed in such respect as God commanded it and as I vrge it Note therfore a day may be considered as a certaine duration and space of tyme consisting of so many howres or and that more properlie for the Light as Genes 1.5 God called the Light Day Now be it the 7th day Sabbath vvas changed considered as a parte of tyme yet was it not changed by the standing still of the Sunne as a Light for though standing still of the Sunne made that day a longer day as in Summer you haue a longer day then in Winter yet not an other day there was no change of light or day for all the standing still of the Sunne made one day a longer day yet did it not make the 3d day or the 7th day and light to be the 4th day or the 8th day light nor did it transplace the 7th day or light so out of its order as that no man could euer after know vvhich vvas the 6th vvhich was the 7th or which vvas the 8th day or light that the Sunne made to the world Now this is the day which God commandeth in 4th Comm and vvhich I vrge here namly the tyme of Light as for a day in respect of so many howres God in vvisedome hath said nothing of that least his 4th Comm should not be generall and extend to all nations vvho euery one haue their day light but no certain number of howres such a day is euer and in all countries variable some vvhere consisting of more some vvhere of fewer howres 5. A 5th reason may fetch its ground from my answere to the reason last aboue vvhere by Day I vnderstood only the tyme of Light and not a certaine space and duration of howres vvhence they may and commonly doe reason against the Iewes Sabbath by an absurdety thus if all nations be bounde to the Jewes Sabbath day vvhich you say is all the tyme of light then in some partes of the vvorld vvhere is halfe a yeere light together there they must keep half a yeere Sabbath then also more inconvenience for that they are to haue a Sabbath but once in the space of 3. yeeres and an halfe that is euery 7th halfe yeere now in so long space for people to vvant Gods ordinance of preaching many a soule may perish for vvant of Gods Word in the meane tyme. I answere 1. to this latter inconvenience what though they had no Sabbath for 3. yeeres and an halfe together no soule needes perish for lacke of Gods Word preacht for they may haue sermons in meane space as many as they please since ther is a Comm To preach the vvord in season and out of season at all tymes and occasions I answere 2. to the former absurdety of keeping a Sabbath halfe a yeere together I maruaile vvhy it should be thought more absurde for those nations to keepe one in 3. yeeres and an halfe half a yeere for a Sabbath then it vvas for the Iewes once in 7. yeeres by Gods expresse commandement to keepe an vvhole yeere for a Sabbath Leuit. 25.4 I answer 3. suppose it vvere absurd for those nations to keepe halfe a yeere for a Sabbath and the Church of God did judge it so that present necessity did call for a more frequent Sabbath as once in 7. twenty fowre howres in such a case of necessity it being foud there is a true necessity vpon sound judgement and vpon vveightie consultation and deliberation then I doubt not but God vvould dispense and we haue some examples to countenance the matter as Circumcision though commanded yet omitted during the tyme of Isralites trauailing through the vvildernesse Iosh 5.5 and the Passeouer commanded to be eaten on the 14th day of the first Month yet in case of necessity a man being on a farre iourney he might eate it on the 14th day of the second Month Numb 9.1.3.10.11 thus in cases of vrgent necessity God hath dispensed and I doubt not but in like cases God vvould doe the like againe But vvhat 's this to vs in our countries vvhere vve haue intercourse of day and night much vvhat as had the Iewes say it vvere absurd or impossible to thes countries so as the 4th Com cannot properly be extended to those so but they must haue a dispensation touching the vvord day to take it in an improper sense would this free vs from obedience to the 4th Com in its proper sense vvho haue no neede at all to departe from it or to seeke for any dispensation vvhat though Dauid in his hunger and necessity did eate the shewbreade Mat. 12.3 vvas it therfore lawfull for all Israelites vpon that to eate the shewbreade who vvere not in like need or hunger and vvhat though the 5th Com of honour thy Father doth not binde a King whose parents be dead doth it not therfore binde a subiect vvhose Father is