THE
FIRST
PART
wherein
it
is
proved
that
the
Ordinance
and
observation
of
a
Seventh-Day
of
Sabbath
,
is
not
morall
,
hath
not
its
beginning
since
the
beginning
of
the
World
,
and
obligeth
not
under
the
New
Testament
.
CHAPTER
First
.
REASON
I.
1.
First
Reason
.
The
times
and
places
of
Gods
service
,
are
accidentall
circumstances
,
and
have
no
morall
equity
in
them
,
but
depend
on
a
particular
institution
.
2.
GOD
tooke
occasion
of
his
resting
on
the
Seventh
day
to
institute
that
day
.
3.
Confession
of
some
that
are
of
the
contrary
opinion
.
1
TO
establish
the
second
of
these
two
opinions
afore
mentioned
,
and
to
refute
the
first
,
whereby
the
observation
of
one
day
of
rest
in
the
weeke
is
affirmed
to
be
a
morall
duty
,
I
say
First
,
that
the
nature
of
the
thing
called
in
question
is
repugnant
to
this
opinio
.
For
it
is
a
thing
evident
of
it selfe
,
that
as
the
places
,
even
so
the
times
of
Gods
service
are
accidentall
circumstances
,
which
have
no
foundation
in
any
naturall
and
essentiall
justice
and
equitie
,
nor
any
necessity
inherent
in
them
,
but
depend
absolutely
on
the
ordinance
of
God
,
or
of
men
.
What
hath
in
it
one
day
of
seven
,
more
than
one
of
a
greater
or
lesser
number
,
wherefore
we
should
affirme
,
that
the
observation
of
that
day
,
rather
than
of
another
day
,
is
a
morall
duty
,
appertaining
,
yea
necessary
to
whole
mankinde
,
that
thereby
it
may
attaine
unto
the
end
for
which
man
was
created
,
therfore
it
hath
an
obligatory
power
over
all
nations
in
all
ages
,
which
may
bee
demonstrated
and
shewed
perspicuously
by
naturall
reasons
,
as
some
have
too
hardily
pronounced
,
but
without
any
evidence
produced
,
saving
their
simple
word
,
which
to
men
that
have
eyes
in
their
heads
,
and
scorne
to
be
Pythagoras
Disciples
is
no
good
payment
.
2
It
was
the
Creation
of
the
world
in
sixe
dayes
,
and
Gods
rest
on
the
seventh
day
,
that
was
to
God
the
occasion
of
the
appointing
of
the
seventh
day
,
for
his
service
:
Now
who
can
shew
in
that
wonderfull
worke
of
the
Creation
in
sixe
dayes
,
and
in
Gods
rest
on
the
seventh
day
the
least
appearance
of
morality
?
As
there
appeareth
no
such
thing
unto
us
,
so
no
other
reason
of
this
dispensation
is
made
manifest
unto
us
,
saving
the
good
pleasure
of
GOD
,
who
would
have
it
so
.
For
who
can
conceive
,
and
farre
lesse
expresse
and
shew
by
words
,
any
essentiall
justice
in
the
observation
of
this
number
of
dayes
that
God
pitched
upon
for
the
framing
of
his
workes
,
and
his
resting
from
them
?
3
Some
of
them
against
whom
I
have
undertaken
this
brotherly
disputation
,
have
acknowledged
and
said
,
that
we
observe
not
one
day
of
seven
under
the
New
Testament
,
as
a
part
of
Gods
service
,
but
only
as
the
time
thereof
,
which
sheweth
that
it
is
not
a
morall
thing
.
For
if
it
were
,
it
should
bee
essentially
a
part
of
Gods
service
,
as
is
universally
whatsoever
is
morall
.
Vnder
the
Old
Testament
it
made
a
part
of
Gods
service
,
not
of
the
morall
,
but
of
the
ceremoniall
and
typike
service
,
established
then
in
the
infancy
of
the
Church
,
and
which
was
not
to
continue
but
during
that
time
,
as
we
shall
see
hereafter
.
CHAPTER
Second
.
REASON
2.
1.
Second
Reason
,
Adam
knew
not
the
Sabbath
by
naturall
light
,
therefore
it
was
not
morall
.
2.
Reply
by
a
distinction
of
morall
things
,
in
those
that
are
naturall
or
positive
.
3.
First
answer
,
all
morall
things
are
naturally
just
.
4.
Second
answer
,
all
morall
things
are
perpetuall
,
which
morall
are
not
.
1
SEcondly
,
if
the
keeping
of
a
seventh
day
were
a
morall
duty
,
our
first
Father
Adam
,
by
that
light
of
nature
which
GOD
put
in
his
minde
when
he
created
him
,
would
have
knowne
it
,
as
well
as
he
knew
all
other
things
which
in
themselves
are
good
and
necessary
.
But
he
neither
had
,
nor
should
have
had
any
knowledge
thereof
,
if
God
had
not
injoyned
it
unto
him
by
a
particular
commandement
,
as
those
which
maintaine
the
morality
of
the
Sabbath
doe
avouch
,
pretending
that
such
a
command
was
given
him
for
that
end
,
which
we
shall
ponder
and
discusse
in
time
and
place
.
In
the
meane
while
of
this
it
followeth
manifestly
,
that
the
observation
of
a
seventh
day
,
is
a
thing
depending
meerely
of
institution
and
ecclesiasticall
regiment
,
and
that
in
the
decalogue
the
fourth
Commandement
,
in
as
farre
as
it
injoyneth
a
seventh
day
,
is
not
of
the
same
nature
with
the
rest
:
For
if
it
were
,
God
had
observed
the
same
course
towards
Adam
for
that
commandement
,
as
hee
did
for
all
the
rest
,
and
for
all
the
rest
as
for
that
,
which
neverthelesse
he
did
not
:
For
he
ingraved
the
substance
and
tenor
of
all
the
other
Commandements
in
Adams
heart
,
and
made
him
to
know
them
naturally
,
without
any
instruction
by
word
of
mouth
,
whereof
he
had
no
need
.
But
he
wrote
not
in
his
heart
the
knowledge
of
the
fourth
Commandement
,
seeing
,
as
they
say
,
he
declared
it
unto
them
by
audible
words
resounding
in
his
eares
,
that
he
might
know
it
:
whence
it
followeth
,
that
all
the
rest
are
morall
,
but
this
is
not
whereof
we
shall
have
occasion
to
discourse
more
largely
in
the
first
Chapter
of
the
second
part
of
this
Treatise
.
2
Of
those
that
defend
the
morality
of
one
Sabbath
day
in
the
weeke
,
some
seeke
to
decline
the
weight
and
edge
of
the
foresaid
arguments
by
a
frivolous
distinction
,
saying
,
that
morall
things
are
of
two
sorts
,
the
one
that
are
founded
in
the
Law
of
nature
,
and
therefore
oblige
all
men
naturally
:
The
others
that
are
of
a
positive
Law
,
depend
on
institution
,
and
notwithstanding
are
parts
of
the
morall
Law
,
of
a
perpetuall
necessity
,
and
of
an
immutable
right
,
as
well
as
all
other
morall
precepts
are
;
that
the
morall
Law
,
as
it
is
morall
,
is
of
farre
greater
extension
then
is
the
Law
of
nature
,
and
that
the
Sabbath
is
morall
in
this
last
sort
.
3
But
first
,
they
speake
against
the
ordinary
sence
and
custome
of
all
men
,
who
by
the
word
morall
understand
that
which
is
naturally
and
universally
just
,
that
is
,
which
reason
when
it
is
not
misled
,
and
the
inward
Law
of
nature
dictateth
by
common
principles
of
honesty
,
or
ought
to
dictate
to
all
men
,
of
it selfe
,
without
any
outward
Vsher
:
This
Law
all
men
take
for
the
Law
of
nature
,
and
reciprocally
they
take
the
Law
of
nature
for
this
Law
:
which
is
proved
by
the
ordinary
and
common
distinction
that
all
Divines
make
betweene
the
morall
,
ceremoniall
,
and
judiciall
Lawes
,
which
in
former
times
God
gave
to
the
Iewes
,
in
which
distinction
they
referre
to
the
last
hands
and
sorts
all
the
positive
ordinances
which
pertained
to
the
ecclesiasticall
or
civill
government
,
and
to
the
first
the
ordinances
and
rules
of
the
Law
of
nature
,
wherof
these
others
were
circumstantiall
appendices
and
determinations
.
Nay
morall
signifieth
onely
the
duties
of
essentiall
godlinesse
and
righteousnesse
,
in
things
belonging
naturally
to
good
and
holy
manners
,
towards
GOD
,
or
towards
man
,
whether
in
doing
good
,
or
departing
from
evill
,
and
not
all
things
that
may
be
usefull
,
and
in
some
sort
may
bee
referred
to
the
rules
of
good
behaviour
.
Otherwise
things
ceremoniall
and
judiciall
,
as
such
,
should
not
bee
distinguished
from
morall
things
,
for
these
also
have
an
usefull
reference
to
the
foresaid
duties
of
good
and
godly
behaviour
.
And
therefore
if
the
ordinance
of
the
Sabbath
,
although
advowed
to
bee
a
positive
Law
,
is
notwithstanding
called
morall
,
it
shall
bee
,
in
one
and
the
same
respect
,
both
morall
and
ceremoniall
,
and
all
ther
ceremonies
may
after
the
same
manner
challenge
the
name
of
Moralities
,
which
is
absurd
.
4
Secondly
,
after
they
have
confessed
the
Sabbath
to
bee
a
part
of
the
positive
Law
,
grounded
only
on
the
order
and
discipline
that
GOD
was
pleased
to
establish
,
they
broach
an
affirmation
without
ground
and
without
reason
,
when
they
say
therewith
,
that
it
is
of
an
immutable
right
,
and
carrieth
with
it
a
perpetuall
obligation
.
For
where
and
from
whence
is
there
any
evidence
of
this
?
doth
this
right
belong
to
all
things
that
are
of
the
positive
Law
?
Their
condition
and
nature
giveth
it
unto
them
?
Will
any
Divine
,
any
Lawgiver
,
any
Logician
make
of
this
a
probleme
,
and
hold
for
the
affirmative
?
Away
with
Sophistry
and
captious
dealing
.
It
must
bee
the
revealed
will
of
God
that
matcheth
positive
with
naturall
Lawes
,
and
marketh
them
with
the
silver
stampe
of
immutability
.
Now
if
GOD
hath
not
communicated
this
dignity
with
any
positive
Law
ordained
by
him
from
the
beginning
of
the
world
till
this
day
,
what
appearance
is
there
,
that
he
hath
given
it
,
as
it
were
by
birth-right
,
to
the
Sabbath
?
Have
they
to
underprop
this
their
assertion
any
cleere
and
evident
testimony
brought
from
the
unreprocheable
truth
of
holy
Scripture
?
For
we
make
no
account
of
any
mans
bare
affirmation
.
But
the
whole
drift
of
the
discourse
following
shall
shew
more
and
more
,
God
willing
,
how
short
they
come
of
their
promises
,
and
of
the
But
and
Blank
they
aime
at
.
CHAPTER
third
.
REASON
3.
1.
The
Pagans
never
knew
,
neither
by
Nature
,
nor
by
Tradition
,
the
necessity
of
the
keeping
of
a
Seventh
day
of
Sabbath
.
2.
Yet
they
knew
all
morall
duties
commanded
in
the
first
and
second
Table
of
the
morall
Law
.
3.
They
knew
also
,
that
God
is
to
be
served
publikely
,
and
that
a
part
of
his
service
consisted
in
the
offering
of
Sacrifices
.
4.
They
knew
likewise
by
naturall
light
,
that
some
dayes
are
to
be
appointed
for
his
service
,
and
are
blamed
for
the
transgression
of
all
other
Commandements
that
are
morall
,
&c.
5.
But
are
never
blamed
for
the
inobservation
of
one
day
of
Seven
.
6.
Nay
they
did
laugh
to
scorne
the
Iewish
Sabbath
.
7.
Answer
to
an
objection
taken
out
of
Philo
against
the
foresaid
affirmation
.
8.
To
another
from
IOSEPHUS
.
9.
As
also
to
other
passages
of
diverse
Authors
,
Pagans
,
Iewes
,
and
Christians
,
which
serve
to
overthrow
it
.
10.
The
Pagans
did
never
keepe
regularly
,
for
their
publike
devotions
,
any
other
Seventh
day
of
the
weeke
.
11.
Yea
are
never
reproved
for
any
such
omission
.
12.
Reply
to
this
answer
.
13.
First
answer
to
the
said
reply
.
14.
Second
answer
unto
it
.
1
MY
third
argument
shall
be
taken
from
this
,
that
the
Gentiles
never
knew
by
naturall
light
,
nor
also
by
tradition
come
unto
them
from
hand
to
hand
by
the
care
of
their
fore-Fathers
,
the
necessity
of
the
keeping
of
the
Seventh
day
of
the
weeke
,
and
never
practised
any
such
day
.
Surely
if
it
were
a
morality
,
and
a
point
of
the
Law
of
Nature
,
or
if
GOD
had
prescribed
it
by
a
particular
Commandement
to
Adam
,
willing
him
to
sanctifie
it
particularly
,
and
to
celebrate
in
it
the
remembrance
of
his
workes
and
rest
,
hee
had
done
it
purposely
,
that
Adam
should
instruct
his
off-spring
to
the
like
,
seeing
there
was
a
like
reason
for
them
and
for
him
.
Yea
all
his
progeny
and
successors
,
in
whom
abideth
still
the
Law
of
Nature
,
although
darkened
with
sinne
,
had
knowne
in
some
sort
by
the
residue
of
the
light
of
Nature
glittering
in
them
,
that
they
were
bound
to
keepe
a
Seventh
Day
.
At
least
the
notice
of
this
Commandement
,
which
is
pretended
to
have
beene
given
to
their
first
Father
from
the
beginning
,
should
have
come
to
them
by
Tradition
successively
from
the
Fathers
to
the
Children
till
their
dayes
.
For
we
see
that
all
the
Gentiles
by
the
light
of
Nature
,
and
by
Tradition
,
have
had
some
knowledge
of
all
things
that
in
themselves
are
good
and
lawfull
,
and
of
all
morall
precepts
.
2
They
have
knowne
,
that
one
true
and
onely
GOD
is
to
bee
worshipped
in
spirit
and
in
truth
,
and
not
in
materiall
idols
:
That
His
Name
ought
to
bee
hallowed
,
and
great
heed
is
to
bee
had
,
that
it
bee
not
prophaned
:
That
respect
and
honour
is
to
bee
yeelded
to
Fathers
,
to
Mothers
,
and
to
all
Superiours
:
That
murther
,
adultery
,
lechery
,
theft
,
false
witnesse
,
covetousnesse
of
things
belonging
to
another
,
are
vices
condemnable
,
and
worthy
to
bee
censured
.
We
finde
a
great
deale
of
good
precepts
and
excellent
documents
in
the
Lawes
and
writings
of
Paynims
pertaining
to
these
points
.
And
they
all
may
be
confirmed
by
naturall
reason
.
Therefore
the
Apostle
speaking
of
Infidels
in
his
Epistle
to
the
Romanes
,
Romanes
2.
verse
14
,
15.
saith
,
That
they
doe
by
nature
the
things
contained
in
the
Law
,
shew
the
worke
of
the
Law
written
in
their
hearts
,
and
are
a
Law
unto
themselves
.
If
they
have
sinned
against
these
points
,
as
undoubtedly
they
have
most
horribly
many
wayes
,
as
the
same
Apostle
sheweth
in
the
first
Chapter
of
the
said
Epistle
,
they
have
by
such
hainous
and
monstrous
sinnes
fought
against
their
owne
knowledge
,
and
detained
in
unrighteousnesse
the
truth
which
GOD
had
imprinted
in
their
mindes
,
and
whereof
they
were
not
ignorant
,
Romanes
1.
18.
Whereupon
God
thunders
fearefull
threats
upon
their
unrighteous
heads
,
which
in
all
ages
have
beene
accompanied
with
terrible
thunder
bolts
of
exemplary
judgment
.
Moreover
,
in
things
concerning
Gods
outward
and
publike
service
,
they
have
knowne
,
that
all
men
ought
to
serve
GOD
publikely
,
and
that
to
offer
sacrifices
unto
him
,
is
a
service
wherewith
he
is
well
pleased
.
This
they
knew
,
not
onely
by
a
naturall
instinct
,
and
by
the
voice
of
that
inward
Doctor
,
saying
to
their
hearts
,
that
all
sinnes
whereof
mortall
men
are
guilty
,
must
be
expiated
,
and
that
atonement
must
be
made
betweene
man
offender
,
and
God
offended
,
by
offerings
and
sacrifices
;
But
also
questionlesse
,
by
an
acquired
knowledge
,
come
unto
them
successively
,
from
these
first
Fathers
,
who
by
Gods
Ordinance
and
allowance
had
offered
sacrifices
of
atonement
to
his
most
holy
Majesty
:
This
is
the
true
originall
and
source
of
the
sacrifices
,
which
these
blinde
and
mis-led
wights
have
alwaies
offered
to
the
God-head
,
which
they
in
their
ignorance
thought
worthy
to
be
worshipped
.
4
They
have
likewise
knowne
by
naturall
and
necessary
consequence
;
that
seeing
God
will
be
served
publikely
,
and
by
troupes
of
people
,
times
must
be
appointed
for
their
meetings
.
Therefore
they
have
with
one
accord
consecrated
festivall
and
solemne
daies
for
the
publike
and
common
exercises
of
their
religion
:
[
a
](A10130-e1450-b)
a
Exod.
34.
verse
15.
Numb.
25.
verse
2.
2
Kin.
10.
20
Psal.
106.
v.
35
,
37
,
38.
Hos.
2.
v.
12.
1
Cor.
10.
verse
20.
And
God
hath
often
blamed
the
vices
and
abominations
of
their
sacrifices
and
solemnities
,
propounding
and
traducing
them
in
the
persence
of
his
people
,
to
whom
hee
spoke
,
having
regard
to
their
instruction
and
correction
,
and
not
to
the
conversion
of
the
Gentiles
,
whom
hee
suffered
to
walke
in
their
owne
waies
,
Acts
14.
vers
.
16.
5
But
as
there
is
no
naturall
reason
shewing
the
least
sparkle
of
justice
and
equity
,
in
the
keeping
of
the
seventh
day
of
the
weeke
rather
than
another
:
So
the
Gentiles
did
not
keepe
,
and
are
no
where
blamed
for
not
keeping
one
day
of
seven
,
which
is
to
be
thought
on
,
and
considered
with
great
attention
:
For
if
they
knew
,
or
were
bound
to
know
the
necessity
of
the
observation
of
this
day
,
if
they
were
obliged
unto
it
,
as
to
a
morall
thing
,
or
as
to
an
Ordinance
of
God
,
published
by
God
himselfe
to
all
men
in
the
person
of
Adam
,
Father
of
us
all
,
from
the
beginning
of
the
world
;
I
aske
,
What
can
be
the
cause
that
God
never
accused
,
never
reprehended
them
for
the
inobservation
,
or
profanation
of
so
holy
a
day
?
Seeing
hee
rebuked
and
threatned
them
so
eagerly
for
the
transgression
of
all
other
Commandements
of
the
morall
Law
,
as
may
be
seene
in
divers
places
of
the
Bookes
of
Moses
:
Fxodus
23.
verse
24.
32.
Exod.
34.
vers.
12.
13
,
14
,
15
,
16.
Levit.
18.
vers.
3.
24.
Levit.
20.
vers.
23.
Deut.
6.
vers.
14.
Deut.
7.
vers.
4.
5.
10.
25.
Deut.
12.
ver.
2.
3.
30.
31.
Of
the
Prophets
:
1
King
.
14.
vers.
23.
24.
2
Chron.
33.
vers.
2.
&c.
Psal.
106.
vers.
35.
&c.
Esa.
10.
vers.
7.
12
,
13.
Esa.
13.
vers.
11.
Esa.
16.
vers.
6
,
Esa.
47.
vers.
6.
&c.
Ierm.
10.
vers.
2.
3.
Ierem.
48.
vers.
7.
13.
29.
30
,
35.
Ierem.
31.
ver.
13.
35.
47.
Ezech.
16.
vers.
49.
Ezech.
20.
vers.
7.
Ezech.
23.
verse
7.
8.
30.
Ezech.
25.
vers.
3.
15.
Ezech.
28.
vers.
2.
5.
16
,
17.
18.
Ezech.
32.
vers.
12.
Ezech.
35.
vers.
5.
6.
12.
Amos
1.
vers.
3.
6.
9.
11.
Obad.
vers.
3.
10
,
11.
Micah
4.
vers.
5.
Nahum
.
1.
vers.
14.
Nahum
.
2.
vers.
12.
Nahum
.
3.
vers.
14.
Habak.
1.
vers.
11.
13.
16.
Habak.
2.
vers.
5.
6.
8.
9.
10.
15.
18
19.
Zeph.
2.
vers.
8.
10.
15.
Zech.
9.
vers
.
3.
5.
and
else-where
,
and
of
the
new
Testament
,
and
namely
in
the
first
Chapter
of
the
Epistle
to
the
Romans
.
Againe
,
I
would
faine
know
,
how
it
is
come
to
passe
,
that
Gods
ordinary
custome
was
to
withdraw
the
Israelites
from
all
the
vices
that
he
had
forbidden
,
by
telling
them
,
that
the
profane
and
aliene
Nations
had
defiled
themselves
with
all
these
vices
,
and
when
these
vices
of
Infidells
were
in
some
sort
of
such
a
quality
,
that
they
sorted
well
to
his
people
,
would
most
bitterly
upbraide
them
with
following
the
abominations
of
the
Nations
,
and
yet
hee
hath
never
kept
that
course
in
the
inhibitions
that
hee
hath
made
so
frequently
to
the
Israelites
,
against
the
breach
of
the
Sabbath
,
hath
never
told
them
that
the
Gentiles
were
Sabbath-breakers
,
hath
never
warned
them
not
to
follow
in
this
crime
their
example
,
which
had
beene
much
to
the
purpose
,
if
the
Gentiles
had
beene
obliged
to
keepe
the
Sabbath
day
.
6
Surely
God
never
tied
them
by
any
positive
Law
to
such
a
day
,
neither
gave
hee
them
any
notice
thereof
by
the
inbred
light
of
nature
;
And
it
appeareth
not
any
where
,
that
they
ever
heard
amongst
them
any
mention
of
a
seventh
day
of
Sabbath
,
but
as
of
a
Iewish
Ceremony
and
Ecclesiasticall
regiment
,
the
rumour
whereof
ranne
abroad
,
after
the
Law
was
given
to
the
people
of
Israel
in
the
wildernesse
.
Hence
it
is
,
that
this
ceremonies
is
by
their
Authours
attributed
to
the
Iewes
,
as
come
from
them
,
and
particular
to
their
Nation
.
Yea
,
many
of
them
laid
it
in
their
dish
with
flowting
and
derision
.
Whereunto
some
doe
apply
these
words
of
Ieremiah
,
in
his
Lamentations
,
Chap.
1.
verse
7.
The
adversaries
of
Ierusalem
saw
her
,
and
did
mocke
at
her
Sabbaths
:
And
Seneca
,
a
wise
Heathen
,
said
of
the
Iewes
,
jeering
at
them
,
that
by
the
observation
of
their
Sabbath
,
they
made
lib.
6.
ca.
11.
losse
of
the
seventh
part
of
their
life
.
7
They
object
against
this
,
that
Philo
,
a
learned
Iew
,
who
lived
in
the
times
of
the
Apostles
,
in
the
second
Booke
of
the
life
of
Moses
,
speaking
of
other
Nations
,
which
were
aliens
from
the
Common-wealth
of
Israel
,
and
strangers
from
the
Covenants
of
promise
made
with
the
Iewes
,
saith
,
with
an
affirmative
interrogation
;
Who
doth
not
honour
the
sacred
and
holy
day
that
returneth
every
weeke
?
But
besides
that
,
it
may
be
hee
spoke
hyperbolically
,
and
led
away
with
a
Iewish
affection
towards
the
ceremonies
of
his
owne
Nation
,
he
designes
,
at
the
most
,
some
reverend
opinion
which
the
observation
of
that
day
,
solemnized
with
so
great
devotion
amongst
the
Iewes
,
had
purchased
amongst
forraine
Nations
,
which
seeing
that
Iewish
discipline
and
devotion
,
were
in
a
manner
,
forced
to
admire
it
,
And
not
that
they
also
kept
it
commonly
,
as
being
,
or
holding
that
they
were
naturally
obliged
thereunto
.
It
is
manifest
that
wee
must
give
this
interpretation
to
these
words
of
Philo
,
by
other
places
,
where
in
the
same
,
yea
,
in
stronger
termes
,
hee
saith
the
like
of
the
fast
observed
solemnely
by
the
Iewes
on
a
certaine
day
of
the
yeere
:
Who
,
saith
hee
,
doth
not
worship
with
admiration
,
the
feast
which
returneth
yeerely
in
the
sacred
month
?
And
in
generall
,
speaking
of
all
the
statutes
observed
by
the
Iewes
,
and
of
all
the
Lawes
given
by
Moses
,
hee
saith
,
that
men
of
all
other
Nations
almost
had
them
in
some
veneration
.
This
Moses
had
foretold
in
the
Booke
of
Deuteronomy
,
Chap.
4.
vers.
6.
where
speaking
to
the
people
of
the
Statutes
and
Iudgements
which
hee
had
taught
them
,
even
as
the
LORD
his
God
commanded
him
,
hee
saith
,
Keepe
therefore
,
and
doe
them
,
for
this
is
your
wisedome
and
your
understanding
in
the
sight
of
all
Nations
,
which
shall
heare
all
these
Statutes
,
and
shall
say
,
Surely
this
great
Nation
alone
,
is
awise
and
understanding
people
.
Thus
Philo
sheweth
cleerely
enough
;
that
the
Gentiles
knew
nothing
of
the
Sabbath
day
,
no
more
then
of
the
other
ordinances
of
Moses
,
but
by
the
relation
of
the
Iewes
:
Hee
attributeth
nothing
to
the
Sabbath
,
but
hee
affirmeth
the
same
of
all
other
ordinances
of
the
Law
,
and
therefore
no
man
can
build
upon
his
words
a
more
universall
obligation
for
the
Sabbath
,
then
for
all
the
rest
of
the
Iewish
ceremonies
.
For
who
will
say
,
that
the
fast
and
other
ceremonies
which
he
speakes
of
in
the
same
discourse
,
obliged
by
a
naturall
or
positive
Law
other
Nations
,
or
that
they
were
ordinarily
practised
among
them
?
Likewise
,
when
he
saith
in
his
Booke
,
of
the
workemanship
of
the
World
,
that
the
Sabbath
day
is
a
feast
,
not
of
one
people
only
,
but
of
all
Nations
,
hee
uttereth
onely
his
opinion
concerning
the
dignity
and
merit
of
that
day
,
and
not
what
was
in
effect
practised
amongst
other
Nations
,
as
hee
explaineth
his
owne
words
,
adding
,
This
day
is
worthy
to
be
called
a
feast
of
all
Natitions
,
although
no
Nation
in
the
world
,
the
Iewes
excepted
,
hath
ever
solemnized
it
with
a
common
and
ordinary
observation
.
And
indeed
,
this
learned
man
,
writing
in
his
Booke
upon
the
Decalogue
,
that
the
fourth
Commandement
ordaineth
the
seventh
day
,
and
an
holy
and
pious
observation
thereof
,
hee
appropriates
that
saying
to
the
Iewes
,
adding
,
that
every
seventh
day
is
holy
to
the
Iewes
,
and
faith
onely
of
other
Nations
,
that
some
of
them
observed
a
seventh
day
every
moneth
,
beginning
to
reckon
the
daies
by
the
new
Moone
.
If
perhaps
some
amongst
these
people
reverenced
and
observed
the
seventh
day
of
the
weeke
in
some
sort
,
that
came
not
from
a
naturall
instinct
inforcing
them
thereunto
,
nor
from
any
knowledge
derived
unto
them
by
the
Traditions
and
Instructions
of
their
Fathers
,
but
from
imitations
of
the
Iewes
,
from
whose
practice
and
fashions
in
their
religious
devotions
,
and
amongst
the
rest
in
the
observation
and
celebration
of
the
Sabbath
,
questionlesse
many
particularities
were
introduced
amongst
the
Gentiles
,
in
the
celebration
of
their
feasts
and
solemnities
.
As
some
among
them
,
taking
example
from
the
Iewes
,
circumcised
their
children
.
3
This
is
the
meaning
of
Iosephus
,
in
his
second
Booke
against
Appion
,
when
hee
saith
,
that
other
Nations
had
zeale
and
emulation
for
the
piety
and
religion
of
the
Iewes
,
and
forthwith
alledgeth
the
custome
of
the
seventh
day
,
as
which
was
come
to
them
all
:
Of
which
passage
,
those
that
alledged
it
,
cannot
take
an
argument
for
the
moralitie
and
perpetuitie
of
the
Sabbath
day
,
more
then
for
the
other
ceremonies
of
the
Iewes
admitted
and
allowed
of
all
,
which
the
same
people
and
Nations
imitated
,
and
whereof
Iosephus
speaketh
in
the
same
place
.
For
hee
mentioneth
with
the
seventh
day
the
fasts
,
lights
,
prohibition
of
certaine
meats
,
which
hee
saith
also
to
have
beene
observed
by
them
,
not
for
any
reason
and
naturall
obligation
that
they
saw
in
these
things
,
or
in
the
Sabbath
,
more
than
in
the
rest
,
but
through
a
facility
and
inclination
of
mans
spirit
to
imitate
the
outward
fashions
of
devotion
which
are
practised
by
others
.
9
These
passages
of
Philo
,
of
Iosephus
,
and
others
,
gathered
out
of
other
authors
,
Iewes
,
Pagans
,
Christians
,
which
make
mention
of
a
common
knowledge
of
the
seventh
day
of
Sabbath
among
the
Gentiles
,
and
also
of
some
kinde
of
observation
thereof
amongst
some
of
them
,
are
of
no
use
:
For
all
these
authors
have
written
long
,
yea
,
some
thousand
yeeres
and
more
,
after
the
establishment
of
the
Iewish
government
and
religion
.
At
which
time
the
Ordinance
that
God
had
given
to
the
Iewes
,
about
the
Sabbath
,
might
have
beene
knowne
of
all
Nations
,
and
imitated
of
those
who
thought
fit
so
to
doe
.
Were
not
the
ten
Tribes
transported
out
of
their
native
soile
,
and
dispersed
among
the
Medes
,
Perses
,
and
other
Nations
?
Had
not
the
Iewes
beene
captives
in
Babylon
threescore
and
ten
yeeres
,
and
sent
home
by
Cyrus
,
afore
any
man
amongst
the
Gentiles
,
set
his
hand
to
a
penne
to
write
Histories
?
Were
not
the
Iewes
spred
over
the
whole
Roman
Empire
before
CHRIST
came
into
the
World
?
What
wonder
then
,
if
their
rites
and
ceremonies
were
knowne
every
where
,
yea
,
and
followed
by
those
of
the
Gentiles
that
became
Proselytes
,
such
as
was
the
Ethiopian
.
Evnuch
in
his
owne
Countrey
?
Acts
8.
vers
.
27.
The
Roman
Centurion
Cornelius
in
Cesaria
,
Acts
10.
verse
2.
Another
Centurion
in
Capernaum
,
Luke
7.
verse
4
,
5.
and
more
,
during
the
Empire
of
the
Romans
,
and
may
be
,
before
it
also
.
What
if
whole
Nations
had
imbraced
all
the
Iewish
ceremonies
,
or
a
part
of
them
,
or
the
Sabbath
onely
,
and
a
thousand
Writers
should
give
testimony
thereunto
,
can
wee
out
of
that
cloud
of
Heathen
,
Iewish
,
or
Christian
witnesses
,
make
a
necessary
inference
,
that
the
observation
of
a
seventh
day
of
Sabbath
,
is
a
point
of
the
naturall
and
morall
law
,
or
that
it
had
sway
as
soone
as
the
world
began
?
Which
is
the
maine
point
in
this
question
to
be
thorowly
sifted
out
,
and
cleerely
proved
.
As
for
the
passages
of
a
few
heathenish
Poets
,
Linus
,
Homere
,
Hesiode
,
which
speake
of
the
seventh
day
,
as
of
a
holy
day
,
that
all
things
were
made
in
,
exceptions
may
be
taken
against
them
,
because
either
they
are
not
to
be
found
in
those
authors
,
upon
whom
they
are
fathered
,
and
therefore
they
are
justly
suspected
to
be
a
Cuckoes
egges
,
or
are
mis-taken
,
and
wrested
into
a
contrary
meaning
,
which
is
most
cleere
in
the
passage
of
Hesiode
,
who
speaketh
not
of
a
seventh
day
of
the
weeke
,
but
of
a
seventh
day
of
the
moneth
,
consecrated
to
the
remembrance
of
Apollo's
birth
,
and
whose
holinesse
was
not
thought
by
him
,
nor
others
,
to
have
a
more
ancient
beginning
.
I
say
further
,
that
these
Writers
lived
many
hundred
yeeres
after
the
Law
was
given
by
Moses
to
the
Iewes
,
that
some
knowledge
of
the
points
of
the
said
Law
,
and
by
it
of
the
keeping
of
the
seventh
day
might
have
come
unto
them
,
but
under
a
cloud
so
thicke
and
darke
,
that
they
spoke
of
it
,
as
all
the
Poets
have
done
of
the
Floud
,
saying
,
that
on
the
seventh
day
all
things
were
made
,
whereas
on
it
nothing
was
made
.
Some
of
those
which
lay
hold
on
such
passages
,
seeing
this
,
acknowledge
freely
,
that
they
are
not
strong
enough
to
inforce
men
to
beleeve
,
that
from
the
beginning
,
and
in
all
times
,
the
Gentiles
celebrated
the
seventh
day
,
and
made
of
it
a
day
of
rest
.
10
Indeed
,
if
wee
could
finde
that
the
Gentiles
have
commonly
,
and
regularly
observed
from
time
to
time
a
seventh
day
,
though
not
the
same
seventh
,
to
wit
,
the
last
of
seven
that
God
rested
in
,
and
hallowed
,
a
more
probable
inference
might
be
made
of
that
continuall
practice
,
that
the
observation
of
a
seventh
day
,
is
of
the
Law
of
nature
,
or
at
least
,
that
God
from
the
beginning
injoyned
it
to
all
mankinde
,
and
that
so
it
passed
by
tradition
to
the
Gentiles
,
yet
not
without
receiving
some
alteration
and
corruption
by
processe
of
time
,
and
by
the
trechery
of
men
.
But
no
such
thing
is
to
be
found
,
nothing
can
be
gathered
out
of
the
ancient
Writers
,
saving
this
onely
,
that
the
Gentiles
have
kept
holy
and
solemne
daies
,
yet
with
great
diversitie
,
which
fits
not
the
turne
of
the
maintainers
of
the
Sabbath
,
but
availeth
onely
to
prove
,
that
the
hallowing
of
some
daies
to
the
God-head
for
his
solemne
service
,
is
a
point
of
the
law
of
nature
;
further
it
goeth
not
,
and
is
no
manner
of
way
steading
to
prove
the
necessity
of
the
consecration
of
a
particular
day
amongst
a
setled
number
,
rather
then
of
another
day
,
and
farre
lesse
of
a
seventh
day
for
Gods
service
.
11
I
repeat
what
I
have
said
before
in
part
,
that
if
the
keeping
of
a
seventh
day
had
beene
a
point
of
naturall
morality
,
and
if
God
had
commanded
it
from
the
beginning
to
Adam
,
Father
of
all
mankinde
,
to
be
kept
by
him
,
and
by
all
his
off-spring
after
him
,
all
the
Gentiles
in
all
times
should
have
knowne
and
practised
it
,
either
by
naturall
instinct
,
or
by
Tradition
,
as
they
had
the
knowledge
of
all
other
morall
duties
,
and
in
some
measure
practised
them
.
Of
if
they
had
utterly
forgotten
that
day
,
GOD
had
rebuked
them
for
this
omission
and
inobservation
,
as
he
reprehended
them
most
sharply
for
the
transgression
of
all
the
rest
of
morall
Commandements
.
As
indeed
they
had
beene
for
such
an
omission
and
commission
blame
worthy
,
chiefly
after
they
were
informed
by
the
renued
institution
of
this
day
among
the
Iewes
,
that
GOD
had
ordained
it
from
the
beginning
of
the
world
,
to
be
kept
by
all
men
,
they
should
not
have
found
any
pretence
to
excuse
the
ignorance
of
their
duty
,
whereby
they
were
bound
to
keepe
holy
that
day
,
if
,
as
it
is
pretended
,
the
fourth
Commandement
of
the
Law
implyed
an
universall
observation
of
that
dutie
amongst
all
people
and
Nations
of
the
world
.
For
if
they
beleeved
not
,
that
the
Commandement
did
belong
to
them
,
their
unbeliefe
could
not
be
unto
them
a
cause
of
excuse
,
and
make
them
blamelesse
:
Nay
,
they
were
so
much
the
more
worthy
of
reprehension
,
that
their
blindnesse
was
voluntary
:
And
in
such
a
case
God
had
not
beene
silent
.
12
Some
of
those
that
acknowledge
the
Ordinance
of
the
Sabbath
to
be
a
positive
commandement
,
unknowne
by
nature
,
and
depending
wholly
of
institution
,
yet
as
ancient
as
the
creation
of
our
first
Parents
,
reply
,
that
God
did
not
checke
the
Gentiles
for
the
inobservation
of
the
Sabbath
,
because
hee
had
matters
worthy
of
reprehension
of
farre
greater
consequence
then
this
was
,
namely
hainous
crimes
against
the
Law
of
nature
common
to
them
all
,
which
made
him
to
conceale
this
under
the
cloake
of
silence
,
as
being
onely
an
omission
of
a
positive
Law
forgotten
by
them
,
and
of
farre
lesser
consequence
then
these
monstrous
and
ougly
sinnes
:
That
no
man
can
infer
of
this
silence
,
that
the
Ordinance
of
the
Sabbath
hath
not
beene
,
and
was
not
obligatory
from
the
beginning
,
seeing
we
finde
some
crimes
committed
even
against
the
Law
of
nature
,
which
GOD
hath
not
in
any
part
of
holy
Scripture
censured
in
the
Gentiles
.
As
for
example
,
Polygamy
,
or
having
of
moe
than
one
wife
at
once
.
And
yet
no
Christian
will
inferre
thence
,
that
the
mariage
of
two
persons
only
to
be
one
flesh
,
hath
not
beene
established
by
God
from
the
beginning
,
to
be
practised
of
all
men
.
13
This
reply
is
of
small
weight
.
For
although
the
forgetting
and
inobservation
of
the
Sabbath
be
a
crime
lesser
,
than
are
many
which
are
committed
against
the
Law
of
nature
,
and
that
might
have
beene
a
reason
to
God
to
censure
it
more
seldome
,
and
not
so
eagerly
in
the
Gentiles
,
as
he
did
in
his
owne
people
,
yet
in
all
likenesse
of
truth
,
it
could
not
bee
a
reason
to
his
wisdome
and
goodnesse
,
why
he
should
not
reprove
it
at
all
,
but
passe
it
under
perpetuall
silence
,
whiles
he
rebuked
in
diverse
places
most
carefully
their
other
crimes
,
seeing
that
when
he
made
reflexion
upon
the
Iewes
,
although
the
inobservation
of
the
Sabbath
,
considered
in
it selfe
,
was
in
them
also
a
crime
of
lesser
moment
,
then
others
whereby
they
violated
the
morall
Law
,
neverthelesse
hee
hath
most
frequently
and
sharpely
imputed
it
unto
them
.
If
the
renewing
of
the
Sabbath
to
them
,
as
is
pretended
,
was
afterwards
to
God
a
sufficient
ground
and
just
reason
,
to
reprove
them
grievously
,
both
for
the
oblivion
,
and
for
the
contempt
thereof
,
when
now
and
then
they
transgressed
in
the
one
or
in
the
other
,
supposing
the
first
institution
of
the
Sabbath
to
have
beene
made
for
all
men
,
and
given
to
all
from
the
beginning
of
the
world
,
why
was
it
not
also
a
just
cause
to
chide
the
Gentiles
,
if
not
so
eagerly
as
the
Iewes
,
yet
in
some
sort
,
for
transgressing
it
,
namely
when
GOD
set
himselfe
purposely
to
condemne
their
faults
,
and
so
much
the
more
,
that
the
oblivion
of
it
could
not
in
any
sort
bee
a
colourable
excuse
to
helpe
them
.
Moreover
the
neglecting
of
such
a
day
continually
,
by
sinne
of
omission
,
for
want
of
observation
,
and
not
only
the
setting
at
naught
,
but
also
the
profaning
of
that
day
,
which
God
had
ordained
to
be
holy
,
and
to
be
used
in
all
nations
with
great
holinesse
,
for
so
notable
,
and
so
worthy
an
end
,
as
is
the
commemoration
of
that
great
worke
of
the
Creation
common
to
all
men
,
and
so
falling
into
the
most
filthy
sinne
of
commission
,
for
polluting
the
said
day
by
doing
all
kind
of
workes
and
actions
contrary
to
the
sanctification
thereof
,
and
thus
heaping
transgression
upon
transgression
,
was
not
a
crime
of
so
little
importance
,
that
it
can
make
any
man
beleeve
,
that
God
would
have
exempted
it
from
all
kind
of
censure
in
the
Gentiles
,
when
he
checked
their
other
sinnes
,
seeing
he
blamed
it
so
extreamely
in
the
Iewes
,
and
made
the
reproofes
of
that
sinne
to
sound
so
a
loud
in
their
eares
.
13
The
instance
before
urged
,
that
God
found
not
fault
with
the
Polygamie
of
the
Gentiles
,
although
it
was
against
the
institution
of
God
in
the
beginning
,
and
also
against
the
Law
of
nature
(
as
is
said
,
but
not
granted
,
)
is
found
to
be
false
:
For
in
the
eighteenth
Chapter
of
Leviticus
,
where
God
speaketh
to
the
Iewes
,
forbids
all
unlawfull
and
impure
cohabitations
,
amongst
many
others
in
the
18.
Verse
,
he
forbids
them
to
take
a
Wife
and
her
Sister
,
or
to
her
Sister
,
that
is
,
to
take
another
Wife
with
the
first
,
to
vexe
the
first
by
conjunction
with
the
other
,
in
the
first
wives
life
time
.
For
this
is
the
signification
of
the
Hebrew
Phrase
,
as
wee
may
see
by
diverse
examples
,
Genesis
26.
verse
31.
Exodus
25.
verse
20.
Exodus
26.
verse
3.
27.
Moreover
,
GOD
addeth
in
the
same
Chapter
of
Leviticus
ver.
24.
27
,
30.
that
in
this
filthy
crime
,
as
in
all
others
that
are
there
named
,
the
nations
had
defiled
themselves
,
for
which
the
land
had
vomited
them
out
.
CHAPTER
Fourth
.
REASON
4.
1.
The
Patriarkes
from
the
Creation
till
the
Law
,
knew
not
the
observation
of
a
Seventh
day
in
the
weeke
.
2.
The
publike
service
of
God
began
in
the
time
of
Enos
,
and
was
,
in
all
likenesse
of
truth
,
solemnized
every
day
of
the
weeke
.
3.
From
Noah
till
the
Law
,
the
families
of
the
Patriarkes
served
God
privately
,
and
kept
not
the
Seventh
day
.
4.
Confirmation
of
this
truth
by
Scriptures
,
and
by
the
consent
of
Ancient
and
Moderne
Divines
.
5.
Answer
to
the
first
reply
,
the
Patriarkes
fasted
,
and
their
fasts
are
not
written
.
6.
Answer
to
the
second
reply
:
The
Patriarkes
are
not
reproved
for
Polygamie
,
no
more
than
for
the
inobservation
of
the
Sabbath
.
7.
Answer
to
the
third
reply
,
taken
from
a
pretended
paritie
of
reason
betweene
the
making
of
one
man
and
one
woman
to
be
one
flesh
,
and
Gods
rest
on
the
Seventh
day
.
8.
Answer
to
the
fourth
reply
,
that
no
mention
is
made
of
the
Sabbath
day
in
the
booke
of
Iudges
,
and
some
others
written
after
the
Law
was
given
in
Horeb.
9.
Conclusion
of
the
foresaid
Reasons
taken
from
the
Gentiles
and
the
Patriarkes
.
1
IF
the
keeping
of
one
Seventh
day
of
rest
had
beene
a
morall
Commandement
,
and
if
GOD
had
given
it
to
Adam
to
bee
sanctified
by
him
and
his
posterity
,
at
least
the
Patriarkes
and
holy
Fathers
,
amongst
whom
remained
the
exercise
of
true
Religion
had
knowne
that
day
,
and
hallowed
it
by
the
ordinary
duties
of
godlinesse
,
as
they
knew
and
observed
in
the
whole
course
of
their
life
all
other
morall
Commandements
.
Wee
finde
in
their
lives
written
by
Moses
many
proofes
and
examples
of
the
Religious
Genesis
5.
ver.
22.
Genesis
6.
ver.
9.
Genes.
17.
ver.
1.
Of
their
hatred
against
Idols
,
which
Gen.
35.
v.
2.
4.
Of
their
religious
care
Genesis
12.
ver.
8.
by
vowing
vowes
to
his
Divine
Majesty
,
Gen.
28.
ver.
8.
by
taking
holily
and
religiously
in
their
mouthes
his
glorious
and
fearefull
Name
in
the
necessary
oathes
that
they
made
before
him
,
Gen.
21.
ver.
24.
31.
Gen.
31.
ver.
35.
Of
the
awfull
Gen.
9.
ver.
23.
Gen.
27.
ver.
13
,
14.
Gen.
28.
ver.
5.
Gen.
42.
ver.
6.
Gen.
47.
ver.
12.
Of
the
abomination
and
detestation
that
was
in
their
inward
parts
against
murther
,
Genesis
49.
ver.
5
,
6.
whoredome
,
adultery
,
incest
,
Gen.
34.
ver.
31.
Gen.
38.
ver.
24.
Gen.
39.
ver.
10.
Gen.
49.
ver.
4.
Theft
,
Gen.
31.
ver.
32.
37.
Gen.
44.
ver.
8.
9.
Genesis
20.
ver.
12.
Gen.
42.
ver.
11.
and
consequently
lust
,
which
is
the
fruitfull
mother
of
all
those
vices
,
Gen.
14.
ver.
22.
23.
Gen.
39.
ver.
9.
10.
But
wee
find
no
where
that
they
kept
holy
a
Seventh
day
,
for
Gods
outward
service
,
according
to
the
fourth
Commandement
of
the
Law
given
afterwards
in
Mount
Sina
.
This
only
doe
we
find
,
that
they
practised
that
service
,
builded
Altars
,
offered
sacrifices
to
the
Lord
indifferently
in
all
dayes
,
and
at
all
houres
,
as
they
had
occasion
.
Neither
is
it
any
where
noted
in
holy
Scripture
,
that
they
had
any
set
day
,
farre
lesse
a
Seventh
day
prefixed
unto
them
for
their
exercises
,
which
were
never
particularly
tyed
to
a
Seventh
,
day
with
preference
to
other
dayes
of
the
weeke
.
Yea
considering
that
the
consecration
of
a
certaine
day
for
Gods
service
,
whatsoever
it
be
,
is
not
properly
necessary
,
but
when
many
may
troope
together
,
and
make
up
a
body
of
a
Church
to
solemnize
that
service
publikely
,
with
great
assemblies
of
people
,
it
may
be
justly
questioned
,
if
when
the
Patriarkes
were
alone
,
when
they
were
with
their
little
families
,
might
with
them
serve
God
every
day
easily
and
with
great
assiduity
,
being
,
as
they
were
,
disposed
to
all
exercises
of
godlinesse
,
and
not
being
incombred
with
the
many
and
great
affaires
which
ensnare
those
that
give
themselves
too
much
to
worldly
businesses
,
whether
at
all
they
kept
any
ordinary
day
more
prrticularly
then
other
dayes
,
if
they
served
not
God
alike
every
day
without
distinction
of
dayes
,
unknowne
at
that
time
,
and
more
particularly
,
if
they
erected
not
Altars
,
and
offered
sacrifices
on
them
,
as
God
gave
them
some
particular
occasions
,
they
not
having
a
constant
rule
given
unto
them
for
the
time
and
place
of
these
devotions
.
2
When
it
is
said
in
the
fourth
of
Genesis
verse
26.
that
in
the
time
of
Enos
,
men
began
to
call
upon
the
Name
of
the
Lord
,
although
this
passage
may
suffer
diverse
interpretations
,
yet
,
it
is
likely
,
and
it
is
the
most
current
interpretation
,
that
it
betokeneth
,
that
Enos
and
the
remnant
of
the
faithfull
associated
with
him
,
being
growen
to
a
competent
multitude
,
withdrew
themselves
from
the
wicked
and
worldy
brood
of
Cain
,
and
began
to
institute
among
themselves
a
more
solemne
service
then
had
beene
in
former
times
,
and
for
the
celebration
of
that
service
ordained
of
free
choice
set
times
and
places
;
For
which
cause
the
Scripture
saith
,
that
they
began
to
call
upon
the
Name
of
the
Lord
,
to
wit
,
publikely
and
in
a
numerous
assemblie
,
which
had
not
beene
practised
before
.
If
this
be
the
true
sence
of
these
words
,
yet
it
shall
not
follow
by
any
necessary
argument
or
reason
,
that
they
established
for
that
publike
service
a
particular
day
returning
successively
after
a
certaine
number
of
dayes
,
seeing
it
is
as
probable
,
that
this
calling
upon
the
Name
of
the
Lord
which
they
began
in
those
dayes
,
was
indifferently
every
dayes
exercise
,
in
each
of
which
they
came
together
to
call
upon
God
,
and
to
serve
him
in
the
time
and
place
that
they
had
appointed
,
their
number
not
being
so
great
,
nor
their
necessary
imployments
about
the
things
of
this
life
so
many
,
but
that
they
might
set
a
part
some
houres
every
day
for
this
holy
businesse
.
Nay
granting
that
they
appointed
a
certaine
day
out
of
a
greater
number
,
to
remaine
firme
and
unmoveable
,
what
reason
can
any
man
produce
,
why
it
ought
to
be
the
Seventh
day
of
the
weeke
?
Was
it
because
God
rested
on
that
day
?
But
how
could
they
guesse
that
this
was
a
reason
obliging
them
to
the
sanctification
of
that
day
,
seeing
it
is
not
a
reason
carrying
with
it
any
naturall
evidence
of
obligation
,
and
is
no
reason
at
all
,
but
by
the
free
will
and
appointment
of
GOD
?
Will
they
say
,
that
from
the
creation
of
the
world
God
blessed
and
hallowed
that
day
to
men
?
But
this
is
the
point
in
question
.
Or
that
Enos
and
his
fellowes
asked
counsell
at
the
mouth
of
the
Lord
,
to
learne
of
him
on
what
day
they
should
meet
to
yeeld
unto
his
Majesty
the
publike
service
which
they
had
instituted
,
and
that
God
ordained
unto
them
the
Seventh
day
of
the
weeke
?
This
is
a
conceit
taken
at
randome
,
without
any
certaine
ground
.
They
know
well
enough
already
what
kinde
of
service
they
ought
to
yeeld
to
God
,
and
in
what
Religious
actions
it
consisted
:
For
God
from
the
beginning
had
acquainted
his
Church
with
it
,
and
their
Fathers
had
trained
them
in
the
knowledge
and
practise
thereof
,
neither
was
it
needfull
that
they
should
aske
advise
of
the
Lord
concerning
this
duty
.
Therefore
it
was
not
necessary
,
nay
it
was
rather
unseemely
,
that
they
should
aske
him
what
was
the
time
of
the
ordinary
and
publike
practise
of
that
service
,
as
if
they
had
not
beene
bound
to
judge
,
that
having
no
great
lets
to
interrupt
their
devotion
,
they
ought
to
appoint
a
fit
time
every
day
for
so
holy
and
necessary
a
duty
:
Or
,
at
least
,
if
they
alloted
any
day
of
rest
,
the
more
frequent
they
should
make
it
,
so
much
the
better
should
they
performe
their
duty
,
and
be
so
much
the
more
acceptable
to
God
.
And
in
case
God
had
named
unto
them
such
a
day
,
there
is
no
probablenesse
that
he
ordained
one
of
seven
,
as
he
did
afterwards
to
the
people
of
Israel
.
For
they
were
but
a
small
number
of
people
,
and
might
easily
keepe
moe
dayes
in
the
weeke
than
one
,
without
any
hinderance
to
their
worldly
affaires
.
But
the
Israelites
being
growen
to
a
great
and
populous
common-wealth
,
God
assigned
unto
them
the
Seventh
day
of
the
weeke
,
as
a
particular
point
of
that
ecclesiasticall
government
,
whereof
hee
prescribed
unto
them
all
the
particularities
.
Therefore
the
consequence
from
the
one
to
the
other
is
manifestly
of
no
value
.
But
upon
that
which
is
said
,
that
in
Enos
his
time
men
began
to
call
upon
the
Name
of
the
Lord
,
that
is
,
to
ordaine
a
publike
service
,
and
unmoveable
times
for
it
,
I
doe
inferre
with
great
probability
,
that
before
that
time
there
was
none
such
,
and
therefore
no
Seventh
day
was
kept
.
For
if
it
had
beene
observed
,
how
could
it
be
said
,
that
in
Enos
his
time
men
began
to
call
upon
the
Name
of
the
Lord
?
3
This
good
course
begun
in
the
dayes
of
Enos
continued
undoubtedly
afterwards
,
as
long
as
the
malice
of
men
could
suffer
it
.
For
their
wickednesse
was
great
,
and
the
corruption
had
crept
from
among
the
sonnes
of
men
among
the
Sonnes
of
God
in
such
manner
,
that
it
drew
upon
the
face
of
the
earth
an
universall
floud
of
waters
,
which
destroyed
all
men
then
living
,
Noah
and
his
families
consisting
of
eight
persons
only
excepted
.
After
the
floud
,
there
is
little
or
no
mention
made
of
any
exercise
of
the
true
Religion
,
saving
in
the
dayes
of
Abraham
,
Isaac
,
and
Iacob
,
and
in
their
families
.
Them
God
had
chosen
and
picked
out
from
the
rest
of
the
world
,
with
them
God
made
his
covenant
,
they
were
religious
and
obsequious
servants
of
Almighty
God
;
but
their
families
being
small
,
Gods
service
might
with
great
facility
be
practised
in
them
every
day
,
and
there
was
no
necessity
of
setting
a
part
an
ordinary
day
for
the
gathering
together
of
their
children
and
servants
,
which
ordinarily
were
never
so
farre
separated
,
but
that
they
might
come
together
once
or
twice
a
day
to
doe
homage
to
the
Lord
their
God
.
Therefore
there
is
no
probablenesse
that
there
was
among
them
a
particular
keeping
of
such
a
day
.
At
least
we
read
not
any
such
thing
,
till
the
time
that
Abrahams
posterity
being
much
increased
and
multiplyed
in
the
land
of
Aegypt
,
GOD
brought
them
out
of
that
land
,
gathered
them
together
in
the
wildernesse
,
and
afterwards
in
the
land
of
Canaan
,
made
choise
of
them
amongst
all
the
nations
of
the
world
to
be
his
people
,
gave
them
his
statutes
,
prescribed
unto
them
all
the
particularities
of
his
publike
service
,
and
ordained
the
observation
of
the
Seventh
day
of
the
weeke
for
the
solemne
practise
thereof
.
This
ordinance
became
then
necessary
,
because
GODS
Church
was
become
a
great
people
.
4
Verily
,
it
is
not
likely
,
that
if
the
Patriarkes
had
kept
unmoveably
a
stinted
day
,
and
namely
the
Seventh
day
of
the
weeke
,
as
a
divine
Ordinance
,
that
the
holy
History
would
have
beene
silent
,
and
made
no
mention
of
it
.
It
relateth
unto
us
carefully
things
of
far
lesser
moment
,
it
hath
set
downe
their
lives
,
hath
specified
the
generall
points
of
the
service
which
they
yeelded
to
God
,
by
prayer
,
by
building
of
Altars
,
by
offering
of
Sacrifices
upon
them
.
But
it
maketh
no
mention
,
neither
generall
,
nor
particular
of
any
day
hallowed
by
them
for
the
exercise
of
these
their
devotions
,
which
undoubtedly
they
would
have
appropriated
to
that
day
:
And
so
there
was
a
fit
occasion
to
speake
of
the
day
,
in
speaking
of
the
service
,
if
there
had
beene
any
such
day
consecrated
by
them
.
Wherefore
the
particular
times
kept
by
them
ordinarily
,
or
extraordinarily
in
the
practise
of
Gods
service
,
depended
on
their
wisdome
and
will
,
which
being
carryed
with
most
earnest
affection
to
godlinesse
,
and
to
the
performing
of
all
duties
belonging
to
Gods
service
,
there
is
no
question
to
bee
made
,
but
that
they
imployed
a
good
deale
of
time
every
day
to
the
practise
of
all
exercises
of
religion
,
and
upon
speciall
occasions
of
new
and
extraordinary
blessings
,
increased
their
devotion
,
and
gave
unto
it
proportionally
a
longer
measure
of
time
.
All
the
service
wherewith
they
honoured
the
Lord
their
God
consisted
undoubtedly
in
prayers
and
in
sacrifices
,
whereof
mention
is
made
in
their
lives
registred
in
the
Scripture
,
but
it
is
not
likely
that
they
honoured
a
Seventh
day
of
Sabbath
,
because
it
is
no
where
written
.
5
Also
the
Ancient
Fathers
,
for
the
most
part
,
some
Rabbins
of
the
Iewes
,
many
recent
and
orthodoxe
Divines
deny
it
directly
:
Amongst
those
that
affirme
it
,
the
most
learned
and
renowned
dare
not
avouch
it
,
but
as
a
thing
uncertaine
and
probable
only
.
And
amongst
those
that
most
confidently
stand
unto
it
,
Some
are
constrained
to
call
in
question
,
if
the
Patriarkes
kept
it
,
after
the
manner
which
was
afterwards
prescribed
to
the
Iewes
,
to
wit
,
with
a
strict
obligation
of
an
exact
cessation
from
all
workes
,
as
from
kindling
of
fire
,
&c.
Exod.
35.
ver
.
3.
All
these
thought
it
a
thing
unsutable
to
the
condition
of
the
Patriarkes
,
that
they
should
have
been
loaden
with
so
many
scruples
and
difficulties
.
Neverthelesse
it
is
most
probable
,
that
if
God
had
charged
them
with
the
keeping
of
the
Sabbath
day
,
he
would
also
have
tyed
them
to
this
intermission
of
workes
,
in
consideration
whereof
it
was
called
the
Sabbath
,
it
represented
and
called
to
remembrance
GODs
resting
from
all
his
workes
,
and
was
a
type
of
the
spirituall
,
eternall
,
and
glorious
rest
of
the
faithfull
in
the
kingdome
of
heaven
,
which
was
the
principall
end
of
the
institution
thereof
.
I
might
stuffe
the
paper
with
the
testimonies
of
all
the
foresaid
Authors
,
if
I
had
not
resolved
to
dispute
by
arguments
taken
out
of
holy
Scripture
,
and
from
reason
,
and
not
by
authorities
of
men
.
6
Divers
Replies
are
made
against
this
argument
,
to
impaire
the
strength
,
&
debace
the
worth
therof
,
when
I
say
,
it
is
not
written
that
the
Patriarchs
observed
the
Sabbath
,
and
therefore
they
kept
it
not
.
And
first
,
they
suppose
that
they
celebrated
divers
fasts
,
whereof
no
mention
is
made
in
the
Booke
of
holy
Scripture
,
which
is
indeed
a
meere
supposition
,
if
fasting
be
taken
properly
for
daies
of
abstinence
from
all
kind
of
meat
,
through
devotion
,
and
for
religious
ends
.
For
where
is
that
written
?
If
it
be
not
written
,
as
it
is
not
,
why
may
I
not
mistrust
,
gain-say
,
and
deny
it
,
and
pray
the
authors
of
this
reply
,
to
defend
their
cause
,
not
with
forcelesse
and
deniable
suppositions
,
but
with
powerfull
and
undeniable
reasons
from
Scripture
,
or
from
Nature
.
Now
,
supposing
their
supposition
to
be
as
true
,
as
I
suppose
it
to
be
false
,
doe
they
not
know
that
fasting
is
not
a
part
of
Gods
service
,
that
God
hath
not
beene
earnest
about
it
;
that
by
the
Law
of
Moses
,
which
exacted
so
many
kindes
of
serviceable
devotions
,
he
commanded
no
ordinary
and
stinted
fast
,
saving
a
yeerely
one
,
for
a
typicall
reason
,
on
the
feast
of
atonement
,
Levit.
16.
verse
29.
30.
31.
and
Levit.
23.
vers.
27.
29
?
that
he
prescribed
not
any
before
the
Law
,
and
hath
not
injoyned
any
to
Christians
under
the
Gospell
?
Therefore
God
having
left
the
indiction
and
observation
of
such
fasts
free
,
as
the
Patriarchs
should
thinke
fit
,
although
now
and
then
they
had
humbled
themselves
before
God
with
extraordinary
fasting
,
It
is
no
marvell
that
no
mention
is
made
thereof
in
the
History
of
their
religious
exercises
,
because
it
was
not
one
of
them
,
but
,
at
the
most
,
a
certaine
helpe
unto
them
,
or
an
accidentall
dependancy
on
them
.
The
same
must
be
said
of
all
other
doings
of
the
Patriarches
,
which
either
did
not
belong
to
Gods
service
,
or
were
not
of
great
importance
.
For
it
was
not
needfull
that
the
Scripture
should
tell
us
all
things
done
by
them
in
their
imployments
about
the
affaires
of
this
present
life
.
This
cannot
be
said
of
the
observation
of
the
Sabbath
day
:
For
seeing
it
is
pretended
to
be
morall
,
that
God
from
the
beginning
of
the
world
ordained
it
to
Adam
,
and
to
all
his
progeny
,
that
it
hath
alwaies
been
necessary
for
his
service
,
undoubtedly
it
had
beene
mentioned
in
the
History
of
the
Patriarchs
,
if
they
had
practised
it
.
But
seeing
it
is
not
so
much
as
once
named
,
this
perpetuall
silence
theweth
,
in
all
likelihood
,
that
they
never
practised
it
,
that
therefore
all
that
is
pretended
to
the
contrary
is
untrue
.
This
,
as
I
have
said
,
the
most
part
of
the
ancient
,
and
many
of
our
modern
Divine
confirme
by
their
consent
.
7
Secondly
,
some
doe
make
another
reply
,
saying
,
that
albeit
the
Patriarches
had
not
kept
the
Sabbath
day
,
nothing
can
be
thence
concluded
,
saving
an
oblivion
and
negligence
of
that
day
,
which
should
not
call
in
question
the
first
institution
and
observation
therof
,
no
more
then
Polygamie
,
which
is
the
having
at
once
of
moe
wives
then
one
,
practised
in
their
time
,
not
onely
by
Infidels
,
but
by
them
also
,
can
justifie
,
that
the
holy
Law
of
marriage
betweene
two
persons
onely
,
was
not
established
from
the
beginning
.
To
this
I
answer
,
that
there
is
no
even
match
betweene
these
two
.
For
the
Scripture
teacheth
us
cleerely
in
the
History
of
the
creation
,
that
in
the
beginning
God
formed
but
one
man
,
and
one
woman
,
which
he
took
from
man
,
and
established
marriage
between
them
two
onely
,
that
they
might
be
twaine
in
one
flesh
,
and
no
more
,
and
that
Adam
had
a
perfect
and
cleere
knowledge
of
this
truth
,
Genes.
2.
vers.
22
,
23
,
24.
Likewise
in
other
places
of
the
Ancient
Testament
,
Malac.
2.
vers.
15.
and
of
the
New
Testament
,
Matth.
19.
vers.
4
,
5.
Mark
.
10.
vers.
7
,
8.
Ephes.
5.
vers
.
31.
the
unseparable
union
of
two
persons
in
wedlocke
is
confirmed
by
the
institution
of
marriage
in
the
beginning
.
Moreover
,
this
institution
is
grounded
on
justice
and
honesty
,
knowne
of
Pagans
,
which
had
no
light
given
them
by
instruction
from
the
Word
of
God
.
All
the
holy
Fathers
that
were
before
the
flood
,
observed
it
faithfully
.
The
first
that
violated
it
was
Lamech
,
a
man
of
the
posterity
of
wicked
Cain
,
of
whom
it
is
recorded
,
as
a
thing
extraordinary
and
new
,
that
he
tooke
unto
him
two
wives
,
Genes.
4.
vers
.
19.
Wherefore
,
if
after
the
flood
some
practised
polygamie
,
no
man
can
thence
make
a
sound
inference
,
that
by
Gods
institution
it
was
so
from
the
beginning
,
seeing
the
contrary
is
evident
and
undeniable
:
And
that
abuse
of
marriage
by
plurality
of
wives
among
the
Patriarches
,
must
be
imputed
to
some
other
reasons
.
What
if
among
the
Israelites
,
many
stumbled
at
the
same
stone
?
Who
will
inferre
thence
,
that
God
had
not
forewarned
them
to
take
heed
to
their
waies
,
forebidding
them
to
multiply
their
wives
,
by
an
expresse
Law
,
which
may
be
seene
,
Levit.
18.
vers.
18.
and
Deut.
17.
vers.
17
?
But
seeing
wee
can
no
where
finde
,
that
before
the
Law
was
given
by
Moses
,
the
Patriarches
kept
the
seventh
day
of
rest
,
we
have
good
reason
to
make
a
question
,
if
that
day
was
instituted
from
the
beginning
of
the
world
:
For
the
institution
thereof
appeareth
not
cleerely
in
the
Historie
of
the
creation
,
it
is
not
in
any
part
of
the
Bible
referred
to
that
first
time
,
neither
is
it
grounded
on
any
naturall
or
morall
righteousnesse
,
as
shall
be
seene
largely
hereafter
.
This
is
a
sufficient
answer
to
a
third
reply
,
which
some
would
faine
take
from
purity
of
reason
,
Saying
,
that
as
in
the
beginning
God
made
but
one
man
,
and
one
woman
,
and
matched
them
together
to
be
one
body
,
and
to
beget
a
lawfull
and
holy
posterity
.
Mal.
2.
vers
.
15.
And
as
Malachy
gathereth
thence
a
perpetuall
rule
,
even
so
from
Gods
resting
on
the
seventh
day
wee
ought
to
gather
a
perpetuall
rule
of
the
sanctification
of
that
day
.
For
,
as
it
is
manifest
by
that
which
hath
been
said
,
there
is
a
great
disparity
betweene
these
two
,
cosidering
that
in
the
first
,
which
is
the
union
of
two
persons
in
wedlocke
,
there
is
a
foundation
of
naturall
honesty
and
righteousnesse
,
whereof
the
practise
and
confirmation
hath
beene
alwaies
since
the
beginning
of
the
world
,
both
in
the
old
and
new
Testament
.
But
in
the
second
,
which
concerneth
Gods
rest
on
the
seventh
day
,
and
his
hallowing
of
that
day
,
rather
than
of
any
other
,
there
is
no
naturall
righteousnesse
,
and
therefore
no
necessity
obliging
all
men
from
the
beginning
to
the
end
of
the
World
.
As
also
no
hallowing
,
no
practising
of
it
is
to
be
seene
in
the
old
Testament
before
the
Law
was
given
by
Moses
,
and
farre
lesse
is
any
confirmation
of
it
to
be
found
in
the
new
Testament
.
8
The
fourth
and
last
reply
is
,
that
after
the
Law
given
by
Moses
,
no
mention
is
made
in
the
Booke
of
Iudges
,
nor
in
some
other
historicall
Bookes
of
the
old
Testament
,
of
the
observation
of
the
Sabbath
,
and
yet
from
this
no
inference
can
be
made
,
that
the
Sabbath
was
not
observed
in
those
daies
;
in
like
manner
none
should
inferre
,
that
it
was
not
kept
in
the
daies
of
the
Patriarches
,
because
,
forsooth
,
there
is
no
record
in
their
history
,
that
they
hallowed
it
.
This
reply
is
so
cleane
from
the
matter
,
that
no
reckoning
is
to
be
made
of
it
.
Verily
the
first
conlusion
were
too
bad
,
because
the
institution
of
the
Sabbath
was
made
in
a
most
expresse
manner
before
the
daies
specified
in
the
foresaid
Bookes
,
to
continue
thorow
all
the
ages
of
the
Common-wealth
of
Israel
.
And
no
doubt
is
to
be
made
,
but
that
it
was
kept
in
all
those
daies
,
although
there
was
no
occasion
offered
to
relate
so
much
in
the
foresaid
Bookes
.
It
sufficeth
,
that
it
is
often
mentioned
in
other
Bookes
,
which
shew
the
continuall
practice
thereof
under
the
Law
,
and
the
Israelites
are
in
them
grievously
censured
,
as
guilty
of
a
most
hainous
crime
,
when
they
observed
it
not
.
But
the
second
conclusion
is
most
reasonable
:
For
if
the
Sabbath
had
beene
observed
about
two
thousand
yeeres
by
the
Patriarches
,
before
the
Law
was
given
,
and
if
it
was
in
all
that
time
a
part
of
Gods
service
,
is
it
not
a
thing
uncoth
,
and
farre
from
all
likelihood
,
that
no
notice
is
given
us
,
neither
in
the
story
of
those
times
,
nor
in
any
other
part
of
Scripture
,
that
the
Sabbath
was
then
commanded
,
and
religiously
observed
?
Namely
,
seeing
the
Church
was
at
that
time
in
a
particular
estate
,
and
was
ruled
by
an
oeconomy
,
farre
different
from
the
government
under
the
Law
,
of
which
estate
and
oeconomy
,
there
was
a
just
cause
why
the
whole
service
should
be
notified
unto
us
;
and
namely
,
this
part
thereof
,
which
is
pretended
to
be
so
necessary
.
9
Now
this
is
worthy
to
be
marked
,
putting
the
case
that
assuredly
neither
the
Gentiles
,
nor
the
Patriarches
have
observed
a
seventh
day
of
Sabbath
,
before
the
Law
was
given
by
Moses
to
the
Iewes
,
that
the
two
reasons
before
alledged
,
are
of
great
force
to
justifie
,
that
the
keeping
of
that
day
,
is
neither
of
the
Law
of
nature
,
nor
of
divine
institution
by
a
positive
Law
given
to
Adam
,
and
to
his
posterity
from
the
beginning
of
the
World
.
But
although
it
could
be
shewed
,
that
either
the
Patriarches
or
the
Gentiles
observed
that
day
from
the
beginning
,
no
more
can
be
gathered
of
these
premises
with
a
reasonable
inference
,
saving
that
God
had
instituted
and
commanded
the
seventh
day
before
the
Law
was
given
by
Moses
.
But
it
should
be
a
most
unreasonable
conclusion
to
gather
from
thence
,
that
the
keeping
holy
of
the
seventh
day
,
is
a
point
of
the
naturall
and
morall
Law
,
which
,
as
I
have
said
,
hath
in
it
a
naturall
,
unchangeable
,
and
universall
justice
,
whereas
positive
Lawes
are
of
things
indifferent
,
which
have
no
justice
but
in
the
will
of
the
Law-giver
,
and
stand
or
fall
at
his
pleasure
.
CHAPTER
fifth
.
REASON
5.
1
If
God
had
commanded
the
seventh
day
from
the
beginning
,
or
if
the
observation
thereof
were
a
morall
duty
,
God
had
enjoyned
all
Adams
posterity
to
keepe
it
.
2
This
was
impossible
,
by
reason
of
the
divers
situation
of
the
earth
.
3
As
also
because
of
the
impossibility
that
is
in
the
most
part
of
men
to
keepe
such
a
commandement
.
4
Therefore
God
gave
it
to
the
Iewes
onely
,
and
hath
not
bound
the
Catholike
Church
to
any
regular
and
set
day
.
1
IF
the
observation
of
one
day
in
every
weeke
,
or
of
a
seventh
day
were
a
thing
morall
,
and
if
particularly
God
had
ordained
to
Adam
the
observation
of
the
last
day
of
seven
,
which
hee
rested
on
,
and
which
afterwards
hee
prescribed
to
the
Isaelites
by
the
Law
,
undoubtedly
hee
had
thereby
intended
to
binde
all
Adams
posterity
to
the
observation
of
one
day
of
seven
,
yea
,
to
the
last
day
of
seven
,
which
he
had
prescribed
to
their
first
Father
,
at
least
till
he
himselfe
had
changed
it
into
another
day
of
seven
,
as
is
pretended
he
did
by
our
Lord
Iesus
Christ
.
And
indeed
the
common
tenet
of
those
which
hold
the
morality
of
the
Sabbath
day
,
is
,
that
the
keeping
,
not
onely
of
a
seventh
day
,
but
also
of
the
last
of
seven
obliged
all
men
till
the
comming
of
Christ
.
2
But
this
was
,
is
,
and
ever
shall
be
impossible
.
For
Adams
posterity
,
after
it
was
multiplied
,
extended
it selfe
abroad
very
largely
,
thorow
all
the
quarters
of
the
earth
,
the
diverse
situation
whereof
,
in
regard
of
the
course
of
the
Sunne
,
diversifieth
the
daies
extremely
,
the
Sunne
rising
according
to
the
diversity
of
places
with
much
difference
,
sooner
or
later
.
It
is
night
in
some
parts
,
when
it
is
day
in
others
.
Yea
,
there
are
some
Regions
,
where
the
Sunne
goeth
not
under
the
Horizon
for
the
space
of
a
whole
month
,
others
where
it
setteth
not
in
the
space
of
two
,
three
,
foure
,
five
,
sixe
moneths
together
,
which
all
make
but
one
continuall
day
.
And
thereafter
they
have
as
many
moneths
of
night
,
the
Sunne
never
comming
nigh
them
in
all
that
time
.
Considering
this
great
and
well
knowne
variety
;
I
aske
,
how
it
was
possible
to
all
men
thus
dispersed
under
so
many
and
divers
elevations
,
to
keepe
this
seventh
day
wherein
God
rested
from
all
his
works
?
And
how
those
to
whom
many
moneths
make
but
one
day
,
and
as
many
but
one
night
,
yea
,
to
whom
the
whole
yeere
is
but
one
day
,
and
one
night
,
could
keepe
distinctly
and
regularly
but
one
day
of
seven
?
Was
it
necessary
that
these
men
,
after
the
revolution
of
six
of
their
daies
,
and
of
as
many
nights
,
which
came
to
many
,
not
onely
moneths
,
but
also
yeeres
,
should
observe
the
seventh
following
,
that
is
,
whole
moneths
,
whole
halfe
yeeres
,
or
a
whole
yeere
for
one
Sabbath
only
?
Or
these
only
have
they
beene
freed
from
the
observation
of
a
fixed
day
for
Gods
service
,
and
left
to
their
owne
libertie
to
take
such
order
about
that
matter
as
they
should
thinke
good
?
Who
seeth
not
in
this
a
manifest
absurditie
?
Doth
it
not
remaine
alwaies
?
Is
not
the
situation
of
the
earth
,
which
is
the
same
that
it
was
from
the
beginning
,
as
great
an
impediment
under
the
new
Testament
to
the
universall
keeping
of
a
seventh
day
in
all
places
,
and
namely
,
of
that
particular
seventh
,
wherein
Christ
rose
from
death
unto
life
,
which
is
the
first
of
the
seven
daies
of
the
weeke
,
as
it
was
under
the
old
Testament
,
to
an
universall
observation
of
a
particular
seventh
in
those
times
,
to
wit
,
of
the
last
of
the
weeke
?
4
Whatsoever
is
morall
is
universall
,
obligeth
equally
all
men
,
and
may
be
kept
of
all
.
Likewise
all
commandements
which
Gods
purpose
is
to
give
to
all
men
,
are
such
that
they
may
be
kept
of
all
.
How
then
is
a
thing
called
morall
,
the
keeping
whereof
the
order
of
nature
hath
made
impossible
to
many
men
;
such
as
is
the
regular
keeping
of
a
set
day
?
And
how
is
it
said
,
that
the
Commandement
enjoyning
the
keeping
of
a
particular
seventh
day
,
whether
the
last
or
the
first
of
seven
,
was
on
Gods
part
an
universall
commandement
,
obliging
all
men
,
seeing
it
is
farre
more
impossible
to
a
great
number
of
men
to
keepe
it
,
because
they
dwell
in
more
remote
climats
then
we
doe
?
5
Therefore
it
is
more
conformable
to
reason
to
say
,
that
the
Commandement
which
under
the
Old
Testament
ordained
the
keeping
of
a
Seventh
day
,
obliged
the
people
of
Israel
only
,
which
was
the
onely
people
of
GOD
,
was
shut
up
within
the
narrow
bounds
of
a
little
corner
of
the
earth
,
and
might
with
great
facility
keepe
that
day
,
even
as
all
the
rest
of
the
politike
and
ecclesiasticall
regiment
established
by
Moses
pertained
to
them
onely
:
And
that
under
the
new
Testament
,
in
whose
times
the
Church
hath
beene
spread
abroad
thorow
all
the
earth
,
God
hath
not
given
any
particular
Ordinance
concerning
the
keeping
of
any
day
whatsoever
,
but
hath
left
to
the
discretion
of
the
Church
,
to
appoint
the
times
of
Gods
service
according
to
the
circumstances
of
places
,
and
of
fit
occasions
.
CHAPTER
Sixth
.
REASON
6.
1.
The
Observation
of
the
Seventh
day
of
the
weeke
is
no
where
commanded
in
the
New
Testament
,
and
therefore
it
is
not
morall
.
2.
Iesus
Christ
prescribing
to
his
Disciples
the
celebration
of
the
Sacrament
of
his
body
and
bloud
,
appointed
not
a
particular
and
set
day
for
that
holy
exercise
.
3.
Neither
did
he
by
himselfe
,
or
by
his
Apostles
,
appoint
a
particular
time
for
the
other
exercises
of
Religion
.
4.
Whence
it
followeth
,
that
the
keeping
of
a
Seventh
day
for
Gods
service
,
cannot
be
a
morall
point
.
1
THe
whole
tenor
of
the
Gospell
confirmeth
our
assertion
.
It
is
most
certaine
,
that
if
it
were
a
morall
duty
to
keepe
a
Seventh
day
,
all
Christians
should
be
obliged
unto
it
under
the
New
Testament
,
as
the
Iewes
were
under
the
Old
Testament
.
Now
if
Christians
were
bound
unto
it
under
the
New
Testament
,
we
should
finde
some
expresse
Ordinance
concerning
it
in
the
writings
of
the
Evangelists
and
of
the
Apostles
.
For
if
all
the
morall
points
which
the
Law
commandeth
are
ratified
in
many
places
of
their
bookes
,
and
all
the
faithfull
are
often
commanded
to
keepe
them
,
as
the
worshipping
of
one
true
God
,
the
shunning
and
detestation
of
Idols
,
and
of
all
services
of
mans
invention
,
the
sanctification
of
the
Name
of
God
,
the
honour
dew
to
Fathers
,
to
Mothers
,
and
to
all
superiors
,
the
refraining
from
murder
,
from
whoredome
,
from
adultery
,
from
theft
,
from
false
witnesse
,
from
all
lusting
after
evill
things
,
and
such
like
.
Also
in
them
are
often
commanded
and
recommended
the
holy
meetings
for
the
hearing
of
the
word
of
God
,
the
administration
of
the
Sacraments
,
the
publike
prayers
,
and
generally
the
appointing
of
times
for
that
use
,
because
it
is
a
morall
thing
that
GOD
bee
served
publikely
,
whereunto
fixed
and
stinted
times
are
necessary
.
But
as
for
the
ruling
and
stinting
of
those
times
,
God
hath
left
it
,
as
he
hath
done
the
appointing
of
places
,
to
the
Church
.
For
hee
would
not
prescribe
unto
us
any
particular
place
nor
time
for
his
service
,
as
hee
did
under
the
Old
Testament
,
because
he
giveth
greater
liberty
to
the
Church
under
the
New
Testament
,
then
he
did
under
the
Old
Testament
,
to
whose
bondage
pertained
this
restraint
of
a
certaine
day
and
place
of
Gods
service
by
expresse
commandement
,
as
also
because
the
greatnesse
and
dilatation
of
the
Church
of
the
New
Testament
,
which
is
Catholike
,
could
not
suffer
such
a
particular
determination
,
nay
made
it
so
impossible
,
that
of
absolute
necessity
it
dependeth
on
the
discretion
and
commodities
of
the
Church
.
2
When
IESUS
CHRIST
made
his
last
Supper
with
his
Disciples
,
and
commanded
it
should
be
celebrated
to
the
worlds
end
,
as
hee
determined
the
use
and
practise
thereof
,
with
certaine
elements
of
Bread
and
Wine
,
he
might
,
if
hee
had
thought
fit
,
allot
unto
it
a
certaine
time
,
such
as
was
of
old
,
the
time
of
Passeover
:
But
hee
was
pleased
to
say
onely
this
in
generall
tearmes
;
This
doe
yee
,
as
oft
as
yee
doe
it
in
remembrance
of
me
.
Likewise
Saint
Paul
,
As
often
as
you
shall
eate
this
bread
,
and
drinke
this
cup
,
you
shall
shew
the
LORDS
death
till
hee
come
,
both
limiting
the
elements
as
the
necessary
matter
of
this
Sacrament
.
But
neither
of
them
prescribeth
a
particular
time
for
the
solemnizing
thereof
,
which
being
an
accidentall
circumstance
,
he
left
the
direction
thereof
to
the
Church
,
to
the
which
Church
,
in
things
concerning
times
,
places
,
and
other
circumstances
of
like
nature
,
God
hath
given
no
other
commandement
,
saving
this
generall
one
,
Let
all
things
be
done
decently
,
and
in
good
order
.
3
Now
there
is
no
other
ordinance
of
Christ
,
or
of
his
Apostles
concerning
particular
times
for
all
other
duties
of
the
Christian
Religion
,
then
for
the
time
of
the
LORDS
Supper
:
For
seeing
they
were
pleased
to
say
of
the
Holy
Supper
,
As
often
as
you
doe
this
,
it
is
an
easie
matter
to
conclude
thence
,
that
they
intended
not
to
ordaine
any
thing
over
and
besides
,
belonging
to
the
other
exercises
,
but
to
say
only
,
as
often
as
you
shall
come
together
to
heare
the
word
,
to
pray
publikely
,
&c.
Leaving
the
determination
of
the
fittest
times
for
all
such
things
to
the
Church
,
and
therefore
there
is
not
to
bee
found
in
the
whole
Gospell
any
thing
injoined
to
that
purpose
:
Also
there
is
the
same
reason
for
all
other
exercises
,
and
for
the
Lords
Supper
,
concerning
the
determination
of
a
set
ti●●
.
For
if
our
Lord
Iesus
Christ
had
thought
expedient
to
appoint
a
set
time
for
the
hearing
of
the
Word
,
there
had
beene
as
good
cause
to
prescribe
one
also
for
the
Communion
of
his
Body
and
of
his
Blood
.
I
know
that
some
passages
of
the
new
Testament
are
produced
,
which
are
pretended
by
those
of
the
contrary
opinion
,
to
injoine
expresly
a
set
day
of
the
weeke
for
the
exercises
of
Religion
;
but
I
shall
shew
hereafter
,
God
willing
,
that
they
are
deceived
in
their
pretence
.
4
Of
this
I
inferre
,
that
seeing
in
the
Gospell
there
is
no
expresse
command
touching
the
keeping
of
a
seventh
day
of
rest
,
it
cannot
be
a
morall
point
.
For
since
all
other
morall
points
are
so
often
and
so
expresly
injoined
therein
,
what
likelihood
is
there
,
that
God
would
have
omitted
this
without
making
an
evident
injunction
thereof
?
Nay
,
seeing
under
the
old
Testament
God
was
so
carefull
to
recommend
the
keeping
of
his
Sabbaths
,
as
may
be
seene
every
where
in
the
Bookes
of
the
Prophets
;
is
it
credible
,
that
if
he
had
intended
under
the
new
Testament
to
tie
us
to
the
observation
of
a
seventh
day
of
Sabbath
,
he
would
have
shewne
as
great
care
to
recommend
it
unto
us
,
as
he
did
theirs
to
the
Iewes
,
seeing
it
is
pretended
,
that
on
Gods
behalfe
we
are
as
straitly
bound
to
the
observation
of
the
Sabbath
as
they
were
?
CHAPTER
seventh
.
REASON
7.
1
Manifest
reasons
out
of
the
three
first
Evangelists
against
the
morality
of
the
Sabbath
.
What
is
meant
by
the
Sabbath
second
first
.
2
Exposition
of
Christs
answer
to
the
Pharisees
,
who
blamed
his
Disciples
for
plucking
the
cares
of
corne
,
and
rubbing
them
to
eate
on
the
Sabbath
day
.
3
First
argument
out
of
this
answer
,
The
Sabbath
is
declared
to
be
of
the
same
nature
that
the
Shew
bread
,
and
Sacrifices
were
of
,
and
mercy
is
preferred
unto
it
.
Therefore
it
is
not
morall
.
4
Second
argument
:
Christ
affirmeth
,
that
the
Sabbath
was
made
for
man
,
not
man
for
the
Sabbath
;
Therefore
it
is
not
morall
.
5
A
reply
to
this
argument
refuted
.
6
Third
argument
:
Christ
addeth
,
that
the
Sonne
of
man
is
Lord
,
even
of
the
Sabbath
day
:
Therefore
the
Sonne
of
man
being
taken
for
Christ
,
as
he
is
Christ
and
Mediator
,
it
is
not
morall
.
7
Fourth
argument
,
Christ
did
handie-works
without
necessity
,
and
commanded
servile
workes
to
be
done
on
the
Sabbath
day
without
necessity
:
Therefore
it
is
not
morall
.
8
Christ
,
as
the
Sonne
of
man
,
was
not
Lord
of
the
morall
Law
,
but
only
of
the
ceremoniall
:
Therefore
the
Sabbath
is
not
morall
.
9
If
the
Sonne
of
man
,
who
is
Lord
of
the
Sabbath
,
be
taken
in
its
vulgar
signification
,
for
every
man
,
the
Sabbath
cannot
be
morall
.
10
Hence
it
followeth
,
that
the
Sabbath
was
onely
a
positive
Law
,
given
to
the
Iewes
,
and
not
to
Christians
.
1
I
Adde
,
that
not
onely
there
is
nothing
expresly
set
downe
in
the
Gospel
,
confirming
the
morality
of
a
Sabbath
day
,
but
much
otherwise
,
that
it
furnisheth
strong
arguments
to
overthrow
it
.
As
among
others
,
those
namely
,
which
are
to
be
found
in
S.
Matthew
,
Ghap.
12.
vers.
1
,
&c.
in
S.
Marke
,
Chap.
2.
vers.
23.
&c.
in
S.
Luke
,
Chap.
6.
vers.
1
,
&c.
where
is
related
a
thing
that
came
to
passe
on
the
Sabbath
day
,
which
S.
Matthew
and
S.
Marke
call
simply
the
Sabbath
,
and
S.
Luke
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
The
Sabbath
second
first
,
or
second
principall
,
which
the
interpretors
take
diversly
.
Some
understand
it
of
two
holy
daies
,
the
one
following
the
other
immediately
,
and
more
particularly
of
the
second
day
after
the
first
of
the
feast
of
unleavended
bread
:
For
that
feast
was
kept
seven
daies
,
which
all
were
Sabbaths
,
although
the
first
and
the
last
only
were
solemne
Sabbaths
of
holy
convocation
.
Others
take
it
for
the
seventh
and
last
day
of
the
said
feast
of
unleavened
bread
,
which
was
a
very
solemne
day
,
and
equall
in
holinesse
to
the
first
day
of
the
said
feast
;
whence
it
was
called
Second
First
,
that
is
to
say
,
another
first
,
or
the
first
called
backe
againe
,
and
renued
.
A
third
sort
expound
it
of
the
second
solemne
feast
of
the
yeere
,
called
the
feast
of
weekes
,
or
of
first
fruits
,
and
by
S.
Luke
,
the
Sabbath
Second
First
,
that
is
,
second
in
order
after
the
first
,
and
as
it
were
another
first
in
dignity
:
For
all
the
feast
daies
were
Sabbaths
.
It
may
be
also
,
that
this
Sabbath
Second
First
fell
out
on
an
ordinary
Sabbath
of
the
weeke
.
Wherein
there
is
a
great
apparence
of
truth
,
seeing
the
Pharisees
blamed
Christs
Disciples
for
plucking
the
eares
of
corne
,
and
rubbing
them
in
their
hands
to
eat
on
that
day
:
which
they
could
not
have
done
with
any
colour
,
saving
on
an
ordinary
and
weekely
day
of
Sabbath
,
wherein
God
had
forebidden
all
kinde
of
worke
,
and
namely
,
the
making
ready
of
meat
.
For
in
all
other
solemne
Sabbaths
of
yeerely
feasts
,
he
had
expresly
permitted
this
particular
worke
of
making
ready
whatsoever
was
necessary
to
every
one
to
eate
,
as
may
be
seene
,
Exod.
12.
vers
.
16.
But
although
this
Sabbath
Second
first
be
understood
of
another
day
,
then
of
an
ordinary
Sabbath
,
it
imports
not
much
;
and
no
exception
can
be
taken
against
it
,
to
impaire
the
strength
of
the
arguments
which
are
gathered
out
of
the
foresaid
places
:
For
whatsoever
,
Christ
said
in
defence
of
that
which
his
Disciples
did
,
and
the
Pharisees
blamed
,
in
this
Sabbath
second
first
,
is
manifestly
generall
,
and
pertaineth
to
all
Sabbaths
kept
in
times
past
among
the
Iewes
,
whether
ordinary
,
or
extraordinary
.
Thus
then
the
three
Evangelists
doe
record
,
that
Iesus
went
on
the
Sabbath
day
thorow
the
corne
fields
,
and
his
Disciples
plucked
the
eares
of
corne
,
and
did
eat
,
rubbing
them
in
their
hands
.
Whereof
being
reproved
by
the
Pharisees
,
as
profaners
of
the
Sabbath
,
whereon
God
forebad
to
doe
any
worke
;
Iesus
Christ
,
to
cleare
them
,
and
refute
the
Pharisees
,
alledgeth
the
example
of
David
,
and
of
those
that
were
with
him
,
Which
,
when
they
were
an
hungry
did
take
and
eate
the
Shew-bread
,
which
was
not
lawfull
to
eate
,
but
to
the
Priests
alone
,
and
were
not
blamed
for
this
,
because
the
necessity
of
hunger
was
a
sufficient
excuse
unto
them
.
Whence
his
intent
was
to
inferre
,
that
his
Disciples
also
in
that
which
they
did
then
,
were
to
be
excused
of
breaking
of
the
Sabbath
,
by
the
same
necessity
of
hunger
which
they
were
pinched
with
,
and
which
gave
them
liberty
to
doe
that
which
otherwise
was
not
lawfull
to
doe
on
the
Sabbath
day
.
Moreover
,
Iesus
Christ
addeth
,
If
yee
had
knowne
what
this
meaneth
,
I
will
have
Mercy
,
and
not
Sacrifice
;
yee
would
not
have
condemned
the
guiltlesse
,
Of
which
argument
this
is
the
force
,
that
if
God
preferred
the
works
of
mercy
and
of
love
to
the
Sacrifices
,
which
in
all
the
outward
service
of
the
Law
were
the
most
holy
,
and
would
have
the
Sacrifices
to
give
place
to
those
workes
,
by
identity
of
reason
his
meaning
was
also
,
that
the
keeping
of
the
Sabbath
,
or
abstaining
from
outward
works
on
that
day
,
should
give
place
to
that
mercy
and
love
which
man
oweth
to
himselfe
,
or
to
his
neighbours
,
and
would
not
have
allowed
that
a
man
should
consent
to
die
for
want
of
meat
,
to
be
hunger-starved
,
or
to
bring
harme
to
himselfe
by
some
other
evill
,
rather
then
to
breake
the
Sabbath
by
making
meat
ready
,
or
doing
some
other
necessary
worke
,
which
was
otherwise
forbidden
on
the
Sabbath
day
.
Hee
The
Sabbath
was
made
for
man
,
and
not
man
for
the
Sabbath
;
the
meaning
of
which
words
is
,
that
although
God
had
ordained
by
the
Law
of
Moses
,
that
his
people
should
surcease
from
all
outward
and
servile
workes
on
the
Sabbath
day
,
yet
he
required
not
that
cessation
,
as
a
thing
essentiall
to
his
service
,
or
so
necessary
,
that
it
could
not
upon
any
occasion
be
lawfull
to
man
to
doe
such
workes
on
that
day
,
but
rather
that
authority
and
power
was
given
him
,
according
to
Gods
intention
,
in
case
hee
were
forced
thereunto
by
some
urgent
necessity
.
As
for
example
:
the
saving
or
sustaining
of
his
life
:
For
the
keeping
of
the
Sabbath
was
not
the
scope
and
end
which
man
was
made
for
,
or
a
thing
of
so
great
consideration
before
God
,
as
is
the
conservation
of
the
necessary
interests
of
man
.
For
if
that
had
beene
,
it
should
not
have
been
lawfull
to
man
to
breake
it
upon
any
case
or
necessity
whatsoever
:
but
nill
he
will
he
,
he
must
be
subject
to
the
most
straite
observation
thereof
,
notwithstanding
any
danger
whatsoever
hee
may
fall
into
thereby
.
Nay
,
man
was
rather
the
scope
and
end
of
the
Sabbath
,
and
of
the
observation
thereof
,
and
his
interests
were
of
greater
importance
then
they
.
And
therefore
,
when
mans
goods
,
life
,
or
reputation
are
in
jeopardy
,
the
Sabbath
must
give
place
unto
them
,
as
being
a
thing
wherein
consisteth
not
properly
and
essentially
the
glory
and
service
of
God
,
and
which
is
to
be
kept
onely
as
a
helpe
to
his
service
,
when
stronger
and
more
profitable
considerations
,
for
the
glory
and
service
of
God
,
bind
not
to
the
contrary
,
as
they
doe
,
when
life
,
honour
,
or
such
other
things
of
great
consequence
to
man
come
in
question
:
For
then
it
is
more
expedient
for
the
glory
and
service
of
God
,
that
a
mans
life
,
honour
,
goods
,
&c.
be
saved
by
some
worke
otherwise
forebidden
on
the
Sabbath
day
,
then
that
with
a
manifest
hazard
of
his
life
,
honour
,
or
goods
,
he
should
tie
himselfe
to
a
precise
keeping
of
the
Sabbath
,
and
to
a
scrupulous
cessation
,
which
in
such
a
case
should
become
superstitious
.
It
is
questionlesse
that
the
matter
was
to
be
taken
so
under
the
old
Testament
,
and
this
is
the
maine
point
that
Christ
intended
to
maintaine
and
verifie
against
the
Pharisees
,
which
urged
a
so
precise
and
strict
observation
of
the
Sabbath
,
that
it
turned
to
the
prejudice
and
damage
of
man
,
made
man
slave
of
the
Sabbath
,
subjected
not
the
Sabbath
to
man
,
and
GOD
so
inthralled
man
with
the
keeping
of
that
day
,
that
it
was
a
thing
unlawfull
unto
him
,
to
prepare
,
and
take
in
his
pinching
hunger
a
mouthfull
of
meate
for
his
sustenance
,
although
hee
should
starve
and
perish
for
want
of
food
.
3
Vpon
this
reasoning
of
Iesus
Christ
,
it
followeth
clearely
,
that
the
keeping
of
a
seventh
day
of
Sabbath
,
appointed
in
the
fourth
Commandement
is
not
morall
:
For
first
,
Christ
sorts
it
with
the
observations
commanded
in
the
Law
,
touching
the
Shew-bread
,
the
sacrifices
,
and
other
ceremoniall
services
of
the
Temple
:
Matth.
12.
vers.
6.
as
being
of
the
same
nature
,
that
is
,
belonging
simply
to
the
Iudaicall
policie
,
order
and
government
.
And
all
the
strength
of
his
argument
is
grounded
upon
this
point
,
that
the
Sabbath
is
of
the
same
nature
with
these
ceremonies
,
and
therefore
as
they
might
be
dispensed
with
keeping
of
them
,
if
stronger
reasons
obliged
them
to
the
contrary
,
so
they
might
sometimes
be
released
from
the
forbearing
of
all
workes
on
the
Sabbath
day
,
if
they
had
just
and
necessary
reason
to
doe
some
workes
that
day
.
Else
the
Pharisees
might
have
most
easily
replyed
,
that
although
David
in
his
hunger
tooke
the
liberty
to
eat
the
Shew-bread
,
which
was
not
lawfull
to
eate
,
but
to
the
Priests
,
and
albeit
it
was
lawfull
to
any
man
to
preferre
the
workes
of
mercy
,
in
his
owne
,
or
in
his
neighbours
necessity
,
to
sacrifice
,
yet
it
followed
not
,
that
hunger
could
give
him
any
licence
to
breake
the
Sabbath
,
because
these
observations
concerning
the
Shew-bread
,
and
the
Sacrifices
,
were
but
ceremonies
,
which
might
be
sometimes
omitted
and
dispensed
with
,
whereas
the
Sabbath
and
the
keeping
of
it
,
was
a
thing
morall
and
undispensable
.
4
Secondly
,
Iesus
Christ
saith
,
that
the
Sabbath
was
made
for
man
,
and
not
man
for
the
Sabbath
,
Marke
2.
verse
27.
Now
it
cannot
be
said
of
any
thing
truely
morall
,
and
ordained
of
God
by
a
morall
Commandement
,
that
it
is
made
for
man
,
and
not
man
for
it
,
that
it
is
the
end
of
man
,
and
not
man
the
end
of
it
,
that
it
should
yeeld
to
the
interests
of
man
,
and
not
man
to
the
interests
of
it
.
For
example
,
dare
any
man
be
so
bold
as
to
say
,
that
the
Commandements
to
have
no
other
GOD
but
the
true
GOD
,
to
shunne
Idolatry
,
to
abstaine
from
blaspheming
and
profaning
in
any
manner
the
name
of
GOD
,
to
honour
Father
and
Mother
,
not
to
be
a
Murtherer
,
a
Whoremunger
,
a
Thiefe
,
a
false
Witnesse
,
not
to
covet
another
mans
goods
,
not
to
love
GOD
and
the
neighbour
,
are
made
for
man
,
and
not
man
for
them
,
and
that
man
may
dispense
with
them
for
his
owe
particular
interests
?
Verily
it
is
not
lawfull
to
a
man
to
breake
these
Commandements
,
as
it
is
lawfull
to
him
to
breake
the
Sabbath
for
his
owne
conservation
,
in
any
thing
that
hath
reference
unto
him
.
Nay
,
hee
should
tread
under
foot
all
his
owne
interests
,
rather
then
transgresse
in
any
of
those
points
.
Which
sheweth
evidently
,
that
the
Commandement
concerning
the
Sabbath
,
is
not
of
the
same
nature
that
these
others
are
of
.
That
these
are
morall
,
are
of
the
Law
of
nature
,
have
in
themselves
an
essentiall
justice
and
equity
,
and
for
that
cause
are
undispensable
;
so
binding
conscience
at
all
times
,
that
it
cannot
be
lawfull
at
any
time
to
doe
any
thing
against
them
:
That
this
of
the
Sabbath
was
onely
a
Commandement
of
order
,
of
ceremoniall
policie
,
of
a
positive
Law
,
and
for
that
cause
liable
to
dispensation
and
abrogation
,
as
in
effect
it
was
dispensed
with
in
the
forenamed
occasions
,
and
CHRIST
by
his
comming
into
the
world
hath
abolished
under
the
new
Testament
,
the
particular
Commanment
given
concerning
it
.
5
The
observation
which
is
made
by
some
,
that
Christ
saith
,
that
man
was
not
made
for
the
Sabbath
,
or
for
the
day
of
rest
,
but
saith
not
,
that
man
was
not
made
to
sanctifie
the
Sabbath
,
is
but
a
vaine
subtilty
.
For
by
the
Sabbath
,
Christ
understandeth
both
the
rest
of
the
day
,
and
the
day
of
rest
.
For
in
the
Scripture
,
the
word
Sabbath
signifieth
the
one
and
the
other
.
And
seeing
the
observation
and
sanctification
of
the
day
consisted
,
at
least
in
part
,
in
a
rest
and
cessation
of
all
externall
workes
,
as
is
evident
by
the
words
of
the
fourth
Commandement
,
and
of
Exodus
,
Chap.
31.
v.
14
,
15.
and
of
Ieremiah
,
Chap.
17.
vers.
22.
24.
yea
,
seeing
this
sanctification
onely
was
proper
unto
it
,
and
particularly
tied
unto
it
,
and
seeing
it
taketh
from
it
the
name
of
Sabbath
,
wherewith
it
is
honored
,
to
say
that
man
is
not
made
for
the
rest
or
cessation
,
and
is
not
necessarily
tied
unto
it
,
but
may
dispense
with
it
,
not
through
a
fancy
,
and
at
his
owne
pleasure
,
but
in
the
extreme
necessity
of
his
just
and
reasonable
interests
,
is
as
much
as
to
say
,
that
man
is
not
made
,
in
that
respect
,
for
the
sanctification
of
the
Sabbath
,
but
that
the
said
sanctification
is
subject
to
him
.
Now
,
this
is
the
point
in
question
,
to
wit
,
Whether
to
keepe
a
seventh
day
for
a
day
of
rest
,
or
of
cessation
,
according
to
the
injunction
given
in
so
precise
termes
in
the
fourth
Commandement
,
be
a
morall
duty
.
I
cannot
see
what
other
sanctification
of
the
Sabbath
day
can
be
understood
by
those
which
say
,
that
man
was
made
for
it
,
in
the
sense
that
Christ
taketh
this
kinde
of
speech
,
is
a
morall
duty
.
For
if
they
understand
a
sanctification
by
workes
truely
and
properly
morall
,
such
as
are
workes
of
godlinesse
,
mercy
,
and
charity
,
whereby
God
is
principally
and
directly
glorified
,
and
we
and
our
neighbours
are
edified
,
and
maintained
for
his
glory
,
and
say
,
that
man
is
made
for
this
sanctification
,
ought
to
observe
it
carefully
,
and
to
make
,
if
neede
be
,
the
rest
of
the
Sabbath
day
,
to
stoope
,
and
give
place
unto
it
,
this
is
most
true
;
but
our
question
is
not
about
this
kinde
of
sanctifying
the
Sabbath
day
;
neither
is
it
proper
and
peculiar
to
the
seventh
day
,
but
is
equally
required
in
all
the
daies
of
the
weeke
.
And
by
this
is
confirmed
our
saying
,
that
the
sanctification
proper
to
the
Sabbath
,
as
it
is
such
,
and
which
is
the
maine
point
that
we
treat
of
pro
and
contra
,
cannot
be
morall
,
seeing
it
yeelds
,
and
submits
it selfe
to
the
morall
duties
of
every
day
,
and
for
their
sake
may
and
ought
to
be
violated
.
6
Thirdly
,
for
the
cleerer
and
better
confirmation
of
the
foresaid
truth
,
is
very
usefull
that
which
Christ
addes
after
these
words
,
The
Sabbath
is
made
for
man
,
saying
;
For
the
Son
of
man
is
Lord
even
of
the
Sabbath
day
.
For
whether
by
the
son
of
man
,
we
understand
particularly
the
Son
of
God
,
as
he
is
Christ
,
and
Mediator
,
as
he
is
often
in
that
respect
so
named
;
whether
generally
every
man
according
to
the
common
signification
which
it
hath
in
holy
Scripture
,
the
one
and
the
other
sense
overthroweth
the
morality
of
the
Sabbath
.
If
Iesus
Christ
speaketh
of
himselfe
,
as
he
is
Christ
and
Mediator
,
under
the
name
of
the
Son
of
man
,
as
in
my
opinion
he
doth
,
his
meaning
is
,
that
as
such
and
in
that
quality
,
he
had
power
over
the
Sabbath
,
as
Lord
to
dispense
with
the
keeping
of
it
,
whom
and
when
he
would
:
as
he
said
in
the
same
sence
and
to
the
same
purpose
,
In
this
place
is
one
greater
then
the
Temple
.
Yea
hee
insinuates
,
that
7
Fourthly
,
to
shew
effectually
his
dominion
in
that
behalfe
,
he
chused
often
the
Sabbath
day
,
to
doe
,
or
to
injoyne
to
others
on
that
day
workes
which
might
have
beene
done
in
any
other
day
of
the
weeke
,
and
were
not
simply
workes
of
mercifulnesse
,
or
of
urgent
necessity
,
permitted
by
the
Law
,
nay
were
servile
and
unnecessary
workes
,
which
the
Law
forbad
:
As
is
manifest
,
by
his
healing
the
sicke
ordinarily
on
the
Sabbath
day
,
and
that
with
handy
worke
,
whereas
he
might
have
done
those
cures
with
a
word
of
his
mouth
:
As
when
hee
restored
to
sight
the
man
that
was
borne
blinde
,
making
clay
of
his
spittle
,
and
anointing
the
eyes
of
that
blind
man
with
the
clay
,
Iohn
9.
ver.
6.
14.
As
also
when
he
commanded
some
sicke
,
whom
hee
had
healed
,
to
beare
burdens
on
the
Sabbath
day
,
which
GOD
had
forbidden
,
Ierem.
17.
ver
.
21.
Thus
hee
commanded
on
the
Sabbath
day
the
man
whom
he
had
cured
of
the
palsie
,
to
rise
,
take
up
his
bed
,
and
walke
,
Ioh.
5.
ver.
8
,
9
,
10.
which
was
not
lawfull
to
him
to
doe
,
no
more
than
to
anyother
such
man
,
who
by
ordinary
meanes
had
recovered
his
health
,
if
it
had
not
beene
for
Christs
command
,
notwithstanding
that
miraculous
deliverance
after
a
so
long
and
incurable
disease
:
For
he
needed
not
,
ntither
for
the
glory
of
God
,
nor
for
his
owne
good
,
to
take
up
his
little
bed
on
the
Sabbath
day
,
seeing
that
without
any
such
worke
his
recovery
was
doubtlesse
cleere
and
manifest
to
all
.
8
Now
if
the
Sabbath
day
,
and
the
keeping
thereof
had
beene
morall
,
Christ
had
never
spoken
,
never
done
so
.
For
he
had
not
,
as
hee
was
the
sonne
of
man
,
any
authority
and
Lord-ship
over
the
things
that
are
morall
,
and
of
the
Law
of
Nature
,
to
dispence
with
men
for
the
doing
or
not
doing
,
the
keeping
or
not
keeping
of
them
.
Because
in
them
shineth
the
justice
of
the
most
righteous
and
holy
God
,
his
glory
to
command
them
,
the
excellency
of
man
to
yeeld
obedience
unto
them
,
as
having
a
naturall
righteousnesse
and
equity
inherent
in
them
,
carrying
with
them
an
universall
obligation
,
and
being
of
perpetuall
continuance
grounded
essentially
in
themselves
,
and
on
their
owne
nature
:
Such
are
these
commandements
,
Thou
shalt
love
God
with
all
thine
heart
,
and
thy
neighbour
as
thy selfe
.
Also
we
see
not
,
that
Christ
at
any
time
hath
done
or
caused
to
be
done
,
by
any
man
,
any
thing
whatsoever
against
them
,
nay
he
hath
rather
backed
and
confirmed
them
,
hath
himselfe
kept
them
most
religiously
,
and
hath
injoyned
also
to
others
the
keeping
of
them
.
But
as
Mediator
he
had
power
over
all
things
which
were
simply
ceremoniall
,
positive
,
adiaphorous
,
that
is
,
neither
good
nor
evill
in
themselves
,
wherein
the
true
service
of
God
consisted
not
,
which
were
no
thing
but
helpes
to
that
service
for
a
time
,
and
were
established
of
God
simply
for
certaine
reasons
relative
to
some
better
things
.
For
as
Iesus
Christ
himselfe
was
not
lyable
unto
those
things
,
but
so
farre
as
it
was
his
reason
to
apply
himselfe
unto
them
,
least
he
should
give
offence
to
any
man
.
And
as
the
reason
of
their
institution
could
not
take
hold
on
him
,
so
likewise
was
it
in
his
power
to
exempt
from
them
whom
hee
would
.
For
although
they
were
to
be
usually
in
strength
and
practise
till
the
houre
of
his
death
,
that
was
no
hinderance
to
that
authority
which
he
had
in
his
life
time
,
and
during
his
conversation
in
these
lowest
parts
of
the
earth
,
to
give
particular
commandements
whereby
hee
dispensed
whom
he
pleased
with
their
observation
.
Such
things
were
the
circumcision
,
the
sacrifices
,
other
legall
ordinances
and
among
the
rest
the
Sabbath
,
whereof
,
upon
this
occasion
,
he
declared
himselfe
to
be
Lord
.
If
Christ
,
when
he
said
,
The
Sonne
of
man
is
Lord
of
the
Sabbath
,
will
have
us
to
understand
by
the
Sonne
of
man
,
every
man
,
as
many
interpreters
doe
take
it
so
,
meaning
that
every
true
beleever
hath
authority
and
freedome
to
exempt
himselfe
from
the
keeping
of
the
Sabbath
for
his
owne
need
and
to
yeeld
to
such
necessities
which
are
more
urgent
,
and
of
greater
importance
then
was
the
Sabbath
,
of
which
sort
was
the
narrow
strait
,
whereunto
hunger
had
driven
Christs
Disciples
,
that
is
no
lesse
forcible
to
fight
against
the
morality
of
the
Sabbath
,
as
appeareth
by
that
which
hath
beene
already
said
.
10
Such
then
being
the
nature
of
the
Sabbath
,
it
is
evident
that
it
is
not
morall
,
that
of
its
selfe
it
obligeth
not
the
conscience
to
the
keeping
of
it
,
that
if
it
bindeth
conscience
,
it
commeth
from
GODS
command
by
a
positive
Law
,
such
as
he
gave
to
the
Iewes
,
and
that
only
when
more
inforcing
reasons
doe
not
dispense
with
the
observation
of
it
,
as
there
be
some
such
.
Now
the
positive
Lawes
given
to
the
Iewes
being
wholly
abrogated
,
no
man
can
say
,
that
the
Law
of
the
Sabbath
bindeth
the
conscience
of
Christians
,
if
it
be
not
shewed
,
that
Christ
will
have
this
Law
of
the
Sabbath
to
continue
under
the
New
Testament
,
and
hath
commanded
the
keeping
of
a
Seventh
day
,
as
he
might
have
done
.
In
which
case
,
that
Law
should
bee
obligatory
,
not
for
any
morality
it
hath
in
it
,
but
because
Christ
had
ordained
it
for
the
order
of
the
Church
.
This
I
pretend
cannot
be
shewed
,
but
rather
that
the
stinting
of
the
time
of
GODS
publike
service
hath
beene
left
to
the
free
will
of
the
Church
,
and
that
even
now
at
this
time
when
a
Seventh
day
is
set
downe
,
we
ought
to
keepe
it
,
in
obedience
to
the
Church
,
as
following
herein
the
order
which
she
hath
thought
good
to
institute
,
and
not
through
opinion
of
any
necessity
proceeding
from
GODS
immediate
command
,
farre
lesse
of
Religion
inherent
in
the
thing
it selfe
.
CHAPTER
Eighth
.
REASON
8.
1.
The
Apostle
condemneth
the
Galatians
for
observing
dayes
,
and
moneths
,
and
times
,
and
yeeres
.
2.
It
is
answered
,
that
the
Apostle
condemneth
onely
the
observation
of
dayes
,
&c.
prescribed
in
the
ceremoniall
Law
.
3.
Refutation
of
that
answer
,
out
of
the
drift
of
the
whole
Chapter
.
4.
Besides
,
that
it
maketh
the
Apostle
to
condemne
thàt
which
he
approved
,
and
so
to
contradict
himselfe
,
if
this
answer
were
true
.
1
I
further
justifie
this
by
the
Apostle
in
his
Epistle
to
the
Galatians
Chapter
4.
verse
10.
where
hee
blameth
them
for
observing
dayes
,
and
moneths
,
and
times
,
and
yeeres
,
for
they
deemed
that
in
the
observing
of
them
there
was
a
point
of
Religion
and
of
Gods
,
service
,
which
they
were
necessarily
obliged
unto
on
Gods
behalfe
,
and
that
for
conscience
sake
,
either
because
the
thing
it selfe
deserved
as
much
,
or
through
respect
to
Gods
Commandement
.
It
is
this
surmise
which
the
Apostle
blameth
.
For
if
the
Galatians
had
kept
some
dayes
,
but
as
a
thing
indifferent
,
and
an
ecclesiasticall
order
,
for
the
publike
practise
of
divine
service
by
the
exercise
of
the
ministrie
,
the
celebration
of
the
Sacraments
,
and
other
holy
duties
more
and
more
sanctified
with
prayers
,
thankesgiving
,
Psalmes
,
Hymnes
,
and
spirituall
songs
,
knowing
and
being
perswaded
by
the
Lord
Iesus
,
that
there
was
no
divine
obligation
,
no
Religion
tyed
to
those
dayes
,
in
themselves
,
it
is
as
sure
as
can
be
,
that
they
had
not
bin
worthy
to
be
censured
,
for
all
that
is
done
,
and
may
be
done
in
the
Church
,
under
the
New
Testament
.
Hereupon
I
say
,
that
we
fall
manifestly
into
the
Apostles
censure
,
if
we
keepe
a
Seventh
day
of
Sabbath
,
beleeving
it
to
be
a
morall
thing
which
God
hath
expresly
commanded
,
and
therefore
necessary
,
and
as
such
binding
the
conscience
.
For
this
is
evidently
to
observe
dayes
after
the
fashion
which
the
Apostle
condemneth
.
2
It
is
answered
to
this
,
that
the
Apostle
speaketh
in
that
Chapter
of
judaicall
dayes
,
moneths
,
times
,
and
yeeres
only
,
as
they
are
ordained
to
be
kept
by
the
ceremoniall
Law
of
Moses
;
as
for
example
,
to
observe
,
in
things
belonging
to
the
Sabbath
,
the
Seventh
day
of
the
weeke
.
Which
law
being
abolished
,
he
blameth
the
Galatians
,
that
they
indeavoured
to
set
up
again
the
observation
of
dayes
after
the
manner
of
the
Iewes
,
but
reproveth
them
not
for
keeping
a
Sabbath
day
.
3
This
answer
giveth
no
content
at
all
.
I
acknowledge
freely
,
that
doubtlesse
the
dayes
kept
by
the
Galatians
were
the
same
which
the
Iewes
observed
.
For
to
esteeme
that
they
were
dayes
consecrated
to
Idols
,
which
they
had
beene
enured
unto
,
when
they
lived
in
Paganisme
,
and
had
observed
unto
that
time
,
even
after
their
conversion
,
is
farre
from
all
likelihood
,
and
contrary
to
the
Text
,
which
speaketh
of
dayes
belonging
to
these
weake
and
beggarly
rudiments
which
God
had
ordained
in
the
infancy
of
the
Iesus
Christ
was
come
into
the
world
to
redeeme
men
.
And
the
Apostle
blameth
the
Galatians
universally
,
for
observing
such
dayes
,
without
exception
of
any
other
day
,
which
he
ought
to
have
excepted
,
if
there
had
beene
any
other
obligatory
:
Nay
he
blameth
them
not
for
keeping
them
after
the
fashion
of
the
Iewes
,
by
the
practice
of
the
ceremoniall
service
which
the
Iewes
yeelded
to
God
on
those
dayes
whereof
he
maketh
no
mention
,
neither
is
there
any
likelihood
that
the
Galatians
did
any
such
thing
;
but
for
keeping
them
for
Religions
sake
:
And
his
reprehension
is
such
a
one
,
that
the
right
thing
he
aimed
at
in
it
,
is
to
condemne
the
observation
of
any
day
whatsoever
under
the
New
Testament
for
Religion
and
conscience
sake
in
reference
to
any
obligation
from
the
day
it selfe
.
The
foundation
of
his
reproofe
,
as
appeareth
manifestly
by
the
whole
drift
of
his
discourse
,
is
this
,
that
to
be
Religious
about
dayes
,
and
to
be
tyed
unto
them
by
Gods
command
,
was
a
point
of
bondage
belonging
to
the
rudiments
of
the
Law
,
and
that
the
Gospell
,
which
is
the
Law
of
liberty
,
cannot
suffer
this
bondage
.
Therefore
hee
speaketh
in
generall
tearmes
,
Yee
observe
dayes
,
and
moneths
,
and
times
,
and
yeeres
,
and
addeth
not
judaicall
,
or
after
the
Iewish
fashion
:
because
also
to
keepe
other
dayes
then
those
of
the
Iewes
,
and
that
for
conscience
sake
,
and
for
the
same
opinion
of
Religion
which
the
Iewes
had
of
their
dayes
,
although
otherwise
then
they
,
h●d
beene
as
bad
,
and
contrary
to
the
Gospell
,
it
is
not
so
,
when
dayes
are
kept
simply
for
ecclesiasticall
order
,
although
they
were
Iudaicall
dayes
.
And
indeed
the
Sabbath
day
of
the
Iewes
,
to
wit
,
the
last
day
of
the
weeke
was
kept
by
the
Apostles
and
by
diverse
Christians
in
the
Primitive
Church
many
yeeres
constantly
.
As
likewise
the
feasts
of
the
Iewish
Passeover
and
Pentecost
were
observed
by
the
first
Christians
,
without
any
fault
or
offence
on
their
part
,
because
this
observation
was
not
practised
by
them
in
the
same
respects
that
they
were
by
the
Iewes
,
that
is
,
through
opinion
of
Religious
necessity
and
divine
obligation
.
4
Verily
,
if
wee
be
obliged
in
our
conscience
,
and
by
a
divine
commandement
under
the
new
Testament
,
to
the
observation
of
a
seventh
day
of
rest
,
●eligiously
as
the
Iewes
were
,
as
is
pretended
,
although
it
be
not
the
same
seventh
day
;
who
will
not
conceive
,
that
it
had
not
well
become
the
Apostle
to
condemne
the
observation
of
Iudaicall
daies
,
namely
,
of
the
particular
day
of
the
Iewish
Sabbath
,
as
being
a
yoake
,
and
a
ceremony
of
the
Law
,
considering
,
that
in
the
meane
while
,
hee
tied
the
Christians
to
the
odinary
and
precise
observation
of
a
stinted
day
,
even
of
a
seventh
day
of
Sabbath
,
which
was
all
one
:
seeing
the
day
onely
had
been
changed
,
and
the
yoake
and
the
ceremony
had
been
still
kept
.
For
the
yoake
and
bondage
of
the
Law
consisted
in
the
observation
of
certaine
stinted
daies
,
and
namely
of
a
seventh
day
of
Sabbath
by
Gods
Ordinance
and
obligation
of
conscience
,
and
not
in
keeping
the
last
seventh
day
,
rather
than
another
,
seeing
otherwise
it
is
not
a
heavie
yoake
,
nor
a
greater
bondage
to
keepe
the
last
,
then
to
keepe
the
first
of
the
seven
daies
of
the
weeke
.
CHAPTER
ninth
.
REASON
9.
1
A
most
forcible
argument
out
of
the
Epistle
to
the
Colossians
,
Chap.
2.
vers.
16.
where
the
Apostle
teacheth
,
that
Christian
mens
conscience
is
not
tied
to
the
keeping
of
holy
daies
,
and
of
Sabbaths
.
2
Answer
is
made
,
that
the
naming
of
Sabbaths
in
the
plurall
number
sheweth
they
must
be
understood
of
the
Sabbaths
of
holy
daies
,
and
not
of
the
weekely
Sabbath
.
3
First
reply
.
In
the
name
of
a
holy
day
,
the
Sabbaths
thereof
are
included
.
4
Second
reply
.
Sabbaths
in
the
plurall
number
,
include
necessarily
the
weekely
Sabbath
,
which
also
is
most
frequently
called
Sabbaths
in
holy
Scripture
.
5
Third
reply
.
The
Apostle
by
Sabbaths
,
understandeth
onely
the
weekely
Sabbath
.
6
Fourth
reply
.
The
weekely
Sabbath
did
belong
to
the
Law
of
Commandements
,
which
is
abolished
,
and
the
Apostle
speaketh
without
exception
indefinitely
of
the
●●●gation
of
holy
dayes
,
and
Sabbaths
.
7.
Thence
it
followeth
,
that
the
fourth
Commandement
,
in
so
farre
as
it
stinteth
the
seventh
day
for
Gods
service
,
is
not
morall
.
1
OF
the
same
nature
is
the
passage
in
the
second
Chapter
of
the
Epistle
to
the
Colossians
,
verse
16.
Let
no
man
judge
you
in
meat
or
in
drinke
,
or
in
distinction
of
a
holy
day
,
or
of
the
new
Moone
,
or
of
Sabbaths
.
Where
the
Apostle
teacheth
,
that
under
the
New
Testament
the
conscience
of
beleevers
is
not
bound
to
make
distinction
and
observation
of
any
holy
day
,
and
namely
of
Sabbaths
,
neither
altogether
,
nor
in
part
,
no
more
than
of
meats
and
of
drinkes
,
ranking
all
those
with
the
ordinances
and
shadowes
which
have
beene
abrogated
by
Iesus
Christ
,
ver.
14
,
17.
For
like
as
in
matters
concerning
meat
and
drinke
,
nature
hath
necessarily
need
of
them
for
the
entertainment
of
the
body
,
but
the
conscience
is
not
now
bound
to
that
distinction
of
them
which
was
of
old
prescribed
by
the
Law
of
Moses
,
even
so
it
is
necessary
,
for
the
maintenance
of
the
Soule
,
that
times
bee
appointed
for
Gods
publike
service
in
the
Church
,
but
mens
conscience
is
no
more
subjected
to
a
seventh
day
which
the
Law
prescribed
to
the
Iewes
.
2
To
this
passage
answer
is
made
,
that
the
Apostle
speaketh
of
the
Iewish
holy
dayes
,
the
Passeover
,
Pentecost
,
&c.
and
of
divers
Sabbaths
which
the
Iewes
observed
,
such
as
were
the
first
and
last
day
of
some
annuall
feasts
,
which
lasted
many
dayes
,
to
wit
of
the
Passeover
,
of
the
feast
of
Tabernacles
,
of
the
feast
of
Propitiations
which
was
kept
on
the
tenth
day
of
the
seventh
moneth
,
every
seventh
yeere
,
which
was
the
Sabbath
of
rest
unto
the
land
,
because
in
it
they
did
neither
sow
their
field
,
nor
prune
their
Vineyards
every
3
This
answer
is
not
sufficient
.
For
the
Apostle
speaketh
generally
of
an
holy
day
,
and
of
Sabbaths
,
saying
that
we
should
not
be
judged
or
condemned
in
distinction
and
separation
,
or
part
and
respect
of
an
Holy
day
,
and
putting
the
word
signifying
an
Holy
day
,
in
the
singular
number
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
word
denoteth
any
holy
day
whatsoever
.
Now
if
we
be
bound
for
conscience
sake
to
the
observation
of
a
seventh
day
of
Sabbath
,
if
we
be
tyed
by
Religion
to
make
a
distinction
of
dayes
,
if
we
be
condemned
for
the
omission
of
that
pretended
duty
,
are
wee
not
condemned
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
in
distinction
of
an
Holy
day
?
4
Againe
,
seeing
he
speaketh
of
Sabbath
in
the
plurall
number
,
with
what
reason
can
it
be
affirmed
,
that
his
intention
was
to
speak
only
of
the
Sabbaths
of
certaine
yeerely
feasts
,
and
not
of
the
ordinary
Sabbath
of
every
weeke
,
although
he
useth
a
word
befitting
it
aswell
,
yea
more
,
than
the
rest
,
and
including
it
infallibly
in
its
plurality
?
Namely
seeing
this
word
is
much
more
used
in
the
plurall
number
,
then
in
the
fingular
,
and
is
ordinarily
taken
both
in
the
New
and
in
the
Old
Testament
for
the
Sabbath
whereof
wee
treat
.
The
seventy
Greeke
translators
of
the
Old
Testament
are
accustomed
to
say
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
the
plurall
number
,
when
in
Hebrew
mention
is
made
of
the
ordinary
Sabbath
of
the
weeke
in
the
singular
number
,
as
we
may
see
,
Exod.
16.
ver.
23
,
26
,
29.
Exod.
20.
uer
.
8
,
10.
Exod.
31.
ver.
16.
Exod.
35.
v.
2
,
3.
Levit.
23.
v.
3.
Levit.
24.
ver.
8.
Numb.
28.
2
,
9.
Deut.
5.
ver.
12
,
14
,
15.
and
else
where
conformably
to
them
.
This
plurall
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
used
in
the
same
sence
by
the
writers
in
the
New
Testament
,
as
Matthew
12.
verse
1
,
5
,
10
,
12.
Matth.
28.
ver.
1.
Mark
.
1.
ver.
21.
Mark
.
2.
ver.
24
,
28.
Mark
.
3.
ver.
2.
Luk.
4.
ver.
16
,
31.
Luk.
13.
ver.
10.
Iohn
20.
ver.
1
,
19.
Acts
13.
ver.
14.
Acts
16.
ver.
13.
Acts
17.
ver.
2.
I
say
therefore
,
that
to
conclude
that
the
Apostle
in
the
foresaid
passage
speaketh
not
of
the
Sabbath
day
which
returned
weekely
,
because
he
useth
the
word
Sabbath
in
the
plurall
number
,
is
a
weake
argument
,
seeing
in
the
Scriptures
stile
and
manner
of
speaking
this
word
in
the
plurall
number
hath
a
single
signification
.
Nay
,
it
may
bee
affirmed
with
good
reason
,
that
the
Apostle
,
when
he
speaketh
of
Sabbaths
,
understands
only
the
ordinary
Sabbath
of
the
seventh
day
,
and
under
the
name
going
before
of
an
Holy
day
,
hath
comprehended
all
other
Sabbaths
which
God
had
commanded
in
the
Law
,
even
as
God
himselfe
in
Leviticus
Chapter
23.
ver.
37.
by
the
word
Feasts
understandeth
all
other
solemne
dayes
which
he
had
commanded
,
and
ver.
38.
by
the
word
Sabbaths
the
seventh
day
in
every
weeke
,
according
to
the
ordinary
signification
thereof
,
not
only
in
the
Greeke
,
but
also
in
the
Hebrew
tongue
,
to
which
purpose
there
is
a
most
manifest
place
,
Exod.
31.
ver.
13.
where
God
saith
,
Uerily
my
Sabbaths
yee
shall
keep
,
for
it
is
a
signe
betweene
me
and
you
throughout
your
generations
,
that
yee
may
know
,
that
I
am
the
Lord
that
doth
sanctifie
you
.
And
for
more
ample
declaration
,
in
the
Verses
following
,
14.
15
,
16
,
17.
he
expounds
those
Sabbaths
of
the
weekely
Sabbath
only
.
Although
this
were
not
so
,
whosoever
speaketh
of
Sabbaths
in
the
number
of
multitude
,
and
maketh
no
exception
,
understandeth
whatsoever
is
contained
in
the
signification
of
that
word
,
and
hath
the
same
denomination
.
Verily
,
when
the
Apostle
saith
,
that
no
man
should
condemne
us
in
distinction
of
an
Holy
day
,
or
of
Sabbaths
,
if
he
had
not
understood
all
Sabbaths
,
but
had
beleeved
that
God
hath
expresly
ordained
under
the
New
Testament
,
as
hee
did
under
the
old
,
a
day
to
be
for
his
service
a
day
of
festivity
and
of
Sabbath
,
he
was
bound
to
except
it
particularly
and
by
name
,
and
so
to
keepe
the
Church
from
falling
into
an
error
,
namely
seeing
we
are
not
taught
in
any
part
of
his
Epistles
,
nor
else
where
in
the
New
Testament
,
that
GOD
hath
made
such
an
ordinance
,
that
in
any
time
the
observation
of
a
Sabbath
hath
beene
injoyned
unto
us
,
that
any
such
day
hath
beene
excepted
from
those
dayes
and
Sabbaths
which
in
the
said
New
Testament
we
are
forbidden
to
keepe
.
6
When
the
Apostle
saith
,
that
Christ
hath
abolished
the
Law
of
commandements
,
Eph.
2.
vers.
15.
and
hath
made
a
change
of
the
Law
,
Heb.
7.
vers
.
12.
We
see
easily
,
that
he
understandeth
the
ceremoniall
,
and
not
the
morall
Law
,
because
in
the
same
places
he
explicates
his
meaning
,
calling
it
,
The
Law
of
Commandements
contained
in
ordinances
,
the
middle
wall
of
partition
betweene
the
Iewes
and
Gentiles
,
Ephes.
2.
vers.
14
,
15.
the
Law
of
a
carnall
Commandement
,
and
of
the
Leviticall
Priesthood
,
weake
,
unprofitable
,
and
which
made
nothing
perfect
,
Heb.
7.
vers.
11.
16
,
18
,
19.
Because
also
in
many
other
places
wee
are
taught
,
that
the
Law
abolished
by
Christ
,
is
the
Ceremoniall
only
,
and
doe
see
all
morall
Commandements
confirmed
and
ratified
by
him
.
But
when
the
Apostle
discourseth
of
the
abolishment
of
holy
daies
,
and
of
Sabbaths
,
without
any
limitation
or
modification
,
there
is
no
cause
why
the
seventh
day
should
be
excepted
,
seeing
he
excepted
it
not
,
neither
is
it
excepted
in
any
place
of
the
Gospell
,
which
speaketh
no
where
unto
us
of
morall
daies
of
Sabbath
,
as
also
it
is
absurd
to
establish
any
such
day
.
7
It
sufficeth
not
to
alledge
,
that
the
fourth
Commandement
of
the
Law
injoineth
the
seventh
day
of
Sabbath
,
and
to
inferre
from
thence
,
that
of
necessity
the
Apostles
minde
was
to
except
that
Sabbath
,
as
being
morall
.
For
I
say
rather
,
that
the
fourth
Commandement
in
as
farre
as
it
injoineth
the
observation
of
a
seventh
day
of
Sabbath
,
is
not
morall
,
seeing
the
Apostle
without
exception
saith
,
that
under
the
Gospell
our
consciences
should
not
be
tied
to
Sabbath
daies
;
words
which
he
had
never
so
uttered
,
if
the
Sabbath
of
the
fourth
Commandement
had
beene
morall
and
obligatory
:
At
least
in
some
other
places
,
information
and
instructions
had
beene
given
us
of
this
,
by
him
,
and
by
the
rest
of
the
Evangelists
and
Apostles
,
who
have
instructed
us
in
the
knowledge
of
all
other
morall
points
,
which
is
not
to
be
found
.
For
there
is
not
to
be
seene
in
the
whole
new
Testament
any
injunction
to
observe
a
Sabbath
day
:
But
of
this
point
we
shall
speake
more
fully
hereafter
.
CHAPTER
Tenth
.
REASON
10.
1
The
Christians
in
S.
Pauls
time
,
had
no
time
appointed
to
them
for
Gods
service
,
seeing
some
of
them
esteemed
one
day
above
another
,
others
esteemed
every
day
alike
.
2
Answer
is
made
to
this
argument
,
that
those
which
esteemed
every
day
alike
,
were
weeke
,
and
therefore
erred
.
3
Refutation
of
this
answer
:
First
,
by
the
analogie
of
the
other
point
,
where
hee
who
did
eat
herbs
onely
,
is
called
weake
,
and
he
who
knew
he
might
eat
all
things
is
called
strong
.
4
Second
,
Because
to
esteeme
all
daies
alike
,
cannot
be
called
weakenesse
.
5
Third
,
Because
,
if
Christ
or
his
Apostles
had
appointed
a
set
day
for
Gods
service
,
to
esteeme
all
daies
alike
,
had
not
beene
weaknesse
,
but
profanenesse
,
which
neverthelesse
it
was
not
.
6
Fourth
,
Otherwise
the
Apostle
would
not
have
said
,
that
he
that
doth
not
regard
a
day
,
to
the
Lord
doth
not
regard
it
,
but
rather
against
the
Lord
.
7
Of
what
day
it
is
said
,
that
one
regarded
it
,
another
regarded
it
not
.
8
Fifth
,
Seeing
to
regard
a
day
is
weaknesse
,
and
not
to
regard
a
day
is
strength
of
knowledge
,
God
hath
not
obliged
the
Christian
Church
to
any
set
day
for
his
service
,
by
any
morall
or
positive
Law
.
1
THE
same
is
plainly
shewed
by
these
words
of
the
Epistle
to
the
Romans
Chap.
14.
vers.
5
,
6.
One
man
esteemeth
one
day
above
another
:
another
esteemeth
every
day
alike
.
Let
every
man
be
fully
perswaded
in
his
owne
minde
.
He
that
regardeth
a
day
,
regardeth
it
unto
the
Lord
:
And
he
that
regardeth
not
the
day
,
to
the
Lord
he
doth
not
regard
it
.
In
this
place
the
Apostle
speaketh
of
religious
Christians
,
shewing
that
they
were
at
variance
about
two
divers
heads
.
For
some
of
them
beleeved
that
a
Christian
man
should
not
sticke
,
nor
make
a
scruple
of
conscience
to
eate
indifferently
all
meats
.
Others
for
conscience
sake
would
eate
nothing
but
herbs
.
Some
of
them
also
esteemed
every
day
alike
,
others
esteemed
one
day
above
another
.
Of
those
two
parties
he
calleth
the
one
strong
,
the
other
weak
,
and
exhorteth
As
concerning
eating
of
all
things
,
or
eating
of
herbs
onely
,
the
Apostle
calleth
directly
weake
those
which
did
eate
nothing
but
hearbes
;
And
strong
those
which
beleeved
that
they
might
eate
,
3
First
the
analogy
of
the
other
point
which
the
Apostle
alleadgeth
concerning
meates
,
sheweth
it
manifestly
.
For
as
those
which
did
not
sticke
for
conscience
sake
to
eate
all
kinde
of
meates
,
because
they
esteemed
them
all
to
bee
indifferent
,
were
strong
,
and
those
which
were
scrupulous
for
conscience
sake
to
eate
any
thing
but
hearbes
,
were
weake
,
even
so
accordingly
to
that
,
wee
must
ac-acknowledge
,
those
which
made
no
difference
of
dayes
for
conscience
sake
,
but
esteemed
all
dayes
equally
,
to
have
beene
strong
,
and
those
which
esteemed
one
day
above
another
to
have
beene
weake
.
4
Secondly
,
I
cannot
see
how
any
man
should
imagine
,
that
the
Apostle
in
his
judgement
esteemed
those
to
be
weake
which
esteemed
every
day
alike
,
seeing
to
esteeme
every
day
equally
,
without
distinction
of
any
day
for
conscience
sake
,
putting
the
case
there
were
a
fault
in
that
opinion
,
cannot
be
called
weakenesse
and
infirmity
,
in
the
sence
wherein
this
word
weakenesse
is
taken
by
the
Apostle
in
this
place
,
and
in
other
places
of
the
Gospell
.
For
weaknes
and
infirmity
is
said
to
be
in
a
man
,
when
there
is
a
defect
in
his
beliefe
concerning
things
which
are
lawfull
to
him
,
that
is
to
say
when
hee
beleeveth
not
that
to
bee
lawfull
,
which
is
lawfull
unto
him
,
and
therefore
refraineth
for
conscience
sake
from
that
which
he
is
not
bound
to
forbeare
.
So
he
who
beleeveth
,
that
it
is
not
lawfull
unto
him
to
eate
all
kinde
of
meates
,
although
God
hath
given
him
the
free
use
of
them
all
,
is
weake
and
infirme
.
But
when
there
is
excesse
in
his
beliefe
,
when
I
say
,
he
beleeveth
to
have
liberty
to
doe
that
which
is
not
lawfull
unto
him
to
doe
,
and
doth
it
without
any
respect
of
conscience
unto
it
,
that
is
not
in
the
Scriptures
language
,
called
weakenes
,
but
rather
ignorance
,
error
,
mistaking
.
If
then
those
which
esteemed
every
day
alike
had
failed
in
this
point
,
as
they
had
done
of
necessity
,
if
there
had
beene
any
fault
in
them
,
they
had
never
beene
esteemed
and
called
weake
by
the
Apostle
,
as
they
are
pretended
to
have
beene
,
but
rather
ignorant
,
errants
,
nay
dissolute
,
loose
,
profane
.
5
Verily
,
if
it
were
true
,
that
Iesus
Christ
had
ordained
the
observation
of
a
set
day
of
rest
,
that
the
Apostles
had
commanded
it
,
that
the
Church
had
practised
it
,
as
a
divine
ordinance
,
and
as
a
morall
point
belonging
to
Religion
,
as
is
pretended
,
these
Christians
,
who
could
not
bee
ignorant
of
such
things
,
and
neverthelesse
esteemed
every
day
alike
,
established
not
religion
and
a
point
of
conscience
in
any
of
them
,
and
made
no
greater
account
of
the
Lords
day
then
of
any
other
day
,
were
of
necessity
profane
men
,
and
no
better
reckoning
was
to
be
made
of
them
.
Yet
the
Apostle
reputeth
them
not
to
bee
such
:
For
he
forbiddeth
to
judge
and
condemne
them
,
as
hee
will
not
have
them
to
judge
and
condemne
those
that
were
of
contrary
opinion
,
ver.
3.
10.
6
Nay
,
he
affirmeth
,
that
those
which
regarded
not
the
day
,
to
the
Lord
regarded
it
not
verse
6.
the
meaning
of
which
words
is
,
that
in
so
doing
they
had
regard
to
the
glory
and
obedience
due
to
God
,
knowing
that
he
had
made
them
free
from
the
distinction
of
dayes
,
and
received
them
,
being
well
pleased
with
that
which
they
did
.
Now
supposing
the
morality
of
the
Sabbath
,
and
the
commandement
of
Christ
and
of
his
Apostles
,
which
made
the
observation
thereof
a
necessary
point
of
Religion
,
which
these
men
could
not
be
ignorant
of
,
I
cannot
conceive
,
how
not
regarding
the
day
for
Religion
and
conscience
sake
,
to
the
Lord
they
regarded
it
not
,
seeing
they
had
rather
sinned
against
the
Lord
by
not
regarding
it
.
For
they
had
manifestly
vilipended
him
,
by
their
misbeliefe
,
whereby
they
esteemed
not
the
observation
of
a
day
of
rest
,
which
they
knew
to
be
morall
,
and
most
straitely
commanded
of
God
,
to
bee
a
necessary
point
of
Religion
.
It
is
therefore
more
conformable
to
reason
,
that
those
which
made
distinction
of
dayes
and
esteemed
one
above
onother
,
were
weak
:
And
in
this
doe
all
the
interpreters
agree
.
Neverthelesse
the
Apostle
saith
with
good
reason
of
these
weake
ones
,
that
what
they
did
,
they
did
it
to
the
Lord
,
because
they
did
it
through
devotion
,
and
tendernesse
of
conscience
,
having
some
Religious
ground
,
which
was
a
colourable
excuse
to
their
infirmitie
,
and
made
it
tolerable
,
not
only
to
men
,
but
to
God
also
.
7
Now
it
being
so
,
that
the
Apostle
did
write
to
the
Romans
who
were
Gentiles
converted
to
the
Christian
faith
,
wee
may
esteeme
with
great
appearance
,
that
this
day
,
which
some
of
them
,
through
infirmitie
,
had
so
much
regard
unto
,
was
Sunday
,
which
was
kept
in
the
Church
,
not
by
any
divine
Ordinance
,
not
also
through
necessity
of
Religion
,
but
simply
by
an
ecclesiasticall
custome
,
in
remembrance
,
that
on
that
day
Christ
rose
from
death
unto
life
,
&
was
esteemed
of
them
a
day
of
necessary
observation
,
in
and
for
it selfe
,
which
others
better
instructed
esteemed
not
.
This
,
being
so
,
establisheth
throughly
the
opinion
that
I
defend
,
and
evicts
the
other
.
But
although
the
Apostle
had
intended
to
speake
of
dayes
commanded
in
the
Old
Testament
by
the
Law
of
Moses
,
to
the
religious
observation
whereof
many
,
not
as
yet
well
instructed
in
the
knowledge
of
Evangelicall
liberty
,
thought
themselves
to
be
bound
for
conscience
sake
,
the
argument
remaineth
as
strong
as
can
be
.
8
For
howsoever
the
Apostle
his
meaning
be
taken
,
he
speaketh
generally
,
and
imputeth
to
infirmity
of
knowledge
and
of
conscience
under
the
Gospell
,
the
esteeming
of
one
day
above
another
,
and
to
strength
and
firmenesse
the
esteeming
of
all
dayes
alike
,
which
he
neither
could
nor
should
have
pronounced
so
in
generall
tearmes
,
if
at
the
same
time
there
had
beene
a
set
day
of
rest
binding
the
conscience
of
Christians
to
observe
it
,
for
its
owne
sake
,
as
being
morall
,
and
for
Gods
sake
who
had
commanded
it
.
For
by
this
meanes
those
had
not
well
done
,
so
farre
were
they
from
being
strong
in
knowledge
and
conscience
,
for
esteeming
every
day
equally
,
which
they
should
not
have
done
.
But
the
others
had
done
well
and
religiously
,
to
esteeme
one
day
above
another
,
so
far
were
they
from
being
weak
:
which
yet
notwithstanding
is
manifestly
against
the
scope
of
the
Apostle
,
who
declareth
them
to
be
weak
,
not
simply
as
we
have
touched
heretofore
,
for
observing
a
certaine
day
,
but
for
keeping
it
with
a
consciencious
regard
,
and
opinion
of
a
religious
obligation
,
particular
unto
it
,
more
than
to
any
other
day
which
is
the
only
thing
worthy
to
be
blamed
,
and
might
be
a
just
cause
of
offence
.
CHAPTER
Eleventh
.
REASON
II.
1.
The
Sabbath
was
to
the
Israelites
a
signe
of
their
sanctification
.
2.
Not
only
in
the
toylesome
ages
of
this
mortall
life
,
but
also
in
the
eternity
and
rest
of
the
life
to
come
.
3.
Through
IESUS
CHRIST
,
who
hath
perfectly
accomplished
the
benefits
which
it
represented
imperfectly
.
4.
And
therefore
it
was
to
continue
till
his
comming
only
.
5.
This
truth
is
confirmed
in
the
Epistle
to
the
Hebrewes
,
by
the
type
of
the
bodily
rest
of
the
people
in
the
land
of
Canaan
.
6.
As
also
by
the
type
of
Gods
rest
on
the
Seventh
day
.
7.
Gods
rest
and
the
rest
of
the
people
were
two
types
of
the
same
thing
,
but
unknowne
till
the
Law
was
given
.
8.
This
is
acknowledged
by
the
Iewes
,
who
confirme
it
by
Scripture
.
9.
Hereof
it
followeth
,
that
the
Sabbath
was
not
given
to
Adam
.
10.
As
also
that
it
is
not
obligatory
under
the
New
Testament
.
11.
Although
the
heavenly
rest
which
it
typed
be
not
yet
come
.
1
IT
is
manifest
enough
by
the
foresaid
passages
,
that
the
observation
of
a
Seventh
day
of
Sabbath
is
not
a
morall
duty
,
and
obligeth
not
by
a
divine
Commandement
,
mens
consciences
under
the
New
Testament
,
Nay
it
is
apparant
that
the
Sabbath
day
was
instituted
to
the
Iewes
only
,
and
appertained
to
the
ceremonies
of
the
Law
.
I
confirme
this
againe
by
these
words
of
GOD
in
Exodus
Chapter
31.
verse
13.
and
in
Ezekiel
Chapter
20.
ver.
12
,
20.
Verily
my
Sabbaths
yee
shall
keepe
,
for
it
is
a
signe
betweene
me
and
you
throughout
your
generations
,
that
yee
may
know
,
that
I
am
the
LORD
that
doth
sanctifie
you
.
Where
is
to
be
marked
the
Sabbath
is
called
a
signe
ordained
of
GOD
,
not
to
all
men
,
but
to
the
Israelites
onely
,
to
signifie
unto
them
their
consecration
to
his
service
,
and
their
sanctification
,
which
consisted
in
a
continuall
abstinence
from
all
vices
and
sinnes
,
which
verily
trouble
and
disquiet
the
soule
,
and
also
in
a
bodily
rest
sometimes
from
the
turmoiles
and
cares
of
this
life
,
that
they
might
bestow
some
fit
and
convenient
time
without
hinderance
upon
the
contemplation
of
God
,
and
meditation
of
his
graces
,
and
so
give
place
to
the
operation
of
the
holy
Ghost
,
whereby
they
might
bring
forth
workes
of
godlinesse
,
and
of
true
holinesse
.
To
the
end
that
the
Sabbath
day
might
expresse
this
visibly
,
and
also
be
unto
them
a
helpe
and
meane
to
so
necessary
a
duty
,
they
were
commanded
to
forbeare
exactly
all
servile
workes
,
and
all
bodily
labour
belonging
to
the
worldly
imploiments
of
this
present
life
.
Which
figured
,
and
taught
them
sufficiently
,
that
God
obliged
them
farre
more
to
cease
from
the
workes
of
sinne
,
which
are
properly
servile
,
according
as
it
is
written
,
Whosoever
committeth
sinne
,
is
servant
of
sinne
Ioh.
8.
ver.
34.
Rom.
6.
v.
16.
And
to
abstaine
from
the
lusts
and
acts
of
the
flesh
and
of
the
old
man
,
and
to
compose
and
quiet
themselves
conveniently
with
a
spirituall
rest
,
that
they
might
receive
the
heavenly
inspirations
of
his
grace
;
And
as
it
is
said
in
Esaiah
,
Chap.
58.
v.
13.
not
follow
their
owne
waies
,
nor
finde
their
owne
pleasure
,
nor
speake
their
owne
words
:
For
,
as
I
have
said
,
God
purposed
to
figure
by
that
bodily
and
externall
abstinence
from
ear●hly
workes
,
the
inward
and
spirituall
abstinence
from
sinne
.
2
Nay
,
to
instruct
and
assure
them
by
the
Sabbath
,
as
by
a
signe
,
that
it
is
hee
,
even
the
Lord
,
that
sanctifieth
his
owne
children
,
that
giveth
them
grace
to
rest
in
some
measure
from
their
sinnes
and
troubles
in
these
lower
parts
of
the
earth
,
and
shall
fully
performe
their
sanctification
in
heaven
,
where
after
the
workes
and
turmoiles
of
the
anger
of
this
life
,
there
shall
be
,
as
it
were
,
a
seventh
day
of
Sabbath
,
a
time
of
perfect
and
eternall
rest
for
them
:
For
wee
may
esteeme
,
not
without
some
likenesse
of
truth
,
that
the
generations
of
the
world
ought
to
be
sixe
,
composed
each
of
them
of
a
thousand
yeeres
,
and
figured
by
the
sixe
daies
of
worke
,
in
respect
whereof
it
is
,
perhaps
,
said
,
that
one
day
is
with
the
Lord
as
a
thousand
yeeres
;
and
a
thousand
yeeres
as
one
day
,
Psal
,
9.
vers
.
4.
and
2
Peter
3.
vers.
8.
3
The
Sabbath
day
was
interrupted
by
other
worke-daies
,
and
returned
onely
every
seventh
day
by
a
continuall
reciprocation
and
vicissitude
,
whereby
it
represented
but
imperfectly
the
perpetuity
of
the
true
rest
,
as
figures
can
hardly
represent
in
perfection
the
truth
whereof
they
are
figures
:
But
at
the
end
of
the
world
this
reciprocation
of
daies
shall
cease
,
and
there
shall
be
,
as
it
were
,
one
perpetuall
day
,
which
,
as
Zechariah
saith
,
Chap.
14.
vers.
6
,
7.
Shall
be
all
one
day
,
wherein
there
shall
not
be
day
and
night
,
light
and
darknesse
,
but
a
perpetuall
light
without
darknesse
.
After
this
manner
the
spirituall
rest
hath
its
interruptions
and
discontinuance
in
this
world
,
the
continuation
of
it
is
,
as
it
were
,
by
fits
,
and
new
beginnings
:
But
in
the
world
to
come
,
it
shall
have
a
continuance
without
intermission
,
with
an
intire
and
solid
perfection
,
without
any
trouble
of
sinne
,
or
of
labour
.
God
granteth
this
rest
to
his
owne
children
for
his
Sonne
the
Messias
his
sake
,
the
onely
consideration
of
whose
death
,
the
force
and
efficacy
whereof
stretched
out
it selfe
as
well
forward
to
those
that
went
before
,
as
afterward
to
those
that
have
,
or
shall
come
after
the
accomplishment
thereof
,
was
unto
him
in
these
times
of
the
old
Testament
,
as
since
,
a
most
forcible
motive
to
conferre
upon
his
elect
sanctification
,
with
other
comfortable
and
saving
benefits
here
on
earth
beneath
,
and
there
in
heaven
above
.
So
the
Sabbath
di●ected
the
Iewes
to
Christ
who
was
to
come
,
and
was
a
figure
thereof
,
representing
unto
them
a
benefit
of
the
Covenant
,
which
Christ
was
to
purchase
and
ratifie
with
his
owne
blood
,
and
therefore
it
ought
to
have
its
accomplishment
and
end
in
him
,
as
have
had
all
other
ancient
figures
,
whereby
he
was
represented
.
4
And
indeed
,
in
the
passages
before
cited
,
it
is
called
a
signe
betweene
GOD
and
the
Israelites
,
which
is
the
same
name
that
is
given
to
the
Circumcision
,
the
Passeover
,
and
other
legall
figures
;
and
moreover
,
it
is
said
,
that
it
shall
be
a
signe
betweene
God
and
the
Israelites
,
for
a
perpetuall
covenant
,
and
for
ever
,
but
in
the
same
sense
that
all
other
ordinances
of
the
Law
,
and
divers
temporall
promises
made
to
the
Israelites
,
are
called
perpetuall
,
that
is
,
in
their
generations
,
which
is
expresly
marked
in
the
forenamed
place
of
Exodus
,
Chap.
31.
vers.
16
,
17.
where
God
saith
,
Wherefore
the
children
of
Israel
shall
keepe
my
Sabbath
,
to
observe
the
Sabbath
throughout
their
generations
for
a
perpetuall
covenant
.
It
is
a
signe
betwene
mee
and
the
children
of
Israel
for
ever
,
meaning
,
that
it
should
remaine
till
the
comming
of
Messias
,
during
the
oeconomy
of
the
Law
,
and
whilest
the
people
of
Israel
should
be
the
onely
people
of
God
,
but
no
more
in
the
time
of
Messias
,
whose
time
and
generation
belongeth
not
to
those
generations
which
God
allotted
to
the
Israelites
,
when
he
said
,
that
such
and
such
things
should
be
done
,
and
should
continue
in
their
generations
,
words
which
are
ordinarily
spoken
of
things
that
were
to
persist
only
in
the
time
of
the
old
Testament
.
As
when
God
ordained
the
Sacrament
of
Circumcision
,
he
said
to
Abraham
,
that
it
should
be
to
him
,
and
to
his
seed
after
him
in
their
generations
,
for
an
everlasting
covenant
,
Gen.
17.
vers
.
7.
9.
10.
When
he
commanded
the
Israelites
to
fill
an
Omer
of
Manna
,
and
to
keepe
it
,
he
said
,
it
should
be
for
their
generations
,
Exod.
16.
vers
.
32.
33.
that
is
,
till
the
comming
of
Messias
,
and
not
after
.
So
he
said
to
Iacob
,
I
will
give
this
Land
to
thy
seed
after
thee
,
for
an
everlasting
possession
,
Genes.
48.
vers
.
4.
So
to
the
Israelites
of
the
Passeover
,
You
shall
keepe
it
a
feast
to
the
LORD
throughout
your
generations
,
by
an
ordinance
for
ever
,
Exod.
12.
v.
14.
So
the
ordering
of
oile
in
the
Lamps
from
evening
to
morning
,
in
the
Tabernacle
of
Congregation
,
before
the
testimony
,
by
Aaron
and
his
sons
,
is
called
a
statute
for
ever
unto
their
generations
,
Exo.
27.
vers
.
21.
So
to
Phineas
,
and
to
his
seed
after
him
,
God
promised
the
covenant
of
an
everlasting
Priesthood
,
Numbr
.
25.
vers
.
13.
5
What
I
have
said
and
made
good
of
the
Sabbath
day
,
that
it
was
of
old
a
figue
of
the
spirituall
and
heavenly
rest
,
the
beginnings
whereof
God
giveth
to
his
children
in
this
life
,
and
shall
give
them
the
full
plenitude
in
Heaven
,
may
be
confirmed
by
the
words
of
the
Apostle
in
the
Epistle
to
the
Hebrewes
,
Chap.
4.
where
intending
to
shew
to
the
Hebrews
,
that
there
is
an
heavenly
rest
,
prepared
&
promised
by
God
to
them
that
are
his
,
which
they
should
labour
to
enter
into
by
faith
,
and
take
heed
to
themselves
,
lest
any
of
them
should
come
short
of
it
through
unbeliefe
,
he
alledgeth
two
types
&
figures
thereof
.
The
one
is
the
bodyly
and
terrestriall
rest
which
God
had
promised
of
old
to
the
Israelites
,
in
the
Land
of
Canaan
,
called
for
that
cause
,
The
Land
of
rest
,
Deut.
25.
Iosh.
1.
ver.
13.
and
Gods
rest
,
Psal.
95.
vers
.
11.
which
those
of
the
Israelites
that
were
incredulous
and
rebellious
in
the
wildernesse
entered
not
into
,
but
those
onely
that
beleeved
Gods
promise
:
By
this
God
represented
,
that
no
Infidells
shall
enter
into
the
heavenly
and
eternall
rest
,
but
the
faithfull
onely
.
Now
hee
verifieth
that
the
rest
of
the
Land
of
Canaan
promised
and
conferred
upon
them
that
beleeved
,
and
denied
to
those
that
were
rebellious
,
was
a
figure
of
that
other
better
rest
which
the
faithfull
receive
,
and
all
Infidells
are
shut
out
of
,
by
this
,
that
after
so
long
a
time
,
to
wit
,
foure
hundred
yeeres
after
the
Israelites
were
by
Ioshuah
brought
into
the
Land
of
Canaan
,
God
speaking
by
the
mouth
of
David
,
yet
againe
warneth
the
Israelites
then
living
,
that
at
what
time
they
shall
heare
his
voice
,
they
harden
not
their
hearts
,
as
their
forefathers
did
in
the
wildernesse
,
lest
they
should
come
short
of
entring
into
the
heavenly
rest
promised
to
them
;
as
their
ancestors
for
their
unbeliefe
were
bereaved
of
the
effect
of
the
promise
to
enter
into
the
earthly
rest
of
Canaan
.
This
advertisement
is
perpetuall
,
and
belongeth
also
to
Christians
:
nay
,
we
may
say
,
that
it
hath
properly
relation
to
the
time
of
the
Gospel
,
which
is
that
certaine
time
determined
and
limited
of
God
,
whereof
mention
is
made
in
the
seventh
verse
,
and
is
so
called
ordinarily
in
the
new
Testament
,
Gal.
4.
vers.
2.
4.
Eph.
1.
vers.
10.
Tit.
1.
vers
.
3.
Therefore
we
which
are
under
the
Gospell
to
day
,
and
have
the
Gospell
of
Christ
preached
unto
us
,
and
heare
the
voice
of
his
Gospell
,
must
beware
,
lest
,
because
of
our
unbeliefe
and
rebellion
,
wee
enter
not
into
the
celestiall
rest
,
no
more
then
at
that
time
the
rebellious
Israelites
entred
into
the
rest
of
earthly
Canaan
.
For
from
hence
the
Apostle
maketh
this
collection
,
that
considering
the
Israelites
were
entred
into
the
Land
of
Canaan
,
and
possessed
it
peaceably
without
feare
,
when
God
by
his
servant
David
spoke
againe
the
foresaid
words
of
entring
into
his
rest
;
sure
Gods
meaning
was
to
signifie
a
farre
better
promise
of
a
more
excellent
rest
,
then
was
the
rest
of
the
Land
of
Canaan
,
even
a
spirituall
and
an
heavenly
rest
,
whereof
that
other
,
and
the
promise
thereof
,
was
but
a
figure
and
shadow
.
For
if
the
promise
to
enter
into
Gods
rest
made
first
and
foremost
to
the
Israelites
had
attained
its
full
and
whole
accomplishment
,
after
that
Ioshuah
had
introduced
,
and
given
them
rest
in
the
Land
of
Canaan
,
God
after
that
introduction
,
had
not
exhorted
them
,
to
take
heede
that
they
hardened
not
their
hearts
in
that
day
,
in
which
he
should
make
them
heare
his
voice
,
lest
they
should
not
enter
into
his
rest
,
as
if
they
had
not
beene
in
it
already
.
Whereby
hee
therewith
made
them
a
promise
of
entring
into
his
rest
,
if
they
beleeved
and
were
obedient
.
Therefore
the
Apostle
concludeth
,
that
there
remaineth
a
rest
to
the
people
of
God
,
vers
.
9.
a
rest
spirituall
and
heavenly
,
purchased
unto
them
by
the
true
Ioshuah
,
even
by
Iesus
Christ
,
of
whom
the
other
Ioshuah
was
but
a
figure
.
6
The
other
Type
which
he
propoundeth
to
the
same
purpose
,
is
taken
from
Gods
rest
on
the
seventh
day
,
after
the
creation
of
all
things
,
which
rest
could
not
be
understood
by
the
promise
which
God
made
so
many
ages
after
the
creation
,
of
entring
into
his
rest
,
because
it
was
past
and
finished
then
,
when
he
ended
and
finished
all
his
workes
,
as
may
be
clearely
seene
by
the
History
written
in
Genesis
,
Chap.
2.
vers
.
2.
But
the
meaning
of
the
Apostle
is
,
that
it
was
a
figure
of
this
other
spirituall
and
heavenly
rest
,
ordained
and
prepared
from
the
foundation
of
the
world
.
For
,
if
the
rest
promised
and
granted
to
the
Israelites
in
the
land
of
Canaan
is
mentioned
as
a
type
,
this
rest
of
God
on
the
seventh
day
is
alledged
in
the
same
quality
,
seeing
they
are
both
coupled
together
.
The
Apostle
confirmeth
,
that
Gods
resting
on
the
seventh
day
was
a
type
,
by
the
words
written
,
Genesis
2.
vers.
2.
where
it
is
said
,
that
God
rested
the
seventh
day
from
all
his
workes
,
Heb.
4.
vers
.
3
,
4.
which
had
not
beene
thus
so
expresly
written
,
considering
that
,
to
speake
properly
,
God
,
who
was
not
wearied
,
rested
not
,
and
his
resting
was
only
a
ceasing
from
the
production
of
his
creatures
,
and
from
giving
being
to
any
more
kindes
then
those
which
hee
had
made
in
sixe
daies
:
Seeing
also
one
day
is
not
of
it selfe
better
than
another
day
,
if
God
in
this
seventh
day
,
and
his
resting
in
it
,
had
not
intended
to
set
downe
a
type
,
and
to
figure
some
mysterie
,
to
wit
,
that
as
he
had
his
workes
of
the
creation
by
divers
degrees
in
sixe
daies
,
and
rested
on
the
seventh
day
,
doing
no
more
,
but
onely
keeping
and
preserving
his
workes
in
the
being
he
had
given
them
,
even
so
he
produceth
and
sets
forward
by
a
continuall
advancement
the
worke
of
his
grace
in
his
elect
,
during
the
sixe
daies
of
this
world
,
after
which
,
having
ended
this
blessed
worke
of
his
mercy
,
he
shall
rest
from
it
,
and
shall
intertaine
and
continue
in
this
happy
state
of
perfection
for
ever
and
ever
,
and
shall
make
them
to
rest
also
with
him
on
the
seventh
day
of
the
world
to
come
,
which
shall
never
have
an
end
.
Vndoubtedly
,
to
signifie
this
perpetuity
,
no
mention
is
made
in
the
history
of
the
creation
of
any
terme
or
end
of
the
seventh
day
,
that
God
rested
in
,
as
it
is
of
the
other
daies
,
nor
also
of
Gods
rest
,
which
in
effect
hath
continued
ever
since
,
because
this
other
rest
which
it
figured
shall
never
have
an
end
.
7
Now
this
figure
of
Gods
resting
from
the
works
of
grace
,
which
he
had
first
resolved
and
determined
in
himselfe
,
and
founded
upon
his
owne
rest
from
the
workes
of
nature
,
was
intimated
by
him
,
when
giving
his
Law
to
the
Israelites
,
he
commanded
to
forbeare
all
workes
,
and
by
that
cessation
to
sanctifie
the
seventh
day
which
he
had
rested
in
,
to
the
intent
that
this
day
,
and
their
cessation
on
it
,
as
an
image
correspondent
in
some
sort
to
the
example
of
his
owne
rest
,
should
be
unto
them
likewise
a
type
and
figure
of
the
eternall
rest
which
they
should
obtaine
in
heaven
,
after
all
the
workes
and
toiles
of
this
life
,
according
to
his
good
pleasure
whereby
he
had
ordained
from
the
beginning
that
it
should
be
so
.
And
so
Gods
rest
on
the
seventh
day
,
after
the
creation
was
ended
,
and
the
rest
which
he
ordained
also
to
the
Israelites
on
that
same
day
after
their
six
daies
worke
,
were
in
effect
two
types
of
one
and
the
same
thing
,
to
wit
,
of
the
accomplishment
of
the
salvation
,
and
of
the
blessednesse
and
glory
of
the
faithfull
in
heaven
;
but
in
divers
respects
,
according
as
this
accomplishment
may
have
relation
,
either
to
God
,
or
to
the
faithfull
.
To
God
,
as
to
the
author
,
who
having
begun
and
furthered
it
,
will
also
accomplish
and
perfect
it
,
in
which
respect
it
hath
had
properly
Gods
rest
for
figure
:
To
the
faithfull
,
as
unto
those
which
shall
injoy
and
possesse
the
benefit
thereof
after
the
turmoile
of
their
irkesome
workes
in
this
world
.
In
which
regard
it
had
properly
for
type
the
rest
ordained
to
the
Israelites
.
It
is
likely
that
the
Apostle
in
consideration
of
this
mystery
,
when
he
speaketh
,
vers.
9.
of
the
heavenly
rest
,
calleth
it
not
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
he
doth
in
all
the
former
verses
,
but
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
using
a
word
taken
from
the
Sabbath
of
the
Iewes
,
and
that
purposely
to
teach
us
,
that
the
Sabbath
of
the
Iewes
in
the
relation
it
had
to
Gods
rest
on
the
seventh
day
which
it
was
founded
upon
,
was
a
figure
of
the
eternall
rest
prepared
for
the
faithfull
.
8
And
indeed
,
the
Iewes
have
alwaies
understood
it
so
.
For
they
teach
,
that
this
rest
of
the
seventh
day
,
was
a
type
of
the
rest
prepared
for
Gods
people
in
the
world
to
come
.
Whereunto
they
apply
this
Title
of
the
92.
Psalme
,
A
Psame
of
song
for
the
Sabbath
day
,
saying
,
that
this
Psalme
is
a
song
for
the
time
to
come
,
to
wit
,
for
the
day
of
eternall
life
,
which
is
all
Sabbath
,
all
an
holy
rest
,
signified
also
by
the
Sabbath
named
jointly
with
the
new
Moones
in
Isaiah
66.
Chapter
verse
23.
Where
God
saith
,
that
from
one
New
Moone
to
another
,
and
from
one
Sabbath
to
another
,
shall
all
flesh
come
to
worship
before
him
.
Which
words
,
being
applyed
to
the
estate
and
condition
of
the
world
to
come
,
as
they
may
be
most
fitly
,
give
to
understand
,
that
the
New
Moones
and
the
Sabbaths
,
wherein
holy
convocations
and
solemne
actions
of
Gods
service
were
practised
,
were
types
and
figures
of
the
great
convocation
of
all
that
are
his
,
in
his
heavenly
kingdome
,
and
of
the
eternall
rest
which
they
shall
enjoy
there
,
serving
him
without
interruption
,
because
there
is
no
intervall
,
no
space
there
betweene
the
Sabbaths
and
the
New
Moones
,
that
is
,
betweene
the
times
appointed
for
rest
and
the
solemne
service
of
GOD
,
as
there
was
under
the
Law
among
the
Iewes
,
but
one
Sabbath
following
immediately
another
,
one
New
Moone
succeeding
,
without
interposition
,
another
,
as
the
words
of
the
Text
doe
import
,
and
the
whole
time
being
nothing
else
then
a
continuall
Sabbath
,
that
is
,
a
perpetuall
tenor
,
an
unintermitted
continuance
without
change
,
of
serving
God
after
a
most
glorious
and
unconceivable
manner
.
And
as
God
,
after
he
had
created
and
made
all
his
workes
in
sixe
dayes
,
ceased
on
the
seventh
day
,
ceased
,
I
say
,
not
simply
,
but
with
pleasure
and
content
,
enjoying
that
glory
which
from
hence
redounded
unto
him
;
even
so
he
shall
then
rejoyce
and
magnifie
himselfe
on
that
day
in
all
his
faithfull
in
whom
he
shall
have
accomplished
his
glorious
work
of
their
redemption
,
and
they
reciprocally
shall
rejoyce
in
him
,
shall
rest
from
their
labours
,
and
their
workes
shall
follow
them
,
Revel.
14.
ver.
3.
That
is
,
they
shall
receive
pleasure
,
glory
,
and
reward
of
all
their
good
works
,
and
shall
inherite
a
glorious
rest
conformable
in
some
sort
to
Gods
rest
.
Vndoubtedly
the
use
which
the
Sabbath
day
had
to
be
a
type
and
figure
of
this
heavenly
rest
,
was
the
cause
that
God
did
so
precisely
urge
the
Iewes
to
observe
and
keepe
it
inviolably
.
For
he
designed
by
so
severe
an
injunction
of
the
exact
observation
of
the
typ●
,
the
great
importance
and
necessity
of
the
thing
signified
thereby
.
9
Of
this
I
inferre
,
first
that
the
day
of
rest
,
seeing
it
was
ordained
to
be
a
type
and
figure
of
the
heavenly
and
eternall
rest
which
Iesus
Christ
was
to
purchase
to
those
that
are
his
,
●ons●●ering
●●so
that
the
Scripture
for
no
other
●ause
maketh
mention
o●
Gods
resting
on
that
day
,
and
hallowing
of
it
,
out
for
this
typicall
and
m●sterious
use
,
that
say
I
,
that
day
was
not
ordained
to
Adam
from
the
beginning
,
to
bee
kept
by
him
in
the
state
of
innocency
,
because
there
is
great
cause
to
beleeve
,
that
although
Adam
had
persevered
in
that
state
and
condition
,
he
should
not
have
entred
into
the
heavenly
rest
,
but
had
enjoyed
simply
a
terrestriall
and
eternall
blessednesse
here
below
in
the
Paradise
of
Heden
,
where
God
had
put
him
;
because
the
heavenly
happinesse
is
alwayes
proposed
in
the
Scripture
as
a
supernaturall
gift
of
the
grace
of
God
through
Christ
Iesus
,
and
not
at
all
as
a
naturall
grace
.
And
it
is
in
that
respect
that
the
Apostle
in
the
Epistle
to
the
Romanes
Chapter
5.
ver.
15.
16
,
17.
saith
,
that
we
receive
much
more
in
Iesus
Christ
,
then
we
have
lost
in
Adam
,
and
that
there
is
a
superaboundance
of
grace
by
IESUS
CHRIST
towards
us
,
going
farre
beyond
all
the
losse
wee
have
made
in
Adam
,
which
could
not
be
said
,
if
we
had
lost
any
thing
over
and
above
an
earthly
felicity
,
and
immortality
in
these
lower
parts
,
and
if
Adam
persisting
in
the
state
of
integrity
,
was
to
be
,
after
many
ages
on
earth
,
received
into
the
kingdome
of
heaven
.
To
which
belongeth
also
that
which
is
written
in
the
fifteenth
Chapter
of
the
first
Epistle
to
the
Corinthians
,
where
the
Apostle
making
a
distinction
betweene
Adam
and
Christ
,
saith
verse
45.
that
Adam
was
made
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
into
a
living
soule
,
that
is
to
live
a
naturall
life
on
earth
,
and
to
communicate
it
to
his
off-spring
,
but
Iesus
Christ
was
made
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
into
a
quickning
spirit
,
that
is
,
to
give
to
those
that
are
his
,
a
spirituall
and
heavenly
life
by
the
mighty
power
of
the
grace
of
Sanctification
.
Also
that
which
he
addeth
,
Verse
47.
The
first
man
made
of
the
earth
,
was
earthy
,
ordained
to
abide
on
earth
:
But
the
second
man
is
the
Lord
from
heaven
,
ordained
to
have
his
residence
in
heaven
,
and
to
introduce
thither
all
that
are
his
.
So
in
all
likelihood
Adam
was
not
to
be
transported
into
the
kingdome
of
heaven
,
although
he
had
continued
constantly
in
his
first
integrity
and
uprightnesse
:
Nay
in
case
hee
had
beene
received
into
that
glorious
felicity
,
that
could
not
,
nor
should
not
have
befallen
him
by
Iesus
Christ
,
as
such
an
one
,
that
is
,
as
Saviour
and
Mediator
.
And
therefore
it
is
not
likely
,
that
God
ordained
in
the
state
of
innocency
,
the
Seventh
day
of
rest
,
which
was
never
established
by
him
,
but
to
be
a
figure
of
the
heavenly
rest
and
eternall
blessednesse
which
Iesus
Christ
imparts
to
all
those
that
beleeve
in
him
.
10
Secondly
,
I
inferre
againe
from
the
same
doctrine
,
that
seeing
the
day
of
rest
was
first
established
to
bee
a
figure
of
the
heavenly
rest
,
whereof
CHRIST
is
author
,
it
hath
no
obligatory
force
under
the
New
Testament
,
but
ought
to
cease
,
as
have
done
all
other
signes
,
figuring
the
graces
which
Iesus
Christ
hath
brought
unto
us
,
and
among
the
rest
the
type
and
figure
of
the
rest
of
the
Israelites
in
the
land
of
Canaan
,
which
the
Apostle
joyneth
together
with
the
rest
of
the
Seventh
day
,
setting
downe
the
one
and
the
other
as
types
,
in
the
same
fashion
and
of
the
same
nature
,
of
the
heavenly
rest
.
11
The
exception
which
some
take
against
this
inference
is
most
absurd
,
when
they
say
,
that
if
the
Sabbath
day
was
a
type
of
the
heavenly
rest
,
it
ought
to
remaine
in
its
vigor
and
strength
,
till
this
rest
come
,
and
all
the
faithfull
have
obtained
it
.
For
to
the
end
it
should
continue
no
longer
,
it
sufficeth
that
this
heavenly
and
eternall
rest
hath
beene
purchased
by
IESUS
CHRIST
,
and
that
the
faithfull
possesse
it
already
in
part
,
some
of
them
being
in
heaven
happy
in
their
soules
,
and
resting
from
their
labours
,
the
rest
being
here
beneath
,
where
they
receive
the
first
fruits
,
and
an
essay
of
that
blessednesse
,
by
the
spirituall
consolations
,
contentments
and
delights
,
which
in
the
middest
of
their
greatest
afflictions
are
shed
abroad
in
their
hearts
by
the
Holy
Ghost
which
dwelleth
in
them
.
Otherwise
,
if
the
foresaid
reason
were
of
any
value
,
the
other
Sabbaths
,
to
wit
,
the
Sabbath
of
the
seventh
yeere
,
and
the
Iubile
of
the
fiftieth
yeere
,
which
were
Sabbaths
of
rest
unto
the
the
land
should
continue
still
,
because
they
were
figures
of
that
rest
which
is
not
yet
come
.
Nay
all
the
signes
of
the
Old
Testament
should
remaine
,
because
they
figured
spirituall
benefits
,
which
are
alwayes
to
come
,
either
wholly
,
or
in
part
,
to
all
GODs
Elect
while
they
are
here
on
earrh
.
The
signification
of
the
Iewish
circumcision
,
to
wit
,
the
circumcision
of
the
heart
shall
not
be
brought
to
perfection
and
absolutely
finished
till
wee
be
in
the
kingdome
of
heaven
.
But
it
sufficeth
for
an
absolute
abolishment
of
all
the
signes
of
the
Old
Testament
,
that
Iesus
Christ
hath
actually
acquired
all
the
benefits
figured
by
them
,
although
the
Elect
inherite
them
not
yet
totally
and
perfectly
.
As
for
the
day
which
the
Church
hath
appointed
to
be
a
day
of
rest
under
the
New
Testament
,
it
hath
not
beene
ordained
to
serve
for
a
type
and
figure
,
which
it
neither
could
,
nor
ought
to
doe
,
but
only
for
order
,
and
to
be
a
meanes
of
the
practise
of
holy
duties
,
whereunto
some
day
was
of
necessity
to
be
allowed
.
CHAPTER
Twelfth
.
Answer
to
the
replyes
made
unto
the
former
Argument
.
1.
First
reply
,
the
Sabbath
being
morall
from
the
beginning
of
the
world
,
the
figure
was
accidentally
annexed
unto
it
.
2.
Answer
.
The
Sabbath
was
a
legall
figure
,
and
no
thing
else
.
3.
Second
reply
.
The
Sabbath
was
never
a
figurative
and
Typicall
signe
,
but
only
doctrinall
,
marking
the
straite
communion
betweene
GOD
,
and
those
that
are
his
,
and
is
still
such
a
signe
.
4.
Answer
to
this
reply
,
by
the
distinction
of
signes
,
in
those
that
are
onely
doctrinall
and
onely
memoriall
,
or
which
besides
are
figurative
or
typicall
.
5.
Of
which
last
sort
was
the
Sabbath
.
6.
And
therefore
it
was
to
be
abrogated
,
as
well
as
all
other
types
and
figures
of
the
Law
.
7.
Which
were
all
,
not
only
typicall
,
but
also
doctrinall
.
8.
Why
the
signes
of
the
Christian
Church
,
are
not
figures
&
types
.
9.
Third
reply
,
concerning
the
Raine-bow
,
which
is
a
signe
only
,
and
no
type
at
all
,
answered
.
10.
Some
things
yet
subsisting
,
which
were
signes
,
figures
and
types
under
the
Làw
,
may
be
yet
lawfully
used
,
but
not
as
signes
,
figures
,
types
.
11.
For
cleering
of
this
,
the
types
of
the
Law
are
distinguished
into
those
whose
whole
essence
consisted
in
their
typicall
use
,
as
the
Circumcision
,
Passeover
,
sacrifices
,
&c.
12
And
in
those
,
which
besides
the
type
,
may
in
the
new
Testament
have
some
other
good
and
religious
use
,
as
abstinence
of
certaine
meats
,
observation
of
the
first
day
of
Moneths
,
of
feasts
,
of
Sabbaths
,
&c.
but
not
as
any
part
of
Gods
service
,
or
through
necessity
of
obedience
to
Gods
Commandement
.
13
Of
this
last
sort
is
the
Sabbath
.
14
Fourth
reply
.
The
Sabbath
did
not
figure
Christ
,
therefore
it
was
not
a
type
.
15
Answer
by
a
distinction
of
legall
types
,
in
those
which
represented
directly
Christs
person
and
actions
;
16
And
in
those
which
represented
directly
his
benefits
,
such
as
were
the
Circumcision
,
all
kinde
of
Sabbaths
,
the
weekely
Sabbath
:
all
these
are
abrogated
,
and
therefore
this
also
.
17
All
other
judaicall
ceremonies
,
although
they
had
no
relation
to
Christ
,
have
beene
abrogated
;
how
much
more
the
Sabbath
.
1
TO
the
last
reason
heretofore
alledged
,
some
doe
reply
,
that
indeed
in
the
Sabbath
there
was
a
kind
of
figure
&
ceremony
annexed
only
unto
it
accidentally
,
but
as
for
the
thing
it selfe
,
the
Sabbath
hath
beene
since
the
beginning
of
the
world
,
and
continueth
still
a
morall
thing
,
seeing
it
was
ordained
to
Adam
before
sinne
came
unto
the
world
,
and
to
the
Israelites
before
the
Law
,
since
the
giving
whereof
God
added
the
ceremony
to
the
day
,
to
the
intent
it
might
be
a
part
,
not
onely
of
the
morall
,
but
also
of
the
ceremoniall
Law
;
that
Christ
hath
taken
away
the
ceremony
,
but
a
seventh
day
of
Sabbath
hath
alwaies
the
same
vigor
and
force
,
it
had
from
the
beginning
.
2
It
sufficeth
to
answer
,
that
this
reply
layeth
a
false
foundation
,
to
wit
,
that
a
seventh
day
of
Sabbath
is
of
it selfe
morall
,
that
it
was
in
the
time
of
innocency
ordained
to
Adam
,
and
commanded
to
the
Israelites
before
the
Law
.
Whereas
it
was
first
ordained
by
the
Law
,
and
not
before
,
and
the
figure
was
not
annexed
unto
it
,
as
an
accident
to
a
thing
already
subsisting
;
Nay
,
it
was
never
of
its
owne
nature
but
a
legall
figure
,
belonging
to
the
government
and
ceremonies
of
the
Law
,
as
hath
beene
already
,
and
shall
be
more
abundantly
confirmed
in
the
refutation
of
the
arguments
broached
for
the
contrary
opinion
.
3
Others
doe
reply
,
by
denying
that
in
the
observation
of
a
seventh
day
of
Sabbath
there
was
any
legall
figure
and
ceremony
,
which
was
to
be
abrogated
by
Christ
:
That
indeede
God
in
the
foresaid
passages
of
Exodus
and
Ezechiel
saith
,
that
the
Sabbath
day
was
to
the
Israelites
a
signe
that
God
sanctified
them
.
But
the
word
Signe
signifieth
not
alwaies
a
type
and
figure
;
for
love
is
a
signe
that
we
are
Christs
Disciples
,
and
is
not
a
type
;
And
the
publike
profession
of
a
thing
,
is
a
signe
of
that
thing
,
and
is
not
a
type
thereof
;
Even
so
the
Sabbath
in
the
strict
keeping
therof
was
a
marke
of
the
strait
communion
which
was
betweene
God
and
the
faithfull
Israelites
,
as
it
hath
still
the
same
use
towards
Christians
;
but
was
not
a
signe
of
the
nature
of
those
which
were
abrogated
by
Iesus
Christ
,
to
wit
,
a
signe
typicall
and
figurative
of
things
to
come
,
to
the
fulfilling
whereof
it
ought
to
yeeld
and
give
place
,
but
only
a
doctrinall
signe
,
that
is
,
given
to
be
unto
them
a
document
and
instruction
of
Gods
benefits
towards
them
,
and
of
their
duty
to
him
,
which
therefore
was
such
a
signe
,
that
it
might
,
and
ought
to
subsist
together
with
the
thing
that
it
signified
;
and
so
it
followeth
not
,
that
it
ought
to
be
abrogated
at
the
comming
of
Christ
,
but
rather
that
it
continueth
under
the
new
Testament
,
to
be
unto
us
a
signe
and
document
of
the
same
benefits
which
concerne
us
as
much
as
the
Israelites
.
4
But
this
reply
is
of
no
better
mettall
then
the
former
,
and
the
distinction
that
it
is
founded
upon
is
vaine
and
frivolous
.
It
is
true
,
that
whatsoever
under
the
old
Testament
might
in
some
sort
be
called
a
signe
,
was
not
alwaies
a
type
and
figure
:
For
the
word
Signe
is
now
and
then
taken
in
a
most
generall
sense
,
for
any
marke
and
token
whatsoever
,
which
maketh
a
thing
to
be
knowne
,
for
every
effect
shewing
the
cause
from
whence
it
proceedeth
,
or
for
every
adjunct
denoting
the
subject
wherein
it
is
inherent
;
As
in
the
examples
aforesaid
,
the
actions
and
courses
that
men
take
themselves
unto
,
may
be
signes
of
their
inward
disposition
,
of
their
religion
,
or
of
some
other
thing
that
concerneth
them
.
And
as
Christ
said
to
his
Disciples
,
that
by
this
should
all
men
know
that
they
were
his
Disciples
,
if
they
had
love
one
to
another
,
Ioh.
13.
v.
35.
Even
so
may
it
be
said
,
that
a
pure
and
holy
life
,
a
religious
and
upright
conversation
under
the
old
Testament
,
made
the
true
Israelites
to
be
knowne
,
and
were
a
signe
whereby
they
were
denoted
,
as
by
the
same
badges
the
true
Christians
are
now
knowne
.
There
is
an
infinite
number
of
such
signes
,
which
were
never
,
neither
could
be
types
and
figures
.
But
these
are
not
the
signes
that
wee
treat
of
,
nor
also
other
signes
ordained
purposely
to
be
memorialls
of
things
past
,
whereof
there
were
,
perhaps
,
some
which
had
no
other
use
,
and
were
never
types
,
and
shadowes
of
better
things
.
The
signes
we
are
about
,
are
ceremonies
and
outward
observations
ordained
of
God
to
men
,
to
signifie
unto
them
on
his
behalfe
the
saving
graces
which
he
will
communicate
,
and
Iesus
Christ
hath
purchased
unto
them
by
his
death
:
And
I
affirme
,
that
there
was
no
such
signe
under
the
old
Testament
,
which
was
not
a
type
and
shadow
of
Iesus
Christ
to
come
.
5
The
Sabbath
ought
to
be
sorted
among
these
.
I
acknowledge
it
was
a
doctrinall
signe
,
teaching
the
Israelites
,
that
God
maker
of
all
things
,
and
therefore
of
all
men
,
neverthelesse
amongst
all
had
consecrated
and
hallowed
them
particularly
to
himselfe
,
with
which
signe
,
the
thing
,
to
wit
,
their
sanctification
was
present
.
As
they
also
by
it
made
publike
profession
of
their
religion
and
pious
affection
towards
God
.
But
that
barred
it
not
from
being
a
typicall
and
figurative
signe
,
in
as
much
as
it
was
a
ceremony
ordained
of
God
to
the
Israelites
,
that
it
might
signifie
unto
them
a
most
profitable
benefit
,
which
,
although
it
was
in
that
same
time
graciously
bestowed
upon
them
,
had
notwithstanding
relation
to
the
Messias
to
come
,
for
whose
sake
they
received
it
,
as
we
doe
also
at
this
time
.
6
Wherupon
it
cannot
be
inferred
,
that
we
therefore
ought
to
have
the
same
signe
at
this
time
in
the
Christian
Church
:
Nay
,
on
the
contrary
,
we
should
not
have
it
at
all
.
For
although
the
Covenant
of
Grace
,
in
regard
of
the
saving
benefits
comprehended
in
it
,
be
in
substance
the
same
since
the
comming
of
Christ
,
that
it
was
before
his
comming
,
yet
it
is
new
in
regard
of
their
signes
.
For
it
behooved
the
old
signes
to
cease
for
ever
,
and
to
give
over
their
place
to
the
new
.
The
Sabbath
,
and
all
other
Signes
and
Sacraments
of
the
Law
were
of
the
same
degree
.
7
They
were
all
jointly
doctrinall
and
figurative
.
They
taught
the
faithfull
what
was
their
dutie
towards
GOD
,
and
what
were
GOD's
graces
towards
them
,
and
figured
unto
them
the
Messias
to
come
,
as
the
meritorious
cause
,
and
as
that
wonderfull
one
,
who
,
in
the
fulnesse
of
times
,
was
to
purchase
those
graces
,
which
in
reference
to
that
acquisition
,
and
to
a
more
full
communication
of
them
under
the
new
Testament
,
and
their
accomplishment
in
heaven
,
are
called
The
good
things
to
come
,
Col.
2.
vers.
17.
Heb.
10.
vers
.
1.
Although
all
true
believers
received
them
in
part
,
even
then
,
in
as
much
as
Christs
future
death
was
no
lesse
present
to
God
,
then
if
he
had
suffered
it
already
,
and
obtained
the
same
worth
,
power
and
efficacy
.
Their
Sacraments
the
Circumcision
,
Passeover
,
Sacrifices
,
Aspersions
,
&c.
were
they
not
signes
of
Spirituall
benefits
,
which
God
granted
to
his
faithfull
servants
at
the
very
instant
of
their
celebration
,
as
of
the
forgivenesse
and
blotting
out
of
their
sins
,
of
their
regeneration
,
and
of
other
heavenly
and
saving
graces
?
Were
they
not
out
of
hand
made
actually
partakers
of
these
graces
,
as
soone
as
they
received
the
signes
whereby
they
were
signified
,
and
they
instructed
and
assured
by
them
,
as
by
most
certaine
documents
and
pledges
of
their
present
and
reall
exhibition
?
Did
not
GOD
declare
himselfe
to
be
,
and
was
he
not
really
the
GOD
of
Abraham
at
that
same
instant
,
when
he
ordained
unto
him
the
Circumcision
in
his
flesh
to
seale
that
gracious
promise
in
his
heart
?
And
did
not
that
promise
containe
the
whole
substance
of
the
Covenant
of
grace
?
8
But
although
they
received
the
graces
signified
,
the
signes
were
never
the
lesse
typicall
and
figurative
;
for
as
much
as
the
Messias
to
come
,
was
the
marke
that
they
were
levelled
unto
,
and
by
whose
death
those
graces
were
to
be
deserved
and
purchased
.
Also
they
have
all
ceased
at
the
comming
of
Christ
;
and
although
we
receive
under
the
new
Testament
the
same
graces
,
we
have
no
more
those
ancient
signes
:
For
Christ
hath
given
us
other
signes
,
which
with
greater
clearenesse
and
perspicuity
represent
and
assure
us
,
that
God
giveth
them
unto
us
,
but
as
being
already
purchased
.
Which
therefore
to
speake
properly
,
are
not
signes
and
types
,
because
they
have
no
relation
to
the
Messias
to
come
,
nor
to
a
future
acquisition
to
be
made
by
him
,
as
were
all
other
signes
,
wherewith
under
the
old
Testament
God
had
clothed
the
Covenant
of
Grace
,
and
which
also
for
this
cause
,
Christ
hath
abrogated
.
Neither
can
it
be
shewed
,
that
GOD
will
have
to
continue
under
the
new
Testament
,
any
thing
that
he
had
ordained
under
the
old
Testament
,
to
be
an
outward
signe
,
signifying
any
saving
grace
,
that
Christ
at
his
comming
was
to
purchase
by
his
death
to
his
Church
,
God
will
have
it
to
continue
under
the
new
Testament
.
9
They
alledge
to
this
purpose
,
but
most
unfitly
,
the
Raine-bow
in
the
clouds
,
which
God
gave
of
old
for
a
signe
to
Noah
,
and
continueth
still
in
this
use
of
a
signe
.
For
it
was
a
signe
ordained
onely
to
confirme
a
temporall
promise
,
common
,
not
onely
to
all
men
,
but
also
to
all
living
creatures
of
all
flesh
that
is
upon
the
earth
,
to
wit
,
that
there
shall
not
any
more
be
an
universall
floud
to
destroy
the
earth
,
and
all
the
creatures
that
are
therein
,
as
he
had
done
before
,
Genes.
9.
vers.
10
,
11
,
12
,
13
,
14
,
15
,
16.
which
was
not
a
benefit
of
the
Covenant
of
grace
founded
upon
Iesus
Christ
,
but
a
naturall
covenant
,
and
therefore
was
in
no
sense
typicall
,
had
no
relation
to
the
Messias
to
come
,
and
for
this
cause
ought
not
to
be
abolished
by
him
,
but
was
to
continue
,
as
in
its
naturall
being
,
even
so
in
its
being
relative
,
signifying
this
temporall
grace
,
which
the
earth
shall
injoy
to
the
worlds
end
.
10
It
is
true
,
that
some
things
which
in
the
old
Covenant
have
beene
used
for
types
and
figures
,
and
subsist
still
in
their
naturall
and
absolute
essence
,
may
be
freely
and
indifferently
applyed
to
some
good
and
lawfull
uses
,
which
they
are
capable
of
under
the
new
Covenant
.
But
in
regard
of
the
end
they
had
to
be
typicall
signes
,
and
of
that
necessary
obligation
which
was
in
them
by
Gods
ancient
Ordinance
for
any
end
whatsoever
,
they
are
all
abolished
;
neither
is
there
any
one
of
them
that
hath
vigour
and
strength
vnder
the
new
Testament
.
11
Which
to
explaine
more
clearely
,
I
say
,
that
typicall
things
under
the
old
Testament
were
of
divers
sorts
:
Some
of
them
were
in
such
sort
typicall
,
that
their
whole
essence
consisted
in
that
;
neither
can
in
matters
of
religion
,
the
type
&
figure
be
severed
from
their
lawfull
use
,
nor
applyed
to
the
exercise
of
any
religious
function
allowed
in
the
state
of
the
Gospell
.
Of
this
condition
,
for
example
,
were
the
Circumcision
,
the
immolation
of
the
Paschall
Lamb
,
the
Sacrifices
:
The
whole
use
of
which
signes
was
to
figurate
Christ
to
come
,
and
his
benefits
;
neither
is
there
any
respect
fitting
for
the
exercises
of
our
Evangelicall
religion
,
for
which
any
man
may
lawfully
circumcise
his
children
,
offer
the
Paschall
Lambe
,
or
give
sacrifices
of
beasts
to
God
.
12
Others
were
in
such
sort
typicall
,
that
they
may
in
themselves
have
another
use
then
to
be
types
,
and
be
imploied
lawfully
in
the
practice
of
actions
of
the
Christian
Religion
:
As
for
example
,
these
that
the
Apostle
speaketh
of
in
the
Epistle
to
the
Colossians
,
Chap.
2.
vers.
16.
to
wit
,
the
abstinence
of
certaine
meats
,
the
keeping
of
new
Moones
,
of
Holy
daies
,
of
Sabbaths
.
For
we
may
abstaine
from
meats
,
nay
,
from
a
certaine
kind
of
meats
,
to
fast
,
to
keepe
under
our
body
,
and
bring
it
into
subjection
.
We
may
observe
the
first
daies
of
every
Moneth
,
the
Holy
daies
,
the
Sabbaths
,
to
rest
from
the
toile
of
the
world
,
and
to
apply
our selves
more
carefully
and
particularly
,
then
usually
we
doe
,
to
the
hearing
of
Gods
Word
,
to
singing
of
Psalmes
,
to
publike
Prayers
,
to
bestowing
almes
on
the
poore
,
all
which
are
Evangelicall
duties
,
for
which
it
is
not
onely
lawfull
,
but
also
fitting
that
some
times
be
appointed
.
As
indeed
from
all
times
both
fasts
and
divers
feasts
have
beene
observed
in
the
Christian
Church
.
But
to
keepe
all
those
things
for
Religion
and
Conscience
sake
,
as
a
necessary
point
of
Gods
service
,
or
to
believe
that
we
are
bound
to
doe
so
,
by
the
Commandements
which
God
gave
under
the
old
Testament
,
when
he
established
them
for
shadowes
and
figures
,
were
a
thing
altogether
unlawfull
.
13
The
Sabbath
day
is
wholly
of
this
kind
.
It
is
certaine
that
Christians
may
observe
that
day
indifferently
,
as
any
other
day
,
and
in
it
give
themselves
unto
all
exercises
of
our
Christian
Religion
.
And
indeed
the
Christian
Church
kept
it
in
her
first
ages
many
yeeres
together
,
as
well
as
the
Sunday
,
which
we
shall
shew
more
expresly
hereafter
.
But
to
keepe
it
as
a
type
and
figure
,
as
it
was
of
old
,
or
believe
that
we
are
bound
to
keepe
it
rather
than
any
other
day
by
the
Commandement
which
God
gave
at
that
time
,
or
to
make
of
it
,
for
any
other
respect
,
a
point
of
conscience
,
it
is
a
thing
in
no
case
tollerable
under
the
Gospel
,
in
the
time
wherof
Gods
Commandements
given
under
the
old
Testament
concer-cerning
any
typicall
thing
,
although
capable
otherwise
to
be
applyed
to
som
other
use
then
to
be
a
type
,
are
not
obligatory
,
and
bind
not
the
conscience
.
And
as
putting
apart
the
typicall
consideration
,
divers
good
uses
may
be
found
,
for
which
a
course
may
be
taken
to
keepe
the
first
day
of
every
Moneth
,
the
solemne
feasts
of
the
Passeover
,
of
Pentecost
,
of
Iubiles
at
the
end
of
fifty
yeeres
,
and
others
,
yet
all
these
daies
are
abolished
,
and
if
any
man
would
lay
a
necessity
of
such
observations
upon
Christians
,
in
the
authority
of
the
ancient
Commandements
of
the
Law
,
which
the
Gospell
hath
not
ratified
,
and
establish
in
them
a
point
of
Religion
,
he
should
withstand
the
Gospel
:
Even
so
,
albeit
reasons
may
be
found
,
laying
aside
the
type
and
figure
,
to
make
lawfull
the
observation
of
the
Sabbath
day
,
by
applying
it
to
Evangelicall
uses
,
neverthelesse
it
should
be
a
sin
against
the
Gospell
to
make
the
observation
thereof
necessary
,
by
vertue
of
the
Commandements
which
God
gave
of
old
,
but
the
Gospel
hath
no
more
ratified
then
these
others
,
or
otherwise
to
establish
in
it
any
part
of
Gods
service
,
seeing
it
was
a
typicall
thing
which
hath
been
abolished
with
all
the
rest
.
This
is
the
maine
point
which
I
stand
unto
here
:
Not
that
it
is
unlawfull
to
keepe
the
Sabbath
day
just
as
any
other
day
;
But
that
there
is
not
on
Gods
part
any
obligation
to
that
day
,
more
than
to
another
day
,
and
that
it
cannot
be
of
it selfe
a
service
of
our
Christian
Religion
,
because
it
was
a
type
of
the
old
Testament
,
and
all
the
types
of
that
time
have
ceased
,
in
regard
of
their
obligation
,
notwithstanding
any
lawfull
use
of
them
,
which
otherwise
may
be
thought
on
under
the
new
Testament
.
14
And
wherefore
,
I
pray
,
if
all
other
types
be
abolished
,
ought
the
Sabbath
onely
to
continue
,
seeing
it
was
a
type
of
the
same
nature
with
the
rest
,
figuring
to
the
Israelites
their
sanctification
by
the
Messias
to
come
?
Vpon
what
grounds
is
it
said
,
that
it
was
not
typicall
and
figurative
as
all
the
rest
?
Is
it
,
because
nothing
can
be
seene
in
it
figurative
of
Iesus
Christ
,
as
in
all
other
signes
?
As
in
the
feast
of
Passeover
,
the
Lambe
which
was
killed
figured
manifestly
the
person
of
Iesus
Christ
put
to
death
for
our
redemption
:
The
sacrifices
of
beasts
were
figures
of
the
Sacrifice
of
Christs
body
:
The
sprinklings
and
washings
were
types
of
his
blood
,
of
the
shedding
of
it
upon
the
crosse
,
of
the
sprinkling
thereof
upon
our
consciences
by
the
holy
Ghost
,
and
of
the
spirituall
washing
which
we
receive
thereby
.
15
To
this
I
answer
,
that
the
figurative
and
typicall
signes
of
the
old
Testament
,
were
not
all
of
one
sort
.
It
is
true
,
that
all
had
relation
to
Christ
,
but
some
of
them
represented
meerly
and
directly
Christs
person
,
the
actions
of
his
person
,
and
consequently
the
benefits
depending
thereon
:
Others
represented
nothing
directly
but
his
spirituall
benefits
,
yet
as
proceeding
from
him
,
and
from
his
actions
,
which
consequently
they
figured
also
.
Of
the
first
kind
was
the
Paschall
Lambe
,
and
the
sacrifices
that
were
offered
,
which
properly
were
figures
of
Christs
person
and
of
his
sacrifice
,
and
consequently
of
our
redemption
,
and
of
the
expiation
of
our
sins
made
by
him
,
which
is
the
benefit
proceeding
from
his
sacrifice
.
16
Of
the
second
sort
was
the
Sabbath
day
,
which
properly
and
directly
represented
the
sanctification
of
the
people
,
and
their
ceasing
from
workes
of
sinne
,
but
figured
also
therewith
Iesus
Christ
:
Because
by
him
,
that
benefit
was
to
be
purchased
to
the
faithfull
,
and
they
were
to
receive
it
by
his
meanes
.
For
it
is
by
the
offering
of
the
body
of
IESUS
CHRIST
once
for
all
that
we
are
sanctified
,
Heb.
10.
ver
.
10.
Of
the
same
sort
was
the
Circumcision
,
wherein
no
thing
can
be
found
that
figured
properly
CHRISTS
person
,
and
the
actions
thereof
.
But
because
it
sealed
the
righteousnesse
of
faith
,
Romanes
4.
verse
11.
figured
the
spirituall
circumcision
of
the
heart
,
Rom.
2.
ver.
28
,
29.
Col.
2.
ver.
11.
and
was
a
signe
of
the
covenant
of
grace
,
Genesis
17.
ver.
7
,
9
,
10
,
11.
which
benefits
Christ
was
to
deserve
by
his
death
,
in
that
respect
it
was
a
figure
of
Christ
,
and
a
shadow
,
whereof
the
body
was
in
him
,
who
also
hath
abolished
it
.
The
like
were
so
many
Sabbaths
ordained
on
the
first
and
last
day
of
the
feasts
of
the
Passeover
,
and
of
Tabernacles
,
on
the
feast
of
Pentecost
,
on
the
tenth
day
of
the
seventh
moneth
,
in
every
seventh
yeere
,
in
the
fiftieth
yeere
of
Iubile
,
which
all
confesse
to
have
beene
abolished
by
Iesus
Christ
,
as
things
typicall
.
Yet
there
was
no
thing
in
them
that
made
them
more
particular
to
the
Iewes
,
more
ceremoniall
and
typike
,
nay
not
so
much
as
the
ordinary
Sabbath
,
whereof
God
had
said
,
that
which
he
hath
not
said
of
these
,
that
it
was
a
signe
betweene
him
and
his
people
,
&c.
Neither
figured
they
Iesus
Christ
otherwise
then
this
ordinary
Sabbath
did
.
For
they
were
not
types
of
his
person
,
nor
of
his
actions
,
but
only
of
the
spirituall
benefits
which
are
alwayes
received
of
the
faithfull
,
and
which
the
true
Iewes
received
then
in
him
and
through
him
.
Now
if
all
the
signes
of
this
second
kinde
,
which
had
of
old
a
great
sway
in
the
Synagogue
,
were
accounted
to
be
figurative
,
and
as
such
are
abrogated
,
wherefore
should
not
the
Sabbath
be
likewise
abolished
?
17
Yea
how
many
things
were
there
under
the
Old
Testament
,
whereof
no
man
can
tell
what
relation
they
had
to
Christ
,
either
in
his
person
,
in
his
actions
,
or
in
his
benefits
,
and
which
perhaps
in
effect
represented
no
such
thing
,
had
no
typicall
signification
,
but
were
only
ordinances
belonging
to
order
and
ecclesiasticall
government
,
servill
exercises
,
childish
rudiments
,
elements
of
the
world
,
wherewith
it
was
GODs
pleasure
to
burthen
his
people
in
those
times
,
which
were
the
times
of
the
infancy
and
bondage
of
the
Church
,
and
therefore
were
ceremonies
,
as
well
as
those
that
had
some
typicall
and
figurative
signification
.
(
For
under
the
name
of
Ceremonies
may
and
ought
to
be
comprised
not
only
the
types
and
figures
,
which
properly
and
manifestly
were
such
,
but
universally
all
the
observations
of
the
ecclesiasticall
policy
and
government
of
the
Iewes
,
all
the
ordinances
of
the
Law
of
commandements
,
which
were
a
partition
wall
betweene
them
and
all
other
nations
,
as
the
Apostle
saith
,
Ephes.
2.
verse
14
,
15.
)
Or
were
memorials
of
things
past
,
which
did
belong
to
the
Iewes
only
,
and
for
that
cause
have
beene
abrogated
by
Iesus
Christ
.
So
that
,
although
the
Sabbath
had
not
had
any
typicall
signification
,
nor
relation
to
Iesus
Christ
,
as
it
had
,
it
was
enough
to
make
it
to
be
done
away
,
that
it
did
belong
to
the
ecclesiasticall
government
of
the
Iewes
,
and
was
also
given
them
for
memoriall
of
a
benefit
particular
to
them
,
to
wit
of
their
deliverance
out
of
the
land
of
Aegypt
,
and
of
that
miserable
bondage
wherein
they
had
not
any
one
day
free
,
neither
to
rest
from
their
labours
,
nor
to
serve
the
Lord
their
God
.
For
in
the
fifth
Chapter
of
Deuteronomie
,
God
repeating
by
the
mouth
of
Moses
the
Commandements
of
his
Law
,
addeth
to
the
fourth
Commandement
this
reason
of
the
institution
of
the
Sabbath
,
ver.
15.
And
remember
that
thou
wast
a
servant
in
the
land
of
Aegypt
,
and
that
the
Lord
thy
God
brought
thee
out
thence
,
through
a
mighty
hand
,
and
by
a
stretched
out
arme
:
Therefore
the
Lord
thy
God
commanded
thee
to
keepe
the
Sabbath
day
,
shewing
by
these
words
,
that
the
deliverance
which
he
had
given
them
from
that
laborious
bondage
of
the
land
of
Aegypt
,
should
not
onely
oblige
them
to
keepe
the
Sabbath
so
much
the
more
carefully
and
religiously
,
but
was
a
cause
why
he
ordained
it
,
to
wit
,
that
it
might
be
unto
them
a
memoriall
,
or
a
token
for
remembrance
of
that
glorious
and
wonderfull
deliverance
.
CHAPTER
Thirteenth
.
Conclusion
of
the
first
part
of
this
Treatise
.
1.
The
Sabbath
was
not
ordained
,
nor
knowne
,
till
after
the
deliverance
of
the
Israelites
out
of
the
land
of
Aegypt
.
2.
The
Sabbath
was
onely
a
signe
figurative
of
Christ
,
and
a
memoriall
of
a
benefit
particular
to
the
Iewes
.
3.
All
the
dayes
of
the
weeke
ought
to
bee
Sabbaths
to
Christians
.
1
OF
all
that
hath
beene
said
heretofore
we
conclude
,
First
,
that
the
Sabbath
was
not
ordained
till
after
the
deliverance
of
the
Israelites
out
of
the
land
of
Aegypt
,
and
consequently
,
that
they
kept
it
not
in
Aegypt
,
and
therefore
that
they
had
not
learned
of
the
Patriarkes
their
Fathers
to
observe
it
;
that
the
Patriarkes
did
not
observe
it
;
that
Adam
received
not
any
commandement
of
God
to
keepe
it
,
neither
had
any
notice
thereof
;
finally
that
therefore
it
is
not
morall
.
For
if
it
were
morall
,
and
therefore
alwayes
and
in
all
times
necessary
,
if
God
had
commanded
it
to
Adam
,
if
the
Patriarkes
had
kept
it
,
they
had
taught
their
children
to
keepe
it
,
and
that
being
so
,
the
Israelites
had
assuredly
kept
it
in
Aegypt
.
If
there
they
had
kept
it
,
there
had
been
no
cause
to
ordaine
it
for
a
memoriall
of
their
deliverance
out
of
Aegypt
,
and
to
say
,
that
after
their
deliverance
,
and
in
consideration
thereof
,
they
were
commanded
to
keepe
the
Sabbath
day
,
which
is
the
thing
that
God
pronounceth
most
expressely
in
the
place
lately
cited
,
Deut.
5.
verse
15.
and
Ezek.
20.
verse
11
,
12.
where
upon
that
hee
had
said
ver.
10.
that
hee
caused
the
Israelites
to
goe
forth
out
of
the
land
of
Aegypt
,
he
addeth
,
and
I
gave
them
my
statutes
,
moreover
also
I
gave
them
my
Sabbaths
,
&c.
2
Secondly
,
seeing
the
Sabbath
day
was
ordained
to
be
a
memoriall
of
a
benefit
particular
to
the
Israelites
,
to
wit
,
of
their
deliverance
out
of
the
land
of
Aegypt
,
and
of
their
separation
from
all
other
nations
,
it
followeth
that
the
Sabbath
day
obligeth
not
Christians
under
the
New
Testament
,
as
if
it
were
morall
,
and
as
if
God
had
●●dained
it
by
an
expresse
commandement
to
continue
till
the
worlds
end
.
For
this
end
of
the
Sabbath
,
to
be
a
memoriall
of
their
deliverance
and
separation
from
all
other
people
dwelling
upon
the
face
of
the
earth
,
with
the
other
end
afore
mentioned
,
to
be
a
figurative
signe
of
Iesus
Christ
to
come
,
and
of
the
saving
benefits
,
which
were
to
be
purchased
by
him
,
made
up
the
whole
use
of
the
Sabbath
:
Of
which
end
neither
the
one
nor
the
other
doth
belong
to
the
New
Testament
.
3
The
faithfull
Christians
are
a
people
more
spirituall
then
the
Iewes
were
,
because
they
are
under
the
Gospell
,
which
is
an
estate
more
spirituall
and
heavenly
then
was
the
condition
of
Gods
people
under
the
Law
,
for
which
cause
it
is
called
the
kingdome
of
heaven
:
And
therefore
all
dayes
under
the
Gospell
should
be
to
all
the
faithfull
that
live
in
that
blessed
and
heavenly
estate
as
many
Sabbath
dayes
,
more
particularly
then
to
the
Iewes
,
to
rest
from
their
sinnes
,
and
to
give
themselves
to
prayers
calling
upon
the
Name
of
the
Lord
,
to
reading
and
meditation
of
his
holy
Word
,
and
to
other
religious
exercises
of
godlinesse
,
according
to
the
words
in
Isaiah
Chapter
66.
v.
23.
if
they
be
applyed
unto
the
estate
of
the
Church
under
the
Gospell
,
as
they
may
be
,
and
indeed
are
so
expounded
by
many
interpreters
,
when
it
is
there
said
,
that
then
there
shall
be
no
more
New
Moones
,
nor
Sabbaths
distinguished
by
intervalls
and
spaces
of
times
,
but
one
Sabbath
shall
succeed
immediately
to
another
Sabbath
,
and
that
all
the
dayes
of
the
weeke
and
of
the
whole
yeere
shall
bee
as
Sabbaths
unto
them
.
This
is
the
conclusion
of
all
that
hath
beene
said
in
this
first
part
,
which
shall
be
more
fully
confirmed
by
the
refutation
of
the
arguments
that
are
brought
to
maintaine
the
morality
of
the
Sabbath
.
Which
refutation
shall
bee
the
subject
of
the
second
part
of
this
Treatise
.
THE
SECOND
PART
wherein
the
reasons
brought
to
justifie
the
morality
and
perpetuity
of
a
Seventh
day
of
Sabbath
are
confuted
.
CHAPTER
First
.
First
Answer
to
the
first
Reason
.
1.
The
opinion
of
those
that
hold
the
morality
of
a
Seventh
day
of
Sabbath
cleerely
set
downe
.
2.
Their
first
Reason
taken
out
of
Genesis
Chapter
2.
ver.
2
,
3.
Where
it
is
said
,
that
God
rested
on
the
Seventh
day
from
all
his
workes
,
and
blessed
the
Seventh
day
,
and
sanctified
it
,
&c.
3.
First
answer
to
this
Reason
.
Moses
writing
the
History
of
the
Creation
after
the
Law
was
given
,
declareth
occasionally
the
cause
that
moved
God
to
blesse
and
sanctifie
the
Seventh
day
to
the
Iewes
,
according
to
the
custome
of
the
Scripture
,
to
joyne
things
done
long
before
with
those
that
were
done
long
after
,
as
if
they
had
beene
done
together
,
and
at
one
time
.
4.
Confirmation
of
this
by
places
named
by
anticipation
.
5.
By
that
which
is
written
,
Exod.
16.
ver.
33
,
34.
where
it
is
said
,
that
Aaron
laid
up
in
a
Pot
an
Omer
of
Manna
before
the
Testimony
,
which
was
not
done
many
yeeres
after
.
6.
And
by
the
History
of
Davids
combat
with
Goliah
,
1
Sam.
17.
Where
it
is
written
,
ver.
54.
that
David
tooke
the
head
of
the
Philistine
,
and
brought
it
to
Ierusalem
,
but
he
put
his
armour
in
his
tent
,
although
there
was
a
great
intervall
of
time
betweene
these
two
actions
.
7.
This
joyning
of
things
farre
removed
in
time
,
is
not
unsutable
to
him
that
speaketh
or
writeth
.
8.
First
instance
against
this
answer
,
taken
from
the
connexion
of
the
third
verse
with
the
second
,
from
the
same
tence
used
in
both
,
and
from
the
identitie
of
the
same
seventh
day
spoken
of
in
both
,
&c.
9.
First
answer
to
this
instance
,
shewing
,
that
in
the
holy
Scripture
things
distant
in-time
,
are
expressed
by
words
of
the
same
tence
,
when
the
one
hath
some
dependancie
upon
the
other
.
10.
Application
of
this
answer
to
the
blessing
and
sanctification
of
the
seventh
day
in
Moses
his
time
,
joyned
with
Gods
rest
after
the
creation
,
because
it
was
the
foundation
of
that
blessing
.
11.
Second
answer
,
It
was
not
the
same
particular
seventh
day
after
the
creation
,
but
the
same
by
revolution
which
God
sanctified
.
12.
Third
answer
,
the
Hebrew
article
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
confirmeth
not
,
that
the
seventh
day
which
God
blessed
was
the
same
seventh
day
wherein
he
rested
.
13.
Second
instance
,
as
Gods
blessing
of
his
creatures
after
they
were
made
,
was
present
,
so
was
his
blessing
of
the
seventh
day
immediately
after
the
creation
.
14.
Answer
to
this
instance
,
the
reason
is
not
alike
.
15.
Confirmation
of
the
answer
made
to
the
words
of
Moses
in
Genesis
,
by
the
conformity
of
the
same
words
used
in
the
commandement
given
to
the
Iewes
concerning
the
Sabbath
.
16.
As
also
,
because
the
Sabbath
was
not
hallowed
for
Adam
who
in
the
estate
of
innocency
had
no
need
of
such
a
day
.
17.
First
instance
,
Adam
was
taught
by
Gods
example
that
hee
stood
in
need
of
such
a
day
,
refuted
.
18.
Second
instance
,
as
God
ordained
Sacraments
to
Adam
,
so
he
ordained
to
him
a
seventh
day
of
rest
,
refuted
by
a
reason
shewing
the
nullity
of
that
consequence
.
19.
And
by
the
excellency
of
Adams
condition
,
to
which
the
ordination
of
such
a
day
was
derogatory
.
20.
Third
instance
,
as
Gods
rest
on
the
Seventh
day
was
the
foundation
of
the
commandement
given
to
the
Iewes
to
rest
on
that
day
,
so
was
it
from
the
beginning
,
refuted
.
1
THose
that
hold
the
second
opinion
doe
say
,
that
the
keeping
of
a
Seventh
day
of
Sabbath
is
a
morall
thing
,
which
from
the
beginning
of
the
world
should
continue
to
the
end
thereof
,
with
this
difference
only
,
that
God
before
and
till
the
comming
of
Iesus
Christ
had
ordained
,
that
the
last
day
of
the
weeke
wherein
hee
rested
from
all
the
workes
which
hee
had
made
,
when
he
created
the
world
,
should
be
sanctified
by
all
men
,
in
remembrance
of
the
creation
,
and
of
his
rest
on
that
day
:
But
since
the
manifestation
of
Iesus
Christ
,
it
was
his
will
,
that
instead
of
the
last
day
of
the
weeke
,
the
first
day
,
wherein
Christ
,
rising
from
among
the
dead
,
rested
from
the
work
of
our
redemption
,
should
be
observed
in
the
Christian
Church
,
for
a
memoriall
of
this
worke
,
which
being
more
excellent
then
the
former
,
it
was
beseeming
and
just
,
that
this
last
day
of
the
creation
,
should
yeeld
the
possession
of
the
day
of
rest
unto
it
.
2
To
underprop
this
opinion
,
they
have
broached
diverse
reasons
,
amongst
which
we
shall
order
in
the
first
place
the
reason
taken
out
of
the
second
Chapter
of
Genesis
,
ver.
3.
where
Moses
,
after
hee
had
said
,
that
God
finished
all
his
workes
in
sixe
dayes
,
and
rested
on
the
seventh
day
,
addeth
,
And
God
blessed
the
Seventh
day
,
and
sanctified
it
,
because
that
in
it
he
had
rested
from
all
his
workes
which
hee
created
and
made
.
Of
which
words
they
conclude
,
that
as
soone
as
ever
the
Creation
was
ended
,
and
the
Seventh
day
begun
to
subsist
in
nature
,
it
was
blessed
and
sanctified
,
that
is
,
consecrated
to
Gods
service
,
and
ordained
,
even
then
to
our
first
Parents
while
they
were
in
the
state
of
innocency
,
to
be
kept
by
them
for
this
end
,
and
therefore
the
observation
of
a
Seventh
day
is
morall
,
is
of
the
Law
of
nature
,
and
is
in
no
wise
ceremoniall
,
seeing
it
was
established
before
sin
came
into
the
world
,
at
which
time
there
was
no
shadowes
and
figures
of
Christ
,
because
in
that
state
of
innocency
our
first
Parents
had
not
stood
in
neede
of
him
,
nor
of
any
direction
to
him
by
ceremonies
.
If
then
in
that
estate
,
wherein
no
corruption
of
sin
had
hindred
them
to
serve
God
continually
,
and
the
bodily
imployments
had
been
no
great
disturbance
unto
them
in
the
practice
of
that
duty
,
God
judged
necessary
to
injoine
unto
them
a
seventh
day
,
to
the
intent
that
giving
over
all
other
care
,
they
should
in
it
addict
themselves
only
to
the
actions
of
his
service
,
and
all
religious
exercises
,
how
much
more
in
the
state
of
sin
,
wherein
men
have
so
many
hindrances
from
Gods
service
,
both
by
sin
,
and
by
the
laborious
occupations
of
their
worldly
callings
,
is
it
necessary
,
that
a
set
day
of
rest
be
ordained
unto
them
,
to
cease
wholly
in
it
from
the
turmoile
of
their
secular
affaires
,
and
to
give
themselves
only
to
holy
and
religious
exercises
belonging
to
Gods
service
.
This
necessity
is
as
great
under
the
new
Testament
,
as
it
was
under
the
old
;
and
therefore
God
hath
not
omitted
to
ordaine
under
both
a
Sabbath
day
,
yea
,
a
seventh
day
of
rest
,
which
being
established
before
sinne
,
and
consequently
being
morall
,
bindeth
all
men
perpetually
.
3
There
be
divers
meanes
to
answer
this
objection
:
First
,
nothing
obligeth
us
to
believe
,
that
the
words
written
in
the
third
verse
of
the
second
Chapter
of
Genesis
should
be
thus
translated
:
And
God
blessed
the
seventh
day
,
and
sanctified
it
,
as
if
Moses
had
meant
to
expresse
a
time
past
long
before
his
penning
of
this
Booke
;
and
to
tell
,
that
this
blessing
and
sanctifying
was
made
even
from
the
time
that
the
creation
was
finished
,
and
from
the
first
seventh
day
of
the
world
:
Whereas
they
may
be
translated
thus
,
And
God
hath
blessed
the
seventh
day
,
and
hath
sanctified
it
,
&
understood
,
as
being
said
with
a
Parenthesis
,
and
in
regard
of
the
Ordinance
which
God
had
lately
made
in
the
daies
of
Moses
concerning
the
seventh
day
,
when
he
gave
by
his
Ministery
the
Law
of
the
Israelites
▪
Which
ordinance
Moses
made
mention
of
in
his
relation
to
the
history
of
the
creation
,
as
of
a
thing
established
and
knowne
of
the
Israelites
when
he
writ
,
&
by
occasion
of
that
he
had
said
,
that
God
after
he
had
created
all
his
works
in
sixe
daies
,
rested
on
the
seventh
day
.
So
we
may
give
this
exposition
to
Moses
words
;
God
made
all
his
works
in
six
daies
,
and
rested
on
the
seventh
day
,
and
thence
he
tooke
occasion
to
blesse
and
sanctifie
now
that
day
,
giving
commandement
by
his
Law
to
his
people
of
Israel
to
keepe
it
in
their
generations
:
So
it
shall
be
a
narration
made
in
this
place
occasionally
,
according
to
the
ordinary
custome
of
holy
Writers
,
and
specially
of
Moses
,
when
in
the
historicall
relation
of
things
that
were
come
to
passe
long
before
,
they
find
occasion
to
speak
of
things
happened
since
,
specially
of
those
that
were
come
to
passe
in
their
time
when
they
wrote
,
to
interlace
,
upon
that
occasion
,
a
short
rehearsall
of
them
,
with
the
narration
of
things
more
ancient
,
and
to
speake
of
both
in
such
a
manner
,
as
if
they
had
happened
in
the
same
time
,
whereof
I
will
here
set
downe
some
examples
.
4
First
we
find
divers
places
named
by
anticipation
:
As
in
the
12.
Chapter
of
Genesis
,
verse
8.
It
is
said
,
that
Abraham
removed
unto
a
mountaine
Eastward
from
Bethel
,
which
name
of
Bethel
was
not
in
the
daies
of
Abraham
the
name
of
the
place
betokened
by
it
in
the
foresaid
words
:
For
it
was
not
called
Bethel
,
till
in
it
Iacob
saw
a
ladder
reaching
to
heaven
,
and
the
Lord
standing
above
it
.
Then
Iacob
called
it
Bethel
,
that
is
,
The
house
of
God
,
whereas
before
that
time
it
was
called
Luz
,
as
may
be
seene
in
Genesis
,
Chap.
28.
vers.
13.
19.
But
Moses
writing
the
history
of
Abraham
,
called
it
Bethel
,
by
an
historicall
anticipation
,
because
in
his
time
,
Bethel
was
the
ordinary
name
of
that
place
:
We
read
in
the
fourth
Chapter
of
Ioshuah
,
vers.
19.
that
the
people
came
up
out
of
Iordan
,
and
pitched
in
Gilgal
,
which
was
not
so
called
,
till
Ioshuah
in
that
place
circumcised
the
people
,
Chap.
5.
vers
.
9.
Likewise
in
the
second
Chapter
of
Iudges
,
and
first
verse
,
the
Author
saith
,
that
the
Angel
of
the
Lord
came
up
from
Gilgal
to
Bokim
,
because
the
place
which
he
calleth
Bokim
was
so
called
when
he
wrote
that
history
,
although
it
was
not
yet
so
called
when
the
Angel
came
thither
,
but
received
that
name
afterward
,
from
the
teares
which
the
people
shed
and
powred
out
before
God
,
after
the
Angel
had
rebuked
them
;
For
the
Text
saith
,
that
when
the
Angel
of
the
Lord
spake
these
words
to
all
the
children
of
Israel
,
the
people
lift
up
their
voice
and
wept
:
Therefore
they
called
the
name
of
that
place
BOKIM
,
vers.
4
,
5.
5
Secondly
,
we
find
the
same
anticipation
in
the
description
of
things
and
actions
:
As
in
the
16.
Chapter
of
Exodus
,
where
Moses
reporteth
,
how
God
began
first
to
give
Manna
to
the
Israelites
(
which
I
pretend
also
to
be
the
time
of
the
first
institution
of
the
Sabbath
)
and
how
the
Israelites
carried
themselves
about
the
ordering
thereof
,
and
immediatly
he
addeth
,
how
he
by
Gods
command
,
ordained
that
an
Omer
of
it
should
be
filled
,
to
be
kept
for
the
generations
of
the
Israelites
,
vers.
32.
and
gave
an
injunction
to
Aaron
to
take
a
pot
,
to
put
in
it
that
Omer
full
of
Manna
,
and
to
lay
it
up
before
the
LORD
to
be
kept
for
their
generation
,
vers.
33.
He
reciteth
also
at
once
,
that
as
the
LORD
commanded
him
,
so
Aaron
laid
it
up
before
the
Testimony
to
be
kept
,
vers
.
34.
which
things
,
as
it
is
evident
,
were
not
done
at
the
first
,
when
God
gave
them
that
bread
to
eat
,
because
then
there
was
as
yet
neither
Tabernacle
,
nor
Arke
,
nor
Tables
of
the
Law
.
But
because
when
Moses
wrote
,
all
these
things
were
done
,
and
had
their
full
performance
,
he
taking
occasion
of
the
historicall
narration
,
which
he
was
writing
of
the
first
Manna
which
God
sent
to
his
people
,
relateth
also
the
Ordinance
that
God
gave
to
put
a
pot
full
of
it
in
the
Tabernacle
,
before
the
Arke
,
and
the
execution
of
the
said
Ordinance
,
which
neverthelesse
must
be
referred
to
a
long
time
after
.
6
So
in
the
first
Booke
of
Samuel
,
and
in
the
17.
chapter
,
after
the
narration
made
of
Davids
combat
against
Goliah
,
of
his
victory
of
that
Giant
,
and
of
the
defeat
of
the
Philistins
,
it
is
added
in
the
Text
,
verse
54.
And
David
tooke
the
head
of
the
Philistine
,
and
brought
it
to
Ierusalem
,
but
hee
put
his
armour
into
his
Tent
,
which
notwithstanding
was
not
done
,
but
after
that
David
,
being
anointed
King
,
tooke
the
whole
towne
of
Ierusalem
from
the
Iebusites
,
with
the
strong
hold
of
Sion
,
and
dwelled
in
it
,
calling
it
the
City
of
David
,
2
Sam.
5.
vers
.
7.
9.
And
therefore
our
French
translation
in
the
foresaid
place
,
1
Sam.
17.
addeth
the
word
depuis
,
that
is
,
since
,
saying
,
And
David
since
brought
the
head
of
the
Philistine
to
Ierusalem
,
and
put
his
armes
in
his
Tabernacle
,
to
shew
,
that
David
did
not
this
as
soone
as
he
had
overthrowne
the
Philistine
,
although
it
be
related
in
the
Text
jointly
and
at
once
,
with
his
combat
and
victory
,
as
if
both
had
happened
together
,
because
when
that
history
was
a
writing
,
the
transportation
of
the
head
and
armes
of
Goliah
to
Ierusalem
,
and
to
the
fort
of
Sion
was
done
:
And
therefore
it
is
related
by
occasion
,
as
it
were
with
one
breath
,
in
consequence
of
the
victory
gotten
over
him
:
Other
examples
might
be
found
to
this
purpose
,
if
it
were
needfull
.
7
To
keepe
this
course
in
discoursing
and
writing
is
no
wise
unfitting
nor
misbecomming
.
If
any
writing
under
the
New
Testament
the
History
of
the
first
Creation
of
the
world
,
and
relating
the
forming
of
light
on
the
first
day
,
should
adde
by
occasion
.
And
it
is
also
on
the
first
day
,
that
the
true
light
of
the
world
hath
shined
by
his
resurrection
from
the
dead
,
and
for
that
cause
wee
observe
that
day
:
Or
if
re-hearzing
,
that
God
brought
forth
bread
out
of
the
earth
to
strengthen
mans
heart
,
and
Wine
to
make
it
glad
,
he
should
adde
joyntly
upon
this
occasion
:
And
it
is
in
this
bread
and
in
this
Wine
which
nourish
the
body
,
that
Iesus
Christ
hath
instituted
the
Sacrament
of
the
nourishment
of
the
soule
by
him
,
who
should
finde
any
thing
blame-worthy
in
such
discourses
.
Wherfore
then
Moses
might
he
not
most
fitly
,
by
occasion
of
that
hee
had
written
of
the
Seventh
day
,
and
of
Gods
rest
in
it
,
in
the
History
of
the
Creation
,
touch
also
in
the
same
discourse
the
edict
made
about
the
sanctification
of
that
day
,
seeing
that
edict
had
a
great
sway
when
he
wrote
the
History
of
the
Creation
,
and
Gods
rest
on
the
Seventh
day
was
the
cause
and
reason
thereof
,
although
it
was
not
so
ancient
as
the
first
Seventh
day
?
8
Against
this
answer
the
instance
hath
no
force
which
they
urge
from
the
conjunction
and
,
whereby
the
third
verse
is
joyned
with
the
second
,
that
is
,
the
blessing
and
hallowing
of
the
Seventh
day
,
with
the
finishing
of
the
workes
of
God
,
and
of
his
rest
on
that
day
,
as
being
done
at
the
same
time
,
and
expressed
in
words
of
the
same
tence
and
moode
.
Nor
what
they
say
further
,
that
in
these
two
verses
,
as
most
cleerely
appeareth
,
the
whole
discourse
is
of
the
same
Seventh
day
,
and
as
in
the
second
verse
is
understood
the
first
Seventh
day
,
wherein
God
,
after
he
had
finished
his
workes
,
rested
,
likewise
in
the
third
verse
it
is
understood
so
,
when
it
is
said
,
that
he
blessed
and
sanctified
the
Seventh
day
,
which
is
also
expressed
by
the
demonstrative
Article
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
to
shew
that
it
was
the
same
Seventh
day
:
that
otherwise
the
reason
which
is
added
,
and
taken
from
the
rest
of
God
,
should
be
worthlesse
,
because
God
did
not
rest
from
the
worke
of
Creation
on
that
day
which
he
ordained
to
the
Iewes
,
to
be
their
Sabbath
day
,
but
on
that
day
wherein
hee
finished
first
all
his
workes
.
9
For
I
answer
to
this
,
that
the
conjunction
and
may
well
enough
joyne
things
distant
in
time
,
and
farre
removed
one
from
another
,
that
also
they
may
be
expressed
by
words
of
the
same
tence
and
moode
,
specially
if
they
have
any
connexion
and
dependancy
one
upon
another
,
as
in
this
place
,
The
blessing
and
hallowing
of
the
Seventh
day
,
although
done
long
after
Gods
rest
on
the
Seventh
day
,
dependeth
upon
that
rest
,
as
upon
the
cause
and
reason
which
was
an
occasion
to
God
to
make
it
.
In
the
Texts
before
mentioned
of
Exodus
16.
Chapter
the
32.
and
33.
verses
,
and
of
the
17.
Chapter
of
the
first
booke
of
Samuel
,
in
the
54.
verse
,
which
expresse
manifestly
things
done
many
yeares
after
these
which
are
rehearsed
before
,
but
depending
on
them
,
are
joyned
to
the
verses
immediately
going
before
,
by
the
conjunction
and
,
which
is
diverse
time
reiterated
,
and
the
words
whereby
these
diverse
things
are
expressed
,
are
set
downe
in
the
same
tence
and
moode
.
It
imports
not
,
that
in
these
examples
the
thing
subsequent
joyned
straight
with
the
precedent
,
was
not
a
great
deale
so
farre
remote
in
time
from
it
,
because
both
hapned
within
the
space
of
the
age
of
one
man
,
as
should
be
in
the
Text
of
Genesis
before
cited
the
sanctification
of
the
Seventh
day
from
Gods
rest
on
the
Seventh
day
,
if
this
being
past
on
the
first
Seventh
day
after
the
Creation
,
that
came
not
to
passe
till
the
dayes
of
Moses
,
which
should
be
an
intervall
of
more
than
two
thousand
yeeres
.
For
when
two
things
separated
and
distant
in
time
,
are
to
bee
coupled
together
in
a
discourse
,
if
so
bee
the
one
hang
upon
the
other
,
those
that
are
remote
by
many
thousand
of
yeares
,
may
be
joyned
together
,
as
well
as
those
of
twenty
or
forty
yeeres
distance
.
Neither
doe
I
see
wherefore
it
is
not
as
allowable
and
convenient
to
rehearse
at
once
a
thing
come
to
passe
two
thousand
yeeres
and
more
,
after
another
that
it
relyeth
on
,
notwithstanding
there
be
a
great
intervall
of
time
betweene
,
as
to
recite
one
chanced
twenty
or
forty
yeares
after
another
whereunto
it
hath
some
relation
.
In
the
one
and
in
the
other
there
is
the
same
reason
,
and
the
same
liberty
.
10
Wherefore
the
blessing
of
the
Seventh
day
made
in
the
dayes
of
Moses
,
might
bee
fitly
coupled
with
the
Rest
of
God
,
after
the
Creation
,
which
was
the
foundation
thereof
,
notwithstanding
any
whatsoever
distance
of
time
betweene
them
.
As
indeed
it
is
so
joyned
in
the
fourth
Commandement
,
Exodus
Chapter
20.
verse
11.
where
GOD
speaking
to
the
Israelites
saith
,
In
sixe
dayes
the
LORD
made
heaven
and
earth
,
and
rested
the
Seventh
day
:
wherefore
the
LORD
blessed
the
Sabbath
day
,
and
hallowed
it
.
In
which
place
cannot
be
understood
a
blessing
and
hallowing
done
at
the
same
time
,
that
God
rested
first
on
the
Seventh
day
,
but
that
only
which
was
made
in
behalfe
of
the
Israelites
,
as
is
cleere
by
the
repetition
of
the
Law
in
the
fifth
Chapter
of
Deuteronomie
,
where
that
which
was
absolutely
said
in
Exodus
,
Therfore
the
Lord
blessed
the
Seventh
day
,
is
restrained
to
the
Israelites
,
v.
15.
Therefore
the
Lord
commanded
thee
to
keepe
the
Sabbath
day
.
And
in
Exodus
16.
v.
29.
The
Lord
hath
given
you
the
Sabbath
.
And
in
the
31.
Chap.
ver.
16
,
17.
The
Children
of
Israel
shall
keepe
the
Sabbath
,
to
observe
the
Sabbath
throughout
their
generation
,
for
a
perpetuall
covenant
:
It
is
a
signe
betweene
mee
and
the
children
of
Israel
for
ever
.
For
in
sixe
dayes
the
Lord
made
heaven
and
earth
,
and
on
the
Seventh
day
he
rested
;
where
it
cannot
be
denyed
,
but
that
with
the
end
of
the
Creation
,
and
Gods
rest
on
the
Seventh
day
,
is
immediately
joyned
the
institution
of
the
Sabbath
to
the
Israelites
,
at
least
in
quality
of
a
signe
.
If
then
in
that
place
Moses
might
speake
after
this
manner
,
and
say
,
God
created
in
sixe
dayes
heaven
and
earth
,
and
rested
the
Seventh
day
,
and
therefore
he
hath
ordained
to
the
Israelites
the
Sabbath
day
for
a
signe
;
wherefore
in
the
second
of
Genesis
;
might
he
not
say
after
the
same
manner
,
God
made
heaven
and
earth
,
in
sixe
dayes
,
and
finished
them
on
the
Seventh
day
,
and
rested
from
all
his
workes
,
and
this
his
Rest
on
the
Seventh
day
hath
moved
him
to
blesse
ánd
sanctifie
that
day
,
to
wit
,
to
the
Israelites
,
to
be
a
signe
unto
them
according
to
that
hath
been
said
in
the
places
before
mentioned
,
which
are
an
evident
and
cleere
explication
thereof
.
11
Neither
is
it
any
wise
necessary
,
as
is
pretended
,
that
in
the
second
Chapter
of
Genesis
,
in
the
second
and
third
verses
,
one
and
the
same
singular
seventh
day
should
be
understood
,
and
that
God
hath
precisely
sanctified
the
same
seventh
day
wherein
he
rested
,
and
rested
on
the
same
day
that
he
sanctified
,
and
therefore
because
in
the
second
verse
the
first
seventh
day
after
the
Creation
is
understood
,
it
must
be
taken
so
in
the
third
verse
.
For
it
sufficeth
to
understand
in
the
third
verse
the
same
seventh
day
in
likenesse
and
revolution
,
and
generally
a
seventh
day
correspondent
continually
in
order
to
that
which
GOD
rested
on
,
after
his
workes
of
the
sixe
dayes
.
And
this
reason
,
that
God
rested
on
the
first
seventh
day
,
might
have
been
to
God
a
most
reasonable
cause
to
ordaine
long
after
the
sanctification
of
a
seventh
day
,
answerable
in
all
points
to
that
first
seventh
day
.
The
sequell
of
Moses
his
discourse
is
as
fitting
in
this
regard
,
as
in
the
other
;
As
if
I
said
,
our
Lord
Iesus
Christ
rose
againe
,
and
rested
from
the
worke
of
our
redemption
on
the
first
day
of
the
weeke
,
wherefore
the
Church
hath
dedicated
the
first
day
of
the
weeke
that
hee
rose
in
,
to
be
holy
and
solemne
,
the
sequele
is
good
,
although
it
be
not
the
same
first
singular
day
that
Christ
rose
on
,
and
the
Church
hath
consecrated
,
but
the
same
onely
in
likenesse
and
revolution
,
yea
although
there
passed
a
long
time
after
the
Resurrection
of
our
Lord
and
Saviour
before
the
first
day
of
the
weeke
could
be
well
setled
as
a
day
of
holy
and
religious
exercises
.
We
say
on
Friday
before
Easter
,
this
day
Christ
hath
suffered
:
on
the
Ascension
day
,
this
day
Christ
is
ascended
into
heaven
:
At
Whitsunday
,
On
this
day
the
Holy
Ghost
is
come
downe
,
although
those
things
came
to
passe
on
a
certaine
singular
day
which
is
past
long
agoe
.
But
we
name
so
all
the
dayes
following
which
correspond
to
that
first
day
,
according
to
the
similitude
which
is
betweene
them
.
And
we
call
the
day
of
the
Passion
,
of
the
Ascension
,
of
the
descent
of
the
Holy
Ghost
,
those
which
are
not
such
properly
,
but
onely
have
by
revolution
correspondancie
with
the
first
dayes
,
wherein
such
things
were
done
.
Even
so
,
when
it
is
said
in
the
third
verse
of
the
second
Chapter
of
Genesis
,
And
therefore
the
Lord
hath
blessed
the
Seventh
day
,
and
hath
hallowed
it
,
because
in
it
he
hath
rested
from
all
his
workes
,
that
is
to
be
understood
,
not
of
the
same
first
day
wherein
hee
rested
,
but
of
a
Seventh
day
answering
unto
it
in
the
order
and
continuall
succeson
of
dayes
.
12
The
Article
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
put
in
the
third
verse
,
before
the
word
that
signifieth
seven
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
proveth
not
,
that
it
is
a
peculiar
seventh
,
even
that
seventh
day
that
God
rested
in
verse
2.
For
although
the
Article
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
be
often
used
to
betoken
emphatically
a
thing
singular
and
individuall
,
already
knowne
and
mentioned
,
yet
this
is
not
universall
.
For
it
is
used
much
without
any
emphasis
,
or
expresse
demonstration
of
any
thing
,
either
singular
or
certaine
,
yea
simply
to
serve
for
an
ornament
,
and
to
make
the
word
that
it
is
joyned
unto
more
full
,
which
use
hath
also
in
the
Greeke
tongue
the
article
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Verily
in
the
third
ver.
which
we
speak
of
in
this
place
,
it
is
cleere
,
that
the
said
Article
cannot
be
restrained
to
a
seventh
singular
day
,
as
it
is
in
the
second
verse
;
Nay
it
betokeneth
more
generally
a
seventh
day
comprehending
in
it
many
singular
dayes
,
which
by
similitude
,
in
regard
of
the
order
and
succession
of
times
,
have
reference
and
analogie
to
the
first
seventh
day
mentioned
in
the
said
second
verse
,
and
have
followed
it
from
time
to
time
at
the
end
of
sixe
dayes
.
For
it
is
such
a
seventh
day
that
God
hath
sanctified
,
and
not
a
singular
seventh
.
And
that
seventh
day
may
bee
called
a
particular
seventh
,
and
considered
as
particularised
by
the
Article
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
it
is
in
effect
,
in
as
much
as
it
is
not
indifferently
all
seventh
day
,
or
any
of
the
seven
dayes
of
the
weeke
that
God
hath
sanctified
,
but
it
is
the
last
of
them
.
We
seeke
only
to
know
,
when
God
began
to
blesse
and
to
hallow
it
to
men
,
to
be
kept
by
them
.
And
I
maintaine
that
this
hallowing
began
not
incontinent
after
the
Creation
was
finished
,
but
more
than
two
thousand
yeeres
after
.
Neither
is
the
contrary
proved
by
this
passage
of
Genesis
.
13
No
greater
weight
hath
another
instance
which
is
much
urged
,
that
as
in
the
course
of
the
Creation
,
when
it
is
said
,
that
God
after
he
had
created
every
living
thing
,
blessed
them
,
Gen.
1.
v.
21
,
22
,
27
,
28.
is
to
be
understood
a
present
benediction
,
and
not
put
off
to
a
long
time
:
Even
so
,
when
in
the
second
of
Genesis
,
with
the
perfection
of
the
Creation
on
the
seventh
day
,
is
joyned
the
blessing
and
hallowing
of
that
day
,
a
present
sanctification
is
to
be
understood
.
14
For
the
reason
is
not
alike
in
the
one
,
and
in
the
other
.
First
,
the
blessing
of
all
living
creatures
,
and
the
blessing
of
the
seventh
day
are
not
to
be
taken
in
the
same
sence
.
That
is
a
blessing
of
actuall
and
reall
communication
of
goods
and
graces
:
This
is
a
blessing
of
destination
to
be
solemnized
by
men
.
Secondly
,
all
living
creatures
,
as
soone
as
GOD
had
created
them
,
stood
in
necessary
need
of
this
communication
of
his
graces
,
without
which
they
could
not
have
subsisted
in
their
being
:
And
therefore
we
ought
to
understand
,
that
at
that
time
God
blessed
them
after
that
manner
,
but
there
was
no
necessity
,
that
man
should
solemnize
the
seventh
day
as
soone
as
it
was
made
,
more
than
any
other
day
of
the
weeke
,
and
therefore
it
was
not
necessary
that
GOD
should
then
consecrate
it
to
that
use
.
Thirdly
,
it
is
clearely
set
downe
in
the
Text
,
that
God
blessed
all
living
creatures
as
soone
as
he
created
them
:
For
it
is
added
,
And
God
blessed
them
,
and
God
said
unto
them
,
be
fruitfull
,
and
multiply
,
&c.
But
it
is
not
said
,
that
God
blessed
the
day
of
rest
,
and
at
that
same
time
commanded
Adam
and
his
posterity
to
keepe
it
;
wherefore
a
like
blessing
and
hollowing
cannot
be
proved
from
thence
to
have
beene
made
from
the
beginning
of
the
seventh
day
.
15
This
first
answer
to
the
precedent
objection
,
is
moreover
confirmed
by
the
conformity
of
the
words
which
Moses
maketh
use
of
in
this
verse
of
the
second
of
Genesis
,
with
those
whereby
the
hallowing
of
the
Sabbath
was
injoyned
in
the
Law
,
for
they
are
the
same
;
which
is
an
helpe
to
shew
,
that
Moses
writing
since
God
pronounced
the
Law
,
spoke
of
the
hallowing
of
the
seventh
day
,
in
regard
only
to
the
Ordinance
that
God
in
his
time
had
made
thereof
,
seeing
he
imployeth
the
same
words
,
and
the
same
discourse
.
16
Againe
,
the
same
answer
is
confirmed
by
this
,
that
it
is
not
probable
,
that
God
from
the
beginning
sanctified
the
seventh
day
to
ordaine
it
to
Adam
for
a
day
of
rest
,
because
Adam
in
the
estate
of
innocency
should
not
have
had
any
use
of
such
a
day
.
For
he
was
without
sin
,
which
might
have
hindred
him
to
serve
God
continually
,
and
therefore
needed
not
a
signe
,
which
by
the
similitude
of
a
bodily
rest
and
cessation
,
might
teach
him
to
cease
and
rest
from
sin
,
as
if
he
had
beene
already
obnoxious
unto
it
,
and
so
be
for
that
purpose
a
good
help
unto
him
.
And
though
he
was
capable
of
sin
,
and
had
a
possibility
of
falling
into
it
afterward
:
Yet
as
the
holy
Angells
were
and
are
still
capable
of
sin
,
and
might
of
themselves
fall
into
sin
,
if
God
confirmed
them
not
in
grace
,
and
yet
a
day
of
Sabbath
was
not
behoofefull
unto
them
,
because
they
are
in
a
perpetuall
course
of
serving
God
:
Even
so
to
man
,
in
that
estate
of
innocency
,
a
particular
day
of
rest
was
neither
very
necessary
,
nor
very
sufficient
to
keep
him
from
falling
into
sin
.
For
to
prevent
that
mis-hap
he
stood
in
need
of
daily
helps
far
more
powerfull
,
making
him
to
cleave
to
God
with
purpose
of
heart
,
to
call
upon
him
,
to
thinke
seriously
on
him
,
and
consider
deeply
his
favours
and
graces
,
which
he
might
and
was
bound
to
doe
,
seeing
he
had
no
distraction
from
Gods
service
by
any
temporall
and
earthly
businesse
.
For
although
it
be
true
,
that
God
put
him
in
the
garden
of
Heden
,
and
commanded
him
to
dresse
it
,
Genes.
2.
vers.
15.
yet
seeing
that
place
was
unto
him
a
place
of
pleasure
,
delights
,
and
innocency
,
the
dressing
of
it
could
not
hinder
him
to
serve
God
every
day
,
with
all
necessary
continuance
and
assiduity
.
It
had
rather
been
unto
him
a
recreation
and
delightfull
diversion
,
to
keep
him
from
idlenesse
,
then
a
necessary
occupation
,
seeing
the
earth
had
of
it selfe
brought
forth
all
fruits
unto
him
;
no
painfull
imploiment
,
because
it
had
not
bin
accompanied
with
toilesome
travell
and
wearinesse
,
and
had
not
required
of
him
an
oversight
and
imployment
so
long
,
that
a
particular
day
would
have
bin
necessary
unto
him
,
to
rest
on
it
from
his
works
,
and
to
apply
himselfe
without
distraction
to
Gods
service
;
whereas
the
occupations
of
sinfull
men
are
such
,
that
they
are
forced
of
necessity
to
win
their
bread
in
the
sweat
of
their
face
.
Moreover
,
in
that
estate
of
innocency
,
Adam
and
Eve
being
alone
,
had
no
outward
exercises
of
Religion
,
such
as
are
those
that
are
practised
in
a
Church
assembled
,
and
which
,
to
attend
on
them
,
require
of
necessity
a
stinted
time
,
and
a
cessation
from
all
bodily
works
.
But
rather
all
the
service
that
God
required
of
Adam
,
and
which
he
might
have
applyed
himselfe
unto
,
was
a
particular
meditation
and
consideration
of
his
works
,
and
the
calling
upon
his
holy
name
:
Which
service
he
was
able
to
discharge
every
day
abundantly
,
yea
,
even
then
,
when
he
was
busied
about
the
dressing
of
the
garden
,
which
was
capable
rather
to
stirre
up
and
entertaine
his
spirit
in
the
mediation
of
Gods
workes
,
then
to
hinder
it
.
17
Of
no
weight
is
the
instance
that
some
make
,
saying
,
that
although
Adam
in
the
estate
of
innocency
had
no
distraction
from
Gods
service
,
nor
trouble
and
wearinesse
by
his
ordinary
labour
,
yet
it
was
behoofefull
unto
him
to
keepe
a
seventh
day
of
rest
,
seeing
God
himselfe
,
although
he
was
in
no
regard
wearied
and
distracted
by
making
all
his
works
in
sixe
daies
,
neverthelesse
rested
on
the
seventh
day
.
Verily
,
if
God
after
the
making
of
his
workes
in
sixe
daies
,
had
rested
on
the
seventh
day
purposely
,
to
the
intent
,
that
by
an
intermission
of
his
painfull
labors
,
and
appointment
and
solemne
applying
of
that
seventh
day
to
some
particular
holinesse
for
himselfe
and
his
owne
use
,
as
having
need
thereof
,
because
he
could
not
in
the
sixe
precedent
daies
be
earnest
enough
about
it
,
he
might
afterwards
returne
to
the
making
of
other
works
after
the
former
,
and
so
continue
that
reciprocation
,
the
foresaid
instance
by
far
greater
reason
should
be
much
worth
.
But
that
saying
,
that
God
rested
on
the
seventh
day
,
signifieth
nothing
saving
this
,
that
God
ceased
to
make
more
workes
,
and
viewed
them
when
they
were
made
,
because
in
the
former
sixe
dayes
he
had
finished
them
all
,
and
this
cessation
was
only
a
resultance
and
necessary
consequence
of
the
intire
perfection
of
all
his
worke
,
wherefore
also
it
continued
,
not
only
on
that
seventh
day
,
but
ever
sithence
;
Because
God
hath
never
since
made
any
new
creatures
.
Whence
it
is
cleerely
apparent
that
the
instance
is
altogether
vaine
,
because
there
is
not
the
same
reason
of
Gods
rest
on
the
seventh
day
,
and
of
the
rest
,
the
necessity
whereof
they
would
faine
put
upon
man
in
the
estate
of
innocency
.
All
that
this
example
of
God
could
oblige
Adam
unto
,
was
only
to
indeavour
,
after
he
had
done
his
worke
,
to
contemplate
Gods
workes
,
and
admire
in
them
his
glory
,
which
,
I
say
,
he
might
have
done
sufficiently
every
day
.
Now
if
this
example
bindeth
us
not
at
this
time
under
the
New
Testament
,
as
shall
be
proved
hereafter
,
how
farre
lesse
obliged
it
Adam
?
18
No
more
force
hath
that
which
is
also
objected
,
that
if
God
ordained
to
Adam
,
when
he
was
in
his
integrity
,
outward
signes
and
Sacraments
,
as
the
tree
of
life
,
and
the
tree
of
knowledge
of
good
and
evill
,
he
might
as
conveniently
ordaine
unto
him
a
day
of
rest
.
For
the
tree
of
life
,
and
the
tree
of
knowledge
,
of
good
and
evill
,
to
speake
properly
,
were
no
more
Sacraments
to
Adam
,
then
the
other
trees
of
the
Garden
,
yea
then
all
other
workes
of
God
,
in
all
which
he
might
have
considered
signes
and
markes
of
the
grace
and
power
of
GOD
;
But
the
one
was
unto
him
a
meanes
of
the
perpetuall
conservation
of
his
bodily
life
by
eating
of
the
fruit
therof
,
and
the
other
an
occasion
to
try
his
obedience
,
by
the
prohibition
made
unto
him
to
eate
thereof
.
Besides
this
the
consequence
is
naught
:
For
to
establish
signes
and
Sacraments
signifying
to
Adam
the
perpetuall
grace
of
God
,
and
his
immortality
,
if
he
persevered
in
obedience
,
and
on
the
contrary
threatning
him
with
the
disgrace
of
God
,
and
with
death
,
if
he
became
a
transgressor
,
was
not
a
thing
repugnant
to
his
condition
in
the
state
of
innocency
,
neither
had
it
any
unreasonablenesse
joyned
with
it
:
But
to
ordaine
a
particular
day
of
rest
to
a
man
,
to
whom
all
the
dayes
had
beene
Sabbaths
,
and
who
day
by
day
had
served
God
,
as
much
as
was
necessary
,
and
as
God
did
require
of
him
,
was
not
a
thing
sutable
and
convenient
to
his
condition
.
As
in
the
heavenly
Paradise
there
is
no
particular
day
of
Sabbath
,
but
a
perpetuall
Sabbath
,
because
there
GOD
is
glorified
without
stint
or
ceasing
by
the
heavenly
Host
,
even
so
in
the
terrestriall
Paradise
,
where
man
was
righteous
and
holy
,
and
in
a
condition
conforme
,
in
some
sort
,
to
that
of
the
kingdome
of
heaven
,
and
a
figure
thereof
,
he
had
observed
a
perpetuall
Sabbath
to
GOD.
For
although
hee
could
not
doe
it
so
perfectly
as
it
is
done
in
heaven
,
because
he
was
obnoxious
to
the
necessities
of
this
naturall
life
,
neverthelesse
hee
might
have
done
it
,
and
did
it
as
perfectly
as
the
quality
and
condition
of
his
being
here
beneath
could
suffer
,
so
that
it
was
no
wise
requisite
that
he
should
have
a
particular
day
of
Sabbath
.
19
Nay
I
esteeme
,
that
to
affirme
,
that
GOD
ordained
unto
him
a
seventh
day
of
Sabbath
,
derogateth
too
much
from
the
excellency
of
his
condition
.
For
it
is
most
sure
,
that
the
determination
of
a
particular
time
of
GODs
service
made
to
a
man
expressely
,
supposeth
that
he
wants
the
commodity
,
and
is
not
able
to
serve
GOD
ordinarily
,
or
hath
not
an
inclination
and
affection
to
doe
it
,
and
it
therefore
must
be
layd
upon
him
,
as
a
Yoake
tying
him
thereunto
,
and
withdrawing
him
from
his
other
occupations
,
as
also
it
is
a
marke
of
a
servile
condition
,
in
witnesse
whereof
,
the
appointment
of
so
many
solemne
dayes
of
Gods
service
under
the
Law
,
was
a
part
of
the
Yoke
thereof
,
from
which
God
hath
freed
the
state
of
the
Gospell
,
as
being
more
free
and
more
perfect
,
wherein
wee
should
be
stirred
up
with
a
more
free
and
voluntary
affection
to
his
service
.
To
one
that
is
both
able
and
willing
to
serve
God
continually
every
day
,
as
Adam
was
in
that
state
of
innocency
and
of
perfect
righteousnesse
,
it
is
not
needfull
to
limit
a
particular
day
.
And
though
a
day
chosen
and
picked
out
from
others
had
beene
usefull
to
Adam
,
to
the
end
that
giving
over
all
other
things
,
he
might
give
himselfe
intirely
and
only
to
Gods
service
,
doubtlesse
God
had
left
that
choice
to
his
liberty
,
considering
the
wisedome
and
godlinesse
wherewith
he
had
endowed
him
.
20
To
say
that
since
Gods
rest
on
the
seventh
day
,
after
the
labour
of
sixe
dayes
in
the
Creation
,
was
the
foundation
and
the
reason
of
the
institution
made
in
the
Law
,
of
a
seventh
day
,
to
bee
a
Sabbath
day
,
the
same
reason
being
of
the
same
force
and
use
from
the
beginning
of
the
world
,
should
have
caused
at
that
time
the
same
ordinance
,
and
the
same
hallowing
of
the
seventh
day
to
all
men
,
it
is
a
forceles
consequence
.
For
there
was
not
a
like
necessity
of
the
institution
of
a
particular
day
of
rest
in
these
first
beginnings
,
when
Adam
was
in
the
state
of
innocency
,
nor
afterwards
when
the
Church
subsisted
in
a
few
families
,
or
particular
persons
,
as
there
hath
been
,
after
the
Church
was
become
a
great
body
of
people
,
having
need
of
a
stinted
order
and
government
,
whereof
GOD
would
take
the
care
upon
himselfe
,
and
for
that
end
,
among
other
points
of
ecclesiasticall
order
,
and
rules
of
his
service
,
ordaine
to
his
people
of
Israel
growen
to
a
great
number
,
a
day
of
Sabbath
,
and
the
seventh
of
the
week
,
taking
for
the
foundation
and
reason
of
the
institution
of
a
seventh
day
his
own
resting
on
the
seventh
day
,
which
became
,
at
that
time
only
,
a
reason
of
this
ordinance
,
because
God
grounded
himselfe
thereupon
to
make
it
,
but
it
followeth
not
,
that
before
that
time
,
and
from
the
beginning
of
the
world
this
rest
of
God
,
which
was
on
the
first
seventh
day
,
should
be
a
reason
of
the
same
ordinance
.
That
should
be
right
and
prove
good
,
if
it
were
of
its
owne
nature
a
reason
absolutely
necessary
,
and
a
cause
bringing
forth
unfallibly
such
an
effect
,
which
is
not
.
Otherwise
it
should
follow
,
that
God
was
bound
to
hallow
the
seventh
day
,
and
could
not
sanctifie
any
other
.
It
is
indeed
a
reason
,
not
of
it selfe
,
but
only
for
as
much
as
God
thought
fit
,
and
was
pleased
to
ground
upon
it
the
sanctification
of
the
seventh
day
.
Whereof
this
is
a
manifest
proofe
,
that
under
the
New
Testament
this
reason
hath
no
force
to
make
us
observe
the
day
of
Gods
rest
.
Now
there
is
no
necessity
obliging
us
to
inferre
,
that
if
God
would
and
thought
fit
it
should
bee
a
reason
in
the
time
of
the
Law
,
he
was
also
willing
,
and
thought
fit
,
it
should
be
a
reason
also
before
the
Law
,
and
since
the
beginning
of
the
world
:
Whereas
it
is
manifest
by
the
reasons
already
alledged
,
that
it
was
very
fit
it
should
be
so
under
the
Law
,
but
was
not
so
from
the
beginning
,
and
before
the
Law
was
given
.
CHAPTER
Second
.
Three
other
answers
to
the
first
reason
.
1.
Second
answer
,
although
God
had
from
the
beginning
sanctified
the
Seventh
day
,
he
gave
no
commandement
to
man
to
sanctifie
it
.
2.
Third
answer
,
although
God
had
sanctified
the
Seventh
day
with
relation
to
man
,
he
had
done
it
only
with
intention
to
command
it
afterwards
to
the
Israelites
under
the
Law
.
3.
For
in
Scriptures
sanctification
is
often
taken
for
destination
to
some
use
in
time
to
come
.
4.
The
Reply
,
that
so
God
should
have
rested
on
the
Seventh
day
by
destination
only
to
rest
afterwards
,
refuted
.
5.
Fourth
answer
,
although
God
had
commanded
Adam
to
hallow
the
Seventh
day
,
that
proveth
not
the
morality
of
the
Sabbath
,
but
only
the
necessity
of
a
set
time
,
for
orders
sake
in
Gods
service
.
6.
Whence
no
necessity
can
bee
inferred
of
the
observation
of
the
same
time
stinted
to
Adam
,
by
all
men
.
7.
But
rather
of
moe
times
to
bee
kept
by
them
,
seeing
all
are
sinners
.
1
BVt
Secondly
put
the
case
that
the
mention
made
in
the
second
Chapter
of
Genesis
ver
.
3.
Of
Gods
blessing
and
hallowing
the
seventh
day
,
should
be
understood
,
as
done
at
that
time
,
it
followeth
not
,
that
his
meaning
was
in
that
sanctification
,
to
prescribe
it
to
Adam
and
to
his
posterity
,
to
be
observed
by
them
.
For
it
is
said
only
that
God
blessed
the
seventh
day
,
and
sanctified
it
,
but
not
that
he
commanded
man
to
sanctifie
it
,
as
he
did
in
the
Law
.
This
sanctification
includeth
not
necessarily
a
precept
given
to
man
.
For
we
may
conceive
simply
,
that
God
in
his
owne
mind
blessed
and
sanctified
it
,
that
is
,
magnified
it
,
gave
it
a
speciall
recommendation
,
made
a
particular
account
,
and
had
a
good
liking
of
it
,
and
,
as
it
were
,
rejoyced
and
gloried
in
it
,
because
then
he
rested
from
all
his
workes
,
beheld
seriously
their
most
beautifull
and
perfect
structure
,
and
his
glory
in
them
.
Which
implyeth
not
,
that
he
was
willing
to
give
an
ordinance
to
man
to
observe
it
.
For
according
to
the
stile
of
the
Scripture
,
times
,
as
well
as
places
,
are
called
holy
,
and
are
said
to
be
sanctified
by
the
Lord
,
simply
in
regard
of
his
appearing
in
them
by
some
famous
action
,
or
some
other
notable
mark
,
whether
he
ordaineth
them
to
men
to
be
kept
by
them
,
or
not
,
as
may
be
gathered
out
of
Exodus
Chapter
3.
verse
5.
Chapter
19.
ver.
23.
of
Deuteronomie
,
Chapter
26.
ver.
15.
of
Ioshua
Chapter
5.
verse
15.
Of
Psalme
11.
ver.
4.
Of
Ieremy
31.
ver.
40.
Of
Ezechiel
Chapter
28.
ver.
22.
Of
Sophoniah
Chapter
1.
ver.
7.
Of
2
Peter
Chapter
1.
ver.
18.
2
Thirdly
,
although
this
blessing
and
sanctifying
of
the
seventh
day
,
were
to
be
understood
,
as
done
at
that
first
time
,
and
relatively
to
man
,
it
should
not
follow
,
that
it
was
done
for
that
time
,
that
it
had
relation
to
Adam
and
to
Eve
,
and
that
God
had
given
unto
them
notice
thereof
.
For
God
might
have
blessed
and
sanctified
that
seventh
day
by
an
appointment
and
designe
to
command
the
observation
thereof
to
men
,
not
at
that
time
,
nor
long
after
,
but
onely
when
he
was
to
give
the
Law
to
his
people
of
Israel
,
as
also
he
did
.
If
any
at
this
time
relating
the
History
how
Noah
and
his
family
were
in
the
Arke
saved
by
the
waters
of
the
floud
;
or
how
the
Israelites
were
delivered
from
the
hands
of
Pharaoh
by
the
waters
of
the
Red
Sea
,
upon
the
occasion
of
that
discourse
should
adde
,
that
then
God
sanctified
the
Baptisme
of
the
New
Testament
,
he
should
speake
fitly
to
the
purpose
,
because
these
things
were
figures
,
which
in
Gods
intention
had
relation
to
the
figure
of
Baptisme
1
Cor.
10.
ver.
2.
and
1
Pet.
3.
ver
.
21.
Although
God
sanctified
not
Baptisme
to
be
practised
at
that
time
in
the
Church
,
but
long
after
:
likewise
Moses
might
very
well
say
,
that
God
,
as
soone
as
he
rested
on
the
seventh
day
,
sanctified
that
day
,
because
he
rested
on
it
purposely
,
to
ordaine
it
to
bee
to
men
a
holy
day
,
although
hee
ordained
it
not
at
that
time
,
but
long
after
in
the
dayes
of
the
common
wealth
of
Israel
.
And
indeed
the
Hebrew
word
which
is
translated
,
by
the
word
Sanctifie
,
signifieth
,
to
consecrate
,
ordaine
,
prepare
,
publish
,
proclaime
,
and
is
often
taken
relatively
to
that
which
is
to
come
,
whether
it
be
applyed
to
persons
,
Isa.
13.
ver.
3.
Ierem.
51.
verse
27.
28.
to
things
,
Ierem.
6.
vers.
4.
or
to
times
,
2
King
.
10.
vers.
20.
Ioel
1.
vers.
14.
Ioel
2.
vers
.
15.
in
which
places
,
as
may
be
seene
there
,
the
Holy
Ghost
speaking
in
the
present
tence
,
persons
are
said
to
be
actually
sanctified
,
that
is
,
destinated
and
appointed
for
some
actions
which
they
were
not
to
doe
then
,
but
long
after
:
Likewise
actions
are
named
,
which
were
to
be
performed
after
a
long
time
;
as
also
times
and
daies
to
be
solemnized
,
which
were
not
to
happen
but
after
a
good
while
,
the
times
betweene
,
which
were
correspondent
to
them
in
the
ordinary
course
of
moneths
and
weeks
,
having
no
part
in
this
solemnity
.
And
why
may
we
not
say
,
that
even
so
,
the
seventh
day
was
blessed
and
sanctified
,
that
is
,
ordained
to
be
kept
,
but
not
at
that
time
by
Adam
and
Eve
,
but
only
by
their
posterity
many
ages
after
,
and
to
beginne
to
be
observed
,
when
the
Law
should
be
given
to
the
people
of
Israel
.
3
It
must
not
be
thought
more
strange
that
such
a
sanctification
done
at
the
beginning
of
the
world
should
be
relative
to
the
giving
of
the
Law
,
which
came
to
passe
two
thousand
yeeres
after
,
then
to
see
in
the
aforesaid
passages
divers
sanctifications
relative
to
actions
which
were
to
fall
out
some
hundred
yeeres
after
.
More
or
lesse
time
are
of
no
moment
in
such
things
.
It
sufficeth
to
sanctifie
,
and
to
say
that
a
thing
hath
beene
sanctified
in
the
present
time
,
for
a
time
to
come
,
which
is
evident
by
the
places
afore
mentioned
,
and
by
others
such
like
.
If
God
is
said
to
have
chosen
,
set
apart
,
and
sanctified
from
the
wombe
certaine
persons
,
because
he
was
to
imploy
them
in
holy
functions
when
they
should
be
of
a
mature
and
ripe
age
,
and
such
as
he
should
thinke
fit
,
before
which
time
he
suffereth
them
to
remaine
in
a
common
condition
with
other
men
,
as
may
be
seene
in
Ieremiah
,
Chap.
1.
vers.
5.
and
in
the
Epistle
to
the
Galatians
,
Chap.
1.
vers.
15.
why
may
it
not
be
said
,
that
after
the
same
manner
he
sanctifieth
a
day
to
be
applyed
to
holy
uses
a
long
while
after
this
sanctification
,
and
in
the
meane
while
leaveth
it
,
till
that
time
come
,
in
the
common
and
ordinary
use
of
and
with
other
daies
.
4
Their
reply
is
very
light
,
when
they
say
,
that
if
the
aforesaid
answer
be
of
any
value
,
we
must
say
likewise
,
that
as
God
sanctified
not
in
the
beginning
the
seventh
day
,
but
by
destinating
it
to
be
holy
afterwards
,
even
so
he
rested
not
on
that
day
,
but
after
the
same
manner
,
in
as
much
as
he
appointed
it
for
his
rest
in
some
time
to
come
,
which
indeed
is
absurd
.
For
this
reply
presupposeth
,
that
Gods
rest
on
the
seventh
day
,
and
the
sanctification
of
that
day
are
one
thing
,
and
that
these
two
fashions
of
speech
may
and
ought
to
be
taken
in
the
same
sense
and
meaning
:
which
is
not
so
,
when
we
say
of
any
body
that
resteth
and
ceaseth
to
worke
,
that
imports
a
thing
present
;
and
not
done
by
destination
only
:
But
when
it
is
said
,
that
one
hath
sanctified
a
thing
,
in
the
sense
that
the
word
sanctifie
is
taken
,
to
wit
,
to
destinate
and
appoint
to
an
holy
use
,
it
is
not
necessary
that
such
an
use
beginne
,
as
soone
as
the
thing
is
sanctified
,
for
it
may
be
very
well
appointed
for
a
time
to
come
.
5
Fourthly
,
although
it
should
be
granted
,
that
the
seventh
day
was
prescribed
to
Adam
,
to
be
observed
by
him
continually
,
that
toucheth
not
the
morality
of
the
Sabbath
.
For
this
being
granted
,
I
say
the
seventh
day
was
not
ordained
vnto
him
,
as
a
morall
thing
,
nor
also
as
a
ceremony
and
figure
directing
to
Christ
,
of
whom
he
had
no
need
in
the
state
of
innocency
,
but
onely
as
a
point
of
order
and
of
government
,
which
God
was
pleased
to
subject
him
unto
,
and
to
stint
unto
him
that
time
,
to
wit
,
the
seventh
day
,
for
the
particular
time
of
his
service
,
even
as
he
appointed
unto
him
the
garden
of
Heden
for
the
place
where
he
would
have
him
to
make
his
residence
,
and
there
to
apply
himselfe
to
admire
the
workes
of
his
Creator
,
to
serve
and
to
worship
him
.
And
indeed
,
any
man
may
with
as
good
reason
conclude
,
that
it
must
needs
be
a
morall
thing
to
serve
God
in
Heden
,
because
it
was
the
place
where
God
had
setled
Adam
to
be
served
by
him
there
in
the
state
of
his
innocency
,
as
they
doe
which
seeke
to
prove
,
that
it
is
a
point
of
morality
to
keepe
a
seventh
day
of
Sabbath
,
because
God
ordained
in
that
state
a
seventh
day
to
Adam
.
For
the
determination
of
a
certaine
time
can
no
more
be
a
morall
point
,
then
the
determination
of
a
place
,
neither
of
them
being
founded
in
the
principles
of
nature
,
and
of
naturall
justice
and
equity
,
as
should
be
whatsoever
is
morall
,
and
as
indeed
is
all
that
is
written
in
the
ten
Commandements
,
saving
the
Commandement
of
the
seventh
day
of
Sabbath
,
which
is
a
thing
depending
entirely
on
institution
and
government
,
as
shall
be
seene
more
fully
afterwards
.
Or
why
may
it
not
be
inferred
,
that
not
only
a
seventh
day
,
but
the
last
of
seven
is
morall
,
because
if
God
ordained
a
seventh
day
to
Adam
,
it
was
the
last
of
seven
,
as
those
against
whom
we
doe
dispute
doe
avouch
.
6
Now
if
a
seventh
day
could
not
be
ordained
to
Adam
in
quality
of
a
morall
thing
,
but
onely
as
a
point
and
rule
of
order
,
granting
that
it
was
prescribed
unto
him
,
it
is
inconsequent
that
it
was
to
continue
afterwards
by
a
perpetuall
ordinance
given
to
all
men
.
For
there
is
no
necessity
,
that
all
men
after
sinne
came
into
the
world
,
ought
to
be
alwaies
ruled
in
Gods
service
,
by
the
same
outward
order
that
Adam
was
ruled
by
before
he
sinned
,
seeing
things
pertaining
meerly
and
simply
to
order
,
are
subject
to
alteration
.
7
It
is
most
true
,
that
if
in
the
state
of
innocency
God
had
ordained
to
Adam
a
particular
day
amongst
others
to
serve
him
,
it
should
be
as
much
,
nay
farre
more
fit
and
necessary
,
that
wee
under
the
state
of
sinne
should
alwaies
have
alike
ordinance
for
us
:
But
I
say
withall
,
seeing
it
is
supposed
that
Adam
had
one
of
seven
daies
prescribed
unto
him
in
that
estate
,
although
he
applyed
himselfe
every
day
to
Gods
service
without
distraction
,
that
we
in
the
estate
we
are
in
,
and
wherein
we
give
our selves
so
seldome
and
so
sparingly
to
Gods
ordinary
service
,
by
reason
of
our
worldly
imployments
,
should
have
beene
tyed
to
more
then
one
in
seven
.
Yet
for
all
that
,
Seeing
God
hath
never
prescribed
to
sinfull
men
but
one
seventh
day
,
and
that
,
as
I
pretend
,
for
the
time
of
the
bondage
of
the
Law
only
;
Seeing
also
under
the
new
Testament
,
although
we
be
alwaies
sinners
,
he
would
not
stint
unto
us
any
day
,
but
in
that
point
hath
left
his
Church
free
;
I
inferre
from
thence
,
that
it
is
not
likely
,
that
hee
ordained
and
limitted
to
Adam
a
seventh
day
;
nay
,
not
any
other
day
of
Sabbath
.
For
by
such
a
limitation
he
had
tyed
and
inthralled
him
in
that
estate
of
innocency
,
as
much
and
more
then
his
off-spring
in
the
estate
of
sinne
;
which
seemeth
to
imply
,
that
hee
was
as
much
and
more
led
daily
away
from
Gods
service
,
then
are
poore
sinners
which
goe
farre
beyond
all
reason
.
CHAPTER
Third
.
Answer
to
the
second
Reason
.
1.
Second
reason
for
the
morality
of
the
Sabbath
,
that
before
the
Law
was
given
,
the
people
of
Israel
went
not
out
to
gather
Manna
in
the
wildernesse
,
on
the
seventh
day
of
the
weeke
.
2.
First
answer
,
Of
this
argument
the
morality
of
the
Sabbath
cannot
be
inferred
,
no
more
than
of
many
ceremonies
which
were
religiously
observed
long
before
the
Law
was
given
.
3.
Second
answer
,
In
the
wildernesse
God
commanded
the
observation
of
the
Sabbath
,
and
of
sundry
other
ceremonies
before
the
Law
was
given
,
and
then
onely
beganne
the
keeping
of
the
Sabbath
.
4.
Therefore
in
vaine
are
urged
the
words
of
Exodus
,
Chap.
16.
vers.
29
,
30.
The
Lord
hath
given
you
the
Sabbath
,
&c.
which
have
relation
onely
to
the
command
newly
made
.
5.
Third
answer
,
If
the
institution
of
the
Sabbath
had
beene
more
ancient
,
and
if
it
had
beene
kept
by
the
Patriarches
,
their
children
had
knowne
it
,
and
practised
it
in
Egypt
.
6.
Nullity
of
the
reply
made
to
this
answer
,
that
they
had
forgotten
it
,
first
,
because
God
did
never
rebuke
them
for
the
inobservation
of
the
Sabbath
in
the
land
of
Egypt
.
7.
Secondly
,
because
many
godly
men
which
were
in
Egypt
,
had
not
forgotten
it
,
and
yet
before
the
commandement
concerning
it
was
given
in
the
wildernesse
,
made
never
mention
of
it
,
nay
,
knew
it
not
,
as
is
proved
by
the
Text.
8.
And
by
other
places
of
the
old
Testament
.
9.
Second
reply
,
that
besides
the
generall
reason
which
moved
God
to
give
the
Sabbath
to
all
men
,
he
appropriated
it
to
the
people
of
Israel
for
some
other
reasons
besides
.
10.
First
answer
to
this
reply
,
it
cannot
be
proved
,
that
GOD
gave
it
to
all
men
,
nay
,
it
is
absolutely
appropriated
to
the
Iewes
.
11.
Second
answer
,
There
is
not
one
of
the
reasons
why
God
gave
the
Sabbath
to
the
Iewes
,
adapted
to
other
nations
,
although
they
were
capable
of
many
of
them
.
12.
Nor
also
to
the
Patriarches
,
who
had
no
notice
of
the
Sabbath
.
13.
If
in
the
Scripture
any
thing
be
adapted
to
the
Iewes
,
which
was
common
to
other
men
,
it
is
knowne
to
have
beene
common
either
by
the
nature
thereof
,
or
by
the
testimony
of
Scripture
:
But
it
is
not
so
of
the
Sabbath
.
1
THe
second
argument
alledged
for
the
morality
of
the
Sabbath
,
is
,
that
before
the
Law
was
given
by
Moses
,
it
was
observed
;
which
is
proved
by
the
sixteenth
Chapter
of
Exodus
,
where
it
is
said
,
that
on
the
seventh
day
the
Israelites
Exodus
,
Chap.
20.
2
To
this
I
answer
first
,
that
although
it
could
be
most
cleerely
shewed
that
the
Sabbath
was
observed
from
the
beginning
before
the
Law
,
which
notwithstanding
cannot
be
proved
,
that
availeth
nothing
for
the
morality
of
the
Sabbath
.
We
see
that
from
the
beginning
,
and
in
all
times
before
the
Law
,
the
firstlings
of
the
flocke
,
and
the
first
fruits
of
the
ground
were
offered
to
God
.
Genes.
4.
ver.
3.
4.
distinction
was
made
between
beasts
cleane
and
uncleane
.
Genes.
7.
vers.
2.
tythes
were
paid
.
Genes.
14.
20.
Genes.
28.
vers
.
2.
Circumcision
was
given
to
Abraham
foure
hundred
and
thirty
yeeres
before
the
Law
:
Yet
no
man
will
conclude
thence
,
that
such
things
were
morall
:
All
things
observed
before
the
Law
were
not
necessarily
morall
;
many
things
may
be
found
in
them
which
were
figures
and
ceremonies
,
and
others
which
did
belong
onely
to
some
order
and
rules
concerning
Gods
service
,
and
of
that
nature
should
have
beene
the
Sabbath
day
,
if
it
could
appeare
that
it
was
kept
before
the
Law
.
3
But
secondly
,
my
opinion
is
,
that
this
cannot
be
proved
,
and
the
testimony
brought
out
of
the
sixteenth
Chapter
of
Exodus
for
the
proofe
thereof
is
extreemly
weake
.
It
is
true
;
we
find
there
that
the
Israelites
kept
the
Sabbath
,
but
no
conclusion
can
be
inferred
from
thence
,
that
it
was
kept
in
all
times
before
the
Law
,
nay
,
it
is
rather
most
likely
,
that
then
began
the
first
observation
of
the
Sabbath
,
because
afore
that
time
,
in
the
whole
life
of
the
Patriarches
,
and
in
the
whole
conversation
of
the
Israelites
in
Egypt
,
there
is
no
mention
found
of
such
a
day
;
neither
should
the
time
wherin
we
see
the
Israelites
kept
the
Sabbath
,
be
reckoned
as
a
time
which
went
before
the
Law
,
but
as
the
proper
time
of
the
giving
thereof
,
and
the
ordinance
then
made
to
keepe
the
Sabbath
,
as
one
of
the
first
legall
Ordinances
.
The
ordinances
of
the
Law
of
Moses
were
not
all
given
at
once
,
but
by
succession
of
time
,
and
sundry
resumptions
,
as
may
be
seene
in
his
Bookes
.
As
soone
as
the
Israelites
went
out
of
Egypt
,
and
about
that
very
instant
,
God
instituted
the
Passeover
unto
them
,
and
a
few
daies
after
he
ordained
the
Sabbath
day
.
Quickely
after
followed
the
other
ordinances
,
as
appeareth
by
the
Chapters
immediately
following
this
sixteenth
Chapter
.
God
then
being
about
to
give
solemnely
his
Law
a
few
daies
after
in
mount
Sina
,
as
it
is
apparent
by
the
conference
of
the
sixteenth
Chapter
of
Exodus
,
vers.
1.
with
the
ninteenth
,
vers.
1.
11.
of
which
Law
the
injunction
of
the
Sabbath
was
to
be
a
good
share
,
it
pleased
him
to
give
them
before
hand
a
particular
commandement
concerning
the
Sabbath
,
by
occasion
of
the
Manna
,
which
by
and
by
he
was
to
powre
downe
upon
them
from
the
cloudes
six
daies
every
morning
,
but
not
on
the
seventh
day
,
and
that
to
ratifie
,
by
this
his
cessation
on
the
seventh
day
,
the
Commandement
that
he
was
to
give
them
in
his
Law
a
few
daies
after
,
for
the
Sabbath
of
the
seventh
day
,
and
to
prepare
them
afore
hand
to
the
carefull
and
religious
observation
thereof
.
Therefore
it
was
necessary
that
he
should
warne
them
to
gather
on
the
sixth
day
bread
for
two
daies
,
and
not
to
goe
out
on
the
seventh
day
,
but
to
rest
in
their
tents
,
because
there
should
be
none
found
in
the
field
.
The
injunction
and
warning
which
he
gave
them
is
cleerely
set
downe
in
the
fifth
verse
,
although
abridged
into
few
words
.
For
GOD
said
to
Moses
,
On
the
sixth
day
they
shall
prepare
that
which
they
bring
in
,
and
it
shall
be
twice
as
much
as
they
gather
daily
,
to
wit
,
because
there
shall
be
none
found
on
the
seventh
day
,
and
my
will
is
,
that
they
rest
on
that
day
.
This
is
suppressed
in
the
Text
,
but
certainly
GOD
expressed
it
to
Moses
amply
,
and
Moses
to
the
people
,
who
obeying
that
advertisement
,
gathered
twice
as
much
bread
on
the
sixth
day
.
4
Therefore
,
it
is
to
no
purpose
that
they
inforce
these
words
in
the
verses
23.
26
,
29
,
30.
To
morrow
is
the
rest
of
the
holy
Sabbath
unto
the
LORD
:
On
the
seventh
day
is
the
Sabbath
:
See
that
the
LORD
hath
given
you
the
Sabbath
;
so
the
people
rested
on
the
seventh
day
,
as
if
they
denoted
,
that
the
Sabbath
was
an
ancient
custome
,
that
it
was
practised
in
all
times
from
the
beginning
,
and
that
the
Israelites
conformably
to
the
ancient
custome
rested
then
.
For
they
had
no
regard
but
to
the
ordinance
that
was
newly
made
,
and
which
God
had
notified
to
Moses
in
the
fifth
verse
of
the
same
Chapter
,
when
he
spoke
unto
him
of
the
Manna
:
This
is
cleere
by
these
words
in
the
23.
verse
;
This
is
that
which
the
Lord
hath
said
,
To
morrow
is
the
rest
of
the
holy
Sabbath
unto
the
Lord
,
and
in
the
29.
verse
,
See
that
the
Lord
hath
given
you
the
Sabbath
:
which
cannot
be
referred
to
any
other
thing
,
then
to
that
which
God
had
said
and
ordained
to
Moses
a
little
before
in
the
fifth
vers
.
For
if
it
be
not
referred
thither
,
When
was
it
that
the
Lord
said
and
ordained
to
the
Israelites
,
that
the
seventh
day
should
be
their
rest
?
Where
shall
wee
find
before
this
time
the
word
and
the
ordinance
thereof
?
Must
we
reascend
to
the
first
daies
of
Adam
,
and
have
our
recourse
to
the
sanctification
of
the
seventh
day
mentioned
in
Genesis
,
Chap.
2.
which
,
as
we
have
shewed
,
was
not
for
Adam
,
nor
for
his
time
,
but
was
the
same
whereof
God
did
beginne
to
speake
in
this
sixteenth
Chapter
,
because
it
began
then
,
and
not
sooner
,
but
is
occasionally
rehearsed
in
the
second
Chapter
of
Genesis
.
5
And
verily
if
it
had
beene
an
ancient
ordinance
practised
by
the
Patriarkes
,
how
is
it
come
to
passe
,
that
the
Israelites
their
children
knew
it
not
?
If
they
knew
it
,
why
did
they
not
practise
it
of
themselves
?
If
they
practised
it
,
what
need
was
there
of
injoyning
and
laying
it
upon
them
so
expresly
,
and
with
so
great
care
,
as
GOD
did
by
the
occasion
of
the
Manna
?
6
Some
doe
reply
,
that
the
long
captivity
of
Egypt
where
they
were
tyrannized
,
as
well
in
their
consciences
,
as
in
their
bodyes
,
might
have
beene
the
cause
that
they
lost
all
remembrance
thereof
and
kept
it
not
:
and
therefore
it
was
necessary
,
that
it
should
be
renewed
unto
them
:
But
this
is
a
supposition
,
not
only
without
any
shew
of
truth
.
For
if
the
Israelites
had
forgotten
or
neglected
in
Egypt
the
observation
of
the
Sabbath
,
whereunto
God
had
tied
them
,
how
is
it
,
that
God
who
charged
and
upbraided
them
now
and
then
with
the
crimes
and
sinnes
committed
by
them
in
Aegypt
,
did
not
object
unto
them
the
inobservation
of
the
Sabbath
?
In
the
twentieth
Chapter
of
Ezekiel
,
ver.
7
,
8.
God
saith
,
that
he
spake
to
the
Israelites
in
Aegypt
,
and
gave
them
commandements
.
But
of
what
?
to
cast
away
the
abomination
of
their
eyes
,
and
not
defile
themselves
with
the
filthy
Gods
of
Egypt
.
And
he
blameth
them
for
rebellion
against
him
in
this
,
and
for
refusing
to
hearken
unto
him
,
without
making
the
least
mention
,
that
he
had
injoyned
them
to
keepe
the
Sabbath
day
,
as
also
he
imputeth
not
unto
them
the
inobservation
thereof
,
although
in
the
same
Chapter
ver.
12.
he
speaketh
of
that
day
,
but
as
given
unto
them
after
he
had
delivered
them
out
of
the
land
of
Egypt
,
neither
doth
he
cast
in
their
teeth
the
carelesse
regard
that
they
had
of
it
,
saving
since
the
time
that
they
were
in
the
wildernesse
,
ver.
13.
7
Secondly
,
supposing
that
some
of
the
Israelites
had
put
the
ordinance
of
the
Sabbath
out
of
minde
,
this
fault
could
not
be
common
to
all
,
not
forsooth
,
to
Moses
,
Aaron
,
Caleb
,
Ioshuah
,
and
to
other
persons
eminent
in
godlinesse
,
and
authority
.
If
these
had
it
in
memory
,
how
did
they
not
put
the
people
in
minde
of
it
,
to
make
them
keepe
it
as
soone
as
they
were
in
the
wildernesse
in
a
full
liberty
to
serve
GOD
without
hinderance
?
But
so
far
were
they
from
remembring
it
,
that
it
is
noted
ver.
22.
that
all
the
rulers
of
the
congregation
,
who
should
have
had
best
knowledge
of
the
divine
and
ancient
ordinances
,
when
they
saw
the
people
gather
and
prepare
on
the
sixth
day
Manna
for
that
day
,
and
for
the
seventh
following
,
according
to
the
expresse
command
which
Moses
had
given
them
,
were
astonished
at
it
,
as
at
a
strange
and
extraordinary
thing
,
whereby
they
were
moved
to
come
to
Moses
,
and
acquaint
him
with
it
,
who
upon
that
occasion
informed
them
of
Gods
ordinance
concerning
the
day
of
Sabbath
,
not
as
of
an
ancient
,
but
as
of
a
new
thing
,
which
was
unknowne
before
unto
them
,
and
which
he
had
a
fresh
learned
himselfe
verse
23.
So
in
the
29.
verse
,
he
said
to
the
Israelites
,
See
that
the
Lord
hath
given
You
the
Sabbath
,
speaking
of
it
,
as
of
an
ordinance
particular
to
them
.
8
It
is
also
mentioned
elsewhere
in
the
same
respect
,
as
an
observation
which
God
had
injoyned
them
particularly
,
and
as
a
prerogative
proper
unto
them
,
whereby
GOD
had
separated
them
from
all
other
nations
,
and
consecrated
them
to
himselfe
,
as
he
had
done
by
the
rest
of
the
ceremonies
of
the
Law
of
Moses
.
This
the
Levites
made
a
religious
confession
of
in
Nehemiah
.
9.
Chapter
verse
13
,
19.
Thou
camest
downe
upon
Mount
Sinai
,
and
spakest
with
them
from
heaven
,
and
gavest
them
right
judgements
,
true
Lawes
,
good
statutes
and
commandements
,
and
madest
knowne
unto
them
thy
Sabbath
,
&c.
This
the
Lord
said
to
them
by
Ezekiel
in
the
twentieth
Chapter
ver.
10
,
11
,
12.
I
caused
them
to
goe
forth
out
of
the
land
of
Aegypt
,
and
brought
them
into
the
wildernesse
,
and
I
gave
them
my
statutes
,
&c.
Moreover
also
I
gave
them
my
Sabbaths
to
bee
a
signe
betweene
me
and
them
,
that
they
might
know
that
I
am
the
Lord
that
sanctifie
them
.
Which
sheweth
evidently
,
that
the
Sabbath
was
never
given
but
for
the
Iewes
,
who
also
have
acknowledged
by
those
places
,
and
taught
in
their
bookes
,
that
the
Gentiles
were
not
bound
to
keepe
the
Sabbath
.
9
They
reply
,
that
the
Sabbath
is
thus
appropriated
to
the
Israelites
in
the
places
which
we
have
cited
,
because
besides
the
generall
reason
,
which
was
the
cause
of
the
institution
and
ordinance
therof
to
all
,
and
for
all
,
since
the
beginning
of
the
world
,
to
wit
,
to
bee
a
memoriall
of
the
Creation
,
and
of
the
rest
of
God
,
God
renewed
it
againe
to
the
Iewes
for
other
reasons
particular
to
them
,
as
to
be
a
token
for
remembrance
of
their
deliverance
and
rest
which
God
had
given
them
from
the
bondage
of
Aegypt
,
and
of
the
miracle
done
in
the
Manna
.
10
This
reply
which
they
bring
cannot
bee
of
any
weight
,
seeing
it
cannot
be
found
that
any
one
man
hath
kept
the
Sabbath
day
,
nor
that
GOD
hath
at
any
time
commanded
it
to
the
Israelites
for
any
reason
whatsoever
,
nor
that
the
people
of
Israel
had
kept
and
observed
it
at
any
time
before
their
abode
in
the
wildernesse
:
Nay
it
is
said
,
that
God
gave
it
to
them
in
the
wildernesse
,
and
the
Sabbath
is
often
appropriated
to
them
absolutely
,
even
in
its
substance
,
without
mention
of
any
circumstances
,
or
particular
reasons
,
as
we
proved
in
the
places
before
cited
out
of
the
ninth
Chapter
of
Nehemiah
,
and
the
sixteenth
Chapter
of
Exodus
verse
29.
in
the
last
of
which
places
God
establisheth
not
the
Sabbath
for
a
memoriall
of
the
miracle
of
the
Manna
,
but
saith
,
that
he
had
ordained
to
the
Iewes
the
Sabbath
to
be
kept
by
them
,
and
for
that
cause
rained
not
Manna
on
that
day
upon
them
.
11
Moreover
seeing
there
is
not
any
of
the
reasons
that
moved
GOD
to
institute
the
Sabbath
,
found
to
be
adapted
to
any
other
,
but
to
them
,
it
is
unreasonable
to
extend
the
Sabbath
it selfe
to
others
then
to
them
.
For
although
to
be
a
memoriall
of
the
creation
,
as
also
to
be
a
signe
of
sanctification
,
are
reasons
capable
of
themselves
to
be
common
to
others
,
as
well
as
to
them
,
yet
God
applyeth
them
never
to
others
,
but
to
them
only
.
To
them
only
he
said
,
Uerily
my
Sabbaths
yee
shall
keepe
;
for
it
is
a
signe
betweene
me
and
you
throughout
your
generations
,
that
yee
may
know
that
I
am
the
Lord
that
doth
sanctifie
you
,
Exod.
31.
ver.
13.
And
verse
17.
It
is
a
signe
betweene
me
and
the
children
of
Israel
for
ever
:
for
in
sixe
dayes
the
Lord
made
heaven
and
earth
,
and
on
the
seventh
day
he
rested
,
and
was
refreshed
;
which
sheweth
cleerely
,
that
God
took
not
occasion
of
his
rest
on
the
seventh
day
from
all
his
workes
,
to
institute
that
day
for
a
day
of
rest
,
but
for
the
Israelites
sake
only
,
to
wit
,
that
it
might
bee
a
signe
of
their
consecration
to
God
to
be
his
people
,
of
their
sanctification
,
and
of
their
spirituall
and
eternall
rest
,
which
were
benefits
peculiar
unto
them
,
and
not
common
to
other
nations
.
For
it
is
against
reason
to
say
that
God
would
ordaine
a
signe
of
these
benefits
to
other
nations
,
which
he
had
excluded
from
the
covenant
of
grace
,
and
consequently
from
sanctification
,
and
from
eternall
life
.
12
It
is
no
more
reasonable
to
say
,
that
it
was
a
signe
to
the
Patriarches
and
faithfull
which
were
before
the
Law
,
seeing
that
is
not
mentioned
in
the
Scripture
,
where
it
is
said
expresly
,
that
it
was
a
signe
belonging
to
the
generations
of
the
Israelites
,
that
is
,
to
the
ages
of
the
continuance
of
the
Law
,
under
which
the
Israelites
did
live
,
and
not
to
them
that
had
lived
before
,
or
were
to
live
after
.
And
as
when
God
said
to
Abraham
,
that
he
established
his
covenant
,
to
wit
,
Circumcision
,
with
him
and
his
seed
after
him
,
in
their
generations
,
Genes.
17.
vers
.
7
,
8
,
9
,
10.
wee
inferre
from
thence
very
well
,
that
before
the
daies
of
Abraham
Circumcision
was
not
used
.
In
like
manner
,
from
the
institution
of
the
Sabbath
to
be
kept
by
the
Israelites
in
their
generations
,
we
conclude
soundly
,
that
before
that
time
it
was
not
observed
.
Nay
with
as
good
reason
may
it
be
thought
,
that
circumcision
was
used
before
the
dayes
of
Abraham
,
and
that
GOD
did
onely
revive
it
after
some
particular
fashion
,
although
no
mention
be
made
thereof
before
Abraham
,
as
many
doe
surmise
the
Sabbath
day
to
have
beene
kept
from
the
beginning
,
and
that
God
did
only
renew
it
to
the
Iewes
,
although
that
be
not
written
.
13
I
acknowledge
,
that
in
some
places
of
Scripture
some
things
may
be
found
appropriated
to
the
Israelites
particularly
,
which
appertained
and
did
still
pertaine
to
others
as
well
as
to
them
,
and
that
by
reason
of
some
particular
forme
whereby
GOD
gave
them
more
excellently
unto
them
then
unto
others
,
and
of
certaine
circumstances
wherewith
hee
accompanied
them
,
to
make
them
more
commendable
unto
them
,
and
move
them
to
keepe
them
more
carefully
,
and
that
ordinances
obligatory
to
all
men
were
given
them
,
clothed
with
certaine
ceremonies
belonging
to
them
onely
:
But
these
are
things
which
carry
with
them
their
owne
evidence
,
or
which
the
Scripture
teacheth
otherwhere
to
have
beene
common
to
others
.
But
as
for
the
seventh
day
of
Sabbath
,
it
appeareth
not
,
neither
by
the
nature
thereof
,
nor
by
any
declaration
of
Scripture
,
that
it
did
belong
to
others
then
to
the
Iewes
.
And
therefore
from
this
that
we
finde
it
never
appropriated
to
any
people
but
to
them
,
we
conclude
most
rationally
,
that
it
was
never
ordained
to
any
people
,
saving
unto
them
.
CHAPTER
Fourth
.
Answer
to
the
third
Reason
.
1.
Third
Reason
for
the
morality
of
a
seventh
day
of
Sabbath
,
from
the
knowledge
the
Patriarkes
had
of
the
distinction
of
weekes
,
and
the
use
they
made
of
it
.
2.
First
answer
,
This
argument
hath
no
consequence
.
3.
Second
answer
,
The
faithfull
before
the
Law
observed
not
the
distinction
of
weekes
.
4.
Impertinent
allegation
of
the
Dove
which
Noah
sent
forth
after
seven
dayes
out
of
the
Arke
.
5.
As
of
the
weeke
of
the
feast
of
IACOBS
mariage
with
Leah
.
6.
Of
the
insufficiency
of
the
arguments
alleadged
to
prove
the
distinction
of
weekes
,
it
followeth
that
there
was
no
such
distinction
before
the
Law
.
7.
And
yet
it
followeth
not
thence
,
that
the
Patriarkes
did
not
celebrate
the
remembrance
of
the
creation
which
they
had
learned
of
their
fathers
,
and
taught
their
Children
by
tradition
.
8.
Although
it
was
not
necessary
,
that
they
should
have
a
solemne
and
stinted
day
,
and
specially
the
last
day
of
the
weeke
,
for
that
use
.
1
TO
prove
that
the
Patriarkes
and
other
faithfull
which
were
before
the
Law
kept
the
seventh
day
of
Sabbath
,
some
take
an
argument
from
the
distinction
of
weekes
,
which
is
pretended
to
have
beene
usuall
in
their
time
.
To
this
purpose
they
alleadge
the
eight
Chapter
of
Genesis
,
ver.
8
,
9
,
10
,
11
,
12.
where
it
is
said
,
that
Noah
having
sent
forth
a
Dove
to
know
if
the
waters
were
abated
from
of
the
face
of
the
earth
,
and
the
Pigeon
returning
unto
him
into
the
Arke
,
he
stayed
yet
other
seven
dayes
,
and
sent
her
forth
the
second
time
,
and
again
other
seven
dayes
,
and
sent
her
forth
the
third
time
;
Whence
they
would
faine
inferre
,
that
Noah
observed
weekes
,
and
in
them
the
seventh
day
.
They
alleadge
likewise
out
of
the
29.
Chapter
of
Genesis
,
ver.
27.
that
Iacob
complaining
of
Laban
,
who
had
beguiled
him
,
giving
him
Leah
instead
of
Rachel
,
for
whom
he
had
served
seven
yeeres
,
Laban
answered
,
fulfill
her
weeke
,
and
we
will
give
thee
this
also
for
the
service
that
thou
shalt
serve
with
me
yet
other
seven
yeeres
.
Moreover
,
they
adde
this
inconvenience
,
that
if
the
Patriarkes
before
the
Law
observed
not
the
distinction
of
weekes
,
and
in
them
the
seventh
day
,
they
observed
and
solemnized
not
also
the
remembrance
of
the
Creation
,
which
God
performed
in
sixe
dayes
,
and
of
his
rest
on
the
seventh
day
.
2
To
that
I
answer
,
first
,
that
although
the
Fathers
before
the
Law
had
kept
a
regular
distinction
of
weekes
,
it
should
not
follow
,
that
they
observed
the
seventh
day
particularly
,
and
made
of
it
a
day
of
rest
,
and
of
exercises
of
Religion
.
For
they
might
have
kept
that
distinction
simply
as
a
distinction
of
time
,
as
they
did
of
moneths
and
of
yeeres
,
without
tying
unto
it
any
rule
for
the
exercises
of
Religion
,
no
more
than
to
these
other
.
3
But
,
Secondly
,
I
say
,
that
it
appeareth
not
,
that
before
the
Law
they
observed
the
foresaid
distinction
.
We
find
in
the
History
of
their
lives
,
that
they
have
observed
distinction
of
dayes
,
of
moneths
,
of
yeeres
,
of
which
times
expresse
mention
is
there
made
,
as
also
the
distinction
of
these
times
is
grounded
upon
the
two
great
heavenly
lights
,
to
wit
,
the
Sunne
and
the
Moone
,
which
God
created
purposely
to
bee
for
signes
,
and
for
seasons
,
and
for
dayes
,
and
yeeres
,
as
is
to
be
seene
in
Genesis
,
first
Chapter
,
verse
14.
whereof
the
Patriarkes
were
well
informed
,
having
a
great
knowledge
of
the
Will
of
GOD
,
and
of
naturall
things
.
Whereas
the
distinction
of
weekes
is
not
grounded
upon
any
naturall
reason
,
nor
also
upon
any
ordinance
of
GOD
which
may
be
proved
to
have
beene
made
from
the
beginning
:
Neither
is
there
any
where
mention
made
of
any
observation
of
weekes
before
the
Law
:
The
passages
alleadged
to
demonstrate
it
,
being
too
feeble
for
that
purpose
.
4
To
the
first
of
the
eight
of
Genesis
I
say
,
that
the
argument
which
is
grounded
upon
it
,
consists
only
in
a
simple
and
uncertaine
conjecture
.
Indeed
Noah
twice
or
thrice
,
one
seventh
day
after
another
,
did
let
out
the
Pigeon
,
or
as
the
Text
saith
,
after
he
had
stayed
seven
dayes
,
but
the
History
telleth
us
not
what
reason
hee
had
to
observe
after
that
manner
an
intervall
of
seven
dayes
;
And
it
were
too
great
rashnesse
to
determine
it
.
Howsoever
,
no
man
can
gather
from
thence
an
ordinary
and
stinted
distinction
of
weekes
,
such
as
hath
beene
since
the
Law
was
given
.
For
to
come
to
that
,
they
must
suppose
without
any
evidence
produced
,
or
testimony
brought
,
that
the
first
time
that
Noah
sent
out
the
Dove
was
the
seventh
day
after
he
had
let
out
the
Raven
,
and
that
the
second
time
he
sent
forth
the
Pigeon
precisely
on
the
seventh
day
following
after
the
first
seventh
day
,
and
so
likewise
the
third
time
.
For
if
he
let
her
out
after
seven
dayes
fully
expired
,
as
the
words
may
be
taken
,
it
shall
be
on
the
eight
day
,
which
should
make
a
distinction
,
of
a
space
not
of
seven
,
but
of
eight
dayes
.
Secondly
,
in
case
it
was
on
each
seventh
day
that
he
sent
out
the
Dove
,
it
must
be
supposed
,
that
it
was
precisely
on
the
last
,
or
on
the
first
day
of
the
weeke
,
and
that
hee
observed
exactly
the
one
or
the
other
for
that
purpose
.
For
if
he
sent
her
forth
on
some
other
day
,
then
the
first
or
the
last
,
and
sent
her
forth
againe
on
the
seventh
day
following
,
that
would
only
make
a
weeke
perverted
and
irregular
,
and
not
the
seventh
day
established
and
ordained
by
the
Law
,
whereof
the
Sabbath
day
was
the
last
day
,
which
can
be
farre
lesse
proved
by
the
passage
before
cited
,
to
have
beene
observed
by
Noah
.
For
to
make
that
good
,
it
must
be
certaine
that
he
sent
forth
his
Pigeon
on
the
proper
day
of
Sabbath
,
and
that
of
purpose
to
performe
in
so
doing
a
work
of
sanctification
belonging
to
that
day
:
Which
not
only
is
not
certaine
,
but
is
also
against
all
likelihood
.
For
seeing
the
observation
of
the
seventh
day
,
ordained
by
the
Law
,
obligeth
man
to
rest
from
all
servile
workes
,
and
to
cause
all
other
living
creatures
that
are
in
his
possession
to
rest
likewise
,
if
Noah
had
knowne
and
observed
the
Sabbath
day
,
such
as
the
Law
ordained
afterwards
,
hee
had
kept
himselfe
quiet
,
and
had
not
applyed
so
holy
a
day
to
let
forth
the
Pigeon
,
that
it
might
flye
abroad
here
and
there
,
and
to
observe
what
tokens
she
should
bring
unto
him
of
the
decreasing
of
the
waters
,
which
was
rather
a
violation
,
then
a
sanctification
of
the
Sabbath
,
according
to
the
tenor
of
the
Law
.
And
therefore
,
although
Noah
had
let
out
the
Dove
on
the
seventh
day
of
the
weeke
,
that
should
not
be
attributed
to
any
particular
designe
tyed
to
that
day
,
rather
than
to
another
,
but
taken
as
done
on
that
day
indifferently
,
as
it
might
have
beene
done
on
any
other
day
,
without
seeking
any
other
reason
thereof
.
5
To
the
other
passage
taken
out
of
the
29.
Chapter
of
Genesis
,
I
answer
,
that
the
weeke
there
mentioned
is
not
necessarily
to
bee
understood
of
a
weeke
of
dayes
ordinary
and
regular
:
But
it
may
be
taken
for
a
weeke
of
yeeres
,
or
for
a
number
of
seven
yeeres
,
and
the
pronoune
THIS
twice
repeated
,
for
Rachel
,
the
sence
of
Labans
words
to
Iacob
being
this
,
As
thou
hast
served
seven
yeeres
,
the
weeke
,
of
a
weeke
of
dayes
,
and
if
Labans
words
to
Iacob
be
taken
,
as
if
he
had
desired
him
to
fulfill
a
weeke
of
dayes
ordained
for
the
celebration
of
the
solemnity
of
his
mariage
with
Leah
,
promising
that
after
these
seven
dayes
hee
should
also
give
him
Rachel
,
as
others
take
it
,
that
also
availes
not
.
For
from
thence
is
proved
only
,
that
the
custome
was
to
bestow
seven
daies
on
the
solemnities
and
pastimes
of
weddings
.
But
that
there
was
then
a
weeke
regular
and
ordinary
,
whereof
the
last
day
was
the
same
that
God
rested
on
from
all
his
workes
,
and
was
also
to
that
people
an
holy
day
of
rest
,
it
is
a
conclusion
which
cannot
be
gathered
out
of
that
history
,
and
will
never
be
proved
.
6
Seeing
therefore
there
is
no
sufficient
proofe
of
a
stinted
distinction
of
daies
before
the
Law
,
this
may
be
to
me
a
contrary
argument
to
prove
,
that
the
Sabbath
day
was
not
then
kept
.
For
seeing
out
of
the
observation
thereof
followeth
of
necessity
the
distinction
of
weekes
,
if
it
had
been
observed
from
the
beginning
of
the
world
,
frequent
mention
had
bin
then
made
of
weeks
,
and
the
men
of
those
daies
had
counted
by
weeks
as
well
as
by
daies
moneths
,
and
yeeres
,
which
is
not
to
be
found
:
Nay
it
is
most
likely
,
that
the
distinction
of
weekes
beganne
first
among
the
Iewes
,
as
soone
as
the
Law
was
given
,
and
from
the
Iewes
came
to
the
Gentiles
,
as
a
distinction
of
time
very
commodious
and
convenient
,
though
they
corrupted
it
,
consecrating
the
seven
daies
of
the
weeke
to
the
seven
planets
,
which
they
made
Idols
of
,
and
imposing
unto
them
their
names
,
whereas
the
Iewes
named
them
according
to
their
order
,
with
relation
to
the
Sabbath
,
the
first
,
second
,
third
,
&c.
of
the
Sabbath
.
7
Yet
,
although
the
faithfull
before
the
Law
did
not
keepe
a
distinction
of
daies
,
the
inconvenience
propounded
in
the
beginning
of
this
Chapter
followeth
not
,
to
wit
,
that
if
so
be
they
did
not
celebrate
the
remembrance
of
the
creation
which
God
finished
in
sixe
daies
,
and
from
which
he
began
to
rest
on
the
seventh
day
,
or
that
they
had
otherwise
forgotten
that
great
worke
of
God
.
For
considering
the
creation
absolutely
,
they
could
not
be
ignorant
that
God
had
created
the
world
,
seeing
the
thing
speaketh
of
it selfe
,
and
all
creatures
cry
with
a
loud
voice
,
that
they
have
one
Author
that
hath
made
them
,
seeing
also
the
distinction
of
daies
and
months
that
was
knowne
unto
them
,
by
the
ordinary
course
of
the
heavenly
lights
,
led
them
of
necessity
to
a
beginning
,
no
lesse
then
the
distinction
of
weekes
,
which
had
in
it
no
particular
thing
capable
to
teach
them
so
much
.
As
for
the
Gentiles
which
were
ignorant
of
the
creation
of
the
World
,
and
weened
it
to
be
eternall
,
that
was
in
them
a
grosse
and
blockish
error
against
the
light
and
documents
of
Nature
.
Yet
it
was
not
universall
;
For
there
have
beene
some
in
all
times
,
who
have
beleeved
and
taught
,
that
the
world
hath
had
a
beginning
,
and
was
made
,
though
they
have
erred
in
their
opinions
concerning
the
framing
thereof
.
8
Adde
to
this
,
that
in
the
holy
generation
of
these
first
faithfull
,
the
Fathers
had
alwaies
a
speciall
care
to
teach
it
to
their
children
by
a
continuall
tradition
,
which
,
with
the
manifestation
of
the
creation
in
generall
,
might
also
make
knowne
unto
them
the
particular
order
observed
of
God
in
that
wonderfull
worke
,
to
wit
,
that
in
sixe
daies
he
made
heaven
and
earth
,
and
rested
the
seventh
day
.
For
it
is
likely
that
Adam
learned
it
of
God
,
that
hee
kept
the
knowledge
thereof
,
and
imparted
it
to
his
children
,
who
called
it
to
memory
,
and
at
all
occasions
glorified
for
it
the
Lord
their
God
.
So
they
might
know
,
without
any
regular
observation
of
weekes
,
on
what
day
God
began
,
and
on
what
day
hee
ended
the
creation
of
the
world
.
For
the
foresaid
tradition
being
supposed
by
the
distinction
of
moneths
and
yeeres
,
which
was
alwaies
observed
,
it
was
easie
to
make
that
supputation
,
although
some
,
even
of
the
chiefe
men
among
the
Iewes
,
as
Philo
in
the
first
Booke
of
the
life
of
Moses
,
sticke
not
to
say
,
that
the
natall
day
of
the
world
,
wherein
it
was
finished
,
beganne
not
to
be
knowne
,
but
by
the
Israelites
,
when
God
at
first
rained
Manna
upon
them
in
the
wildernesse
,
and
that
it
was
wholly
unknowne
to
the
Fathers
,
in
which
affirmation
I
see
no
inconvenience
.
9
But
howsoever
,
it
was
no
manner
of
way
necessary
,
that
they
should
celebrate
ordinarily
the
memory
of
the
creation
,
and
of
the
rest
of
God
on
a
solemne
and
stinted
day
;
yea
,
on
the
last
of
the
seven
daies
wherein
GOD
rested
;
and
marke
the
revolution
thereof
from
day
to
day
;
Neither
doth
it
appeare
,
that
they
did
any
such
thing
.
Nay
,
it
is
farre
more
apparent
,
that
God
gave
the
first
knowledge
,
and
commanded
the
ordinary
and
common
observation
of
this
day
,
when
raining
Manna
upon
the
Israelites
sixe
daies
consequently
,
he
gave
then
none
on
the
seventh
day
,
saying
,
it
was
the
Sabbath
day
,
which
he
would
have
them
to
keepe
in
time
to
come
,
and
which
he
enjoined
expresly
unto
them
in
the
Decalogue
,
declaring
that
on
that
day
hee
rested
from
the
workes
of
the
Creation
.
CHAPTER
fifth
.
Answer
to
the
fourth
Reason
.
1.
Fourth
reason
for
the
morality
of
the
Sabbath
,
taken
out
of
the
fourth
Chapter
of
the
Epistle
to
the
Hebrewes
,
vers.
3
&
4.
2.
Whence
they
gather
,
that
the
Sabbath
day
was
ordained
to
all
men
from
the
beginning
of
the
world
.
3.
And
that
by
three
arguments
inforced
upon
the
words
of
the
Apostle
.
4.
First
answer
,
In
that
place
the
Apostle
speaketh
not
directly
of
any
rest
ordained
to
man
,
but
onely
of
Gods
rest
.
5.
Second
answer
,
Indirectly
Gods
rest
on
the
seventh
day
,
and
the
rest
of
the
Iewes
commanded
to
them
afterwards
,
being
as
types
and
figures
of
the
heavenly
rest
applyed
unto
the
said
words
,
prove
not
that
both
are
one
rest
,
and
the
one
as
ancient
as
the
other
.
6.
Confirmation
of
this
answer
.
7.
Answer
to
the
first
argument
,
It
is
not
necessary
to
understand
that
Gods
rest
on
the
seventh
day
is
a
rest
given
to
man
,
as
the
two
other
rests
of
God
must
be
so
understood
.
8.
Answer
to
the
second
argument
,
shewing
by
the
exposition
of
the
words
of
the
Apostle
,
that
there
is
no
equivocation
to
be
found
in
them
,
although
the
rest
of
God
in
one
place
be
not
understood
of
a
rest
given
to
man
,
as
in
the
two
other
places
.
9.
Answer
to
the
third
argument
,
shewing
there
is
no
defect
in
the
argumentation
of
the
Apostle
,
although
he
speaketh
not
directly
of
the
rest
ordained
in
the
fourth
Commandement
.
THEY
object
also
from
the
fourth
Chapter
of
the
Epistle
to
the
Hebrewes
,
that
the
Apostle
citeth
out
of
the
95.
Psalme
verse
11.
and
applyeth
to
the
Hebrewes
,
the
threat
denounced
of
old
against
the
incredulous
Israelites
in
the
daies
of
Moses
,
that
they
should
never
enter
into
his
rest
:
That
the
Psalmist
adapted
it
also
to
the
Iewes
of
his
time
,
exhorting
them
not
to
harden
their
hearts
,
when
they
shall
heare
the
voice
of
God
,
as
their
Fathers
have
done
,
lest
they
also
should
come
short
of
entring
into
his
rest
.
That
,
I
say
,
the
Apostle
citing
that
threat
,
as
applyed
by
the
Psalmist
to
his
time
,
observeth
,
that
God
at
that
time
spoke
on
this
wise
;
I
have
sworne
in
my
wrath
,
if
they
shall
enter
into
my
rest
,
although
his
workes
were
finished
from
the
foundation
of
the
world
,
For
he
spake
in
a
certaine
place
(
to
wit
,
in
the
second
Chapter
of
Genesis
)
of
the
seventh
day
on
this
wise
:
And
God
rested
the
seventh
day
from
all
his
workes
.
And
that
from
thence
the
Apostle
maketh
this
inference
,
that
God
in
this
threat
,
wherein
hee
spake
in
Davids
time
of
a
rest
to
come
,
whereof
the
Israelites
should
come
short
,
could
not
understand
the
rest
of
the
seventh
day
,
mentioned
in
the
second
of
Genesis
,
because
that
rest
had
a
great
sway
from
the
foundation
of
the
world
:
As
hee
sheweth
also
in
the
verses
following
,
that
it
could
not
be
taken
for
the
rest
of
the
Land
of
Canaan
,
because
Ioshuah
a
long
time
before
had
brought
the
Israelites
into
that
rest
,
and
therefore
of
necessity
God
spake
of
another
rest
then
of
these
two
,
to
wit
,
of
a
spirituall
and
heavenly
rest
,
which
those
that
beleeve
are
admitted
into
,
and
all
those
that
beleeve
not
come
short
of
.
2
They
endeavour
to
make
out
of
this
discourse
this
illation
,
that
the
observation
of
the
Sabbath
day
was
ordained
to
all
men
from
the
beginning
of
the
world
,
even
from
that
seventh
day
wherein
God
rested
from
all
his
workes
.
For
they
put
in
this
the
force
of
the
argumentation
of
the
Apostle
,
to
wit
,
That
the
rest
of
the
seventh
day
was
not
to
be
understood
in
the
threat
denounced
in
Davids
time
against
the
Israelites
,
that
they
should
never
enter
into
Gods
rest
,
because
men
were
already
entred
into
it
from
the
beginning
of
the
world
,
as
it
is
written
;
And
God
rested
the
seventh
day
from
all
his
workes
,
and
is
so
cited
by
the
Apostle
,
and
by
them
urged
as
impossible
to
be
understood
onely
of
Gods
resting
from
all
his
works
after
he
had
finished
them
,
and
as
of
necessity
to
be
taken
,
for
a
rest
ordained
of
God
to
men
,
which
at
that
same
time
hee
brought
them
into
.
3
Because
,
even
as
the
Apostle
by
the
other
rest
of
the
land
of
Canaan
,
which
he
alledgeth
also
,
and
by
the
heavenly
rest
,
which
he
mentioneth
likewise
,
understands
a
rest
that
men
enter
into
,
and
whereof
they
have
an
enjoying
and
possession
,
the
one
and
the
other
being
called
Gods
rest
,
because
he
puts
them
in
possession
of
them
;
likewise
by
the
rest
of
God
on
the
seventh
day
,
which
hee
maketh
mention
of
,
as
of
a
thing
which
had
sway
when
the
workes
of
God
were
finished
from
the
beginning
of
the
world
,
he
understands
necessarily
a
rest
which
men
enjoyed
and
practised
at
that
same
time
after
Gods
example
:
For
otherwise
,
and
if
it
had
not
belonged
to
men
,
in
vaine
had
the
Apostle
excepted
it
,
as
a
thing
that
could
not
be
understood
in
Gods
threat
.
As
also
there
should
be
an
equivocation
in
this
,
that
the
Apostle
making
mention
of
three
rests
of
God
,
to
wit
,
of
the
rest
of
the
seventh
day
,
of
the
rest
of
the
land
of
Canaan
,
and
of
the
heavenly
rest
;
should
by
the
first
understand
a
rest
whereby
God
onely
rested
,
and
belonging
to
him
alone
,
and
by
the
two
others
a
rest
which
he
had
given
,
or
was
to
give
to
men
for
their
rest
.
That
moreover
,
if
by
the
rest
of
the
seventh
day
he
had
not
understood
a
rest
ordained
to
men
from
the
beginning
,
but
only
Gods
owne
rest
,
his
argumentation
should
be
defective
,
and
subject
to
an
easie
reply
,
because
he
had
omitted
?
the
rest
which
out
of
all
doubt
God
instituted
,
at
least
in
the
fourth
Commandement
,
concerning
which
rest
,
seeing
hee
excluded
it
not
,
the
Hebrewes
might
have
replyed
unto
him
,
that
God
understood
,
and
denoted
it
in
that
threat
,
wherewith
hee
threatned
the
Israelites
by
David
,
that
they
should
not
enter
into
his
rest
,
and
so
hee
had
not
obtained
his
end
,
which
was
to
shew
,
that
God
speaketh
there
of
the
heavenly
rest
,
and
not
of
any
other
.
4
To
all
this
reasoning
,
which
,
to
some
that
make
use
of
it
,
seemeth
to
be
of
great
weight
,
to
others
but
light
and
probable
,
I
answer
shortly
,
that
albeit
it
hath
some
shew
,
it
hath
not
strength
enough
to
prove
that
which
is
in
question
,
to
wit
,
that
the
observation
of
the
Sabbath
day
was
ordained
to
man
from
the
beginning
of
the
world
.
For
the
Apostle
in
the
place
above
cited
,
ver.
3.
&
4.
speaketh
not
expresly
of
any
rest
ordained
to
man
,
nor
that
men
had
at
that
time
entred
into
any
rest
;
nay
,
he
maketh
no
mention
,
that
God
had
blessed
and
sanctified
the
Sabbath
day
,
but
saith
that
God
did
rest
the
seventh
day
,
as
soone
as
his
works
were
finished
.
Therefore
it
is
not
his
scope
to
teach
,
that
the
rest
of
the
seventh
day
was
kept
by
men
from
the
foundation
of
the
world
,
and
that
for
that
cause
God
could
not
understand
it
,
when
in
the
daies
of
David
he
spake
to
the
Israelites
of
a
new
entrance
into
his
rest
.
For
if
hee
had
propounded
to
himselfe
that
end
,
doubtlesse
he
had
uttered
it
in
more
expresse
tearmes
,
at
least
he
had
rather
cited
these
words
of
the
second
Chapter
of
Genesis
,
And
God
blessed
the
seventh
day
,
and
hallowed
it
,
which
had
manifestly
beene
more
unto
the
purpose
,
then
these
others
,
And
the
seventh
day
,
God
rested
from
all
his
workes
.
Although
that
howbeit
he
had
alleadged
them
,
no
man
can
necessarily
inferre
from
thence
,
that
he
had
such
an
intention
:
whereas
his
mentioning
only
of
GODS
rest
on
the
seventh
day
,
and
his
omitting
of
the
blessing
and
hallowing
thereof
which
followeth
immediately
in
the
Text
,
sheweth
he
acknowledged
,
that
it
was
not
practised
from
the
beginning
,
and
that
also
his
minde
was
to
speake
directly
of
GODS
Rest
only
,
and
to
shew
,
as
a
thing
most
evident
,
that
that
rest
,
seeing
it
was
past
,
and
there
was
no
possibility
of
entring
into
it
,
could
not
be
understood
in
the
promise
which
God
so
long
after
made
by
David
to
the
faithfull
,
of
entring
into
his
rest
,
Hebr.
1.
ver.
1
,
3.
which
promise
was
included
in
the
threat
,
that
unbeleevers
should
not
enter
into
his
Rest
;
but
another
rest
,
to
wit
,
a
spirituall
rest
prepared
to
the
faithfull
in
heaven
,
whereof
that
Rest
of
God
on
the
seventh
day
was
as
a
type
and
figure
.
5
Which
GOD
gave
them
to
understand
,
when
he
caused
Moses
to
observe
in
the
description
of
the
History
of
the
Creation
,
that
on
the
seventh
day
hee
rested
from
all
his
workes
,
conformably
whereunto
he
commanded
the
Iewes
to
keepe
the
seventh
day
,
and
to
rest
on
it
,
as
he
had
rested
,
that
it
might
be
unto
them
a
type
and
figure
of
the
heavenly
rest
.
And
in
this
respect
we
may
grant
,
that
the
Apostle
speaketh
also
of
the
rest
of
the
seventh
day
ordained
to
men
,
and
excludeth
it
out
of
the
sence
of
the
threat
,
but
indirectly
and
by
consequence
only
,
for
as
much
as
affirming
,
that
even
the
rest
of
God
Himselfe
on
the
seventh
day
after
he
had
finished
his
works
,
was
not
understood
in
the
foresaid
threat
when
GOD
denounced
it
by
David
,
we
may
inferre
from
thence
,
that
likewise
the
rest
ordained
to
men
was
not
understood
in
it
.
Not
because
this
was
as
ancient
as
that
,
for
in
such
an
asseveration
there
is
no
consequence
;
but
because
that
was
the
foundation
of
the
institution
of
this
to
the
Israelites
,
and
this
had
a
great
sway
when
GOD
gave
that
warning
with
such
a
threat
,
as
well
as
that
,
albeit
not
of
so
long
a
date
.
6
To
confirme
that
I
say
serveth
the
tenth
verse
,
where
it
is
said
,
he
that
is
entred
into
Gods
Rest
,
hath
also
rested
from
his
owne
workes
,
as
God
did
also
from
his
,
the
meaning
of
which
words
is
,
that
they
which
are
entred
into
the
heavenly
Rest
cease
from
all
their
labours
and
businesses
of
this
life
,
even
as
God
on
the
seventh
day
rested
from
all
his
workes
,
whereby
the
Apostle
signifieth
,
that
God
in
his
own
rest
established
a
figure
of
the
heavenly
Rest
,
which
he
would
conferre
upon
men
,
whereof
he
gave
them
notice
afterward
;
whence
it
followeth
,
that
in
the
third
and
fourth
verses
(
which
the
tenth
verse
hath
relation
unto
)
where
it
is
observed
,
that
God
from
the
foundation
of
the
world
,
after
his
workes
were
finished
,
rested
the
seventh
day
,
and
notified
so
much
by
Moses
in
the
second
Chap.
of
Genesis
,
the
Apostle
designed
directly
no
other
rest
,
but
Gods
owne
Rest
,
and
meant
not
rest
ordained
from
the
beginning
to
Adam
.
For
if
he
had
meant
such
a
rest
,
he
had
said
in
the
10.
verse
,
he
that
entreth
into
Gods
heavenly
rest
,
ceaseth
from
all
the
workes
of
this
life
,
even
as
Adam
by
Gods
commandement
rested
on
the
seventh
day
,
and
had
not
said
simply
,
as
God
rested
from
all
his
workes
.
7
The
instances
alleadged
are
weak
.
For
what
necessity
is
there
,
that
because
by
the
two
other
rests
of
God
mentioned
by
the
Apostle
,
He.
4.
v.
1
,
8
,
9.
to
wit
,
the
rest
of
the
land
of
Canaan
,
and
the
heavenly
rest
,
a
rest
given
to
men
is
understood
,
even
so
by
the
rest
of
the
seventh
day
in
the
2.
&
3.
verses
a
like
rest
is
to
be
formally
understood
,
and
in
the
same
respect
;
As
if
one
and
the
same
word
were
not
often
found
in
the
Scripture
,
in
the
same
tenor
of
a
discourse
,
taken
in
different
respects
,
and
much
more
different
then
is
here
Gods
rest
,
which
in
two
places
signifieth
directly
and
expresly
a
Rest
of
God
,
in
as
much
as
given
to
men
,
and
in
the
third
a
Rest
of
God
,
in
as
much
as
he
himselfe
rested
:
But
indirectly
and
by
consequence
,
in
as
much
as
he
ordained
afterwards
to
men
to
rest
according
to
his
example
.
8
Which
is
an
equivocation
(
if
they
will
have
it
to
be
so
called
)
of
small
weight
,
and
inferior
to
many
others
which
in
other
passages
may
be
found
in
one
and
the
same
word
,
which
moreover
bringeth
no
inconveniency
with
it
.
For
what
necessity
was
there
that
this
tearme
The
Rest
of
God
,
should
be
alwayes
in
this
discourse
of
the
Apostle
taken
in
the
same
sence
,
seeing
his
only
intention
was
to
demonstrate
,
that
all
other
Rest
of
God
,
which
the
Scripture
calleth
so
,
saving
the
heavenly
rest
,
in
whatsoever
sence
it
be
taken
,
could
not
be
understood
in
the
threat
denounced
by
David
.
For
I
will
here
set
downe
a
sence
which
may
bee
conveniently
fitted
to
the
words
of
the
Apostle
.
God
in
his
threat
wherewith
he
threatned
the
Israelites
by
David
,
that
if
they
were
rebellious
,
they
should
not
enter
into
his
rest
,
understood
either
his
owne
Rest
which
he
rested
on
the
seventh
day
,
after
his
workes
were
finished
,
from
the
Creation
of
the
world
;
and
which
was
the
foundation
and
occasion
moving
him
to
ordaine
long
after
the
rest
of
the
Seventh
day
to
men
;
Or
the
rest
of
the
land
of
Canaan
,
or
the
heavenly
Rest
,
seeing
there
is
no
mention
in
the
Scripture
of
any
Rest
of
God
,
but
of
those
three
.
Now
of
necessity
he
understood
the
heavenly
Rest.
For
hee
could
not
understand
the
rest
of
the
land
of
Canaan
,
because
the
Israelites
were
already
entred
into
that
land
,
and
enjoyed
it
:
Nor
also
his
owne
Rest
which
he
rested
on
the
seventh
day
,
because
it
was
past
and
gone
from
the
foundation
of
the
world
,
besides
that
it
was
not
of
such
a
nature
that
men
could
enter
into
it
:
Whence
followed
also
that
likewise
God
did
not
understand
the
Rest
of
the
seventh
day
ordained
to
men
,
because
indeed
it
was
not
ordained
unto
them
,
but
conformably
to
the
example
of
Gods
Rest
,
which
was
the
cause
and
reason
of
the
institution
thereof
:
And
therefore
if
this
rest
was
excluded
from
Gods
intention
in
his
threat
,
that
was
excluded
also
,
although
the
Apostle
expresseth
not
this
unto
us
,
and
farre
lesse
at
what
time
God
gave
to
men
the
ordinance
of
the
seventh
day
,
contenting
himselfe
with
the
expression
of
Gods
own
Rest
,
after
he
had
finished
his
workes
,
on
the
first
seventh
day
,
which
Rest
being
excluded
,
excluded
also
the
other
ordained
to
men
,
in
whatsoever
time
it
was
ordained
unto
them
,
whether
in
the
proper
time
of
Gods
rest
,
or
long
after
:
Neither
of
which
can
be
learned
of
the
Apostles
words
in
this
discourse
,
but
may
be
elsewhere
.
9
According
to
this
,
it
is
cleere
,
that
by
the
Apostles
reasoning
the
way
was
shut
up
to
the
foresaid
reply
,
which
,
as
is
pretended
,
may
be
made
of
the
maymednesse
of
his
argumentation
,
wherein
is
left
out
the
rest
commanded
to
men
in
the
fourth
Commandement
,
if
by
the
rest
of
God
wee
must
understand
Gods
owne
rest
,
and
not
the
rest
which
he
ordained
to
men
.
For
I
deny
not
,
but
that
this
was
also
understood
by
the
Apostle
.
But
,
as
I
have
said
,
courtly
,
indirectly
,
and
by
consequence
taken
from
the
rest
which
he
expresseth
,
from
which
this
other
hath
its
beginning
and
dependance
,
although
it
be
not
of
the
same
antiquity
,
and
that
it
cannot
bee
proved
,
that
the
Apostle
meaneth
any
such
thing
.
Moreover
,
albeit
we
could
not
find
a
way
to
answer
such
a
reply
,
and
to
refute
it
,
there
should
not
bee
in
that
any
great
inconvenience
,
seeing
the
thing
it selfe
affords
an
easie
answer
,
and
the
Apostle
answereth
not
alwayes
formally
in
all
places
to
all
replyes
,
which
might
be
made
to
his
allegations
:
It
sufficeth
,
if
their
vanity
bee
evident
of
it selfe
,
or
if
they
may
be
otherwise
refuted
,
as
here
the
reply
which
is
broached
against
the
Apostle
his
reasoning
might
have
beene
easily
.
CHAPTER
Sixth
.
Answer
to
the
fifth
Reason
taken
from
the
fourth
Commandement
,
and
first
to
the
generall
argument
taken
from
the
nature
of
the
said
Commandement
.
1.
First
objection
.
The
fourth
Commandement
is
a
part
of
the
morall
Law
,
and
therefore
it
is
morall
.
2.
A
generall
answer
shewing
the
nullity
of
this
objection
.
3.
A
particular
answer
,
shewing
that
the
Decalogue
is
an
abridgment
of
the
whole
Law
of
Moses
.
4.
Specially
,
that
the
fourth
Commandement
is
an
abridgment
of
the
ceremoniall
Law
.
5.
This
is
confirmed
by
the
Prophets
,
who
by
the
profanation
of
the
Sabbath
,
understand
the
transgression
of
the
whole
ceremoniall
Law
.
6.
Falsity
of
an
objection
,
that
the
Prophets
urged
not
the
transgression
of
the
ceremoniall
Law
.
7.
Second
Objection
:
The
Decalogue
had
divers
prerogatives
which
the
ceremoniall
and
Iudiciall
Law
had
not
.
8.
Cleere
refutation
of
this
Objection
.
9.
Third
Objection
,
God
distinguisheth
betweene
his
covenant
comprehending
the
moralities
only
,
and
his
statutes
and
judgements
,
which
were
ceremoniall
lawes
.
10.
Uanity
of
the
said
distinction
.
11.
Fourth
Objection
.
The
Summarie
of
the
Decalogue
is
morall
:
therefore
all
the
precepts
thereof
are
morall
.
12.
Answer
,
in
this
summary
the
ceremoniall
Law
is
comprised
.
13.
Refutation
of
the
fifth
Objection
,
taken
from
the
union
of
the
tenne
Commandements
.
14.
Answer
to
the
sixth
Objection
,
that
our
opinion
mutilates
the
Decalogue
of
a
Commandement
,
and
authoriseth
the
changing
of
times
.
15.
Another
Answer
,
The
fourth
Commandement
is
morall
in
the
principall
substance
thereof
.
16.
But
is
ceremoniall
in
the
determination
of
a
particular
seventh
day
for
Gods
service
.
17.
Seventh
Objection
,
that
if
this
were
so
,
God
would
not
have
named
it
in
the
Decalogue
,
more
then
the
place
of
his
service
.
18.
Answer
,
these
things
are
not
alike
.
19.
Eight
Objection
answered
,
to
wit
,
that
God
might
have
named
in
the
Decalogue
the
New
Moones
,
and
other
Holy
dayes
.
20.
The
former
answer
confirmed
.
21.
A
farther
answer
shewing
that
under
the
Sabbath
all
Holy
dayes
were
comprised
,
as
under
the
word
Sanctifie
all
ceremoniall
duties
.
22.
Those
of
the
contrary
opinion
confessing
that
there
is
some
thing
ceremoniall
in
the
fourth
Commandement
,
cast
themselves
into
a
great
absurdity
.
23.
The
falsitie
of
their
doctrine
,
that
a
seventh
day
in
generall
is
only
commanded
,
shewed
by
Scriptures
.
24.
And
by
reason
.
25.
How
it
may
be
said
,
that
all
dayes
appointed
for
Gods
service
are
grounded
on
the
fourth
Commandement
.
26.
One
of
seven
dayes
cannot
be
morall
,
and
the
seventh
ceremoniall
.
27.
Wherein
consists
the
morality
of
the
fourth
Commandement
.
28.
How
the
keeping
of
one
of
seven
dayes
may
be
gathered
out
of
the
fourth
Commandement
.
29.
Answer
to
the
first
inconvenience
,
that
of
tenne
Commandements
nine
only
should
be
morall
.
30.
Answer
to
the
second
inconvenience
,
that
Papists
may
affirme
the
second
Commandement
to
bee
likewise
ceremoniall
.
31.
Confirmed
by
the
testimony
of
Pagans
,
of
the
Prophets
and
of
the
Apostles
.
32.
Answer
to
the
third
inconvenience
,
that
the
second
Commandement
should
also
be
ceremoniall
.
33.
Confirmed
by
Bellarmine
.
34.
Answer
to
the
fourth
inconvenience
,
that
the
fourth
Commandement
might
be
taken
out
of
the
Decalogue
.
35.
The
retorsion
shewing
that
the
doctrine
of
the
morality
of
the
Sabbath
,
giveth
a
great
advantage
to
the
Roman
Church
.
1
THe
principall
reason
alleadged
to
prove
the
morality
of
the
Sabbath
,
is
taken
from
the
fourth
Commandement
,
Remember
the
Sabbath
day
,
to
keepe
it
holy
,
&c.
And
first
,
they
urge
in
generall
the
nature
of
the
Commandement
,
which
is
one
of
the
ten
of
the
morall
Law
,
which
God
Himselfe
pronounced
with
his
owne
mouth
,
ingraved
with
his
owne
hand
upon
two
Tables
of
stone
,
for
a
signe
and
token
of
perpetuall
continuance
,
and
caused
the
said
Tables
to
be
put
and
kept
in
the
Arke
,
and
therfore
the
fourth
Commandement
must
of
necessity
be
morall
and
perpetuall
,
as
the
rest
are
,
otherwise
nine
Commandements
onely
shall
be
morall
.
But
these
nine
being
morall
,
it
cannot
be
said
reasonably
that
this
is
not
morall
.
And
if
any
man
should
dare
to
say
it
,
profane
men
may
be
so
licentiously
bold
,
as
to
make
the
same
exception
against
the
rest
,
in
all
things
wherein
they
cope
with
their
particular
vices
,
saying
also
,
that
they
are
not
morall
.
That
they
of
the
Roman
Church
,
who
,
to
shrinke
from
the
objection
which
we
make
against
their
idolatry
by
the
formall
words
of
the
second
Commandement
of
the
Law
,
presume
to
answer
that
this
Commandement
is
not
morall
,
and
did
belong
to
the
Iewes
only
,
shall
finde
a
sufficient
colour
to
this
answer
,
if
it
were
true
,
that
in
the
morall
Law
there
is
to
be
found
a
Commandement
which
is
not
morall
,
and
that
the
fourth
Commandement
is
such
a
one
.
And
therefore
as
they
have
taken
out
of
the
Decalogue
the
second
Commandement
,
although
without
all
reason
,
seeing
it
is
morall
and
perpetuall
,
others
may
take
out
of
it
the
fourth
Commandement
,
and
comprehend
it
no
more
with
the
rest
,
and
that
with
as
good
reason
,
seeing
it
is
not
morall
,
and
concerneth
us
not
.
2
To
this
I
answer
,
first
,
that
in
vaine
doe
they
seeke
to
shew
,
that
the
Commandement
of
the
Sabbath
obligeth
us
,
because
it
maketh
a
part
of
that
Law
which
God
uttered
with
his
owne
mouth
in
the
mountaine
of
Sina
with
so
many
evidences
of
his
Majesty
,
and
wrote
it
with
his
finger
upon
two
Tables
of
stone
,
which
he
gave
to
Moses
,
and
caused
to
be
put
in
the
Arke
,
as
if
these
considerations
did
give
greater
force
and
efficacy
to
this
Law
to
binde
us
,
as
it
did
binde
the
Iewes
,
to
keepe
it
in
all
things
that
it
comprehendeth
;
for
they
might
prove
with
as
good
reason
,
that
in
these
time
under
the
Gospell
we
are
bound
to
have
a
Tabernacle
or
Temple
like
unto
that
which
the
Iewes
had
of
old
,
and
to
observe
the
same
service
which
they
observed
in
it
,
because
God
in
the
same
mountaine
with
much
Majesty
shewed
the
patterne
thereof
to
Moses
,
and
commanded
him
to
make
it
after
that
patterne
.
Whereas
much
otherwise
,
we
are
not
bound
to
keepe
the
Law
in
that
respect
,
that
God
pronounced
it
in
the
Mountaine
of
Sina
,
and
wrote
it
upon
two
Tables
which
were
given
to
Moses
.
For
in
those
respects
,
it
obliged
the
Iewes
only
to
whom
alone
also
it
was
adressed
in
the
preface
put
before
it
,
Heare
Israel
,
&c.
No
more
are
these
considerations
of
value
to
make
it
continue
for
ever
.
The
inscription
therof
in
Tables
of
stone
might
have
had
another
end
and
usage
,
then
that
which
is
pretended
by
those
which
say
that
it
denoteth
the
perpetuity
of
all
that
is
contained
therein
;
for
it
represented
the
hardnesse
of
the
heart
of
man
,
which
is
more
refractary
and
thwart
to
the
spirituall
inscription
of
the
Law
of
God
,
then
the
hardest
stone
is
to
the
materiall
inscription
,
which
hardnesse
the
Law
is
not
of
it selfe
able
to
vanquish
and
overcome
,
because
it
is
a
dead
letter
written
in
stone
.
It
is
God
,
God
alone
who
by
his
grace
,
and
by
the
power
of
the
Gospel
,
and
of
the
Spirit
which
accompanieth
the
Gospell
,
changeth
the
heart
of
stone
into
an
heart
of
flesh
,
Ezech.
36.
ver.
26.
and
2
Cor.
3.
ver.
3
,
6
,
7
,
8.
Wee
are
bound
to
the
observation
of
the
Law
,
and
it
is
perpetuall
only
as
it
is
morall
,
and
written
naturally
in
the
tables
of
the
heart
,
and
as
it
commandeth
us
things
which
of
their
nature
are
good
,
just
,
and
holy
,
or
forbiddeth
those
which
in
themselves
are
evill
,
which
also
the
Gospel
of
Iesus
Christ
,
our
onely
Law
,
hath
declared
and
confirmed
to
be
such
,
as
it
confirmeth
the
other
nine
Commandements
,
but
maketh
no
mention
of
the
fourth
Commandement
,
which
is
here
brought
in
question
,
as
if
it
did
binde
us
to
the
observation
of
a
seventh
day
.
3
Neither
doe
I
see
any
inconvenience
to
affirme
,
that
the
Law
of
the
ten
Commandements
which
is
called
Morall
,
is
not
such
in
its
totality
,
but
only
in
regard
of
the
greatest
part
thereof
,
to
wit
,
of
the
nine
Commandements
,
for
whose
sake
it
hath
deserved
the
title
given
unto
it
,
of
morall
,
naturall
,
universall
,
and
perpetuall
Law
,
as
often
the
whole
is
named
from
that
which
is
the
principall
in
it
:
And
that
it
is
Ceremoniall
,
particular
,
and
temporall
in
regard
of
a
parcell
thereof
,
to
wit
,
of
the
fourth
Commandement
.
For
the
Scripture
saith
no
where
,
that
all
the
Commandements
of
this
Law
are
without
exception
Morall
.
Nay
,
seeing
this
Law
is
often
called
in
generall
termes
Gods
Covenant
made
with
the
Israelites
,
Exod.
34.
vers.
28.
Deut.
4.
vers.
13.
23.
Deut.
5.
vers.
3.
Deut.
9.
vers.
9.
11.
15.
&c.
1
King
.
8.
vers
.
21.
(
which
Covenant
comprehended
not
onely
the
Morall
points
,
but
also
the
Ceremonies
,
as
may
be
seene
,
Exod.
24.
vers.
7
,
8.
Exod.
34.
vers.
10.
27.
Levit.
2.
vers.
13.
Levit.
26.
vers.
2.
15.
Ierem.
34.
vers
.
13.
)
It
is
most
like
,
or
rather
most
plaine
,
that
God
comprehended
in
the
said
Law
,
as
in
an
Epitome
or
short
discourse
,
all
his
Ordinances
,
both
Morall
and
Ceremoniall
,
which
afterward
hee
declared
more
fully
to
Moses
,
and
which
are
dispersed
here
and
there
in
his
Bookes
.
And
as
the
other
nine
Commandements
are
the
summary
of
the
Morall
ordinances
,
even
so
the
fourth
Commandement
concerning
the
Sabbath
day
,
and
the
sanctification
thereof
,
which
was
done
with
the
practice
of
Ceremonies
,
is
a
summary
of
all
the
Ceremoniall
ordinances
.
4
For
to
this
Sabbath
day
all
other
Sabbaths
and
legall
feasts
have
relation
,
and
to
them
all
the
Ceremonies
whereby
they
were
solemnized
,
have
reference
.
Philo
a
learned
Iew
,
hath
observed
this
very
well
in
his
exposition
of
the
Decalogue
,
where
he
saith
,
that
the
ten
Commandements
are
the
summary
of
all
the
speciall
Lawes
contained
in
the
whole
sacred
volume
of
the
Law-giver
,
and
that
the
fourth
Commandement
containeth
compendiously
the
Feasts
,
Sabbaths
,
Sacrifices
,
Vowes
,
Purifications
,
and
other
Ceremonies
.
And
indeed
the
Sabbath
is
joyned
with
all
other
holy-daies
in
the
23.
Chapter
of
Leviticus
,
as
being
of
the
same
nature
,
and
is
put
in
the
first
place
before
them
all
,
as
being
the
first
and
principall
of
them
all
.
It
is
also
joyned
with
the
Sanctuary
,
Levit.
19.
vers.
30.
and
with
the
new
Moones
and
other
solemnities
,
Esa.
1.
v.
13
,
14.
where
God
declareth
,
that
hee
cannot
away
with
it
,
and
maketh
no
better
account
of
it
then
of
all
the
rest
of
their
solemne
meetings
,
and
appointed
Feasts
.
[
*
](A10130-e15350-b)
*
Esa.
51.
verse
2.
Esa.
58.
v.
13
Ier.
17.
v.
22
24.
27.
Ezech.
20.
v.
11
,
12
,
13
Also
the
observation
of
the
Sabbath
day
is
taken
in
divers
places
of
the
old
Testament
,
as
denoting
summarily
all
the
Ceremoniall
service
which
God
had
of
old
injoyned
to
Israel
,
as
being
a
speciall
and
principall
point
of
that
service
,
and
a
meane
for
the
observation
of
all
the
other
points
whereby
he
would
be
honoured
.
Notable
amongst
other
places
is
that
of
Ezechiel
,
Chap.
20.
vers.
11.
12
,
13.
where
God
saith
first
,
that
he
gave
them
his
Statutes
,
and
made
them
to
know
his
Iudgments
,
which
if
a
man
doe
,
he
shall
even
live
in
them
,
vers.
11.
understanding
by
Statutes
and
Iudgements
the
Morall
Commandements
properly
,
as
it
is
evident
by
the
18.
Chapter
of
Leviticus
,
whence
these
words
are
taken
,
and
where
the
Statutes
,
Iudgements
,
and
Ordinances
,
wherof
we
speake
,
are
expresly
opposed
to
the
vices
of
the
Land
of
Egypt
,
and
of
the
Land
of
Canaan
,
vers.
3
,
4
,
5.
As
in
the
foresaid
20.
Chapter
of
Ezechiel
,
vers.
18.
19.
they
are
also
opposed
to
the
vices
of
their
Fathers
,
who
in
former
times
had
lived
in
Egypt
,
to
which
vices
the
Commandement
of
the
ceremoniall
Law
could
not
be
conveniently
opposed
,
because
before
the
times
of
the
pilgrimage
of
the
Israelites
in
the
wildernesse
,
they
were
unknowne
,
and
had
no
sway
.
Now
after
this
,
God
addeth
in
the
foresaid
Chapter
of
Ezechiel
,
ver.
12.
Moreover
also
I
gave
them
my
Sabbaths
,
to
be
a
signe
between
me
and
them
,
&c.
distinguishing
the
Sabbaths
from
the
Statutes
whereof
he
had
spoken
before
,
as
a
Commandement
ceremoniall
and
typicall
,
from
those
that
are
Morall
,
and
comprehending
under
it
all
other
typike
and
figurative
ordinances
of
the
Law
,
whereof
for
this
cause
,
although
hee
had
established
them
in
the
wildernesse
,
as
well
as
the
Sabbath
,
he
maketh
no
mention
at
all
.
5
And
in
the
22.
Chapter
of
the
same
Prophet
,
God
blaming
in
many
particularities
the
crimes
committed
by
the
Iewes
against
the
Morall
Law
,
condemneth
their
transgression
of
the
Ceremoniall
Law
,
saying
simply
,
vers.
26
that
they
had
defiled
his
holy
things
,
and
had
their
eyes
from
his
Sabbaths
.
Likewise
in
the
23.
Chapter
,
vers.
38.
and
in
other
places
,
the
prophanation
of
the
Sabbath
is
set
downe
to
signifie
the
violation
of
the
whole
outward
and
ceremoniall
service
which
God
had
ordained
in
that
time
,
because
the
Sabbath
day
was
then
solemnly
destinated
to
the
practice
thereof
;
Yea
,
the
violation
also
of
the
internall
,
spirituall
and
Moral
service
,
but
by
consequence
,
because
the
externall
service
was
ordained
of
God
to
be
unto
his
people
a
help
and
meanes
to
fortifie
them
in
the
practice
of
the
other
,
in
such
sort
,
that
he
who
neglected
,
or
set
at
naught
the
outward
,
could
not
in
truth
&
sincerity
practise
the
inward
service
.
6
Out
of
that
I
have
said
,
resulteth
an
answer
to
an
objection
,
to
wit
,
that
the
Prophets
are
accustomed
to
urge
onely
the
Morall
Law
,
and
not
the
Ceremonies
,
but
run
slightly
over
them
,
saying
,
he
taketh
no
delight
in
them
,
Esa.
1.
vers.
11
,
12
,
13
,
14.
15.
Esa.
66.
vers.
3.
Psal.
50.
vers.
13.
Ierem.
6.
vers.
20.
Amos
3.
vers.
21.
Micah
6.
vers
.
7.
For
it
is
false
,
that
the
Prophets
urge
not
the
observation
of
Ceremonies
,
seeing
when
they
urged
the
observation
of
the
Sabbath
,
they
comprised
under
it
for
the
aforesaid
reason
,
all
the
Ceremonies
of
the
Law
:
Moreover
,
we
find
other
where
,
that
they
have
recommended
them
by
their
names
,
as
well
as
the
Sabbath
,
have
blamed
the
inobservation
,
have
deplored
the
interruption
of
them
,
as
among
other
places
may
be
seene
:
Psal.
4.
vers.
6.
Psal.
118.
vers.
27.
Ierem.
17.
vers.
26.
Ezech.
20.
vers.
40
,
41.
Dan.
11.
vers.
31.
Ioel
1.
v.
9.
13.
Malac.
1.
v.
7
,
8
,
10
,
13
,
14.
Mal.
3.
v.
8.
10.
Mal.
4.
v.
4.
&c.
If
sometimes
they
seeme
to
reject
them
,
they
doe
it
onely
by
way
of
comparison
with
the
spirituall
service
,
and
in
regard
that
they
were
joyned
not
with
it
.
7
Therefore
it
is
without
any
solide
ground
,
that
the
Morall
Commandements
are
distinguished
from
the
Ceremoniall
,
by
this
,
that
the
Morall
Precepts
onely
were
spoken
to
all
the
people
with
Gods
owne
mouth
,
were
written
with
his
owne
hand
upon
two
tables
,
were
put
in
the
Arke
at
Horeb
by
Moses
,
to
be
kept
there
,
1
King
.
8.
vers
.
9.
That
the
Ceremonialls
had
no
share
at
all
in
these
prerogatives
,
but
were
declared
by
God
to
Moses
in
particular
onely
,
and
were
written
and
taught
by
Moses
to
the
people
,
to
inferre
from
thence
,
that
the
fourth
Commandement
concerning
the
Sabbath
,
must
needs
be
Morall
,
because
it
did
partake
of
all
the
foresaid
prerogatives
.
8
For
I
say
with
as
good
and
better
reason
,
that
all
the
Commandements
,
both
Ceremoniall
and
Morall
,
were
honoured
with
the
foresaid
prerogatives
,
for
as
much
as
the
Decalogue
is
the
abridgement
of
the
one
and
of
the
other
,
which
it
was
Gods
pleasure
to
utter
with
his
owne
mouth
,
and
writ
so
solemnely
and
summarily
with
his
owne
hand
,
to
procure
so
much
more
authority
to
all
his
Ordinances
,
leaving
hereafter
to
Moses
the
care
to
declare
and
explaine
them
more
fully
to
the
people
,
which
also
he
did
:
For
as
may
be
seene
in
all
his
Bookes
,
hee
taught
not
onely
ceremoniall
things
,
but
also
moral
,
being
in
the
one
and
in
the
other
an
interpretor
and
commentator
of
the
Decalogue
,
which
God
had
pronounced
,
and
wherein
hee
had
by
abridgement
comprehended
the
one
and
the
other
.
And
indeed
,
in
the
foresaid
34.
Chapter
of
Exodus
,
the
connexion
of
the
27.
with
the
28.
verse
is
worthy
to
be
marked
.
For
God
having
said
to
Moses
in
the
27.
verse
,
that
he
had
made
a
covenant
with
him
,
and
with
Israel
,
after
the
tenour
of
these
words
which
he
had
at
that
instant
pronounced
unto
him
,
and
which
are
contained
in
the
former
verses
,
where
there
are
ordinances
not
only
morall
,
but
also
ceremoniall
;
in
the
28.
verse
following
,
these
words
are
added
,
And
Hee
wrote
upon
the
Tables
the
words
of
the
Covenant
,
the
ten
Commandements
.
HEE
,
not
Moses
,
but
the
LORD
himselfe
,
as
Moses
declareth
,
Deut.
10.
vers
.
24.
Where
,
by
the
Covenant
,
is
undoubtedly
meant
the
same
whereof
hee
had
spoken
in
the
27.
verse
immediately
going
before
.
Whence
it
followeth
,
that
the
Decalogue
written
with
Gods
owne
hand
upon
two
Tables
,
was
an
Epitome
of
all
his
foresaid
Ordinances
appertaining
to
his
Covenant
,
which
he
commanded
Moses
to
write
also
,
but
more
fully
,
and
according
to
all
their
extent
,
Exod.
34.
ver
.
27.
And
so
hee
did
,
Exod.
24.
vers.
4.
Deut.
28.
vers.
58.
Deut.
30.
vers.
10.
Deut.
31.
vers
.
9.
9
There
is
no
value
in
the
proofe
that
they
seeke
in
the
fourth
Chapter
of
Deuteronomy
,
to
prop
the
aforesaid
distinction
,
where
,
when
it
is
said
,
vers.
13.
that
God
declared
to
the
Israelites
his
Covenant
,
which
hee
commanded
them
to
performe
,
even
the
ten
Words
,
and
vers.
14.
that
also
he
commanded
Moses
to
teach
them
Statutes
and
Iudgements
,
they
fancy
that
by
the
Covenant
,
are
understood
onely
the
moralities
,
and
by
the
Statutes
and
Iudgements
,
the
ceremonies
and
observations
of
order
and
of
governement
,
and
the
one
distinguished
from
the
other
,
in
this
,
that
God
pronounced
the
moralities
wth
his
owne
mouth
,
and
Moses
taught
the
Statutes
and
Iudgements
.
10
For
these
two
verses
established
not
a
distinction
and
diversity
betweene
the
things
spoken
,
written
and
taught
,
whereof
mention
is
made
in
these
verses
,
but
onely
betweene
those
that
are
denoted
in
them
as
proposers
of
these
things
,
and
the
divers
manner
of
propounding
them
by
the
one
and
by
the
other
.
The
Covenant
,
the
Statutes
,
and
Iudgements
signifie
the
same
thing
in
substance
.
But
in
the
13.
verse
God
is
said
to
have
propounded
them
with
his
owne
mouth
,
and
written
them
with
his
owne
finger
upon
two
Tables
of
stone
,
comprising
them
all
in
the
abridgement
of
ten
Words
or
Commandements
.
And
in
the
14.
verse
,
Moses
is
said
to
have
taught
them
more
amply
and
diffusedly
,
which
is
confirmed
by
that
hath
beene
already
said
,
as
also
by
these
words
of
the
14.
verse
,
The
Lord
commanded
me
also
that
same
time
to
teach
you
Statutes
and
Iudgements
.
For
it
is
certaine
,
that
God
commanded
Moses
to
teach
,
not
onely
ceremoniall
,
but
also
morall
Statutes
:
And
Moses
saith
no
other
thing
but
this
,
that
God
contented
not
himselfe
with
that
short
and
summary
declaration
which
hee
had
given
them
,
of
the
one
and
of
the
other
,
but
injoyned
him
to
teach
them
more
fully
and
largely
.
The
conference
of
the
14.
verse
with
the
1
,
2.
5.
6.
8.
of
the
same
Chapter
furnisheth
a
most
evident
proofe
thereof
;
For
the
Statutes
and
Iudgements
which
God
commanded
Moses
to
teach
,
verse
19.
are
the
same
which
in
the
aforesaid
verses
going
before
Moses
saith
,
he
taught
,
and
commanded
the
Israelites
to
keepe
,
that
they
might
live
,
exhorting
them
to
take
heed
that
they
neither
adde
unto
them
,
nor
take
ought
from
them
,
because
they
were
righteous
Statutes
and
Iudgements
,
and
their
wisedome
and
understanding
in
the
sight
of
all
Nations
:
which
agreeth
as
well
,
yea
,
farre
more
with
the
Morall
Commandements
,
as
with
the
Ceremoniall
.
And
Moses
by
expresse
commission
from
God
,
taught
them
the
one
and
the
other
,
with
this
injunction
,
to
keepe
them
,
as
may
be
seene
in
Leviticus
,
Chap
,
19.
vers.
27.
&
20.
vers.
8.
&
21.
vers
.
31.
And
if
we
behold
in
Exodus
,
Chap.
20.
and
in
the
Chapters
following
,
and
in
Deuteronomy
,
Chap.
5.
and
in
the
Chapters
following
,
the
things
that
God
charged
Moses
in
the
mountaine
,
to
declare
to
the
people
,
and
whereunto
Moses
hath
regard
in
the
14.
verse
of
the
fourth
Chapter
of
Deuteronomy
,
when
hee
saith
,
The
Lord
commanded
mee
also
at
that
time
,
&c.
wee
shall
finde
,
that
they
were
not
onely
ceremoniall
,
or
meerly
judiciall
,
but
also
morall
ordinances
,
and
illustrations
more
ample
of
the
Decalogue
.
11
They
object
againe
,
that
Iesus
Christ
in
the
Gospell
,
hath
set
downe
the
summary
of
the
whole
Law
of
the
Decalogue
in
these
two
Commandements
,
Thou
shalt
love
the
Lord
thy
God
with
all
thine
heart
,
with
all
thy
soule
,
and
with
all
thy
minde
:
and
thy
neighbour
as
thy selfe
,
and
that
as
this
summary
is
morall
,
even
so
the
Law
,
whereof
it
is
the
abridgement
,
is
purely
morall
,
unlesse
wee
will
accuse
Christ
to
have
given
a
morall
summary
of
a
thing
that
is
ceremoniall
.
12
But
this
objection
is
of
no
force
.
For
,
first
,
I
might
answer
,
that
this
summary
hath
reference
to
the
Law
of
the
Decalogue
,
in
as
much
as
it
is
morall
,
and
that
being
in
the
greatest
part
of
its
Commandements
morall
,
and
onely
ceremoniall
in
one
,
it
is
not
uncoth
,
that
the
summary
thereof
is
propounded
as
morall
and
not
ceremoniall
.
But
,
Secondly
,
I
say
,
that
this
summary
hath
reference
not
onely
to
the
morall
Law
,
which
is
preten●ed
to
be
alone
contained
in
the
Decalogue
,
but
also
to
the
ceremoniall
,
which
I
maintaine
to
be
likewise
summarily
comprised
in
it
.
And
indeed
Moses
having
said
in
the
sixth
Chapter
of
Deuteronomy
,
ver.
1
,
2
,
3.
These
are
the
Commandements
,
Statutes
,
and
Iudgements
which
the
Lord
your
God
hath
commanded
,
and
which
I
command
thee
,
that
thou
mayest
heare
them
,
and
take
heed
to
doe
them
,
he
addeth
in
the
4.
and
5.
verses
,
Heare
O
Israel
,
the
Lord
our
God
is
Lord
alone
:
Thou
shalt
therefore
love
the
Lord
thy
God
with
all
thine
heart
,
with
all
thy
soule
,
and
with
all
thy
might
,
referring
this
summary
which
commandeth
them
to
love
God
,
to
all
the
Commandements
,
Iudgements
,
and
Statutes
of
God
,
which
he
had
before
designed
,
as
being
the
foundation
of
the
obedience
due
unto
them
.
And
in
the
Gospell
the
Lawyer
asked
the
Lord
in
generall
,
which
is
the
greatest
Commandement
of
the
Law
,
whereunto
the
Lord
answered
,
The
greatest
Commandement
(
to
wit
,
not
in
dignity
onely
,
but
also
is
,
Thou
shalt
love
the
Lord
thy
God
with
all
thine
heart
,
And
the
second
like
vnto
this
,
Thou
shalt
love
thy
neighbour
as
thy selfe
.
On
these
two
Commandements
hang
all
the
Law
and
the
Prophets
.
Which
answer
sheweth
,
that
unto
this
summary
did
belong
whatsoever
is
comprised
in
the
Law
and
in
the
Prophets
,
and
therefore
the
ceremoniall
Law
as
well
as
the
morall
.
It
cannot
be
denied
,
but
that
the
ceremonies
,
as
long
as
they
were
in
force
,
were
to
be
kept
through
love
to
God
,
as
well
as
morall
duties
.
And
the
love
of
God
obliged
the
Iewes
as
strictly
to
practise
the
ceremonialls
as
the
moralls
:
For
the
love
of
God
requireth
the
observation
of
all
his
Commandements
,
and
it
is
knowne
to
be
sincere
by
the
keeping
of
them
all
.
Now
God
had
commanded
the
ceremonies
to
the
Iewes
for
the
whole
time
of
the
old
Testament
:
And
therefore
in
this
respect
,
that
God
had
commanded
them
,
and
also
in
regard
they
had
all
,
or
the
most
part
of
them
a
morall
foundation
,
they
might
very
well
,
nay
,
they
ought
to
be
referred
to
this
morall
summary
,
Thou
shalt
love
the
Lord
thy
God
with
all
thine
heart
,
As
if
Christ
had
said
,
The
Commandement
most
generall
and
principall
of
all
,
and
which
is
the
foundation
of
the
obedience
that
ought
to
be
yeelded
to
all
the
other
Commandements
,
is
to
love
God
with
all
the
heart
.
For
whosoever
loveth
him
so
,
will
undoubtedly
serve
him
alwaies
according
to
all
his
Commandements
.
13
As
for
the
argument
taken
from
the
union
which
is
betweene
the
fourth
Commandement
and
the
other
nine
,
wherewith
it
maketh
up
one
Law
,
to
prove
from
thence
,
that
it
is
of
the
same
nature
,
and
morall
as
they
are
,
it
is
a
light
and
slight
argumentation
:
For
it
is
an
ordinary
thing
,
and
most
manifest
in
all
Lawes
of
God
and
men
,
that
in
the
same
body
of
a
Law
,
which
is
framed
of
many
Articles
following
one
another
,
there
are
some
different
in
nature
from
the
rest
.
Vnder
the
same
name
of
Gods
covenant
are
sufficiently
understood
all
the
heads
and
Articles
both
ceremoniall
and
morall
,
as
is
evident
by
the
passages
already
cited
.
And
God
comprehended
them
all
together
in
grosse
,
when
he
spake
so
often
to
his
people
of
the
keeping
of
his
whole
Law
,
of
all
his
Commandements
,
Testimonies
,
Ordinances
,
and
Iudgements
.
These
tearmes
occure
ordinarily
in
holy
Scripture
joyned
together
,
and
all
acknowledge
with
one
consent
that
by
them
and
in
them
all
points
,
as
well
ceremoniall
as
morall
,
are
understood
.
Why
then
,
I
pray
,
might
they
not
farre
more
be
distinctly
and
particularly
set
downe
together
in
the
body
of
the
same
Law
,
without
inforcing
from
thence
,
that
they
are
of
the
same
nature
?
And
(
to
make
my
advantage
of
similitudes
,
which
some
of
those
against
whom
I
dispute
,
make
use
of
)
if
in
a
naturall
body
,
the
diverse
parts
whereof
it
is
framed
,
are
not
alwayes
of
the
same
nature
;
as
in
the
bodies
of
men
and
beasts
,
other
is
the
nature
of
flesh
,
other
of
bones
,
other
of
gristles
,
&c.
If
in
an
artificiall
body
,
as
in
a
chaine
and
in
a
carkanet
,
graines
of
corall
,
of
silver
,
of
gold
,
&c.
are
fitly
coupled
together
,
why
may
not
much
more
be
different
in
nature
the
parts
and
articles
of
a
legall
body
(
if
I
may
name
it
so
)
although
they
have
no
essentiall
connexion
together
?
And
certes
in
many
places
of
the
bookes
of
Moses
commandements
morall
and
ceremoniall
are
to
be
found
mixed
one
with
another
.
Now
should
not
a
man
argue
fondly
and
unsoundly
,
if
,
because
in
these
diverse
places
,
and
namely
in
the
foresaid
34.
Chapter
of
Exodus
,
from
the
tenth
to
the
eight
and
twentieth
verse
,
God
joyneth
in
one
tenor
certaine
speeches
to
Moses
,
wherein
are
expressed
sundry
ordinances
of
a
diverse
nature
,
hee
would
seeke
to
make
an
inference
from
that
union
,
that
they
are
all
of
the
same
nature
,
although
the
contrary
be
most
evident
and
true
?
For
the
commandements
prohibiting
to
worship
any
other
God
but
him
,
to
make
any
materiall
Idols
,
and
to
worship
them
,
to
match
with
Infidels
,
which
are
morall
commandements
,
are
there
combined
with
other
Commandements
of
keeping
the
feast
of
unleavened
bread
,
and
other
solemne
feasts
,
as
of
consecrating
unto
him
all
the
first
borne
of
men
and
cattell
that
open
the
matrix
,
which
are
ceremoniall
.
Yea
,
the
Commandement
of
keeping
the
Sabbath
day
,
which
is
in
the
21.
verse
is
placed
there
amongst
commandements
that
are
wholly
ceremoniall
:
Will
they
against
whom
wee
dispute
,
allow
us
to
inferre
upon
this
,
that
the
Sabbath
is
ceremoniall
?
doubtlesse
not
.
Let
them
therefore
suffer
us
to
reject
this
their
argumentation
,
that
the
Commandement
concerning
the
Sabbath
is
morall
,
because
in
the
Decalogue
it
is
put
among
morall
commandements
,
and
on
the
otherside
to
judge
it
to
be
most
reasonable
,
that
God
in
the
first
Table
thereof
,
where
his
scope
was
to
comprehend
compendiously
all
that
concerneth
the
service
which
hee
would
have
yeelded
unto
him
,
hath
set
downe
first
three
commandements
concerning
the
morall
and
perpetuall
service
,
and
next
the
fourth
concerning
the
ceremoniall
service
established
by
him
at
that
time
.
14
Neither
is
it
a
diminishing
from
Gods
Commandements
,
against
the
prohibition
which
he
hath
made
,
Deut.
12.
vers.
32.
to
say
that
the
fourth
Commandement
of
the
Decalogue
was
ceremoniall
and
for
a
season
,
no
more
then
to
say
the
same
of
all
other
commandements
manifestly
ceremoniall
,
which
God
gave
of
old
to
the
Iewes
,
and
in
consideration
whereof
,
as
well
as
of
those
of
the
Decalogue
,
God
gave
in
that
place
objected
against
us
,
Whatsoever
thing
I
command
you
,
observe
to
doe
it
:
Thou
shalt
not
adde
thereto
,
nor
diminish
from
it
.
It
is
not
a
diminishing
from
it
,
to
explaine
the
nature
thereof
,
and
to
sh●w
of
these
ten
Commandements
which
are
morall
and
perpetuall
,
which
are
ceremoniall
and
temporall
.
No
more
is
it
an
unjust
usurpation
of
authority
to
change
times
,
with
the
wicked
Antiochus
,
Dan.
7.
vers.
25.
to
keepe
no
more
the
seventh
day
ordained
by
the
fourth
Commandement
,
As
it
is
no
changing
of
times
,
to
forbeare
the
keeping
of
all
other
daies
ordained
of
God
under
the
Law
,
but
it
is
a
submitting
of
our selves
to
that
changing
,
which
God
himselfe
would
have
to
be
made
,
seeing
hee
had
not
ordained
the
Sabbath
,
nor
the
feast
daies
,
but
for
a
certaine
space
of
time
,
to
wit
,
til
the
time
of
the
new
Testament
,
as
it
is
manifest
by
that
hath
beene
said
.
15
But
secondly
,
albeit
that
which
the
fourh
Commandement
enjoineth
in
expresse
termes
concerning
the
seventh
day
,
the
sanctification
of
that
day
,
and
the
ceasing
from
all
workes
in
it
be
ceremoniall
,
neverthelesse
,
I
grant
that
it
is
morall
in
its
foundation
,
end
,
marrow
and
principall
substance
,
which
must
be
distinguished
from
particular
determinations
laid
upon
this
foundation
,
and
added
to
this
principall
substance
.
The
foundation
and
principall
substance
hid
and
infoulded
in
the
termes
of
the
Commandement
,
is
,
that
there
must
be
an
order
according
unto
which
God
is
to
be
served
and
worshipped
,
not
onely
by
each
person
by
himselfe
,
and
in
his
particular
conversation
,
but
also
openly
,
publikely
,
and
in
common
by
the
whole
body
of
his
people
assembled
and
drawne
together
,
that
consequently
,
it
is
necessary
a
certaine
time
be
appointed
for
this
publike
service
,
and
applyed
ordinarily
to
that
use
.
For
without
a
stinted
time
,
how
can
many
meet
together
to
give
their
minde
to
the
publike
practise
of
Religion
.
This
is
morall
,
grounded
upon
the
principles
of
nature
.
Witnesses
be
the
Gentiles
,
which
having
no
other
Law
but
the
Law
of
nature
,
have
acknowledged
and
practised
this
,
appointing
all
of
them
set
dayes
for
the
publike
exercise
of
their
Religion
.
This
also
is
ratified
by
the
Gospell
,
[
*
](A10130-e16330-b)
*
Mat.
18.
v
20.
Rom.
10.
v.
14
,
17
Eph.
4.
v.
11.
12.
1
Cor.
11.
v.
18
,
20.
Heb.
10.
v.
24
,
25.
which
recommendeth
unto
the
faithfull
the
assembling
of
themselves
together
,
for
the
preaching
of
the
word
,
administration
of
the
Sacraments
,
common
prayers
,
collections
,
and
other
holy
exercises
,
which
are
in
use
under
the
Gospell
,
and
consequently
that
they
have
appointed
times
to
attend
upon
them
,
and
as
under
the
Old
Testament
the
word
of
Moses
and
of
the
Prophets
was
read
and
preached
every
Sabbath
day
,
Acts
13.
verse
27.
Acts
15.
verse
21.
that
even
so
the
word
of
the
Gospell
have
dayes
appointed
wherein
it
to
be
read
and
preached
.
In
this
doe
agree
and
shake
hands
together
the
Law
and
the
Gospell
,
Moses
and
Christ
.
Because
this
is
morall
,
God
hath
injoyned
it
in
the
morall
Law
,
and
this
is
the
scope
of
the
fourth
Commandement
.
For
as
in
the
three
first
God
ordained
the
inward
and
outward
service
which
hee
will
have
every
particular
man
to
yeeld
unto
him
every
day
in
private
,
and
severally
from
the
society
of
other
men
,
so
in
this
fourth
Commandement
he
injoyneth
a
service
common
and
publike
,
which
all
must
yeeld
together
unto
him
,
forbearing
in
the
meane
while
all
other
businesses
,
to
give
themselves
without
disturbance
to
that
necessary
duty
.
This
is
the
end
of
the
fourth
Commandement
,
for
as
in
the
three
first
he
had
ordained
his
service
,
according
as
it
may
,
and
ought
to
be
rendred
unto
him
every
day
,
upon
all
occasions
,
particularly
by
every
one
apart
,
and
out
of
the
company
of
other
men
;
so
in
this
fourth
Commandement
,
he
injoyneth
a
solemne
time
for
a
publike
service
,
which
all
are
bound
to
render
unto
him
,
ceassing
in
the
meane
while
from
all
other
occupations
,
that
they
may
without
any
disturbance
apply
themselves
unto
it
,
with
all
religious
zeale
and
devotion
.
16
The
thing
which
is
not
morall
in
the
fourth
Commandement
,
and
that
I
affirme
to
be
an
ordinance
appertaining
to
the
Iewish
government
,
and
to
the
time
,
not
of
the
New
but
of
the
Old
Testament
,
is
that
which
is
expressed
by
the
tearmes
of
the
Commandement
,
to
wit
,
the
determination
of
a
seventh
day
,
and
of
a
particular
seventh
,
even
the
last
of
seven
.
For
in
this
there
is
no
thing
that
hath
any
taste
of
morality
.
It
is
not
founded
on
the
Law
of
nature
,
the
Gentiles
had
never
any
knowledge
thereof
,
the
Gospell
hath
not
ratified
it
,
as
hath
beene
shewed
before
.
17
They
object
,
that
if
there
be
no
thing
morall
in
the
fourth
Commandement
,
more
than
I
have
said
,
the
ordinance
of
the
Sabbath
day
for
Gods
service
shall
no
more
be
morall
then
was
the
Commandement
concerning
the
building
of
the
ancient
Tabernacle
to
be
the
place
of
Gods
service
,
seeing
this
command
teacheth
us
also
,
that
of
necessity
there
must
be
some
place
assigned
for
ecclesiasticall
meetings
,
and
that
it
was
no
more
needfull
to
put
in
the
Decalogue
,
Thou
shalt
keepe
the
Sabbath
day
,
then
Thou
shalt
frequent
the
Temple
.
18
To
this
I
answer
,
that
verily
there
is
a
morality
in
this
point
,
that
the
faithfull
resort
of
ten
to
some
place
where
they
may
attend
on
GODS
service
,
But
it
was
not
at
all
so
needfull
to
make
expresse
mention
thereof
in
the
Decalogue
,
as
of
an
ordinary
and
set
time
,
for
that
this
ordinance
concerning
such
a
time
,
draweth
of
necessity
after
it
the
ordinance
of
some
place
,
because
it
is
not
possible
to
flocke
together
on
an
ordinary
and
solemne
day
to
serve
God
,
if
there
be
not
a
place
appointed
for
that
purpose
:
But
the
appointing
of
a
certaine
place
,
includeth
not
the
institution
of
an
ordinary
time
.
For
a
place
may
be
ordained
for
publike
meetings
,
wherein
there
is
no
ordinary
meeting
.
Farre
lesse
was
it
necessary
,
nay
it
was
no
wayes
necessary
in
regard
of
the
morality
,
to
put
in
the
Decalogue
a
commandement
concerning
a
particular
house
,
such
as
was
of
old
the
Tabernacle
;
because
although
there
be
some
morality
by
consequence
in
it
,
or
rather
a
necessary
sequele
of
a
morality
,
for
as
much
as
necessity
being
imposed
to
the
faithfull
to
meet
together
,
there
must
be
some
place
appointed
for
their
meetings
,
but
it
is
not
needfull
that
those
meetings
should
be
with
that
absolute
necessity
alwayes
in
a
house
builded
and
erected
for
that
end
.
For
although
they
should
come
together
in
an
open
aire
,
having
no
other
cover
but
the
skye
,
in
grots
and
dennes
under
the
ground
,
or
in
some
other
place
,
without
house
or
Temple
,
as
the
Christians
were
forced
to
meet
together
in
the
Primitive
persecutions
,
in
such
a
state
of
the
Church
this
sufficeth
,
and
no
more
is
required
as
morall
.
It
is
only
the
decency
and
commodity
which
obligeth
us
to
have
houses
and
Temples
builded
expresly
for
Gods
service
.
For
these
reasons
GOD
would
not
make
mention
in
the
Decalogue
at
a
particular
place
,
as
hee
did
of
a
time
stinted
for
his
service
.
19
This
is
a
sufficient
answer
to
another
objection
,
when
they
say
,
that
God
might
as
well
have
put
in
the
Decalogue
,
Thou
shalt
keep
the
New
Moones
,
or
the
yeerely
feasts
,
as
the
Sabbath
day
,
because
that
command
,
as
well
as
this
,
had
taught
us
,
that
there
must
be
a
time
appointed
and
stinted
for
Gods
service
.
For
I
deny
that
such
a
command
could
have
taught
us
this
duty
,
as
well
as
the
other
,
because
such
dayes
being
rare
,
and
returning
only
from
moneth
to
moneth
,
or
from
yeere
to
yeere
,
had
not
taught
us
the
convenient
and
sutable
frequency
of
GODS
publike
service
,
as
did
the
Sabbath
day
,
which
returned
weekely
.
Therefore
it
being
more
frequent
,
yea
more
holy
and
venerable
then
all
the
rest
of
festivall
dayes
ordained
of
GOD
under
the
Law
,
he
made
mention
of
it
in
the
fourth
Commandement
,
rather
than
of
them
wherein
GOD
hath
observed
a
way
like
unto
that
which
he
hath
kept
in
the
other
Commandements
,
which
is
,
to
set
downe
a
principall
head
under
which
he
compriseth
all
other
points
that
have
relation
unto
it
.
Wherefore
,
as
in
the
second
Commandement
he
forbiddeth
to
make
Images
,
to
how
downe
to
them
,
and
under
that
point
prohibiteth
all
will-worship
:
As
in
the
fifth
Commandement
under
the
name
of
Father
and
Mother
,
and
of
the
honour
which
he
commandeth
to
give
unto
them
,
hee
comprehendeth
all
superiours
,
and
the
respect
due
to
them
:
As
in
the
sixth
under
murder
he
compriseth
all
other
violences
against
our
neighbour
:
And
as
in
the
seventh
under
Adultery
he
understandeth
all
uncleannesse
of
fleshly
lust
;
so
likewise
in
the
fourth
Commandement
,
under
the
Sabbath
day
,
and
the
observation
thereof
,
which
was
his
principall
festivall
,
he
understandeth
all
other
holy
dayes
,
and
all
the
ceremonies
which
he
had
injoyned
,
and
the
practice
of
them
all
;
As
also
,
(
which
I
have
already
marked
)
his
custome
is
other
where
in
the
Old
Testament
,
to
range
under
that
point
all
other
semblable
points
of
his
service
,
yea
all
godlinesse
and
Religion
,
and
make
it
,
in
some
sort
,
to
consist
altogether
in
the
observation
of
the
Sabbath
:
whereof
the
reason
is
,
that
a
man
cannot
bee
pious
and
religious
to
God-ward
,
unlesse
he
observe
the
externall
meanes
and
aides
of
Religion
and
godlinesse
which
he
hath
ordained
.
Now
the
principall
meanes
of
this
kind
ordained
by
him
at
that
time
,
was
the
sanctification
of
the
Sabbath
:
All
other
meanes
of
the
same
kinde
were
referred
to
it
and
were
established
and
dressed
as
it
were
,
upon
the
mould
of
it
;
even
as
whatsoever
is
the
first
and
head
in
every
kind
of
things
,
is
the
rule
of
all
others
that
are
inferiour
and
subordinate
unto
it
:
wherefore
it
is
no
wonder
,
that
GOD
would
in
expresse
termes
set
downe
this
particular
determination
of
the
observation
of
the
Sabbath
day
,
rather
than
any
other
,
and
comprise
under
it
the
morall
substance
of
that
Commandement
.
For
having
thought
expedient
to
ordaine
and
stint
to
the
Iewes
the
ordinary
celebration
of
his
publike
service
on
a
set
day
,
to
wit
,
on
every
seventh
,
and
on
the
last
of
the
seven
dayes
of
the
week
,
the
morall
substance
of
the
said
commandement
,
which
is
to
have
a
time
regulate
and
frequent
for
his
publike
service
,
could
not
be
so
well
comprised
and
designed
under
any
other
ordinance
relative
unto
it
,
as
under
this
which
was
the
most
notable
and
principall
of
them
all
:
So
the
fourth
Commandement
is
morall
and
perpetuall
in
one
respect
,
to
wit
,
in
this
principall
substance
which
it
infoldeth
covertly
,
and
ceremoniall
and
positive
in
another
,
to
wit
,
in
the
foresaid
determination
,
as
also
of
the
sanctification
which
it
expresseth
.
20
For
when
God
saith
in
the
beginning
thereof
,
Remember
the
Sabbath
day
to
sanctifie
it
,
he
understandeth
by
the
Sabbath
day
,
not
a
day
of
rest
indefinitely
and
without
limitation
,
but
a
seventh
day
,
and
the
last
of
the
weeke
wherein
he
rested
,
as
is
manifest
by
that
is
said
after
in
the
same
Commandement
,
For
in
sixe
dayes
the
Lord
made
heaven
and
earth
,
the
Sea
,
and
all
that
in
them
is
,
and
rested
the
seventh
day
:
Wherefore
the
Lord
blessed
the
Sabbath
day
,
and
hallowed
it
:
where
the
day
of
rest
,
or
the
Sabbath
day
signifieth
manifestly
the
same
day
whereof
mention
is
made
in
the
beginning
of
the
Commandement
,
which
is
the
day
of
Gods
rest
,
to
wit
,
the
seventh
that
he
rested
on
,
as
it
is
likewise
so
restrained
in
the
second
Chapter
of
Genesis
,
And
God
blessed
the
seventh
day
,
and
sanctified
it
:
because
that
in
it
he
had
rested
from
all
his
workes
:
Therefore
it
was
not
a
day
of
rest
in
generall
that
he
sanctified
,
but
the
particular
seventh
day
of
the
Creation
,
and
not
any
other
.
Also
this
name
,
The
Sabbath
day
,
or
the
day
of
rest
,
doth
never
signifie
in
the
Scripture
any
other
day
besides
the
seventh
and
last
day
of
the
weeke
,
which
GOD
had
ordained
to
the
Iewes
.
For
these
two
appellations
,
The
Sabbath
day
,
and
the
seventh
or
last
day
of
the
weeke
,
are
indifferently
taken
for
the
same
thing
,
and
the
one
is
the
explication
of
the
other
,
as
may
be
seene
in
infinite
places
,
Exod.
16.
verse
29.
Exod.
20.
ver.
10
,
11.
Exod.
23.
ver.
12.
Exod.
31.
verse
15.
Exod.
35.
verse
2.
Levit.
23.
verse
3.
Luk.
13.
verse
14.
&c.
Yea
this
name
,
The
Sabbath
day
,
is
the
proper
and
particular
name
of
the
seventh
and
last
day
of
the
weeke
,
whereby
it
was
distinguished
from
all
the
rest
,
which
,
as
hath
beene
observed
before
,
did
take
from
it
their
denomination
,
being
called
the
first
,
second
,
third
of
the
Sabbath
,
&c.
21
Also
by
the
sanctification
of
this
day
,
which
God
injoyneth
in
the
foresaid
words
of
the
commandement
,
is
not
expressed
and
particularised
formally
any
other
,
then
that
which
consisteth
in
the
abstinence
of
severall
workes
,
whereof
mention
is
made
in
the
words
following
,
which
may
be
taken
for
an
explication
of
the
sanctification
before
injoyned
,
even
as
in
this
abstinence
is
expressely
established
the
sanctification
of
the
said
day
,
Evod.
31.
verse
16.
Neh.
13.
verse
22.
Ierem.
17.
verse
22
,
24
,
27.
And
it
is
indeed
that
sanctification
which
ordinarily
God
betokeneth
and
requireth
of
the
people
of
the
Iewes
in
the
Old
Testament
,
when
he
speaketh
of
the
sanctification
of
the
Sabbath
day
,
as
on
the
contrary
,
the
profanation
of
that
day
whereof
he
blameth
them
,
is
that
which
they
committed
in
doing
workes
which
he
had
prohibited
.
But
if
it
be
referred
to
a
sanctification
which
was
to
be
practised
by
the
use
of
certaine
actuall
duties
of
Religion
,
God
understandeth
a
sanctification
by
the
observation
of
legall
ceremonies
as
well
as
of
morall
duties
.
Yea
he
understandeth
rather
that
then
this
,
because
the
observation
of
morall
duties
is
not
tyed
more
particularly
to
one
day
then
to
another
,
but
is
a
service
appertaining
equally
and
alike
to
all
dayes
of
the
weeke
;
whereas
the
ceremonies
of
Gods
outward
service
,
were
to
be
observed
more
particularly
on
that
day
,
then
in
all
the
rest
:
And
therfore
this
Commandement
,
in
as
much
as
it
injoyneth
the
sanctification
of
the
seventh
day
,
is
ceremoniall
,
and
if
in
regard
of
this
sanctification
it
is
abolished
,
what
inconvenience
is
there
,
that
it
be
likewise
abolished
in
regard
of
the
day
?
Neither
is
it
a
thing
singular
to
this
Commandement
to
have
some
particular
determination
belonging
to
the
Iewes
only
added
to
the
substance
which
is
morall
,
universall
,
and
perpetuall
.
For
the
preface
of
the
Law
,
which
some
had
rather
make
a
part
of
the
first
Commandement
,
concerning
the
deliverance
out
of
the
land
of
Egypt
,
and
out
of
the
house
of
bondage
,
and
the
temporall
promise
of
long
daies
upon
the
Land
of
Canaan
added
to
the
fifth
Commandement
,
are
manifestly
circumstances
which
have
relation
to
the
Iewes
only
,
and
have
no
morality
in
them
,
nay
,
were
ceremoniall
and
typike
.
Now
if
a
ceremoniall
promise
hath
found
a
roome
in
the
Decalogue
,
there
is
no
greater
inconvenience
,
that
a
ceremoniall
and
temporall
Commandement
be
found
in
it
also
.
Neither
is
it
a
whit
more
repugnant
to
say
,
that
the
fourth
Commandement
is
both
morall
and
ceremoniall
,
because
it
is
not
so
in
the
same
,
but
in
a
diverse
sense
and
respect
,
as
I
have
shewed
.
Among
the
Lawes
given
by
Moses
,
many
are
to
be
found
,
which
are
ceremoniall
and
temporall
in
that
which
they
expresse
,
and
morall
in
their
foundation
and
end
.
As
,
for
example
,
the
Lawes
forbidding
to
muzzle
the
Oxe
when
he
treadeth
out
the
corne
,
Deut.
25.
verse
4.
to
seethe
a
Kid
in
his
mothers
milke
,
Exod.
23.
vers.
19.
to
take
in
a
birds
nest
the
Dam
with
the
young
ones
,
Deut.
22.
vers.
6
,
7.
to
plow
with
an
Oxe
and
an
Asse
together
,
Deut.
22.
vers
.
10.
and
others
such
like
.
22
And
indeed
those
against
whom
I
write
,
must
acknowledge
,
nill
they
,
will
they
;
that
in
the
fourth
Commandement
there
is
some
thing
that
is
not
morall
,
that
obligeth
not
for
ever
,
and
that
did
pertaine
onely
to
the
Iewes
,
and
to
their
ceremonies
and
Ecclesiasticall
governement
,
to
wit
,
the
ordinance
about
the
observing
not
onely
of
one
day
of
seven
,
but
the
last
of
seven
.
For
wee
keepe
not
any
more
this
last
day
under
the
new
Testament
,
wherein
wee
should
sinne
,
if
it
were
a
morall
thing
.
Neither
can
an
instance
be
made
from
the
fourth
Commandement
,
that
the
observing
of
a
seventh
day
is
a
thing
naturall
and
morall
,
but
by
the
same
meanes
it
shall
be
proved
,
against
the
intention
of
those
that
make
use
of
this
argument
,
that
to
observe
a
seventh
day
is
also
morall
,
because
the
Commandement
ordaineth
not
without
restriction
a
seventh
day
,
but
stinteth
particularly
and
by
name
the
last
of
seven
.
23
There
be
some
,
who
to
avoid
the
strength
of
this
argument
,
doe
say
,
that
the
fourth
Commandement
enjoyneth
onely
a
seventh
day
,
as
the
genus
,
and
as
a
morall
thing
,
but
none
of
the
kindes
,
whether
the
last
of
seven
observed
by
the
Iewes
,
or
the
first
of
seven
observed
by
Christians
is
particularly
enjoyned
,
because
in
this
there
is
no
moralitie
:
Or
if
in
the
fourth
Commandement
besides
the
seventh
day
in
generall
,
a
particular
seventh
is
injoined
,
the
generall
is
injoyned
as
morall
,
the
particular
as
ceremoniall
,
and
so
the
genus
,
to
wit
,
a
seventh
day
,
as
being
morall
,
continueth
for
ever
,
as
well
under
the
Gospel
,
as
under
the
Law
,
and
the
particular
seventh
,
to
wit
,
the
last
of
the
weeke
,
is
only
abrogated
by
the
Gospel
.
This
is
a
bold
reply
,
and
maketh
me
to
wonder
at
it
,
seeing
on
the
contrary
it
is
evident
by
that
hath
beene
already
said
,
that
wee
may
affirme
with
good
reason
,
that
the
fourth
Commandement
maketh
not
at
all
any
generall
mention
of
observing
an
unlimited
day
,
but
particularizeth
expresly
a
certaine
seventh
day
,
to
wit
,
the
last
.
For
God
after
he
had
said
,
Sixe
daies
shalt
thou
labour
,
and
doe
all
thy
worke
,
addeth
,
but
the
seventh
day
is
the
Sabbath
of
the
Lord
thy
God
,
which
expression
alone
and
by
it selfe
,
although
there
were
no
other
thing
said
,
sheweth
,
that
he
meaneth
the
seventh
in
order
,
following
the
other
sixe
.
When
a
man
uttereth
his
minde
in
this
sort
;
the
third
,
the
fourth
,
the
fifth
,
&c.
his
intention
is
,
to
denote
that
which
is
such
in
order
relatively
to
others
going
before
,
neither
is
there
any
man
that
will
take
it
otherwise
.
But
besides
this
,
God
unfoldeth
forthwith
which
seventh
he
meaneth
,
to
wit
,
the
particular
seventh
wherein
he
rested
,
after
he
had
made
all
his
workes
in
the
sixe
daies
which
went
before
,
which
was
the
last
of
seven
.
Moreover
,
it
is
evident
,
that
in
the
fourth
Commandement
,
the
seventh
day
,
and
the
day
of
rest
are
the
same
,
as
also
wheresoever
mention
is
made
of
them
.
And
the
day
of
Rest
is
there
taken
for
the
day
that
God
rested
in
,
as
is
manifest
by
these
words
following
:
And
he
rested
the
seventh
day
,
wherefore
he
blessed
the
Sabbath
day
,
and
hollowed
it
;
the
which
day
wherein
he
rested
is
the
seventh
,
or
the
last
day
after
the
sixe
of
the
creation
,
as
is
evident
by
these
words
also
;
He
made
his
workes
in
sixe
daies
,
and
rested
on
the
seventh
day
.
Wherefore
it
is
the
last
seventh
,
and
none
other
,
that
is
designed
in
the
fourth
Commandement
as
the
object
of
the
blessing
and
hallowing
of
God
;
which
is
yet
more
cleare
by
the
second
Chapter
of
Genesis
,
and
third
verse
,
where
after
Moses
had
said
,
that
God
in
sixe
daies
made
the
heaven
and
the
earth
,
and
all
the
hosts
of
them
,
and
after
he
had
ended
his
workes
,
rested
the
seventh
day
,
he
addeth
,
And
God
blessed
the
seventh
day
,
and
sanctified
it
,
because
in
it
he
had
rested
from
all
his
workes
,
to
wit
,
that
seventh
which
afterwards
he
blessed
.
24
For
the
Pronoune
It
,
hath
a
necessary
relation
to
a
particular
day
specified
in
the
foresaid
words
,
as
blessed
of
God
,
and
limited
forthwith
,
as
the
day
of
his
rest
;
so
it
is
manifest
that
the
day
which
God
blessed
,
is
the
same
that
he
rested
in
,
the
same
,
I
say
,
by
correspondency
in
the
order
and
succession
of
daies
,
as
I
have
shewed
before
:
Otherwise
,
what
should
be
the
sense
of
these
words
?
God
hath
blessed
and
sanctified
the
seventh
day
,
that
is
,
as
is
pretended
,
a
seventh
day
undetermined
,
because
in
it
he
rested
,
&c.
This
Pronoune
It
,
can
it
fitly
and
conveniently
denote
a
day
uncertaine
and
unlimited
?
Where
is
to
be
found
a
seventh
day
unlimited
,
wherein
God
did
rest
?
Moreover
;
Gods
blessing
and
sanctification
can
it
have
an
indefinite
and
uncertaine
object
;
so
that
God
in
particular
sanctified
nothing
?
Againe
,
can
it
be
a
convenient
reason
,
having
any
likelihood
,
that
God
having
rested
on
a
certaine
seventh
day
,
and
having
considered
in
it
all
his
workes
which
hee
had
finished
,
after
hee
had
made
them
in
the
sixe
daies
before
,
which
was
the
cause
that
hee
loved
and
esteemed
particularly
that
day
,
hath
in
that
respect
sanctified
one
of
seven
daies
indefinitely
,
which
by
that
meanes
might
have
beene
one
of
those
wherein
hee
wrought
,
and
not
the
same
seventh
wherein
he
rested
?
If
that
were
true
,
it
should
follow
that
the
Israelites
did
not
observe
the
last
day
of
the
weeke
,
by
obligation
of
the
fourth
Commandement
tying
them
thereunto
,
but
onely
in
generall
one
of
the
seven
daies
of
the
weeke
,
and
that
by
some
other
particular
Law
they
were
taught
to
observe
the
last
of
seven
,
although
all
the
rest
of
Gods
Ordinances
,
which
are
to
be
found
concerning
the
Sabbath
,
say
no
more
then
doth
the
fourth
Commandement
,
and
are
relative
unto
it
.
Whereas
it
is
most
sure
,
that
the
Iewes
in
all
times
have
professed
,
and
doe
still
make
profession
,
that
they
keepe
the
last
day
of
the
weeke
by
expresse
obligation
of
the
fourth
Commandement
,
which
,
according
to
this
saying
they
did
never
understand
.
All
these
are
as
many
palpable
absurdities
.
And
therefore
it
is
most
certaine
,
that
the
fourth
Commandement
ordaineth
expresly
and
formally
the
observation
of
a
particular
seventh
day
,
to
wit
,
of
the
last
of
seven
,
and
not
of
another
.
25
Neverthelesse
,
it
may
be
said
in
some
sort
,
that
any
day
whatsoever
,
which
is
celebrated
to
the
honour
and
glory
of
God
,
hath
its
foundation
on
the
fourth
Commandement
,
and
that
so
we
now
doe
observe
our
Sunday
,
and
other
solemne
and
extraordinary
daies
by
vertue
of
that
Commandement
:
Not
that
it
enjoyneth
them
properly
and
directly
,
but
onely
indirectly
,
and
by
deduction
or
consequence
taken
from
the
foundation
,
and
generall
end
thereof
,
which
is
to
enjoyne
all
men
,
to
serve
God
publikely
,
and
to
consecrate
for
that
purpose
,
some
solemne
times
,
which
in
this
respect
,
whatsoever
they
be
,
may
be
all
referred
unto
it
,
not
as
being
commanded
in
their
particular
kinde
,
but
onely
in
their
genus
,
which
is
covertly
and
fundamentally
contained
in
it
,
and
therewith
determined
expresly
to
one
kinde
only
,
to
wit
,
to
the
seventh
day
,
and
to
the
last
of
seven
,
not
for
ever
,
but
during
the
time
of
the
old
Testament
only
.
Wherefore
to
say
that
the
fourth
Commandement
obligeth
onely
,
and
in
expresse
termes
to
a
seventh
day
unstinted
,
and
not
to
this
particular
seventh
,
which
is
here
the
point
in
question
,
is
a
thing
altogether
unreasonable
,
as
is
evident
by
that
hath
beene
said
.
26
It
is
also
a
thing
farre
removed
from
all
reason
to
say
,
that
verily
the
observation
of
a
certaine
day
of
seven
,
to
wit
,
the
last
,
was
a
thing
ceremoniall
and
positive
,
and
that
this
is
the
day
which
the
Gospel
hath
abrogated
,
but
to
observe
alwaies
one
day
of
seven
,
is
morall
,
and
that
this
is
ratified
and
confirmed
by
the
Gospell
.
For
the
determination
and
particular
observation
of
any
day
whatsoever
amongst
a
certaine
number
,
in
quality
of
such
a
one
,
cannot
be
a
morall
thing
.
Now
to
ordaine
one
of
seven
to
be
kept
,
maketh
a
determination
and
particular
observation
,
not
forsooth
,
so
particular
,
as
when
one
of
seven
:
as
for
example
,
the
last
is
by
name
determined
and
appointed
,
yet
so
farre
particular
,
that
none
can
devise
,
farre
lesse
tell
reasonably
,
wherefore
there
should
be
a
morality
to
ordaine
and
observe
a
seventh
day
regularly
,
rather
then
to
ordaine
and
observe
the
last
of
seven
;
wherefore
the
Gospell
should
confirme
that
more
then
this
,
abrogate
this
more
then
that
:
wherefore
finally
,
there
is
lesser
inconvenience
to
avouch
,
that
the
fourth
Commandement
is
ceremoniall
and
positive
,
in
as
much
as
it
ordaineth
a
particular
seventh
day
,
to
wit
,
the
last
,
(
whereof
some
of
those
against
whom
I
dispute
,
are
constrained
to
acknowledge
the
establishment
in
the
fourth
Commandement
,
but
as
of
a
ceremony
)
as
to
say
,
that
it
is
also
ceremoniall
and
positive
in
as
much
as
it
ordaineth
one
day
of
seven
,
which
is
the
point
I
stand
unto
.
27
Verily
there
is
farre
more
reason
to
say
,
that
the
fourth
Commandement
ordaineth
,
as
a
morall
thing
,
the
publike
service
of
God
,
and
consequently
that
there
be
for
that
purpose
a
stinted
day
,
ordinary
,
common
,
and
so
frequent
in
its
revolution
,
that
it
may
be
sufficient
for
the
practise
and
exercise
of
that
service
,
for
the
continuall
edification
of
the
Church
.
For
nature
teacheth
,
that
it
is
fit
that
the
publike
service
of
God
be
frequently
practised
,
which
hath
as
great
force
under
the
Gospell
,
as
under
the
Law
,
but
that
the
said
Commandement
obligeth
precisely
to
a
seventh
day
,
and
to
that
seventh
day
wherein
God
rested
from
all
his
workes
,
it
is
an
ordinance
of
ceremony
and
of
order
,
which
was
for
the
Iewes
only
,
and
hath
beene
disanulled
by
the
Gospell
.
28
For
since
the
Gospell
came
,
it
is
a
thing
in
its
selfe
indifferent
to
observe
,
not
forsooth
one
day
of
any
number
how
great
so
ever
it
be
,
as
of
thirty
,
sixtie
,
of
an
hundred
,
or
of
a
yeare
,
which
as
all
the
world
may
see
,
should
not
be
sufficient
to
serve
God
publikely
by
his
people
,
and
should
bewray
in
such
a
people
a
great
negligence
and
want
of
affection
to
Gods
service
,
but
one
of
foure
,
of
five
,
of
sixe
,
or
in
summe
,
of
such
a
number
wherein
that
day
may
returne
frequently
,
and
suffice
for
the
intertainement
of
Religion
and
godlinesse
.
And
it
may
perhaps
be
gathered
out
of
the
fourth
Commandement
that
one
day
in
seven
is
very
sutable
and
fitt
,
and
that
we
should
not
under
the
Gospell
dedicate
lesse
to
God
,
for
seeing
GOD
ordained
to
the
Iewes
(
other
wayes
burthened
with
many
other
ceremonies
and
holy
dayes
)
one
of
seven
,
it
is
an
argument
probable
enough
that
Christians
ought
to
consecrate
to
him
,
at
least
as
much
if
not
more
of
their
time
,
which
neverthelesse
God
left
to
the
liberty
of
the
Church
to
ordaine
with
wisedome
and
conscience
as
hath
beene
already
said
.
And
so
although
the
ceremoniall
order
prescribed
in
the
fourth
Commandement
concerning
the
day
of
rest
,
obligeth
not
precisely
and
directly
the
Christian
Church
,
she
may
notwithstanding
inferre
from
thence
good
instructions
,
whereby
she
may
be
directed
in
things
concerning
a
convenient
time
for
Gods
publike
service
,
as
she
maketh
a
good
use
for
her
direction
of
many
other
ceremonies
of
the
Law
.
Wherefore
if
there
were
any
man
who
would
rashly
maintaine
,
that
it
sufficeth
under
the
New
Testament
to
observe
one
day
of
twenty
,
or
of
an
hundred
,
he
should
be
sufficiently
refuted
by
the
foresaid
reason
,
besides
the
practise
of
the
Christian
Church
,
which
hath
judged
it
fit
to
observe
one
of
seven
dayes
,
which
practise
no
man
shall
gainesay
,
but
he
shall
forthwith
bewray
himselfe
to
be
new-fangled
,
fantasticall
,
and
selfe-willed
.
28
Of
all
that
hath
beene
said
it
is
evident
,
that
the
inconveniences
alleadged
in
the
argument
,
are
not
to
be
feared
.
For
I
have
already
shewed
,
that
it
is
no
inconvenience
to
say
,
that
of
tenne
Commandements
contained
in
the
Decalogue
,
there
are
but
nine
morall
which
oblige
us
now
,
and
that
the
Law
which
is
called
morall
belongeth
not
unto
us
in
all
that
it
containeth
.
Yet
in
some
sort
all
the
tenne
may
be
defended
to
be
morall
,
because
the
fourth
Commandement
is
morall
as
well
as
the
rest
in
its
foundation
and
principall
end
,
although
the
thing
expressed
in
it
be
a
particular
determination
,
ceremoniall
,
and
positive
.
Whence
profane
fellowes
cannot
with
any
colour
of
reason
inferre
,
that
the
substance
of
the
other
Commandements
is
not
morall
nor
obligatory
to
Christians
.
For
whatsoever
is
in
them
(
saving
the
promise
annexed
to
the
fifth
Commandement
,
which
belongeth
not
to
the
substance
thereof
)
sheweth
of
it selfe
,
that
it
is
morall
,
because
it
hath
its
foundation
in
the
Law
of
nature
written
in
the
hearts
of
all
men
,
and
is
found
so
frequently
,
that
no
thing
is
more
frequently
,
ratified
and
confirmed
by
the
Scripture
of
the
New
Testament
,
which
is
the
rule
of
Christianity
,
and
therefore
obligeth
all
Christians
untill
the
worlds
end
,
which
can
not
be
so
said
of
the
fourth
Commandement
,
in
the
expression
that
it
maketh
of
a
seventh
day
,
for
a
day
of
rest
:
For
fitly
that
is
not
of
the
Law
of
Nature
,
and
is
not
prescribed
by
the
Gospell
,
it
cannot
oblige
Christians
as
a
morall
Law
.
29
By
the
same
meanes
is
taken
from
the
Roman
Church
the
pretence
,
which
some
think
this
doctrin
furnisheth
unto
them
,
that
the
second
Commandement
,
whereof
we
make
so
great
use
against
their
Idolatry
,
is
not
morall
nor
perpetuall
,
but
was
particular
to
the
Iewes
,
even
as
,
according
to
our
confession
,
was
the
fourth
Commandement
.
For
all
that
the
second
Commandement
aimeth
at
,
is
contained
and
expressed
most
clearely
in
the
words
thereof
,
which
is
to
forbid
to
represent
and
worship
God
by
Images
,
to
make
Images
to
bowe
downe
to
them
,
and
to
serve
them
religiously
,
and
all
that
is
essentially
morall
and
perpetuall
,
grounded
on
the
Law
of
nature
,
which
of
it selfe
teacheth
and
sheweth
,
that
it
is
a
thing
most
absurd
and
unworthy
of
God
,
who
is
a
Spirit
Infinite
,
Almighty
,
Eternall
,
Immortall
,
Inuisible
,
and
the
only
Wise
GOD
,
to
represent
and
serve
him
by
mortall
Images
;
As
also
a
thing
unworthy
of
man
to
worship
the
worke
of
his
owne
hands
,
as
the
Paynims
themselve
have
acknowledged
and
written
.
30
Witnesses
hereof
are
the
most
ancient
Romanes
,
who
knowing
by
the
Law
of
Nature
,
that
GOD
is
a
Spirit
,
judged
by
the
same
light
,
that
hee
ought
not
to
be
figured
nor
served
by
Images
.
And
therefore
they
had
no
Images
at
all
during
the
space
of
more
then
an
hundred
threescore
and
ten
yeeres
.
And
Uarro
a
Romane
,
and
a
Pagan
,
saith
,
that
if
that
had
continued
so
,
the
Gods
had
beene
served
more
purely
,
adding
,
that
the
first
which
framed
Images
to
the
Gods
,
abolished
the
feare
due
unto
them
,
and
were
the
cause
of
many
errors
;
as
wee
reade
in
S.
Augustine
,
in
the
fourth
booke
and
35.
Chapter
of
the
City
of
God
.
The
Prophets
also
,
in
many
places
of
the
old
Testament
,
rebuke
the
Nations
which
were
strangers
from
the
Covenant
of
God
,
for
their
Images
and
Statues
,
as
being
guilty
of
a
most
hainous
sin
,
in
making
and
worshiping
them
,
against
a
Law
which
pertained
to
them
,
and
which
they
were
bound
to
know
.
These
their
reprehensions
they
confirme
by
naturall
reasons
,
as
may
be
seen
,
Exod.
23.
vers.
24.
Exod.
34.
vers.
13.
Deut.
7.
vers.
5.
25.
Deut.
12.
v.
3.
Deut.
29.
vers.
17.
Psal.
97.
vers.
7.
Psal.
115.
vers.
4
,
5
,
6.
7
,
8.
Psal.
131.
vers.
15.
16
,
17
,
18
,
20
,
21
,
22
,
23
,
24.
Esay
44.
vers.
9.
10.
18.
19.
Ierem.
10.
vers.
3.
&c
,
Ierem.
8.
vers.
19.
Ier.
51.
vers.
17
,
18
,
19
,
47.
Habac.
2.
vers
.
18
,
19
,
20.
The
Apostles
have
likewise
done
the
same
in
the
new
Testament
,
and
namely
S.
Paul
,
who
in
the
17.
Chapter
of
the
Acts
proved
and
made
it
knowne
to
the
Athenians
;
And
in
the
first
Chapter
of
the
Epistle
to
the
Romans
,
condemned
the
Romans
for
transgressing
the
Law
of
Nature
,
darkening
the
light
thereof
,
and
smothering
the
secret
and
inward
sting
of
their
consciences
,
by
changing
the
glory
of
the
incorruptible
God
,
into
the
Image
of
a
corruptible
man
,
and
of
other
living
creatures
.
S.
Iohn
in
his
first
Epistle
,
and
in
the
fifth
Chapter
and
last
verse
thereof
,
exhorteth
the
faithfull
to
keepe
themselves
from
Idolls
:
And
in
the
ninth
Chapter
of
the
Revelation
,
the
crossnesse
of
false
Christians
is
noted
verse
20.
by
this
,
that
notwithstanding
so
many
plagues
,
wherewith
GOD
had
visited
them
,
they
repented
not
of
the
workes
of
their
hands
,
that
they
should
not
worship
Idols
of
gold
,
and
silver
,
and
brasse
,
and
stone
,
and
of
wood
,
which
neither
can
see
,
nor
heare
,
nor
walke
.
Therefore
seeing
the
whole
matter
of
the
second
Commandement
is
morall
,
grounded
upon
the
Law
of
nature
,
and
established
,
not
only
by
the
Old
,
but
also
by
the
New
Testament
,
the
Commandement
is
also
morall
.
32
For
whereas
some
would
referre
and
reduce
to
the
second
Commandement
,
the
whole
externall
service
of
the
Iewes
,
as
contained
,
in
some
sort
,
therein
,
to
inferre
from
thence
,
that
if
the
fourth
Commandement
be
in
part
ceremoniall
,
because
unto
it
are
referred
all
the
Sabbaths
of
the
Iewes
,
all
their
holy
dayes
,
and
New
Moones
,
the
second
may
likewise
be
called
ceremoniall
in
part
,
for
the
same
reason
.
To
that
I
answer
,
that
a
reduction
and
reference
of
the
externall
and
ceremoniall
service
of
the
Iewes
may
,
in
some
respect
,
be
made
to
all
the
Commandements
of
the
first
Table
:
As
indeed
some
ceremoniall
ordinances
are
in
certain
respects
referred
to
each
of
them
by
some
interpreters
:
And
may
be
all
in
this
manner
referred
to
the
second
Commandement
,
which
being
negative
,
GOD
under
the
prohibition
to
make
any
kinde
of
Images
for
religious
worship
,
compriseth
all
will-worship
.
And
sith
in
all
negative
commandements
the
affirmative
opposed
unto
them
are
comprehended
,
he
commandeth
on
the
contrary
,
that
he
be
served
according
to
his
ordinance
and
Commandement
.
Now
sith
at
that
time
the
manner
of
his
service
consisted
in
the
observation
of
holy
dayes
,
and
diverse
ceremonies
prescribed
by
him
in
the
Law
of
Moses
,
it
may
be
said
,
that
in
it
he
commanded
them
all
:
But
indirectly
,
and
a
farre
of
:
Which
cannot
make
the
second
Commandement
to
be
ceremoniall
,
because
the
ceremoniall
and
outward
service
appertaineth
not
Directly
and
properly
to
the
substance
thereof
,
and
is
not
expressed
therein
.
But
whatsoever
is
expressed
in
it
,
is
of
it selfe
morall
:
Whereas
in
the
fourth
Commandement
the
foresaid
feasts
and
ceremonies
are
directly
and
neerly
comprised
.
For
in
it
God
ordaineth
a
principall
holy
day
,
and
under
it
comprehendeth
all
others
:
All
that
is
expressed
in
it
is
ceremoniall
:
And
the
ceremoniall
service
of
the
Iewes
maketh
an
essentiall
part
of
the
sanctification
of
the
Sabbath
injoyned
in
it
.
So
this
commandement
is
not
ceremoniall
indirectly
,
and
in
regard
only
that
unto
it
may
be
referred
and
appropriated
,
by
a
remote
and
farre
fetched
reduction
,
the
feasts
,
New
Moones
,
and
Iewish
Sabbaths
,
but
it
is
such
directly
and
properly
in
it selfe
,
even
in
the
neerest
substance
and
matter
which
it
propoundeth
.
So
the
foresaid
exceptions
against
it
should
be
absurd
and
impertinently
inferred
upon
our
saying
concerning
the
fourth
Commandement
,
because
these
two
Commandements
stand
not
in
equall
tearmes
.
33
If
any
Papists
should
make
such
an
inference
,
Bellarmine
himselfe
will
lend
us
his
helping
hand
to
refute
it
.
For
in
the
seventh
Chapter
of
his
second
booke
of
Relikes
and
Images
,
he
acknowledgeth
and
affirmeth
,
that
saving
the
Commandement
of
the
Sabbath
,
all
the
rest
are
explications
of
the
Law
of
nature
,
and
are
naturall
precepts
,
which
all
Christians
are
bound
to
observe
.
34
This
being
so
,
the
Roman
Church
cannot
cleanse
her selfe
of
a
great
crime
,
for
cutting
off
from
the
Decalogue
,
in
all
her
service
bookes
the
second
Commandement
,
and
for
not
propounding
it
ordinarily
to
the
people
,
for
that
it
fighteth
against
her
idolatry
.
And
,
in
my
judgement
,
it
should
be
also
an
hainous
fault
,
although
not
in
the
same
manner
and
respect
,
to
nip
away
from
the
Decalogue
the
fourth
Commandement
,
or
to
make
no
mention
of
it
in
the
Church
For
though
it
be
not
morall
,
and
obligeth
not
Christians
under
the
New
Testament
in
the
particulars
which
it
expresseth
,
yet
sith
it
is
morall
in
the
foundation
whereupon
it
is
built
,
and
in
the
generall
end
that
it
aimeth
at
,
as
hath
beene
said
before
,
and
sith
God
would
insert
it
in
the
abridgement
of
his
Law
which
he
gave
of
old
to
the
people
of
Israel
,
it
should
be
foole-hardinesse
to
pull
it
away
,
and
to
remove
it
out
of
the
roome
where
God
hath
placed
it
.
Even
as
,
although
that
which
is
said
in
the
preface
of
the
Law
,
concerning
the
deliverance
of
the
people
out
of
the
land
of
Egypt
,
and
out
of
the
house
of
bondage
;
and
in
the
fifth
Commandement
,
of
the
prolongation
of
dayes
in
the
land
of
Cannaan
,
is
not
addressed
to
us
directly
,
in
that
which
these
termes
doe
expresse
,
yet
it
should
be
ill
done
,
to
cut
these
clauses
quite
off
,
or
to
make
no
mention
of
them
,
when
we
learne
,
write
,
rehearse
,
or
teach
the
Decalogue
.
We
must
keepe
religiously
,
and
mention
whatsoever
God
hath
beene
pleased
to
put
in
it
:
But
we
must
also
understand
every
thing
conveniently
,
appropriating
to
us
whatsoever
belongeth
to
us
as
well
as
to
the
Iewes
,
and
to
the
Iewes
only
,
that
which
was
proper
to
them
:
And
such
was
the
ordinance
of
the
seventh
day
.
35
Which
day
if
it
be
not
acknowledged
to
be
ceremoniall
,
and
therefore
Subject
to
be
abrogated
by
IESUS
CHRIST
,
and
comprised
among
the
points
of
the
Law
which
the
Gospell
declared
to
be
annulled
,
place
should
be
given
to
an
inconvenience
that
will
follow
thereupon
farre
better
,
then
the
former
which
is
inferred
upon
the
opinion
that
the
fourth
Commandement
is
ceremoniall
,
for
so
the
bridle
should
be
loosed
to
the
immoderate
,
transcendent
and
irregular
authority
which
Papists
challenge
to
the
Church
,
to
have
power
to
change
and
alter
the
things
which
God
himselfe
hath
established
.
For
it
is
evident
,
that
God
by
the
fourth
Commandement
hath
established
the
seventh
and
last
day
of
the
week
to
be
a
day
of
rest
,
and
it
is
agreed
upon
,
as
most
true
,
that
under
the
Gospel
that
seventh
day
hath
been
changed
into
another
,
neither
can
it
be
sufficiently
and
clearely
proved
,
that
Iesus
Christ
,
or
his
Apostles
,
have
made
that
innovation
,
as
shall
be
seene
hereafter
:
whence
they
doe
inferre
,
that
the
Church
having
done
it
of
her selfe
,
without
commandement
,
she
may
change
the
things
established
and
ordained
of
God
in
the
morall
Law
.
Whereunto
it
is
impossible
to
give
a
pertinent
answer
,
but
by
saying
,
as
it
is
most
true
,
that
the
prescription
of
the
seventh
day
of
Sabbath
,
although
it
be
among
the
Commandements
of
the
morall
Law
,
is
not
morall
for
that
but
pertaineth
to
the
government
of
the
Iewes
,
and
is
to
be
numbred
with
these
things
which
were
but
for
a
time
,
to
wit
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
untill
the
time
of
reformation
,
as
the
Apostle
speaketh
,
Hebr.
9.
vers.
10.
of
these
shadowes
of
things
to
come
,
whereof
the
body
was
in
Christ
,
as
they
are
named
,
Col.
2.
vers.
16
,
17.
where
amongst
other
shadowes
the
Sabbaths
are
specified
.
That
therefore
the
Church
in
not
keeping
any
more
the
Sabbath
prescribed
by
the
fourth
Commandement
,
but
another
,
hath
not
usurped
any
authority
upon
the
things
established
of
God
,
but
hath
followed
the
order
of
God
,
who
had
not
established
that
day
,
but
for
a
certaine
time
,
to
wit
,
untill
the
comming
of
the
Messias
,
by
whose
death
the
ceremonies
were
to
be
abolished
,
and
consequently
the
Sabbath
day
was
to
expire
and
give
up
the
Ghost
.
CHAPTER
Seventh
.
Answer
to
the
particular
reasons
taken
from
the
words
of
the
fourth
Commandement
.
1.
First
Objection
,
The
Sabbath
was
long
before
the
Law
,
because
God
commanded
to
remember
it
,
and
remembrance
is
of
things
past
.
2.
Three
answers
to
this
Objection
.
3.
Second
Objection
,
from
the
first
reason
of
the
keeping
of
the
Sabbath
,
sixe
daies
shalt
thou
labour
,
&c.
which
is
a
reason
of
equity
,
binding
Christians
as
well
as
Iewes
.
4.
Answer
to
this
Objection
,
shewing
what
is
morall
and
obligatory
in
this
reason
,
what
not
.
5.
Third
Objection
;
If
the
labour
of
sixe
daies
be
not
ceremoniall
,
the
rest
on
the
seventh
day
likewise
is
not
ceremoniall
,
refuted
by
three
answers
.
6.
Fourth
Objection
from
the
second
reason
in
the
words
,
but
the
seventh
day
is
the
Sabbath
of
the
Lord
thy
God
,
it
is
Gods
day
,
therefore
it
is
sacriledge
to
rob
him
of
it
.
7.
Two
answers
to
this
Objection
.
8.
Fifth
Objection
from
the
third
reason
in
the
words
,
In
it
thou
shalt
not
doe
any
worke
,
&c.
where
a
great
regard
is
had
unto
servants
,
beasts
,
strangers
,
whereunto
Christians
are
also
obliged
.
9.
Answer
shewing
what
in
this
reason
is
morall
,
what
belonging
to
order
onely
.
10.
Sixth
Objection
from
the
words
;
For
in
sixe
daies
the
Lord
made
heaven
and
earth
,
and
rested
the
seventh
day
,
shewing
,
that
God
after
his
example
will
have
all
men
to
keepe
the
seventh
day
till
the
end
of
the
world
.
11.
First
answer
,
denying
that
God
ordained
the
seventh
day
for
a
memoriall
of
the
creation
.
12.
Second
answer
,
although
things
past
should
be
kept
in
perpetuall
remembrance
,
their
memorialls
ordained
in
the
old
Testament
are
not
perpetuall
.
13.
Third
answer
to
the
instance
taken
from
Gods
example
shewing
in
which
attributes
God
is
to
be
imitated
,
in
which
not
.
14.
As
also
in
which
of
his
actions
,
in
which
not
,
we
are
to
follow
his
example
.
15.
This
answer
is
applyed
to
the
seventh
day
,
shewing
that
it
hath
not
inherent
in
it
any
essentiall
righteousnesse
why
God
did
rest
in
it
,
but
as
many
other
actions
,
hath
no
other
foundation
but
Gods
free-will
.
16.
Whereby
hee
ordained
the
observation
of
that
day
to
the
Iewes
,
and
not
to
Christians
.
17.
Who
in
the
observation
of
their
holy
day
,
follow
not
Gods
example
,
as
they
should
,
if
it
had
any
morality
in
it
.
18.
Instance
,
the
seventh
day
was
changed
into
the
first
day
of
the
weeke
,
in
remembrance
of
our
redemption
by
Christ
,
which
is
a
greater
worke
then
the
creation
.
19.
First
answer
,
hence
it
followeth
,
that
the
observation
of
one
of
seven
daies
is
not
morall
.
20.
Second
answer
,
shewing
divers
absurdities
following
the
opinion
of
the
morality
of
one
of
seven
daies
,
and
of
the
substitution
of
the
first
of
seven
to
the
last
by
Christ
himselfe
.
21.
Their
reply
,
that
when
Christ
made
the
first
alteration
of
the
Sabbath
,
the
Disciples
observed
the
Sabbath
of
the
last
and
of
the
first
day
of
the
weeke
consecutively
,
is
but
an
imagination
.
22.
Christs
resurrection
was
of
as
great
force
to
change
the
generall
order
of
the
observation
of
one
of
seven
daies
,
as
of
the
last
day
of
the
weeke
,
nay
,
to
ordaine
each
fourth
day
of
the
weeke
for
Gods
service
,
as
well
as
the
first
.
23.
The
day
of
Christs
resurrection
is
no
more
obligatory
,
then
the
day
of
his
nativity
,
of
his
death
,
or
of
his
ascention
,
and
is
a
meer
institution
of
the
Church
.
24.
Seventh
Objection
from
the
last
words
of
the
Commandement
;
And
God
blessed
the
seventh
day
,
and
sanctified
it
,
whence
they
gather
,
that
the
keeping
of
the
seventh
day
is
a
meanes
of
all
kinde
of
blessings
,
whereof
Christians
have
as
great
need
at
Iewes
,
&c.
25.
First
answer
,
Christians
have
as
great
need
of
Gods
blessing
as
had
the
Iewes
,
but
not
by
the
same
meanes
.
26.
Second
answer
,
the
Sabbath
was
not
a
meanes
of
blessing
to
the
Iewes
,
by
any
inherent
and
naturall
quality
,
but
by
reason
of
the
exercises
of
godlinesse
practised
in
it
,
and
so
the
exercises
of
our
Christian
religion
bring
a
blessing
upon
us
whensoever
they
are
practised
.
27.
It
is
a
fond
assertion
,
that
if
God
hath
not
appointed
to
Christians
a
particular
day
for
his
service
,
as
he
did
to
the
Iewes
,
our
condition
shall
be
worse
then
theirs
.
28.
All
the
particularities
of
the
fourth
Commandement
may
be
applyed
to
Christians
,
as
well
as
to
Iewes
.
29.
As
the
reasons
of
the
institution
of
their
holy-daies
.
30.
Which
neverthelesse
we
are
not
bound
to
keepe
.
31.
Item
,
the
remembrance
of
the
creation
,
&c.
32.
The
necessity
of
a
new
day
for
Gods
service
inferreth
not
a
divine
institution
.
1
BEsides
the
generall
argument
which
is
taken
from
the
nature
of
the
fourth
Commandement
,
and
hath
beene
refuted
in
the
former
Chapter
,
others
more
particular
are
taken
from
the
termes
and
words
of
the
said
Commandement
;
and
first
they
urge
vehemently
these
first
words
thereof
,
Remember
the
Sabbath
day
,
from
whence
,
as
they
pretend
,
it
may
be
inferred
,
that
seeing
the
remembring
of
a
thing
denoteth
that
it
was
knowne
before
;
God
,
when
he
commanded
the
Israelites
to
remember
the
Sabbath
day
,
supposeth
that
it
was
not
a
new
ordinance
which
he
gave
unto
them
then
,
but
an
ancient
one
,
yet
,
which
undoubtedly
they
had
forgotten
,
and
whereof
it
was
necessary
they
should
be
put
in
remembrance
,
and
the
observation
urged
for
the
time
to
come
.
2
It
is
said
also
,
that
the
sanctification
of
the
Sabbath
day
which
God
enjoyneth
,
saying
,
Remember
the
Sabbath
day
to
keepe
it
holy
,
cannot
be
called
a
ceremony
,
but
this
instance
is
very
feeble
.
For
first
,
although
it
should
prove
that
the
institution
of
the
Sabbath
day
,
which
is
here
debated
,
did
preceed
the
Law
from
the
beginning
,
it
cannot
for
all
that
inforce
the
morality
thereof
.
Nay
,
much
otherwise
,
some
doe
thinke
,
that
God
in
the
beginning
and
entrance
of
the
Commandement
used
the
word
Remember
,
because
it
not
being
naturall
and
morall
,
as
the
rest
are
,
the
Iewes
might
have
more
easily
forgotten
it
.
Secondly
,
it
doth
no
manner
of
way
prove
the
antiquity
of
this
ordinance
.
For
when
he
that
commandeth
any
thing
,
saith
to
him
to
whom
he
giveth
instructions
,
Remember
what
I
say
and
command
thee
,
such
a
speech
implyeth
not
alwaies
that
an
injunction
is
given
him
of
a
thing
he
knew
before
,
which
is
againe
recorded
unto
him
,
that
he
may
call
it
to
minde
;
Nay
,
most
often
,
his
intention
is
only
to
advise
him
to
consider
exactly
,
to
meditate
carefully
,
and
to
accomplish
faithfully
in
time
to
come
,
that
which
at
that
time
is
injoyned
him
.
For
this
terme
,
Remember
,
when
commandements
are
given
,
is
not
alwaies
relative
to
the
time
past
,
but
sometimes
hath
regard
onely
to
the
time
to
come
,
which
joyning
and
continuing
for
some
daies
or
yeeres
successively
,
the
time
wherein
they
were
given
is
past
,
and
so
men
have
need
to
call
them
to
minde
,
as
a
thing
past
.
So
God
instituted
the
Passeover
for
a
memoriall
of
the
deliverance
of
the
first
borne
of
his
people
from
the
destroyer
,
when
the
first
borne
of
the
Egyptians
were
slaine
,
although
it
happened
after
the
said
institution
,
Exod.
12.
vers.
14.
27.
29.
So
Moses
said
unto
them
,
Remember
this
day
in
which
yee
came
out
from
Egypt
,
Exod.
13
,
vers.
3.
willing
them
in
time
to
come
to
call
to
minde
that
whereof
they
had
the
first
knowledge
and
experience
,
and
not
before
,
but
at
that
instant
.
So
Christ
instituted
to
his
Disciples
the
Sacrament
of
the
Eucharist
,
saying
,
This
doe
yee
in
remembrance
of
me
,
that
is
,
of
my
death
,
1
Cor.
11.
vers.
24.
25
,
26.
although
hee
was
at
table
with
them
,
and
was
not
put
to
death
,
till
the
next
day
after
.
So
this
speech
,
Remember
the
Sabbath
day
,
must
be
taken
relatively
to
the
time
to
come
,
as
if
God
had
said
;
Take
heed
that
afterwards
yee
keepe
in
minde
the
ordinance
which
I
give
you
at
this
instant
,
that
you
may
observe
it
carefully
;
and
in
the
12.
verse
of
the
fifth
Chapter
of
Deuteronomy
,
in
liev
of
Remember
,
it
is
written
,
Keepe
the
Sabbath
day
,
or
,
Take
heed
to
the
Sabbath
day
to
sanctifie
it
.
Hee
that
commandeth
another
to
doe
any
thing
of
moment
,
in
a
time
future
,
ordinary
,
and
regulate
,
may
very
well
speake
unto
him
in
these
termes
,
Remember
such
a
thing
,
and
the
time
that
thou
art
to
doe
it
in
,
before
it
come
,
to
the
end
,
that
when
it
shall
come
,
thou
mayest
be
prepared
to
doe
it
,
and
mayest
doe
it
accordingly
,
which
is
all
that
God
intended
to
say
to
the
Iewes
in
his
Commandement
touching
the
Sabbath
,
to
wit
,
that
before
that
day
should
fall
out
,
they
should
remember
it
in
the
precedent
dayes
,
and
dispose
themselves
in
time
to
sanctifie
it
.
Thirdly
,
although
it
should
be
taken
as
relative
to
the
time
past
,
it
is
needlesse
to
extend
it
to
a
long
time
before
,
and
namely
to
the
beginning
of
the
world
,
but
only
to
some
few
dayes
foregoing
,
when
GOD
,
through
the
occasion
of
the
Manna
,
spake
unto
them
of
the
Sabbath
day
,
forbidding
them
to
goe
out
of
their
place
on
that
day
,
to
gather
of
it
,
because
they
should
find
none
,
and
commanding
them
to
rest
,
and
to
abide
every
man
in
his
place
:
which
day
,
when
afterwards
he
gave
the
Law
,
he
commanded
them
more
particularly
and
expressely
to
remember
,
because
they
heard
mention
made
of
it
a
short
while
before
,
and
to
beware
of
profaning
it
,
as
they
had
done
already
,
Exod.
16.
verse
28
,
29.
And
questionlesse
,
to
that
which
he
said
unto
them
concerning
the
Sabbath
in
the
sixteenth
Chapter
of
Exodus
,
are
to
be
referred
these
words
which
in
the
fifth
Chapter
of
Deuteronomie
are
added
to
the
fourth
Commandement
,
Keepe
the
Sabbath
day
to
sanctifie
it
,
as
the
Lord
hath
commanded
thee
.
As
for
the
Sanctification
of
the
Sabbath
day
which
God
ordaineth
,
and
of
which
it
is
said
that
it
cannot
be
called
a
ceremony
,
I
answer
,
that
indeed
to
speake
universally
and
absolutely
,
it
cannot
be
so
called
:
For
the
Sabbath
day
was
and
ought
to
be
sanctified
by
morall
duties
:
But
in
as
much
as
it
was
tyed
to
the
seventh
day
,
and
was
practised
by
sacrifices
,
offerings
,
and
other
services
of
the
like
kind
,
and
by
an
exact
resting
from
all
worldly
travels
,
such
as
GOD
ordaineth
in
the
fourth
Commandement
,
it
is
ceremoniall
.
3
Secondly
,
they
stand
much
upon
the
words
following
,
Sixe
dayes
shalt
thou
labour
,
and
doe
all
thy
worke
,
but
the
seventh
day
,
&c.
Where
,
as
they
say
,
there
is
a
reason
of
the
observation
of
the
seventh
day
of
Sabbath
,
which
hath
its
foundation
in
equity
and
justice
.
For
if
God
giveth
to
men
sixe
dayes
for
their
owne
affaires
,
and
for
the
workes
of
their
worldly
calling
,
is
it
not
more
than
just
,
that
they
consecrate
a
seventh
day
to
his
service
?
And
is
it
not
as
just
for
Christians
,
as
for
Iewes
?
And
therefore
,
say
they
,
Christians
,
sith
they
take
sixe
dayes
for
their
workes
,
are
as
much
obliged
as
the
Iewes
to
observe
a
seventh
day
of
Sabbath
to
God
.
They
adde
also
,
that
as
the
labour
of
sixe
dayes
which
is
mentioned
in
this
reason
,
and
whence
it
is
taken
,
is
not
a
ceremoniall
thing
,
no
more
should
the
rest
of
the
seventh
day
be
ceremoniall
.
4
I
answer
,
that
in
the
foresaid
reason
there
is
a
manifest
justice
and
equity
,
which
continueth
for
ever
.
But
that
justice
is
generally
in
this
,
that
,
if
a
man
hath
many
dayes
for
himselfe
and
for
his
owne
workes
,
it
is
reasonable
hee
consecrate
one
amongst
many
for
Gods
service
.
Yea
,
there
should
be
a
great
deale
more
justice
,
to
imploy
,
if
it
were
possible
,
a
greater
number
of
dayes
upon
Gods
service
,
then
upon
our
own
businesse
,
Nay
,
to
bestow
them
all
.
Also
in
consequence
of
this
justice
and
equity
,
we
have
said
before
,
that
under
the
New
Testament
,
in
whose
time
the
Christians
are
farre
more
beholden
to
God
,
then
the
Iewes
were
,
sith
God
hath
discharged
them
of
many
burdens
of
outward
ceremonies
,
which
did
lay
heavy
upon
that
people
,
and
hath
called
them
to
bee
in
some
sort
a
people
more
franke
and
more
affectionate
to
his
service
,
all
the
dayes
of
the
weeke
,
as
much
as
possibly
can
be
,
should
be
Holy
dayes
unto
the
LORD
.
And
because
they
cannot
possibly
meet
together
every
day
to
serve
in
common
,
which
neverthelesse
he
looks
for
as
well
as
for
a
particular
service
,
they
must
stint
some
ordinary
day
for
that
end
,
and
in
this
stinting
must
not
shew
themselves
inferiors
to
the
Iewes
,
appointing
lesse
than
one
day
among
seven
to
Gods
service
.
This
is
all
that
can
be
gathered
from
the
foresaid
reason
,
as
it
is
obligatory
for
ever
.
For
to
dedicate
to
God
precisely
a
seventh
day
,
after
we
have
bestowed
sixe
dayes
upon
our selves
,
it
cannot
be
denyed
but
that
it
is
most
just
,
yet
it
is
not
more
just
nor
better
proportioned
,
nor
more
obligatory
,
of
it selfe
and
in
its
own
nature
,
specially
to
Christians
,
nay
not
so
much
,
as
to
consecrate
to
God
one
of
sixe
,
or
of
five
,
or
of
foure
.
For
the
moe
we
hallow
to
God
,
the
more
doe
we
that
which
is
just
,
equitable
,
and
well
ordered
,
and
the
more
doe
wee
performe
our
duty
that
wee
are
naturally
bound
unto
towards
him
.
If
then
God
ordained
in
times
past
under
the
Law
,
that
the
day
which
he
would
have
his
people
to
dedicate
unto
him
,
should
be
particularly
one
of
seven
,
it
was
not
for
any
naturall
justice
which
was
more
in
that
number
,
or
for
any
proportion
which
in
it selfe
was
more
convenient
in
that
behalfe
,
then
the
appointment
of
any
other
number
,
but
because
it
was
his
good
pleasure
to
direct
and
rule
for
that
season
the
time
of
his
service
,
and
to
impose
no
more
than
one
day
of
seven
upon
a
people
loaden
already
with
many
ceremonies
.
And
therefore
no
particular
justice
being
tied
to
this
number
of
seven
,
more
than
to
any
other
,
this
reason
contained
in
the
foresaid
words
of
the
fourth
Commandement
,
cannot
be
morall
,
nor
consequently
perpetuall
,
but
only
positive
and
for
a
short
continuance
,
in
that
it
commandeth
to
worke
sixe
dayes
,
and
to
rest
the
seventh
day
.
It
is
morall
only
in
the
foundation
and
substance
thereof
,
which
is
this
,
that
if
God
giveth
us
liberty
to
bestow
a
number
of
dayes
upon
our
owne
affaires
,
it
is
reasonable
,
that
there
be
one
day
appointed
wherein
we
ought
to
serve
him
:
We
I
say
,
that
are
Christians
,
and
that
as
frequently
,
nay
much
more
than
the
Iewes
did
,
which
we
accord
willingly
to
be
perpetuall
:
But
with
this
restriction
,
that
under
the
New
Testament
the
choice
of
one
day
,
amongst
a
number
of
other
dayes
,
is
not
stinted
of
God
,
and
that
he
bindeth
us
no
more
to
one
of
seven
,
then
to
one
of
sixe
,
or
of
five
.
3
Whereas
they
adde
that
as
the
labour
of
sixe
dayes
is
not
a
thing
ceremoniall
,
so
neither
should
the
rest
on
the
seventh
day
be
placed
in
that
ranke
.
I
answer
,
first
,
inferring
from
thence
a
contrary
argument
,
that
as
to
take
paines
in
the
workes
of
our
temporall
callings
,
considering
the
condition
of
this
present
life
,
is
a
thing
just
and
necessary
,
and
may
be
called
moral
,
but
to
work
of
seven
dayes
six
,
hath
not
in
it
any
speciall
necessity
,
even
so
it
is
necessary
,
just
,
and
morall
to
dedicate
some
time
to
Gods
publike
service
,
but
that
such
a
time
should
be
precisely
one
of
seven
dayes
,
is
by
no
meanes
morall
.
Secondly
,
that
which
I
say
to
be
ceremonial
in
the
4.
Commandement
,
is
the
Commandement
it selfe
,
to
wit
,
that
which
God
expressely
and
purposely
injoyneth
to
be
kept
,
as
belonging
to
his
outward
and
publike
service
.
Now
he
commandeth
not
any
thing
in
it
precisely
,
saving
the
observation
and
sanctification
of
the
day
of
rest
,
by
refraining
from
all
temporall
callings
.
And
whereas
it
is
said
,
Sixe
dayes
shalt
thou
labour
,
as
that
maketh
no
part
of
Gods
service
,
no
more
doth
it
make
a
part
of
the
Commandement
(
although
God
thereby
warneth
men
,
that
they
ought
not
to
passe
their
dayes
in
idlenesse
,
but
should
apply
themselves
every
day
to
the
labour
of
an
honest
calling
,
)
but
is
a
permission
put
only
by
concession
,
and
relatively
to
the
Commandement
in
this
sence
:
Thou
art
permitted
to
work
six
dayes
,
but
on
the
7th
.
day
thou
shalt
abstaine
from
all
kind
of
work
.
Therefore
it
followeth
not
,
that
if
these
words
put
occasionally
in
the
Commandement
doe
not
impart
any
ceremony
,
the
Commandement
it selfe
is
not
ceremoniall
.
Thirdly
,
the
Scripture
in
the
labour
of
sixe
dayes
establisheth
not
unto
us
any
ceremonie
,
as
it
doth
in
the
rest
of
the
seventh
day
,
which
it
maketh
as
expressely
as
can
be
,
a
type
of
the
heavenly
rest
,
as
we
have
cleerely
seene
before
.
And
yet
in
relation
to
the
heavenly
rest
,
figured
by
the
rest
of
the
seventh
day
,
I
may
say
,
that
the
painefull
labour
of
sixe
dayes
before
the
Sabbath
,
was
a
type
and
figure
of
these
troubles
and
afflictions
wherewith
the
faithfull
are
tossed
to
and
fro
during
the
ages
of
this
life
,
before
they
come
to
the
rest
of
the
kingdome
of
heaven
,
and
that
so
this
labour
also
was
ceremoniall
.
6
They
take
their
third
argument
from
these
words
,
The
seventh
day
is
the
rest
of
the
LORD
thy
God
,
that
is
,
it
is
the
day
which
God
hath
not
only
created
and
made
,
as
the
other
dayes
,
but
also
hath
put
a
part
,
to
the
end
that
it
be
applyed
to
his
service
.
Whence
it
is
often
called
,
The
day
holy
to
the
Lord
,
the
rest
of
God
,
or
Gods
Sabbath
,
&c.
Of
this
they
inferre
,
seeing
it
is
not
lawfull
to
steale
from
God
that
which
pertaineth
unto
him
,
nor
to
commit
sacriledge
,
by
devouring
that
which
is
holy
,
Pro.
20.
ver.
25.
we
must
,
if
we
will
not
incurre
this
crime
,
consecrate
alwayes
to
God
one
of
seven
dayes
.
7
But
I
answer
first
,
that
if
this
argument
be
of
any
value
it
shall
prove
,
that
it
is
the
last
of
seven
which
all
are
bound
to
keepe
alwayes
,
as
the
rest
of
God
.
For
it
is
this
particular
seventh
day
which
is
understood
in
the
words
before
alleadged
,
and
which
also
was
the
Sabbath
holy
to
the
Lord
.
Secondly
,
I
say
,
that
these
words
serve
not
at
all
to
prove
the
morality
and
perpetuity
of
the
Seventh
day
.
In
them
it
is
truly
said
,
that
the
seventh
day
is
the
Lords
rest
,
to
wit
,
because
at
that
time
he
ordained
it
to
the
Iewes
,
to
be
observed
by
them
in
their
generations
,
and
if
the
Iewes
had
not
observed
,
but
applyed
it
to
their
owne
affaires
,
undoubtedly
they
had
beene
guilty
of
sacriledge
;
but
doth
it
follow
,
that
,
because
it
is
called
the
Lords
Rest
,
in
regard
of
the
ordinance
whereby
he
injoyned
the
Iewes
to
keepe
it
,
we
also
are
obliged
under
the
New
Testament
to
sanctifie
it
?
Doth
he
not
also
in
the
Old
Testament
,
when
he
speaketh
of
the
Leviticall
,
sacrifices
,
and
offerings
,
&c.
call
them
most
frequently
His
sacrifices
,
His
offerings
,
and
all
the
other
Sabbaths
of
the
Iewes
,
His
Sabbaths
,
as
well
as
the
Sabbath
of
the
seventh
day
?
In
a
word
,
doth
hee
not
claime
all
other
things
which
hee
commanded
to
the
Iewes
concerning
his
service
,
as
his
owne
?
Shall
we
then
conclude
by
the
same
reason
,
that
seeing
it
is
not
lawfull
to
touch
holy
things
,
and
God
did
claime
all
these
things
as
belonging
unto
him
,
we
must
yet
dedicate
and
consecrate
them
unto
him
under
the
New
Testament
?
Who
seeth
not
the
absurdity
of
this
consequence
,
and
by
the
same
meanes
of
the
consequence
which
is
inferred
of
these
words
,
The
seventh
day
is
Gods
Rest
?
For
as
these
things
,
which
I
have
mentioned
,
did
belong
to
God
,
but
did
oblige
the
Iewes
only
to
observe
them
,
it
fareth
even
so
with
the
Sabbath
.
8
In
the
fourth
place
they
urge
also
these
words
,
In
it
thou
shalt
not
doe
any
worke
,
thou
,
nor
thy
Sonne
,
nor
thy
Daughter
,
thy
man-servant
,
nor
thy
maide-servant
,
nor
thine
Oxe
,
nor
thy
Asse
,
nor
any
of
thy
Cattell
,
nor
thy
stranger
that
is
within
thy
gates
:
Where
they
observe
,
that
God
hath
respect
to
the
easing
of
servants
and
of
cattell
,
to
the
intent
,
that
when
they
have
beene
kept
sixe
dayes
at
worke
,
a
seventh
of
relaxation
be
given
them
to
rest
,
and
as
it
were
,
to
breath
a
little
,
and
specially
that
the
servants
as
well
as
their
masters
,
may
set
themselves
about
Gods
service
,
to
learne
and
practise
it
.
For
which
cause
in
the
fifth
Chapter
of
Deuteronomie
this
particularitie
is
added
at
the
end
of
the
4th
.
Commandement
,
That
thy
man-servant
,
and
thy
maide-servant
may
Rest
as
well
as
thou
.
The
same
is
likewise
to
be
found
,
Exodus
23.
verse
12.
All
this
is
of
perpetuall
justice
and
equity
.
For
God
under
the
New
Testament
hath
not
stript
and
cast
away
the
bowels
of
compassion
,
and
forsaken
the
care
of
servants
,
and
poore
beasts
.
They
take
also
in
consideration
,
that
the
stranger
is
by
name
and
specially
obliged
to
keepe
the
Sabbath
day
,
by
refraining
from
all
kinde
of
worke
,
from
whence
they
inferre
,
that
it
was
not
a
Iewish
ceremony
,
but
a
morall
point
,
because
nothing
is
universall
,
binding
strangers
as
well
as
Iewes
,
saving
that
which
is
morall
,
whereas
the
ceremonies
were
only
for
the
Iewes
,
and
as
it
were
a
middle
wall
of
separation
between
them
and
all
strangers
,
Eph.
2.
ver.
14.
And
therefore
,
seeing
the
strangers
which
were
Gentiles
,
were
by
Gods
command
bound
to
keepe
the
Sabbath
day
,
as
well
as
the
Iewes
,
and
when
they
were
in
the
Land
of
Canaan
,
were
constrained
unto
it
by
the
Magistrates
,
as
may
be
seene
in
the
13.
Chapter
of
Nehem.
vers.
28.
it
followeth
,
that
the
observation
of
the
seventh
day
of
Sabbath
is
a
morall
point
,
and
not
simply
ceremoniall
.
9
I
answer
,
that
to
give
refreshment
to
servants
and
poore
beasts
after
they
have
beene
wearied
with
labour
,
and
to
be
carefull
that
servants
learne
to
serve
God
,
and
apply
them
to
so
holy
a
duty
,
as
well
as
their
Masters
,
is
a
thing
naturally
just
and
equitable
,
and
that
the
words
of
the
fourth
Commandement
,
as
farre
as
they
have
respect
to
that
duty
,
doe
denote
a
perpetuall
morality
,
and
therefore
Christians
ought
to
give
a
time
of
relaxation
and
rest
from
labour
to
their
servants
and
beasts
,
instruct
their
servants
in
the
feare
of
God
,
and
be
carefull
that
they
serve
him
,
both
in
their
particular
devotions
at
home
,
and
publike
abroad
with
the
rest
of
the
faithfull
,
in
such
times
and
places
that
are
appointed
for
that
service
by
the
order
of
the
Church
,
which
if
they
doe
not
,
they
sin
.
But
to
set
apart
for
the
rest
and
easing
of
servants
,
and
their
imployment
in
Gods
service
one
of
seven
daies
,
rather
then
one
of
another
number
,
and
to
rest
precisely
on
the
seventh
day
,
according
to
the
words
of
the
Commandement
,
The
seventh
day
is
the
rest
:
In
it
thou
shalt
not
doe
any
worke
,
that
I
say
againe
and
againe
,
is
a
thing
simply
belonging
to
order
and
Church-governement
,
and
bindeth
not
necessarily
for
ever
.
As
for
the
instance
taken
from
the
words
whereby
strangers
are
bound
to
keeke
the
Sabbath
day
,
it
is
altogether
vaine
and
frivolous
.
For
there
mention
is
made
onely
of
strangers
that
were
within
the
gates
of
the
Iewes
,
that
is
,
dwelling
and
sojourning
among
them
.
These
strangers
were
either
Proselytes
converted
to
the
religion
of
the
Iewes
,
which
were
in
effect
obliged
by
religion
to
the
observation
of
the
Sabbath
,
just
as
the
Iewes
themselves
,
because
they
were
of
the
same
religion
that
the
Iewes
were
of
,
and
by
their
conversion
were
become
Iewes
:
Or
they
were
strangers
,
Pagans
and
Infidels
,
sojourning
in
Iudea
for
divers
temporall
occasions
,
such
as
were
those
of
whom
mention
is
made
in
Nehem.
Chap.
13.
These
indeed
were
constrained
by
the
Magistrate
to
keepe
,
or
rather
not
to
violate
the
Sabbath
publikely
,
as
those
were
of
whom
mention
is
made
in
the
foresaid
Chapter
of
Nehemiah
,
not
for
their
owne
sake
,
but
only
in
consideration
of
the
Iewes
,
lest
they
should
offend
them
,
and
give
them
occasion
to
breake
the
Sabbath
after
their
example
.
For
the
observation
of
the
Sabbath
did
no
more
oblige
them
naturally
,
then
the
other
observation
of
the
Iewish
religion
.
lust
as
in
all
politick
regiment
,
which
is
well
ordered
,
it
is
usuall
to
hinder
those
that
are
strangers
to
the
religion
professed
in
it
,
from
giving
any
disturbance
to
the
exercises
of
devotion
,
&
namely
in
the
solemnities
and
holy
daies
.
To
urge
this
point
,
is
it
not
true
,
that
among
the
Iewes
,
strangers
were
obliged
to
keep
all
other
Sabbaths
,
new
Moons
,
holy
daies
,
solemnities
after
the
same
manner
that
they
were
constrained
to
keepe
the
Sabhath
,
that
is
,
not
to
violate
them
publikely
and
with
offence
?
Were
they
not
forbidden
as
well
as
the
Iewes
to
eate
leavened
bread
,
during
the
seven
daies
of
the
Passeover
,
Exodus
12.
verse
19.
as
also
to
eate
blood
,
Levit.
17
,
vers.
10.
12
,
13.
Will
any
man
upon
this
inferre
,
that
the
ordinances
of
all
these
Sabbaths
,
new
Moones
,
Feasts
,
unleavened
bread
,
abstinence
from
eating
blood
,
were
not
ceremonies
,
but
morall
ordinances
obliging
for
ever
all
men
,
and
consequently
all
Christians
under
the
new
Testament
?
Sure
this
must
be
concluded
by
the
same
reasoning
,
the
vanity
whereof
is
by
this
sufficiently
demonstrated
and
discredited
.
10
Fifthly
,
they
inforce
their
opinion
with
these
words
;
For
in
sixe
daies
the
LORD
maae
heaven
and
earth
,
the
sea
,
and
all
that
in
them
is
,
and
rested
the
seventh
day
.
Whence
they
gather
,
that
sith
the
creation
must
be
in
perpetuall
remembrance
,
and
God
ordained
to
the
Iewes
the
seventh
day
for
a
memoriall
therof
,
and
of
his
rest
,
all
men
ought
to
keepe
it
continually
for
the
same
end
,
and
in
that
follow
his
example
,
which
also
hee
proposeth
in
the
words
before
mentioned
,
to
the
end
,
that
as
hee
made
his
workes
in
sixe
daies
,
and
rested
the
seventh
day
,
so
likewise
men
following
his
example
,
should
give
themselves
to
the
workes
of
their
calling
,
during
the
sixe
daies
of
the
weeke
,
and
rest
on
the
seventh
day
,
that
they
may
apply
it
to
the
consideration
of
the
works
of
God
;
which
they
pretend
to
be
no
lesse
obligatory
towards
Christians
under
the
new
Testament
,
then
towards
the
Iewes
under
the
old
Testament
,
because
wee
cannot
follow
and
imitate
a
better
example
then
the
example
of
God
.
11
To
this
I
answer
,
first
,
that
it
may
be
denyed
that
Gods
end
in
the
institution
of
the
Sabbath
day
was
,
that
it
should
be
a
memoriall
of
the
creation
of
all
his
workes
on
sixe
daies
,
and
of
his
rest
on
the
seventh
day
.
That
is
not
said
any
where
,
but
this
onely
is
specified
,
that
God
sanctified
the
seventh
day
,
because
in
it
he
rested
from
his
workes
after
he
had
made
them
in
sixe
daies
.
Which
sheweth
only
the
occasion
that
God
tooke
to
ordaine
and
establish
the
Sabbath
day
,
but
not
the
end
of
the
institution
thereof
,
which
is
declared
unto
us
in
the
foresaid
places
of
Exodus
31.
vers.
13.
and
of
Ezech.
20.
vers.
12.
where
it
is
said
,
that
God
ordained
it
,
to
be
a
signe
between
him
and
the
Israelites
,
that
he
was
the
Lord
that
did
sanctifie
them
.
This
end
of
the
said
institution
,
as
likewise
the
motive
and
occasion
thereof
,
are
coupled
together
in
the
16.
and
17.
verses
of
the
said
31.
Chapter
of
Exodus
,
in
these
words
;
The
children
of
Israel
shall
keepe
the
Sabbath
throughout
their
generations
for
a
perpetuall
covenant
:
It
is
a
signe
betwene
me
and
the
children
of
Israel
for
ever
.
Whereof
a
signe
?
Certainly
,
that
they
may
know
that
I
am
the
Lord
that
doth
sanctifie
them
,
as
it
is
written
in
the
13.
verse
.
This
is
the
end
of
the
Institution
of
the
Sabbath
,
which
must
be
supplyed
from
thence
.
After
that
it
followeth
:
For
in
sixe
daies
the
LORD
made
heaven
and
earth
,
and
on
the
seventh
day
he
rested
,
and
was
refreshed
.
This
is
the
occasion
and
motive
of
the
said
institution
.
There
be
some
that
would
faine
of
this
For
make
That
,
and
joine
the
two
members
of
the
17.
verse
,
as
if
they
were
but
one
,
after
this
manner
;
It
is
a
signe
betweene
me
and
the
children
of
Israel
for
ever
,
that
in
sixe
daies
the
Lord
made
heaven
and
earth
,
to
inferre
from
thence
,
that
the
Sabbath
was
ordained
expresly
,
to
the
end
it
might
be
a
memoriall
of
the
Creation
;
but
although
the
particle
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
signifieth
That
,
as
well
as
For
,
yet
that
in
the
foresaid
verse
it
should
rather
signifie
For
,
and
that
the
said
verse
should
have
two
distinct
members
,
and
each
of
them
its
owne
particular
sentence
,
it
appeareth
probably
,
both
by
the
changing
of
the
forme
of
speech
that
God
useth
,
speaking
of
himselfe
in
the
first
person
in
the
first
member
,
It
is
a
signe
betweene
mee
and
the
children
of
Israel
for
ever
,
and
in
the
third
person
in
the
second
member
,
For
in
sixe
daies
the
LORD
made
heaven
and
earth
,
whereas
if
it
had
beene
the
continuance
of
the
same
period
without
distinction
,
hee
should
have
rather
have
said
,
It
is
a
signe
betweene
me
and
the
children
of
Israel
,
that
I
have
created
in
sixe
daies
,
or
that
I
am
the
Lord
,
who
have
created
in
sixe
daies
heaven
and
earth
,
&c.
As
also
by
the
Hebrew
accent
,
Athnach
,
which
it
put
at
the
end
of
the
first
member
,
and
is
an
accent
denoting
usually
a
pause
and
notable
respiration
,
and
a
distinction
of
a
compleate
sentence
.
12
Secondly
,
to
stand
longer
upon
this
first
answer
,
although
I
should
yeeld
that
the
seventh
day
of
Sabbath
was
instituted
of
God
purposely
to
be
a
memoriall
of
the
Creation
,
the
argument
is
neverthelesse
inconsequent
.
For
although
things
past
should
be
in
perpetuall
remembrance
;
It
followeth
not
that
the
signes
and
memorialls
of
such
things
instituted
under
the
old
Testament
,
should
be
perpetuall
:
Nay
,
they
ought
not
to
be
,
if
they
have
beene
therewith
types
and
figures
relative
to
the
Messias
.
God
made
a
covenant
with
Abraham
,
and
promised
unto
him
to
be
God
unto
him
,
and
to
his
seed
after
him
,
Gen.
17.
vers
.
7.
which
is
a
perpetuall
benefit
,
and
worthy
to
be
remembred
,
by
all
his
spirituall
posterity
,
till
the
end
of
the
world
:
Yet
the
signe
and
memoriall
that
hee
gave
him
at
that
time
,
of
this
covenant
,
to
wit
,
the
Circumcision
,
was
not
to
be
perpetuall
,
and
hath
continued
onely
till
the
time
of
the
new
Testament
.
Likewise
all
the
Sacraments
under
the
old
Testament
have
beene
signes
,
and
memorialls
of
perpetuall
benefits
,
to
wit
,
of
justification
,
sanctification
,
&c.
Notwithstanding
they
ought
not
to
persist
for
ever
,
because
they
also
were
types
.
The
same
is
the
condition
of
the
Sabbath
.
We
may
and
ought
to
call
to
minde
under
the
new
Testament
the
benefit
of
the
Creation
,
and
of
Gods
rest
after
it
,
although
we
have
no
particular
signe
thereof
,
which
by
Gods
ordinance
is
a
signe
of
remembrance
.
In
the
Kingdome
of
heaven
we
shall
celebrate
eternally
the
remembrance
of
our
Creation
and
Redemption
without
any
signes
.
And
I
cannot
see
a
cause
,
why
under
the
new
Testament
,
we
should
burthen
our selves
with
a
signe
,
which
God
declareth
to
have
beene
ordained
by
him
to
the
Iewes
in
their
generations
,
as
if
without
it
we
could
not
remember
the
thing
signified
unto
them
by
it
.
Let
us
content
our selves
with
the
gracions
signes
and
memorialls
,
which
Iesus
Christ
hath
instituted
and
given
us
,
of
the
worke
of
our
Redemption
fulfilled
by
him
,
of
our
justification
,
of
our
sanctification
,
&c.
These
are
Baptisme
and
the
Lords
Supper
,
which
being
signes
of
a
worke
farre
more
excellent
then
the
Creation
,
have
caused
the
ancient
memoriall
of
that
other
worke
to
cease
,
which
notwithstanding
we
may
and
ought
to
record
,
having
in
nature
continually
many
memorialls
thereof
before
our
eyes
,
to
wit
,
the
heavens
,
the
earth
,
all
the
creatures
,
which
advertise
us
of
their
Author
,
and
of
the
beginning
of
their
existance
:
And
in
holy
Scripture
many
documents
which
entertaine
,
and
hold
us
most
frequently
in
the
consideration
of
this
worke
.
Yea
,
the
Sacraments
also
signifying
unto
us
our
Regeneration
and
new
Creation
,
draw
us
back
consequently
to
the
meditation
of
our
first
Creation
.
And
we
may
in
all
places
and
times
indifferently
call
to
minde
,
and
for
it
glorifie
the
Lord
our
God
possessour
of
heauen
and
earth
,
although
we
be
not
tyed
by
the
Law
to
any
particular
day
.
For
of
him
,
and
through
him
,
and
to
him
,
are
all
things
.
To
him
be
glory
for
ever
,
Rom.
11.
36.
13
The
example
of
God
,
who
made
in
sixe
daies
heaven
and
earth
,
and
rested
on
the
seventh
day
,
is
of
no
force
to
this
purpose
.
For
to
say
,
without
restriction
,
that
Gods
example
is
of
necessity
to
be
alwaies
followed
,
as
being
of
it selfe
and
of
its
nature
imitable
,
or
rather
that
God
in
all
his
works
proposeth
himselfe
as
a
paterne
and
president
to
follow
,
is
a
proposition
too
generall
.
God
may
be
considered
,
either
in
regard
of
his
attributes
,
or
in
regard
of
his
actions
.
Of
his
attributes
there
be
some
,
which
wee
ought
to
imitate
,
and
they
are
in
the
Scripture
laid
downe
unto
us
as
examples
of
imitation
.
Such
are
his
goodnesse
,
his
mercy
,
his
love
,
his
justice
,
as
it
is
written
;
Be
yee
holy
,
for
I
am
holy
,
Levit.
19.
vers.
2.
1
Pet.
1.
vers.
16.
Be
yee
perfect
and
mercifull
as
your
Father
which
is
in
heaven
is
perfect
and
mercifull
,
Matth.
6.
vers.
48.
Luk.
6.
vers.
36.
Let
us
love
one
another
,
for
love
is
of
God
,
for
God
is
love
,
1
Ioh.
4.
verse
.
7
,
8.
If
yee
know
that
he
is
righteous
,
yee
know
that
every
one
that
doth
righteousnesse
,
is
borne
of
him
,
1
Ioh.
2.
vers.
29.
There
be
others
,
which
,
to
speake
properly
,
are
not
paterns
of
imitation
,
neither
are
we
in
any
sort
able
to
imitate
them
.
Such
are
his
Eternity
,
the
Infinity
of
his
Essence
,
and
Knowledge
,
his
omnipotency
,
&c.
which
also
we
are
nev●●
exhorted
to
imitate
.
14
It
is
consequently
even
so
of
his
actions
,
and
of
his
fashion
in
working
.
Of
them
some
flow
immediatly
from
these
first
attributes
of
his
holinesse
,
bounty
,
mercy
,
love
,
righteousnesse
,
&c.
and
are
essentially
actions
charitable
,
mercifull
,
bountifull
,
righteous
,
&c.
These
of
their
nature
,
and
of
themselves
are
imitable
,
and
that
alwaies
.
For
example
,
God
is
bountifull
,
and
doth
good
unto
all
,
forgiveth
all
those
that
have
recourse
to
his
mercy
,
giveth
a
convenient
and
sutable
reward
unto
vertue
,
and
a
due
punishment
to
vice
,
protecteth
those
that
are
strengthlesse
and
oppressed
,
upholdeth
those
that
are
infirme
and
weake
,
&c.
whereof
hee
hath
given
triall
by
divers
experiences
:
From
thence
wee
may
conclude
truely
and
soundly
,
that
,
by
reason
of
the
righteousnesse
,
holinesse
,
goodnesse
,
which
are
essentially
imprinted
in
these
actions
,
men
ought
to
imitate
them
in
all
times
,
to
their
power
and
abilitie
,
according
to
the
calling
wherein
they
are
called
,
and
the
rules
that
he
hath
in
his
holy
Word
prescribed
unto
them
.
There
be
other
actions
proceeding
from
these
other
attributes
or
proprieties
of
God
:
For
example
,
from
his
omnipotency
,
Such
as
are
his
miraculous
actions
;
God
hath
created
the
world
of
nothing
,
hath
framed
man
of
the
dust
of
the
earth
,
and
doth
a
thousand
more
or
such
great
wonders
:
These
actions
oblige
us
not
to
imitate
Gods
example
in
them
;
also
God
propoundeth
them
not
unto
us
as
examples
to
be
followed
,
for
we
are
not
able
to
imitate
them
.
Likewise
wee
are
not
bound
to
immitate
the
actions
and
proceedings
of
God
,
which
are
grounded
on
his
Will
pure
and
simple
,
whereof
,
although
God
had
the
reasons
in
his
owne
brest
,
yet
we
cannot
on
our
part
,
alledge
any
reason
taken
from
an
essentiall
righteousnesse
inherent
in
them
,
but
onely
say
for
all
reason
,
he
hath
done
as
it
pleased
him
:
As
that
he
made
the
walls
of
Ierico
to
fall
downe
by
seven
blasts
of
seven
trumpets
of
Rams-hornes
,
in
seven
severall
daies
,
Iosh.
6.
vers.
3.
4.
20.
cured
Naaman
of
his
leprosie
,
sending
him
to
Iordan
to
wash
in
it
seven
times
,
2
King
.
5.
vers.
10.
14
,
&c.
15
Like
in
all
things
is
unto
this
the
course
which
God
did
observe
in
the
Creation
,
making
all
his
works
in
sixe
daies
,
and
resting
on
the
seventh
day
.
For
no
man
can
tell
why
he
did
so
,
saving
onely
,
because
he
would
;
the
thing
it selfe
not
having
in
it
any
naturall
equity
,
or
evident
morality
.
And
therefore
no
kinde
of
obligation
to
doe
the
like
can
be
naturally
inferred
from
thence
,
I
meane
to
observe
sixe
daies
of
worke
,
and
one
of
rest
.
All
these
,
and
other
semblable
proceedings
of
God
are
not
an
example
,
and
oblige
not
any
man
to
imitate
them
,
saving
in
case
God
be
pleased
to
command
them
to
doe
so
:
as
hee
would
,
not
through
any
necessity
which
was
in
the
thing
,
and
whereby
he
was
bound
to
make
such
a
Commandement
,
but
because
such
was
his
good
pleasure
,
command
the
Iewes
to
worke
sixe
daies
,
and
rest
the
seventh
day
,
who
also
afterwards
observed
that
precept
,
not
through
necessity
of
imitation
taken
from
the
thing
it selfe
,
nor
that
naturally
it
was
emplary
unto
them
,
but
because
it
pleased
God
to
command
them
so
to
doe
:
As
also
in
the
fourth
Commandement
this
reason
,
that
God
in
sixe
dayes
made
and
finished
all
his
workes
,
and
rested
the
seventh
day
,
is
not
alleadged
immediately
for
an
example
,
and
a
cause
of
obligation
to
the
Iewes
to
doe
the
like
,
but
as
an
occasion
that
GOD
tooke
,
according
to
his
free
will
,
to
bind
them
by
that
Commandement
to
this
observation
,
which
also
in
consequence
of
the
said
Commandement
they
practised
.
For
it
is
said
in
expresse
tearmes
,
In
sixe
dayes
God
made
all
his
workes
,
and
rested
the
seventh
day
,
Therefore
he
blessed
the
seventh
day
and
hallowed
it
,
to
wit
,
to
be
observed
by
the
Iewes
.
And
it
was
this
blessing
and
hallowing
,
notified
by
Commandement
,
which
obliged
the
Iewes
to
the
observation
of
the
seventh
day
,
and
not
Gods
course
of
proceeding
immediately
.
For
undoubtedly
this
will
be
advowed
,
that
if
God
had
not
declared
his
will
by
a
Commandement
,
the
Iewes
had
not
thought
themselves
bound
to
this
observation
,
and
Gods
proceeding
alone
had
not
beene
obligatory
unto
them
,
nor
had
the
force
of
a
Law
among
them
:
Which
sheweth
,
that
in
it
there
is
no
morality
,
no
example
binding
the
conscience
necessarily
and
for
ever
.
16
This
being
so
,
it
followeth
not
,
that
if
God
was
pleased
to
give
this
ordinance
to
the
Iewes
by
occasion
of
the
order
that
he
observed
in
the
Creation
,
he
would
also
have
it
to
continue
among
Christians
,
seeing
it
was
not
grounded
in
any
morall
thing
,
which
should
have
life
and
vigor
for
ever
,
no
more
than
so
many
other
ordinances
which
he
had
given
to
that
people
upon
good
considerations
,
oblige
not
Christians
,
because
the
reasons
were
not
morall
And
as
these
ordinances
are
changed
and
abolished
,
without
any
blame
of
variablenesse
or
of
turning
that
God
hath
incurred
on
his
part
,
even
so
that
ordinance
concerning
the
Sabbath
might
and
ought
to
cease
likewise
.
All
the
morality
that
can
be
gathered
from
Gods
example
,
is
,
that
as
God
after
he
had
made
all
his
workes
in
the
space
of
some
dayes
,
rested
on
another
day
,
so
we
should
have
some
day
wherein
,
leaving
off
our
ordinary
occupations
,
we
may
busie
our selves
about
Gods
service
,
But
not
that
Gods
example
obligeth
us
to
the
same
day
of
rest
which
God
observed
.
17
And
indeed
,
the
Christians
in
the
observation
of
their
day
of
rest
doe
not
any
more
ground
themselves
upon
Gods
example
in
the
Creation
.
For
although
they
keepe
sixe
dayes
of
worke
,
and
a
seventh
of
rest
,
yet
it
is
not
the
seventh
day
that
God
rested
in
,
for
they
work
on
that
day
,
and
rest
on
the
first
day
of
the
weeke
,
which
God
began
in
to
make
all
his
workes
,
and
so
they
change
Gods
order
:
Which
sheweth
,
that
this
example
of
God
is
not
obligatory
of
it selfe
,
and
for
ever
.
For
if
it
were
,
we
should
be
bound
to
keepe
,
not
only
one
of
seven
,
but
the
same
seventh
which
God
gave
us
example
to
rest
in
,
there
being
no
reason
wherefore
one
and
the
same
example
of
God
should
neither
be
obligatory
for
ever
in
one
of
its
parts
,
to
wit
,
in
that
hee
observed
sixe
dayes
of
labour
,
and
a
seventh
of
rest
,
then
in
the
other
,
to
wit
,
in
that
hee
imployed
the
first
sixe
dayes
of
the
weeke
to
worke
in
,
and
the
last
to
rest
in
.
18
They
get
no
advantage
to
say
,
that
under
the
New
Testament
the
alteration
of
the
Sabbath
day
hath
beene
made
from
the
last
day
of
the
weeke
to
the
first
,
because
IESUS
CHRIST
rising
on
this
day
rested
from
the
worke
of
our
redemption
,
which
is
greater
and
more
excellent
than
the
worke
of
Creation
,
seeing
that
by
it
,
man
,
who
was
created
in
the
flat
mutable
state
of
nature
,
and
of
a
naturall
grace
,
from
which
he
fell
away
,
and
was
also
to
remaine
upon
earth
,
is
put
in
the
supernaturall
and
immutable
state
of
grace
,
to
be
received
in
heaven
,
to
be
admitted
to
the
contemplation
of
God
himselfe
,
and
to
live
there
in
a
light
and
purity
,
farre
more
perfect
then
that
which
he
had
in
the
first
Creation
:
That
also
heaven
and
earth
shall
be
renewed
,
and
established
in
a
state
a
great
deale
more
beautifull
and
excellent
then
the
state
they
were
created
in
;
Nay
that
the
Angels
themselves
have
thereby
received
many
and
great
benefits
:
In
a
word
,
that
in
vertue
of
that
worke
,
hath
in
part
beene
already
made
,
and
one
day
shall
be
made
compleately
a
new
Creation
of
all
things
,
as
Christ
himselfe
speaketh
,
Matth.
19.
verse
28.
And
therefore
it
deserved
well
,
that
the
day
wherein
Christ
,
after
he
had
finished
it
,
did
rest
,
should
be
consecrated
by
all
those
that
pretend
to
have
part
in
it
,
and
to
whom
the
benefit
thereof
is
offered
,
if
they
reject
it
not
by
their
owne
fault
,
to
be
a
day
of
rest
under
the
New
Testament
,
instead
of
the
day
which
was
observed
under
the
Old
Testament
,
in
remembrance
of
Gods
resting
from
the
workes
of
the
Creation
.
19
For
I
grant
willingly
this
to
be
true
:
But
with
all
I
say
,
that
the
altering
of
the
Sabbath
day
upon
the
occasion
of
Christs
Resurrection
,
sheweth
plainely
,
that
the
example
of
Gods
proceeding
in
the
Creation
,
and
the
observation
of
one
of
seven
dayes
,
and
of
the
last
of
seven
founded
thereupon
under
the
Old
Testament
,
was
not
morall
.
For
if
it
had
beene
,
no
alteration
,
no
changing
could
have
beene
made
of
that
time
,
neither
altogether
,
nor
in
part
,
for
any
occasion
occurring
and
falling
out
sithence
,
because
all
morall
things
are
perpetuall
,
have
beene
confirmed
and
ratified
by
Iesus
Christ
,
and
have
not
been
casheered
by
him
,
nor
by
his
Church
.
Now
it
is
constant
by
the
practise
of
all
Christian
Churches
,
that
a
change
hath
beene
made
,
and
in
the
beginning
of
that
innovation
the
order
of
the
observation
of
one
of
seven
dayes
was
of
necessity
subject
to
be
changed
,
and
ceased
to
be
obligatory
.
For
when
Christians
began
,
or
might
have
begun
to
omit
the
last
day
of
the
weeke
,
and
to
keepe
the
first
,
they
might
also
then
have
neglected
and
violated
the
foresaid
order
of
dedicating
to
GOD
one
day
of
seven
,
which
neverthelesse
is
pretended
to
be
morall
,
sith
by
the
death
of
Iesus
Christ
all
the
Iewish
ceremonies
,
and
amongst
them
the
ancient
day
of
Sabbath
,
that
is
,
the
precise
observation
of
the
seventh
,
or
the
last
day
of
the
weeke
,
which
is
not
denyed
to
have
beene
ceremoniall
,
being
abrogated
of
right
,
in
the
weeke
wherein
hapned
the
death
of
Christ
,
and
on
the
Friday
of
that
weeke
,
the
Disciples
were
not
obliged
to
observe
the
last
day
of
that
weeke
,
which
was
Saturday
,
or
the
Sabbath
of
the
Iewes
immediately
following
,
but
they
might
have
observed
another
in
the
weeke
following
:
which
being
true
,
it
followeth
,
that
they
might
have
overslipt
all
the
seven
dayes
of
the
said
weeke
,
without
consecrating
any
of
them
to
God
:
And
in
effect
,
in
whatsoever
time
the
Church
begun
at
first
to
overpasse
the
last
day
of
the
weeke
,
of
necessity
she
passed
a
whole
weeke
,
wherein
there
was
no
seventh
day
of
Sabbath
,
which
she
could
not
have
done
lawfully
,
if
to
observe
one
day
of
seven
were
a
morall
point
.
20
Furthermore
,
according
to
this
maxime
,
which
proposeth
the
necessity
of
the
observation
of
one
day
in
the
weeke
,
yea
,
of
a
whole
day
,
as
of
a
pointmorall
,
sith
none
can
institute
such
a
day
but
God
alone
,
this
also
of
necessity
must
be
layd
as
a
fundamentall
point
of
our
Religion
,
that
our
Lord
Iesus
Christ
on
the
same
day
that
he
rose
from
death
to
life
made
this
alteration
of
the
last
day
into
the
first
,
and
gave
notice
of
it
to
his
Disciples
,
who
other
wayes
could
not
have
acknowledged
so
soone
the
necessity
of
this
changing
.
For
if
he
did
it
not
,
seeing
they
were
no
more
obliged
to
the
Sabbath
day
of
the
Iewes
which
was
abrogated
by
his
death
,
they
might
have
beene
not
only
in
the
weeke
wherein
Christ
died
,
but
also
in
the
weeke
following
wherein
he
rose
againe
,
free
from
all
obligation
tying
them
to
any
Sabbath
day
,
which
the
aforesaid
maxime
rejecteth
,
as
unlawfull
.
Now
what
certainty
or
probability
is
there
,
that
Iesus
Christ
on
the
first
day
of
his
appearing
to
his
Disciples
gave
them
this
ordinance
?
Further
,
although
he
had
given
it
,
sith
he
appeared
not
unto
them
till
the
evening
following
the
day
,
in
the
morning
whereof
he
rose
againe
,
they
were
,
at
least
all
that
day
preceding
his
first
manifestation
unto
them
,
free
from
all
bond
tying
them
to
the
observation
of
any
particular
seventh
day
,
and
their
obligation
to
the
observation
of
a
certaine
day
hath
begun
by
the
extremity
of
the
day
,
to
wit
,
at
the
same
time
when
CHRIST
appearing
unto
them
injoyned
them
to
heepe
it
,
which
difficulties
I
see
not
how
those
that
hold
the
aforesaid
maxime
can
well
resolve
.
21
They
say
,
that
when
the
first
change
was
made
,
the
Disciples
kept
two
Sabbaths
consecutively
,
to
wit
,
the
last
of
the
weeke
,
to
put
an
end
to
the
order
of
the
ancient
Testament
,
and
thereafter
the
first
day
of
the
weeke
immediately
following
,
to
begin
the
new
order
,
which
was
to
remaine
for
ever
under
the
New
Testament
,
and
to
keepe
alwayes
one
day
of
seven
.
But
this
saying
is
a
pure
imagination
.
For
who
hath
told
them
that
the
Disciples
did
keepe
that
course
?
Besides
,
this
giveth
no
satisfaction
to
the
difficulties
afore
mentioned
.
For
Iesus
Christ
being
dead
,
and
having
by
his
death
abrogated
all
the
ceremonies
of
the
Law
,
the
last
day
of
the
weeke
,
at
the
same
very
instant
that
he
gave
up
the
Ghost
ceased
to
be
obligatory
:
And
so
,
although
Iesus
Christ
shewing
himselfe
to
his
Disciples
on
the
first
day
of
the
weeke
that
he
rose
in
,
had
ordained
unto
them
expressely
that
day
,
and
made
them
to
sanctifie
it
in
quality
of
a
Sabbath
day
to
persist
afterwards
till
the
end
of
the
world
,
neverthelesse
sith
the
day
before
,
which
was
the
Sabbath
,
had
not
obliged
them
to
keep
it
,
and
if
they
observed
it
,
they
did
it
not
through
any
obligation
binding
them
thereunto
,
because
it
was
abolished
,
it
followeth
manifestly
that
the
obligation
to
one
day
of
seven
was
caused
in
one
weeke
at
least
,
yea
,
in
more
then
one
,
if
he
ordained
not
Sunday
to
be
kept
as
soone
as
he
shewed
himselfe
unto
them
after
his
resurrection
:
Nay
,
is
casseered
in
them
all
,
if
he
gave
them
no
ordinance
at
all
concerning
that
or
any
other
day
,
which
is
more
probable
,
as
we
shall
see
more
fully
hereafter
:
Howsoever
of
this
ariseth
this
conclusion
,
that
the
order
of
one
of
seven
daies
is
not
morall
,
sith
it
could
suffer
,
once
at
least
,
an
interruption
in
the
obligation
,
or
binding
power
which
it
had
.
22
I
would
againe
faine
know
,
sith
Christs
resurrection
might
,
without
inconvenience
,
cause
the
changing
of
the
particular
day
,
wherein
the
Sabbath
was
before
observed
,
which
was
the
last
day
of
the
weeke
into
another
day
,
which
was
the
first
wherein
it
came
to
passe
,
why
it
might
not
likewise
,
without
any
inconvenience
at
all
,
give
occasion
to
change
the
whole
generall
order
of
the
observation
of
one
day
of
seven
,
and
deliver
the
Church
from
all
obligation
unto
it
,
Sith
,
as
we
have
already
shewed
,
there
is
no
greater
necessity
to
observe
one
day
of
seven
,
then
the
last
of
seven
?
Sith
also
this
resurrection
of
Christ
,
which
was
,
as
it
were
,
his
rest
from
the
worke
of
our
Redemption
,
cannot
be
said
to
have
happened
,
as
Gods
rest
from
the
worke
of
Creation
,
after
sixe
daies
of
labour
,
to
ratifie
thereby
the
observation
of
this
number
,
but
to
reckon
since
the
day
wherein
Christ
began
to
be
in
agony
in
the
garden
,
which
was
,
to
speake
properly
,
the
beginning
of
the
worke
of
our
Redemption
,
till
the
day
that
he
rose
out
of
the
grave
,
which
containeth
the
space
of
three
or
foure
daies
,
wherein
he
suffered
,
died
,
was
buried
,
came
to
passe
after
three
or
foure
daies
only
of
labour
and
of
paine
,
whereby
he
redemed
us
,
why
may
it
not
,
with
as
good
reason
,
be
a
foundation
and
powerfull
motive
,
to
change
one
day
of
seven
into
one
of
foure
,
sith
Christ
rose
on
the
fourth
day
after
the
beginning
of
his
passion
,
as
well
as
the
observation
of
the
last
day
of
the
weeke
into
the
first
,
in
consequence
of
his
resurrection
on
that
first
day
?
For
there
should
be
as
little
evill
or
danger
in
the
one
as
in
the
other
.
23
But
here
is
the
maine
point
of
the
matter
.
For
as
much
as
the
order
which
God
observed
of
sixe
daies
for
his
labour
in
the
Creation
,
and
of
a
seventh
day
for
his
rest
,
carrieth
not
with
it
any
necessary
and
naturall
obligation
to
imitate
it
,
and
was
not
obligatory
under
the
old
Testament
,
but
because
it
pleased
God
to
command
and
establish
it
by
his
Law
,
for
that
time
onely
,
under
the
new
Testament
there
was
no
obligation
to
keepe
it
,
and
therefore
the
necessity
of
observing
it
,
as
of
all
other
legall
ceremonies
,
having
come
to
an
end
,
and
being
expired
,
the
last
day
of
seven
hath
wihout
sinne
,
yea
,
with
good
reason
been
changed
into
the
first
that
Christ
rose
in
;
the
Church
thinking
it
fit
to
do
so
,
whereunto
she
was
not
moved
by
an
opinion
,
that
the
consideration
of
Christs
rising
from
the
dead
on
that
day
was
of
it selfe
obligatory
.
For
why
should
the
day
of
Christs
resurrection
of
its
nature
oblige
us
to
observe
it
,
as
a
day
holy
and
solemne
,
rather
then
the
day
of
his
nativity
,
or
the
day
of
his
death
whereby
he
said
All
was
fulfilled
,
Ioh.
19.
vers
.
30.
to
wit
,
all
that
was
requisite
for
the
expiation
of
our
sinnes
,
and
redemption
of
the
world
,
conformably
to
the
ancient
prophecies
and
figures
of
the
Law
,
or
the
day
of
his
ascension
,
which
might
as
well
and
better
be
called
the
day
of
Christs
rest
,
then
the
day
of
his
resurrection
?
Sure
the
Church
might
have
in
any
of
those
daies
called
to
minde
and
celebrated
the
remembrance
of
the
worke
of
our
Redemption
as
well
as
in
the
day
of
the
Resurrection
,
because
all
the
actions
of
Christ
have
respect
unto
it
.
Nay
,
she
might
have
as
well
changed
the
order
of
one
of
seven
into
a
day
of
another
number
,
seeing
the
worke
of
Redemption
was
not
tyed
to
the
same
number
of
daies
was
that
the
worke
of
Creation
.
But
because
there
was
no
necessity
in
this
,
she
thought
it
expedient
to
keepe
this
order
of
one
day
in
the
weeke
observed
by
the
Iewes
,
amongst
whom
the
weeke
had
its
beginning
,
and
to
change
onely
the
particular
seventh
day
of
the
Iewes
into
another
,
to
make
a
distinction
between
them
and
that
servile
people
,
as
also
to
keepe
a
memoriall
of
Christs
Resurrection
.
Of
all
this
it
appeareth
evidently
,
that
the
reason
taken
from
Gods
example
,
as
it
is
alledged
out
of
the
fourth
Commandement
,
hath
no
force
to
prove
that
which
it
is
produced
for
,
and
to
shelter
those
that
make
a
buckler
of
it
.
24
Finally
,
they
rely
much
upon
these
last
words
of
the
Commandement
;
God
hath
blessd
the
Sabbath
day
,
and
hath
sanctified
it
.
Now
,
say
they
,
if
GOD
hath
ordained
this
seventh
day
to
be
observed
,
and
to
be
a
meanes
that
procureth
his
blessing
corporall
and
spirituall
,
temporall
and
eternall
,
upon
those
that
keepe
it
,
as
these
words
doe
insinuate
,
have
we
not
as
great
need
of
these
blessings
of
GOD
,
as
the
Iewes
?
God
will
he
not
grant
them
to
us
as
well
as
to
them
?
Wherefore
then
shall
we
not
keepe
that
which
he
hath
ordained
to
be
a
meanes
whereby
he
doth
communicate
them
,
or
if
we
keepe
them
not
,
how
can
we
promise
to
our selves
,
that
he
will
grant
them
unto
us
?
Which
is
,
as
if
wee
should
promise
to
our selves
the
grace
of
God
by
the
usage
of
the
Sacraments
which
hee
hath
instituted
as
meanes
thereof
,
changing
the
elements
which
he
hath
ordained
in
them
.
They
say
also
,
that
if
God
had
not
ordained
unto
us
who
are
Christians
a
Sabbath
day
,
he
had
left
us
in
a
worse
condition
then
the
Iewes
.
25
I
answer
,
that
verily
we
have
as
great
need
of
Gods
blessings
,
as
the
Iewes
had
,
and
that
God
promiseth
them
unto
us
as
well
as
unto
them
:
But
it
followeth
not
,
that
he
should
impart
them
unto
us
by
the
same
outward
meanes
.
God
bestowed
of
old
his
blessings
upon
the
Iewes
,
not
onely
by
the
observation
of
the
seventh
day
of
Sabbath
,
but
also
of
their
Sabbaths
,
solemne
Feasts
,
Sacrifices
,
Offerings
,
Sprinklings
,
and
other
legall
ceremonies
,
and
saith
often
,
that
he
hath
sanctified
them
,
and
would
blesse
them
to
their
use
.
As
then
it
followeth
not
,
that
we
should
keepe
these
things
,
and
that
they
should
be
unto
us
meanes
of
Gods
blessing
:
Likewise
upon
God
saying
,
that
he
had
blessed
and
sanctified
the
Sabbath
day
to
the
Iewes
,
doth
it
ensue
,
that
we
are
still
bound
to
keepe
it
.
Indeed
,
if
the
Iewes
,
to
whom
,
under
the
old
Testament
,
God
had
expresly
ordained
the
observation
of
the
seventh
day
,
to
be
unto
them
a
meanes
of
the
grant
of
his
blessings
,
had
neglected
or
rejected
that
day
,
and
had
of
their
owne
fancie
chosen
another
,
they
had
deprived
themselves
of
the
blessing
of
God
,
by
rejecting
a
meanes
of
the
communication
thereof
ordained
by
him
.
And
if
it
were
constant
,
that
to
us
also
God
had
ordained
the
seventh
day
,
as
it
is
constant
that
he
hath
ordained
unto
us
the
use
of
cercaine
elements
in
the
Sacraments
,
and
that
the
fourth
Commandement
obligeth
us
,
as
it
did
the
Iewes
,
the
same
danger
were
to
be
feared
for
us
,
in
case
we
observed
it
not
,
but
sith
that
is
not
,
we
have
no
cause
to
feare
.
26
To
come
neerer
unto
them
,
I
say
,
that
the
seventh
day
,
in
its
nature
,
was
not
a
holy
day
,
nor
a
meanes
of
blessing
,
more
then
another
day
,
but
onely
in
regard
of
the
duties
of
religion
and
of
godlinesse
,
whereunto
it
was
particularly
destinated
,
and
which
were
practised
in
it
.
Therefore
when
we
shall
practice
religiously
,
and
according
to
the
will
of
God
under
the
new
Testament
,
the
duties
of
religion
and
Christian
godlinesse
,
which
Iesus
Christ
hath
prescribed
unto
us
in
the
Gospel
;
they
shall
be
unto
us
meanes
of
blessing
,
as
were
unto
the
Iewes
their
exercises
,
and
whatsoever
day
the
Church
shall
appoint
ordinarily
for
that
use
,
seeing
Iesus
Christ
hath
left
unto
her
that
liberty
,
and
hath
not
made
any
particular
determination
thereupon
,
it
shall
be
unto
us
,
by
reason
of
those
holy
duties
,
a
blessed
and
holy
day
,
as
well
as
was
unto
the
Iewes
their
seventh
day
,
which
God
injoyned
them
to
keepe
.
27
It
is
against
all
reason
to
esteeme
,
that
if
God
hath
not
ordained
unto
us
a
particular
day
,
as
he
did
to
the
Iewes
,
our
condition
shall
be
worse
then
theirs
.
For
that
is
alike
as
if
they
should
say
,
that
Christians
are
in
a
worse
condition
then
the
Iewes
,
because
God
hath
not
appointed
unto
them
a
particular
place
whereunto
he
hath
allotted
the
publike
exercise
of
his
service
,
as
he
did
to
the
Iewes
.
It
is
true
,
that
if
Christians
did
not
ordinarily
meet
together
in
one
place
and
time
,
to
serve
GOD
publikely
,
they
should
be
farre
inferiour
to
the
Iewes
,
and
should
have
farre
lesse
religion
and
devotion
then
they
had
.
Whereas
it
is
their
great
advantage
above
the
Iewes
,
that
God
would
not
stint
unto
them
any
place
,
nor
any
time
of
their
holy
exercises
,
but
would
have
the
choice
and
setling
of
the
one
,
and
of
the
other
to
depend
on
their
liberty
,
and
left
that
to
their
zeale
and
wisedome
,
even
as
it
is
their
great
prerogative
,
that
he
hath
made
them
free
from
all
other
legall
ceremonies
:
which
testifieth
,
that
he
hath
loved
them
more
,
and
would
not
use
them
rigidly
as
little
children
,
or
servants
,
but
as
children
of
a
ripe
age
,
and
as
a
willing
people
.
28
So
it
hath
beene
shewed
,
that
although
the
fourth
Commandement
obligeth
us
alwaies
to
appoint
an
ordinary
day
for
Gods
service
,
yet
no
solid
thing
can
be
gathered
from
the
nature
and
words
thereof
,
to
prove
the
morality
of
a
seventh
day
of
Sabbath
,
farre
lesse
of
Sunday
,
and
a
perpetuall
obligation
in
Gods
intention
,
to
the
observation
thereof
under
the
new
Testament
.
And
it
is
a
most
impertinent
argumentation
,
that
because
all
the
particularities
of
the
fourth
Commandement
may
be
applyed
unto
us
,
as
well
as
to
the
Iewes
,
and
that
we
may
now
,
as
they
of
old
,
rest
on
the
seventh
and
last
day
of
the
weeke
,
as
in
it
God
rested
,
therefore
we
should
doe
it
.
For
we
may
also
observe
all
the
holy
daies
and
ceremonies
which
of
old
the
Iewes
observed
,
and
find
reasons
to
apply
them
unto
us
:
For
example
,
as
they
observed
the
new
Moones
,
or
the
first
daies
of
their
moneths
,
to
give
thankes
to
God
for
his
continuall
government
,
and
favorable
intertainment
,
which
his
divine
providence
had
shewed
to
them
,
making
,
after
the
last
moneth
,
a
new
moneth
to
come
,
and
to
pray
him
to
perpetuate
the
grace
towards
them
,
as
also
that
it
might
be
unto
them
a
figure
of
the
future
renuing
of
the
Church
by
the
Messias
.
Also
as
they
observed
the
feast
of
Pentecost
,
for
a
memoriall
,
as
many
doe
esteeme
,
of
the
Law
given
on
that
day
,
or
,
which
is
more
certaine
,
to
give
thanks
to
God
for
the
cornes
,
which
by
his
favour
,
they
had
reapt
,
and
whereof
they
offered
unto
him
two
loaves
of
new
and
fine
flower
:
Likewise
,
as
they
observed
the
feast
of
Tabernacles
for
a
remembrance
that
they
had
beene
pilgrims
in
the
wildernesse
,
and
had
sojourned
in
Tents
,
during
the
time
of
their
journey
to
the
Land
of
Canaan
,
as
also
for
a
thanksgiving
to
God
,
for
the
gathering
in
of
all
the
fruits
of
the
Land
:
Even
so
might
we
observe
all
the
same
feasts
,
by
an
application
of
the
reasons
of
their
institution
unto
us
.
For
God
from
moneth
to
moneth
continueth
his
providence
towards
us
,
and
hath
granted
us
the
renuing
of
the
holy
Ghost
.
The
Law
which
he
gave
in
Sina
to
the
people
of
Israel
,
appertaineth
to
us
in
all
the
morality
thereof
,
as
well
as
unto
them
.
It
is
his
gift
,
that
we
gather
in
yeerely
the
cornes
,
and
other
productions
of
the
ground
for
our
nourishment
,
as
they
did
.
We
are
pilgrims
,
and
strangers
in
this
world
,
and
we
aspire
to
the
heavenly
Canaan
&c.
All
these
things
might
be
capable
to
afford
unto
us
subject
and
occasion
to
celebrate
a
thankfull
and
religious
remembrance
of
them
on
solemne
daies
answerable
to
these
of
the
Iewes
.
For
although
there
were
some
particular
reasons
belonging
only
to
the
Iewes
,
and
taken
from
certaine
circumstances
,
for
which
God
ordained
these
feasts
and
others
unto
them
,
and
though
there
was
in
them
a
figure
of
the
good
things
to
come
by
Iesus
Christ
,
Hebr.
10.
vers.
1.
in
which
respects
they
cannot
be
observed
by
us
(
which
also
,
by
the
confession
of
those
against
whom
I
dispute
,
is
to
be
found
in
the
Sabbath
day
)
that
is
no
let
,
but
that
the
generall
reasons
,
which
are
to
be
found
in
them
,
may
be
unto
us
a
ground
of
observation
,
and
that
we
may
practise
and
celebrate
,
as
a
memoriall
or
signe
relative
to
the
time
past
,
or
present
,
that
which
they
practised
as
a
figure
relative
to
the
time
to
come
.
And
what
they
observed
in
a
respect
circumstanced
after
a
fashion
which
was
proper
to
them
,
that
we
may
observe
in
another
respect
somewhat
diversified
,
and
fitted
to
our
estate
.
Even
as
,
although
we
observe
not
the
Sabbath
for
some
particular
reasons
,
in
regard
whereof
it
is
avouched
that
it
was
appropriated
to
the
Iewes
,
yet
many
doe
maintaine
eagerly
,
that
we
ought
to
keepe
it
for
some
other
generall
reasons
.
Yea
,
sith
almost
all
the
Iewish
ceremonies
had
some
morall
foundation
,
reason
,
or
end
,
which
considered
in
it selfe
regardeth
us
,
as
well
as
them
,
that
might
be
set
abroach
as
a
subject
and
occasion
to
observe
them
under
the
Gospell
.
30
Yet
for
all
that
,
it
followeth
not
that
God
obligeth
us
to
such
an
observation
.
Yea
it
should
be
contrary
to
the
liberty
and
simplicity
of
the
Gospel
.
Likewise
whatsoever
generall
reasons
may
be
considered
,
as
capable
in
themselves
,
to
be
motives
unto
us
,
to
observe
the
Sabbath
,
it
followeth
not
that
God
hath
prescribed
and
determined
the
observation
thereof
under
the
Gospel
.
31
All
these
reasons
which
were
motives
to
ordaine
these
ceremonies
,
were
not
naturall
essentiall
,
and
necessary
reasons
of
their
institution
,
but
depended
simply
on
the
will
of
God
,
who
had
the
power
to
make
them
,
and
give
value
and
authority
to
the
said
reasons
by
the
observation
of
these
ceremonies
for
a
certaine
time
only
,
and
at
another
time
without
ceremonies
,
or
by
ceremonies
of
another
kind
:
As
he
willeth
us
to
give
him
thankes
under
the
new
Testament
,
for
the
continuation
of
his
favourable
providence
over
us
,
in
the
ordinary
course
of
daies
,
of
moneths
,
of
the
revenues
of
the
earth
;
for
giving
us
,
not
only
the
Law
,
but
also
the
Gospell
of
grace
,
and
for
preparing
for
us
the
heavenly
inheritance
,
after
the
few
and
evill
daies
of
the
pilgrimages
of
this
life
,
all
which
things
concerne
us
,
and
yet
he
bindeth
us
not
to
celebrate
in
remembrance
of
these
his
blessings
,
the
ancient
festivall
daies
,
nor
any
other
.
Even
so
he
will
have
us
to
celebrate
the
remembrance
of
our
Creation
,
and
after
we
have
bestowed
daies
upon
our
owne
businesses
,
to
appoint
also
some
for
his
publike
service
,
and
to
assubject
unto
it
our
wives
,
our
children
,
our
servants
,
and
all
other
persons
depending
of
us
:
As
likewise
to
give
a
sufficient
time
of
rest
to
our
servants
and
beasts
,
after
we
have
kept
them
at
worke
for
us
;
which
are
the
reasons
of
the
fourth
Commandement
that
concerne
us
also
.
And
yet
of
them
no
inference
can
be
made
,
that
God
will
have
us
to
observe
one
of
seven
,
or
the
last
of
the
seven
dayes
of
the
weeke
,
as
in
consideration
of
them
he
ordained
the
seventh
day
to
the
Iewes
.
For
we
may
doe
it
as
well
on
another
day
,
ordained
after
another
manner
.
32
He
had
ordained
the
Sabbath
,
as
all
other
ceremonies
to
be
signes
for
that
time
,
and
not
for
the
time
of
the
New
Testament
,
under
which
the
world
being
,
as
it
were
,
renewed
,
all
things
pertaining
to
the
order
and
government
of
the
Religion
were
also
to
bee
made
new
.
New
Ministers
,
new
Sacraments
,
&c.
were
to
be
established
,
as
it
is
written
,
Esa.
65.
verse
17.
Agg.
2.
verse
6.
Heb.
8.
ver.
13.
Heb.
12.
verse
26
,
27.
2
Cor.
5.
verse
17.
And
therefore
it
was
convenient
and
sutable
to
this
New
estate
,
that
there
should
be
a
new
day
of
Gods
service
,
different
from
the
day
which
the
Iewes
observed
under
the
Old
Testament
:
But
it
was
not
necessary
,
that
it
should
be
one
of
seven
,
or
that
Christ
Himselfe
should
have
ordained
it
;
which
notwithstanding
they
indeavour
to
prove
by
diverse
other
passages
and
arguments
gathered
out
of
holy
Scripture
,
pertaining
directly
to
the
New
Testament
,
and
obliging
all
Christians
living
under
it
,
to
keepe
the
Sabbath
,
as
much
as
the
Iewes
were
under
the
Old
Testament
,
yea
to
keepe
a
certaine
and
set
day
of
Sabbath
,
not
by
ecclesiasticall
constitution
,
but
by
divine
ordinance
,
as
they
deeme
.
CHAPTER
Eight
.
Answer
to
the
Sixth
Reason
.
1.
Ob.
Isaiah
hath
prophesied
,
that
under
the
New
Testament
,
strangers
and
Eunuches
,
that
is
,
Christians
,
shall
keepe
the
Sabbath
.
2.
First
Answer
:
The
words
of
the
Prophet
may
be
understood
of
the
state
of
the
Church
of
the
Iewes
,
after
the
captivity
of
Babylon
.
3.
Second
Answer
,
In
the
Old
Testament
the
service
of
the
New
Testament
is
set
downe
in
tearmes
taken
from
the
service
under
the
Law
.
4.
Which
if
they
should
be
literally
expounded
,
Christians
should
be
bound
to
keepe
all
the
ceremonies
of
the
Law
.
5.
Wherefore
,
this
and
such
like
passages
,
are
to
be
expounded
spiritually
,
of
the
spirituall
service
of
the
Christian
Church
.
6.
Another
objection
of
the
gate
,
which
Ezekiel
saith
,
shall
be
opened
on
the
Sabbath
day
.
7.
First
Answer
,
the
words
of
Ezekiel
must
be
expounded
mystically
.
8.
Second
Answer
,
nothing
can
bee
inferred
from
thence
,
but
that
the
Christian
Church
shall
have
solemne
dayes
for
Gods
service
.
9.
Third
Answer
,
The
Sabbath
may
be
said
to
represent
the
rest
of
eternall
life
in
heaven
,
and
the
sixe
worke
dayes
,
the
turmoiles
of
this
life
.
1
THey
say
to
this
purpose
,
that
the
56.
Chapter
of
Isaiah
is
manifestly
referred
to
the
time
of
the
New
Testament
,
and
that
God
declaring
there
,
how
he
would
not
any
more
put
a
difference
betweene
the
strangers
and
the
Iewes
,
and
how
the
Eunuchs
,
the
barren
,
and
those
that
want
Children
shall
no
more
be
a
reproach
,
and
shall
not
be
excluded
from
the
privileges
of
his
house
,
as
they
were
under
the
Old
Testament
,
saith
in
plaine
tearmes
,
that
those
whom
he
calleth
Eunuches
and
sonnes
of
the
stranger
,
shall
keepe
his
Sabbaths
,
verse
4
,
6.
From
whence
they
make
this
inference
,
that
God
would
have
the
Sabbath
to
be
kept
by
Christians
under
the
New
Testament
,
as
well
as
by
Iewes
under
the
Old
Testament
.
2
To
this
I
answer
,
that
this
argument
hath
little
or
no
strength
:
For
it
is
well
knowne
,
that
the
Iewes
doe
referre
it
to
the
time
that
followed
the
captivity
of
Babylon
.
3
But
not
to
debate
about
this
question
,
whether
this
prophesie
is
to
be
referred
to
the
old
,
or
to
the
New
Testament
,
and
to
grant
willingly
that
it
is
to
be
understood
of
the
dayes
of
the
New
Testament
,
it
is
a
thing
notorious
,
that
when
God
in
the
Old
Testament
speaketh
by
his
Prophets
of
the
service
that
should
bee
yeelded
unto
him
under
the
New
Testament
,
he
expresseth
himselfe
ordinarily
,
in
termes
taken
from
the
fashions
and
formes
used
in
his
service
under
the
Old
Testament
:
so
he
saith
,
that
under
the
New
Testament
he
should
have
Altars
every
where
,
that
in
every
place
incense
should
be
offered
unto
his
name
,
that
from
one
new
Moone
to
another
all
flesh
should
come
to
worship
before
him
,
&c.
And
in
this
same
Chap.
56.
ver.
7.
he
saith
concerning
these
Eunuches
,
and
the
sonnes
of
the
stranger
which
shall
keepe
his
Sabbaths
,
that
hee
will
bring
them
to
his
holy
mountaine
,
and
make
them
joyfull
in
his
house
of
prayer
,
and
that
their
burnt
offerings
and
their
sacrifices
shall
be
accepted
upon
his
Altar
.
4
If
then
of
that
which
is
said
,
that
they
shall
keepe
his
Sabbaths
,
they
will
inferre
,
that
the
Sabbath
day
is
obligatory
under
the
New
Testament
,
as
it
was
under
the
Ancient
,
by
the
same
reason
any
may
inferre
,
that
the
Temple
of
Ierusalem
,
the
Altar
and
the
sacrifices
should
remaine
in
use
,
namely
seeing
God
in
the
fourth
verse
speaketh
of
his
Sabbaths
in
the
plurall
number
,
and
it
is
manifest
,
that
besides
the
seventh
ordinary
day
there
was
a
great
deale
of
other
Sabbaths
ordained
of
God
to
the
Iewes
,
it
may
be
as
truly
gathered
,
that
under
the
New
Testament
the
faithfull
ought
to
keepe
all
the
Sabbaths
of
the
Iewes
,
and
the
same
dayes
of
Sabbaths
that
the
Iewes
did
keepe
,
and
particularly
the
same
seventh
day
,
to
wit
,
the
last
:
which
should
be
a
conclusion
most
absurd
.
5
The
truth
is
,
that
the
Sabbath
,
according
to
the
stile
of
the
Ancient
Testament
,
was
taken
of
old
for
all
the
outward
service
of
God
,
and
God
using
the
same
stile
or
manner
of
speech
according
to
his
custome
,
in
this
prophesie
concerning
the
time
of
the
New
Testament
,
when
hee
saith
,
the
Eunuches
,
and
the
sonnes
of
the
stranger
shall
keepe
the
Sabbath
,
by
the
Sabbath
denoteth
all
the
outward
and
solemne
service
which
was
to
be
rendred
to
him
in
that
time
of
the
New
Covenant
;
but
joyned
with
the
spirituall
service
,
signified
in
the
second
verse
by
these
other
words
;
And
keepeth
his
hands
from
doing
evill
:
And
consequently
,
he
signifieth
,
that
that
outward
service
should
have
its
times
ordained
in
the
Church
,
even
as
the
Sabbath
day
was
of
old
the
time
appointed
for
his
service
.
But
that
it
was
Gods
intention
to
stint
to
the
Church
of
the
New
Testament
a
seventh
day
,
or
any
other
particular
day
whatsoever
for
a
Sabbath
day
,
and
that
he
hath
not
left
the
determination
thereof
to
the
liberty
of
the
Church
,
that
shall
never
be
proved
by
the
aforesaid
passage
.
6
This
answer
may
serve
for
a
sufficient
reply
to
the
passage
of
the
46.
Chapter
of
Ezekiel
,
where
God
continuing
to
represent
unto
the
Prophet
in
a
high
and
magnificent
vision
,
and
difficult
to
bee
understood
,
of
a
most
glorious
and
sumptuous
Temple
,
the
state
of
the
Church
under
the
New
Testament
,
saith
in
the
first
,
and
third
verses
,
that
the
gate
of
the
inner
Court
shall
be
shut
the
sixe
working
dayes
,
but
on
the
Sabbath
it
shall
be
opened
,
and
the
people
of
the
land
shall
worship
at
the
entrance
of
this
gate
.
From
whence
it
is
fancied
,
that
a
necessity
of
keeping
the
Sabbath
under
the
New
Testament
may
be
inferred
.
7
But
it
is
evident
,
that
in
all
this
vision
contained
in
the
nine
last
Chapters
of
Ezekiel
,
the
state
of
the
Christian
Church
,
and
of
the
Evangelicall
service
,
is
designed
in
tearmes
and
phrases
taken
from
the
Temple
and
legall
service
,
which
must
not
be
understood
literally
,
but
mystically
,
if
we
will
not
under
the
Gospell
bring
backe
,
not
only
the
Sabbath
,
but
also
a
great
deale
of
other
ceremonies
,
which
are
mentioned
in
that
vision
;
As
for
example
,
The
New
Moones
,
which
in
the
aforesaid
verses
are
joyned
with
the
Sabbath
.
For
it
is
said
there
,
verse
1.
that
the
gate
shall
bee
opened
on
the
Sabbath
day
,
and
in
the
day
of
the
New
Moone
it
shall
be
opened
,
and
that
the
people
of
the
Land
shall
worship
at
the
entrie
of
this
gate
before
the
Lord
on
the
Sabbaths
,
and
in
the
New
Moones
,
verse
3.
Which
must
be
understood
spiritually
of
the
truth
figured
by
the
Sabbaths
and
New
Moones
,
and
not
properly
of
these
things
themselves
,
which
were
but
figures
,
that
is
,
not
that
the
faithfull
should
celebrate
Sabbaths
and
New
Moones
,
but
that
they
should
rest
from
their
workes
of
iniquity
,
to
practise
the
workes
of
the
spirit
of
Sanctification
,
and
of
Gods
true
spirituall
service
,
and
should
be
renewed
and
illuminated
for
ever
by
the
Lord
Iesus
their
true
and
only
Saviour
,
and
by
him
have
alwayes
free
accesse
and
entrance
to
the
throne
of
grace
.
8
All
that
can
be
,
at
the
most
,
inferred
of
the
forealleadged
passage
,
concerning
the
externall
service
of
the
Christian
Church
,
is
,
that
the
New
Testament
shall
have
solemne
dayes
,
wherein
God
shall
be
publikely
served
by
all
his
people
,
but
in
no
wise
that
they
should
be
the
same
which
were
stinted
under
the
Old
Testament
.
For
so
we
should
be
bound
to
observe
the
dayes
of
New
Moones
,
the
last
day
of
the
weeke
,
and
other
holy
dayes
of
the
Iewes
mentioned
in
the
aforesaid
place
,
and
betokened
in
the
plurall
number
by
the
name
of
Sabbaths
.
9
Whereunto
I
adde
,
that
it
may
be
said
,
that
the
Sabbath
day
,
and
the
day
of
the
New
Moone
spoken
of
there
,
representeth
the
time
of
eternall
life
in
heaven
,
where
the
faithful
are
in
a
perfect
rest
,
and
are
new
Creatures
without
any
blemish
of
sin
,
or
defect
of
righteousnes
:
As
the
sixe
work
dayes
,
are
a
representation
of
the
time
of
this
present
life
,
during
which
they
travel
,
they
rove
,
and
trot
up
and
downe
upon
earth
,
where
so
long
as
they
sojourne
,
the
Prophet
signifieth
,
that
the
marvels
of
the
glorious
grace
of
God
are
alwayes
shut
unto
them
,
but
in
heaven
shal
be
opened
unto
them
,
by
a
full
and
unconceivable
manifestation
,
and
perfect
fruition
of
that
joy
,
which
is
in
the
face
of
God
,
and
of
those
pleasures
that
are
at
his
right
hand
for
evermore
,
whereby
they
shall
worship
and
serve
God
perfectly
for
ever
and
ever
.
Amen
.
This
then
is
in
meaning
the
same
that
wee
read
of
in
the
66.
Chapter
of
Isaiah
verse
23.
where
it
is
said
,
that
in
the
new
heavens
and
in
the
new
earth
,
which
God
should
make
,
from
moneth
to
moneth
,
and
from
Sabbath
to
Sabbath
,
all
flesh
,
(
i.
all
the
faithfull
)
should
come
to
worship
before
him
.
Of
which
passage
I
have
spoken
before
.
Of
all
that
hath
beene
said
it
is
manifest
,
that
all
the
passages
of
this
kinde
,
which
are
to
bee
found
in
the
Prophets
,
are
not
to
any
purpose
,
when
they
are
produced
to
prove
that
which
is
debated
about
the
Sabbath
day
.
CHAPTER
Ninth
.
1.
Answer
to
the
seventh
Reason
.
1.
Ob.
Iesus
Christ
is
not
come
to
abolish
the
Law
,
whereof
the
Sabbath
is
a
part
.
2.
Answer
,
sometimes
by
the
Law
and
the
Prophets
,
are
understood
the
morall
precepts
only
.
3.
Sometimes
the
ceremoniall
only
.
4.
In
Christs
words
both
are
to
be
understood
,
but
principally
,
the
ceremoniall
.
5.
This
is
proved
by
the
18.
verse
.
6.
Frivolous
instance
from
Christs
words
,
Heaven
and
earth
shall
not
passe
,
&c.
7.
The
same
is
proved
by
the
scope
of
Iesus-Christ
,
in
the
foresaid
words
.
8.
Falsity
of
a
second
instance
,
that
the
Lawes
expounded
in
the
rest
of
the
Chapter
are
all
morall
.
9.
Although
it
were
true
,
it
followeth
not
,
that
Christs
words
in
the
17.
verse
should
bee
understood
of
the
morall
Law
.
10.
Christs
words
rightly
understood
favour
not
the
morality
of
the
Sabbath
.
11.
Third
instance
from
the
19.
verse
.
12.
First
Answer
,
Christ
in
that
verse
speaketh
of
an
annihilating
of
the
Commandements
,
and
not
of
the
abrogating
of
some
of
them
.
13.
Second
Answer
,
by
retorsion
.
14.
Third
Answer
:
Christ
speaketh
of
the
whole
Law
of
Moses
,
and
not
of
the
Decalogue
only
.
15.
Fourth
instance
from
Saint
Iames
words
,
Chapter
2.
verse
ten
.
16.
Uanity
of
this
instance
.
1
AS
little
to
this
purpose
are
the
words
of
Christ
in
the
fifth
Chapter
of
Saint
Matthew
verse
17.
I
am
not
come
to
destroy
the
Law
and
the
Prophets
,
but
to
fulfill
them
.
From
which
words
they
make
this
conclusion
,
that
seeing
the
Commandement
of
the
Sabbath
day
is
a
Commandement
of
the
Law
confirmed
from
time
to
time
by
the
Prophets
,
IESUS
CHRIST
hath
not
abolished
it
.
And
therefore
the
obligation
to
keep
the
Sabbath
day
lieth
upon
us
still
,
and
shall
dure
to
the
worlds
end
.
2
To
this
allegation
of
Christs
words
I
returne
this
answer
,
that
indeed
sometimes
,
to
wit
,
when
a
morall
matter
is
in
hand
,
the
Scripture
by
the
Law
and
the
Prophets
,
understandeth
only
the
precepts
of
the
Law
and
of
the
Prophets
pertaining
to
this
morality
.
As
when
in
the
twelfth
verse
of
the
seventh
Chapter
of
Saint
Matthew
,
Christ
saith
,
All
things
whatsoever
yee
would
that
men
should
doe
to
you
,
doe
yee
even
so
to
them
:
For
this
is
the
Law
and
the
Prophets
.
3
But
sometimes
also
,
when
the
speech
is
of
the
fulfilling
of
things
foretold
or
figured
of
old
,
by
the
Law
and
the
Prophets
,
are
to
be
understood
only
the
prophesies
,
and
the
typike
ceremonies
of
the
ancient
Testament
,
as
in
S.
Matthew
11.
Chap.
v.
13.
S.
Luke
24.
verse
27.
Acts
24.
ver.
26.
Acts
26.
verse
22.
4
To
apply
this
to
the
passage
objected
out
of
the
fifth
Chapter
of
Saint
Matthew
,
I
say
,
that
in
it
by
the
Law
and
the
Prophets
are
to
be
understood
,
not
only
the
precepts
concerning
the
morall
duties
of
this
life
,
but
also
the
ceremonies
of
the
Law
,
as
may
be
clearely
seene
by
these
words
of
our
Saviour
that
are
generall
,
I
am
not
come
to
destroy
the
Law
,
nor
the
Prophets
,
but
to
fulfill
them
.
Now
the
ceremonies
are
a
part
of
the
Law
of
Moses
,
are
called
in
the
Scripture
by
the
Name
of
the
Law
,
and
make
a
part
of
the
Sermons
of
the
Prophets
,
as
well
as
the
moralities
:
The
conjunction
of
the
Law
and
of
the
Prophets
in
a
generall
matter
,
such
as
this
is
,
sheweth
that
by
the
Law
we
must
understand
all
that
is
contained
in
the
bookes
of
Moses
,
as
by
the
Prophets
all
things
contained
in
their
bookes
.
Now
of
the
bookes
of
Moses
and
of
the
Prophets
the
ceremonies
make
a
notable
portion
.
5
I
adde
to
this
,
that
the
predictions
,
types
and
promises
are
here
as
much
,
nay
much
more
to
be
understood
,
then
morall
duties
,
as
may
be
seene
evidently
by
these
words
of
our
LORD
in
the
18.
verse
following
,
Uerily
I
say
unto
you
,
Till
heaven
and
earth
passe
,
one
Iot
,
nor
one
title
,
one
point
,
or
one
pricke
of
a
letter
,
shall
in
no
wise
passe
from
the
Law
,
till
all
be
fulfilled
.
It
is
certaine
that
these
words
Iota
,
Title
or
pricke
,
are
not
to
be
in
this
sentence
taken
properly
,
because
letters
,
and
titles
or
pricks
of
letters
are
not
capable
of
accomplishment
;
but
by
them
Christ
understandeth
the
least
things
propounded
in
the
Law
.
Having
properly
regard
to
all
the
things
,
whether
great
or
small
,
figured
by
the
ceremonies
of
the
Law
,
and
foretold
and
promised
by
Moses
and
the
Prophets
,
whereof
he
confirmed
by
these
words
the
future
accomplishment
.
Neither
can
these
words
of
the
18.
verse
be
so
fitly
applyed
to
the
morall
Commandements
,
as
to
the
ceremonies
,
promises
,
and
prophesies
.
This
sense
,
The
heaven
and
earth
shall
passe
,
rather
then
whatsoever
hath
beene
figured
,
promised
,
and
foretold
by
the
Law
and
the
Prophets
,
shall
not
be
effected
and
fulfilled
,
being
manifestly
more
sutable
to
the
foresaid
words
,
then
this
,
The
heaven
and
the
earth
shall
rather
passe
,
then
the
morall
Commandements
shall
not
be
kept
and
executed
.
6
The
instance
made
upon
these
words
,
Till
heaven
and
earth
passe
,
&c.
is
vaine
,
when
they
conclude
,
that
there
Iesus
Christ
speaketh
of
things
of
the
Law
that
were
to
continue
in
their
being
,
and
oblige
all
men
to
observe
and
keepe
them
till
the
worlds
end
,
which
is
not
true
of
the
ceremonies
which
soone
after
expired
by
his
death
.
For
Iesus
Christ
doth
in
no
wise
say
,
that
whatsoever
is
contained
in
the
Law
was
to
continue
stable
in
force
and
vigour
,
and
to
be
kept
till
heaven
and
earth
passe
:
But
his
meaning
in
this
kind
of
speech
is
the
same
that
I
have
touched
,
to
wit
,
that
heaven
and
earth
shall
passe
more
easily
,
and
rather
,
than
the
Law
shall
fall
short
of
a
full
accomplishment
,
and
the
truth
thereof
shall
faile
to
be
ratified
and
exhibited
in
all
the
things
contained
therein
,
the
impossibility
of
this
being
denoted
by
a
comparison
with
that
we
have
this
explication
in
the
16.
Chapter
of
S.
Luke
vers.
17.
where
Christs
intention
is
thus
expressed
,
It
is
easier
for
heaven
and
earth
to
passe
then
one
title
of
the
Law
to
faile
:
where
also
the
Evangelist
sheweth
,
of
what
points
of
the
Law
Iesus
Christ
did
purposely
speake
,
to
wit
,
of
the
types
and
prophesies
.
For
in
the
sixteenth
verse
immediatly
preceeding
he
had
said
,
The
Law
and
the
Prophets
untill
Iohn
,
where
we
must
understand
the
Verbe
prophefied
,
which
S.
Matthew
addeth
in
the
eleventh
Chapter
and
13.
verse
,
saying
,
For
all
the
Prophets
and
the
Law
prophefied
untill
Iohn
,
that
is
,
the
ancient
prophesies
and
figures
,
as
having
respect
to
Iesus
Christ
,
finished
in
the
time
of
Iohn
Baptist
,
not
in
him
,
but
in
Iesus
Christ
,
who
lived
in
the
same
time
,
and
whom
Iohn
seeing
comming
unto
him
,
shewed
with
his
finger
,
saying
,
Behold
the
Lambe
of
God
,
which
taketh
away
the
sinne
of
the
world
,
Ioh.
1.
vers
.
29.
After
then
that
Christ
had
said
,
the
Law
and
Prophets
prophesied
untill
Iohn
,
S.
Luke
addeth
these
words
following
,
as
spoken
by
Christ
to
that
purpose
,
And
it
is
easier
for
heaven
and
earth
to
passe
,
then
one
title
of
the
Law
to
faile
,
where
by
one
title
are
to
be
understood
all
the
ceremonies
,
figures
,
and
productions
contained
in
the
Law
and
in
the
Prophets
.
7
Againe
,
the
same
is
clearely
seene
by
the
intention
and
end
of
Iesus
Christ
in
the
passage
that
is
in
question
,
which
is
to
shew
,
for
the
justification
and
clearing
of
himselfe
,
that
although
he
urged
above
all
the
observation
of
the
most
weighty
points
of
the
Law
,
such
as
are
the
morall
points
,
and
blamed
the
Scribes
and
Pharisees
for
tying
themselves
principally
to
the
ceremonies
,
as
to
Sacrifices
,
Purifications
,
Sabbaths
,
&c.
which
were
of
little
importance
in
comparison
with
morall
duties
,
and
exhorted
his
Disciples
to
be
carefull
that
their
righteousnesse
should
exceed
the
righteousnesse
of
these
Hypocrites
,
and
for
that
cause
,
was
by
them
accused
as
a
Destroyer
of
the
ceremonies
commanded
by
the
Law
,
and
authorized
by
the
Prophets
,
neverthelesse
he
was
not
come
to
destroy
them
,
but
to
fulfill
them
.
8
The
instance
that
they
make
,
saying
,
that
the
Lawes
which
Iesus
Christ
expoundeth
in
the
verses
following
of
the
fifth
Chapter
of
S.
Matthew
are
all
morall
,
is
too
weake
.
For
they
are
not
all
such
.
In
them
there
is
something
which
hath
expresse
regard
to
the
ceremonies
,
and
a
comparison
of
them
with
the
moralities
vers.
23.
24.
And
some
other
things
which
belong
to
the
politike
or
judiciall
Law
,
vers.
25.
31.
38.
9
But
besides
this
,
although
they
were
all
morall
,
that
inforceth
not
by
a
necessary
proofe
,
that
in
the
seventeenth
and
eighteenth
verses
,
Christ
hath
spoken
of
morall
duties
,
or
that
the
twentieth
one
,
the
twentieth
two
,
and
verses
following
have
so
strait
a
connexion
with
the
17
,
and
18.
verses
which
goe
before
,
that
they
speake
all
of
the
same
subject
and
matter
.
For
how
ordinary
is
it
in
the
same
sequele
of
a
discourse
to
diversifie
the
particular
subjects
,
and
to
passe
from
one
to
another
?
And
indeed
our
Lord
IESUS
CHRIST
passeth
most
conveniently
from
the
Ceremonies
,
which
the
Scribes
&
Pharisees
accused
him
falsely
to
destroy
,
to
the
moralities
,
which
they
destroyed
in
effect
:
The
tenor
of
his
discourse
being
this
,
I
am
accused
by
the
Scribes
and
Pharisees
to
destroy
the
ceremonies
and
ordinances
of
the
Law
,
because
I
blame
the
superstitious
usage
,
and
preferring
of
them
to
morall
duties
,
which
are
of
greater
importance
.
But
that
is
most
false
:
For
I
destroy
them
not
,
but
doe
shew
their
true
usage
,
and
am
come
to
exhibite
the
truth
of
them
in
my
person
,
neither
is
there
any
of
them
,
nor
of
the
Prophesies
that
shall
not
be
fulfilled
in
me
.
But
this
accusation
may
be
truly
laid
in
the
dish
of
the
Scribes
and
Pharisees
;
For
they
are
the
men
which
destroy
the
Law
,
yea
,
in
things
that
in
it
are
of
greatest
moment
,
debasing
and
disrespecting
it
,
as
if
it
were
nothing
in
comparison
of
their
traditions
and
ceremoniall
observations
.
Therefore
,
I
say
unto
you
,
that
except
your
righteousnesse
shall
exceed
theirs
,
yee
shall
in
no
case
enter
into
the
Kingdome
of
Heaven
.
For
they
make
glosses
upon
the
morall
Commandements
which
pervert
their
true
sense
,
and
in
so
doing
,
teach
men
to
breake
them
.
This
then
being
evident
,
that
in
the
foresaid
18.
verse
mention
is
made
of
the
Law
,
as
much
,
nay
much
more
as
it
containeth
the
ceremoniall
ordinances
,
then
the
morall
,
the
argument
taken
from
it
remaineth
without
force
on
the
behalfe
of
those
that
alledge
it
,
if
they
will
not
by
the
same
meanes
render
us
necessary
keepers
of
all
other
ceremonies
of
the
Law
,
as
well
as
of
the
Sabbath
day
,
which
is
not
their
intention
.
10
Neither
doth
that
follow
of
the
saying
of
Iesus
Christ
.
For
it
is
most
true
,
that
he
was
not
come
to
annihilate
and
destroy
the
ceremonies
of
the
Law
,
either
by
his
Doctrine
or
by
his
Actions
:
Not
by
his
Doctrine
by
declaring
them
to
be
vaine
,
idle
and
frustratory
things
:
not
by
his
Actions
,
by
saying
or
doing
any
thing
contrary
unto
them
,
by
casseering
and
abolishing
them
without
fulfilling
the
truth
of
things
figured
by
them
.
The
verbe
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
used
by
the
Evangelist
imports
as
much
;
for
it
signifieth
often
to
overthrow
,
and
destroy
,
and
is
here
equivalent
to
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
used
by
the
Apostle
in
the
same
subject
,
and
to
the
same
intention
,
Rom.
3.
vers.
31.
saying
,
that
through
faith
the
Law
is
not
made
void
,
but
established
,
where
by
the
Law
,
he
understandeth
not
onely
the
morall
Commandements
,
but
also
the
Ceremonies
,
figures
,
and
prophesies
,
as
appeareth
by
the
21.
verse
,
where
he
speaketh
of
the
righteousnesse
of
faith
witnessed
by
the
Law
,
which
belongeth
to
the
whole
Law
given
by
Moses
,
yea
,
properly
to
the
ceremoniall
Law
,
which
led
men
directly
to
Christ
,
which
the
morall
Law
did
not
,
but
by
an
oblique
and
indirect
way
;
Christ
,
I
say
,
was
not
come
to
destroy
the
Law
of
ceremonies
,
but
to
fulfill
them
,
which
he
did
both
by
teaching
what
was
the
end
they
tended
unto
,
and
by
a
reall
exhibition
in
himselfe
of
the
body
of
their
shadowes
,
and
of
the
truth
of
their
figures
,
which
was
no
impediment
unto
him
,
why
he
should
not
make
them
to
cease
,
after
he
had
fulfilled
them
:
Nay
,
much
otherwise
,
it
was
necessary
hee
should
make
them
to
cease
,
seeing
they
had
no
other
end
but
to
figure
and
represent
him
,
which
was
not
a
destroying
of
them
,
but
rather
the
true
meanes
whereby
he
made
them
to
obtaine
their
perfection
,
making
them
to
abut
to
their
end
,
In
which
respect
the
Apostle
in
the
tenth
Chapter
to
the
Romans
,
vers.
4.
calleth
Christ
the
end
of
the
Law
.
Now
the
Sabbath
day
being
a
ceremoniall
point
of
the
Law
injoyned
in
the
4th
Commandement
of
the
Decalogue
,
in
that
wherein
it
was
ceremoniall
,
as
hath
beene
shewed
before
,
Iesus
Christ
ought
not
destroy
it
,
but
by
fulfilling
the
truth
that
it
figured
,
make
it
to
cease
and
expire
,
as
all
other
legall
ceremonies
.
And
therefore
,
although
Iesus
Christ
in
the
foresaid
passage
had
intended
to
speake
onely
of
the
Law
of
the
ten
Commandements
,
the
objection
taken
from
this
place
,
should
not
be
of
any
moment
and
consquence
.
11
Of
this
that
wee
have
said
,
ariseth
an
answer
to
the
instance
taken
from
the
ninteenth
verse
following
in
the
same
Chapter
:
Whosoever
therfore
shall
breake
(
or
rather
shall
destroy
)
one
of
these
least
Commandements
,
and
shall
teach
men
so
,
hee
shall
bee
called
the
least
in
the
Kingdome
of
Heaven
:
Of
which
words
,
presupposing
still
that
Iesus
Christ
in
them
intendeth
to
speake
only
of
the
Commandements
contained
expresly
in
the
Decalogue
,
they
inferre
,
that
seeing
the
Commandement
of
the
Sabbath
is
one
of
them
,
Iesus
Christ
condemneth
for
ever
the
inobservation
or
transgression
,
and
on
the
other
part
,
ordaineth
and
establisheth
the
observation
thereof
.
12
Wherevnto
,
granting
unto
them
,
for
their
greater
advantage
,
that
Iesus
Christ
in
these
words
hath
regard
to
the
Commandements
of
the
Decalogue
only
,
I
answer
,
that
he
speaketh
of
the
dissolving
,
annihilating
,
and
overthrowing
of
these
Commandements
(
For
this
the
signification
of
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
the
originall
)
And
condemneth
all
those
that
dare
to
doe
it
.
But
to
abrogate
the
Sabbath
day
injoyned
by
the
fourth
Commandement
,
seeing
it
was
a
figure
and
type
,
and
that
by
fulfilling
in
himselfe
,
and
in
his
faithfull
servants
,
the
truth
of
the
thing
figured
by
the
outward
Sabbath
,
to
free
them
from
the
necessity
of
the
observation
thereof
,
was
not
a
dissolving
and
overthrowing
of
it
,
neither
on
his
part
,
nor
on
theirs
,
but
rather
an
effectuall
ratification
thereof
,
as
in
the
same
sence
he
hath
not
dissolved
any
of
the
legall
figures
,
but
hath
fulfilled
them
all
.
13
Secondly
I
say
,
that
of
necessity
the
broachers
of
this
argument
must
advow
,
that
Iesus
Christ
doth
not
blame
in
this
place
all
inobservation
of
the
Sabbath
,
neither
doth
he
establish
precisely
and
absolutely
the
observation
thereof
for
ever
,
according
to
all
the
tearmes
,
and
the
whole
sence
of
the
fourth
Commandement
.
For
it
should
from
thence
follow
,
that
he
blameth
for
ever
and
ever
the
inobservation
,
and
commandeth
for
evermore
the
observation
and
sanctification
of
the
last
day
of
the
weeke
,
by
a
legall
service
,
in
remembrance
of
the
Creation
of
Gods
workes
in
sixe
dayes
,
and
of
his
rest
on
the
seventh
,
because
the
Commandement
carrieth
with
it
that
necessity
,
to
which
is
contrary
the
practise
of
the
Christian
Church
.
Therefore
this
limitation
must
be
added
,
that
Christ's
intention
is
,
to
forbid
the
transgression
,
and
to
command
for
ever
the
observation
of
the
Commandement
touching
the
Sabbath
,
and
of
all
the
rest
,
as
farre
as
it
may
and
ought
to
oblige
us
according
to
the
tearmes
of
the
Gospell
.
Now
we
have
shewed
,
that
it
obligeth
us
not
,
as
it
ordaineth
one
day
of
seven
,
or
a
certaine
seventh
day
,
or
a
legall
sanctification
,
but
so
farre
only
,
as
it
commandeth
,
that
Gods
publike
service
be
practised
for
ever
,
according
as
it
shall
be
established
by
him
,
and
that
an
ordinary
day
be
appointed
for
that
purpose
.
And
therefore
Iesus
Christ
in
this
respect
only
,
and
no
further
,
condemneth
the
transgression
,
and
injoyneth
the
observation
of
the
fourth
Commandement
.
14
Thirdly
,
Iesus
Christ
,
in
the
place
before
alleadged
,
hath
not
regard
to
the
Decalogue
only
,
but
universally
to
all
the
Commandements
of
God
,
whether
morall
or
ceremoniall
,
contained
in
the
Law
and
in
the
Prophets
,
which
he
had
spoken
of
in
the
17.
verse
,
that
is
in
all
the
bookes
of
the
ancient
Testament
;
and
,
to
repulse
the
false
accusation
that
the
Scribes
and
Pharisees
laid
to
his
charge
,
declareth
,
what
was
his
minde
concerning
all
these
Commandements
,
to
wit
,
that
there
was
not
any
one
of
them
,
nay
not
of
those
that
are
the
least
,
or
may
by
men
be
esteemed
,
that
ought
to
remaine
unprofitable
,
vaine
,
and
without
effect
,
and
that
the
man
,
whatsoever
he
be
,
that
either
by
teaching
or
by
practise
shall
despise
and
reject
any
of
them
,
shall
be
despised
and
rejected
of
God
.
That
on
his
part
he
fulfilled
them
all
,
and
extended
and
setled
the
accomplishment
of
them
for
ever
,
to
wit
,
of
those
that
are
morall
by
obeying
them
all
in
his
owne
person
,
and
charging
his
Disciples
with
their
perpetuall
observation
,
and
sanctifying
them
inwardly
,
that
they
may
observe
them
:
Of
those
that
are
ceremoniall
,
by
performing
and
exhibiting
the
truth
of
all
things
signified
and
figured
by
them
,
which
truth
he
should
make
to
have
an
eternall
continuance
and
efficacy
towards
all
that
are
his
,
although
he
was
to
make
the
use
of
the
figures
to
cease
,
as
the
intention
of
God
,
and
reason
did
require
.
But
that
the
Pharisees
were
the
men
,
who
on
their
part
made
void
the
Commandements
of
GOD
,
both
ceremoniall
and
morall
:
The
ceremoniall
,
by
adding
unto
them
over
and
above
a
thousand
superstitious
observations
:
The
morall
,
by
corrupting
them
with
false
glosses
and
interpretations
,
and
preferring
unto
them
the
traditions
of
men
,
which
he
layeth
to
their
charge
in
diverse
places
,
and
namely
in
the
verses
following
of
this
fifth
Chapter
of
Saint
Matthew
.
Now
according
to
this
sence
,
which
is
true
and
naturall
,
it
is
evident
,
that
they
which
alleadge
this
passage
can
inferre
nothing
of
it
for
their
purpose
.
15
They
pretend
in
vaine
to
fortifie
and
confirme
it
with
the
words
of
Saint
Iames
in
the
second
Chapter
and
tenth
verse
,
where
the
Apostle
speaking
of
the
Law
of
the
Decalogue
saith
,
that
whosoever
shall
keepe
the
whole
Law
,
and
yet
offend
in
one
point
,
hee
is
guilty
of
all
,
because
the
same
God
who
hath
injoyned
one
of
the
points
,
hath
also
injoyned
all
the
rest
.
Whence
they
would
inferre
that
the
inobservation
of
the
seventh
day
of
Sabbath
,
which
is
a
point
of
the
Law
,
maketh
a
man
guilty
of
the
transgression
of
the
whole
Law
,
that
therefore
wee
are
obliged
to
the
observation
thereof
.
For
I
answer
in
few
words
,
that
indeed
Saint
Iames
saith
,
that
to
faile
,
or
to
commit
a
sinne
against
any
Commandement
of
the
Law
,
maketh
him
that
committeth
it
guilty
of
the
universall
transgression
of
the
Law
.
But
I
deny
the
inobservation
of
the
Sabbath
,
as
it
is
commanded
by
the
Law
,
to
be
under
the
New
Testament
,
a
sinne
and
a
fault
properly
so
called
,
because
in
so
farre
as
it
commandeth
the
Sabbath
,
it
obligeth
not
any
more
:
For
it
was
for
the
Iewes
,
and
not
for
us
.
And
therefore
,
not
to
observe
the
Sabbath
according
to
the
tenor
of
the
Law
,
is
not
a
fault
and
a
sinne
in
any
point
,
as
Saint
Iames
understandeth
it
.
So
if
one
should
say
,
that
he
that
hath
kept
the
whole
word
of
God
,
if
he
offend
in
one
point
thereof
,
should
make
himselfe
guilty
of
all
,
that
saying
should
be
true
according
to
the
meaning
of
Saint
Iames
:
But
if
any
should
inferre
upon
this
,
that
not
to
observe
still
,
under
the
Gospell
,
all
the
legall
ceremonies
,
because
they
make
a
part
,
and
are
points
of
the
Word
of
God
,
is
a
trangression
whereby
a
Christian
is
made
guilty
of
all
this
word
,
and
therefore
he
is
bound
to
keepe
them
all
,
it
should
be
an
absurd
illation
;
for
not
to
keepe
these
ceremonies
now
,
is
not
a
fault
nor
sinne
to
us
,
because
they
oblige
not
any
more
.
No
man
sinneth
against
a
Law
or
word
but
in
as
much
as
it
obligeth
:
But
neither
the
word
of
God
,
as
it
commandeth
the
legall
ceremonies
,
nor
the
decalogue
,
as
it
commandeth
the
Sabbath
,
is
any
more
obligatory
to
us
ward
:
wherefore
we
sinne
not
now
,
by
not
observing
these
points
,
and
therefore
we
make
not
our
●●lves
,
in
that
behalfe
,
guilty
of
the
Law
and
word
of
God
,
who
is
author
of
all
the
points
of
this
Law
,
and
of
this
word
,
but
hath
not
given
them
all
to
all
men
,
nor
to
continue
in
all
times
,
but
some
of
them
only
to
some
men
,
and
to
have
vigor
and
being
for
a
certaine
time
only
.
CHAPTER
Tenth
.
Answer
to
the
Eighth
Reason
.
1.
Eight
reason
,
Iesus
Christ
speaking
to
his
Disciples
,
advised
them
to
pray
,
that
their
flight
should
not
be
on
the
Sabbath
day
,
that
is
on
our
Sunday
.
2.
First
answer
,
The
Sabbath
day
is
ever
taken
in
the
New
Testament
for
the
Sabbath
of
the
Iewes
,
and
is
so
here
taken
by
Christ
.
Neither
is
our
day
of
publike
service
any
where
in
holy
Scripture
,
called
the
Sabbath
day
.
3.
True
sence
of
Christs
words
,
and
that
they
had
relation
to
the
Iewes
only
.
4.
Although
he
spake
them
to
his
Disciples
.
5.
Second
answer
,
Although
he
had
spoken
to
his
Disciples
only
,
he
might
have
had
respect
,
not
to
them
,
but
to
their
brethren
among
the
Iewes
that
were
weake
in
faith
.
6.
Third
answer
,
Although
by
the
Sabbath
,
the
Lords
day
were
to
be
understood
,
the
morality
of
one
of
seven
dayes
in
the
wee●
cannot
be
inferred
from
thence
.
1
IEsus
Christ
speaking
in
the
24.
of
Saint
Matthew
and
twenty
verse
,
to
his
Disciples
,
of
the
desolation
that
was
to
come
upon
Iudea
,
and
namely
upon
Ierusalem
,
said
unto
them
,
Pray
ye
that
your
flight
be
not
in
the
winter
,
nor
on
the
Sabbath
day
.
Not
in
the
winter
,
because
then
the
wayes
are
incommodious
,
and
there
is
neither
driving
,
nor
marching
,
but
with
difficulty
.
Not
on
the
Sabbath
day
,
by
reason
of
the
holinesse
of
that
day
,
which
being
appointed
and
set
a
part
for
Gods
service
,
although
it
was
lawfull
unto
them
to
flie
in
it
,
to
save
their
lives
,
yet
they
should
not
be
able
to
doe
it
,
but
with
griefe
,
and
sore
against
their
will
,
being
constrained
to
spend
,
on
trotting
,
toyling
,
and
much
hurrying
up
and
down
,
a
day
particularly
consecrated
to
the
publike
exercises
of
Religion
,
and
so
should
have
a
just
occasion
to
pray
to
God
to
keepe
them
from
being
brought
to
such
a
necessity
.
Some
alleadge
this
passage
,
esteeming
it
to
be
pressing
,
and
of
great
weight
.
For
,
say
they
,
Iesus
Christ
speaketh
to
his
Disciples
of
a
thing
that
was
to
fall
out
forty
yeeres
after
his
Ascension
,
when
all
the
ceremonies
of
the
Law
should
be
abolished
in
the
Christian
Church
,
and
yet
notwithstanding
,
he
speaketh
unto
them
of
the
Religion
of
the
Sabbath
,
as
of
a
thing
that
they
ought
alwayes
to
take
to
heart
,
in
so
high
a
measure
,
that
they
should
be
sorry
and
throughly
grieved
to
be
in
that
time
of
desolation
constrained
to
flee
on
so
holy
a
day
,
instead
of
applying
themselves
to
Gods
service
.
Therefore
the
Sabbath
day
was
not
a
ceremony
comming
within
the
compasse
of
those
that
he
was
to
abrogate
,
but
a
morall
point
,
and
of
perpetuall
necessity
:
Otherwise
he
had
not
done
well
to
intangle
their
mindes
with
an
unnecessary
Religion
towards
the
Sabbath
day
in
the
time
of
their
flight
,
seeing
it
being
abrogated
by
him
,
they
might
with
as
little
grieve
,
in
respect
to
the
day
,
get
packing
as
fast
as
they
could
,
trot
and
toyle
on
that
day
,
as
on
another
day
.
2
I
answer
,
that
this
argument
is
a
silly
one
,
and
of
no
value
.
For
Iesus
Christ
speaketh
not
in
that
place
of
Saint
Matthew
of
the
day
of
rest
that
Christians
were
to
observe
after
his
Ascension
,
but
of
the
Iewish
Sabbath
day
,
as
this
word
,
Sabbath
day
,
sheweth
clerely
,
which
his
Disciples
were
farre
from
understanding
other
wayes
,
then
for
the
last
day
of
the
weeke
observed
among
the
Iewes
.
For
it
is
certaine
that
it
signified
nothing
else
at
that
time
,
seeing
there
was
not
,
as
yet
,
any
other
day
of
rest
in
vigour
,
saving
that
alone
.
And
Iesus
Christ
had
not
at
all
made
himselfe
to
be
understood
of
them
,
nay
he
had
purposely
given
them
occasion
to
mistake
him
,
if
by
the
Sabbath
day
his
intention
was
to
denote
another
day
then
the
last
of
the
weeke
,
because
this
alone
carryed
that
name
,
neither
shall
it
bee
found
in
the
whole
Scripture
,
that
any
other
day
is
specified
by
that
name
.
3
The
heavenly
rest
under
the
Gospell
is
once
called
by
the
Apostle
in
the
Epistle
to
the
Hebrewes
Chapter
4.
verse
9.
by
a
name
drawne
from
the
Hebrew
word
Sabbath
,
The
first
day
of
the
weeke
,
or
The
Lords
Day
,
and
not
the
Sabbath
which
name
the
Apostles
and
first
beleevers
had
not
failed
to
give
unto
it
,
if
Iesus
Christ
had
so
qualified
and
stiled
it
.
Now
if
they
would
never
tearme
it
by
such
a
name
,
although
it
might
have
been
in
some
sort
attributed
unto
it
,
but
only
,
The
Lords
Day
,
or
The
first
day
of
the
weeke
,
to
distinguish
it
from
the
day
which
was
so
called
among
the
Iewes
:
For
the
same
reason
Iesus
Christ
in
the
foresaid
place
,
if
he
had
minded
to
speake
of
the
day
,
which
Christians
were
to
observe
after
his
death
,
he
had
intitled
it
by
some
other
name
then
of
the
Sabbath
day
,
to
make
a
distinction
betweene
it
,
and
the
day
of
the
Iewes
.
Wherefore
those
which
use
this
argument
doe
most
fondly
suppose
,
without
proofe
or
likenesse
of
truth
,
that
by
the
Sabbath
Iesus
Christ
meaneth
the
Lords
day
.
Now
if
it
be
understood
of
the
Sabbath
of
the
Iewes
,
as
it
must
,
for
the
foresaid
reasons
,
and
as
all
the
interpreters
,
whom
I
have
read
and
perused
,
doe
take
it
,
this
argument
,
being
urged
according
to
the
ratiotination
of
those
that
have
set
it
on
foot
,
shall
yeeld
,
against
their
intention
,
this
conclusion
,
that
after
the
death
and
ascension
of
our
Lord
Iesus
Christ
,
the
Sabbath
day
of
the
Iewes
ought
to
bee
yet
kept
in
the
Christian
Church
,
and
that
the
faithfull
are
obliged
unto
it
by
Religion
and
conscience
,
and
ought
bee
hartily
sorrowfull
,
when
being
constrained
to
flye
on
it
,
to
save
their
lives
in
a
great
desolation
,
they
should
not
be
able
to
consecrate
it
to
Gods
service
.
3
The
true
sence
of
this
passage
is
,
that
indeed
our
Lord
Iesus
<
Christ
commandeth
his
Disciples
to
pray
to
God
,
that
their
flight
happen
not
on
the
Iewish
Sabbath
day
.
Yet
it
was
not
his
intention
to
make
that
day
necessary
unto
them
,
and
to
urge
them
with
the
observation
thereof
,
nor
also
to
imbrew
their
spirits
with
a
superstitious
opinion
,
as
if
it
were
not
lawfull
to
flye
on
that
day
for
the
saving
of
their
lives
from
the
day
of
desolation
,
although
they
had
beene
obliged
to
keepe
it
still
,
seeing
on
both
sides
it
is
agreed
on
,
that
a
man
may
lawfully
flie
,
and
doe
all
necessary
things
on
any
Sabbath
day
whatsoever
,
without
feare
of
breaking
it
.
In
this
speech
the
Lord
hath
regard
to
this
onely
,
that
because
there
was
a
Law
amongst
the
Iewes
,
forbidding
them
to
travell
on
the
Sabbath
day
ordinarily
,
further
then
a
certaine
number
of
steppes
,
to
wit
,
two
thousand
,
and
that
for
a
religious
end
,
which
was
called
a
Sabbath
dayes
journey
,
Acts
1.
verse
12.
he
knew
well
,
that
many
,
not
only
of
the
Iewes
,
which
were
not
converted
to
the
faith
,
but
also
of
those
which
had
professed
the
Gospell
,
moved
with
devotion
and
Religion
towards
the
Sabbath
,
for
want
of
sufficient
instruction
,
should
bee
scrupulous
to
prepare
things
necessary
for
their
f●ight
,
and
to
flee
far
on
that
day
,
the
desolation
comming
upon
them
on
a
suddaine
,
through
feare
to
breake
Gods
Commandement
concerning
the
Sabbath
:
as
we
see
in
the
History
of
the
Maccabees
,
that
many
of
the
Iewes
,
which
were
gone
downe
into
the
secret
places
of
the
wildernesse
,
the
battell
being
given
them
on
the
Sabbath
day
,
chused
rather
to
be
slaine
with
their
Wives
,
Children
,
and
cattell
,
then
to
make
resistance
for
the
safety
of
their
lives
,
least
they
should
profane
the
Sabbath
day
,
1
Maccab.
2.
verse
32.
&c.
There
is
another
example
of
a
like
scruple
in
the
second
booke
,
Chapter
6.
verse
11.
And
we
read
in
Iosephus
,
in
the
eight
Chapter
of
the
foureteenth
booke
of
the
Antiquities
of
the
Iewes
,
and
in
the
first
booke
of
the
Warres
of
the
Iewes
Chapter
5.
that
when
the
Romans
under
their
generall
Pompeius
,
beleagured
the
Temple
of
Ierusalem
,
the
Iewes
,
which
were
fled
thither
,
although
they
defended
themselves
on
the
Sabbath
day
,
if
they
were
assaulted
,
yet
they
remained
quiet
and
bonged
not
,
if
they
were
not
assaulted
;
which
when
the
Romans
had
perceived
,
they
set
not
on
them
,
and
threw
nothing
against
them
on
the
Sabbath
day
,
but
prepared
only
things
necessary
for
the
assaults
,
dressed
terrasses
and
forts
,
brought
neere
their
engines
,
to
make
use
of
them
the
next
day
,
and
the
Iewes
of
Religion
and
great
devotion
toward
the
Sabbath
,
suffered
them
to
doe
what
they
would
,
without
disturbance
.
And
Iosephus
approveth
this
Religion
,
or
rather
superstition
,
as
if
it
had
beene
conformable
to
the
ordinance
of
the
Law
,
saying
that
the
Law
permitteth
on
the
Sabbath
day
,
if
the
enemies
come
to
wage
battell
,
or
give
blowes
,
to
drive
them
backe
.
Many
might
have
beene
intangled
with
the
same
superstition
,
during
the
desolation
wherof
Christ
speaketh
in
the
place
before
alleadged
.
For
although
that
upon
such
an
occasion
as
this
was
,
to
wit
,
to
save
their
lives
,
they
should
and
might
have
beene
informed
,
that
they
had
full
liberty
to
work
and
flie
,
yet
the
devotion
so
ancient
,
so
usually
practised
,
so
exactly
and
scrupulously
observed
towards
the
Sabbath
,
specially
in
these
times
,
as
may
be
seene
in
sundry
places
of
the
Gospell
▪
this
devotion
,
I
say
,
was
more
than
sufficient
to
forme
many
difficulties
in
their
mindes
,
and
cast
into
many
perplexities
,
concerning
the
practise
of
this
knowledge
,
even
those
that
had
it
.
Wherefore
our
Lord
Iesus
Christ
foreseeing
,
that
many
,
in
the
dayes
of
the
future
desolation
of
Ierusalem
,
should
be
disquieted
with
such
feares
,
should
make
such
difficulties
,
or
at
least
conceive
a
great
displeasure
to
be
constrained
to
worke
and
travell
on
the
Sabbath
day
,
for
the
preserving
of
their
lives
,
adviseth
them
,
to
pray
to
God
that
their
flight
be
not
on
that
day
.
4
If
they
reply
,
that
Iesus
Christ
spake
these
words
to
his
Disciples
,
who
were
infallibly
to
be
well
instructed
before
the
desolation
of
Ierusalem
concerning
the
Evangelicall
day
of
Sabbath
,
and
concerning
all
things
that
may
be
lawfully
done
on
it
,
and
therefore
there
was
no
occasion
to
feare
,
that
they
should
suffer
themselves
to
be
carryed
away
with
any
Religion
,
or
rather
superstition
towards
the
Iewish
Sabbath
day
,
which
before
that
time
should
be
abrogated
.
To
that
objection
I
answer
againe
,
that
verily
Iesus
Christ
spake
to
his
Disciples
,
who
apparantly
were
alone
with
him
,
but
not
in
regard
to
them
.
For
he
knew
well
,
that
about
the
time
of
the
desolation
of
Ierusalem
they
should
be
either
dead
,
or
farre
removed
from
Iudea
,
among
the
other
nations
of
the
earth
,
and
therefore
this
danger
was
not
to
be
feared
on
their
behalfe
.
Wherefore
in
their
persons
he
spake
to
all
the
Iewes
,
who
were
all
to
be
in
common
partakers
of
this
desolation
;
or
at
least
to
all
the
faithfull
,
who
in
that
time
should
be
conversant
in
Iudea
,
as
if
they
had
been
present
before
him
with
his
Disciples
:
This
is
evident
by
these
words
in
the
16.
17
,
18
,
19.
Verses
,
Then
let
them
that
be
in
Iudea
flee
into
the
mountaines
:
Let
him
which
is
on
the
house
toppe
,
not
come
downe
to
take
any
thing
out
of
his
house
:
Neither
let
him
which
is
in
the
field
,
returne
backe
to
take
his
clothes
:
and
woe
unto
them
that
are
with
child
,
and
unto
them
that
give
sucke
in
those
dayes
,
&c.
For
these
are
common
advertisements
to
all
that
were
to
be
insnared
in
that
danger
,
and
so
is
likewise
this
,
Pray
that
your
flight
be
not
on
the
Sabbath
day
,
which
must
be
understood
as
said
to
all
the
Iewes
,
to
whom
the
preceding
warnings
are
directed
,
amongst
whom
Iesus
Christ
knew
that
many
Christians
converted
unto
him
,
and
carryed
away
with
a
Religious
respect
towards
the
Law
,
should
still
have
the
opinion
of
the
Sabbath
which
I
have
specified
.
Nay
he
knew
,
that
amongst
the
faithfull
Iewes
,
the
best
instructed
should
tye
themselves
,
for
a
certaine
space
of
time
,
after
his
Ascension
into
heaven
,
to
the
observation
of
certaine
legall
ceremonies
,
and
specially
of
the
Sabbath
,
although
of
right
they
were
all
made
of
no
effect
by
his
death
,
not
for
any
conscience
to
them-ward
,
nor
through
an
acknowledgement
of
any
obligation
on
their
behalfe
to
the
ceremoniall
Law
,
which
had
beene
a
thing
hurtfull
and
dangerous
,
but
simply
through
love
,
to
shunne
all
occasions
of
giving
offence
to
the
other
Iewes
,
to
imbrace
all
meanes
of
gaining
them
more
easily
to
the
faith
,
and
to
bury
the
ceremonies
with
honour
,
which
in
that
respect
was
lawfull
.
So
then
for
these
reasons
he
might
well
exhort
them
all
to
pray
that
there
flight
should
not
befall
on
the
Sabbath
day
;
because
those
that
are
weake
,
and
not
so
well
instructed
,
should
not
dare
to
flie
,
or
should
flie
with
scruple
of
conscience
,
and
the
strong
that
had
greater
knowledge
,
should
doe
it
,
although
without
trouble
of
Conscience
,
yet
not
without
some
griefe
,
remembring
that
on
that
day
they
were
accustomed
,
till
then
,
to
apply
themselves
to
religious
actions
,
and
foreseeing
that
their
flight
might
be
offensive
,
and
make
them
odious
to
some
,
that
also
they
might
be
hindered
in
their
flight
,
and
preparatives
for
it
,
by
those
which
should
superstitiously
sticke
fast
unto
the
prohibitions
,
not
to
worke
,
to
run
,
and
to
toyle
on
the
Sabbath
day
.
5
I
adde
,
that
although
we
should
consider
this
Commandement
of
Christ
,
Pray
that
your
flight
be
not
on
the
Sabbath
day
,
as
directed
to
the
Disciples
only
,
and
should
advow
,
that
being
well
instructed
there
was
no
cause
why
they
should
feare
to
flie
on
the
Sabbath
day
,
and
therefore
no
cause
why
they
should
pray
for
their
particular
,
that
their
flight
should
not
happen
on
that
day
,
we
may
fitly
say
,
that
Iesus
Christ
commanded
them
to
pray
so
,
having
regard
,
not
to
them
,
but
to
others
that
he
foresaw
should
be
ignorant
and
weake
,
and
to
whom
the
Sabbath
day
should
be
an
impediment
to
flie
.
For
although
Christians
strong
in
the
faith
make
no
such
difficulty
,
and
in
that
respect
have
no
cause
to
feare
for
themselves
,
yet
knowing
that
such
difficulties
to
some
other
ignorants
and
weake
in
faith
wil
be
a
stumbling
block
,
they
ought
to
pray
to
God
,
having
regard
to
them
,
that
the
causes
and
occasions
of
such
difficulties
happen
not
,
if
it
be
possible
,
and
●in
this
respect
Iesus
Christ
might
have
said
to
his
Disciples
,
Pray
that
your
flight
from
the
desolation
to
come
be
not
on
the
Sabbath
day
,
if
not
for
your
owne
sake
,
who
,
being
well
informed
and
instructed
in
the
faith
,
shall
know
that
yee
may
flee
on
that
day
,
and
make
no
difficultie
for
conscience
sake
,
yet
in
regard
of
others
,
who
shall
be
distressed
with
the
same
necessity
to
flee
with
you
,
but
who
being
altogether
ignorant
of
the
liberty
of
the
Gospell
,
as
the
Iewes
not
as
yet
converted
,
or
the
weake
ones
retaining
,
after
their
conversion
and
profession
of
the
Gospell
,
a
religious
respect
towards
the
ceremonies
of
the
Law
of
Moses
,
as
many
Christians
,
who
,
for
conscience
sake
towards
the
Sabbath
will
be
scrupulous
to
flie
on
it
,
for
whom
,
in
respect
of
their
ignorance
and
weakenesse
,
you
ought
to
pray
,
that
your
common
flight
be
not
on
that
day
.
For
yee
are
all
members
of
one
body
.
6
I
say
more
,
that
although
Iesus
Christ
by
the
Sabbath
day
had
signified
the
first
day
of
the
weeke
,
which
after
his
Ascension
was
to
be
observed
by
all
Christians
,
and
had
commanded
his
Disciples
to
pray
,
that
their
flight
should
not
fall
out
on
Sunday
,
least
they
should
be
compelled
to
imploy
,
upon
bodily
working
,
travelling
,
and
hurrying
up
and
downe
,
a
day
,
which
otherwise
they
had
applyed
to
GODs
service
,
of
that
no
man
can
conclude
,
neither
that
a
seventh
day
of
rest
is
a
morall
point
,
nor
also
that
Christs
minde
was
to
injoyne
the
observation
of
the
first
day
of
the
weeke
,
but
only
,
that
he
foresaw
,
that
after
his
Ascension
the
first
day
of
the
week
should
be
kept
by
Christians
,
of
their
owne
free
will
,
through
respect
to
his
resurrection
,
which
should
befall
on
that
day
,
and
that
it
should
be
loathsome
and
grievous
unto
them
to
weary
themselves
with
fleeing
on
a
day
wherein
they
were
wont
to
rest
from
all
worldly
imployments
,
and
to
addict
●hemselves
to
serve
God
in
his
house
.
Verily
although
a
day
be
not
ordained
of
God
to
be
stinted
for
his
service
,
yet
if
by
the
custome
of
the
Church
it
be
ordinarily
imployed
for
that
use
,
a
true
Christian
will
be
hartily
sorry
that
hee
should
be
forced
by
necessity
to
busie
himselfe
in
other
exercises
,
then
those
which
are
proper
to
Gods
service
,
and
he
may
with
good
reason
make
humble
suit
unto
GOD
,
that
he
be
not
brought
to
such
a
hard
strait
;
And
therefore
CHRIST
might
advise
his
Disciples
to
pray
,
that
their
flight
should
not
befall
on
the
Saturday
,
without
any
other
inference
that
can
be
gathered
from
thence
,
saving
a
future
use
and
custome
to
observe
such
a
day
in
the
Church
,
and
not
any
obligation
proceeding
from
him
,
farre
lesse
a
naturall
and
morall
obligation
towards
a
seventh
day
of
the
weeke
which
is
the
point
in
question
.
CHAPTER
Eleven
.
Answer
to
the
Ninth
Reason
.
1.
Ninth
Reason
,
the
Apostles
kept
the
Sabbath
.
2.
First
answer
,
they
entred
into
the
Synagogues
of
the
Iewes
on
the
Sabbath
day
,
not
for
conscience
sake
,
but
for
the
commodity
of
the
place
,
and
time
,
to
convert
the
Iewes
.
3.
Second
answer
,
In
this
,
and
in
the
observation
of
other
ceremonies
,
they
applyed
themselves
to
the
infirmity
of
the
Iewes
.
4.
Passages
alleadged
,
to
prove
that
the
Apostles
absolutely
and
simply
did
keepe
the
Sabbath
of
the
Iewes
.
5.
First
Answer
,
Acts
13.
ver.
42.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
may
be
interpreted
indifferently
,
people
,
folke
.
6.
Second
answer
,
the
words
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
may
be
interpreted
of
the
weeke
betweene
.
7.
If
wee
read
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
they
signifie
in
a
day
betweene
the
Sabbaths
,
this
answer
is
not
refuted
by
the
44.
verse
.
8.
Third
Answer
:
The
44.
Uerse
may
be
truly
translated
,
not
of
the
next
Sabbath
day
,
but
of
the
next
weeke
.
9.
Fourth
Answer
,
in
both
verses
the
Sabbath
being
taken
for
the
next
Sabbath
,
they
prove
not
that
which
is
intended
.
10.
The
passage
alleadged
,
Acts
16.
verse
12
,
13.
cannot
be
understood
,
but
of
those
that
were
Iewes
in
Religion
.
11.
Whether
they
had
a
Synagogue
or
not
,
they
met
together
out
of
the
townes
.
12.
There
they
had
a
place
appointed
for
prayer
,
&c.
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
is
,
an
Oratory
,
or
place
of
prayer
.
15.
Where
Saint
Paul
and
his
fellowes
joyned
with
them
,
to
seeke
to
gaine
them
to
Christ
.
14.
Why
the
Apostles
,
which
taught
sufficiently
the
abrogation
of
the
Sabbath
,
and
of
Holy
dayes
,
did
not
preach
against
them
,
as
they
did
against
Circumcision
and
other
ceremonies
.
15.
Answer
to
the
last
Reason
concerning
the
Sabbaticall
River
.
1
IT
is
with
as
little
shew
,
nay
it
is
rather
against
themselves
,
that
to
prove
a
necessary
and
perpetuall
obligation
to
keepe
the
Sabbath
,
some
make
use
of
that
which
is
noted
in
diverse
places
of
the
Acts
of
the
Apostles
,
as
in
the
Chapter
13.
verse
14
,
43
,
44.
and
16.
verse
13.
and
17.
verse
2.
and
18.
verse
4.
and
other
where
,
that
the
Apostles
,
after
the
Ascension
of
Iesus
Christ
,
kept
the
Sabbath
,
going
to
the
Synagogues
of
the
Iewes
,
and
expounding
the
Scriptures
there
.
2
For
this
argument
,
if
it
were
good
for
any
thing
,
would
prove
,
that
under
the
New
Testament
the
Iewish
Sabbath
day
,
to
wit
,
the
last
of
the
week
,
is
to
be
kept
,
because
in
the
foresaid
places
mention
is
made
of
that
day
only
.
But
the
going
of
the
Apostles
to
the
Synagogues
on
that
day
,
came
not
from
any
obligation
of
the
law
,
tying
them
to
the
Sabbath
,
nor
from
any
religious
respect
to
that
day
,
as
if
it
had
beene
still
a
necessary
point
of
Gods
service
,
but
because
it
was
the
ordinary
day
of
the
congregations
of
the
Iewes
,
whom
they
desired
to
convert
,
and
it
was
expedient
,
for
that
end
,
that
they
should
be
present
at
such
times
and
places
that
the
Iewes
did
meet
in
,
to
wit
,
on
the
Sabbath
day
and
in
their
Synagogues
,
as
,
for
the
same
reason
,
they
observed
also
the
annuall
feasts
,
and
indeavoured
to
bee
at
Ierusalem
on
such
dayes
,
as
may
be
seene
Acts
20.
verse
16.
I
adde
,
that
they
applyed
themselves
in
this
point
,
as
in
many
other
legall
ceremonies
,
to
the
infirmitie
of
the
Iewes
,
Acts.
15.
v.
Acts
16.
verse
3.
Acts
21.
verse
24
,
26.
and
1
Cor.
9.
ver.
20.
to
gaine
them
more
easily
to
the
faith
,
and
to
preserve
them
in
it
after
their
conversion
.
For
it
is
certaine
,
that
the
faithfull
Christians
,
converted
from
the
Iewish
Religion
to
the
faith
of
Christ
,
kept
still
a
great
zeale
for
the
ceremonies
,
as
it
is
said
in
the
Acts
Chap.
21.
verse
20.
and
consequently
for
the
Sabbath
day
.
4
There
be
some
who
would
have
the
Iewish
Sabbath
to
be
still
kept
in
the
Christian
Church
,
and
to
prove
that
the
Apostles
did
particularly
and
carefully
observe
the
seventh
day
of
the
weeke
without
any
occasion
of
condescent
to
the
Religion
and
devotion
of
the
Iewes
towards
the
Sabbath
,
doe
alleadge
the
thirteenth
Chapter
of
the
Acts
verse
42
,
43
,
44.
where
it
is
said
,
that
when
Paul
and
Barnabas
were
on
the
Sabbath
day
gone
out
of
the
Synagogue
of
the
Iewes
,
the
Gentiles
besought
them
that
they
would
preach
the
word
unto
them
the
next
Sabbath
:
which
being
granted
unto
them
,
the
next
Sabbath
day
,
almost
the
whole
City
,
wherein
were
comprised
more
Gentiles
than
Iewes
,
came
together
to
heare
the
Word
of
God
.
They
alleadge
also
the
sixteenth
Chapter
of
the
Acts
verse
13.
where
without
any
mention
of
Iewes
,
or
of
Synagogue
,
it
is
said
,
that
Paul
and
Silas
being
in
Philippi
,
a
Towne
of
Macedonia
,
where
they
sojourned
certaine
dayes
,
on
the
Sabbath
went
out
of
the
City
,
by
a
river
side
,
where
prayer
was
wont
to
be
made
,
keeping
the
Sabbath
amongst
the
Gentiles
,
without
any
respect
to
the
Iewes
.
5
To
this
I
may
answer
without
great
difficulty
.
And
first
to
the
passage
in
the
Acts
Chapter
13.
verse
42.
I
might
say
,
that
this
intreaty
made
to
Paul
and
Barnabas
to
preach
the
next
Sabbath
day
,
is
not
by
all
the
interpreters
ascribed
to
the
Gentiles
,
but
to
the
Iewes
,
who
before
,
as
may
be
seene
in
the
fifteenth
verse
,
had
intreated
them
to
propound
some
word
of
exhortation
.
For
the
word
Gentiles
,
in
some
Greeke
editions
,
and
in
some
versions
,
is
not
to
be
found
:
Besides
this
,
some
are
of
opinion
,
that
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
may
be
taken
,
not
for
the
Gentiles
,
as
they
are
distinguished
from
the
Iewes
,
but
indifferently
for
the
multitude
of
people
that
was
there
present
,
in
this
sence
,
and
the
folke
or
people
besought
Paul
and
Barnabas
,
which
may
be
referred
to
the
Iewes
as
well
as
to
the
Gentiles
.
6
But
not
to
stand
upon
that
,
I
say
Secondly
,
that
the
originall
Text
doth
not
shew
manifestly
,
that
the
request
made
by
the
Gentiles
to
Paul
and
Barnabas
was
,
that
they
would
preach
unto
them
the
next
Sabbath
day
,
for
it
may
signifie
in
the
intermedium
of
the
Sabbath
,
that
is
,
in
any
time
betweene
the
Sabbath
wherein
they
had
presently
preached
to
the
Iewes
,
and
the
next
Sabbath
following
;
For
seeing
the
Sabbath
was
the
day
which
the
Iewes
reserved
for
themselves
,
and
which
the
Apostles
imployed
amongst
them
for
their
instruction
,
the
Gentiles
,
belike
,
desired
to
take
some
other
day
for
them
,
wherein
,
with
more
commoditie
,
they
might
heare
the
word
.
And
verily
,
there
is
no
likelihood
that
Gentiles
,
not
as
yet
instructed
,
neither
in
the
Law
,
nor
in
the
Gospell
,
would
aske
,
of
their
owne
head
,
the
Sabbath
day
,
rather
than
any
other
,
and
it
is
more
likely
,
that
they
did
aske
any
other
commodious
day
betweene
the
Sabbath
of
the
Iewes
,
such
as
Paul
and
Barnabas
should
be
pleased
to
appoint
unto
them
,
whiles
they
were
not
busied
with
teaching
the
Iewes
.
The
words
in
the
originall
are
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
many
interpreters
doe
translate
,
not
the
next
Sabbath
day
,
as
if
the
Gentiles
had
chused
that
day
,
but
in
the
Sabbath
or
in
the
weeke
betweene
,
that
is
,
in
any
day
betweene
,
till
the
next
Sabbath
.
7
And
there
are
some
which
probably
esteeme
,
that
these
words
should
be
red
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
not
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
that
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
should
bee
taken
for
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
so
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
for
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
signifie
cleerely
,
in
any
day
whatsoever
betweene
the
Sabbaths
.
This
interpretation
is
not
sufficiently
refuted
by
the
allegation
of
the
44.
Verse
,
where
it
is
clearely
said
,
that
the
next
Sabbath
day
came
almost
the
whole
City
together
to
heare
the
Word
of
God
.
For
it
is
not
necessary
,
that
this
44.
Verse
should
declare
the
accomplishment
of
the
request
made
by
the
Gentiles
in
the
42.
Verse
:
It
is
rather
likely
,
that
the
Apostles
having
already
fulfilled
it
betweene
the
two
Sabbaths
,
when
the
Sabbath
day
came
,
wherein
the
Iewes
,
according
to
their
custome
met
together
,
and
Paul
,
as
his
manner
was
,
preached
unto
them
,
as
we
may
see
Acts
17.
verse
2.
and
Acts
18.
verse
4.
the
whole
City
being
moved
with
curiosity
,
by
the
rumour
spread
abroad
of
the
former
sermons
made
both
to
Iewes
and
Gentiles
,
ranne
together
in
a
farre
greater
number
than
before
,
to
heare
the
word
.
Thirdly
,
seeing
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Sabbath
,
is
sometimes
taken
Leviticus
23.
verse
15.
and
25.
verse
8.
in
Saint
Matthew
28.
verse
1.
in
St.
Luke
18.
v.
12.
wherefore
may
we
not
in
the
foresaid
passages
understand
,
that
the
Gentiles
,
seeing
it
was
the
end
of
that
weeke
,
intreated
Paul
and
Barnabas
to
preach
unto
them
the
next
weeke
verse
42.
and
that
they
did
so
the
next
weeke
,
conformably
to
their
desire
,
ver.
44.
without
expression
of
the
particular
day
of
that
week
?
So
the
sence
shall
be
this
,
And
the
next
weeke
came
almost
the
whole
City
,
&c.
But
although
we
should
grant
,
that
both
in
the
request
of
the
Gentiles
,
verse
42.
and
in
the
accomplishment
thereof
,
verse
44.
the
Sabbath
day
must
be
understood
,
it
followeth
not
,
neither
that
the
Gentiles
ought
to
observe
that
day
,
nor
that
the
Apostles
had
any
regard
unto
it
for
Religion
and
conscience
sake
,
but
only
that
the
Gentiles
of
whom
mention
is
made
in
the
42.
Verse
,
having
beene
present
at
the
Sermon
which
Paul
and
Barnabas
made
to
the
Iewes
on
the
Sabbath
day
,
and
not
having
a
particular
day
or
time
appointed
to
them
for
the
hearing
of
the
word
of
the
Gospell
,
because
the
Christian
Religion
was
not
as
yet
received
nor
established
in
their
Towne
,
as
the
Iewish
Religion
was
,
having
her
Sabbaths
and
Synagogues
free
,
which
the
Apostles
resorted
unto
,
intreated
them
,
that
they
might
heare
them
againe
on
another
Sabbath
day
,
and
in
the
Synagogue
of
the
Iewes
,
because
it
was
a
most
fit
time
and
place
for
them
,
by
reason
of
the
liberty
that
the
Iewes
injoyned
for
the
exercises
of
their
Religion
,
which
Paul
and
Barnabas
yeelded
unto
,
whereof
the
speech
being
spread
abroad
through
the
Towne
,
great
multitudes
trouped
together
on
the
next
Sabbath
,
through
curiosity
,
and
ran
to
the
Synagogue
of
the
Iewes
to
heare
them
.
So
it
was
not
any
devotion
,
neither
of
the
Gentiles
,
nor
of
the
Apostles
to
the
Sabbath
,
but
the
simple
commodity
,
that
moved
them
to
make
choice
of
it
.
10
To
the
other
passage
cited
out
of
the
sixteenth
Chapter
of
the
Acts
verse
12
,
13.
I
say
likewise
,
that
Paul
and
Silas
tooke
occasion
to
observe
the
Sabbath
,
because
the
Iewes
met
together
for
the
exercise
of
their
Religion
on
that
day
.
For
although
it
be
not
said
,
that
those
which
resorted
unto
the
place
of
prayer
were
Iewes
,
no
more
is
it
said
,
that
they
were
Gentiles
:
But
it
may
be
gathered
out
of
the
Text
,
that
they
were
Iewes
,
either
by
birth
and
of
the
same
nation
,
or
by
Religion
,
and
religious
communion
,
because
they
were
persons
which
ordinarily
assembled
together
to
call
upon
God
on
the
Sabbath
day
verse
13.
and
who
already
served
God
,
as
amongst
others
it
is
said
of
Lydia
,
verse
14.
with
whom
the
Apostles
made
no
bones
to
joyne
themselves
.
Which
cannot
in
any
wise
be
taken
of
Gentiles
Infidels
,
and
of
their
devotions
to
their
Idols
,
as
is
evident
,
nor
also
of
the
Gentiles
converted
to
the
Christian
Religion
,
seeing
Paul
,
Silas
and
Timothy
were
but
new
arrived
in
that
place
,
where
the
word
of
the
Gospell
had
not
beene
as
yet
preached
,
as
appeareth
by
the
nine
and
tenne
Uerses
.
Therefore
of
necessity
they
were
Iewes
of
Religion
dwelling
in
Philippi
,
and
worshipping
GOD
according
to
the
Law
wherein
they
were
instructed
.
11
It
imports
not
much
,
that
no
mention
is
made
of
a
Synagogue
where
these
persons
came
together
,
but
only
that
they
went
out
of
the
City
,
by
a
River
side
,
where
prayer
was
wont
to
be
made
.
For
it
may
be
,
they
had
no
Synagogue
,
because
they
were
but
few
,
or
wanted
meanes
to
build
a
Synagogue
,
or
because
in
that
Towne
,
which
was
a
Roman
Colony
,
they
were
not
suffered
to
build
one
,
and
therefore
they
assembled
together
neere
the
River
in
some
secret
place
out
of
the
way
,
not
daring
to
meet
openly
in
the
Towne
.
Peradventure
also
they
had
a
Synagogue
,
but
,
if
that
which
is
written
12
Yea
,
according
to
the
exposition
of
some
learned
men
,
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
may
be
taken
in
the
thirteenth
and
sixteenth
verse
,
for
an
house
builded
for
the
exercises
of
prayer
,
and
other
religious
actions
accustomed
among
the
Iewes
:
As
also
it
was
an
ordinary
houses
of
prayer
,
as
the
Temple
is
called
,
Esa.
56.
verse
7.
13
So
then
it
is
evident
,
that
this
place
of
the
Acts
,
as
the
former
,
is
most
conveniently
expounded
of
the
Iewes
,
and
therefore
that
for
their
sake
onely
Saint
Paul
and
his
fellowes
made
choice
of
the
Sabbath
day
to
intertaine
them
with
Religious
and
wholesome
speeches
of
the
Gospell
;
Neither
shall
any
place
be
found
,
where
the
Apostles
are
said
to
have
observed
the
Sabbath
,
but
with
respect
to
the
Iewes
,
to
whom
they
applyed
themselves
,
seeking
fit
times
,
places
,
occasions
to
convert
them
,
and
not
having
any
so
fit
as
the
Sabbath
,
which
they
behoved
to
keepe
to
come
to
their
intent
.
For
at
another
time
they
could
not
have
assembled
the
Iewes
so
commodiously
as
they
would
,
to
preach
unto
them
the
Gospell
publikely
,
and
loosing
the
Sabbath
day
,
they
had
lost
the
most
favourable
and
advantageous
commodities
for
the
propagation
and
setting
forward
of
the
Gospell
.
Whereunto
they
had
a
speciall
regard
,
catching
that
opportunity
above
all
others
,
namely
seeing
to
observe
the
seventh
day
,
or
any
other
day
,
is
in
it selfe
a
thing
indifferent
under
the
Gospell
,
which
hath
onely
abolished
the
type
and
ancient
obligation
to
that
day
,
leaving
to
the
liberty
of
the
Churche
to
serve
God
on
any
day
or
dayes
whatsoever
which
are
or
shall
be
appointed
by
them
.
14
Which
is
,
to
my
opinion
,
the
reason
why
they
did
not
preach
against
the
Sabbath
day
,
nor
also
against
the
other
holy
dayes
of
the
Iewes
,
so
vehemently
as
they
did
against
other
ceremonies
,
namely
against
circumcision
,
Acts
15.
v.
1.
Acts
21.
v.
21.
Gal.
5.
ver.
2.
But
condescended
to
the
one
farre
more
easily
then
to
the
other
:
Because
there
cannot
bee
under
the
New
Testament
any
lawfull
use
of
the
circumcision
,
nor
of
other
ceremonies
like
unto
it
,
but
very
good
use
might
bee
made
of
the
Sabbath
day
,
and
of
other
dayes
,
after
the
manner
before
specified
.
Yet
they
have
not
concealed
the
abrogation
of
the
Sabbath
and
of
the
feasts
,
but
have
sufficiently
spoken
of
it
,
as
is
manifest
by
the
prooffes
before
propounded
.
And
therefore
,
of
the
custome
they
had
to
keepe
the
Sabbath
day
,
cannot
bee
inforced
any
obligation
tying
us
to
observe
it
,
no
more
than
other
ceremonies
,
to
which
they
conformed
themselves
for
a
time
,
because
they
did
it
onely
to
become
as
Iewes
unto
the
Iewes
,
as
the
Apostle
witnesseth
1
Cor.
9.
verse
20.
having
otherwise
both
in
their
discourses
and
in
their
writings
taught
cleerely
and
fully
the
abrogation
of
all
these
things
.
15
I
scorne
to
ranke
among
the
foresaid
reasons
,
or
to
honour
with
the
name
of
a
reason
that
,
which
neverthelesse
is
by
some
set
on
foote
,
and
inforced
as
a
good
reason
,
when
they
tell
us
of
a
certaine
river
in
Palestina
,
which
,
according
to
the
relation
of
some
writers
,
ranne
regularly
with
swiftnesse
enough
,
and
waters
in
a
sufficient
abundance
in
the
sixe
dayes
of
the
weeke
,
and
on
the
Sabbath
day
vanishing
away
in
his
force
left
his
channell
empty
and
drie
:
Or
on
the
contrary
,
as
the
thing
is
related
by
others
,
vanished
away
,
or
was
dryed
up
all
the
sixe
dayes
before
the
Sabbath
,
and
on
the
Sabbath
dayes
filled
up
his
channell
.
Iosephus
maketh
mention
of
this
river
in
this
last
fashion
,
in
the
seventh
booke
of
the
warres
of
the
Iewes
Chapter
24.
and
saith
,
that
the
Emperour
Titus
passing
that
way
remarked
it
.
Plineas
also
maketh
mention
of
it
,
but
in
the
first
fashion
,
in
the
31.
booke
of
his
naturall
History
,
Chapter
2.
and
some
Rabbins
likewise
:
whereupon
some
seeke
to
build
pretty
allegories
,
to
prove
the
observation
of
the
Sabbath
on
a
Seventh
day
of
the
weeke
.
But
they
take
not
heed
,
that
in
so
arguing
they
imitate
the
Iewes
,
who
upon
the
marvellous
nature
of
this
River
called
Sabbaticall
,
seeke
to
inferre
the
perpetuity
of
their
Sabbath
day
,
wherin
they
are
better
grounded
,
then
Christians
,
who
from
thence
inferre
simply
the
perpetuity
of
a
seventh
day
.
For
it
was
particularly
on
the
last
of
seven
dayes
,
and
not
on
any
other
day
of
the
week
,
that
this
River
rested
,
or
flowed
;
and
therefore
we
should
be
bound
to
observe
the
seventh
and
last
day
of
the
weeke
,
if
the
changings
of
this
River
could
be
a
precedent
to
the
matter
in
hand
.
But
,
if
allegorizing
were
sound
Divinity
,
a
conclusion
might
be
made
flat
contrary
to
the
former
upon
the
proprieties
of
this
Sabbaticall
River
.
For
as
Galatinus
saith
,
in
the
9
Chapter
of
the
eleventh
book
of
the
secrets
of
the
Catholike
truth
,
the
drying
up
of
this
River
and
the
want
of
water
in
it
on
the
Sabbath
day
,
betokened
that
the
Sabbath
should
be
denyed
,
and
loose
all
obligatory
vertue
under
the
New
Testament
.
If
it
ranne
on
the
Sabbath
day
,
it
could
not
bee
a
precedent
of
rest
.
For
running
is
not
resting
.
But
whether
it
be
true
that
such
a
River
hath
beene
,
or
that
it
hath
never
beene
,
sith
it
is
not
now
,
and
is
no
where
found
by
the
travellers
that
seeke
it
,
the
cessation
and
bringing
of
it
to
naught
,
teacheth
,
that
the
Sabbath
hath
ceased
,
and
is
abrogated
.
And
so
having
refuted
all
reasons
that
are
put
abroach
for
the
morality
and
perpetuity
of
the
Sabbath
,
I
end
here
the
second
part
of
this
Treatise
.
THE
THIRD
PART
Of
the
originall
and
institution
of
the
first
day
of
the
weeke
for
the
day
of
Gods
publike
service
in
the
Christian.
CHURCH
.
CHAPTER
First
.
Establishment
of
the
opinion
most
admittable
concerning
the
originall
and
institution
of
the
Lords
day
.
1.
The
first
day
of
the
weeke
was
kept
from
the
beginning
of
the
Christian
Church
in
remembrance
of
Christs
Resurrection
,
not
for
any
necessity
in
the
thing
it selfe
.
2.
Not
also
by
obligation
of
the
fourth
Commandement
.
3.
The
state
of
the
Question
:
whether
this
day
be
an
institution
of
IESUS
CHRIST
,
or
of
his
Apostles
;
or
whether
the
faithfull
,
of
themselves
,
without
any
Commandement
,
made
choice
of
it
.
4.
The
first
opinion
hath
no
solid
foundation
:
The
second
hath
.
5.
First
argument
against
the
first
opinion
:
There
is
no
record
in
the
whole
New
Testament
,
that
Christ
or
his
Apostles
ordained
that
day
,
&c.
6.
Second
argument
,
the
first
day
of
the
weeke
was
not
equally
kept
by
all
Christians
,
till
Constantine
by
an
imperiall
Law
tyed
them
unto
it
,
as
also
to
the
sixt
day
,
which
wee
call
Friday
.
7.
First
observation
upon
the
imperiall
Law
of
Constantine
concerning
the
first
day
of
the
weeke
.
8.
Second
Observation
upon
the
same
Law
,
concerning
the
sixt
day
.
9.
Whence
it
is
cleere
,
that
both
were
of
Ecclesiasticall
institution
.
10.
Third
argument
,
the
first
Christians
especially
in
the
East
observed
for
the
space
of
three
hundred
yeeres
and
more
,
the
seventh
day
of
the
weeke
with
the
first
day
.
11.
Confirmation
of
this
truth
by
the
Councell
of
Laodicea
,
and
sundry
Fathers
,
&c.
12.
Which
shew
evidently
,
that
the
Christians
in
those
dayes
beleeved
not
that
the
first
day
of
the
weeke
was
by
CHRIST
or
his
Apostles
subrogated
to
the
Iewish
Sabbath
.
1
IT
is
plaine
,
and
generally
agreed
on
,
that
the
first
day
of
the
weeke
was
kept
from
the
beginning
of
the
Christian
Church
,
and
that
undoubtedly
upon
the
consideration
of
the
Resurrection
of
CHRIST
,
which
came
to
passe
on
that
day
.
Yet
this
observation
was
not
grounded
upon
any
necessity
of
the
thing
it selfe
,
obliging
Christians
to
keepe
that
day
of
the
weeke
,
rather
than
another
.
For
,
as
it
hath
beene
shewed
before
,
it
is
impossible
to
explicate
with
shew
of
reason
,
either
what
morall
necessity
one
day
of
seven
hath
in
it
,
more
than
hath
another
number
,
or
wherefore
it
was
necessary
that
the
day
of
the
week
that
Christ
rose
in
,
should
be
kept
in
the
Christian
Church
,
rather
than
the
day
wherein
he
was
borne
,
or
the
day
wherein
he
suffered
on
the
Crosse
,
or
the
day
wherin
hee
ascended
into
heaven
.
Or
if
the
day
of
his
Resurrection
must
be
observed
,
why
these
others
of
his
birth
,
death
and
Ascension
ought
not
to
be
also
kept
weekely
.
The
resurrection
of
Christ
might
,
did
give
occasion
unto
the
observation
of
that
day
,
but
that
it
was
a
cause
obliging
necessarily
,
and
having
a
fundamentall
relation
,
or
that
CHRIST
by
his
Resurrection
on
that
day
intended
to
sanctifie
it
particularly
to
the
Christian
Church
,
cannot
bee
proved
.
2
Neither
also
hath
the
fourth
Commandement
obliged
Christians
to
observe
this
day
.
For
it
injoyned
the
last
day
of
the
weeke
precisely
,
and
not
the
first
,
and
in
that
respect
was
ceremoniall
,
which
also
hath
beene
shewed
.
And
therefore
the
observation
of
the
first
day
of
the
weeke
cannot
be
grounded
upon
the
tearmes
thereof
.
For
the
foundation
thereof
should
be
absurd
and
unreasonable
,
thus
.
God
ordained
under
the
Old
Testament
,
as
a
point
of
ceremony
and
of
order
for
that
time
,
the
last
day
of
the
weeke
,
wherein
hee
rested
from
all
his
workes
:
Therefore
in
vertue
and
through
obligation
of
this
Commandement
,
men
are
bound
under
the
New
Testament
to
observe
the
first
day
of
the
weeke
,
wherein
God
began
to
apply
himselfe
to
the
production
of
his
works
.
Who
seeth
not
the
manifest
absurdity
of
such
an
illation
?
Therefore
this
observation
of
the
first
day
of
the
weeke
,
must
of
necessity
bee
attributed
to
some
other
free
and
voluntary
institution
made
concerning
it
in
the
New
Testament
.
3
Here
beginneth
a
new
question
,
whether
the
institution
therof
be
divine
,
or
Apostolicall
;
If
it
was
our
Lord
Iesus
Christ
that
ordained
it
after
his
Resurrection
,
to
be
kept
by
all
Christians
during
the
whole
time
of
the
New
Testament
,
if
the
Apostles
also
injoyned
it
to
all
the
faithfull
till
the
end
of
the
world
,
so
that
they
are
all
bound
to
the
observation
thereof
by
the
institution
of
Christ
,
or
of
his
Apostles
:
Or
whether
the
faithfull
did
not
,
of
themselves
,
without
any
commandement
,
through
respect
to
the
Resurrection
of
our
Lord
Iesus
Christ
,
keepe
the
day
wherein
it
came
to
passe
,
as
also
to
make
a
distinction
thereby
between
them
and
the
Iewes
,
and
to
shew
that
they
were
made
free
from
all
Iewish
observations
,
types
and
figures
,
amongst
which
was
the
Sabbath
day
,
and
that
they
observed
not
a
day
in
quality
of
type
and
figure
,
but
onely
for
orders
sake
,
and
for
Ecclesiasticall
government
,
to
apply
themselves
together
to
the
exercises
of
Religion
,
and
for
that
cause
had
changed
the
seventh
day
of
the
Iewes
into
another
:
which
usage
and
custome
,
as
very
fit
and
convenient
,
being
begunne
first
amongst
a
few
,
faire
and
softly
prevailed
,
and
was
established
with
the
Christian
Religion
amongst
all
those
that
imbraced
it
,
and
since
that
time
hath
continued
in
the
Christian
Church
till
this
day
.
4
Although
the
first
of
these
opinions
were
true
,
it
cannot
inforce
the
morality
of
a
seventh
day
of
rest
,
but
only
,
that
the
first
day
of
the
weekes
was
instituted
by
IESUS
CHRIST
,
or
his
Apostles
,
as
a
point
of
order
,
whereunto
,
in
such
a
case
,
the
faithfull
should
be
bound
by
the
necessity
of
a
divine
and
apostolicall
commandement
.
But
I
see
not
that
this
opinion
hath
any
solid
ground
,
whereas
the
second
is
well
founded
.
For
there
is
nothing
found
in
the
New
Testament
concerning
the
observation
of
the
first
day
of
the
weeke
,
importing
a
commandement
of
Christ
,
or
of
his
Apostles
,
neither
is
there
any
such
commandement
inferred
,
but
by
remote
and
most
weake
consequences
,
and
it
is
more
likely
that
all
the
places
alleadged
to
that
purpose
denote
onely
a
simple
usage
among
some
Christians
in
those
dayes
,
which
by
succession
of
time
hath
beene
setled
,
and
is
become
universall
.
5
Indeed
,
if
Iesus
Christ
,
or
his
Apostles
by
expresse
commandement
from
him
,
or
by
divine
inspiration
,
had
ordained
that
day
,
as
a
point
so
necessary
,
as
it
is
thought
to
be
,
I
doubt
not
but
their
commandement
should
have
beene
expressely
set
downe
in
the
books
of
the
New
Testament
,
as
are
all
other
ordinances
of
necessary
things
;
and
that
in
them
we
should
finde
reprehension
against
those
that
had
neglected
the
observation
of
that
day
,
as
in
them
there
are
reprehensions
against
all
kinde
of
sinners
.
But
seeing
there
is
no
such
commandement
to
bee
found
in
them
,
that
it
cannot
bee
gathered
from
them
but
by
consequences
which
are
of
no
force
,
that
no
man
is
blamed
in
them
for
the
inobservation
of
that
day
,
whereas
under
the
Old
Testament
God
taxed
so
often
and
so
sharply
those
that
kept
not
his
Sabbaths
,
this
is
to
mee
a
most
firme
and
assured
proofe
,
that
neither
IESUS
CHRIST
nor
his
Apostles
have
ordained
it
.
6
I
adde
,
that
if
had
beene
an
ordinance
of
Iesus
Christ
or
of
his
Apostles
,
undoubtedly
the
Apostles
and
other
Ministers
of
the
Gospell
,
when
they
found
and
established
the
Christian
Churches
had
established
the
observation
of
this
day
,
as
a
point
of
the
will
of
Iesus
Christ
,
and
of
his
service
under
the
New
Testament
,
and
it
had
beene
kept
equally
by
all
the
Churches
.
For
why
had
they
not
received
it
,
as
well
as
the
other
points
of
the
Christian
Religion
and
doctrine
of
the
Gospell
,
sith
the
same
authority
obliged
them
therunto
?
Now
this
is
most
true
,
that
the
observation
thereof
was
not
practised
throughout
them
all
,
and
became
not
universall
&
wel
setled
,
but
by
the
commandements
and
constitution
of
the
Emperours
.
There
diverse
imperiall
constitutions
for
the
observation
of
the
first
day
of
the
weeke
,
Eusebius
in
the
fourth
booke
of
the
life
of
Constantine
Chapter
16.
and
after
him
Sozomene
in
the
first
booke
of
his
Ecclesiasticall
History
,
and
in
the
8
Chapter
,
relateth
,
that
Constantine
the
first
made
a
Law
,
and
ordained
that
on
Sunday
which
is
the
first
day
of
the
weeke
,
and
on
Friday
,
all
publike
judgments
should
surcease
,
that
all
other
affaires
should
be
intermitted
,
that
on
these
dayes
all
should
apply
themselves
to
serve
GOD
by
prayers
and
supplications
,
and
that
so
he
reverenced
Sunday
,
because
on
it
Iesus
Christ
rose
from
the
dead
,
and
Friday
,
because
on
it
hee
was
crucified
.
7
This
passage
is
considerable
;
For
it
sheweth
,
that
Sunday
was
not
observed
throughout
al
the
Churches
,
but
that
it
was
used
as
a
work-day
,
and
that
on
it
common
pleas
and
publike
judgements
were
practised
,
whence
we
may
conclude
,
with
a
great
shew
of
truth
,
that
it
was
not
an
institution
of
Christ
,
nor
of
his
Apostles
:
For
if
it
had
beene
,
questionlesse
the
observation
thereof
had
beene
better
known
and
practised
,
and
Christians
had
thought
themselves
more
obliged
unto
it
,
for
the
commandement
of
Christ
and
of
his
Apostles
,
then
for
any
imperiall
constitution
.
The
writers
of
that
story
telling
also
what
reason
Constantine
had
to
make
a
constitution
concerning
the
observation
of
Sunday
,
say
simply
,
that
he
made
it
,
because
on
it
Iesus
Christ
rose
from
the
dead
,
which
indeed
hath
alwayes
beene
the
foundation
of
this
usage
,
but
they
say
not
,
that
it
was
because
Iesus
Christ
and
his
Apostles
had
ordained
,
which
they
ought
not
to
be
silent
of
,
if
that
had
been
true
,
and
it
had
been
needlesse
to
alleadge
any
other
reason
.
9
This
is
also
worthy
to
be
marked
,
that
Sozomen
joyneth
the
Friday
with
the
Sunday
,
and
saith
,
that
Constantine
ordained
that
day
,
as
wel
as
this
day
:
That
day
,
because
on
it
Christ
was
crucified
;
this
day
,
because
on
it
Christ
rose
againe
:
Which
sheweth
plainely
that
the
day
of
Christs
Resurrection
is
not
of
it selfe
more
obligatory
to
make
christians
keep
it
,
then
is
the
day
of
his
passion
upon
the
Crosse
,
or
of
any
other
of
his
actions
or
sufferings
:
That
the
one
may
yeeld
as
just
and
peremptory
a
cause
thereof
,
as
the
other
,
that
Christ
also
had
not
given
a
commandement
more
expresse
and
more
necessary
for
the
one
then
for
the
other
,
but
had
left
all
this
to
the
liberty
of
the
Church
.
For
if
he
had
given
a
particular
commandement
concerning
Sunday
,
it
had
bin
in
Constantine
a
great
temerity
to
ordaine
another
day
,
in
equall
ranke
with
that
which
Christ
had
ordained
,
because
he
ought
to
thinke
,
that
Christ
had
good
reasons
for
the
institution
of
that
day
,
which
had
not
beene
valuable
for
any
other
day
,
and
that
by
the
institution
of
one
day
in
the
weeke
particularly
,
and
of
no
moe
,
he
would
have
all
Christians
to
know
,
that
no
man
ought
to
attempt
to
institute
any
other
,
besides
that
which
he
had
instituted
.
9
Constantine
had
beene
guilty
of
farre
greater
rashnesse
and
indiscretion
,
by
making
Friday
,
which
was
of
his
institution
,
equall
to
Sunday
,
which
Iesus
Christ
had
ordained
,
yet
he
did
so
,
as
is
manifest
by
the
words
of
Sozomen
who
maketh
no
ods
betweene
the
ordinance
made
for
Friday
,
and
that
which
was
made
for
Sunday
.
But
seeing
Constantine
in
what
hee
did
,
did
nothing
amisse
,
it
is
evident
thereby
,
that
the
observation
of
Sunday
was
not
of
divine
institution
,
but
of
usage
and
custome
only
,
which
was
not
received
every
where
,
nor
well
practised
where
it
was
received
,
because
it
was
not
esteemed
necessary
.
Wherefore
Constantine
by
his
constitution
made
it
necessary
,
adding
another
like
unto
it
for
Friday
,
all
this
is
flat
contrary
to
the
assertion
of
those
,
which
to
prove
that
Sunday
is
of
divine
institution
,
yeeld
this
reason
of
their
opinion
that
no
humane
authority
can
sanctifie
a
day
.
And
lo
,
Constantine
sanctified
Friday
,
ordaining
that
it
should
be
imployed
in
exercises
of
Religion
only
:
wherof
we
shall
speake
againe
something
hereafter
,
God
willing
.
10
Socrates
in
the
fifth
booke
and
21
Chapter
of
his
Ecclesiasticall
story
,
marketh
sundry
customes
in
the
Churches
about
the
day
of
their
assemblies
,
which
some
kept
in
one
day
of
the
weeke
,
some
in
another
:
And
saith
expressely
,
that
Iesus
Christ
and
his
Apostles
have
not
ordained
any
thing
concerning
holy
dayes
,
but
have
only
given
precepts
of
godlinesse
,
and
of
an
holy
life
:
And
it
is
most
likely
,
that
the
Christian
Churches
,
which
in
the
beginning
God
assembled
among
the
Iewes
,
kept
not
for
a
long
while
any
other
day
,
for
the
exercise
of
their
religion
,
saving
the
7th
and
last
day
of
the
week
:
And
it
is
a
thing
most
certain
,
that
many
Churches
of
the
Gentiles
,
especially
in
the
last
more
than
three
hundred
yeeres
after
Christ
,
observed
the
Sabbath
day
of
the
Iewes
with
the
Sunday
,
and
made
of
the
one
a
day
of
devotion
,
as
well
as
of
the
other
.
Saint
Ignatius
Martyr
,
an
hundred
yeeres
after
Iesus
Christ
,
in
Saint
Athanasius
,
in
the
homily
of
the
seed
,
saith
of
himselfe
,
and
of
other
faithfull
Christians
,
that
they
assembled
together
on
the
Sabbath
day
,
not
through
malady
of
spirit
,
for
Iudaisme
,
but
to
worship
the
Lord
of
the
Sabbath
.
Gregory
of
Nisse
calleth
these
two
dayes
,
to
wit
,
the
Sabbath
day
and
the
Lords
day
,
brethren
.
Sozomene
in
the
seventh
booke
and
19
Chapter
of
his
History
saith
,
that
at
Constantinople
,
and
almost
in
all
other
parts
of
the
Easterne
Church
,
the
ecclesiasticall
assemblies
met
together
on
the
Sabbath
day
,
and
on
the
day
following
.
Socrates
in
the
sixt
booke
and
eight
Chapter
of
his
History
,
calleth
the
Sabbath
day
and
the
Sunday
the
weekely
feasts
wherein
Christians
came
together
in
the
Churches
:
and
in
the
foresaid
21
Chap.
of
the
fifth
book
,
amongst
many
diverse
customes
of
the
Churches
of
these
times
,
concerning
their
assemblies
and
exercises
of
Religion
,
he
alleadgeth
a
frequent
and
common
observation
of
the
Sabbath
.
12
Which
sheweth
,
that
the
Churches
beleeved
not
Sunday
to
be
of
divine
institution
,
and
subrogated
to
the
Sabbath
by
our
Lord
Iesus
Christ
For
if
they
had
beleeved
any
such
thing
,
they
had
not
observed
another
day
:
But
knowing
they
had
no
particular
commandement
for
any
day
of
devotion
,
they
observed
both
the
Sab
-
because
it
had
beene
a
long
while
a
solemne
day
of
devotion
ordained
of
God
to
the
Iewes
,
and
Sunday
,
because
it
was
made
honourable
by
the
Resurrection
of
our
Lord
Iesus
Christ
.
This
that
we
say
shall
be
better
seene
;
by
the
consideration
of
the
reasons
which
are
broached
to
prove
,
that
the
institution
of
the
first
day
of
the
weeke
to
be
a
holy
day
,
is
of
God
himselfe
,
of
Iesus
Christ
,
and
of
his
Apostles
.
CHAPTER
Second
.
Answer
to
the
first
Reason
,
taken
from
some
Texts
of
the
Old
Testament
,
to
prove
the
divine
institution
of
the
first
day
of
the
weeke
.
1.
Answer
to
the
Reasons
taken
from
the
Circumcision
administred
on
the
eight
day
,
and
from
the
inscription
of
certaine
Psalmes
,
&c.
2.
Reasons
taken
out
of
the
110
Psalme
3.
ver.
and
of
the
118.
Psalme
verse
24.
3.
Answer
,
In
the
hundred
and
tenth
Psalme
no
mention
is
made
of
any
particular
day
.
4.
Nor
also
in
the
hundred
and
eighteenth
Psalme
.
5.
And
although
there
were
,
a
day
of
rest
in
every
weeke
cannot
be
inforced
from
thence
.
6.
No
more
then
the
words
of
Isaiah
Chapter
9.
and
of
the
Angels
Luke
2.
verse
10
,
11.
can
inforce
a
weekely
observation
of
a
day
,
in
remembrance
of
Christs
birth
.
1
IT
were
a
losse
of
time
to
stay
here
upon
the
refutation
of
the
reasons
taken
from
the
ancient
circumcision
,
which
was
celebrated
on
the
eight
day
,
and
which
some
say
to
have
beene
a
figure
of
the
spirituall
circumcision
that
we
were
to
obtaine
by
our
Lord
Iesus
Christ
one
the
first
day
of
the
weeke
which
is
as
the
eight
day
,
succeeding
immediately
to
the
seventh
and
last
day
thereof
:
Nor
also
of
these
which
are
overthwartly
wrested
out
of
these
Psalmes
,
which
have
in
their
titles
or
inscription
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Hascheminith
,
super
octava
,
upon
the
octave
,
as
if
in
these
titles
mention
were
made
of
the
first
day
after
the
seventh
,
which
is
Sunday
.
For
although
these
reasons
have
beene
alleadged
by
some
of
the
ancients
,
they
broached
them
rather
as
allusions
and
allegories
,
then
as
solid
proofes
to
rely
upon
.
Wherefore
leaving
them
,
I
goe
forward
to
the
consideration
of
two
others
,
which
have
greater
likenesse
of
truth
.
2
They
would
faine
take
advantage
of
the
hundred
and
10.
Psalm
,
and
of
the
3.
ver.
as
also
of
the
hundred
and
18.
Psalme
,
and
of
the
24
v.
thereof
,
as
if
in
these
places
there
were
a
prophesie
,
that
Sunday
,
or
the
day
of
the
Resurrection
of
our
Lord
Iesus
Christ
,
should
be
observed
in
the
Christian
Church
.
In
the
hundred
and
10
Psal.
verse
3.
mention
is
made
of
a
day
wherein
Christ
should
raise
an
army
in
a
holy
pompe
,
and
his
people
should
be
a
willing
people
.
In
the
hundred
and
18
Psalme
verse
24.
the
people
is
exhorted
to
rejoyce
and
be
glad
in
the
day
which
the
Lord
had
made
,
day
wherein
the
stone
,
which
the
builders
refused
,
should
become
the
head
stone
of
the
corner
verse
22.
Stone
which
is
Christ
.
Now
Christ
in
his
ignominious
death
was
like
a
stone
rejected
by
the
builders
,
that
is
,
by
the
governours
and
rulers
of
the
Iewes
;
and
it
was
by
his
glorious
Resurrection
,
that
he
became
the
head
stone
of
the
corner
,
Act.
4.
ver.
10
,
11.
3
To
this
I
answer
,
that
no
certaine
argument
can
be
drawne
from
the
two
foresaid
allegations
.
For
who
dare
affirme
,
that
in
them
a
particular
day
is
denoted
,
and
not
rather
indefinitely
the
time
of
the
publication
of
the
Gospell
,
and
gathering
together
of
the
Christian
Church
,
which
was
done
by
the
Apostles
after
the
Resurrection
of
Christ
?
It
is
said
in
the
hundred
and
tenth
Psalme
ver.
2.
that
the
Lord
should
send
out
of
Sion
the
Scepter
of
Christs
strength
;
the
meaning
of
which
words
is
,
that
out
of
Ierusalem
he
should
send
forth
,
and
spread
every
where
the
preaching
of
the
Gospell
,
to
wit
,
by
the
Apostles
and
other
Ministers
,
and
that
in
the
day
,
that
is
,
in
the
time
wherein
he
should
raise
his
army
,
that
is
gather
together
his
Church
,
she
should
be
a
free
,
voluntary
and
forward
people
.
Now
the
first
assembling
of
the
Christian
Church
happened
not
in
one
day
,
more
than
in
another
,
but
the
Apostles
applyed
themselves
to
that
worke
every
day
,
preaching
the
Gospell
,
wherefore
we
must
not
understand
in
that
place
of
the
Psalme
any
particular
day
,
but
the
whole
time
wherein
this
worke
was
done
by
the
Apostles
,
and
their
Disciples
.
4
I
say
the
same
of
the
hundred
and
eighteenth
Psalme
.
For
Iesus
Christ
is
not
become
the
head
stone
of
the
corner
simply
by
his
Resurrection
,
but
in
as
much
as
after
his
Resurrection
,
he
hath
,
by
the
preaching
of
the
Gospell
,
built
up
the
faithfull
upon
himselfe
,
as
so
many
lively
stones
,
to
be
a
spirituall
house
,
as
we
may
see
in
the
first
epistle
of
Saint
Peter
Chapter
2.
verse
4
,
5
,
6
,
7.
And
therefore
this
day
which
the
Lord
hath
made
,
and
wherein
the
Psalmist
exhorteth
the
faithfull
to
rejoyce
,
is
not
a
particular
day
,
but
all
this
time
,
blessed
and
sanctified
by
the
LORD
,
wherein
should
begin
and
goe
forward
this
great
worke
of
the
preaching
of
the
Gospell
for
the
edifying
in
all
places
of
the
Church
upon
Iesus
Christ
:
for
this
is
ordinary
both
in
Scripture
and
in
the
common
language
,
when
mention
is
made
of
a
day
wherein
a
thing
is
a
doing
,
or
shall
be
done
,
to
understand
,
not
alwayes
necessarily
a
certaine
particular
day
,
but
indefinitely
the
time
of
such
a
thing
,
which
may
be
such
that
it
cannot
bee
performed
in
one
particular
day
,
but
requireth
a
continuation
of
time
.
So
the
Apostle
applying
to
the
Christians
of
his
time
the
words
of
God
in
Isaiah
Chapter
49.
8.
saith
,
Behold
,
now
is
the
accepted
time
,
behold
,
Now
is
the
day
of
salvation
,
2
Cor.
6.
verse
2.
This
time
,
and
this
day
is
now
also
in
our
time
,
and
shall
be
till
the
worlds
end
.
Such
was
the
worke
whereof
mention
is
made
in
the
foresaid
Psalme
,
a
worke
which
hath
ever
beene
a
doing
since
Christs
Ascension
into
heaven
,
and
shall
not
be
performed
till
he
come
visibly
from
heaven
,
to
judge
the
quicke
and
the
dead
.
5
But
granting
that
the
Psalmist
speaketh
of
a
particular
day
,
which
God
ordained
then
for
the
Resurrection
of
Iesus
Christ
,
and
wherein
it
was
afterwards
fulfilled
,
it
followeth
not
,
that
he
would
binde
the
faithfull
under
the
New
Testament
to
make
weekely
of
that
day
a
day
of
rest
.
For
he
exhorteth
them
only
to
rejoyce
and
be
glad
for
it
,
as
for
a
day
wherein
a
great
thing
,
and
belonging
to
their
salvation
should
bee
performed
,
which
they
may
well
doe
,
according
to
the
exhortation
of
the
Psalmist
,
although
they
make
not
that
day
every
weeke
a
day
of
rest
.
For
they
may
and
ought
to
rejoyce
every
day
privately
at
home
,
and
also
publikelie
in
the
congregation
as
often
as
they
meete
together
to
serve
GOD.
6
And
if
the
question
be
of
the
stinting
of
a
solemne
day
for
the
commemoration
of
this
great
worke
,
the
exhortation
of
the
Psalmist
obligeth
them
not
more
particularly
to
one
ordinary
day
in
the
weeke
,
then
to
a
yeerely
day
.
Esay
in
the
ninth
Chapter
prophesieth
,
that
the
faithfull
shall
rejoyce
with
a
great
joy
for
the
day
wherein
the
child
was
borne
,
and
the
Sonne
was
given
,
and
the
Angels
of
GOD
on
that
day
brought
to
the
Shepheards
good
tydings
of
great
joy
,
which
should
be
to
all
people
,
because
unto
them
was
borne
that
day
in
the
City
of
David
a
Saviour
,
which
is
CHRIST
the
LORD
,
Luke
2.
verse
10
,
11.
And
yet
these
words
inforce
not
,
that
the
day
of
CHRISTS
birth
must
necessarily
be
observed
as
a
day
of
rest
,
and
farre
lesse
as
an
ordinary
day
everie
weeke
.
And
the
Church
which
hath
thought
fit
to
make
commemoration
thereof
on
a
set
day
,
was
pleased
to
appoint
for
that
purpose
one
day
only
in
the
whole
yeere
.
Neither
can
there
a
greater
obligation
then
this
be
inferred
of
the
foresaid
passage
,
for
the
day
of
the
Resurrection
.
For
we
may
,
yea
wee
ought
to
rejoyce
for
the
day
of
the
Nativity
of
Christ
,
of
his
passion
,
of
his
Ascension
,
and
likewise
of
his
Resurrection
,
but
for
all
that
,
we
are
not
bound
to
make
of
them
Sabbath
dayes
.
And
so
the
foresaid
places
conclude
nothing
.
CHAPTER
Third
.
Answer
to
the
second
Reason
,
whereby
they
seeke
to
prove
,
that
Sunday
was
sanctified
by
our
Lord
Iesus
Christ
for
Gods
service
.
1.
Second
Reason
,
Christ
forty
dayes
before
the
Ascension
spake
to
his
Apostles
of
things
pertaining
to
the
kingdome
of
God
,
and
therefore
of
the
Sabbath
.
2.
Answer
,
by
the
kingdome
of
God
are
to
be
understood
the
essentiall
points
of
our
Christian
Religion
.
3
,
Not
the
circumstances
thereof
,
which
are
left
to
the
liberty
of
the
Church
.
4.
Nullity
of
the
instance
urged
from
the
commandement
given
to
Moses
concerning
the
Sabbath
.
5.
The
Church
had
authority
to
sanctifie
Sunday
,
as
well
as
other
holy
dayes
,
for
Gods
service
.
1
THey
alleadge
out
of
the
New
Testament
,
that
our
Lord
Iesus
Christ
,
after
his
Resurrection
,
was
forty
dayes
with
his
Disciples
,
speaking
unto
them
of
the
things
pertaining
to
the
kingdome
of
God
,
Act.
1.
verse
3.
that
is
,
to
the
training
and
government
of
the
Christian
Church
,
which
is
often
called
the
kingdome
of
God
,
as
Acts
19.
verse
8.
Acts
28.
verse
23.
Col.
4.
verse
.
11.
&c.
To
which
government
,
say
they
,
did
pertaine
the
determination
of
one
day
,
wherein
the
Evangelicall
service
ought
to
be
publikely
celebrated
to
God
.
For
as
God
,
when
he
gave
the
ancient
Covenant
by
Moses
,
and
taught
him
how
hee
would
have
his
Church
to
be
trained
,
had
a
particular
care
to
name
unto
him
a
certain
day
for
his
service
,
even
so
our
Lord
Iesus
Christ
,
when
he
taught
the
New
Covenant
to
his
Apostles
,
and
how
under
it
he
would
have
his
Church
to
be
governed
by
them
,
and
by
their
successors
,
hath
not
omitted
to
appoint
unto
them
a
certaine
day
for
his
publike
service
.
2
I
answer
,
that
this
argument
is
not
founded
,
but
upon
uncertaine
conjectures
,
and
so
concludeth
nothing
necessarily
.
By
the
kingdome
of
God
is
meant
ordinarily
in
the
New
Testament
,
the
word
of
the
Gospell
,
the
Christian
Religion
,
the
state
and
condition
of
the
Church
;
and
is
so
taken
in
the
places
before
alleadged
.
Wherfore
,
when
it
is
said
in
the
first
of
the
Acts
verse
3.
that
Iesus
Christ
spake
to
his
Apostles
of
things
belonging
to
the
kingdome
of
God
,
it
is
likely
,
that
the
meaning
of
these
words
is
,
that
Iesus
Christ
spake
unto
them
of
things
pertaining
to
the
Gospell
,
to
the
Religion
,
and
to
the
government
of
the
Church
,
and
thence
may
be
inferred
,
that
he
declared
and
prescribed
unto
them
all
things
that
are
of
the
substance
of
the
Gospell
,
of
the
Religion
,
and
of
the
essentiall
matter
of
his
service
,
such
as
is
the
preaching
of
the
points
of
faith
and
of
doctrine
,
and
the
administration
of
the
Sacraments
of
the
New
Testament
,
things
that
God
himselfe
ordaineth
necessarily
,
and
will
never
leave
to
the
liberty
of
men
,
to
dispose
of
as
they
think
fit
,
but
will
have
all
men
in
these
points
to
depend
on
his
declaration
and
ordinance
.
As
also
they
are
most
expresly
declared
in
the
New
Testament
,
as
being
established
by
our
Lord
Iesus
Christ
.
3
But
as
for
the
circumstance
of
a
particular
and
ordinary
time
,
for
the
practising
of
these
exercises
,
no
man
can
inferre
of
the
foresaid
Text
,
that
Iesus
Christ
prescribed
it
to
his
Apostles
,
yea
it
is
most
likely
,
that
he
resigned
that
care
to
the
wisdome
of
his
faithfull
servants
,
because
there
being
no
necessity
nor
essentiall
importance
of
such
a
determination
of
one
day
,
it
is
more
agreeable
to
the
state
of
liberty
,
which
the
Scripture
assigneth
to
the
Christian
Church
under
the
Gospell
,
that
Iesus
Christ
would
have
it
to
depend
on
her
liberty
and
wisedome
,
rather
than
prescribe
it
himselfe
.
4
Vnder
the
old
testament
God
ordained
by
Moses
a
set
day
for
the
Sabbath
,
because
it
was
the
time
of
bondage
,
as
also
he
prescribed
for
a
mark
of
that
bondage
an
exact
cessation
from
all
servile
works
,
yea
of
the
least
on
that
day
,
and
besides
,
ordained
unto
them
diverse
other
dayes
and
times
for
his
service
,
as
also
a
particular
place
for
the
publike
exercise
thereof
,
a
Tabernacle
,
a
City
,
a
Temple
,
&c.
5
Now
if
under
the
New
Testament
he
hath
left
altogether
to
the
first
liberty
and
wisedome
of
the
Church
the
determination
of
places
,
such
as
she
shall
thinke
fit
,
as
also
of
diverse
other
times
and
dayes
,
which
she
may
ordaine
,
and
hath
ordained
in
effect
,
for
the
celebration
of
the
remembrance
of
sundry
benefits
which
God
hath
vouchsafed
upon
us
through
our
Lord
Iesus
Christ
,
and
for
the
solemnization
of
them
by
the
godly
exercises
of
Religion
,
I
see
no
reason
,
why
we
may
not
say
,
that
he
hath
likewise
left
unto
her
Christian
wisedome
the
determination
of
the
day
of
his
service
,
which
is
more
common
and
ordinary
,
specially
seeing
in
the
whole
New
Testament
there
is
not
at
all
any
expresse
mention
of
a
particular
day
instituted
and
ordained
by
him
for
that
end
;
which
the
Evangelists
and
Apostles
had
not
,
as
it
were
with
one
accord
,
beene
silent
of
,
if
it
were
true
,
that
our
Lord
Iesus
Christ
had
ordained
such
a
day
.
CHAPTER
Fourth
.
Answer
to
the
third
reason
brought
to
prove
the
foresaid
opinion
.
1.
Third
Reason
,
Iesus
appeared
to
his
Disciples
the
same
day
of
his
Resurrection
at
evening
,
and
eight
dayes
after
,
which
was
the
first
day
of
the
weeke
,
as
also
on
that
day
the
Apostles
were
filled
with
the
Holy
Ghost
.
2.
First
Answer
,
Christ
appeared
to
his
Disciples
in
the
beginning
of
the
second
day
of
the
weeke
.
3.
This
is
proved
by
the
distinction
of
the
day
,
in
a
day
Naturall
,
Artificiall
,
and
Civill
.
4.
It
is
proved
by
the
creation
,
that
the
Iewes
began
the
naturall
or
civill
day
by
the
evening
.
5.
Refutation
of
those
which
say
,
that
by
the
evening
must
be
understood
the
time
after
noone
,
and
by
the
morning
the
time
afore
noone
.
6.
The
same
is
proved
by
an
expresse
commandement
given
to
the
Iewes
,
to
begin
the
naturall
day
,
and
the
celebration
of
the
Sabbath
of
at
on
〈…〉
.
7.
R●utation
of
the
reply
made
against
this
argument
.
8.
It
is
proved
also
,
by
the
commandement
given
them
,
to
begin
the
eating
of
the
Passeover
,
and
of
unleavened
bread
at
the
end
of
the
14.
day
,
of
the
first
moneth
.
9.
Saint
Matthew
and
Saint
Marke
speake
figuratively
,
when
they
call
the
day
wherein
things
necessary
for
the
Passeover
were
prepared
,
the
first
day
of
unleavened
bread
.
10.
The
same
likewise
is
proved
by
the
observation
of
the
Sabbath
in
the
dayes
of
Nehemiah
.
11.
And
by
the
practice
of
Ioseph
and
Nicodemus
when
they
buryed
the
body
of
our
Saviour
.
12.
First
argument
brought
by
some
,
out
of
the
Old
Testament
,
to
prove
,
that
the
naturall
day
among
the
Iewes
,
and
consequently
the
Sabbath
day
,
began
in
the
morning
,
&
ended
with
the
night
.
13.
Refutation
of
that
argument
.
14.
Second
argument
taken
out
of
the
first
Chapter
of
S.
Iohns
Gospell
ver.
39.
answered
.
15.
Third
Argument
out
of
the
28
Chap.
of
S.
Matthew
,
ver.
1.
16.
Answer
to
this
Argument
.
17.
Fourth
argument
out
of
the
20.
Chapter
of
the
Acts
ver.
7.
and
11.
answered
.
18.
It
followeth
of
all
the
foresaid
answers
,
and
besides
is
more
fully
proved
,
that
IESUS
CHRIST
appeared
to
his
Disciples
,
after
his
Resurrection
,
on
the
second
day
of
the
weeke
.
19.
Second
Answer
,
although
Iesus
after
his
Resurrection
,
had
appeared
twice
to
his
Disciples
on
the
first
day
of
the
weeke
,
that
proveth
not
the
sanctification
of
that
day
for
Gods
service
.
20.
This
is
proved
by
diverse
arguments
and
reasons
.
21.
The
descending
of
the
Holy
Ghost
on
the
first
day
of
the
weeke
▪
inforceth
not
the
observation
of
that
day
.
THere
is
no
greater
force
in
the
observation
gathered
out
of
the
twentieth
Chapter
of
Saint
Iohn
verse
19.
and
26.
where
it
is
said
,
that
Iesus
the
same
day
of
his
Resurrection
at
evening
,
being
the
first
day
of
the
weeke
,
appeared
to
his
Disciples
where
they
were
assembled
,
and
after
eight
dayes
the
doores
being
shut
,
he
came
and
stood
in
the
midst
of
them
,
to
wit
,
on
the
〈…〉
pretend
to
have
beene
the
day
of
Pentecost
,
wherein
he
sent
downe
from
heaven
〈◊〉
Holy
Ghost
upon
the
Apostles
:
from
which
places
they
inferre
,
that
by
this
practise
hee
hath
sanctified
that
day
,
for
the
preaching
of
his
Gospell
,
and
the
administration
of
his
service
.
2
To
this
I
answer
,
first
,
that
it
may
be
debated
,
if
it
be
said
in
the
foresaid
passage
of
Saint
Iohn
,
that
our
Lord
Iesus
Christ
appeared
to
his
Disciples
on
the
first
day
of
the
week
,
and
not
rather
,
after
the
first
day
already
ended
,
and
the
second
begun
.
Although
the
first
interpretation
was
true
,
and
that
it
was
the
first
day
of
the
week
wherin
Christ
shewed
himselfe
to
his
Disciples
after
his
Resurrection
,
it
carryeth
not
with
it
any
consequence
prejudiciall
to
my
opinion
,
as
shal
be
seene
hereafter
;
Yet
I
wil
confirme
the
second
interpretation
as
only
true
,
and
take
this
occasion
to
speake
of
the
distinction
of
dayes
,
fetching
from
thence
the
grounds
of
my
reasoning
.
3
The
day
is
ordinarily
distinguished
into
a
Naturall
day
,
and
an
Artificiall
day
.
The
naturall
day
is
composed
of
foure
and
twenty
houres
,
which
is
the
time
of
the
daily
circuit
of
the
Sunne
,
arising
,
going
downe
,
and
returning
to
the
place
where
he
arose
,
in
which
day
is
comprehended
all
the
time
of
light
,
and
all
the
time
of
darkenesse
.
The
day
is
so
taken
ordinarily
both
in
Scripture
and
in
all
common
languages
,
when
mention
is
made
simply
of
dayes
:
As
for
example
,
when
we
say
a
moneth
hath
thirty
dayes
,
such
a
thing
shall
bee
done
or
come
to
passe
within
so
many
dayes
;
Abraham
,
Isaac
,
Iacob
died
being
full
of
dayes
,
we
understand
all
the
time
of
their
continuance
,
as
well
of
the
night
,
as
of
the
day
.
The
Artificiall
day
continueth
as
long
as
the
Sunne
is
upon
the
horizon
of
every
place
,
and
by
his
light
affordeth
commodity
to
men
to
goe
forth
to
their
labour
,
and
to
worke
in
their
arts
,
professions
,
and
trades
.
The
naturall
day
,
although
amongst
all
people
it
be
composed
of
foure
and
twenty
houres
,
yet
it
varieth
in
the
distinction
of
the
beginning
and
end
thereof
.
For
some
take
the
beginning
thereof
at
midde
day
,
and
count
the
continuance
thereof
till
the
next
midde
day
.
Others
from
midde-night
till
the
next
midde
night
.
Some
from
the
rising
of
the
Sunne
till
his
next
rising
againe
;
and
some
from
the
sunne
setting
till
the
next
setting
.
This
diverse
supputation
amongst
diverse
people
,
proceeding
from
a
civill
constitution
,
addeth
to
the
distinction
of
the
day
in
artificiall
and
naturall
,
a
third
member
,
to
wit
,
The
civill
day
,
which
is
the
same
with
the
naturall
day
,
in
regard
of
the
continuance
of
foure
and
twenty
houres
,
but
is
diversely
counted
in
diverse
places
in
regard
of
the
beginning
and
of
the
end
thereof
.
4.
Now
among
the
Iewes
,
this
naturall
or
eivill
day
began
by
the
evening
,
and
ended
at
the
next
evening
.
Moses
distinguisheth
it
so
,
when
he
relateth
the
story
of
the
Creation
.
For
he
endeth
alwayes
the
workes
of
each
day
,
in
these
words
,
so
was
the
evening
,
so
was
the
morning
,
which
was
the
first
,
the
second
,
the
third
day
,
&c.
Where
by
the
evening
,
he
understandeth
the
whole
night
,
which
beginneth
by
the
evening
,
and
by
the
morning
the
whole
day
which
beginneth
by
the
morning
,
considering
the
evening
and
the
morning
,
the
night
and
the
day
,
or
the
light
,
as
integrant
parts
of
the
naturall
day
,
and
the
evening
or
the
night
as
the
first
part
which
goeth
before
the
other
part
,
which
is
the
time
of
light
.
As
indeed
this
distinction
is
grounded
on
that
order
and
course
of
proceeding
which
God
kept
in
the
Creation
,
making
the
darkenesse
to
goe
before
the
light
,
as
may
be
seene
in
the
first
Chapter
of
Genesis
ver.
1
,
and
2.
5
Some
doe
reply
,
that
Moses
,
when
he
saith
,
so
was
the
evening
,
so
was
the
morning
,
&c.
by
the
evening
understandeth
the
whole
time
after
noone
,
and
by
the
morning
the
whole
time
of
light
in
the
same
day
,
from
the
dawning
till
midde
day
,
or
the
afore
noone
.
This
reply
is
not
grounded
on
reason
.
For
if
that
were
true
,
Moses
had
not
fixe
times
put
constantly
the
evening
before
the
morning
,
there
being
no
convenient
order
that
could
move
him
therunto
seeing
in
all
respects
whereby
one
thing
is
first
,
and
goeth
before
another
,
the
aforenoone
goeth
before
the
afternoone
.
He
might
in
the
5.
v.
name
conveniently
the
light
before
the
darknes
,
the
day
before
the
night
,
because
he
had
not
regard
there
to
any
natural
dependance
and
following
of
the
one
upon
the
other
,
but
only
to
the
order
of
dignity
,
whereby
the
day
is
first
in
regard
to
the
night
:
But
when
he
saith
,
without
varying
,
in
the
sixe
dayes
of
the
week
,
so
was
the
evening
so
was
the
morning
,
it
is
evident
,
that
he
hath
regard
to
the
order
of
the
Creation
,
wherein
darknes
was
first
in
time
before
the
light
,
and
the
night
went
before
the
day
,
and
that
so
by
the
evening
he
understandeth
the
night
which
is
formost
,
and
by
the
morning
the
day
that
followeth
,
which
evening
and
morning
make
one
naturall
day
.
6
Now
as
in
the
creation
GOD
observed
this
order
,
to
make
the
night
goe
before
the
day
,
and
to
compare
the
naturall
day
of
the
darknesse
and
of
the
light
;
even
so
he
prescribed
the
same
observation
to
the
Iewes
,
commanding
them
to
begin
their
naturall
day
by
the
night
,
and
to
celebrate
their
Sabbaths
or
solemne
daies
of
rest
from
the
beginning
of
such
a
night
,
till
the
beginning
of
the
next
night
.
This
is
manifest
by
the
23.
chapter
of
Leviticus
vers.
32.
where
God
commanded
them
,
that
in
the
ninth
day
of
the
seventh
moneth
,
at
even
,
from
even
unto
even
,
they
should
celebrate
as
a
solemne
Sabbath
,
the
Feast
of
atonement
,
which
was
to
be
on
the
tenth
day
of
the
moneth
,
vers.
27.
And
so
the
tenth
day
began
by
the
night
,
and
continued
till
the
night
following
.
And
such
was
consequently
the
order
of
all
the
dayes
of
the
weeke
,
from
night
to
night
.
7
There
is
no
force
,
no
weight
at
all
in
the
answer
broached
against
this
,
when
it
is
said
,
that
this
feast
of
atonement
consisted
not
in
one
day
alone
,
but
in
a
part
of
two
daies
,
to
wit
,
of
the
ninth
,
and
of
the
tenth
,
because
it
is
said
in
the
27.
vers
.
On
the
tenth
day
of
the
seventh
moneth
there
shall
be
a
day
of
atonement
,
and
in
the
32.
vers
.
In
the
ninth
day
of
the
moneth
at
even
,
from
even
unto
even
shall
ye
celebrate
your
Sabbath
;
whence
they
would
faine
inferre
,
that
both
the
ninth
and
the
tenth
day
entred
into
this
Feast
.
For
it
is
cleare
,
by
the
28
,
29
,
30.
verses
,
that
the
day
of
atonement
consisted
only
in
one
day
;
seeing
in
these
verses
mention
only
is
made
of
one
d●y
.
Ye
shall
do
no
worke
in
that
same
day
,
for
it
is
a
day
of
atonement
;
Whatsoever
soule
shall
not
be
afflicted
in
that
same
day
,
whatsoever
soule
doth
any
worke
in
that
same
day
:
which
had
not
beene
so
often
set
downe
,
if
two
dayes
had
entred
into
the
composition
of
this
Feast
.
The
same
is
apparent
by
the
sixteenth
chapter
of
the
same
book
,
vers.
29
,
30
,
31.
where
the
foresaid
feast
of
atonement
being
the
only
matter
handled
in
them
,
no
mention
is
made
but
of
one
day
,
to
wit
,
of
the
tenth
of
the
seventh
moneth
;
and
the
ninth
day
is
not
so
much
as
mentioned
,
whereas
it
had
not
beene
omitted
,
if
it
had
pertained
to
that
Feast
.
Besides
,
it
is
without
all
likenesse
,
and
as
I
beleeve
,
without
example
,
that
God
would
have
any
Feast
to
begin
at
the
end
of
one
day
,
and
to
continue
and
end
in
a
part
of
another
day
,
and
so
establish
Holy-daies
by
halves
.
Now
the
27.
vers.
teacheth
us
which
was
the
day
of
this
Feast
,
to
wit
,
the
tenth
day
of
the
seventh
moneth
;
and
the
32.
vers.
sheweth
how
long
it
ought
to
continue
,
to
wit
,
the
whole
tenth
day
;
beginning
at
the
end
of
the
ninth
day
,
and
continuing
as
long
as
the
tenth
day
should
last
,
from
one
even
unto
the
next
even
.
So
the
ninth
day
is
not
mentioned
as
a
part
of
the
Feast
,
but
as
the
terme
that
it
was
to
begin
at
;
like
as
the
even
following
is
mentioned
,
as
the
other
terme
that
it
was
to
end
at
.
In
the
ninth
day
of
the
moneth
at
even
:
that
is
,
at
the
end
of
the
ninth
day
ye
shall
begin
the
Feast
,
and
it
shall
last
from
even
unto
even
;
that
is
,
during
the
whole
tenth
day
.
Like
as
in
the
twelfth
chapter
of
Exodus
,
18.
vers
.
God
ordaineth
,
that
on
the
fourteenth
day
of
the
first
moneth
,
at
even
they
should
eat
unleavened
bread
untill
the
one
and
twentieth
day
of
the
moneth
at
even
:
Where
the
fourteenth
day
is
not
specified
as
one
of
the
daies
of
unleavened
bread
:
for
so
there
should
have
beene
eight
,
whereas
it
is
expresly
said
,
vers.
15.
and
every
where
,
that
they
were
but
seven
.
But
it
is
named
in
the
end
and
extremity
thereof
,
as
the
terme
that
the
Feast
of
unleavened
bread
began
at
,
and
the
one
and
twentieth
day
finishing
at
even
,
as
the
terme
it
ended
at
.
8
This
observation
of
the
daies
of
unleavened
bread
,
which
made
up
the
Feast
of
the
Passeover
,
is
of
great
validity
to
confirme
our
intention
.
For
as
it
is
written
,
Exod.
12.
v.
6.
8.
14
,
15.
Levit.
23.
v.
5
,
6.
Num.
28.
v.
16
,
17.
Neere
to
the
end
of
the
fourteenth
day
of
the
first
moneth
;
that
is
,
betweene
the
declining
of
the
Sunne
after
midday
,
and
the
setting
thereof
;
the
Paschall
Lambe
was
killed
and
rosted
,
and
eaten
at
even
with
unleavened
bread
,
at
the
entrance
of
the
night
.
The
use
of
unleavened
bread
in
the
eating
of
the
Lambe
,
began
precisely
with
the
fifteenth
day
,
which
was
the
first
solemne
day
of
the
Feast
,
and
lasted
seven
whole
dayes
to
wit
,
till
the
one
and
twentieth
day
at
even
,
which
was
also
another
Feast-day
,
holy
and
solemne
,
as
the
fifteenth
was
.
For
it
was
not
lawfull
during
those
seven
dayes
to
have
leavened
bread
,
neither
in
the
day
nor
in
the
night
,
which
also
was
comprised
in
the
appellation
of
dayes
:
Whence
this
infallible
conclusion
is
gathered
,
that
the
naturall
day
among
the
Iewes
began
at
even
,
and
ended
at
the
next
even
;
seeing
the
first
day
of
the
Feast
of
unleavened
bread
,
which
was
the
fifteenth
day
,
began
at
evening
,
when
the
Paschall
Lambe
was
eaten
,
and
the
last
day
thereof
,
which
was
the
one
and
twentieth
,
ended
at
even
,
as
it
began
at
even
.
9
For
whereas
in
S.
Matthew
Chap.
26.
ver.
17.
and
S.
Marke
Chap.
14.
v.
12.
and
S.
Luke
Chap.
22.
v.
7.
the
day
wherein
the
Paschall
Lamb
was
prepared
and
rosted
,
is
called
the
first
day
of
unleavened
bread
,
that
is
said
figuratively
because
of
the
immediate
conjunction
of
the
time
wherein
the
Lamb
was
prepared
,
with
the
time
wherin
it
was
eaten
with
unleavened
bread
:
For
it
was
prepared
at
the
end
of
one
day
,
and
eaten
at
the
beginning
of
the
next
day
.
Or
because
the
same
day
wherein
the
Lamb
was
prepared
,
the
Iewes
put
away
leaven
and
leavened
bread
out
of
their
houses
,
and
prepared
unleavened
bread
for
the
day
following
:
Or
also
,
because
amongst
the
Romans
,
of
whom
the
Iewes
did
at
that
time
depend
,
the
naturall
day
began
by
the
light
,
and
the
night
was
the
last
part
therof
,
whereunto
it
may
be
,
the
Evangelists
had
regard
.
But
otherwise
,
to
speak
properly
according
to
the
ordinance
of
the
Law
,
it
is
most
certain
,
that
the
day
wherin
the
Lamb
was
rosted
and
prepared
,
was
not
the
first
day
of
unleavened
bread
.
For
that
was
the
14.
day
betweene
the
two
evens
,
this
was
the
15.
day
at
the
entrance
thereof
:
On
that
day
leavened
bread
might
be
eaten
,
on
this
day
,
and
on
the
dayes
following
all
leaven
was
most
strictly
forbidden
.
That
was
not
a
day
of
rest
,
but
of
travell
,
and
of
preparation
,
as
it
is
often
called
in
the
Gospel
,
Mat.
27.
v.
62.
Mar.
15.
v.
42.
Luk.
23.
v.
54.
Ioh.
19.
v.
14
,
31.
because
on
it
were
all
things
prepared
for
the
feast
following
,
as
to
search
and
put
away
all
leaven
,
and
leavened
bread
out
of
their
houses
,
to
kill
,
to
slay
,
to
rost
the
Lamb
,
&c.
Nay
we
see
that
on
that
day
,
the
Iewes
caused
the
Lord
Iesus
to
be
crucified
,
and
two
thieves
with
him
,
and
vexed
themselves
extreamly
all
that
day
to
come
to
their
intent
:
This
was
a
great
and
solemne
Sabbath
,
wherein
it
was
not
lawfull
to
doe
any
manner
of
worke
.
10
Let
us
adde
to
that
hath
beene
said
,
the
practise
of
the
observation
of
the
Sabbath
,
which
we
read
in
the
thirteenth
Chapter
of
Nehemiah
.
It
is
said
there
ver.
15
,
16
,
17
,
19
,
20.
that
because
all
manner
of
ware
was
brought
into
the
City
of
Ierusalem
,
and
sold
on
the
Sabbath
day
,
Nehemiah
commanded
,
that
as
soone
as
the
Sunne
should
withdraw
it selfe
from
the
gates
of
the
City
,
before
the
Sabbath
,
the
gates
should
be
shut
,
and
that
they
should
not
be
opened
till
after
the
Sabbath
,
so
that
the
Merchants
and
sellers
of
all
kind
of
ware
lodged
without
Ierusalem
once
or
twice
,
from
whence
we
gather
manifestly
,
the
Sabbath
began
at
the
going
downe
of
the
Sun
,
and
that
the
night
made
the
first
part
thereof
.
For
if
the
Sabbath
had
not
begun
then
,
wherefore
did
Nehemiah
command
so
carefully
,
to
shut
the
gates
,
as
soone
as
the
sun
should
withdraw
his
beames
from
them
,
and
it
should
begin
to
be
darke
?
And
if
,
not
the
night
preceding
the
day
,
but
the
night
following
had
made
a
part
of
the
Sabbath
,
surely
the
Merchants
had
beene
of
necessity
constrained
to
remaine
two
nights
out
of
Ierusalem
,
whereas
it
is
only
said
,
that
they
past
the
night
once
or
twice
without
the
Towne
,
to
wit
,
the
night
after
Nehomiah
had
given
order
that
the
gates
shold
be
shut
,
as
soone
as
the
Sun
should
retire
from
them
,
and
therfore
that
night
with
the
day
following
composed
the
Sabbath
,
which
ending
on
the
next
even
at
the
setting
of
the
sun
,
Nehemiah
commanded
that
they
should
be
opened
again
v.
19.
a
commandement
being
necessary
for
the
opening
of
them
then
at
that
time
,
because
the
night
returning
,
it
was
the
time
to
keep
them
barred
and
locked
,
seeing
they
were
already
shut
.
If
the
Sabbath
had
ended
with
the
end
of
the
night
,
it
had
not
beene
needful
,
that
Nehemiah
should
command
to
open
the
gates
after
the
Sabbath
.
For
it
was
usuall
to
open
them
after
the
night
was
ended
,
and
a
particular
commandement
for
that
was
needlesse
.
But
although
I
had
omitted
these
reasons
which
I
have
alleadged
,
the
words
of
the
original
shew
plainly
and
of
themselves
,
what
we
say
.
These
they
are
v.
19.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
(
Causher
Tsallou
Shahare
Ieroushalaim
liphne
Hasshabbat
)
that
is
,
as
the
gates
of
Ierusalem
were
darkned
before
the
face
,
or
in
the
presence
of
the
Sabbath
,
or
before
the
Sabbath
:
For
the
ordinary
signification
of
this
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Liphne
,
is
before
the
face
,
in
the
presence
.
And
therefore
seeing
the
gates
were
darkened
before
the
face
,
or
in
presence
of
the
Sabbath
,
it
followeth
that
when
the
sun
was
setting
,
the
Sabbath
was
comming
,
and
began
at
that
same
instant
to
shew
it selfe
,
if
I
may
speake
so
.
11
Likewise
,
we
read
in
St.
Iohn
Chap.
19.
v.
40
,
41
,
42.
that
Ioseph
of
Arimathea
and
Nicodemus
,
having
obtained
leave
of
Pilate
to
take
away
the
body
of
Iesus
as
soone
as
he
was
dead
,
tooke
it
,
wrapt
it
in
a
winding
sheete
,
with
spices
,
as
the
manner
of
the
Iewes
was
to
bury
,
and
laid
it
in
a
new
Sepulchre
,
which
was
in
a
Garden
,
in
the
same
place
where
he
was
crucified
,
and
laid
it
there
,
because
of
the
Iewes
preparation
day
,
for
the
Sepulchre
was
nigh
at
hand
,
that
is
,
the
night
being
at
hand
,
the
beginning
of
the
Sabbath
being
nigh
,
and
comming
apace
with
the
night
,
and
the
day
of
preparation
,
which
preceded
the
Sabbath
,
drawing
nigh
the
evening
and
making
hast
to
finish
,
they
carryed
not
farre
the
body
of
Iesus
,
but
laid
it
in
a
Sepulchre
hard
by
,
after
they
had
wound
it
in
linnen
cloathes
with
aromaticall
and
fragrant
drugs
only
,
without
any
imbalming
at
that
time
,
because
they
had
no
leasure
to
anoint
and
imbalme
him
,
by
reason
of
the
neerenesse
of
the
Sabbath
,
which
was
unto
them
an
high
day
of
Sabbath
,
as
it
is
called
in
the
one
and
thirtieth
verse
of
the
same
Chapter
,
for
as
much
as
at
that
time
the
extraordinary
Sabbath
of
the
first
day
of
the
feast
of
unleavened
bread
occurred
with
the
ordinary
Sabbath
of
the
weeke
.
For
the
same
reason
the
Iewes
ver.
31.
that
the
bodyes
of
those
that
were
crucified
should
not
remaine
upon
the
Crosse
on
the
Sabbath
day
,
besought
Pilate
that
they
might
be
taken
away
betimes
,
that
is
before
the
end
of
the
day
,
as
the
Text
sheweth
plainely
.
Now
if
the
Sabbath
had
not
begun
in
the
evening
,
but
only
in
the
morning
,
the
Iewes
should
not
have
had
a
cause
to
urge
the
taking
away
of
the
bodies
from
the
Crosse
so
quickly
,
nor
Ioseph
and
Nicodemus
to
bury
the
body
of
Iesus
so
speedily
,
and
to
interre
it
in
the
same
place
where
hee
was
crucified
,
which
the
Text
sheweth
they
did
on
a
sudden
:
For
the
Iewes
should
have
had
all
the
evening
and
all
the
night
following
to
procure
the
taking
away
of
the
bodyes
,
Ioseph
and
Nicodemus
should
have
likewise
had
time
enough
to
imbalme
,
transport
,
and
interre
at
leasure
the
body
of
the
LORD
,
where
they
should
thinke
fit
.
This
is
distinctly
observed
by
Saint
Luke
Chapter
23.
verse
53
,
54.
where
he
saith
,
that
the
day
wherein
Ioseph
laid
the
body
of
Iesus
in
a
Sepulchre
was
the
preparation
,
and
the
Sabbath
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
is
,
drew
on
,
was
a
comming
,
or
at
hand
.
Which
terme
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
signifieth
properly
to
shine
,
but
is
taken
improperly
by
the
Evangelist
,
and
signifieth
to
arrive
,
to
draw
neere
.
Or
he
hath
regard
unto
to
the
evening
star
,
which
was
nigh
rising
:
Or
rather
to
the
lampes
which
on
the
evening
of
that
day
,
were
lighted
betimes
,
and
a
little
before
the
Sabbath
,
as
also
great
fires
were
kindled
,
that
at
the
comming
of
the
Sabbath
they
should
not
have
any
such
thing
to
doe
.
Iosephus
in
the
16.
booke
of
the
antiquities
of
the
Iewes
,
Chapter
10.
relateth
a
decree
of
Augustus
Caesar
,
that
the
Iewes
should
not
be
bound
to
appeare
in
judgement
on
the
Sabbath
day
,
nor
on
the
parasceue
,
or
day
of
preparation
before
the
Sabbath
,
after
nine
houres
,
that
is
,
about
three
after
Noone
,
because
soone
after
that
houre
at
evening
,
their
Sabbath
day
began
.
Of
all
this
it
is
most
cleere
,
that
the
Sabbath
gan
by
the
evening
,
and
the
night
was
the
first
part
thereof
.
12
Against
that
I
have
laid
downe
,
some
arguments
are
opposed
,
to
prove
,
that
even
amongst
the
Iewes
the
naturall
day
,
and
consequently
the
Sabbath-day
began
by
the
break
of
day
,
and
the
night
made
the
last
part
thereof
.
First
,
they
alleage
out
of
Exodus
,
chap.
10.
v.
13.
That
the
Lord
brought
an
East
winde
upon
the
Land
of
Aegypt
all
that
day
,
and
all
that
night
,
and
when
it
was
morning
the
East
wind
brought
the
Locusts
:
and
out
of
the
booke
of
Numbers
,
chap.
11.
v.
32.
that
The
people
stood
up
all
that
day
,
and
all
that
night
,
and
all
the
next
day
,
and
they
gathered
the
Quailes
.
In
which
places
they
pretend
,
that
the
night
,
which
is
put
betweene
two
dayes
,
is
joyned
with
the
first
day
as
a
part
thereof
,
and
separed
from
the
second
.
13
But
these
places
and
other
such
like
that
may
bee
found
,
are
nothing
to
the
purpose
.
For
they
speake
of
the
artificiall
day
,
distinguished
from
the
night
,
which
is
expresly
named
,
without
any
declaration
,
whether
it
pertained
to
the
day
preceding
,
or
to
the
day
following
,
to
make
with
it
the
naturall
day
.
The
placing
of
the
day
before
the
night
,
is
according
to
the
order
of
the
things
related
in
these
bookes
,
and
as
they
came
to
passe
.
For
the
East
wind
began
to
blow
in
the
day
,
and
continued
all
night
,
to
bring
the
Locusts
:
and
the
people
begun
by
the
day
,
and
continued
all
night
the
gathering
of
Quailes
.
Moreover
,
when
the
day
is
considered
distinctly
and
severally
from
the
night
,
the
day
,
as
being
of
greatest
dignity
,
is
named
first
,
without
regard
to
the
precedency
of
either
in
the
order
of
nature
,
and
in
the
naturall
day
.
14
It
is
written
in
the
Gospell
of
Saint
Iohn
,
1
chap.
39
,
vers
.
that
two
disciples
of
Iohn
Baptists
,
went
and
saw
where
Iesus
dwelt
,
and
abode
with
him
that
day
:
for
it
was
about
the
tenth
houre
:
from
whence
they
infer
,
that
seeing
these
disciples
entred
into
Christs
lodging
at
the
tenth
houre
,
that
is
,
two
houres
afore
the
going
down
of
the
Sunne
,
according
to
the
counting
of
the
Iewes
,
and
it
is
said
,
that
they
abode
there
that
day
,
we
must
understand
,
that
they
abode
also
the
night
,
to
the
intent
they
might
be
instructed
by
the
Lord
;
which
was
not
possible
to
be
done
in
two
houres
:
wherefore
the
night
was
the
last
part
of
the
naturall
day
.
But
this
ratiocination
is
of
small
weight
.
For
what
necessity
can
move
us
to
say
,
that
these
two
Disciples
abode
longer
with
Christ
,
than
the
two
last
houres
of
the
day
,
preceding
the
setting
of
the
Sun
.
The
particle
for
,
from
whence
it
is
inferred
,
They
abode
with
him
that
day
:
For
it
was
about
the
tenth
houre
,
is
not
properly
in
for
:
And
it
was
about
the
tenth
houre
;
which
may
be
fitly
understood
after
this
manner
,
that
being
come
to
Christs
lodging
at
the
tenth
houre
,
they
abode
with
him
the
remnant
of
that
day
,
and
about
night
went
home
,
and
tarried
no
longer
with
the
Lord
.
It
is
true
that
in
the
space
of
two
houres
,
nay
,
not
if
they
had
staied
the
whole
night
,
they
could
not
be
sufficiently
instructed
by
the
Lord
.
But
also
it
was
not
then
only
that
they
came
to
him
,
and
abode
with
him
:
for
they
might
have
returned
afterwards
now
and
then
;
as
indeed
Andrew
,
who
was
one
of
the
two
,
and
brother
to
Simon
Peter
,
became
one
of
his
ordinary
and
domesticall
Disciples
.
15
They
make
use
also
of
the
twenty
eighth
chapter
of
S.
Matthew
,
vers.
1.
Where
it
is
said
,
that
in
the
evening
,
or
in
the
latter
end
of
the
Sabbath
,
as
it
began
to
dawne
towards
the
first
day
of
the
weeke
,
came
Mary
Magdalen
,
and
the
other
Mary
to
see
the
Sepulchre
;
the
words
of
the
Originall
are
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
from
whence
they
would
infer
,
that
the
Sabbath
ended
about
the
morning
,
when
it
beginneth
to
shine
;
and
then
began
therewith
the
first
day
of
the
weeke
.
16
Whereunto
I
answer
,
that
the
Evening
,
or
the
latter
end
of
the
Sabbath
,
whereof
mention
is
made
in
this
place
,
must
be
understood
of
the
evening
properly
so
called
,
when
the
Sun
setteth
:
which
time
is
in
this
place
specified
,
as
the
end
of
the
Sabbath
day
,
or
of
the
whole
weeke
.
For
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
hath
both
significations
.
Besides
that
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
fit
to
shew
as
much
:
For
it
cannot
be
conveniently
taken
for
an
end
of
time
confined
unto
the
morning
;
the
conference
of
the
other
Evangelists
demonstrate
it
more
forceebly
.
For
S.
Marke
in
the
16.
chapter
,
1
,
2.
verses
,
saith
,
that
When
the
Sabbath
was
past
,
Mary
Magdalen
,
and
Mary
the
mother
of
Iames
,
and
Salome
,
bought
sweet
smelling
spices
,
that
they
might
come
and
anoint
Iesus
;
and
being
come
very
early
in
the
morning
(
to
wit
from
home
)
they
came
to
the
Sepulchre
when
the
Sun
was
risen
:
or
if
these
words
very
early
in
the
morning
,
betoken
also
the
time
of
their
comming
to
the
Sepulchre
;
and
signifie
the
same
that
is
signified
by
the
words
following
,
when
the
Sun
was
risen
:
we
must
understand
these
last
words
,
not
as
if
the
Sun
was
already
ascended
upon
the
horizon
;
but
only
that
it
was
risen
,
in
regard
of
the
first
appearing
of
his
shining
beames
above
the
horizon
,
at
the
breake
of
day
:
so
both
shall
be
true
,
that
the
Sun
was
risen
,
and
that
they
came
to
the
Sepulchre
very
early
in
the
morning
.
And
this
shall
agree
very
well
with
the
words
of
S.
Iohn
,
chap.
20.
vers.
1.
Upon
the
first
day
of
the
weeke
,
when
it
was
yet
dark
:
and
with
these
of
S.
Luke
,
chap.
24.
vers.
1.
Uery
early
in
the
morning
the
women
came
unto
the
Sepulchre
;
where
it
is
added
,
that
they
brought
with
them
the
sweet
odours
which
they
had
prepared
:
from
whence
I
infer
,
that
the
Sabbath
ended
in
the
evening
,
at
the
going
downe
of
the
Sun
:
sith
after
the
Sabbath
was
ended
,
these
women
bought
sweet
smelling
spices
,
and
prepared
them
to
anoint
the
body
of
Iesus
,
as
S.
Mark
saith
expresly
.
To
whom
is
not
repugnant
S.
Luke
in
the
23.
chap.
56.
vers
.
Where
he
saith
,
that
the
women
after
they
had
beheld
the
Sepulchre
,
and
how
the
Lords
body
was
laid
,
returned
,
and
prepared
odours
,
and
ointments
,
and
rested
the
Sabbath
day
according
to
the
Commandement
;
which
words
seeme
to
import
,
that
they
prepared
their
spices
before
the
Sabbath
.
For
the
order
and
coherence
of
these
words
doe
not
designe
the
like
order
and
coherence
of
things
,
but
they
must
be
understood
after
this
manner
;
being
returned
they
prepared
their
odours
,
And
,
or
rather
But
,
they
rested
the
Sabbath
day
;
to
wit
,
first
,
and
before
this
preparation
;
as
appeareth
by
the
conference
of
the
54.
vers.
where
it
is
said
,
that
when
the
body
of
Christ
was
laid
in
the
tombe
,
and
the
women
beheld
where
it
was
laid
,
the
Sabbath
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
drew
on
,
that
is
,
was
at
hand
,
and
ready
to
begin
,
as
hath
beene
said
before
.
So
that
it
was
impossible
to
them
to
prepare
any
kind
of
thing
for
the
inbalming
of
Christ
before
the
Sabbath
.
Whence
it
followeth
,
that
sith
then
it
was
evening
,
the
end
of
the
same
Sabbath
fell
upon
the
dawning
or
evening
of
the
night
following
;
and
so
was
both
the
end
of
the
last
day
of
the
weeke
preceding
,
and
the
beginning
of
the
night
following
,
whereby
the
first
day
began
.
And
that
was
the
time
betokened
by
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
mentioned
by
Saint
Matthew
,
and
the
night
preceding
the
first
day
of
the
weeke
,
which
he
nameth
afterward
,
did
belong
to
the
said
first
day
,
making
with
it
the
naturall
and
civill
day
of
the
Iewes
,
and
did
not
belong
to
the
Sabbath
.
For
if
it
had
pertained
to
the
Sabbath
,
and
the
first
day
of
the
weeke
following
the
Sabbath
had
begun
in
the
morning
,
sith
it
is
constant
that
before
the
Sabbath
they
prepared
not
their
aromaticall
drugs
,
when
should
they
have
found
the
opportunity
and
leisure
to
prepare
them
?
They
durst
not
doe
it
on
the
Sabbath
day
,
for
it
was
a
day
of
rest
,
and
of
cessation
from
all
work
.
As
also
S.
Luke
saith
,
Chap.
23.
vers.
56.
That
they
rested
the
Sabbath
day
according
to
the
Commandement
.
After
the
Sabbath
upon
the
first
day
of
the
weeke
they
could
not
doe
it
,
granting
that
this
day
began
in
the
morning
;
For
very
early
in
the
morning
,
as
it
was
yet
darke
,
they
went
with
their
spices
already
bought
and
prepared
:
And
therefore
we
must
of
necessity
say
,
that
they
bought
their
spices
in
the
evening
,
after
the
Sunne
was
set
,
and
the
Sabbath
ended
,
that
during
the
night
,
which
was
the
beginning
of
the
first
day
of
the
week
,
they
prepared
these
drugs
,
and
that
in
the
morning
of
the
same
day
they
came
to
imbalme
Iesus
.
Which
being
so
,
we
must
interpret
the
words
of
S.
Matthew
after
such
a
sort
,
that
they
may
agree
with
the
sayings
of
the
other
Evangelists
.
And
it
is
in
no
wise
necessary
to
joyne
the
evening
or
the
latter
end
of
the
Sabbath
,
with
the
beginning
of
the
light
of
the
first
day
of
the
weeke
,
as
if
the
one
and
the
other
had
met
together
in
one
time
,
and
at
once
,
as
is
pretended
.
There
is
betweene
these
two
the
intervall
of
a
night
,
which
pertained
to
this
first
day
of
the
weeke
,
and
we
may
translate
the
words
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
is
the
same
with
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
S.
Marke
speaketh
,
that
is
,
in
the
evenining
,
at
the
extremitie
,
or
latter
end
of
the
Sabbath
,
this
extremity
being
already
come
and
past
:
or
in
the
evening
,
that
is
,
in
the
night
(
the
first
part
thereof
being
taken
for
the
totall
)
after
the
Sabbath
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
wit
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
at
that
same
houre
or
time
which
began
to
shine
,
yet
with
a
little
remnant
of
the
nights
darknesse
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
bee
the
first
day
of
the
weeke
,
that
is
,
the
first
day
of
light
,
the
first
artificiall
day
,
which
is
a
part
of
the
naturall
day
:
Or
wee
may
take
these
words
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
for
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
in
the
time
that
was
to
shine
in
the
first
day
of
the
weeke
.
For
it
was
not
S.
Matthews
intent
to
specifie
unto
us
the
immediate
conjunction
of
the
first
day
of
the
weeke
with
the
Sabbath
finishing
,
but
only
at
what
point
of
time
the
woman
came
to
the
Sepulchre
,
to
wit
,
at
the
first
glimpse
of
the
light
of
the
first
day
of
the
weeke
:
and
hee
made
mention
of
the
evening
,
or
of
the
latter
end
of
the
Sabbath
,
in
respect
that
the
Sabbath
had
hindred
them
till
then
to
apply
themselves
to
this
pious
and
charitable
worke
which
they
had
intended
.
17
Moreover
,
they
produce
a
passage
out
of
the
twentieth
chapter
of
the
Acts
,
vers.
7.
11.
where
it
is
said
,
that
the
Disciples
in
Troas
being
come
together
upon
the
first
day
of
the
weeke
,
to
breake
bread
,
Paul
preaching
unto
them
,
continued
his
speech
untill
midnight
,
and
after
he
had
broken
bread
,
and
eaten
,
continued
to
talke
unto
them
even
till
the
breake
of
day
.
In
which
words
they
pretend
that
the
night
is
mentioned
,
as
the
last
part
of
the
first
day
of
the
weeke
.
But
first
,
nothing
obligeth
us
to
grant
,
that
the
night
there
mentioned
,
ought
to
be
referred
to
the
first
day
of
the
weeke
.
For
we
may
affirme
as
well
,
that
it
pertained
to
the
second
day
,
and
made
the
beginning
thereof
:
The
words
of
the
Text
are
very
well
verified
,
if
we
say
,
that
the
first
day
of
the
weeke
,
and
towards
the
end
thereof
,
the
Disciples
were
assembled
,
and
their
assembly
having
begun
about
the
end
of
the
first
day
,
continued
a
good
while
with
and
after
the
beginning
of
the
second
day
,
Paul
,
because
he
was
to
depart
on
the
morning
after
the
first
day
,
taking
this
occasion
to
extend
his
discourse
within
the
night
following
,
which
was
the
beginning
of
another
day
.
There
is
no
weight
in
the
objection
they
make
against
this
exposition
,
saying
,
that
if
it
were
true
,
Paul
had
remained
longer
then
seven
dayes
at
Troas
,
to
wit
,
a
part
of
an
eight
day
,
against
that
which
is
said
in
the
sixth
verse
.
For
they
presuppose
without
any
ground
,
that
Paul
was
not
precisely
but
seven
dayes
at
Troas
,
which
the
Text
saith
not
,
but
only
that
he
abode
there
seven
dayes
,
which
should
be
very
well
expressed
so
,
although
he
had
remained
there
a
part
of
the
eighth
day
,
which
might
have
beene
past
under
silence
,
and
not
counted
with
the
dayes
going
before
,
because
it
was
not
a
full
and
whole
day
,
but
only
a
part
of
a
day
.
And
putting
the
case
,
that
it
should
come
within
the
compasse
of
the
seven
dayes
of
the
Apostles
aboade
at
Troas
;
we
may
say
,
it
was
taken
for
the
seventh
and
last
day
.
For
it
is
not
told
exactly
on
what
day
Paul
came
to
Troas
,
nor
that
he
abode
there
full
seven
dayes
,
but
only
in
generall
,
seven
dayes
.
Now
although
he
had
beene
there
but
a
part
of
the
first
,
and
a
part
of
the
last
of
seven
,
it
may
be
well
said
,
that
hee
was
there
seven
dayes
.
Secondly
,
granting
that
the
night
mentioned
in
the
foresaid
place
,
was
the
last
part
of
the
first
day
of
the
week
,
nothing
can
be
proved
from
thence
,
but
this
only
,
that
after
the
resurrection
of
our
Lord
Iesus
Christ
,
the
faithfull
among
the
Gentiles
celebrating
in
their
congregations
the
first
day
of
the
weeke
,
in
remembrance
of
the
said
resurrection
,
began
it
in
the
morning
about
the
time
that
Christ
rose
,
as
,
perhaps
the
nations
of
whom
they
were
,
began
the
day
by
the
morning
;
but
it
followeth
not
,
that
such
was
the
beginning
of
the
day
among
the
Iewes
.
18
These
things
being
thus
cleered
,
it
shall
follow
,
that
when
Iesus
Christ
did
shew
himselfe
to
his
Disciples
in
the
time
mentioned
,
in
the
20.
of
S.
Iohn
,
vers.
19.
it
was
not
in
the
first
day
of
the
week
,
but
after
it
,
in
the
second
day
.
The
conference
of
the
twenty
foure
of
Saint
Luke
sheweth
,
that
at
least
it
was
midnight
when
Iesus
Christ
appeared
first
unto
them
.
For
it
is
said
in
that
chapter
,
that
the
same
day
of
his
resurrection
he
drew
neere
to
the
two
Disciples
that
were
going
to
Emmaus
,
went
with
them
,
came
thither
with
them
towards
evening
,
the
day
being
far
spent
,
and
that
they
supped
there
;
That
after
the
Lord
had
left
them
,
vanishing
away
out
of
their
sight
,
they
rose
up
the
same
houre
,
returned
to
Ierusalem
,
distant
from
Emmaus
threescore
stades
,
that
is
,
a
three
houres
journey
;
entred
where
the
Apostles
were
,
told
them
all
the
things
that
had
happened
unto
them
in
the
way
,
and
in
the
Village
;
that
after
this
Iesus
stood
in
the
midst
of
them
:
therefore
it
was
far
in
the
night
:
whence
it
followeth
,
that
seeing
among
the
Iewes
the
day
ended
at
evening
,
and
another
day
began
;
the
first
day
of
the
week
was
then
finished
many
houres
before
,
and
the
second
day
was
well
forward
.
The
words
of
the
Text
say
nothing
that
is
not
consonant
to
this
.
These
they
are
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
is
,
the
evening
or
the
end
of
the
first
day
of
the
weeke
being
come
,
in
the
same
sense
that
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
taken
in
the
foresaid
place
of
Matthew
,
Chap.
28.
verse
1.
the
Disciples
being
assembled
,
and
the
doores
shut
for
feare
of
the
Iewes
,
came
Iesus
,
and
stood
in
the
midst
of
them
:
which
words
have
no
other
sence
but
this
,
that
at
the
evening
of
the
first
day
,
which
was
also
the
end
thereof
,
the
Disciples
being
assembled
,
and
having
shut
themselves
up
in
a
certaine
place
,
Iesus
Christ
a
while
after
appeared
unto
them
.
So
of
that
hath
beene
said
it
is
manifest
,
that
the
opinion
of
Christs
appearing
to
his
Disciples
on
the
first
day
of
the
weeke
,
is
not
grounded
on
a
sure
foundation
.
20
But
although
it
were
generally
agreed
on
,
that
Iesus
Christ
appeared
the
first
time
to
his
Disciples
on
the
first
day
of
the
weeke
,
and
the
second
time
eight
dayes
after
,
I
say
,
that
his
appearing
to
his
Disciples
at
two
diverse
times
since
his
Resurrection
on
the
first
day
of
the
weeke
,
cannot
inforce
,
by
any
good
consequence
,
that
his
intention
was
to
authorize
that
day
,
and
to
sanctifie
it
to
bee
a
day
of
rest
.
To
prove
this
with
some
shew
of
reason
,
it
were
necessary
,
that
Iesus
Christ
,
during
the
whole
time
of
his
abode
on
earth
after
his
Resurrection
,
should
have
shewed
himselfe
unto
them
regularly
and
constantly
on
each
first
day
of
the
weeke
,
and
not
in
any
other
day
.
For
if
he
appeared
not
unto
them
every
first
day
of
the
weeke
,
we
may
inferre
quite
contrary
,
that
it
was
not
his
purpose
to
sanctifie
that
day
unto
them
,
more
than
another
:
And
if
he
appeared
unto
them
on
other
dayes
,
it
may
be
said
,
with
as
good
reason
,
that
he
consecrated
them
to
be
Sabbaths
,
as
that
he
sanctified
the
first
day
of
the
weeke
to
be
a
Sabbath
.
21
Now
we
read
nothing
of
his
appearing
to
his
Disciples
on
each
first
day
of
the
weeke
constantly
and
regularly
after
his
Resurrection
,
till
his
Ascension
.
Nay
it
is
written
in
the
first
Chapter
of
the
Acts
verse
3.
that
after
his
passion
he
shewed
himselfe
alive
unto
them
,
by
many
infallible
proofes
,
being
seene
of
them
forty
dayes
,
and
speaking
of
the
things
pertaining
to
the
kingdome
of
God
,
whereby
wee
see
cleerely
,
that
he
shewed
himselfe
on
many
other
dayes
then
the
first
of
the
weeke
.
For
Saint
Luke
had
not
said
,
that
he
was
seene
of
them
forty
dayes
by
many
infallible
proofes
,
if
hee
had
not
beene
seene
of
them
but
five
or
sixe
dayes
of
these
forty
.
And
there
is
no
appearance
,
that
he
was
forty
dayes
on
earth
after
his
Resurrection
,
to
shew
himselfe
only
every
first
day
of
the
week
,
and
to
withdraw
himselfe
,
remaining
solitary
and
apart
,
all
the
dayes
betweene
.
In
the
one
and
twentieth
Chapter
of
Saint
Iohn
ver.
4.
wee
see
that
he
shewed
himselfe
to
them
on
a
day
when
they
were
gone
a
fishing
,
commanded
them
to
continue
their
fishing
,
and
did
then
a
notable
miracle
,
neither
is
it
said
,
that
it
was
the
first
day
of
the
weeke
:
And
if
it
was
,
they
wrought
on
it
,
and
kept
it
not
holy
.
Moreover
,
when
it
is
said
in
the
twentieth
Chapter
of
Saint
Iohn
verse
26.
that
eight
dayes
after
the
first
day
of
the
weeke
wherin
he
first
appeared
unto
them
,
he
shewed
himselfe
again
to
his
Disciples
,
a
question
may
be
made
,
if
it
was
on
another
first
day
of
the
weeke
.
For
this
should
be
true
,
if
in
the
number
of
eight
be
included
the
first
day
of
the
weeke
,
and
the
eight
day
following
:
But
if
they
be
not
included
and
if
we
take
the
words
of
the
Apostle
,
that
after
eight
dayes
fulfilled
and
past
,
Iesus
shewed
himselfe
unto
them
,
as
the
words
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
beare
that
sence
,
then
it
was
not
on
another
first
day
of
the
weeke
,
but
one
the
next
day
after
that
he
stood
in
the
midst
of
them
.
And
so
the
argument
built
upon
this
sand
shall
fall
to
the
ground
.
20
Neither
doth
the
sending
of
the
Holy
Ghost
upon
the
Disciples
and
Apostles
assembled
on
Pentecost
day
evince
a
divine
institution
of
the
LORDS
day
,
granting
that
it
was
also
on
the
first
day
of
the
weeke
.
For
by
what
consequence
shall
it
follow
,
that
by
this
miracle
IESUS
CHRIST
intended
to
make
that
day
an
ordinary
day
of
rest
,
and
of
Gods
service
?
Seeing
by
the
same
reason
it
will
follow
,
that
all
the
dayes
,
wherein
Christ
did
some
solemne
action
,
have
beene
established
and
ordained
to
be
stinted
and
ordinary
Sabbaths
in
every
weeke
:
which
is
not
so
.
CHAPTER
Fifth
.
Answer
to
the
Fourth
Reason
.
1.
Fourth
Reason
:
The
first
day
of
the
weeke
was
kept
by
the
Apostle
,
and
the
Disciples
at
Troas
,
Acts
20.
ver.
7.
2.
First
Answer
:
The
words
may
be
taken
of
a
certaine
day
,
and
not
of
the
first
day
of
the
weeke
,
&c.
3.
Second
Answer
,
taking
them
for
the
first
day
of
the
weeke
,
it
followeth
not
,
that
that
day
was
an
ordinary
Sabbath
,
but
only
was
kept
by
occasion
of
the
Apostles
departure
on
the
next
morrow
.
4.
Third
Answer
,
it
may
be
that
day
is
named
,
because
of
the
miracle
done
on
it
,
and
not
to
shew
that
it
was
a
Sabbath
day
,
seeing
the
Apostle
did
preach
every
day
wheresoever
he
sojourned
.
5.
Nullity
of
the
instance
,
they
assembled
to
breake
bread
,
that
is
to
celebrate
the
Lords
Supper
.
1.
Because
that
breaking
of
bread
may
be
taken
for
a
common
refection
.
6.
2.
Because
the
Christians
did
every
day
celebrate
the
Lords
Supper
,
without
respect
to
Sunday
.
7.
Fourth
Answer
,
nothing
can
be
gathered
from
the
meeting
of
the
Disciples
at
night
,
to
prove
the
sanctification
of
the
day
that
went
before
.
8.
Fifth
Answer
,
supposing
the
first
day
of
the
weeke
was
kept
at
Troas
,
it
followeth
not
that
it
was
kept
in
all
other
Churches
.
9.
Sixth
Answer
,
putting
the
case
,
That
it
was
kept
every
where
,
it
followeth
not
that
Christ
or
his
Apostles
had
ordained
it
.
THey
alleadge
againe
out
of
the
twentieth
Chapter
of
the
Acts
verse
7.
that
Paul
being
come
to
Troas
,
and
the
Disciples
being
assembled
to
breake
bread
,
that
is
,
to
celebrate
the
Lords
Supper
,
upon
the
first
day
of
the
weeke
,
St.
Paul
came
to
their
assembly
,
and
preached
unto
them
,
continuing
his
speech
untill
midnight
,
being
ready
to
depart
on
the
morrow
,
&c.
Where
they
note
that
this
meeting
of
the
faithfull
of
Troas
on
the
first
day
of
the
weeke
,
is
propounded
there
,
as
a
thing
ordinary
and
accustomed
,
and
not
as
occasioned
extraordinarily
by
the
Apostles
arrivall
to
the
Towne
.
For
it
is
said
in
the
sixt
verse
,
that
he
and
his
company
abode
there
seven
dayes
;
and
in
the
seventh
verse
,
that
upon
the
first
day
of
the
weeke
,
which
was
the
seventh
day
preceding
his
departure
on
the
day
following
,
the
Disciples
being
come
together
he
preached
unto
them
.
Which
sheweth
manifestly
,
that
he
stayed
expressely
till
that
first
day
of
the
weeke
,
as
being
the
ordinary
day
of
the
meeting
of
the
faithfull
:
Otherwise
having
been
already
amongst
them
five
or
sixe
dayes
before
,
he
might
have
taken
as
well
another
day
,
as
that
day
.
2
To
this
I
answer
,
first
,
that
there
is
no
necessity
to
grant
,
that
the
assembly
of
the
faithfull
of
Troas
mentioned
in
the
foresaid
Chap.
met
on
the
first
day
of
the
weeke
.
For
the
termes
of
the
originall
,
which
are
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
may
be
as
wel
translated
,
on
a
certaine
day
of
the
weeke
,
or
on
a
Sabbath
day
,
on
a
day
which
was
a
Sabbath
.
Because
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
taken
in
holy
Scripture
sometimes
for
the
week
,
sometimes
for
the
Sabbath
day
in
the
weeke
,
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
sometimes
for
one
,
sometimes
for
the
first
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
taken
so
in
a
like
construction
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
On
a
certaine
day
,
Lu.
5.
v.
17.
Luk.
8.
ver.
22.
Luk.
20.
v.
1.
And
the
Article
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
superfluous
,
Rom.
5.
v.
15.
and
1
Cor.
9.
v.
19.
and
2
Cor.
2.
verse
6.
and
2
Cor.
9.
verse
21.
This
sence
is
approved
,
not
only
as
admittable
,
but
also
as
more
probable
than
any
other
,
by
great
Divines
.
And
although
we
should
explaine
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
by
first
,
wee
may
translate
,
vpon
the
first
day
of
Sabbath
,
to
wit
,
which
occurred
in
these
seven
dayes
that
Paul
was
in
Troas
,
and
which
was
the
last
of
seven
,
so
according
to
this
sence
an
argument
may
be
brought
for
the
Iewish
Sabbath
day
,
rather
than
for
the
Sunday
of
Christians
.
3
But
Secondly
,
although
we
should
grant
,
that
the
words
should
be
translated
upon
the
first
day
of
the
weeke
,
as
the
same
phrase
is
taken
,
Luk.
24.
verse
1.
Iohn
20.
verse
1.
Which
interpretation
I
yeeld
unto
willingly
,
it
is
to
no
purpose
in
this
question
,
because
upon
the
meeting
of
the
faithfull
of
Troas
the
first
day
of
the
week
,
to
heare
the
word
of
God
,
it
followeth
not
that
the
observation
of
this
day
was
ordinary
and
regular
for
the
end
which
is
supposed
.
It
may
be
they
did
this
indifferently
on
that
day
,
as
they
did
in
all
other
dayes
,
as
they
had
occasion
.
It
may
be
also
,
that
they
came
together
on
the
night
of
that
day
,
because
Saint
Paul
was
ready
to
depart
on
the
next
morrow
,
and
they
desired
to
see
him
,
to
heare
him
,
to
receive
the
Communion
with
him
,
and
recommending
him
to
God
bid
him
the
last
farewell
:
As
hee
likewise
was
desirous
to
speake
unto
them
,
and
to
intertaine
them
immediately
afore
his
departure
,
which
in
such
an
occasion
was
very
convenient
and
requisite
.
Of
such
an
action
done
for
particular
causes
,
can
any
reasonable
man
,
with
the
least
shew
of
reason
,
inferre
a
generall
custome
tyed
ordinarily
to
that
day
amongst
all
Christians
?
4
It
may
be
likewise
,
that
this
their
meeting
on
the
first
day
of
the
weeke
is
marked
,
as
an
occasion
only
of
the
narration
which
is
made
incontinently
after
,
of
the
disaster
that
befell
the
young
man
Eutychus
,
who
being
fallen
into
a
deepe
sleepe
in
the
place
of
the
assembly
where
Paul
preached
,
sunke
downe
with
sleepe
from
the
third
loft
,
and
being
taken
up
dead
,
was
miraculously
raised
to
life
by
the
Holy
Apostle
:
But
is
not
specified
,
to
denote
an
order
accustomed
by
that
Church
to
meet
together
every
weeke
on
that
day
.
And
indeed
,
seeing
Paul
in
the
visitation
of
the
Churches
tooke
not
heed
to
the
observation
of
particular
dayes
,
but
as
long
as
he
abode
among
them
,
was
carefull
to
preach
and
instruct
them
every
day
,
least
he
should
loose
the
time
and
leasure
that
he
had
,
and
which
ordinarily
was
not
long
in
each
place
,
as
we
may
see
,
Acts
19.
verse
9.
and
Acts
20.
verse
16
,
31.
who
shall
beleeve
,
that
having
taried
sixe
dayes
at
Troas
,
he
or
the
Disciples
let
slip
sixe
of
them
without
any
meeting
to
heare
him
?
Now
if
they
came
together
in
the
former
dayes
,
as
well
as
on
the
first
day
of
the
weeke
,
as
it
is
more
seeming
to
be
true
,
the
argument
taken
from
their
meeting
on
the
first
day
of
the
weeke
is
utterly
undone
.
5
If
it
be
said
,
that
they
met
together
on
this
day
,
as
being
a
day
more
solemne
then
the
rest
,
and
because
also
they
came
to
breake
bread
,
that
is
to
receive
the
Lords
Supper
,
the
argument
is
of
no
value
:
For
the
breaking
of
bread
that
mention
is
made
of
in
that
place
,
may
be
taken
,
not
for
the
Lords
Supper
,
but
for
a
common
refection
,
and
one
of
the
feasts
of
charity
which
in
those
dayes
were
frequent
amongst
the
faithfull
,
as
we
see
in
Saint
Iude
verse
12.
It
may
be
so
taken
in
the
second
Chap.
of
the
said
booke
of
the
Acts
,
as
many
interpreters
in
both
these
places
understand
it
so
.
And
it
seemeth
that
the
conference
of
the
42
verse
with
the
46
in
the
second
Chapter
,
and
of
the
seventh
verse
with
the
eleventh
requireth
it
.
6
Moreover
,
seeing
it
is
most
certaine
that
the
Apostolike
and
primitive
Church
did
most
frequently
celebrate
the
holy
Supper
,
yea
in
many
places
daily
,
as
may
be
seene
in
the
foresaid
verses
of
the
second
Chapter
of
the
Acts
,
if
they
be
understood
of
the
Lords
Supper
,
and
in
the
118
Epistle
of
Saint
Augustine
,
second
Chapter
,
no
man
can
inferre
of
the
meeting
of
the
faithfull
of
Troas
on
the
first
day
of
the
weeke
,
to
communicate
to
the
Lords
Supper
,
that
day
to
have
beene
more
solemne
unto
them
then
any
other
day
of
the
weeke
.
And
it
may
be
,
they
delayed
the
communion
till
that
day
,
rather
than
till
another
,
because
Saint
Paul
was
to
take
his
journey
on
the
morrow
after
,
judging
they
should
doe
well
to
end
their
conversation
with
him
,
which
they
had
injoyed
during
seven
dayes
,
by
the
celebration
of
this
Sacrament
,
which
is
a
band
of
friendship
and
of
brotherly
conjunction
,
and
so
to
testifie
their
mutuall
love
and
Christian
respects
,
and
by
that
meanes
take
and
give
a
full
assurance
,
that
their
separation
and
absence
in
the
body
,
which
was
to
happen
the
next
day
,
should
never
be
able
to
disunite
it
.
7
Adde
unto
this
,
that
no
mention
being
made
in
the
foresaid
passage
,
but
of
a
meeting
in
night
time
,
which
began
at
the
even
of
this
first
day
of
the
weeke
,
without
telling
us
on
what
exercises
the
day
was
imployed
by
the
faithfull
,
I
cannot
see
how
an
inference
can
be
made
upon
a
meeting
by
night
,
that
the
day
preceding
that
night
was
then
,
and
ought
to
be
for
ever
sanctified
for
a
Sabbath
day
.
8
Further
,
supposing
it
was
an
ordinary
custome
in
Troas
to
keepe
the
first
day
of
the
weeke
,
it
followeth
not
,
that
it
was
then
observed
every
where
abroad
.
We
find
in
other
places
of
the
Acts
,
as
,
amongst
others
,
in
the
11
Ch.
v.
26
and
in
the
14.
Ch.
v.
23
,
27.
mention
made
of
many
meetings
of
the
faithfull
,
whereof
the
day
is
not
particularized
,
and
if
we
consider
well
the
circumstances
of
these
places
,
it
is
likely
,
that
it
was
as
well
on
others
dayes
of
the
weeke
,
as
on
the
first
,
and
that
in
those
dayes
Christians
made
no
difference
of
dayes
.
Nay
in
the
booke
of
the
Acts
we
find
often
,
that
the
faithfull
held
their
assemblies
on
the
Sabbath
day
of
the
Iewes
,
Acts
13.
verse
14
,
44.
Act.
16.
verse
13.
Act.
17.
verse
2.
&c.
9
But
to
grant
willingly
that
the
Churches
after
they
were
once
established
,
were
wont
to
keepe
the
first
day
of
the
weeke
,
that
concludes
not
this
day
to
have
been
appointed
by
Christ
by
or
his
Apostles
,
but
onely
that
it
was
observed
by
use
and
custome
,
at
the
first
through
respect
to
the
resurrection
of
the
Lord
:
which
custome
grew
up
afterwards
into
a
constitution
of
the
Church
,
binding
all
Christians
unchangeably
to
the
observation
of
it
.
CHAPTER
Sixth
.
Answer
to
the
fifth
Reason
.
1.
Fifth
reason
from
the
fifteenth
Chapter
of
the
first
Epistle
to
the
Corinthians
,
where
the
observation
of
the
first
day
of
the
weeke
is
commanded
by
the
Apostle
.
2.
First
answer
.
The
Apostles
words
may
be
understood
of
a
certaine
day
,
or
of
each
day
of
the
weeke
.
3.
He
doth
not
establish
a
generall
and
continuall
order
,
but
a
particular
collection
for
that
time
onely
.
4.
Second
answer
.
The
same
words
may
be
interpreted
of
every
Sabbath
day
of
the
Iewes
.
5.
Third
answer
.
Although
they
should
be
expounded
of
the
first
day
of
the
weeke
,
they
inforce
not
an
Apostolicall
injunction
concerning
that
day
.
6.
Because
his
injunction
is
of
the
collection
onely
,
and
not
of
the
day
.
7.
This
is
clearely
proved
by
the
words
the
of
Text.
8.
Fourth
answer
.
Albeit
the
Apostles
had
injoyned
the
keeping
of
that
day
,
it
followeth
not
that
they
received
it
of
the
Lord
,
because
it
was
onely
a
point
of
order
left
to
their
wisedome
,
and
all
order
is
in
it selfe
imitable
.
9.
An
instance
from
the
fourth
Chapter
to
the
Philippians
and
the
ninth
verse
.
10.
Refuted
by
three
answers
.
THey
argue
also
from
the
sixteenth
Chapter
of
the
first
Epistle
to
the
Corinthians
vers.
1
,
2.
where
the
Apostle
saith
,
Concerning
the
collection
for
the
Saints
,
as
I
have
given
order
to
the
Churches
of
Galatia
,
even
so
doe
ye
:
Vpon
the
first
day
of
the
weeke
,
let
every
one
of
you
put
aside
by
himselfe
,
as
God
hath
prospered
him
,
that
there
be
no
gatherings
when
I
come
.
Where
they
pretend
to
have
found
clearely
an
Apostolicall
Ordinance
,
injoyning
the
observation
of
the
first
day
of
the
weeke
for
the
exercises
of
religion
.
For
in
these
words
mention
is
made
of
the
keeping
of
it
for
the
collections
,
which
could
not
be
levied
so
commodiously
,
as
in
the
ordinary
day
of
Ecclesiasticall
assemblies
.
Now
,
as
they
say
,
the
Apostle
ordained
nothing
but
what
he
had
received
of
the
Lord
,
1
Cor.
11.
vers
.
23.
Therefore
seeing
hee
ordained
to
observe
the
first
day
of
the
weeke
,
this
day
must
needs
be
an
Ordinance
of
Christ
and
of
his
Apostles
.
2.
Whereunto
I
answer
,
as
before
;
First
,
that
these
words
of
the
Originall
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
signifie
not
necessarily
upon
the
first
day
of
the
weeke
,
or
on
each
first
day
,
but
may
signifie
indefinitely
,
on
a
day
,
on
a
certaine
day
,
or
in
each
day
of
the
weeke
,
as
they
are
interpreted
by
some
Divines
:
And
so
the
Apostles
3.
For
this
is
worthy
to
be
noted
,
that
the
Apostle
doth
not
establish
in
these
words
a
generall
and
continuall
order
of
collections
to
bee
received
,
and
practised
in
all
the
Christian
Churches
,
for
the
entertainment
of
their
poore
,
and
publikely
levied
in
their
meetings
and
congregations
,
but
onely
a
particular
collection
,
which
he
enjoyned
to
the
Church
of
the
Corinthians
,
and
to
some
other
Churches
of
the
Gentiles
,
for
the
poore
strangers
of
Iudea
,
which
collection
he
himselfe
was
to
come
and
to
receive
,
after
he
had
sent
before
him
some
of
the
brethren
to
put
it
in
order
:
Whereof
hee
advised
the
Corinthians
aforehand
,
that
they
might
prepare
it
before
his
comming
,
and
that
nothing
more
were
to
be
done
at
his
comming
.
This
is
manifest
by
the
second
,
third
,
and
fourth
verses
of
this
Chapter
:
by
the
eighth
and
ninth
Chapters
of
the
second
Epistle
,
and
by
the
fifteenth
Chapter
of
the
Epistle
to
the
Romanes
,
vers.
25.
He
required
also
,
that
it
should
be
prepared
,
not
by
a
publike
distribution
in
the
Ecclesiasticall
assemblies
,
but
by
a
particular
separation
,
that
every
one
should
make
a
portion
of
his
goods
at
home
,
and
by
himselfe
:
For
such
is
the
meaning
of
the
words
in
the
originall
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Let
every
one
of
you
lay
aside
by
himselfe
,
putting
in
store
,
as
God
hath
prospered
him
:
which
words
doe
signifie
a
particular
and
domesticall
reservation
,
and
not
a
publike
distribution
,
which
consequently
was
to
be
done
indifferently
in
any
day
whatsoever
,
according
as
every
one
should
have
the
commoditie
,
till
the
Apostles
comming
,
and
was
to
cease
,
after
he
(
at
his
comming
)
had
received
the
whole
summe
that
these
contributions
should
amount
unto
.
And
so
of
this
passage
cannot
be
gathered
the
observation
of
any
day
,
and
farre
lesse
of
the
first
day
of
the
weeke
,
for
Ecclesiasticall
meetings
,
whereof
,
according
to
this
Exposition
,
which
hath
a
great
likenesse
of
truth
,
no
mention
is
made
in
it
.
4
But
secondly
,
although
the
Apostle
had
intended
to
stint
the
Corinthians
to
a
particular
day
,
wherein
they
were
to
put
a
part
,
every
one
with
himselfe
,
a
portion
of
their
goods
,
to
goe
and
distribute
it
that
same
day
in
their
Ecclesiasticall
assemblies
;
for
all
that
,
it
appeareth
not
that
he
meant
by
that
day
the
first
day
of
the
weeke
;
For
these
words
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
may
be
translated
in
this
other
On
a
Sabbath
day
,
or
on
every
Sabbath
day
,
as
excellent
interpreters
alleage
,
and
approve
this
exposition
;
and
hath
nothing
for
the
divine
institution
of
our
Sunday
.
5
Thirdly
,
put
the
case
that
the
Apostle
speaketh
of
the
first
day
of
the
weeke
,
as
of
a
day
appointed
for
Ecclesiasticall
meetings
,
and
in
them
for
Gods
service
,
and
for
publike
collections
,
no
other
thing
can
be
proved
from
thence
,
saving
that
it
was
a
custome
received
in
the
Church
of
Corinth
,
in
the
Churches
of
Galatia
,
and
probably
in
others
,
to
meet
together
on
the
first
day
of
the
weeke
,
but
in
no
wise
that
the
Apostle
had
given
them
an
injunction
concerning
that
day
.
It
is
true
,
that
in
the
foresaid
words
mention
is
made
of
an
injunction
given
by
the
Apostle
,
but
of
the
collections
only
,
not
of
the
time
wherein
they
were
to
be
made
,
which
time
the
Apostle
supposeth
onely
,
as
received
and
observed
among
them
on
the
first
day
of
the
weeke
,
but
commandeth
it
not
.
6
Fo●
the
words
are
,
Concerning
the
collection
for
the
Saints
,
as
I
have
given
order
to
the
Churches
of
Galatia
,
even
so
doe
yee
,
1
Cor.
16.
vers
.
1.
where
we
see
the
injunction
hath
reference
to
the
collections
,
as
to
the
end
thereof
,
and
by
no
meanes
to
the
day
that
they
were
to
be
levied
in
.
He
saith
againe
in
the
next
verse
,
Upon
the
first
day
of
the
weeke
let
every
man
lay
aside
by
himselfe
,
and
put
in
store
,
&c.
where
also
the
injunction
is
of
the
collection
,
and
the
day
is
not
named
by
way
of
commandement
,
but
onely
as
supposed
to
be
ordinary
for
the
ecclesiasticall
meetings
,
and
consequently
for
the
collections
.
7
I
say
therefore
,
that
it
appeareth
not
,
that
the
Apostles
have
instituted
the
first
day
of
the
weeke
.
But
although
they
had
ordained
it
,
it
should
not
follow
,
that
they
had
received
of
the
Lord
an
expresse
commandement
so
to
doe
.
It
is
true
,
that
in
matters
concerning
the
doctrine
of
the
Gospel
,
and
things
essentiall
to
Gods
service
,
they
have
taught
nothing
,
but
what
they
received
of
the
Lord
,
as
the
Apostle
protested
,
1
Cor.
11.
vers.
23.
and
as
Christ
had
given
them
the
commandement
,
Matth.
28.
vers
.
20.
But
as
for
things
which
are
wholly
of
order
,
they
had
power
to
dispose
and
ordaine
of
them
with
Christian
wisedome
,
as
they
should
thinke
fit
.
8
Of
that
hath
beene
said
we
may
see
the
vanity
of
the
argumentation
framed
by
some
Divines
,
upon
the
words
of
the
Apostle
to
the
Philippians
,
chap
4.
vers.
9.
The
things
which
ye
have
both
learned
and
received
,
and
beard
,
and
seene
in
me
,
do
them
.
They
saw
in
him
the
observation
of
the
first
day
of
the
weeke
,
which
we
call
Sunday
:
therefore
he
willeth
them
to
keepe
also
that
day
.
9
Whereunto
I
answer
,
first
,
that
by
a
like
ratiocination
they
may
conclude
,
that
the
Apostle
would
have
the
faithfull
to
observe
and
celebrate
all
the
dayes
of
the
week
,
but
namely
the
Sabbath
of
the
Iewes
:
for
he
was
heard
and
seene
often
preaching
all
the
dayes
of
the
weeke
,
but
principally
every
Sabbath
day
:
for
his
manner
was
to
doe
so
,
Acts
17.
vers.
2.
Secondly
,
that
the
foresaid
argumentation
may
have
some
value
,
it
must
presuppose
,
that
it
was
an
order
established
by
the
Apostle
,
and
observed
regularly
by
him
,
to
celebrate
the
first
day
of
the
week
.
For
to
beleeve
,
that
whatsoever
he
was
seene
to
do
sometimes
accidentally
and
by
occasion
,
the
faithfull
ought
necessarily
to
doe
it
alwayes
,
were
a
too
great
impertinency
.
For
he
was
seene
shave
his
head
,
according
to
the
ceremony
of
the
Mosaicall
Nazareat
.
Num.
6.
vers.
18.
Acts
18.
vers.
18.
Acts
21.
vers
.
24.
26.
and
circumcise
Timothy
Acts
16.
v.
3.
But
such
a
presupposition
hath
no
foundation
,
as
hath
beene
shewed
.
Thirdly
,
the
Apostle
himselfe
betokeneth
by
the
connexion
of
the
9.
vers.
with
the
8.
going
before
,
what
things
he
would
have
the
Philippians
to
do
by
imitation
of
his
example
,
and
according
to
his
instructions
,
to
wit
,
whatsoever
things
are
true
,
honest
,
just
,
pure
,
loveable
,
of
good
report
,
if
there
be
any
vertue
,
or
any
praise
;
that
is
,
these
things
properly
which
are
a
part
of
godlinesse
towards
God
,
and
of
love
towards
the
neighbour
.
But
to
observe
for
Gods
service
the
first
day
of
the
weeke
,
rather
than
an
other
day
,
is
not
of
that
nature
,
as
being
a
thing
meerely
indifferent
,
and
established
by
custome
onely
.
It
is
also
a
conjecture
without
apparance
,
that
the
Apostle
among
the
things
which
he
designeth
in
the
ninth
verse
,
meant
to
comprise
the
observation
of
Sunday
.
CHAPTER
seventh
.
Answer
to
the
sixth
Reason
.
1.
Sixth
Reason
.
Mention
is
made
in
the
Revelation
,
Chap.
1.
vers.
10.
of
the
Lords
day
.
2.
Answer
.
It
may
be
so
called
in
two
other
respects
,
rather
than
that
which
is
pretended
.
3.
Instance
.
It
is
called
the
Lords
day
,
because
he
ordained
it
,
as
for
that
cause
the
Sabbath
is
called
the
Lords
rest
,
the
Eucharist
the
Lords
Supper
.
4.
Nullitie
of
this
instance
.
5.
Many
excellent
Divines
of
the
Protestant
Churches
speake
of
the
first
day
of
the
weeke
,
as
of
a
custome
of
the
Church
,
not
as
a
commandement
of
Christ
.
1
IT
is
said
in
the
first
Chapter
of
the
Revelation
and
the
tenth
verse
,
That
Iohn
was
in
the
Spirit
on
the
Lords
day
:
whence
also
they
would
faine
inferre
,
that
the
first
day
of
the
weeke
,
which
hath
obtained
the
name
of
The
Lords
day
,
was
instituted
by
the
Lord
Iesus
,
or
by
his
Apostles
to
be
a
day
dedicated
to
the
exercices
of
godlinesse
.
2
But
from
hence
we
cannot
conclude
a
divine
or
Apostolicall
institution
of
that
day
,
for
S.
Iohn
might
make
mention
of
that
day
,
in
respect
of
the
Lords
rising
on
such
a
day
,
and
not
to
signifie
that
it
ought
to
be
appointed
,
or
was
already
set
a
part
more
solemnely
than
any
other
day
,
for
Gods
service
,
and
for
the
commemoration
of
Christs
benefits
,
and
especially
of
his
Resurrection
.
Yea
although
he
had
qualified
it
with
this
title
,
in
respect
of
the
consecration
thereof
,
which
was
ordinary
at
that
time
,
and
in
consideration
whereof
it
had
commonly
the
name
of
The
Lords
day
amongst
Christians
in
their
times
,
as
it
hath
had
many
hundred
yeeres
sithence
in
the
Christian
Church
,
which
honoureth
the
first
day
of
the
weeke
with
the
name
of
the
Lords
day
,
it
followeth
not
,
that
this
consecration
did
proceed
from
the
institution
of
Christ
,
or
of
his
Apostles
;
Seeing
it
might
be
founded
in
the
onely
practice
and
custome
brought
in
among
the
faithfull
.
[
*
](A10130-e29880-b)
*
Iust.
Martyr
.
Apol.
2.
Ignat.
ad
Magnes
.
Aug.
epist.
119.
Idem
de
Civit.
Dei
l.
22.
c.
30.
Idem
de
verb.
Apost.
ser.
15
,
&c.
The
ancient
Fathers
speaking
of
the
observation
of
Sunday
,
give
no
other
reason
thereof
,
saving
the
Lords
Resurrection
on
that
day
,
and
not
any
commandement
of
the
Lord
,
which
they
had
not
forgotten
,
if
there
had
beene
any
.
3
Certaine
Divines
,
without
any
shew
of
good
reason
,
will
hold
us
in
hand
,
that
the
first
day
of
the
weeke
is
called
The
Lords
day
,
even
as
the
seventh
day
is
called
The
Lords
rest
,
and
the
holy
Supper
,
The
Supper
,
or
the
Table
of
the
Lord
,
to
wit
,
not
onely
in
consideration
of
their
end
,
which
is
,
to
be
a
memoriall
,
that
of
Gods
rest
after
the
Creation
,
this
of
Christs
death
,
but
also
of
their
institution
,
which
is
from
the
Lord
himselfe
.
4
It
is
true
indeed
,
that
the
one
and
the
other
are
so
called
in
these
two
respects
.
But
this
is
also
most
true
,
that
wee
have
in
holy
Scripture
an
expresse
declaration
,
that
God
of
old
gave
to
the
Iewes
the
seventh
day
,
because
on
it
he
rested
,
and
would
have
it
to
be
a
signe
that
he
was
the
Lord
that
sanctified
them
.
It
is
true
also
,
that
Iesus
Christ
instituted
the
holy
Supper
in
the
roome
of
the
ancient
Passeover
,
to
be
a
memoriall
of
his
death
,
not
a
simple
memoriall
,
but
a
Sacrament
exhibitive
and
confirmative
of
the
benefits
flowing
from
his
death
,
which
it
could
not
be
,
but
by
an
expresse
institution
from
himselfe
,
necessary
in
all
Sacraments
,
because
otherwise
they
cannot
be
Sacraments
.
It
is
not
so
of
this
day
which
is
called
The
Lords
day
.
For
we
finde
not
any
institution
or
subrogation
thereof
in
roome
of
the
ancient
Sabbath
day
,
neither
by
the
Lord
himselfe
,
norby
his
Apostles
:
And
it
may
be
the
faithfull
called
it
the
Lords
day
,
in
regard
of
that
solemne
action
of
our
Lord
Iesus
Christ
,
when
on
it
he
rose
from
the
dead
,
an
action
whereof
they
thought
fit
to
make
in
it
an
ordinary
and
weekely
commemoration
.
The
place
.
where
the
holy
assemblies
meet
together
,
is
called
in
Greeke
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
in
Dutch
,
(
and
Scots
)
Kirk
,
by
abbreviation
(
in
English
,
Church
)
as
if
we
should
say
,
The
Lords
place
,
albeit
there
be
no
such
place
of
the
Lords
institution
,
but
onely
of
the
Churches
,
who
gives
that
name
to
the
Temples
,
because
they
are
consecrated
to
the
Lords
service
.
And
wherefore
,
I
pray
,
might
not
likewise
the
first
day
of
the
weeke
be
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
day
of
the
Lord
,
seeing
the
Church
hath
appointed
it
to
the
honour
and
service
of
the
Lord
,
which
she
might
doe
,
without
any
necessity
of
a
divine
institution
by
Iesus
Christ
our
Lord
,
or
by
his
Apostles
?
This
was
the
meaning
of
many
of
our
most
excellent
Divines
,
CHAPTER
Eighth
.
Answer
to
the
seventh
Reason
.
1.
Seventh
Reason
.
The
first
day
of
the
weeke
is
to
be
sanctified
,
in
remembrance
that
Christ
on
it
ended
the
worke
of
our
Redemption
.
2.
First
answer
.
This
assertion
is
false
.
3.
Second
answer
.
Christ
fulfilled
our
redemption
by
his
death
meritoriously
.
4.
Third
answer
.
He
hath
fulfilled
it
by
actuall
execution
after
his
ascension
.
5.
Fourth
answer
,
Declaring
the
use
of
Christs
Resurrection
.
6.
A
notable
difference
betweene
the
day
of
Christs
Resurrection
and
the
day
of
Gods
rest
.
7.
The
day
of
Christs
Resurrection
hath
no
advantage
above
the
day
of
his
Passion
,
&c.
8.
The
true
cause
of
the
first
observation
thereof
.
9.
All
that
is
said
of
the
first
day
of
the
weeke
being
granted
,
it
followeth
not
,
that
it
hath
any
naturall
obligation
to
be
kept
.
1
OF
that
hath
beene
said
in
the
former
Chapters
,
it
is
apparent
,
that
the
passages
,
whereby
our
Opponents
pretend
to
prove
,
that
the
Lord
,
either
immediately
by
himselfe
,
or
by
his
Apostles
,
hath
instituted
the
first
day
of
the
week
for
his
solemne
service
,
doe
not
prove
any
such
thing
:
But
they
take
another
argument
from
that
which
is
constant
by
the
story
of
the
Gospel
;
which
is
,
that
the
first
day
of
the
weeke
Iesus
Christ
rose
againe
from
the
dead
:
as
if
this
day
,
for
this
only
cause
,
that
Christs
Resurrection
happened
on
it
,
had
beene
sanctified
unto
us
,
and
obligeth
us
to
a
religious
and
solemne
observation
thereof
.
For
,
say
they
,
Christ
rising
from
death
to
life
on
the
first
day
of
the
weeke
,
came
victorious
out
of
the
great
combate
which
he
had
sustained
,
and
rested
from
the
dolorous
and
painfull
travels
which
he
had
suffered
in
his
death
,
and
so
ended
the
worke
of
the
redemption
of
the
Church
,
and
re-established
it
into
a
new
estate
.
So
the
day
that
he
rose
in
,
was
a
new
day
,
which
he
brought
,
as
it
were
,
from
the
Sepulchre
for
her
sake
.
And
therefore
if
the
day
wherein
God
rested
from
the
Creation
of
the
world
was
to
be
sanctified
under
the
Old
Testament
,
in
remembrance
and
to
the
honour
of
that
worke
,
so
long
as
there
was
not
another
more
excellent
then
it
;
by
the
same
reason
,
yea
farre
more
,
the
day
wherein
Christ
rising
hath
accomplished
the
wonderfull
worke
of
redemption
,
which
is
a
second
Creation
of
a
new
world
,
farre
more
excellent
than
the
first
,
was
to
bee
sanctified
under
the
New
Testament
,
in
remembrance
,
and
to
the
honour
of
this
great
worke
,
and
the
other
day
to
give
place
unto
it
.
2
I
have
already
said
diverse
things
pertaining
to
the
solution
of
this
argument
.
But
I
adde
over
and
besides
,
and
for
better
illustration
,
that
it
is
grounded
upon
an
attribution
given
to
the
Resurrection
of
Christ
,
of
things
,
which
being
exactly
considered
,
shall
be
found
,
that
they
belong
not
unto
it
,
neither
particularly
,
nor
properly
,
as
to
have
fulfilled
the
worke
of
our
redemption
,
and
second
Creation
,
and
to
have
re-established
the
world
,
or
the
Church
in
the
world
,
into
a
new
estate
.
3
Which
things
,
if
we
speake
of
fulfilling
them
by
merit
,
or
of
purchasing
the
right
to
performe
them
really
,
have
beene
fulfilled
by
the
death
and
passion
of
Christ
,
which
is
the
price
of
our
redemption
,
whereby
both
the
state
of
grace
here
below
,
and
of
glory
in
heaven
is
purchased
unto
us
.
4
But
if
we
speake
of
fulfilling
them
by
actuall
execution
,
they
have
beene
performed
by
the
vertue
of
Christs
Divinity
,
after
his
Ascension
into
heaven
,
from
whence
he
sent
the
Holy
Ghost
upon
his
Apostles
,
to
beget
and
assemble
his
Church
here
beneath
in
all
the
parts
of
the
world
,
by
their
ministry
.
5
The
Resurrection
hath
no
other
correspondency
to
the
meritorious
fulfilling
of
those
things
,
but
of
a
token
and
marke
,
evident
,
certaine
and
necessary
,
that
Christ
by
his
death
hath
merited
them
unto
us
,
having
payed
a
most
sufficient
price
for
our
redemption
,
which
had
not
appeared
to
be
,
yea
,
on
the
contrary
,
had
seemed
not
to
be
,
and
indeed
had
not
beene
at
all
,
if
Christ
had
remained
in
the
grave
of
death
,
and
had
not
risen
againe
:
Even
as
the
comming
of
a
debtor
out
of
prison
,
is
a
demonstration
that
he
hath
payed
,
although
it
bee
not
the
payment
it selfe
.
But
if
he
did
remaine
alwayes
in
prison
,
that
were
an
evident
signe
that
he
hath
not
satisfied
.
We
must
take
in
this
sence
the
Apostles
words
saying
;
Rom.
4.
verse
25.
that
Christ
died
for
our
sinnes
,
and
rose
againe
for
our
justification
,
that
is
,
to
demonstrate
that
justification
is
purchased
unto
us
by
his
death
,
and
withall
to
confer
and
apply
it
unto
us
efficaciously
.
To
which
efficacious
collation
and
application
of
all
that
was
purchased
by
the
death
of
Christ
,
and
to
the
actuall
accomplishment
of
the
second
Creation
,
and
of
the
re-establishment
of
the
Church
into
a
new
estate
,
his
Resurrection
hath
no
correspondency
,
but
as
a
necessary
antecedent
thereunto
.
For
it
was
necessary
hee
should
rise
,
as
also
ascend
into
heaven
,
that
from
thence
he
might
operate
that
great
and
notable
alteration
.
6
Wherein
is
seene
a
manifest
difference
betweene
the
day
of
Christs
Resurrection
,
and
the
seventh
day
that
God
rested
in
from
the
worke
of
Creation
.
For
this
day
followed
the
Creation
finished
and
intirely
effected
,
and
it
was
a
rest
from
it
already
done
and
accomplished
:
But
that
day
cannot
be
called
the
day
of
rest
from
the
second
Creation
,
saving
only
as
it
was
merited
by
the
death
of
Christ
:
For
it
goeth
and
that
many
dayes
before
the
actuall
execution
thereof
,
sith
Christ
began
not
properly
to
frame
and
establish
the
Church
of
the
New
Testament
till
many
dayes
after
he
rose
againe
.
Wherefore
there
is
by
no
meanes
the
like
reason
to
keepe
the
day
of
Christs
Resurrection
,
as
there
was
to
keepe
the
Sabbath
Day
.
7
Yea
the
day
of
the
Resurrection
in
it selfe
hath
no
advantage
beyond
the
dayes
of
Christs
Passion
,
or
Ascension
,
or
of
Pentecost
,
wherein
came
to
passe
the
solemne
sending
of
the
Holy
Ghost
,
wherby
it
was
more
worthy
to
be
observed
then
they
.
For
it
was
inferiour
to
the
day
of
Christs
passion
and
death
,
in
regard
of
the
merit
to
purchase
,
and
to
the
day
of
Pentecost
,
in
regard
of
the
efficacy
to
communicate
the
spirituall
and
heavenly
gifts
.
The
Ascension
day
is
conforme
and
equall
unto
it
in
the
same
correspondency
,
both
to
the
acquisition
,
and
to
the
execution
of
the
establishment
of
the
Church
.
8
The
preferring
of
it
by
the
faithfull
to
all
other
dayes
,
to
bee
kept
ordinarily
as
a
solemne
day
,
came
not
from
any
worthier
prerogative
that
it
hath
in
it selfe
,
but
because
on
it
began
to
shine
upon
the
faithfull
a
new
light
of
joy
and
comfort
.
The
death
and
buriall
of
Christ
had
filled
their
hearts
with
sorrow
,
and
abated
their
hope
,
because
it
seemed
to
them
,
that
his
death
,
and
the
Sepulchre
had
taken
him
away
,
and
ravished
him
out
of
the
world
for
evermore
.
No
wonder
,
for
they
knew
not
in
the
beginning
the
nature
nor
the
consequences
of
that
great
humiliation
,
as
is
apparent
by
the
discourse
of
the
two
Disciples
going
to
Emmaus
,
Luke
24.
verse
21.
After
then
that
he
rose
againe
,
shewing
himselfe
to
be
the
Sonne
of
God
with
power
,
Romans
1.
v.
4.
and
that
their
hopes
were
revived
by
his
Resurrection
,
they
thought
fit
to
observe
solemnly
and
weekely
the
day
thereof
,
which
began
their
joy
,
shewing
unto
them
the
first
beames
of
the
rising
of
the
Sunne
of
righteousnesse
,
rather
than
others
which
afterward
increased
it
much
by
a
greater
manifestation
of
his
glorious
brightnesse
,
though
they
were
not
lesse
unworthy
to
be
kept
and
as
frequently
:
And
further
they
did
it
to
change
the
ancient
day
of
the
Law
,
into
a
new
day
of
the
Gospell
.
In
which
change
,
that
there
was
a
convenient
reason
it
cannot
be
denyed
:
The
thing
I
deny
is
,
that
there
was
any
necessary
reason
thereof
.
10
Yea
although
all
that
in
the
objection
is
attributed
to
the
day
of
the
Resurrection
did
belong
unto
it
properly
and
particularly
,
it
should
not
follow
that
in
vertue
thereof
,
and
by
a
naturall
consequence
,
the
said
day
ought
to
be
observed
,
rather
than
any
other
.
For
if
the
day
that
God
rested
in
from
the
worke
of
the
Creation
,
had
no
naturall
obligation
in
it
,
tying
men
to
the
observation
thereof
,
but
it
was
Gods
Commandement
onely
that
bound
them
to
that
duty
,
no
more
can
the
day
wherein
Christ
rested
,
though
in
another
respect
which
is
not
so
proper
,
from
the
worke
of
redemption
,
oblige
us
of
it selfe
to
observe
it
.
To
tye
our
consciences
to
such
an
observation
,
it
must
needs
have
a
divine
institution
,
whereby
God
hath
commanded
us
to
observe
it
,
which
,
I
say
,
is
not
to
be
found
.
CHAPTER
Ninth
.
Answer
to
the
eighth
Reason
.
1.
Eight
Reason
,
from
the
excellency
of
things
done
on
the
first
day
of
the
weeke
.
2.
First
Answer
.
Besides
that
this
assertion
is
uncertaine
,
it
proveth
nothing
.
3.
Second
Answer
,
it
is
grounded
upon
a
superstitious
opinion
of
the
perfection
and
mysticall
signification
of
the
number
of
seven
.
4.
Seeing
there
is
no
certainty
in
the
observation
of
numbers
,
and
the
Scripture
maketh
mention
of
other
numbers
observed
in
many
things
.
5.
Whence
no
solid
argument
can
be
gathered
,
and
are
disclamea
by
many
which
dispute
for
the
authority
and
preeminence
of
the
first
day
of
the
weeke
.
6.
In
what
sence
the
number
of
seven
is
called
mysterious
,
and
that
there
is
no
mysterie
in
it
under
the
New
Testament
.
1
SOme
fetch
an
argument
from
diverse
solemne
things
recited
in
holy
Scripture
,
which
they
marke
to
have
beene
done
on
the
first
day
of
the
weeke
,
as
that
on
it
the
light
was
created
,
the
pillar
of
a
cloud
covered
at
first
the
people
of
Israel
,
Manna
rained
from
heaven
upon
them
,
Aaron
and
his
children
began
to
exercise
the
Priest-hood
,
God
at
first
blessed
his
people
solemnely
,
gave
the
Law
on
the
Mount
Sinai
,
CHRIST
was
borne
,
baptized
,
turned
water
into
Wine
,
fed
five
thousand
men
with
five
loaves
and
two
fishes
,
shall
come
from
heaven
to
judge
the
quicke
and
the
dead
.
2
But
,
it
is
most
uncertaine
,
that
all
these
things
were
done
on
the
first
day
of
the
weeke
.
For
the
Scripture
saith
no
such
thing
:
Besides
this
,
although
all
these
things
had
beene
done
on
the
first
day
of
the
weeke
,
it
shall
never
follow
by
any
necessary
argument
,
that
for
such
a
cause
the
first
day
of
the
weeke
ought
to
be
solemnized
under
the
New
Testament
.
Diverse
other
things
very
solemne
may
be
found
,
which
God
and
Iesus
Christ
effected
in
other
dayes
of
the
weeke
,
whereof
we
might
conclude
with
as
great
probability
,
that
under
the
New
Testament
the
day
wherein
they
were
performed
ought
to
be
solemnized
.
3
This
argument
is
like
to
another
that
is
produced
,
to
prove
the
necessity
of
the
observation
of
one
day
of
seven
,
when
it
is
said
,
that
this
number
of
seven
is
perfect
and
mysterious
,
and
hath
beene
observed
in
the
Scripture
in
diverse
things
,
which
some
have
searched
with
great
curiosity
,
but
with
no
profit
.
4
For
there
is
no
certainty
to
bee
found
in
this
observation
of
numbers
.
Some
for
some
reason
find
a
great
perfection
in
one
number
,
and
others
for
other
reason
give
the
preference
of
perfection
to
another
number
.
The
Mathematicians
doe
hold
the
number
of
six
for
the
most
perfect
,
and
the
first
of
perfect
numbers
.
And
if
the
Scripture
pointeth
out
unto
us
the
number
of
seven
observed
in
many
things
,
she
doth
the
like
in
other
numbers
.
The
author
of
Ecclesiasticus
Chapter
33.
verse
15.
and
Chapter
42.
verse
24.
saith
,
That
God
in
all
his
workes
hath
observed
the
number
of
two
and
made
them
all
double
,
coupling
two
and
two
,
one
against
another
.
Wee
marke
that
God
in
the
beginning
made
the
two
principall
parts
of
the
world
,
heaven
and
earth
,
two
great
lights
the
Sunne
and
the
Moone
,
of
all
living
creatures
the
Male
and
Female
,
in
wedlocke
two
in
one
flesh
.
There
were
two
Tables
of
the
Law
,
two
Cherubims
upon
the
Ark
,
two
precious
stones
wherin
were
graved
the
names
of
the
twelve
Children
of
Israel
,
and
put
upon
the
shoulders
of
the
Ephod
.
Every
day
two
Lambes
were
offered
in
Sacrifice
to
God
,
there
be
two
Testaments
,
two
great
Commandements
,
two
ordinary
Sacraments
of
the
Iewish
,
and
as
many
of
the
Christian
Church
.
Hee
that
would
search
particularly
all
things
subsisting
in
this
number
of
two
,
or
of
three
,
or
of
foure
,
might
devise
thereupon
a
thousand
mysteries
.
5
In
summe
,
such
arguments
have
no
solidity
.
Many
also
which
dispute
for
the
necessity
of
the
Sabbath
in
one
of
seven
dayes
,
and
for
the
divine
authority
of
the
first
day
of
the
weeke
,
disclaime
them
,
acknowledging
freely
,
that
Christ
had
no
respect
to
these
faire
actions
which
are
pretended
to
have
beene
done
on
the
first
day
of
the
weeke
under
the
Old
Testament
,
and
was
not
moved
by
them
to
institute
that
day
for
Gods
service
under
the
New
Testament
:
That
also
these
mysteries
of
the
number
of
seven
have
no
certainty
,
and
were
not
the
cause
of
the
institution
of
one
of
the
seven
dayes
of
the
Weeke
,
to
be
a
day
of
rest
,
and
that
God
had
no
regard
unto
them
in
that
institution
.
6
For
rather
,
if
the
number
of
s●v●n
be
in
the
Scripture
a
mysticall
number
,
which
I
would
not
deny
absolutely
,
seeing
that
among
all
other
numbers
it
is
used
in
it
to
denote
perfection
and
perpetuity
,
it
must
be
Gods
observation
thereof
from
the
beginning
,
when
he
rested
on
the
seventh
day
,
that
made
it
mysterious
,
and
the
cause
why
God
useth
it
,
rather
than
any
other
day
,
in
holy
Scripture
,
to
denote
perfection
,
for
as
much
as
he
ordained
and
established
the
seventh
day
wherein
he
rested
,
for
figure
and
type
of
the
heavenly
,
perfect
,
and
eternall
rest
which
he
hath
prepared
for
all
those
that
are
his
:
But
this
consideration
is
of
no
force
to
make
the
number
of
seven
or
the
seventh
day
to
be
mysterious
under
the
New
Testament
,
and
to
be
kept
as
a
day
of
rest
.
For
the
types
and
mysticall
figures
of
the
heavenly
rest
,
which
God
had
established
under
the
ancient
Testament
,
bind
not
Christians
under
the
New
Testament
,
seeing
all
old
things
are
past
away
,
and
behold
,
all
things
are
become
new
,
2
Cor.
5.
ver.
17.
CHAPTER
Tenth
.
Answer
to
the
allegations
of
some
pretended
instances
,
conjectures
,
and
inconveniences
.
1.
First
instance
.
The
observation
of
the
first
day
of
the
weeke
hath
as
solid
foundations
in
the
Scripture
,
as
hath
the
Baptisme
of
little
Children
.
2.
First
Answer
.
Baptisme
is
commanded
in
the
New
Testament
to
all
those
that
are
in
the
Covenant
,
wherin
little
Children
are
comprised
.
3.
But
there
is
no
commandement
in
the
New
Testament
to
observe
one
of
the
seven
dayes
of
the
weeke
.
4.
Second
Answer
,
although
our
Saviour
hath
substituted
Baptisme
to
the
Circumcision
,
he
hath
not
put
any
set
day
in
the
roome
of
the
Iewish
Sabbath
.
5.
Third
Answer
,
the
observation
of
the
first
day
of
the
weeke
from
the
beginning
,
inforceth
not
a
divine
institution
therof
,
no
more
than
the
observation
of
Easter
,
and
of
other
holy
dayes
,
which
are
of
as
old
date
.
6.
Second
instance
,
of
diverse
judgements
upon
those
that
have
neglected
or
contemned
the
observation
of
the
first
day
of
the
weeke
,
answered
.
7.
Third
instance
,
Man
is
naturally
averse
from
the
sanctification
of
the
first
day
of
the
weeke
.
8.
Answer
,
shewing
that
he
is
sluggish
and
backward
in
Gods
service
,
not
in
keeping
of
dayes
.
9.
Fourth
instance
,
of
diverse
inconveniences
that
shall
follow
,
if
the
observation
of
the
first
day
of
the
weeke
be
not
a
divine
institution
.
10.
Answer
to
the
first
inconvenience
,
that
the
Church
should
bee
Lady
and
Mistresse
of
the
Sabbath
,
if
it
depend
on
her
institution
,
shewing
how
the
Church
may
and
may
not
sanctifie
a
day
for
Gods
service
.
11.
First
Answer
to
the
second
inconvenience
,
that
she
may
appoint
as
many
or
as
few
dayes
for
Gods
service
as
pleaseth
her
.
shewing
that
both
extremities
must
be
avoyded
.
12.
Second
Answer
,
The
Church
hath
not
failed
in
either
of
them
.
13.
Third
Answer
,
The
Church
in
her
reformation
hath
taken
order
with
the
multiplication
of
holy
dayes
,
and
brought
them
within
a
little
compasse
.
14.
Answer
to
the
third
inconvenience
,
that
the
Church
might
change
the
Lords
day
into
another
,
shewing
that
she
might
have
done
so
in
the
beginning
.
15.
The
fourth
inconvenience
,
that
the
appointing
of
a
day
for
Gods
publike
service
injoyned
in
the
fourth
Commandement
,
should
depend
on
the
Church
,
is
no
inconvenience
.
16.
Saving
in
case
no
day
were
appointed
,
which
is
not
to
bee
feared
.
17.
Answer
to
the
fifth
inconvenience
,
that
many
men
will
neglect
the
keeping
of
the
first
day
of
the
weeke
,
if
they
be
perswaded
that
it
is
not
a
divine
institution
,
shewing
,
that
profane
men
will
,
religious
men
will
not
.
18.
This
Answer
is
confirmed
by
daily
experience
.
1
ALL
the
foresaid
arguments
,
taken
in
some
sort
from
the
Scriptures
,
being
most
weak
,
as
is
cleere
by
what
hath
been
said
,
it
is
to
no
purpose
that
some
of
those
with
whom
we
are
indifferent
,
dare
say
,
that
the
keeping
of
Sunday
hath
as
good
a
foundation
,
and
prop
in
the
Scripture
,
as
hath
the
baptizing
of
little
Children
.
2
For
although
we
find
no
expresse
commandement
in
the
New
Testament
to
baptisme
little
Children
,
no
more
than
to
keepe
Sunday
or
the
first
day
of
the
weeke
for
a
seventh
day
of
rest
,
yet
we
find
baptisme
expressely
ordained
by
Iesus
Christ
,
to
be
a
seale
of
the
covenant
of
grace
,
and
of
Gods
promises
contained
therein
,
which
because
they
appertaine
to
little
children
,
as
S.
Peter
saith
,
Act.
2.
verse
39.
and
that
in
a
manner
so
expresse
,
that
St.
Paul
affirmeth
the
Children
of
faithfull
Parents
to
be
holy
,
1
Cor.
7.
ver.
14.
we
conclude
very
pertinently
,
that
the
seale
of
these
promises
,
which
is
Baptisme
,
pertaineth
to
them
.
3
But
we
find
not
any
ordinance
in
the
Gospell
to
observe
the
seventh
day
,
neither
in
generall
,
nor
in
particular
,
neither
I
say
,
one
of
the
seven
dayes
of
the
weeke
in
generall
,
nor
in
particular
the
first
day
,
or
any
other
comprised
in
the
order
of
seven
.
The
Commandement
to
observe
the
seventh
day
under
the
Old
Testament
was
ceremoniall
as
was
Gods
ordinance
concerning
circumcision
,
and
had
in
the
Law
of
the
decalogue
the
same
respect
that
circumcision
hath
in
the
covenant
of
grace
.
And
as
our
Lord
Iesus
Christ
leaving
the
covenant
of
grace
,
firme
and
steady
,
hath
abolished
the
signe
of
circumcision
;
even
so
leaving
the
Law
stable
in
the
principall
substance
thereof
,
which
is
the
whole
morality
therof
,
he
hath
abolished
the
ceremony
of
the
seventh
day
established
in
it
of
old
.
4
Yet
although
he
thought
fit
to
put
in
the
place
of
circumcision
,
which
was
ministred
to
little
children
,
and
which
he
hath
abolished
,
the
holy
Sacrament
of
Baptisme
,
which
consequently
ought
to
be
ministred
to
infants
,
he
hath
not
judged
convenient
to
doe
the
like
,
by
establishing
another
stinted
day
in
the
roome
of
the
seventh
Iewish
day
,
which
he
hath
abrogated
.
For
if
he
had
esteemed
it
convenient
,
hee
had
left
us
an
institution
thereof
as
expresse
as
of
Baptisme
,
which
he
hath
not
done
,
but
was
pleased
to
leave
to
the
wisdome
and
liberty
of
the
Church
the
appointing
of
a
time
for
his
service
.
5
As
indeed
the
Church
from
her
first
beginnings
,
and
as
it
were
from
her
cradle
,
hath
observed
Sunday
.
But
of
this
practise
and
custome
so
long
continued
,
some
doe
inferre
too
rashly
,
that
the
keeping
of
Sunday
is
an
institution
of
Iesus
Christ
or
of
his
Apostles
.
For
by
the
same
reason
may
be
inferred
,
that
the
keeping
of
Easter
,
and
of
some
other
holy
dayes
under
the
Gospell
,
is
a
divine
institution
,
because
it
hath
beene
practised
in
the
Church
from
her
first
age
,
not
long
after
the
times
of
the
Apostles
.
To
which
conclusion
these
disputers
wil
not
consent
unto
,
because
our
Lord
Iesus
Christ
hath
made
us
free
from
the
necessity
of
keeping
feasts
,
by
any
divine
obligation
as
is
evident
by
the
texts
of
Saint
Paul
alleadged
and
explaind
in
the
first
part
of
this
treatise
.
The
truth
is
,
that
custom
hath
introduced
,
and
ever
fithence
hath
intertained
that
day
,
and
some
other
holy
dayes
in
the
Church
,
without
any
commandement
of
Iesus
Christ
,
or
of
his
holy
Apostles
,
which
also
Socrates
hath
recorded
in
the
fifth
book
of
his
ecclesiasticall
History
Ch.
21.
6
They
produce
also
examples
of
divers
judgements
of
God
upon
sundry
persons
,
who
neglected
or
contemned
the
Lords
day
,
whence
they
would
prove
,
that
God
thereby
hath
ratified
the
observation
thereof
,
as
ordained
by
him
.
Whereunto
I
answer
,
that
undoubtedly
God
may
have
punished
many
for
the
profanation
of
the
Lords
day
,
not
because
he
hath
ordained
and
commanded
it
,
but
because
(
according
to
the
order
of
the
Church
)
this
day
hath
beene
appointed
for
the
excrcises
of
Religion
,
which
hee
hath
commanded
.
All
persons
which
set
at
nought
the
preaching
of
the
Word
,
the
administration
of
the
Sacraments
,
publike
and
common
Prayers
in
the
assemblies
of
the
faithfull
,
and
the
order
of
the
Church
,
whereby
these
holy
actions
are
ordinarily
practised
on
the
first
day
of
the
weeke
,
deserve
(
in
the
righteous
judgement
of
God
)
to
be
punished
with
exemplary
and
publike
plagues
:
and
when
the
wrath
of
God
is
revealed
from
heaven
against
their
ungodlinesse
,
the
cause
of
their
punishment
(
to
speake
properly
)
is
the
carelesse
disregard
of
the
holy
Congregations
,
of
the
religious
and
fruitfull
exercises
practised
in
them
,
and
of
the
order
of
the
Church
,
and
not
any
necessity
proceeding
from
a
commandement
given
of
God
,
to
observe
the
first
day
of
the
weeke
,
rather
than
another
day
.
They
urge
also
the
backwardnesse
which
is
naturally
in
men
to
the
sanctification
of
the
Lords
day
,
which
is
our
Sabbath
day
.
All
wicked
men
are
altogether
averse
unto
it
,
and
the
faithfull
and
truly
regenerate
too
remisse
and
restie
.
Of
this
they
inferre
,
that
the
commandement
concerning
the
Sabbath
is
morall
,
and
the
Lords
day
is
a
divine
institution
,
considering
the
great
contradiction
and
opposition
of
the
flesh
against
it
.
8
But
it
is
easie
to
answer
this
argument
.
For
this
rebellion
and
stubbornnesse
of
the
flesh
,
is
not
simply
against
Sunday
,
no
more
than
against
another
day
,
but
against
the
keeping
and
applying
of
Sunday
to
serve
God
,
to
heare
his
Word
,
to
powre
out
prayers
before
him
,
to
meditate
on
godlinesse
and
other
exercises
of
religion
,
whereunto
the
naturall
man
hath
no
inclination
,
no
more
in
other
dayes
,
than
on
the
day
that
is
stinted
for
them
.
For
otherwise
,
to
to
observe
a
day
for
passing
the
time
in
sporting
,
in
gaming
,
or
in
worldly
solemnities
,
the
flesh
is
too
too
forward
to
that
.
Whence
it
followeth
,
that
verily
Gods
service
,
true
religion
,
and
godlinesse
in
it selfe
is
a
morall
thing
established
of
God
,
seeing
the
flesh
is
so
averse
unto
it
.
But
it
is
not
necessary
,
that
the
keeping
of
a
certaine
day
of
Sabbath
,
as
of
Sunday
,
should
be
of
the
same
nature
,
because
the
flesh
hath
no
aversion
to
that
,
saving
in
as
much
as
the
observation
of
such
a
day
is
ordained
for
Gods
service
.
9
But
say
they
,
if
one
of
seven
dayes
(
and
namely
Sunday
)
be
not
under
the
new
Testament
necessary
to
be
kept
by
divine
institution
,
but
onely
by
the
order
of
the
Church
,
it
shall
follow
,
that
the
Church
hath
authority
of
her selfe
to
sanctifie
a
day
for
Gods
service
,
and
consequently
,
that
she
is
Lady
and
Mistresse
of
the
Sabbath
,
which
prerogative
pertaineth
not
to
her
,
but
to
God
alone
.
That
if
she
hath
that
authority
,
she
may
ordaine
as
many
,
and
as
few
dayes
as
pleaseth
her
,
make
all
the
dayes
,
or
the
most
part
of
the
dayes
of
the
weeke
Sabbath
dayes
,
or
onely
one
of
ten
,
or
of
fifteene
,
or
of
a
whole
yeere
,
if
she
will
.
That
particularly
,
she
may
change
Sunday
into
another
day
,
which
should
be
absurd
,
seeing
there
shall
never
be
any
action
so
important
to
oblige
us
to
the
keeping
of
another
day
,
as
was
the
Resurrection
of
our
Lord
Iesus
Christ
,
which
fell
upon
the
first
day
of
the
weeke
,
and
to
move
us
to
consecrate
that
day
to
be
a
Sabbath
day
.
That
Easter
,
Whitsunday
,
and
other
Holy
dayes
instituted
by
the
Church
,
shall
be
equall
in
authority
to
Sunday
.
That
there
shall
be
nothing
in
the
fourth
Commandement
injoyned
to
particular
men
,
saving
,
perhaps
to
keepe
the
time
which
shall
be
appointed
in
the
Church
,
whereupon
they
shall
brabble
and
strive
about
the
number
of
dayes
;
namely
,
about
the
particular
day
which
is
to
bee
observed
,
some
jarring
for
one
day
,
some
for
another
,
and
so
contending
one
against
another
,
without
hope
of
agreement
,
and
comming
to
a
certaine
resolution
.
Yea
,
they
shall
take
licence
themselves
,
to
observe
any
day
whatsoever
they
shall
thinke
good
,
and
dispence
with
keeping
of
Sunday
,
when
they
shall
thinke
that
they
are
not
tied
unto
it
by
Gods
Commandement
.
10
I
answer
,
that
none
of
these
inconveniences
is
to
bee
feared
.
As
for
the
first
,
That
the
Church
should
have
authority
to
sanctifie
a
day
for
Gods
service
,
if
so
be
God
hath
not
appointed
one
,
I
see
no
inconvenience
in
it
.
It
is
true
,
that
it
is
Gods
prerogative
exclusively
to
all
men
and
Angels
,
to
sanctifie
a
thing
,
if
sanctification
be
taken
for
a
reall
and
inherent
sanctification
,
by
impression
of
holinesse
in
the
thing
,
or
if
a
thing
is
to
be
sanctified
,
to
bee
an
essentiall
part
,
and
properly
so
called
,
of
Gods
service
.
For
God
will
be
served
according
to
his
Ordinances
,
and
not
according
to
the
ordinances
of
men
.
But
this
is
not
the
sanctification
that
wee
treat
of
here
,
for
a
day
is
not
susceptible
of
such
an
impression
of
holinesse
.
And
to
speake
properly
,
it
maketh
no
part
of
Gods
service
under
the
new
Testament
,
but
is
onely
an
accidentall
circumstance
thereof
,
whereof
God
hath
left
the
determination
to
the
liberty
of
the
Church
.
For
in
that
he
hath
not
in
himselfe
given
an
expresse
,
and
particular
Ordinance
concerning
it
;
hee
hath
testified
that
hee
did
leave
that
power
to
his
Church
,
teaching
her
onely
in
generall
to
doe
it
conveniently
.
And
indeed
,
doth
not
she
sanctifie
places
,
when
she
appointeth
,
and
setteth
them
apart
,
that
in
them
God
may
be
served
?
Doth
she
not
sanctifie
times
,
other
than
Sunday
,
ordaining
fasting
dayes
,
when
necessity
doth
require
it
;
and
feast
dayes
,
which
she
causeth
to
be
solemnized
in
remembrance
of
the
Birth
,
Passion
,
Ascension
of
Iesus
Christ
,
and
of
the
sending
of
the
holy
Ghost
,
&c.
All
Christians
hold
this
sanctification
to
bee
indifferent
,
and
no
man
brings
her
authority
in
question
in
that
respect
,
neither
doth
any
blame
the
holy
use
of
those
dayes
,
providing
shee
carry
her selfe
wisely
,
and
keepe
a
due
proportion
and
fit
moderation
in
her
stinting
of
them
.
Why
then
might
she
not
in
the
same
manner
,
after
Iesus
Christ
had
abolished
the
Iewish
Sabbath
,
sanctifie
the
first
day
of
the
weeke
,
to
be
an
ordinary
day
of
Gods
service
,
in
remembrance
,
that
on
it
Christ
rose
from
the
dead
?
Wherein
she
takes
not
upon
her
a
masterie
that
belongs
not
unto
her
.
It
is
true
,
that
she
is
not
Mistresse
of
the
Sabbath
,
to
change
a
day
that
God
hath
ordained
,
and
to
dispence
at
her
pleasure
with
the
keeping
thereof
.
But
since
there
is
no
day
ordained
of
God
to
the
Christian
Church
for
his
service
,
and
that
which
he
had
ordained
of
old
being
expired
,
she
hath
as
great
authority
to
appoint
a
day
for
Gods
service
,
as
to
ordaine
other
circumstances
and
helpes
thereof
.
11
To
the
second
inconvenience
,
I
say
,
that
the
two
extremities
of
excesse
and
defect
are
to
be
avoided
in
this
point
:
For
there
must
be
,
neither
so
many
Holy
dayes
ordained
,
that
the
faithfull
bee
inthralled
and
surcharged
with
them
,
as
with
an
onerous
yoke
,
which
they
are
not
able
to
beare
,
Act.
15.
vers.
10.
nor
so
few
,
that
they
become
unto
them
an
occasion
to
give
themselves
over
unto
profanenesse
and
irreligion
.
It
is
certaine
,
that
a
day
ordinary
and
frequent
is
necessary
for
many
good
and
excellent
uses
,
as
for
the
maintenance
of
the
true
religion
&
godlines
,
of
union
and
Christian
society
among
the
faithfull
,
for
the
celebration
of
the
Name
of
God
,
and
conservation
of
the
remembrance
of
his
benefits
towards
us
,
by
hearing
the
same
Word
,
receiving
the
same
Sacraments
,
and
above
all
,
by
Common-Prayers
,
and
other
points
of
Divine
Service
,
which
being
practised
in
the
same
time
and
place
with
an
holy
affection
,
by
many
faithfull
incouraging
and
exhorting
one
another
,
both
by
word
and
by
example
,
are
of
great
efficacie
and
availe
much
with
God
.
If
there
were
not
such
a
day
,
these
exercises
not
being
practised
ordinarily
,
these
duties
would
also
easily
decay
by
little
and
little
,
and
men
would
become
slacke
and
faint-hearted
in
the
performance
of
them
:
As
on
the
contrary
,
if
this
day
returned
too
often
,
and
the
one
upon
the
heele
of
the
other
,
that
might
bee
troublesome
to
the
faithfull
,
and
would
not
onely
incommodate
them
in
their
temporall
affaires
,
which
God
is
well
pleased
they
apply
themselves
unto
,
but
also
would
make
the
exercises
of
religion
to
bee
grievous
and
loathsome
unto
them
,
by
reason
of
their
infirmities
in
this
life
.
12
Therefore
the
Church
ought
not
to
sinne
in
this
point
,
neither
by
excesse
,
nor
by
defect
,
and
farre
lesse
through
defect
than
through
excesse
,
but
having
the
establishing
of
Gods
publike
service
committed
to
her
wisedome
,
ought
to
refraine
from
establishing
,
either
an
excessive
number
of
dayes
,
lest
shee
should
render
the
yoke
too
heavie
;
or
too
few
,
as
one
in
a
fortnight
,
in
a
moneth
,
in
a
yeere
,
or
in
many
yeeres
,
lest
she
should
seeme
to
be
slightly
affected
to
devotion
,
and
carelesse
of
Gods
service
.
For
dayes
so
rare
,
and
so
distant
,
should
not
be
sufficient
for
the
entertainment
of
the
ends
above
specified
,
which
be
so
necessary
for
her
edification
.
Also
God
hath
so
governed
her
by
his
providence
,
that
although
Iesus
Christ
hath
given
her
no
ordinance
for
a
particular
day
,
yet
we
see
that
from
her
beginnings
she
hath
alwayes
kept
at
least
one
in
the
weeke
,
to
wit
,
Sunday
,
not
through
an
opinion
that
in
a
seventh
day
there
was
some
greater
moment
and
efficacie
for
the
entertainment
of
godlinesse
,
&
for
the
obtaining
of
Gods
blessing
,
then
in
another
number
,
but
judging
it
a
fit
and
convenient
thing
to
keepe
the
distinction
of
weekes
,
which
was
already
accustomed
and
usuall
in
the
Church
,
and
to
consecrate
to
God
as
many
dayes
,
at
least
,
as
did
the
Church
of
the
Iewes
;
that
is
one
of
seven
in
ordinary
,
and
some
others
extraordinarily
,
returning
and
following
the
one
the
other
afarre
off
,
as
from
yeere
to
yeere
in
remembrance
of
some
things
considerable
,
either
in
the
person
of
Iesus
Christ
,
or
of
some
of
his
most
excellent
servants
.
13
This
hath
by
time
growne
to
a
great
abuse
,
through
the
multiplication
of
too
many
and
divers
feasts
,
serving
almost
for
no
use
,
but
for
idlenesse
and
riot
:
This
we
see
in
the
Romane
Church
,
which
hath
ordained
an
excessive
number
of
Holy
dayes
,
not
onely
to
the
honour
of
God
,
but
also
of
Angels
,
of
he
and
she
Saints
of
Paradise
;
yea
,
of
sundry
which
having
never
beene
men
on
earth
,
cannot
be
Saints
in
heaven
:
to
which
dayes
they
oblige
mens
consciences
,
as
to
dayes
more
holy
,
and
more
capable
to
sanctifie
the
actions
of
religion
done
in
them
,
than
all
other
dayes
;
nay
,
as
more
holy
than
those
things
which
God
hath
commanded
,
founding
that
attempt
(
but
most
fondly
)
upon
the
fourth
Commandement
.
Therefore
the
Church
,
in
her
reformation
,
hath
most
justly
redressed
this
abuse
,
and
hath
reduced
the
observation
of
the
time
of
Gods
service
,
either
to
Sunday
onely
in
the
weeke
,
or
besides
to
a
few
moe
,
more
rare
in
their
revolution
,
and
consecrated
to
the
honour
of
God
alone
,
to
be
observed
onely
for
orders
sake
,
and
for
ecclesiasticall
government
,
that
in
them
her
children
may
apply
themselves
more
particularly
,
then
they
doe
on
other
dayes
,
to
Gods
service
,
but
without
tying
the
consciences
of
the
faithfull
farther
than
to
the
order
of
the
Church
;
not
urging
the
Holy
dayes
obligatorie
immediately
on
Gods
part
.
14
To
the
third
inconvenience
,
that
she
may
change
Sunday
into
another
day
,
if
the
stinting
of
a
day
depend
on
her
.
I
answer
,
that
happily
she
might
in
the
beginning
have
made
choice
of
another
number
than
of
seven
,
and
in
the
number
of
seven
of
another
than
the
first
,
which
is
Sunday
.
For
although
it
be
true
,
that
since
the
resurrection
of
Christ
,
no
action
hath
,
or
shall
be
done
so
important
as
this
,
which
came
to
passe
on
the
first
day
of
the
weeke
,
it
followeth
not
,
that
the
remembrance
of
that
action
was
of
necessity
to
be
celebrated
once
in
the
weeke
,
and
that
a
day
should
bee
appointed
for
that
end
,
more
than
for
the
remembrance
of
others
of
the
Lords
wonderfull
actions
,
or
that
the
Church
was
tied
by
necessity
to
appoint
the
first
day
of
the
weeke
for
that
purpose
,
rather
then
another
day
,
upon
the
sole
consideration
,
that
it
happened
on
that
day
,
which
in
it selfe
is
not
more
obligatory
now
,
than
it
was
then
;
because
the
celebration
of
Christs
actions
,
in
any
day
whatsoever
,
is
(
in
it selfe
)
a
thing
indifferent
,
and
the
Lord
doth
not
require
,
that
we
tie
our selves
to
the
dayes
wherein
they
were
performed
.
And
so
this
consideration
was
no
hinderance
,
why
in
the
beginning
the
Church
might
not
have
made
choice
of
another
day
then
Sunday
.
But
seeing
Sunday
is
established
by
a
long
custome
,
for
the
regular
and
ordinary
day
of
Gods
service
,
seeing
the
faithfull
Christians
kept
it
in
the
beginning
,
through
respect
to
the
resurrection
of
Christ
,
and
so
it
is
become
usuall
every
where
by
degrees
,
seeing
also
time
hath
confirmed
this
custome
,
and
it
hath
beene
ratified
by
Imperiall
constitutions
,
and
divers
ecclesiasticall
ordinances
,
I
esteeme
it
should
be
an
imprudent
and
impudent
course
to
attempt
the
changing
thereof
into
another
day
.
15
The
fourth
inconvenience
,
that
particular
men
shall
have
nothing
injoyned
of
God
unto
them
in
the
fourth
Commandement
,
nor
in
any
other
part
of
Scripture
,
concerning
the
time
of
Gods
publike
service
,
saving
that
they
observe
the
time
prescribed
in
the
Church
,
according
to
the
will
of
those
that
are
in
authority
,
is
not
an
inconvenience
,
but
is
in
effect
the
whole
substance
of
the
Commandement
,
in
regard
of
particular
men
,
to
whom
God
having
injoyned
in
the
three
former
Commandements
,
to
serve
him
particularly
every
day
,
and
upon
all
occasions
,
in
the
fourth
he
injoyneth
them
to
doe
it
publikely
together
,
and
to
observe
the
time
appointed
for
that
purpose
by
ecclesiasticall
discipline
.
16
The
inconvenience
to
be
feared
should
be
,
in
case
no
order
at
all
were
established
in
the
Church
for
the
time
of
Gods
publike
service
,
and
every
particular
man
were
left
to
his
owne
choice
,
which
should
cause
a
disordered
diversity
.
But
this
were
to
forge
feares
,
where
there
is
no
cause
.
For
order
hath
beene
taken
with
that
in
the
Christian
Church
from
her
beginning
,
and
it
hath
beene
fortified
by
use
and
custome
,
so
that
particular
men
,
if
they
happen
to
come
to
places
where
there
is
no
Church
,
no
discipline
ordered
,
will
not
omit
,
being
religiously
disposed
and
fearing
God
,
to
observe
the
day
which
the
Christian
Church
hath
chused
and
practised
since
so
many
ages
.
And
as
God
,
when
he
commandeth
a
frequent
resorting
to
the
holy
assemblies
,
giveth
no
injunction
to
particular
men
,
but
in
dependancy
upon
the
order
which
shall
be
established
in
the
Church
for
such
meetings
,
even
so
he
tieth
them
to
the
same
dependancy
,
when
he
ordaineth
that
a
certaine
time
be
appointed
for
the
said
publike
meetings
.
17
For
the
fifth
and
last
inconvenience
,
some
feare
least
particular
men
should
presume
to
observe
any
other
day
at
their
leasure
,
and
neglect
the
keeping
of
Sunday
,
if
they
be
taught
that
they
are
not
bound
unto
it
by
Gods
command
.
Whereunto
I
answer
,
that
if
these
particulars
be
profane
men
,
which
make
light
of
the
exercises
of
godlinesse
,
and
of
the
order
of
the
Church
,
in
all
likelihood
they
will
doe
worse
,
and
keepe
no
day
at
all
.
But
for
such
unruly
wights
wee
need
to
disquiet
our selves
too
much
.
For
it
is
not
in
our
power
to
prevent
and
hinder
all
the
abuses
and
profanations
which
they
would
commit
,
although
they
were
perswaded
that
Sunday
is
a
divine
institution
.
He
that
is
unjust
,
let
him
be
unjust
still
:
and
he
which
is
filthy
,
let
him
be
filthy
still
:
Nay
although
If
they
be
men
which
take
to
heart
religion
and
godlinesse
,
and
carry
a
due
respect
to
the
order
of
the
Church
,
no
such
unrulinesse
is
to
be
feared
of
them
:
For
because
the
preaching
of
the
word
,
the
administration
of
the
Sacraments
,
publike
and
common
prayers
are
meanes
ordained
of
God
for
the
maintenance
of
godlinesse
and
of
true
Religion
,
and
Sunday
is
established
by
the
order
of
the
Church
for
the
practise
of
these
exercises
,
they
will
make
great
account
of
that
day
,
and
observe
it
,
not
for
its
owne
sake
,
knowing
that
it
is
not
in
it selfe
more
esteemeable
,
nor
more
belonging
to
Gods
service
then
another
day
,
not
also
through
opinion
that
God
hath
particularly
sanctified
it
by
his
ordinance
,
and
that
their
conscience
is
in
that
respect
more
tyed
unto
it
then
to
another
day
;
but
because
they
have
a
speciall
regard
to
the
order
of
the
Church
,
which
being
very
good
and
profitable
,
they
know
they
are
bound
to
submit
themselves
unto
it
,
seeing
God
hath
commanded
it
,
although
in
generall
termes
,
yet
most
expressely
in
his
holy
word
.
They
will
also
feare
to
contemne
that
day
,
and
in
so
doing
to
sinne
,
not
in
consideration
of
any
dignity
of
that
the
day
hath
of
it
felfe
,
or
that
God
hath
given
it
,
whereby
it
should
oblige
more
than
another
day
,
and
make
the
contempt
thereof
more
blame
worthy
;
but
in
consideration
of
Gods
service
whereunto
it
is
applyed
by
the
ordinance
and
custome
of
the
Church
.
So
then
a
particular
Church
will
conforme
her selfe
to
the
order
of
all
other
Churches
,
and
the
particular
members
of
each
Church
will
submit
themselves
to
the
order
received
in
it
,
and
so
all
shall
religiously
celebrate
Sunday
,
because
by
the
order
of
the
Church
,
it
hath
beene
observed
so
long
and
in
all
places
where
the
Gospell
was
preached
,
for
the
publike
exercise
of
Gods
service
.
18
To
shew
that
the
foresaid
inconvenience
is
not
so
much
to
be
feared
,
it
is
a
thing
common
and
well
knowne
,
that
our
Churches
ordaine
upon
diverse
occasions
extraordinary
dayes
of
fasting
,
and
of
particular
prayers
,
and
command
the
whole
people
to
come
together
for
that
end
in
these
dayes
,
which
are
otherwise
common
and
worke
dayes
.
There
are
also
in
many
Churches
yeerely
feasts
injoyned
by
the
order
and
discipline
of
the
Church
,
as
of
the
Nativity
,
Passion
and
Ascension
of
Christ
,
&c.
wherein
the
people
is
gathered
together
to
heare
the
word
of
God
,
and
all
the
parts
of
divine
service
.
Do
they
not
know
that
God
hath
not
bound
them
by
speciall
commandement
to
the
observation
of
such
dayes
,
and
that
their
conscience
is
not
tyed
unto
them
in
that
name
?
And
yet
we
see
not
any
of
them
under
that
pretence
neglect
the
keeping
of
those
dayes
,
or
presume
to
ordaine
others
at
their
pleasure
.
Some
profane
men
may
attempt
such
a
thing
,
but
honest
men
which
love
the
Word
of
God
,
and
the
exercises
of
godlinesse
,
will
submit
themselves
to
the
order
of
the
Church
,
and
observe
such
dayes
,
not
as
I
have
said
,
for
any
particular
commandement
that
God
hath
given
concerning
them
,
seeing
in
this
respect
they
know
they
are
free
,
yet
through
respect
and
affection
towards
the
order
of
the
Church
,
and
true
devotion
towards
the
holy
exercises
whereunto
shee
hath
thought
fit
to
apply
such
dayes
.
It
is
even
so
of
Sunday
,
betweene
which
and
these
other
dayes
there
is
not
in
effect
any
difference
in
regard
of
a
necessity
to
keepe
them
,
saving
that
Sunday
is
more
ordinary
and
frequent
then
these
others
are
,
which
being
joyned
to
the
antiquity
and
generality
of
the
observation
thereof
ever
since
the
beginning
of
the
Christian
Church
,
hath
worthily
purchased
unto
it
the
precedence
of
credit
and
respect
,
to
all
other
dayes
which
may
be
extraordinarily
now
appointed
by
the
Church
for
the
exercises
of
Religion
.
This
is
all
that
I
have
to
say
concerning
the
institution
and
setting
a
part
of
Sunday
for
Gods
service
,
which
hath
beene
the
matter
of
the
third
part
of
this
treatise
.
The
end
of
the
third
Part.
THE
FOVRTH
PART
:
Concerning
the
observation
of
the
Sabbath
day
under
the
Ancient
Testament
,
and
of
Sunday
under
the
New
Testament
.
CHAPTER
First
.
What
was
the
observation
of
the
Sabbath
day
under
the
Ancient
Testament
.
1.
The
two
chiefe
points
of
this
fourth
and
last
part
.
2.
All
servile
workes
of
profit
,
or
of
recreation
were
forbidden
on
the
Sabbath
day
.
3.
Yea
the
least
unnecessary
workes
,
as
to
goe
out
of
doores
,
to
gather
Manna
.
4.
To
prepare
it
on
that
day
.
5.
Commandement
was
given
to
the
people
to
prepare
it
the
day
before
.
6.
Refutation
of
the
contrary
opinion
.
7.
How
it
came
to
passe
that
the
Manna
,
being
kept
according
to
the
Commandement
,
did
not
stinke
.
8.
Other
examples
of
small
things
which
it
was
not
lawfull
to
doe
on
the
Sabbath
day
.
9.
Workes
lawfull
on
that
day
were
the
workes
of
the
ceremoniall
Law
.
10.
Workes
of
love
,
of
mercy
and
of
compassion
.
11.
Workes
of
urgent
necessity
.
12.
Whence
it
is
evident
,
that
the
observation
of
the
Iewish
Sabbath
was
very
precise
and
exact
.
1
HAving
declared
sufficiently
the
nature
of
the
Sabbath
day
,
which
was
the
maine
point
in
this
question
;
I
will
dispatch
briefely
the
last
point
concerning
the
observation
thereof
,
by
a
holy
rest
and
cessation
of
all
servile
workes
commanded
of
God
,
and
will
shew
,
how
farre
the
Iewes
were
bound
unto
it
under
the
ancient
Testament
,
and
how
farre
,
or
whether
Christians
are
obliged
unto
it
under
the
New
Testament
:
For
this
also
is
called
in
question
.
2
This
is
of
it selfe
cleere
inough
by
that
hath
beene
already
said
in
the
three
first
parts
.
Neverthelesse
to
give
a
more
full
declaration
and
satisfaction
,
I
say
,
that
we
know
sufficiently
what
was
the
observation
of
the
Sabbath
day
under
the
Old
Testament
,
seeing
God
had
both
in
generall
and
particular
ordered
it
by
his
lawes
.
In
generall
he
commanded
a
most
exact
rest
and
cessation
,
and
declared
it
by
a
redoubling
of
the
words
which
he
makes
use
of
in
this
point
,
saying
sometimes
that
the
seventh
day
is
a
Sabbath
,
or
Rest
of
Rest
,
Exod.
16.
verse
23.
Exod
31.
verse
15.
Exod.
35.
ver.
2.
Leviticus
23.
verse
3.
that
is
,
a
day
wherein
he
would
have
them
to
rest
most
precisely
from
all
workes
,
as
it
is
said
in
the
same
places
,
which
workes
he
otherwhere
intitleth
servile
workes
,
Leviticus
23.
verse
7
,
8
,
21
,
25.
Numbers
28.
verse
25.
that
is
,
appertaining
to
their
temporall
and
ordinary
callings
,
which
they
were
wont
to
doe
on
the
sixe
former
dayes
of
the
weeke
,
either
for
profit
,
or
for
recreation
,
and
other
uses
simply
civill
,
domesticke
,
earthly
;
which
he
particularizeth
in
diverse
places
,
as
for
example
,
to
husband
the
ground
,
to
reape
,
to
cut
grapes
,
to
tread
wine
presses
,
Exod.
34.
verse
21.
Nehem.
13.
verse
13.
to
buy
and
to
sell
,
Nehem.
10.
verse
31.
hold
markets
and
faires
for
buying
and
selling
of
wares
,
meat
,
drinke
,
to
Cart
,
to
carry
burthens
,
Nehe.
13.
verse
15
,
16
,
17
,
18.
Ierem.
17.
verse
21
,
22
,
23
,
24.
to
goe
out
of
their
houses
for
any
end
whatsoever
besides
their
resorting
to
the
holy
convocations
,
as
to
goe
a
voyage
,
and
to
doe
such
like
actions
,
Exod.
16.
verse
29.
3
This
ordinance
to
doe
no
manner
of
work
on
the
Sabbath
day
,
was
so
precise
,
that
God
forbad
them
to
doe
the
least
workes
,
even
those
which
might
be
done
without
travell
or
distraction
.
For
example
,
they
were
interdicted
not
only
to
make
long
and
painefull
voyages
and
courses
,
but
also
to
goe
out
of
doores
to
walke
,
although
softly
,
without
urgent
necessity
,
as
to
goe
out
for
to
gather
Manna
when
they
were
in
the
Wildernesse
,
Exodus
16.
ver
27.
which
they
might
have
done
without
paines
,
because
it
was
to
bee
found
at
their
doores
,
and
they
were
not
to
goe
farre
,
nor
to
take
more
paines
than
to
stoope
a
little
,
nor
bestow
above
a
very
short
time
,
and
that
betimes
in
the
morning
,
because
when
the
Sun
waxed
hot
it
melted
,
neither
could
that
have
hindred
them
from
sanctifying
the
Sabbath
with
all
the
exercises
of
Gods
service
.
4
Neverthelesse
,
God
forbad
them
that
light
and
small
worke
,
and
least
they
should
take
that
little
and
small
diversion
,
purposely
he
rained
not
downe
Manna
upon
them
on
that
day
,
but
the
day
before
gave
them
bread
for
two
dayes
,
and
when
some
of
the
people
went
out
to
see
,
if
there
was
any
on
the
Sabbath
day
,
they
were
eagerly
blamed
,
as
breakers
of
the
Sabbath
verse
27
,
28.
And
thereupon
God
commanded
them
to
abide
every
man
in
his
place
,
and
that
no
man
should
goe
out
of
his
place
on
that
day
to
gather
Manna
verse
29.
Likewise
concerning
that
measure
which
they
had
gathered
the
day
before
,
for
the
Sabbath
day
,
he
injoyned
them
also
,
to
bake
and
prepare
it
on
the
sixt
day
,
and
to
beware
to
delay
and
put
off
the
preparing
thereof
to
the
seventh
day
,
least
they
should
profane
the
Sabbath
.
This
is
expressely
set
downe
in
these
words
,
Exod.
16.
verse
23.
To
morrow
is
the
rest
of
the
holy
Sabbath
unto
the
Lord
:
Bake
that
which
you
will
bake
to
day
,
and
seeth
that
yee
will
seeth
,
and
that
which
remaineth
over
,
lay
up
for
you
to
bee
kept
untill
the
morning
.
The
sense
of
which
words
is
evident
,
that
as
God
on
the
day
before
the
Sabbath
rained
Manna
for
two
dayes
,
so
they
should
prepare
it
on
the
same
day
for
two
dayes
,
baking
that
which
they
would
bake
,
seething
that
they
would
seeth
,
and
frying
that
they
would
prepare
so
,
and
after
they
had
eaten
of
it
sufficiently
for
that
day
,
they
should
lay
up
the
rest
so
prepared
,
to
be
kept
untill
the
next
day
.
5
For
if
,
as
some
doe
esteeme
,
God
would
have
suffered
them
to
prepare
on
the
Sabbath
day
that
which
remained
over
,
and
the
sense
of
the
foresaid
words
were
onely
,
that
on
Friday
they
should
prepare
and
made
ready
such
a
portion
as
they
should
thinke
sufficient
for
the
meat
of
that
day
,
and
keepe
the
overplus
to
be
prepared
the
next
day
,
God
had
not
given
them
on
Friday
bread
for
two
dayes
,
and
had
not
forborne
to
raine
down
Manna
upon
them
on
the
Sabbath
day
.
For
it
had
been
farre
lesse
paines
unto
them
to
gather
on
the
seventh
day
the
measure
that
was
needfull
unto
them
,
then
to
make
it
ready
afterwards
.
Neither
is
it
likely
,
that
after
he
had
forbidden
them
,
and
had
taken
from
them
the
meanes
to
gather
any
on
the
Sabbath
hay
,
hee
gave
them
liberty
to
bake
,
seeth
,
frie
and
prepare
it
on
that
day
.
Therefore
when
he
sent
them
twice
as
much
Manna
the
day
before
the
Sabbath
,
he
did
it
manifestly
,
that
they
might
both
gather
and
prepare
double
portion
the
same
day
,
and
refraine
from
preparing
any
on
the
Sabbath
day
.
6
And
wherefore
had
Moses
advised
them
so
carefully
on
Friday
,
rather
than
on
the
other
dayes
to
bake
that
which
they
had
to
bake
,
but
to
tell
them
that
the
same
day
they
ought
to
bake
the
double
measure
which
they
should
gather
?
For
otherwise
this
advertisement
had
beene
to
no
purpose
,
because
they
were
wont
every
day
to
bake
the
portion
which
they
had
gathered
for
the
day
,
knowing
that
without
a
warner
.
But
they
could
not
well
know
,
without
information
,
that
they
were
bound
to
prepare
on
the
same
day
the
two
portions
which
they
had
gathered
for
two
dayes
.
And
to
shew
yet
more
cleerely
,
that
what
they
layd
up
for
the
next
day
they
kept
it
baken
,
Moses
said
not
unto
them
,
bake
to
day
that
which
yee
have
laid
up
,
but
only
,
Eat
that
to
day
,
For
to
day
is
the
Sabbath
unto
the
Lord
,
verse
25.
which
reason
was
as
valuable
to
hinder
them
from
preparing
,
as
from
gathering
it
,
the
one
being
no
more
necessary
then
the
other
.
For
as
GOD
gave
them
the
meanes
to
gather
double
measure
on
the
sixt
day
,
so
had
they
on
the
sixt
day
the
means
and
leasure
to
bake
and
prepare
that
double
measure
,
and
were
not
constrained
by
any
necessity
to
reserve
a
part
,
or
to
prepare
and
bake
it
on
the
Sabbath
day
.
It
is
objected
against
this
,
that
if
they
had
layd
by
the
Manna
prepared
and
baken
till
the
next
day
after
,
it
had
not
beene
a
wonder
,
that
it
did
not
stinke
,
neither
was
there
any
worme
therein
,
where
neverthelesse
is
related
as
a
marvell
,
verse
24.
seeing
baking
and
seething
hinder
all
stinke
and
breeding
of
wormes
.
But
this
objection
hath
no
weight
,
and
is
not
to
be
regarded
.
For
although
the
Manna
so
prepared
might
naturally
remaine
sound
and
wholesome
untill
the
next
day
,
yet
by
Gods
Almighty
power
and
righteous
judgement
,
it
had
stunke
and
bred
wormes
,
if
it
had
beene
kept
otherwise
then
hee
had
expressely
commanded
:
For
undoubtedly
,
the
Manna
unbaken
and
unprepared
might
have
beene
kept
on
any
other
day
of
the
weeke
,
till
the
next
day
,
without
corruption
or
any
noysome
smell
.
The
only
cause
why
it
stunke
,
and
bred
wormes
,
was
Gods
prohibition
to
leave
of
it
till
the
morning
,
ver.
19
,
20.
which
prohibition
,
proceeding
from
so
powerfull
and
righteous
a
Lawgiver
,
was
of
such
force
,
that
it
had
stunke
,
and
bred
wormes
being
kept
till
the
next
morning
of
any
day
whatsoever
,
although
the
Israelites
had
done
their
utmost
indeavour
,
by
baking
,
seething
,
frying
,
and
by
all
other
possible
meanes
to
keepe
it
from
putrefaction
.
And
therefore
it
is
well
noted
to
the
purpose
,
that
being
laid
up
baken
and
prepared
on
Friday
for
Saturday
,
it
stunke
not
,
because
that
being
done
according
to
Gods
commandement
,
he
restrained
his
judgement
,
which
he
had
displayed
in
another
day
,
if
they
had
kept
it
till
the
next
morning
.
8
Moreover
,
God
gave
another
prohibition
to
his
people
,
saying
,
Ye
shall
kindle
no
fire
thorowout
your
habitations
on
the
Sabbath
day
,
Exod.
35.
vers
.
3.
although
it
was
an
action
of
little
importance
,
soone
done
,
and
bringing
no
disturbance
to
Gods
service
.
A
man
went
out
,
and
gathered
stickes
on
the
Sabbath
day
,
for
his
present
necessitie
,
as
it
is
to
be
presumed
.
For
this
hee
was
,
by
Gods
expresse
command
,
stoned
to
death
,
as
a
manifest
transgressour
of
the
Commandement
concerning
the
Sabbath
,
Numb.
15.
vers.
32
,
33
,
34
,
35.
To
say
,
that
he
was
stoned
,
not
so
much
for
gathering
stickes
on
the
Sabbath
,
as
for
doing
it
through
a
too
bold
contempt
of
that
day
,
is
a
supposition
uncertaine
,
and
it
is
farre
more
likely
that
he
did
it
through
negligence
and
unadvisednesse
,
than
through
contempt
and
presumptuous
audacitie
:
and
that
this
unwarinesse
,
whereof
he
made
an
open
declaration
,
or
some
other
apparent
excuse
,
wherewith
he
shielded
himselfe
,
and
which
was
thought
to
be
true
,
or
also
the
manifest
slightnesse
of
the
action
was
unto
them
a
cause
of
doubting
,
if
they
should
put
him
to
death
,
according
to
the
Ordinance
of
the
Law
,
Exod.
31.
vers.
14
,
15.
And
so
much
the
rather
,
that
God
shewed
indulgence
to
those
which
through
errour
sinned
against
his
Commandements
,
as
may
be
seene
in
the
same
fifteenth
Chapter
of
Numbers
,
verse
22
,
23
,
24.
And
therefore
it
was
thought
necessary
in
this
occasion
to
consult
the
mouth
of
the
Lord
,
who
ordained
,
that
this
man
should
bee
stoned
to
death
by
the
whole
multitude
:
This
he
commanded
to
conciliate
so
much
more
credit
and
reverence
to
his
Law
touching
the
Sabbath
,
to
give
to
understand
,
that
it
had
particular
reasons
wherfore
it
ought
to
be
exactly
observed
,
and
that
the
lightest
faults
against
the
rest
of
the
seventh
day
were
not
pardonable
,
and
to
make
(
by
this
example
of
severity
)
the
Israelites
so
much
the
more
fearefull
to
violate
the
Sabbath
,
and
carefull
to
abstaine
in
it
from
all
servile
workes
,
even
from
the
least
.
And
indeed
,
God
in
the
denunciation
of
the
punishments
against
the
transgressours
of
this
Law
,
had
not
said
,
that
he
onely
who
should
profane
and
vilipend
the
Sabbath
,
but
more
generally
,
that
he
who
should
doe
any
worke
therein
should
be
put
to
death
,
and
so
cut
off
from
among
his
people
,
as
may
bee
seene
in
the
foresaid
35.
Chapter
of
Exodus
,
verse
2.
Also
some
of
the
contrary
opinion
to
this
which
I
defend
,
acknowledge
that
it
is
so
,
and
thereupon
vouch
,
that
in
this
rigour
of
the
Law
,
condemning
a
man
to
die
for
gathering
stickes
on
the
Sabbath
day
,
there
was
some
ceremonie
added
to
the
moralitie
of
the
Commandement
concerning
this
day
,
and
injoyned
to
the
Iewes
in
that
time
of
infancie
,
and
that
it
obligeth
us
no
more
than
other
ceremonies
annexed
at
that
time
to
moralities
:
Whereof
speech
shall
be
againe
made
hereafter
.
Mary
Magdalene
,
and
Mary
mother
of
Iames
,
durst
not
worke
on
that
day
,
to
imbalme
Christs
body
,
but
delayes
to
doe
it
,
and
to
buy
the
spices
necessary
thereto
,
till
it
was
past
,
though
they
might
have
done
it
in
a
short
space
,
resting
on
that
day
,
according
to
the
Commandement
,
Mark
.
16.
vers.
1.
Luk.
23.
ver.
56.
and
thinking
themselves
bound
to
the
precise
observation
of
the
said
Commandement
,
because
they
knew
not
that
it
was
abolished
by
our
Lord
Iesus
Christ
.
9
So
it
is
evident
,
that
the
observation
of
the
Sabbath
was
to
the
Iewes
most
precise
and
exact
.
Neither
was
it
lawfull
unto
them
to
doe
any
outward
and
corporall
workes
,
saving
those
that
were
necessary
for
the
outward
and
ceremoniall
service
which
GOD
required
on
that
day
,
as
to
the
Levites
and
Priests
,
to
kill
and
dresse
the
beasts
for
the
Sacrifices
,
and
to
burne
the
fat
upon
the
Altar
,
Numb.
28.
vers.
9.
Matth.
12.
vers
.
5.
to
particular
men
to
circumcise
their
children
,
Iohn
7.
vers.
22
,
23.
to
walke
a
certaine
space
from
home
to
the
place
of
Gods
service
,
where
there
was
an
holy
convocation
ordained
of
God
on
the
Sabbath
day
,
Levit.
23.
vers.
3.
which
may
be
gathered
out
of
the
second
booke
of
the
Kings
,
Chap.
4.
vers
.
23.
Where
the
husband
of
the
Shunamite
asked
her
,
wherefore
she
would
goe
to
the
Prophets
,
seeing
it
was
neither
new
Moone
,
nor
Sabbath
:
which
sheweth
,
that
it
was
lawfull
to
goe
on
the
Sabbath
day
to
the
places
where
Gods
Prophets
abode
to
teach
the
people
,
Or
the
Priests
to
minister
to
the
Lord
in
things
belonging
to
his
service
.
And
this
distance
of
way
was
by
tradition
limited
and
stinted
to
two
thousand
common
steps
,
as
may
be
gathered
out
of
the
twelfth
verse
of
the
first
chapter
of
the
Acts
,
where
the
distance
betweene
the
mount
of
Olives
and
the
towne
of
Ierusalem
(
which
was
of
so
many
steps
)
is
called
A
Sabbath
dayes
journey
:
which
tradition
and
ordinance
concerning
a
Sabbath
dayes
journey
,
which
is
not
formally
prescribed
in
the
Law
,
some
are
of
opinion
that
it
had
its
originall
from
the
injunction
given
to
the
Israelites
in
the
second
Chapter
of
Numbers
and
the
second
verse
,
to
pitch
under
their
standards
about
the
Tabernacle
of
assignation
over
against
it
,
or
a
little
farre
off
from
it
.
And
in
the
third
Chapter
of
Ioshua
,
verse
3
,
and
4.
which
doe
explicate
this
distance
,
to
goe
after
the
Arke
of
the
Covenant
,
keeping
betweene
them
and
it
the
space
of
two
thousand
cubites
by
measure
,
which
journey
by
consequent
they
were
of
necessity
to
make
every
Sabbath
day
during
their
abode
in
the
wildernesse
,
to
come
to
the
Tabernacle
of
assignation
where
the
Arke
was
,
and
to
assist
there
to
the
holy
convocation
;
which
by
Gods
command
was
solemnized
on
that
day
,
Levit.
23.
vers.
3.
which
afterward
the
Doctors
of
the
Iewes
tooke
and
established
for
a
rule
of
the
journey
,
which
a
man
might
make
on
the
Sabbath
day
for
Gods
service
,
and
for
holy
and
religious
ends
.
There
be
some
who
say
,
that
they
extended
this
licence
of
two
thousand
cubits
,
to
walke
for
recreation
and
pastime
.
But
this
hath
no
ground
in
the
Law
,
as
I
conceive
.
Moreover
,
they
were
also
permitted
on
the
Sabbath
day
to
doe
workes
of
charity
,
mercifulnesse
,
and
compassion
;
necessary
to
themselves
,
or
to
their
neighbours
,
yea
and
to
their
beasts
also
.
As
to
flie
,
and
to
fight
,
to
save
their
lives
,
and
to
defend
themselves
in
time
of
warre
.
As
Eliah
threatned
by
Iezebel
fled
for
his
life
,
and
went
forty
dayes
and
forty
nights
unto
Horeb
,
wherein
there
were
many
Sabbaths
,
1
Kings
19.
v.
3
,
8.
As
the
Iewes
decreed
to
defend
themselves
on
the
Sabbath
day
,
if
their
enemies
came
to
make
battell
with
them
on
that
day
,
1
Maccab.
2.
v.
41.
having
learned
wisdome
by
the
example
of
their
brethren
,
who
being
assaulted
on
the
Sabbath
,
chused
most
unadvisedly
to
dye
rather
than
to
make
resistance
for
their
lives
,
v.
36
,
37
,
38.
As
,
according
to
the
opinion
of
some
,
it
was
on
the
Sabbath
day
that
the
Israelites
fought
against
Ierico
,
Ios.
6.
verse
15
,
16
,
20
,
21.
and
against
the
Syrians
,
1
King
.
20.
verse
29.
but
this
is
not
evident
enough
.
As
also
to
care
,
dresse
,
cure
,
heale
sicke
folkes
,
which
Christ
taught
the
Iewes
to
be
lawfull
,
and
did
often
himselfe
,
as
we
see
in
diverse
places
of
the
Gospell
:
As
to
lay
hold
on
a
poore
beast
,
and
lift
it
out
of
the
pit
,
that
it
was
fallen
into
on
the
Sabbath
day
,
Mat.
12.
ver.
11
,
12.
lead
it
to
watering
,
give
it
foode
,
and
doe
unto
it
all
other
necessary
things
,
Luk.
13.
ver.
15.
11
An
important
and
urgent
necessity
,
which
could
not
be
foreseene
,
prevented
,
hindred
,
and
admitted
no
delay
,
made
lawfull
unto
them
on
the
Sabbath
day
,
actions
which
otherwise
had
beene
unlawful
;
As
although
they
were
forbidden
to
prepare
meat
to
eat
it
on
the
Sabbath
day
,
yet
if
a
man
could
not
get
meat
to
prepare
,
or
was
deprived
of
all
possible
meanes
to
prepare
the
meat
he
had
,
nor
find
meat
made
ready
on
the
Sabbath
day
,
and
that
he
were
in
danger
to
starve
,
I
esteeme
that
rather
than
he
should
suffer
incommodity
in
his
health
,
or
danger
in
his
life
,
God
was
well
pleased
that
hee
should
prepare
some
on
the
Sabbath
for
his
sustentation
.
For
upon
this
ground
Iesus
Christ
maintained
against
the
Pharisees
the
action
of
his
Disciples
,
who
being
an
hungred
in
following
him
plucked
eares
of
corne
,
and
did
eat
,
rubbing
them
in
their
hands
,
Mat.
12.
verse
1.
Luk.
6.
verse
1.
likewise
,
although
they
were
forbidden
to
kindle
the
fire
on
the
Sabbath
day
,
yet
if
they
had
beene
pinched
with
some
urgent
necessity
,
I
doubt
not
but
to
kindle
the
fire
had
beene
acceptable
to
God
.
I
esteeme
,
that
the
like
judgement
is
to
be
made
of
all
other
actions
of
the
like
nature
,
although
otherwise
forbidden
on
the
Sabbath
day
.
21
These
reasons
taken
from
Gods
service
,
when
externall
and
corporall
actions
pertained
unto
it
,
from
charity
and
compassion
or
from
some
great
and
urgent
necessity
,
being
excepted
,
it
was
not
lawfull
to
doe
any
workes
of
common
and
ordinary
labour
,
nay
not
the
least
,
during
either
the
time
of
Gods
service
in
his
house
,
either
afore
or
after
it
,
publikely
or
privately
in
the
whole
space
of
4.
and
twenty
houres
betweene
the
two
evenings
,
as
is
evident
by
the
prohibitions
,
so
expresse
,
so
particular
,
so
frequent
made
concerning
that
matter
.
Philo
in
the
second
booke
of
the
life
of
Moses
,
saith
,
that
it
was
not
lawfull
to
the
Iewes
to
plucke
on
the
Sabbath
day
a
bough
,
a
fruit
,
a
leafe
of
a
tree
.
And
all
the
Rabbins
of
the
Iewes
,
which
writ
of
the
observation
of
the
Sabbath
,
goe
farre
beyond
whatsoever
is
exact
and
precise
in
the
Law
of
God
,
forbidding
actions
farre
lighter
,
and
of
farre
lesser
moment
,
then
all
those
that
are
particularized
in
the
Law
.
CHAPTER
Second
.
What
is
the
obligation
of
Christians
to
the
observation
of
Sunday
for
the
manner
of
it
.
1.
They
are
not
bound
by
a
Divine
prohibition
,
and
for
conscience
sake
to
abstaine
from
any
servile
worke
.
2.
First
Reason
,
the
fourth
Commandement
bindeth
them
not
thereunto
.
3.
Second
Reason
,
the
order
of
the
Church
neither
doth
,
nor
can
oblige
their
conscience
to
a
Iewish
abstinence
.
4.
Third
Reason
,
Those
of
the
contrary
opinion
urge
not
the
riged
abstinence
of
the
Iewes
,
from
all
manner
of
worke
.
5.
Wherefore
they
should
not
urge
any
abstinence
at
all
,
contrary
to
Christian
liberty
.
6.
For
Christian
liberty
extends
it selfe
equally
to
all
,
and
is
not
restrained
by
the
fourth
Commandement
.
1
AS
for
Christians
living
under
the
New
Testament
,
they
are
not
obliged
to
such
an
observation
of
their
Sunday
,
as
the
Iewes
were
to
their
Sabbath
day
.
And
I
beleeve
not
,
any
worke
externall
,
corporall
,
servile
of
their
ordinary
callings
,
lawfull
on
another
day
,
to
be
unlawfull
on
that
day
,
by
a
divine
prohibition
,
and
obligation
of
conscience
,
to
abstaine
from
it
in
consequence
of
such
a
prohibition
.
2
This
resulteth
by
necessary
consequence
from
that
hath
beene
said
before
.
For
if
the
fourth
Commandement
,
in
as
much
as
it
prescribeth
a
certaine
day
of
rest
,
to
wit
,
a
seventh
day
,
or
the
last
of
seven
,
bindeth
them
not
,
as
hath
beene
shewed
;
there
is
no
reason
why
it
should
rather
oblige
them
in
the
exact
prohibition
of
all
worke
on
the
Sabbath
day
,
because
this
was
as
well
a
part
of
the
ceremonies
and
government
of
the
Iewish
Church
,
as
was
the
appointment
of
a
seventh
day
of
Sabbath
.
3
If
they
keepe
not
their
Sunday
by
Gods
Commandement
,
but
according
to
the
order
and
use
of
the
Church
,
as
I
have
also
proved
,
no
more
are
they
bound
by
Gods
Commandement
,
to
cease
on
Sunday
from
all
their
ordinary
workes
,
but
only
as
farre
as
the
use
and
order
of
the
Church
established
for
the
publike
exercise
of
Gods
service
on
that
day
doth
require
it
,
without
any
further
obligation
of
their
conscience
.
Now
this
order
cannot
and
should
not
oblige
them
to
an
abstinence
like
unto
that
of
the
Iew●s
under
the
O●d
Testament
.
For
it
were
needfull
for
this
,
that
God
himselfe
had
substituted
Sunday
to
the
Sabbath
day
,
and
posted
over
to
that
day
the
rigorous
right
of
this
day
,
commanding
the
same
abstinence
in
the
one
and
in
the
other
;
which
is
not
.
The
substitution
of
one
day
to
the
other
was
done
by
the
Church
,
and
the
reasons
of
an
abstinence
so
precise
on
the
Iewish
Sabbath
,
which
were
wholly
typicall
,
having
no
place
at
all
in
the
New
Testament
,
the
said
abstinence
ought
not
to
be
any
more
in
vigor
,
neither
ought
our
Sunday
to
usurpe
the
same
rigour
of
authority
over
us
,
to
make
us
refraine
from
all
kind
of
worke
,
which
the
Sabbath
day
possessed
over
the
Iewes
,
by
Gods
expresse
commandement
.
4
The
same
is
easily
proved
by
good
reason
,
grounded
upon
things
which
those
against
whom
we
dispute
are
constrained
to
advow
.
For
if
Christians
were
obliged
also
to
an
abstinence
of
outward
and
servile
workes
,
which
to
the
Iewes
were
unlawfull
on
the
Sabbath
day
,
it
must
be
in
consideration
and
by
vertue
of
the
prohibitions
given
to
the
same
Iewes
in
the
fourth
Commandement
,
and
in
other
places
of
the
Old
Testament
,
to
doe
such
workes
on
that
day
;
seeing
otherwise
,
to
doe
them
is
not
a
sinne
,
if
we
consider
the
thing
absolutely
in
it selfe
.
This
power
of
the
fourth
Commandement
is
extended
to
all
Christians
by
those
that
are
contrary
to
the
opinion
which
I
maintaine
.
And
neverthelesse
,
they
avouch
almost
all
of
them
,
that
under
the
Gospell
we
are
delivered
from
the
rigour
of
an
exact
observation
,
such
as
was
the
observation
that
the
Iewes
were
subjected
unto
,
that
we
have
greater
liberty
,
that
wee
may
on
our
Sabbath
day
kindle
the
fire
,
make
meat
ready
,
not
only
for
our
ordinary
refection
,
but
also
for
feasts
and
bankets
,
so
they
be
not
too
sumptuous
,
goe
abroad
for
other
ends
then
for
Gods
service
,
as
to
walke
,
and
doe
other
such
things
,
and
that
without
the
case
of
urgent
necessity
,
which
sometimes
made
them
lawfull
to
the
Iewes
themselves
.
They
call
such
actions
workes
of
Christian
liberty
,
which
they
acknowledge
to
be
permitted
to
Christians
,
although
they
were
not
permitted
to
the
Iewes
,
as
were
the
workes
of
godlinesse
,
mercy
,
and
urgent
necessity
,
whereof
there
is
no
difficulty
but
they
may
be
done
on
the
Sabbath
day
.
This
only
they
require
,
that
these
workes
of
Christian
liberty
bee
done
without
scandall
,
without
any
disturbance
of
Gods
service
,
and
without
any
hinderance
to
the
Sanctification
of
the
Sabbath
.
5
Now
it
is
most
true
,
that
we
are
delivered
from
the
necessity
of
this
so
rigid
observation
.
But
I
aske
them
,
wherefore
we
shall
bee
permitted
to
doe
some
workes
which
were
prohibited
to
the
Iewes
on
the
Sabbath
day
,
as
to
kindle
the
fire
,
prepare
and
dresse
meat
,
walke
abroad
without
necessity
,
and
not
other
workes
,
which
were
not
forbidden
more
severely
than
the
former
,
as
to
plough
,
sowe
,
reape
,
carry
burthens
,
&c.
The
one
and
the
other
were
alike
unlawfull
to
the
Iewes
,
in
vertue
of
the
interdiction
given
in
the
fourth
Commandement
,
and
reiterated
so
often
elsewhere
.
If
this
interdiction
tyeth
still
our
hands
under
the
New
Testament
,
and
suffereth
us
not
to
do
these
last
workes
and
other
such
like
,
I
would
faine
know
,
upon
what
ground
they
hold
,
that
it
releaseth
and
suffereth
us
to
doe
these
former
workes
?
What
reason
have
they
to
extend
our
Christian
liberty
to
the
one
,
and
not
to
the
other
,
seeing
there
is
no
relaxation
given
us
for
the
one
more
expressely
than
for
the
other
?
Seeing
also
meanes
may
be
found
to
doe
the
last
,
as
well
as
the
first
,
without
scandall
,
and
without
any
let
by
either
to
the
Sanctification
of
the
Sabbath
day
?
6
Therefore
we
must
of
necessity
confesse
,
that
they
are
equally
permitted
,
or
equally
forbidden
,
seeing
the
fourth
Commandement
maketh
no
distinction
.
Now
they
advow
that
some
workes
are
permitted
to
us
,
which
were
by
the
fourth
Commandement
forbidden
to
the
Iewes
,
and
are
workes
of
Christian
liberty
.
Whence
I
conclude
,
that
all
other
workes
are
also
of
the
same
nature
,
that
we
have
liberty
to
doe
them
all
on
our
Sunday
,
and
that
as
the
fourth
Commandement
obligeth
not
Christians
to
keepe
the
seventh
day
which
it
prescribeth
so
precisely
,
no
more
doth
it
oblige
them
to
do
no
manner
of
worke
on
that
day
.
For
these
two
parts
of
the
Commandement
are
alike
precise
,
and
the
one
is
of
as
great
authority
as
the
other
.
CHAPTER
Third
.
Answer
to
a
reply
made
to
the
argument
of
the
precedent
Chapter
.
1.
A
generall
reply
,
that
the
workes
forbidden
particularly
,
had
reference
onely
to
the
abode
of
the
people
in
the
wildernesse
.
2.
First
Answer
,
The
Commandement
to
tary
at
home
on
the
Sabbath
day
was
perpetuall
.
3.
Second
Answer
,
The
prohibition
to
prepare
meat
was
perpetuall
.
4
,
The
first
reply
to
this
Answer
refuted
.
5.
The
said
reply
is
not
well
grounded
on
the
example
of
a
Pharisee
,
who
called
Christ
to
eat
bread
on
the
Sabbath
day
.
6.
Confirmation
of
the
refutation
of
the
said
reply
by
the
Scriptures
.
7.
By
the
testimony
of
Saint
Augustine
,
and
of
Saint
Ignace
,
and
by
reason
.
8.
The
second
reply
taken
from
equality
,
yea
from
oddes
of
reason
refuted
.
9.
A
mystery
hid
in
the
prohibition
to
cooke
meat
on
the
Sabbath
day
,
&c.
10.
Third
Answer
,
the
prohibition
to
kindle
fire
was
perpetuall
,
and
not
referred
to
the
building
of
the
Tabernacle
.
11.
If
it
was
referred
thereto
,
it
was
onely
by
application
.
12.
If
it
was
not
lawfull
to
kindle
fire
for
the
uses
of
the
Tabernacle
,
farre
lesse
for
other
uses
.
13.
Confirmation
of
this
answer
by
reason
,
and
by
the
testimony
of
Philo.
14.
Fourth
Answer
,
The
particular
prohibitions
were
explications
of
the
generall
prohibition
of
the
fourth
Commandement
.
15.
Fifth
and
last
Answer
,
God
hath
no
where
made
an
exception
of
any
worke
on
the
weekely
Sabbath
,
as
he
did
on
the
Sabbath
of
the
Passeover
.
1
SOme
of
the
contrary
opinion
have
seene
the
difficulty
propounded
in
the
former
Chapter
,
to
wit
,
that
there
is
no
reason
to
say
,
that
some
workes
which
the
Iewes
were
forbidden
to
do
,
as
wel
as
all
other
,
by
the
fourth
Commandement
are
permitted
,
but
the
rest
are
not
permitted
,
if
it
be
true
that
the
prohibition
of
the
fourth
Commandement
obligeth
us
,
as
they
pretend
.
Therefore
they
say
,
that
these
workes
,
which
,
as
they
confesse
,
we
are
permitted
to
doe
,
as
to
kindle
the
fire
,
and
to
make
meat
ready
on
the
Sabbath
day
,
were
permitted
to
the
Iewes
as
well
as
unto
us
,
and
are
not
comprised
in
the
prohibition
of
the
fourth
Commandement
,
and
that
the
particular
prohibitions
which
are
made
in
Exodus
Chapter
16.
and
35.
were
temporall
,
had
respect
only
to
the
time
of
the
peoples
sojourning
in
the
wildernesse
,
and
were
grounded
on
reasons
particular
to
that
time
.
2
But
this
is
an
affirmation
without
ground
,
and
without
all
likelihood
.
For
to
speake
of
the
injunction
given
them
,
to
tarry
every
man
in
his
place
,
and
not
to
goe
out
of
it
on
the
Sabbath
day
,
Exod.
16.
vers
.
29.
it
is
true
,
that
it
was
given
them
by
occasion
of
the
Manna
,
to
the
intent
that
they
should
not
goe
forth
to
seeke
any
,
yet
undoubtedly
it
was
extended
also
to
all
other
things
of
the
like
nature
,
to
wit
,
to
all
bodily
and
earthly
ends
,
God
by
that
one
example
forbidding
them
to
apply
themselves
to
the
seeking
of
them
,
there
being
a
like
reason
for
all
.
I
say
,
bodily
and
earthly
,
because
a
spirituall
and
heavenly
end
was
excepted
by
the
third
verse
of
the
three
and
twenty
Chapter
of
Leviticus
,
and
there
was
no
other
end
but
such
a
one
,
which
might
be
an
exception
from
the
said
prohibition
.
Will
any
man
say
,
that
during
their
abode
in
the
wildernesse
,
they
might
freely
and
without
offence
goe
about
other
worldly
businesses
,
the
gathering
of
Manna
excepted
?
This
goeth
beyond
all
semblance
of
truth
:
And
therefore
,
if
this
was
not
left
to
their
liberty
,
the
prohibition
of
the
sixteenth
Chapter
of
Exodus
had
a
farther
regard
than
to
the
Manna
onely
.
Now
if
they
were
restrained
in
the
wildernesse
,
and
durst
not
goe
forth
for
earthly
imploiments
,
as
to
gather
Manna
,
what
reason
can
be
alleaged
,
why
in
the
land
of
Canaan
they
were
free
to
come
and
to
goe
,
and
trouble
themselves
with
the
care
and
pursuit
of
the
bread
that
perisheth
,
and
of
other
things
of
this
world
?
3
The
same
judgement
ought
to
be
made
of
the
prohibition
to
to
cooke
and
dresse
meat
in
the
wildernesse
on
the
Sabbath
day
,
which
meat
was
Manna
:
wherefore
ought
not
this
prohibition
to
have
place
in
the
land
of
Canaan
for
all
other
meats
?
The
Israelites
had
they
not
leisure
in
Canaan
to
prepare
their
meat
the
day
before
the
Sabbath
,
as
much
,
nay
more
than
they
had
for
the
Manna
in
the
wildernesse
?
Neverthelesse
,
the
day
before
the
Sabbath
,
which
was
the
sixth
day
of
the
weeke
,
God
said
to
them
concerning
the
Manna
,
Bake
that
which
ye
will
bake
,
and
seethe
that
which
ye
will
seethe
,
and
all
that
remaineth
lay
it
up
to
be
kept
till
the
morning
for
you
.
And
why
?
To
morrow
,
saith
he
,
is
the
rest
of
the
holy
Sabbath
unto
the
Lord
,
Exod.
16.
vers
.
23.
words
which
shew
,
that
the
observation
of
the
Sabbath
day
by
him
prescribed
unto
them
,
with
respect
not
onely
to
their
pilgrimage
in
the
wildernesse
,
but
also
to
their
abode
in
Canaan
,
was
the
cause
why
hee
rained
not
Manna
upon
them
,
and
suffered
them
not
to
prepare
any
on
that
day
,
and
by
his
law
forbade
them
universally
in
their
generations
to
cooke
and
prepare
any
meat
on
the
Sabbath
day
.
For
if
it
were
a
thing
that
he
left
to
their
libert●
by
the
Law
,
wherefore
did
hee
not
raine
Manna
upon
them
on
the
Sabbath
day
?
Or
if
hee
gave
them
not
any
,
lest
they
should
goe
forth
and
gather
it
on
that
day
,
and
if
he
obliged
them
to
gather
twice
as
much
the
day
before
,
giving
them
that
day
bread
for
two
dayes
,
vers
.
29.
which
necessity
forced
them
to
doe
,
seeing
the
next
day
there
was
not
any
to
bee
found
in
the
fields
,
wherefore
did
he
not
,
at
least
,
suffer
them
to
deferre
till
the
Sabbath
day
,
the
cooking
of
that
portion
which
they
had
gathered
and
laid
up
for
that
day
,
rather
than
to
injoyne
them
,
as
he
did
,
to
make
ready
twice
as
much
the
day
before
,
and
so
take
from
them
all
occasion
of
preparing
it
on
the
Sabbath
day
,
which
they
might
have
done
easily
,
although
there
was
none
to
be
found
in
the
fields
that
day
?
Certes
he
did
betoken
,
that
not
onely
the
seeking
and
gathering
,
but
also
the
cooking
and
preparing
of
meat
on
that
day
displeased
him
,
because
it
was
a
day
ordained
by
him
to
rest
in
:
which
is
a
perpetuall
reason
for
all
the
dayes
and
times
that
the
Law
of
Moses
was
to
continue
.
4
To
say
,
that
God
commanded
both
to
gather
,
and
to
prepare
the
Manna
the
day
before
,
and
to
keepe
it
till
the
Sabbath
day
,
because
he
would
manifest
his
miraculous
power
in
preserving
from
corruption
the
Manna
,
which
else
had
bred
wormes
,
and
stunke
,
Exod.
16.
vers.
20.
from
one
of
these
dayes
to
the
other
,
is
an
unsufficient
answer
.
For
first
,
the
same
miracle
had
beene
although
the
Manna
had
beene
kept
crude
and
unbaked
,
to
be
sodden
and
prepared
the
next
day
.
Secondly
,
God
might
have
done
,
if
it
had
pleased
him
,
the
same
miracle
in
respect
to
another
day
,
as
well
as
to
the
Sabbath
day
.
Wherefore
then
did
he
it
for
the
Sabbath
day
,
but
to
ordaine
to
the
Israelites
the
cessation
from
all
workes
,
and
amongst
others
from
making
meat
ready
on
the
Sabbath
day
in
their
generations
?
Also
wee
see
no
examples
of
preparing
of
meat
on
the
Sabbath
day
among
them
.
5
To
prove
that
they
did
,
is
unfitly
alleaged
the
first
verse
of
the
fourteenth
chapter
of
S.
Luke
,
where
it
is
said
,
that
Iesus
Christ
entred
into
the
house
of
one
of
the
chiefe
Pharisees
,
on
the
Sabbath
day
,
to
eat
bread
,
that
is
,
to
take
his
refection
.
For
it
is
not
said
,
that
this
Pharisee
had
caused
the
repast
to
be
made
ready
on
the
same
Sabbath
day
,
which
he
had
never
done
,
seeing
the
Pharisees
found
sault
with
the
simple
action
of
Christs
Disciples
,
who
on
the
Sabbath
day
going
thorow
the
corne
fields
,
plucked
some
eares
of
corne
,
and
did
rub
them
in
their
hands
to
eat
them
,
Luke
6.
vers.
1.
6
Which
is
againe
a
most
manifest
argument
,
that
in
those
dayes
the
Iewes
prepared
not
any
meat
on
the
Sabbath
day
,
and
also
that
it
was
not
permitted
by
the
Law
.
For
if
it
had
beene
permitted
,
the
accusation
of
the
Pharisees
against
Christs
Disciples
had
wanted
all
ground
and
colour
of
reason
,
when
they
said
unto
them
,
Why
do
ye
that
which
is
not
lawfull
to
do
on
the
Sabbath
dayes
?
Luk.
6.
vers
.
1.
And
it
had
not
beene
needfull
,
that
Christ
should
have
alleaged
,
to
defend
them
,
that
the
hunger
wherewith
they
were
pinched
,
and
their
present
need
of
sustenance
,
excused
their
action
,
even
as
a
like
cause
excused
the
action
of
David
,
and
of
those
that
were
with
him
,
when
being
an
hungred
they
tooke
and
ate
the
Shew-bread
,
which
was
not
lawfull
to
eate
but
for
the
Priests
onely
:
as
also
that
God
will
have
mercy
,
and
not
Sacrifice
,
Matth.
12.
vers
.
3
,
4
,
5.
For
he
might
have
answered
in
one
word
,
that
the
action
of
his
Disciples
to
prepare
meat
,
was
not
at
all
forbidden
by
the
Law
,
and
that
there
was
no
semblance
of
reason
to
blame
it
;
whereas
by
his
answer
he
supposeth
,
that
indeed
it
was
forbidden
ordinarily
,
as
well
as
to
eat
of
the
Shew-bread
to
all
others
but
Priests
,
and
he
maintaineth
not
his
Disciples
to
be
excusable
,
but
by
their
present
necessity
,
which
made
lawfull
that
which
otherwise
had
beene
unlawfull
unto
them
.
For
if
that
whereby
hee
defended
them
had
beene
lawfull
otherwise
than
in
case
of
necessity
,
what
need
had
hee
to
excuse
them
upon
their
present
necessitie
.
S.
Austin
in
the
fourth
chapter
of
the
sixth
booke
against
the
Manichees
,
saith
that
the
Iewes
on
their
Sabbath
gather
not
any
kinde
of
fruit
in
the
field
,
that
they
mince
and
cooke
no
meat
at
home
.
7
Also
S.
Ignace
Martyr
in
his
Epistle
to
the
Magnesians
,
teaching
how
the
Sabbath
is
to
be
observed
,
and
that
by
opposition
to
the
fashions
of
the
Iewes
,
amongst
other
things
saith
,
that
it
ought
not
to
be
kept
by
eating
meats
prepared
and
kept
the
day
before
,
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
which
sheweth
,
that
the
Iewes
prepared
not
their
meat
on
the
Sabbath
day
,
but
the
day
before
,
which
for
this
cause
they
have
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
is
,
Preparation
,
Mar.
15.
42.
because
on
it
they
prepared
all
that
was
needfull
for
the
Sabbath
following
:
As
also
the
same
name
for
the
same
reason
is
given
to
the
day
that
went
immediately
before
the
first
day
of
the
unleavened
bread
of
the
Passeover
.
This
abstinence
from
making
ready
all
kinde
of
meat
on
the
Sabbath
day
,
was
undoubtedly
the
cause
that
moved
some
Pagans
to
beleeve
and
say
,
that
the
Iewes
fasted
on
that
day
,
[
“
](A10130-e33060-b)
“
Moses
septimum
diem
more
gentis
Sabbatum
appellatum
in
omne
avum
jejunio
sacravit
.
as
we
see
in
the
one
and
thirtieth
Booke
of
the
History
of
Iustin
,
and
in
the
life
of
Augustus
Caesar
written
by
Suetonius
,
[
*
](A10130-e33100-b)
*
Ne
Iudaeus
quidem
tam
diligenter
Sabbatis
jejunium
servat
.
chap.
76.
8
The
inference
which
is
made
from
equality
,
or
rather
odsof
reason
,
that
sith
the
Law
permitted
the
Iews
to
lead
their
cattell
to
the
water
on
the
Sabbath
day
,
as
is
cleare
by
the
testimony
of
S.
Luk.
13.
15.
it
permitted
them
also
to
prepare
their
own
meat
,
is
of
no
value
.
For
there
is
not
a
like
necessity
of
the
last
,
as
of
the
first
.
A
man
must
every
day
water
his
beast
,
that
it
may
be
fed
&
entertained
,
but
it
is
not
necessary
that
a
man
prepare
meat
every
day
for
himselfe
:
for
he
may
in
the
day
before
prepare
meat
enough
for
the
day
following
.
The
inference
that
can
be
lawfully
and
in
equall
tearmes
made
of
the
foresaid
permission
concerning
a
mans
beast
,
is
,
that
farre
more
should
a
man
be
licensed
to
eat
and
drinke
on
the
Sabbath
day
,
if
he
be
an
hungred
,
or
a
thirst
,
and
give
meat
and
drink
to
another
that
is
very
hungry
or
dry
,
yea
&
to
make
meat
ready
too
in
an
urgent
and
present
necessity
of
hunger
and
thirst
,
in
case
there
were
not
any
already
prepared
to
be
found
,
which
I
would
not
deny
but
the
Law
did
permit
.
But
it
followeth
not
hereof
,
that
it
was
permitted
to
make
an
ordinary
preparation
of
meat
on
the
Sabbath
day
,
as
on
other
dayes
,
and
to
deferre
the
preparation
thereof
,
which
might
have
beene
wisely
done
the
day
before
,
till
the
Sabbath
day
,
which
is
the
point
in
question
,
and
which
I
have
clearely
shewed
before
to
be
expresly
forbidden
by
the
Law
,
Exod.
16.
23.
Which
ordained
not
for
the
time
onely
of
the
abode
of
the
people
in
the
wildernesse
,
but
also
for
all
their
generations
in
time
to
come
,
that
all
workes
necessary
for
the
Sabbath
should
be
prepared
before
it
came
.
9
Wherein
may
be
considered
a
type
and
a
mysterie
,
God
giving
to
understand
thereby
,
that
during
the
time
of
this
life
,
we
ought
to
prepare
good
workes
,
to
the
end
we
may
injoy
the
profit
and
utility
issuing
of
them
,
and
eat
their
fruit
,
as
the
Scripture
speaketh
,
in
the
eternall
Sabbath
of
the
life
to
come
,
and
not
to
differre
from
day
to
day
,
till
that
great
Sabbath
come
,
the
preparing
of
our
lampes
,
and
filling
them
with
abundance
of
oyle
,
left
we
knocke
and
cry
in
vaine
,
Lord
,
Lord
open
unto
us
,
Matth.
25.
1.
&c.
Mat.
7.
vers
.
22
,
23.
10
As
for
the
prohibition
to
kindle
fire
on
the
Sabbath
day
,
Exod
,
35.
vers.
3.
it
is
cleare
,
that
it
speaketh
,
not
onely
what
the
Israelites
were
to
do
in
the
wildernesse
,
but
also
in
Canaan
.
The
words
are
plaine
,
Ye
shall
kindle
no
fire
thorowout
(
or
,
in
any
of
)
your
habitations
upon
the
Sabbath
day
;
which
words
thorowout
,
or
in
any
of
your
habitations
,
ought
to
be
referred
rather
to
the
land
of
Canaan
,
And
Moses
spake
unto
all
the
congregation
of
the
children
of
Israel
,
&c.
which
may
very
well
denote
a
discourse
depending
on
the
former
,
made
upon
another
matter
,
and
perhaps
also
in
another
time
.
11
But
although
this
last
discourse
had
beene
made
in
dependance
upon
the
other
,
&
the
other
relatively
unto
it
,
that
is
,
though
Moses
had
forbidden
in
the
third
verse
to
kindle
fire
for
the
use
of
the
Artificers
&
handicrafts
men
that
were
to
build
the
Tabernacle
,
wherof
he
speaketh
afterward
,
lest
the
Israelites
should
surmise
,
that
it
was
lawfull
unto
them
for
to
doe
it
,
for
the
hastening
and
setting
forward
of
that
excellent
edifice
,
which
God
had
appointed
to
be
his
house
,
it
should
be
nothing
else
but
an
application
of
a
prohibition
,
in
it selfe
generall
,
to
a
particular
subject
,
whereunto
it
extended
it selfe
as
unto
others
;
even
as
the
prohibition
of
the
second
verse
to
doe
any
work
on
the
Sabbath
day
,
under
the
paine
of
death
,
is
undoubtedly
in
the
meaning
thereof
generall
,
although
Moses
had
in
that
place
referred
it
particularly
to
the
edifice
of
the
Tabernacle
.
Yea
,
Moses
of
set
purpose
had
applied
the
one
and
the
other
to
the
particular
subject
or
the
building
of
the
Tabernacle
,
to
make
better
knowne
,
and
to
inferre
from
thence
the
generality
and
extent
of
both
.
12
For
if
it
were
forbidden
to
worke
,
and
to
kindle
fire
on
the
Sabbath
day
for
the
edifying
of
the
Tabernacle
,
farre
more
was
it
forbidden
for
all
other
worke
,
sith
scarce
could
there
be
any
more
important
than
that
,
and
which
could
so
well
deserve
a
particular
licence
to
labour
and
kindle
fire
to
doe
it
,
as
which
had
no
other
regard
,
saving
the
accelerating
and
rearing
up
of
the
house
of
God
.
13
The
prohibition
to
cooke
meat
on
the
Sabbath
,
whereof
I
have
spoken
before
,
sheweth
that
this
kindling
of
fire
,
should
be
referred
unto
it
;
to
wit
,
that
it
was
not
lawfull
to
kindle
any
to
make
meat
ready
,
which
must
be
also
understood
of
all
other
ends
of
the
same
nature
.
This
is
confirmed
by
Philo
the
Iew
,
who
in
the
Booke
of
Abrahams
Pilgrimage
,
and
in
the
third
Booke
of
the
life
of
Moses
,
among
the
works
which
it
is
not
lawfull
to
doe
on
the
Sabbath
day
,
putteth
these
two
,
to
dresse
meat
,
and
kindle
the
fire
.
14
I
adde
,
that
the
fourth
Commandement
of
the
Law
,
was
to
the
Israelites
the
cause
of
their
abstinence
and
cessation
on
the
Sabbath
day
,
when
they
were
in
the
wildernesse
.
So
was
it
in
Canaan
also
,
and
after
the
same
manner
as
it
was
in
the
wildernesse
.
The
particular
prohibitions
given
afterward
unto
them
,
and
which
they
received
,
were
onely
explications
,
illustrating
the
sense
and
the
end
of
the
Commandement
.
Now
sith
the
words
of
the
Commandement
are
generall
,
In
it
thou
shall
not
doe
any
worke
,
with
what
shew
of
truth
can
it
be
said
,
that
the
workes
to
bake
and
cooke
meat
,
to
kindle
the
fire
,
and
such
like
,
were
not
forbidden
by
these
words
,
but
onely
by
particular
and
speciall
commandements
,
and
that
for
the
time
of
the
abode
of
the
Israelites
in
the
wildernesse
,
seeing
there
is
no
place
to
be
found
,
where
they
are
excepted
from
this
generall
tearme
,
Any
worke
,
expresly
set
downe
in
the
Commandement
,
and
where
licence
is
given
to
the
Israelites
to
do
them
in
the
land
of
Canaan
?
15
If
God
had
meant
that
it
was
lawfull
to
the
Iewes
to
kindle
fire
,
dresse
meat
,
and
travell
on
the
Sabbath
day
,
questionlesse
hee
had
made
an
exception
&
particular
declaration
therupon
,
as
he
did
concerning
the
two
Sabbaths
,
the
first
and
the
last
of
the
feast
of
the
Passeover
.
For
he
forbade
also
to
doe
any
work
on
these
two
daies
.
But
he
excepted
the
preparation
and
dressing
of
as
much
meat
as
every
man
must
eat
,
Exod.
12.
vers.
16.
and
he
permitted
them
after
they
had
rosted
and
eaten
the
Paschall
Lambe
in
the
evening
,
to
returne
to
their
home
the
next
morning
,
Deut.
16.
vers
.
7.
Vndoubtedly
the
same
is
to
bee
understood
of
the
Sabbaths
of
other
feasts
,
but
not
of
the
ordinary
Sabbath
properly
so
called
,
wherein
God
required
a
rest
more
exact
,
because
this
day
was
ordained
to
be
a
particular
type
of
the
spirituall
and
heavenly
rest
,
as
we
have
declared
before
,
and
shall
touch
it
againe
hereafter
.
CHAPTER
Fourth
.
Confirmation
and
illustration
of
the
matter
set
downe
in
the
precedent
Chapters
.
1.
All
kinde
of
workes
forbidden
by
the
Law
of
Moses
on
the
Sabbath
day
,
are
in
themselves
lawfull
to
Christians
on
the
Sunday
.
2.
First
Reason
.
Cessation
from
all
workes
on
the
Sabbath
was
a
part
of
the
Ceremoniall
Law
,
and
of
Gods
service
.
3.
And
not
a
helpe
and
furtherance
onely
of
the
said
service
.
4.
Second
Reason
.
It
was
a
type
and
figure
of
the
heavenly
rest
.
5.
Which
our
Sunday
is
not
.
6.
Third
Reason
.
Gods
service
under
the
New
Testament
consists
not
in
observation
of
dayes
,
but
in
actions
of
godlinesse
and
righteousnesse
,
&c.
7.
This
is
proved
by
application
of
the
Apostles
words
,
Rom.
14.
vers.
17.
8.
And
most
clearely
by
his
warning
given
to
the
Collossians
,
Chap.
2.
vers
,
16.
9.
Abstinence
of
workes
is
necessary
in
the
Christian
Church
in
any
day
whatsoever
,
as
it
is
a
helpe
to
Gods
publike
service
.
10.
The
publike
service
being
ended
on
Sunday
,
Christians
may
use
lawfull
recreations
,
&c.
11.
It
is
proved
by
reason
,
that
they
may
doe
the
like
betweene
the
houres
of
Divine
Service
.
12.
Fourth
Reason
.
There
is
no
injunction
in
the
new
Testament
concerning
a
cessation
from
such
recreations
and
workes
.
13.
Fifth
Reason
.
The
two
Disciples
went
to
Emmaus
on
the
same
day
that
Christ
rose
,
and
Christ
meeting
them
,
gave
them
no
instruction
to
the
contrary
.
14
Sixth
Reason
.
The
faithfull
of
Troas
did
worke
on
Sunday
till
night
.
15.
Seventh
Reason
.
The
first
injunction
not
to
worke
,
&c.
on
Sunday
,
came
from
Christian
Emperours
.
16.
Constantine
the
first
permitted
many
workes
on
Sunday
.
17.
Which
sheweth
,
that
the
Christians
of
those
dayes
tooke
not
Sunday
to
be
an
institution
of
Iesus
Christ
.
1
THerefore
seeing
those
against
whom
this
Treatise
is
made
yeeld
unto
us
,
that
certaine
outward
and
servile
workes
are
under
the
New
Testament
permitted
on
the
Sabbath
day
,
which
,
as
I
have
clearely
shewed
,
were
forbidden
to
the
Iewes
by
the
Law
;
I
conclude
againe
,
that
all
other
workes
forbidden
by
the
Law
on
the
Sabbath
day
,
are
likewise
permitted
to
us
after
the
publike
&
solemne
service
of
God
,
&
that
the
prohibition
of
the
Law
to
doe
any
worke
on
the
Sabbath
day
,
concerneth
us
not
.
Surely
if
it
pertained
to
us
,
as
containing
a
point
necessary
of
Gods
service
,
as
well
under
the
New
,
as
under
the
Old
Testament
,
I
see
no
reason
why
we
should
not
be
as
exact
in
this
Service
under
the
New
Testament
,
as
the
Iewes
were
under
the
Law
:
Nay
,
wee
should
be
farre
more
affectionate
to
doe
,
as
well
,
or
more
precisely
,
with
an
equall
or
greater
care
than
the
Iewes
were
,
all
things
belonging
to
the
true
service
of
God
,
commanded
by
him
.
2
But
here
is
the
point
,
which
will
furnish
us
with
a
new
reason
,
why
it
is
neither
necessary
,
nor
likely
,
that
although
the
Iewes
were
bound
to
abstaine
from
all
manner
of
worke
on
their
Sabbath
day
,
we
should
be
bound
to
a
like
cessation
on
our
Sabbath
:
seeing
the
time
of
the
Old
Testament
was
a
time
wherein
Gods
service
consisted
in
Ceremonies
,
Elements
,
and
Rudiments
,
which
were
servile
,
childish
,
weake
and
beggarly
,
as
the
Apostle
saith
,
Gal.
4.
vers.
3.
9.
Col.
2.
vers
.
20.
The
observation
of
a
certaine
day
of
Sabbath
,
rather
than
of
another
,
and
on
it
a
cessation
from
all
outward
workes
,
made
in
it selfe
a
part
of
that
service
,
and
was
not
ordained
by
accident
,
as
a
helpe
to
Gods
service
,
required
onely
for
that
end
,
but
as
being
of
it selfe
properly
a
point
of
religion
,
and
of
Gods
service
,
and
an
essentiall
duty
of
the
Sabbath
day
:
For
which
cause
it
was
so
exactly
injoyned
with
an
interdiction
,
even
of
the
smallest
and
least
things
,
as
to
gather
and
prepare
Manna
,
to
kindle
fire
,
to
walke
a
few
steps
abroad
,
and
such
like
,
which
was
not
lawfull
for
any
person
to
doe
,
although
hee
were
alone
,
and
out
of
danger
,
by
doing
them
,
to
give
offense
to
any
man
:
Although
also
they
might
have
beene
done
,
as
it
were
,
in
a
moment
of
time
,
without
any
diversion
of
the
minde
to
think
on
better
things
;
as
on
God
,
on
godlinesse
,
and
on
other
holy
exercises
,
because
that
not
to
doe
such
workes
was
at
that
time
a
part
of
Gods
service
,
and
that
which
belonged
to
Gods
service
could
not
be
too
exactly
recommended
and
observed
.
3
For
otherwise
,
if
the
substance
of
Gods
service
had
not
at
that
time
consisted
,
partly
in
this
exact
cessation
from
all
workes
,
and
if
it
had
beene
injoyned
,
but
as
a
helpe
and
furtherance
of
that
service
,
such
little
workes
,
which
were
of
no
paines
,
and
of
lesse
distraction
,
had
not
beene
forbidden
,
because
,
in
effect
,
they
are
no
let
to
a
true
spirituall
Sabbath
.
And
when
the
Iewes
were
come
backe
to
their
houses
,
from
the
place
of
their
holy
convocations
,
it
is
evident
,
to
consider
the
matter
according
to
the
state
we
live
in
under
the
Gospell
,
that
they
might
easily
compasse
these
actions
,
and
other
such
like
,
without
any
prejudice
thereby
to
true
godlinesse
,
and
to
the
sanctification
of
their
hearts
.
But
as
they
were
bound
to
serve
God
on
the
Sabbath
day
by
divers
sacrifices
,
offerings
,
perfumings
with-incense
,
and
other
ceremoniall
and
bodily
exercises
,
for
which
they
had
need
of
a
carnall
holinesse
and
purity
,
and
to
restraine
themselves
from
a
great
deale
of
ceremoniall
pollutions
,
as
to
touch
a
dead
man
,
or
any
meat
declared
to
be
uncleane
,
&c.
and
as
Gods
service
consisted
in
keeping
themselves
unspotted
with
such
things
,
even
so
an
exact
refraining
from
all
outward
and
servile
workes
made
a
part
of
that
Sabbaticall
holinesse
and
purenesse
,
whereof
I
have
spoken
.
If
they
had
put
their
hand
to
any
ordinary
worke
,
that
worke
had
polluted
them
:
And
all
the
legall
workes
of
the
Sabbath
,
such
as
were
the
sacrifices
,
&c.
had
beene
in
some
sort
profaned
by
the
common
workes
of
other
dayes
,
if
they
had
beene
done
on
that
day
.
Therefore
they
were
bound
by
necessity
to
abstaine
exactly
from
them
all
.
4
I
adde
,
that
as
I
have
said
formerly
,
the
Sabbath
was
given
them
expresly
,
to
be
unto
them
a
type
figurative
of
the
spirituall
rest
,
whereby
a
man
resteth
from
all
iniquity
,
and
namely
of
the
heavenly
,
wherein
there
shall
be
a
perfect
cessation
,
not
only
from
all
sinne
,
but
also
from
all
bodily
labours
,
that
the
Saints
may
give
themselves
wholly
to
glorifie
God
.
And
therefore
,
that
the
figure
might
correspond
(
the
neerest
that
could
be
)
to
the
truth
,
the
signe
to
the
thing
signified
,
and
to
represent
to
the
Iewes
,
and
give
them
to
understand
,
that
they
ought
to
abstaine
from
all
kinde
of
sinne
the
most
precisely
and
exactly
as
possibly
they
could
,
because
sinnes
are
verily
opposite
to
Gods
service
,
and
pollute
all
the
actions
thereof
,
and
that
in
heaven
they
should
injoy
an
intire
and
perfect
rest
,
a
most
precise
cessation
from
all
bodily
workes
and
imployments
was
injoyned
them
.
And
these
are
,
in
my
judgement
,
the
true
reasons
of
that
injunction
.
5
Now
these
reasons
concerne
us
not
under
the
New
Testament
.
Wee
have
no
day
of
rest
ordained
of
GOD
,
to
be
unto
us
a
type
and
figure
of
the
spirituall
and
heavenly
rest
;
And
if
sometimes
our
Sunday
,
which
is
our
day
of
rest
,
bee
imployed
to
represent
the
heavenly
rest
,
as
it
is
by
some
of
the
ancient
Fathers
,
it
followeth
not
that
the
end
of
the
institution
thereof
was
to
bee
a
figure
and
a
type
,
seeing
it
is
not
so
much
as
a
divine
institution
.
Wherefore
the
Fathers
have
called
it
so
by
application
and
allusion
onely
,
grounded
upon
some
outward
resemblance
.
6
No
more
doth
Gods
service
under
the
Gospell
,
to
speake
properly
,
consist
in
the
observation
of
any
particular
day
more
then
of
another
,
nor
in
the
abstinence
of
outward
workes
on
it
.
And
as
one
of
the
contrary
opinion
,
speaking
of
the
prohibition
given
to
the
Israelites
,
to
kindle
the
fire
on
the
Sabbath
day
,
hath
vouched
and
said
,
that
it
was
unto
them
a
childish
restriction
and
instruction
,
and
as
for
us
who
are
Christians
,
and
who
live
also
in
countreys
farre
colder
than
was
Iudea
,
that
wee
have
a
greater
liberty
than
they
had
,
to
kindle
the
fire
,
and
that
the
said
prohibition
tieth
us
not
,
saving
in
the
equity
thereof
;
to
teach
us
,
that
we
must
not
abuse
our
liberty
to
the
intertainement
of
a
carnall
licence
,
and
hinderance
of
Gods
service
.
Verily
there
is
the
same
reason
of
all
other
outward
workes
,
which
God
prohibited
so
exactly
to
the
Iewes
on
the
Sabbath
day
,
for
that
was
also
a
puerile
instruction
;
we
have
a
liberty
to
doe
them
that
they
had
not
on
that
day
,
and
nothing
obligeth
us
,
but
the
equity
of
these
prohibitions
;
to
wit
,
that
we
must
not
doe
these
workes
licenciously
,
making
of
them
a
pretence
to
neglect
Gods
service
.
Indeed
,
we
are
bound
to
serve
God
under
the
New
Testament
,
as
much
,
yea
much
more
than
the
Iewes
under
the
Old
Testament
,
because
we
are
farre
more
beholden
unto
him
than
they
were
:
But
this
obligation
is
to
a
more
spirituall
service
,
which
is
such
essentially
,
consisting
in
the
carefull
practice
of
actions
of
true
godlinesse
,
holinesse
and
righteousnesse
:
But
we
are
not
obliged
after
the
same
manner
as
they
were
,
to
serve
him
with
a
rudimentall
,
materiall
and
servile
service
,
to
which
appertained
this
abstinence
so
exactly
prescribed
,
of
all
workes
on
a
certaine
day
,
and
which
was
one
of
the
points
of
the
unsupportable
yoke
of
the
ceremoniall
Law
.
And
as
wee
are
made
free
from
these
actions
which
the
Iewes
were
obliged
to
performe
on
the
Sabbath
day
,
with
twice
as
much
as
on
other
dayes
,
such
as
were
double
sacrifices
,
double
meat
and
drink
offerings
,
&c.
Num.
28.
9.
by
which
things
God
fashioned
them
to
the
outward
and
typicall
sanctification
of
the
Sabbath
;
it
followeth
,
that
we
are
even
so
made
free
from
the
necessity
of
forbearing
absolutely
all
workes
,
because
this
did
belong
also
to
these
weake
and
beggerly
rudiments
of
the
world
.
As
the
Apostle
saith
,
that
the
kingdome
of
God
,
that
is
,
the
state
of
the
Gospell
,
is
not
meat
and
drinke
,
Rom.
14.
vers
.
17.
So
may
we
say
,
that
it
consists
neither
in
baking
,
nor
in
not
baking
meat
;
neither
in
kindling
,
nor
in
not
kindling
the
fire
;
neither
in
carrying
,
nor
in
not
carrying
burdens
.
For
the
Gospell
establisheth
no
holinesse
in
the
abstinence
of
such
actions
upon
one
day
more
than
upon
another
day
,
and
declareth
no
man
guilty
for
doing
them
,
but
leaveth
in
the
one
and
in
the
other
the
conscience
free
.
8
When
the
same
Apostle
saith
in
the
Epistle
to
the
Colossians
Chapter
2.
verse
16.
that
we
ought
not
to
be
tyed
by
our
conscience
to
Sabbaths
,
no
more
than
to
meat
and
drinke
,
by
Sabbaths
he
understandeth
not
only
certaine
dayes
,
but
also
a
scrupulous
abstinence
and
cessation
from
outward
workes
in
those
dayes
,
which
also
is
properly
denoted
by
the
word
Sabbath
,
and
obligeth
us
no
more
than
the
dayes
doe
.
9
Neither
is
it
required
of
us
immediately
by
God
,
but
as
it
is
a
helpe
to
further
us
on
any
day
whatsoever
in
the
practice
of
Gods
true
service
,
as
in
hearing
of
his
word
when
it
is
read
or
preached
,
in
receiving
the
Sacraments
that
he
hath
instituted
,
in
calling
upon
his
Name
,
in
meditating
on
him
and
on
his
graces
,
that
so
we
may
strengthen
our selves
in
godlinesse
:
And
,
on
the
contrary
,
in
case
the
busying
of
our selves
about
such
workes
,
should
be
unto
us
a
let
and
disturbance
in
these
our
heavenly
exercises
.
So
that
the
obligation
whereby
we
are
bound
under
the
Gospell
to
these
essentiall
points
of
Gods
service
,
and
the
time
wherein
they
are
exercised
,
being
excepted
,
all
honest
workes
remaine
equally
lawfull
on
all
the
dayes
of
the
weeke
,
to
apply
our selves
unto
them
,
without
scruple
and
trouble
of
conscience
.
Neither
is
it
a
sinne
to
doe
all
corporall
workes
,
that
are
lawfull
,
in
one
day
,
yea
on
Sunday
,
as
well
as
on
another
day
.
10
And
as
on
other
dayes
of
the
weeke
it
is
not
ill
done
,
yea
it
is
rather
well
done
,
to
bestow
a
part
of
them
to
preach
and
heare
the
word
of
God
,
to
minister
and
receive
the
Sacraments
,
to
pray
and
to
sing
Psalmes
,
not
only
privately
,
but
also
publikely
in
the
eyes
of
the
world
,
according
to
the
order
of
the
Church
,
and
as
occasions
shall
be
offered
;
also
on
Sunday
,
to
my
opinion
,
it
is
not
a
sinne
to
a
true
Christian
after
service
done
to
God
in
his
Temple
,
to
give
himselfe
to
some
honest
exercises
,
and
wel
ruled
recreations
of
this
present
life
.
Neither
can
I
see
any
greater
inconvenience
,
or
that
a
Christian
is
more
guilty
,
if
,
after
he
hath
heard
the
Word
of
God
,
prayed
and
called
upon
his
Name
,
and
practised
the
other
duties
of
Gods
publike
service
in
the
holy
congregation
of
his
people
,
so
if
it
be
according
to
the
order
received
in
the
Church
whereof
he
is
a
member
,
he
goe
to
plough
and
husband
the
ground
,
or
to
doe
any
other
exercise
of
his
lawfull
trade
,
then
if
he
kindle
the
fire
,
or
cooke
meat
for
his
refection
.
11
And
considering
that
the
spirit
of
man
can
hardly
be
continually
bent
the
space
of
a
whole
day
to
any
serious
and
important
action
,
such
as
are
namely
the
holy
actions
of
Gods
service
,
without
some
intervall
of
relaxation
,
if
betweene
the
houres
that
are
imparted
to
this
service
publikely
or
privately
,
on
the
Sabbath
day
,
he
imploy
some
other
houres
to
doe
the
actions
of
his
temporall
calling
,
or
other
workes
of
the
same
nature
,
by
way
of
diversion
and
refreshment
,
I
cannot
conceive
that
God
should
be
displeased
therewith
,
because
Gods
service
and
godlinesse
are
not
hindred
nor
indammaged
thereby
.
For
I
aske
,
after
a
man
hath
heard
Gods
service
,
read
the
Word
of
God
,
called
upon
his
holy
Name
,
or
ended
devoutely
any
other
religious
action
,
during
a
pretty
space
of
time
,
and
the
vigor
of
his
spirit
slacken
,
so
that
he
is
not
able
to
persevere
in
his
attention
and
devotion
any
longer
,
he
diverts
himselfe
,
and
sitteth
quiet
for
a
while
,
without
doing
any
thing
,
to
take
his
breath
as
it
were
and
returne
to
his
devotion
afresh
with
greater
force
,
doth
hee
sinne
by
this
cessation
?
I
thinke
not
.
Now
if
hee
sinneth
not
,
when
hee
sitteth
idle
,
and
doth
nothing
,
why
shall
it
bee
said
,
that
hee
sinneth
,
if
hee
doe
some
bodily
worke
,
seeking
thereby
some
diversion
and
refreshment
,
rather
than
by
a
meere
cessation
from
all
kinde
of
action
?
To
doe
nothing
at
all
shall
it
bee
more
acceptable
to
GOD
,
then
to
doe
a
worke
that
is
honest
and
lawfull
in
it selfe
?
This
shall
it
profane
the
day
of
holy
exercises
rather
than
that
?
I
see
no
apparent
reason
in
such
an
opinion
:
which
moveth
me
to
esteeme
,
that
the
liberty
to
doe
the
foresaid
workes
on
the
Sabbath
day
,
was
intirely
taken
from
the
Iewes
,
for
some
ceremoniall
reasons
,
and
that
it
was
upon
them
a
servile
yoake
in
the
ancient
time
of
servitude
,
as
hath
beene
declared
before
.
12
This
is
a
most
inforcing
consideration
upon
this
purpose
,
that
in
the
whole
Scripture
of
the
New
Testament
,
there
is
no
injunction
at
all
concerning
such
an
abstinence
and
refraining
from
all
outward
workes
,
as
is
urged
and
layd
upon
Christians
on
their
Sunday
,
conformably
to
the
cessation
that
was
imposed
upon
the
Iewes
on
their
Sabbath
day
.
Verily
,
if
Christ
had
required
it
under
the
New
Testament
as
a
thing
necessary
to
his
service
,
and
if
his
intention
had
beene
to
binde
us
unto
it
,
undoubtedly
he
had
given
,
or
commanded
his
Apostles
to
give
an
expresse
injunction
concerning
it
,
which
because
he
hath
not
done
,
I
inferre
that
he
had
no
such
intention
.
13
Nay
on
the
contrary
,
the
liberty
to
worke
on
Sunday
is
rather
authorized
by
the
example
and
practise
of
Christ
,
and
of
the
first
faithfull
.
For
in
Saint
Luke
Chapter
24.
we
see
that
on
the
same
day
that
Christ
rose
in
,
which
was
the
first
and
most
illustrious
Sunday
of
all
,
he
met
with
two
of
his
Disciples
going
from
Hierusalem
to
Emmaus
,
and
that
questionlesse
for
the
ordinary
affaires
of
this
present
life
,
seeing
it
was
not
an
holy
day
among
the
Iewes
:
Which
voyage
was
of
three
leagues
,
or
thereabout
.
He
went
with
them
,
he
spake
unto
them
of
the
mysteries
of
salvation
,
as
he
would
have
done
in
any
other
day
,
if
he
had
lighted
upon
them
,
according
to
his
ordinary
custome
of
every
day
during
his
conversation
here
below
in
the
flesh
,
and
as
all
Pastors
are
bound
to
do
at
all
occasions
that
God
offers
unto
them
.
But
he
advised
them
not
,
that
in
time
to
come
they
should
observe
that
day
,
as
a
Sabbath
day
,
and
abstaine
from
voyaging
,
or
doing
on
it
any
other
toylesome
and
painefull
worke
.
And
indeed
after
he
had
left
them
at
Emmaus
,
they
returned
thence
the
same
day
to
Hierusalem
,
as
the
Lord
did
also
,
going
other
three
leagues
.
Now
if
it
had
beene
the
intention
of
Iesus
Christ
to
ordaine
the
first
day
of
the
week
for
a
Sabbath
day
,
and
to
injoyn
to
all
Christians
a
leaving
and
discontinuance
of
all
ordinary
worke
on
that
day
,
it
is
likely
,
that
he
would
not
have
forgotten
to
warne
his
two
Disciples
thereof
on
that
first
day
,
and
thetwo
Maries
to
whom
he
shewed
himselfe
earely
in
the
morning
of
that
same
day
,
and
by
the
other
Disciples
,
to
whom
he
sent
them
,
had
made
them
practise
the
observation
of
that
day
,
and
he
had
shewed
them
the
example
of
that
observation
in
his
owne
person
,
which
he
did
not
then
,
Neither
doe
we
find
that
he
did
it
at
any
other
occasion
.
14
In
the
twentieth
of
the
Acts
we
perceive
,
although
uncertainely
,
as
I
have
shewed
before
,
some
observation
of
the
first
day
of
the
weeke
by
the
faithfull
of
Troas
.
They
met
not
together
till
about
the
evening
of
that
day
;
For
mention
is
made
of
an
upper
Chamber
,
of
many
lights
,
of
Saint
Pauls
long
preaching
untill
midnight
,
and
thereafter
till
breake
of
day
.
Apparently
they
made
choice
of
the
night
time
,
and
of
an
upper
chamber
,
for
feare
of
the
Infidels
,
even
as
the
Apostles
on
the
first
day
of
the
weeke
that
CHRIST
rose
in
,
were
assembled
at
evening
,
and
held
the
doores
shut
for
feare
of
the
Iewes
,
Iohn
twenty
verse
19.
Now
who
doubteth
,
but
all
that
day
from
the
Sunne
rising
till
the
evening
,
that
they
came
together
to
breake
bread
,
they
were
busied
,
as
in
the
other
dayes
of
the
weeke
,
about
the
ordinary
exercises
of
their
trades
,
handicrafts
,
and
callings
,
as
having
liberty
to
worke
on
that
day
,
like
as
on
all
other
dayes
,
besides
the
care
they
had
to
shunne
all
giving
of
discontent
to
the
Infidels
amongst
whom
they
lived
,
and
the
drawing
,
by
an
unnecessary
cessation
,
a
most
certaine
persecution
upon
themselves
?
There
is
no
question
to
be
made
,
but
that
all
Christians
in
the
places
of
their
residence
among
Iewes
or
Gentiles
did
the
like
.
15
This
is
also
a
reason
considerable
in
this
question
,
that
albeit
Yea
,
there
be
many
other
Lawes
of
other
Emperours
,
and
amongst
Lord
Iesus
Christ
.
17
But
knowing
certainely
,
that
no
dayes
are
instituted
of
God
under
the
New
Testament
;
that
Sunday
was
not
kept
by
a
commandement
from
heaven
,
but
by
the
use
and
custome
of
the
Church
;
That
a
discontinuance
and
intermission
so
exact
of
all
workes
pertained
to
the
Ecclesiasticall
policie
and
regiment
of
the
Iewes
,
and
is
no
where
and
in
no
wise
commanded
in
the
Gospell
,
they
made
no
bones
to
permit
diverse
occupations
,
which
might
seeme
to
have
some
pretext
of
necessity
,
yet
were
not
of
such
importance
,
but
that
they
might
have
beene
done
before
Sunday
,
or
put
off
till
the
next
day
following
it
.
CHAPTER
Fifth
.
Declaration
of
diverse
absurdities
and
difficulties
insuing
upon
the
contrary
opinion
.
1.
The
opinion
is
,
that
Christians
are
bound
to
refraine
from
all
workes
during
the
24.
houres
of
Sunday
.
2.
First
absurdity
,
this
opinion
bringeth
backe
the
servitude
of
the
Iewish
ceremonies
.
3.
Second
absurdity
.
No
man
can
tell
where
must
be
the
beginning
of
the
said
24.
houres
.
4.
Diverse
disputations
thereupon
amongst
the
authors
of
this
opinion
.
5.
Third
absurdity
,
it
troubleth
the
conscience
,
leaving
it
without
information
concerning
the
imployment
of
that
time
,
and
the
doing
of
unnecessary
workes
therein
.
6.
As
also
about
the
doing
of
charitable
and
necessarie
workes
.
7.
Fourth
absurdity
.
Confusion
of
the
Doctors
in
the
explication
of
this
opinion
.
8.
First
,
they
consent
not
in
the
explication
of
Christian
abstinence
from
bodily
workes
on
Sunday
.
9.
Secondly
,
they
distinguish
workes
of
necessity
,
into
those
that
are
of
present
,
and
those
that
are
of
imminent
necessity
,
and
permit
the
first
onely
,
whereby
they
trouble
tender
consciences
.
10.
They
contradict
their
distinction
by
suffering
some
handicrafts
men
to
worke
on
Sunday
.
11.
As
also
by
the
permission
of
many
actions
which
have
no
present
necessity
.
12.
Likewise
by
forbidding
some
workes
in
an
apparent
danger
,
as
to
gather
corne
,
&c.
13.
Great
absurdity
and
inconvenience
of
this
prohibition
.
14.
The
Commandement
,
Exod.
34.
v.
21.
to
rest
on
the
Sabbath
day
in
earing
time
,
&c.
serveth
not
their
turne
.
15.
They
hold
that
it
is
not
lawfull
for
a
man
to
receive
any
reward
for
his
necessary
labour
done
on
Sunday
.
16.
Great
inconveniences
and
absurdities
of
this
opinion
.
17.
Answer
to
their
objection
about
servile
workes
forbidden
in
the
fourth
Commandement
.
18.
They
hold
also
that
servants
ought
not
to
serve
their
masters
on
Sunday
.
19.
This
doctrine
crosseth
their
other
decisions
.
20.
They
intangle
themselves
in
the
distinction
of
bankets
.
21.
Absurdity
of
the●r
rigid
prohibition
of
all
kind
of
recreation
to
all
men
on
the
Sabbath
day
.
22.
How
farre
Christians
are
bound
to
abstaine
from
worke
on
that
day
.
23.
How
working
is
not
,
or
may
be
an
hindrance
of
our
sanctification
24.
We
ought
to
leave
our
workes
on
Sundayes
during
the
time
of
service
.
25.
Saving
in
some
important
necessity
.
26.
Objections
taken
from
the
care
of
worldlings
,
&c.
27.
Answer
concerning
the
care
of
worldlings
.
28.
How
we
ought
to
make
the
Sabbath
our
delight
.
29.
Our
Sunday
is
improperly
called
the
Sabbath
day
:
THose
against
whom
we
dispute
doe
hold
,
that
our
Sunday
,
called
also
by
them
the
Sabbath
day
,
which
is
the
name
given
in
the
Scriptures
to
the
day
that
the
Iewes
hallowed
weekly
,
obligeth
us
to
keepe
it
during
the
whole
space
of
foure
and
twenty
houres
,
by
a
religious
abstinence
from
all
manner
of
workes
,
during
all
that
time
,
conformably
to
the
observation
of
foure
and
twenty
houres
practised
by
the
Iewes
on
their
Sabbath
day
.
2
This
opinion
is
absurd
,
and
bringeth
backe
under
the
New
Testament
a
ceremonie
,
which
is
meerely
servile
and
Iewish
.
For
times
and
places
were
in
themselves
to
the
Iewes
a
part
of
the
legall
and
ceremoniall
service
,
as
hath
beene
shewed
before
:
And
therefore
they
were
precisely
named
and
stinted
unto
them
.
When
God
appointed
unto
them
Sabbath
dayes
,
hee
would
that
they
should
rest
as
long
as
the
day
lasted
;
that
is
,
foure
and
twenty
houres
,
even
as
when
hee
granted
unto
them
dayes
of
worke
,
hee
permitted
them
to
worke
night
and
day
,
which
may
bee
gathered
out
of
Leviticus
,
Chap.
23.
vers.
32.
where
God
said
unto
them
,
From
Even
unto
Even
shall
ye
celebrate
your
Sabbath
.
In
Hebrew
,
ye
shall
rest
your
Sabbath
:
To
rest
all
that
time
was
unto
them
a
part
of
the
observation
and
hallowing
of
that
day
.
But
under
the
New
Testament
the
times
appointed
in
the
Church
make
no
part
of
Gods
service
,
and
are
not
observed
,
but
relatively
to
the
publike
exercises
of
Religion
and
of
godlinesse
which
are
established
to
be
practised
in
them
.
And
therefore
that
practise
being
ended
they
oblige
not
necessarily
.
3
And
indeed
,
if
Christians
were
bound
,
for
conscience
sake
,
to
observe
exactly
full
foure
and
twenty
houres
,
by
abstinence
from
all
works
,
they
should
be
in
a
marvellous
great
trouble
&
vexation
of
minde
.
For
ere
ought
else
be
done
,
they
must
know
certainely
where
they
shall
begin
the
sanctification
of
the
foure
and
twenty
houres
of
that
day
,
if
it
must
be
from
Even
unto
the
next
Even
,
beginning
the
day
at
the
setting
of
the
Sunne
,
as
under
the
Law
;
or
from
the
morning
unto
the
next
morning
,
beginning
the
day
at
the
rising
of
the
Sunne
.
For
if
they
be
not
clearely
informed
of
that
,
they
may
sinne
by
working
,
during
a
part
of
the
time
which
makes
a
part
of
Sunday
.
4
The
Authors
and
Fautors
of
the
foresaid
opinion
cannot
give
a
certaine
resolution
of
this
Point
.
For
they
are
at
variance
among
themselves
about
it
.
Some
deeme
,
that
we
must
begin
our
Sunday
by
the
evening
,
and
continue
it
unto
the
next
evening
,
like
to
the
fashion
of
the
Iewes
,
who
rekoned
so
the
houres
of
their
Sabbath
.
And
so
is
this
time
stinted
by
the
Authour
of
the
251.
Sermon
de
Tempore
in
S.
Augustines
workes
.
Others
will
have
it
to
begin
by
the
morning
,
at
the
same
time
that
our
Lord
Iesus
Christ
rose
from
the
dead
,
and
to
end
at
the
next
morning
;
and
there
are
some
which
hold
,
that
the
Iewes
ordered
so
their
Sabbaths
.
We
finde
others
who
beleeve
,
that
God
obliged
not
his
people
on
the
Sabbath
day
to
a
cessation
from
all
workes
,
saving
from
the
rising
till
the
going
down
of
the
Sun
.
The
one
and
the
other
have
arguments
for
their
opinions
,
but
which
want
a
sufficient
perspicuitie
to
give
a
full
satisfaction
and
resolution
to
a
Christian
,
about
the
time
when
he
must
begin
to
forbeare
all
bodily
and
servile
workes
,
least
he
should
profane
the
Sabbath
day
,
by
doing
them
in
a
part
thereof
.
5
And
so
he
shall
be
perpetually
troubled
in
his
minde
with
that
difficultie
,
and
farre
more
with
the
exact
abstinence
which
is
required
of
him
.
An
unnecessary
walke
,
a
bodily
action
about
something
concerning
this
present
life
,
which
he
hath
done
by
occasion
,
will
disquiet
him
.
If
he
hath
put
his
hand
,
how
little
soever
,
to
the
doing
of
any
temporall
and
earthly
thing
,
without
urgent
necessity
,
if
he
have
given
but
one
stitch
with
a
needle
,
hath
fastened
a
button
to
a
garment
,
if
he
hath
swung
a
broome
about
his
chamber
,
wiped
a
vessell
,
dusted
his
apparell
,
or
done
any
other
thing
which
he
might
have
done
the
day
before
,
or
put
off
till
the
next
day
,
he
shall
stagger
and
make
a
question
,
whether
he
hath
broken
the
Sabbath
,
or
not
.
6
Yea
,
although
the
defenders
of
this
opinion
avouch
,
that
it
is
lawfull
to
eat
,
drinke
,
sleepe
on
the
Sabbath
day
,
because
these
are
workes
of
charity
,
and
are
necessary
to
every
man
for
his
subsistence
;
yet
seeing
the
sanctification
of
the
Sabbath
consists
not
in
such
actions
,
and
they
are
not
permitted
but
in
case
of
present
necessity
,
I
know
not
,
if
,
according
to
their
maximes
,
a
person
that
can
well
enough
,
and
without
incommoditie
,
be
without
meat
,
drinke
,
sleepe
all
that
day
,
or
at
least
can
well
enough
away
with
lesse
meat
,
drinke
and
sleepe
,
must
not
be
grieved
and
pestered
in
his
spirit
,
and
feare
lest
he
hath
profaned
and
broken
the
Sabbath
,
in
bestowing
too
much
time
to
eat
,
drinke
,
and
sleepe
,
and
giving
to
his
refection
and
sleepe
a
portion
of
time
which
he
might
have
set
a
part
for
religious
actions
;
As
,
if
he
hath
beene
halfe
an
houre
at
table
,
whereas
a
quarter
of
an
houre
might
have
beene
sufficient
;
If
he
hath
slept
six
or
seven
houres
,
when
a
nap
of
three
or
foure
houres
might
have
served
his
turne
.
In
summe
,
no
bodily
thing
can
bee
done
,
which
shall
not
afford
an
hundred
difficulties
,
and
matter
of
great
doubtes
and
scruples
of
conscience
:
Experience
sheweth
often
in
many
which
are
made
to
beleeve
that
it
is
not
lawfull
to
doe
any
worke
on
the
Sabbath
day
,
according
to
the
precise
tearmes
of
the
fourth
Commandement
,
pitifull
carkes
,
strange
scruples
and
troubles
of
conscience
,
a
superstitious
precisenesse
,
tending
to
the
detriment
,
not
onely
of
the
quietnesse
and
peace
of
God
that
should
be
in
their
soules
,
but
also
of
the
families
whereof
they
are
members
,
and
of
the
Common-wealth
wherein
they
live
.
7
Nay
,
the
Doctors
that
are
the
broachers
and
teachers
of
this
opinion
,
intangle
themselves
and
their
followers
in
the
explication
of
the
workes
that
are
permitted
or
forbidden
on
the
Sabbath
day
.
They
prescribe
so
many
limitations
upon
divers
actions
of
temporall
callings
,
that
may
bee
done
so
,
but
not
so
,
after
this
manner
,
not
after
that
manner
,
in
that
respect
,
not
in
this
respect
,
that
to
pause
on
their
minced
distinctions
,
is
to
runne
into
a
labyrinth
of
most
intricate
difficulties
,
and
inextricable
vexations
of
spirit
.
Verily
I
beleeve
,
that
the
observation
of
the
Iewish
Sabbath
day
,
was
not
so
onerous
and
full
of
difficulties
,
as
is
the
observation
of
Sunday
,
wherewith
many
of
these
Doctors
seeke
to
master
and
bring
under
the
consciences
of
Christians
.
8
To
verifie
that
I
have
said
by
some
instances
.
First
,
the
foresaid
Doctors
agree
not
among
themselves
about
the
obligation
of
Christians
,
to
abstaine
from
all
bodily
and
worldly
workes
,
whether
it
be
as
exact
and
precise
under
the
New
Testament
,
as
it
was
ordinarily
to
the
Iewes
under
the
Old
Testament
;
whether
we
be
in
the
same
servitude
that
they
were
in
;
or
if
they
in
that
respect
injoyed
the
same
liberty
that
we
possesse
under
the
Gospell
.
For
there
be
some
among
them
that
deny
it
,
and
doe
say
,
that
the
rigorous
observation
of
the
Sabbath
,
prescribed
of
old
to
the
Iewes
,
is
abrogated
,
and
the
prohibitions
to
kindle
the
fire
,
to
make
meat
ready
,
and
other
such
like
,
which
they
acknowledge
to
have
beene
perpetuall
during
the
whole
time
of
the
Old
Testament
,
and
comprised
in
the
generall
prohibition
of
the
fourth
Commandement
,
not
to
doe
any
worke
,
did
belong
to
the
pedagogie
and
bondage
of
the
Law
.
Others
advance
so
farre
,
that
they
apply
them
to
us
also
,
saying
,
that
we
are
obliged
to
that
precise
abstinence
as
well
as
they
,
that
there
is
no
worke
of
so
great
consequence
for
our
temporall
estate
,
that
we
may
lawfully
doe
it
,
and
that
it
is
more
expedient
that
our
temporall
estate
be
indammaged
,
than
the
Sabbath
violated
.
Likewise
,
that
there
is
no
worke
so
slight
,
and
of
so
little
and
so
short
occupation
about
the
affaires
of
this
world
,
which
is
not
prohibited
to
all
Christians
:
As
for
example
,
they
hold
that
a
workman
hath
not
the
liberty
to
array
his
loomes
and
tooles
,
and
set
them
in
some
order
on
Sunday
at
night
,
that
he
may
set
them
on
worke
the
next
morning
.
Others
againe
affirme
,
that
we
are
obliged
to
a
rest
as
precise
as
the
Iewes
were
ordinarily
,
and
there
is
no
reason
why
we
should
not
be
as
precise
and
circumspect
in
this
respect
,
as
they
were
.
But
that
the
particular
prohibitions
,
to
kindle
fire
,
to
bake
,
and
make
meat
ready
,
were
extraordinarie
,
and
for
a
short
while
;
to
wit
,
during
the
time
of
the
pilgrimage
of
the
Israelites
in
the
wildernesse
,
and
not
perpetuall
for
the
whole
time
of
the
Old
Testament
,
nor
comprised
in
the
prohibition
of
the
fourth
Commandement
.
Behold
a
variety
of
opinions
,
capable
to
pester
a
man
with
great
perplexities
.
9
Secondly
,
when
they
speake
of
workes
of
necessity
,
which
they
acknowledge
and
teach
to
be
permitted
on
the
Sabbath
day
,
they
distinguish
necessity
into
present
necessitie
,
and
into
imminent
necessitie
,
and
say
,
that
the
workes
of
present
necessitie
are
onely
permitted
,
as
to
quench
the
fire
when
a
house
is
burning
:
for
then
God
giveth
us
commission
,
and
establisheth
us
,
as
his
ministers
,
to
bring
the
best
remedy
we
can
to
a
present
evill
.
But
as
for
the
other
necessitie
,
which
is
not
present
,
and
whose
event
is
in
Gods
hand
,
we
must
leave
unto
him
the
care
to
prevent
it
with
such
remedies
as
his
wisedome
shall
thinke
expedient
,
and
not
trouble
our selves
with
it
.
This
also
is
a
distinction
able
to
intangle
and
disquiet
a
tender
conscience
.
For
how
shall
a
Christian
settle
his
minde
upon
this
distinction
of
present
and
imminent
necessities
?
Some
will
take
for
present
necessitie
,
that
which
is
imminent
onely
:
others
will
esteeme
that
to
be
imminent
onely
,
which
indeed
is
present
.
For
example
,
when
a
house
beginneth
to
be
set
on
fire
,
but
in
such
a
sort
,
that
there
is
no
assured
evidence
that
it
shall
continue
,
and
endammage
the
house
,
but
perhaps
shall
,
perhaps
not
,
and
shall
quickly
die
of
it selfe
,
he
that
seeth
the
fire
begin
to
burne
,
shall
not
know
how
to
take
this
necessity
,
whether
he
ought
to
beleeve
,
that
undoubtedly
his
house
shall
be
presently
consumed
,
if
he
take
not
order
suddenly
to
extinguish
the
fire
,
and
upon
this
runne
,
worke
,
doe
what
he
can
,
as
in
a
present
necessitie
:
Or
if
he
ought
to
presume
,
that
the
fire
will
cease
of
it selfe
,
which
may
happen
,
and
therefore
leave
that
to
Gods
providence
,
as
an
imminent
necessity
.
Likewise
,
if
a
man
begin
to
perceive
a
beame
,
a
cheuron
,
or
some
other
thing
in
his
house
cleft
,
and
feare
lest
it
breake
,
and
breaking
fall
,
and
falling
bring
a
notable
dammage
to
the
house
,
and
to
all
that
are
in
it
,
what
shall
hee
doe
?
The
necessity
is
not
evidently
present
.
For
it
be
may
that
the
beame
shall
subsist
yet
a
pritty
while
,
and
no
harme
ensue
thereupon
;
it
may
be
also
that
it
burst
&
fall
the
same
day
,
and
the
house
be
overthrowne
,
and
those
that
are
in
it
hurt
or
killed
.
In
this
perplexity
the
poore
man
shall
not
know
whether
he
shall
call
the
Carpenters
,
and
doe
with
all
speed
his
best
indeavours
to
prevent
this
uncertaine
mischiefe
,
or
leave
the
redresse
thereof
to
Gods
providence
.
For
if
the
necessity
be
onely
imminent
,
as
it
seemeth
to
be
,
according
to
the
foresaid
distinction
he
must
forbeare
to
doe
any
thing
unto
it
,
lest
he
breake
the
Sabbath
.
As
also
in
time
of
warre
;
how
shall
we
get
a
firme
and
assured
resolution
,
if
we
may
lawfully
worke
,
and
prepare
all
things
necessary
for
our
defence
on
the
Sabbath
day
?
For
it
may
be
,
there
is
no
certitude
that
we
shall
be
assaulted
by
the
enemie
,
that
there
is
nothing
but
some
suspicion
of
his
approaches
,
that
the
danger
is
onely
apparant
,
and
not
imminent
:
Yea
,
although
wee
should
see
the
enemy
hard
by
,
and
in
a
manifest
resolution
to
set
on
,
may
not
God
by
his
All-wise
,
and
All-mighty
providence
,
forme
and
oppose
unto
him
a
thousand
obstacles
,
dissipate
all
his
counsels
,
disappoint
all
his
enterprises
and
attempts
,
although
we
have
no
hand
in
it
?
Must
we
in
this
case
be
carelesse
,
stand
still
,
and
looke
on
?
There
is
a
great
number
of
such
examples
:
yea
,
wee
shall
finde
few
necessities
that
are
undoudtedly
present
,
and
which
may
not
be
considered
as
imminent
onely
.
For
if
in
a
danger
,
which
is
onely
apparant
and
imminent
,
we
ought
to
relie
on
Gods
providence
for
the
preventing
and
hindering
thereof
,
as
he
shall
thinke
most
expedient
,
and
not
set
our
hands
to
worke
to
helpe
our selves
on
the
Sabbath
day
;
In
a
present
evill
which
is
onely
begun
,
and
is
in
the
beginning
of
no
great
moment
,
may
wee
not
thinke
and
say
,
that
wee
must
commit
to
God
the
care
to
stay
the
progression
thereof
,
and
not
undertake
to
stay
it
our selves
by
our
paines
&
endeavours
,
because
that
should
bee
injurious
to
his
providence
,
as
if
he
could
not
,
or
would
not
helpe
us
,
in
case
he
thinke
fit
so
to
doe
.
10
Againe
,
how
doth
that
consent
with
their
deportments
towards
some
Artisans
,
whose
trades
and
handicrafts
are
,
as
they
say
,
of
such
a
nature
and
quality
,
that
they
require
some
travell
and
oversight
every
day
?
Doe
they
not
give
them
licence
for
such
imployments
on
the
Sabbath
day
,
with
this
proviso
,
that
they
doe
them
early
in
the
morning
,
or
at
night
very
late
,
after
all
publike
exercises
are
finished
?
For
they
give
not
this
permission
,
but
in
regard
of
some
dammage
that
these
workmen
may
receive
,
if
they
work
not
at
all
on
Sunday
:
And
yet
that
dammage
is
not
present
,
is
not
to
be
feared
but
in
the
time
to
come
,
and
withall
is
not
infallible
,
unrepairable
,
and
remedilesse
.
Doe
they
not
say
elsewhere
,
that
no
man
ought
to
object
the
losse
of
some
temporall
gaine
,
and
make
it
a
pretence
to
worke
on
the
Sabbath
day
,
seeing
such
a
losse
is
not
to
be
parallelled
with
the
losse
of
the
glory
of
God
,
which
is
violated
by
the
breaking
of
the
Sabbath
?
Now
,
what
can
all
these
Trades-men
alleage
,
but
the
losse
of
some
temporall
profit
?
Wherefore
then
make
they
an
unequall
distinction
,
and
permit
some
travell
to
them
,
rather
than
to
others
?
11
Moreover
,
how
agreeth
the
foresaid
distinction
of
present
and
imminent
necessitie
,
with
their
doctrine
concerning
the
nourishment
,
the
application
of
remedies
,
and
other
actions
of
charitie
,
and
of
necessarie
compassion
towards
men
and
beasts
,
which
they
avouch
may
be
done
on
the
Sabbath
day
?
And
yet
in
these
things
there
is
not
alwayes
present
necessity
.
For
although
a
man
take
no
sustenance
for
himselfe
,
should
not
give
any
to
other
,
should
not
give
physicke
,
or
apply
some
other
remedy
to
a
sicke
man
,
it
may
bee
the
body
should
not
bee
enfeebled
,
nor
receive
any
detriment
thereby
;
and
in
case
it
did
,
it
might
bee
easily
repaired
by
taking
food
and
physicke
the
next
day
.
I
would
faine
know
why
in
this
case
,
rather
than
in
others
,
a
necessity
or
a
danger
apparant
onely
,
and
not
present
,
shall
it
licence
any
man
to
worke
?
They
acknowledge
,
that
on
the
Sabbath
day
is
permitted
,
not
onely
that
which
is
absolutely
necessary
for
the
entertainment
of
the
creature
,
but
also
whatsoever
is
usefull
for
a
convenient
and
comfortable
mainetenance
thereof
,
as
to
prepare
,
give
,
take
meat
,
apply
a
medicine
to
our selves
or
to
another
,
although
there
be
not
in
it
any
present
necessity
.
If
this
doctrine
be
true
,
it
is
not
a
present
necessitie
that
licenseth
a
man
to
worke
,
but
also
an
imminent
evill
,
the
event
and
issue
whereof
is
onely
apparant
,
in
case
it
be
not
prevented
in
time
.
Will
they
say
,
that
more
is
permitted
in
things
that
concerne
immediately
a
mans
person
,
as
nourishment
and
medicaments
,
than
in
things
that
are
more
remote
?
But
there
is
to
be
found
a
great
deale
of
imminent
necessities
in
these
things
that
come
not
so
nigh
to
mans
person
,
which
if
they
be
anticipated
by
a
prompt
remedie
,
it
shall
be
as
much
,
yea
more
convenient
,
and
bring
greater
comfort
to
a
man
;
than
if
he
should
eat
and
drinke
in
his
present
hunger
,
and
take
physicke
without
delay
when
he
is
sicke
:
And
the
danger
of
delay
in
these
present
necessities
should
not
be
so
great
,
as
in
those
others
that
are
onely
imminent
.
12
I
will
alleage
to
this
purpose
,
an
example
of
a
thing
,
which
the
precise
Defenders
of
a
cessation
from
all
workes
on
the
Sabbath
day
,
stand
much
upon
;
That
is
,
to
gather
corne
,
to
lay
it
up
,
or
to
doe
some
other
worke
for
the
preservation
thereof
on
the
Sabbath
day
,
in
an
imminent
necessitie
,
I
meane
,
in
an
apparant
danger
,
that
if
this
be
not
done
,
the
corne
shal
be
endammaged
,
shall
rot
,
and
become
unprofitable
.
Loe
,
the
day
is
faire
,
dry
,
and
commodious
,
the
corne
may
be
saved
if
it
be
gathered
and
laid
up
on
this
day
,
and
a
great
losse
to
the
owner
prevented
.
This
they
will
not
suffer
to
bee
done
.
Nay
,
when
the
corne
is
already
cut
,
they
cannot
abide
that
it
bee
transported
from
the
floore
to
the
barne
,
saying
,
that
the
care
thereof
must
bee
wholly
committed
to
Gods
providence
,
who
will
keepe
it
,
if
hee
thinke
it
expedient
;
and
that
we
must
rather
chuse
to
let
the
corne
rot
and
perish
upon
the
ground
,
than
to
breake
and
profane
the
Sabbath
day
.
But
,
I
pray
,
in
what
fashion
will
they
adjust
this
,
and
match
it
fitly
with
their
other
positions
,
that
the
workes
of
necessitie
are
permitted
on
the
Sabbath
day
,
which
,
according
to
their
owne
interpretation
,
are
such
,
that
if
they
be
not
done
man
shall
be
endammaged
?
Also
,
that
it
is
lawfull
to
doe
all
things
requisite
,
not
only
for
the
entertainment
that
is
absolutely
necessary
,
but
also
that
is
agreeable
and
comfortable
to
the
creature
;
so
that
time
may
be
taken
before
,
betweene
,
or
after
the
publike
exercises
.
Now
is
not
this
a
thing
of
great
comfort
to
a
poore
Christian
,
that
his
corne
perish
not
,
as
in
all
likelihood
it
shall
,
if
he
take
not
order
at
that
same
instant
for
the
preservation
thereof
?
If
it
be
said
,
that
this
dammage
is
not
infallible
,
I
reply
,
that
they
should
have
much
adoe
(
as
I
have
before
)
to
explicate
what
infallibility
and
certitude
they
require
,
and
that
hardly
shall
they
finde
any
danger
which
may
be
called
infallible
,
and
for
the
preventing
whereof
they
may
put
their
hands
to
work
on
the
Sabbath
day
.
For
Gods
providence
may
anticipate
evils
before
they
come
,
or
arrest
them
in
their
beginning
,
or
repaire
all
their
dammages
if
he
suffer
them
to
come
.
13
I
aske
,
shall
it
not
be
lawfull
to
a
man
in
his
pinching
hunger
,
or
of
his
familie
,
to
gather
on
the
Sabbath
day
of
his
owne
wheat
,
to
carry
it
home
,
and
to
prepare
of
it
as
much
as
they
shall
need
,
he
having
no
other
meanes
,
but
that
alone
,
to
nourish
himselfe
and
them
in
this
extremity
?
Vndoubtedly
,
all
Christians
will
confesse
,
that
he
may
;
yea
,
that
although
(
to
speake
absolutely
)
they
might
want
it
for
a
day
,
yet
the
onely
conveniencie
to
take
meat
when
they
are
hungry
,
will
permit
them
doe
it
.
Now
if
it
be
lawfull
to
gather
corne
,
to
carry
it
home
,
or
to
doe
some
other
worke
to
satisfie
an
hungry
and
barking
stomacke
,
although
this
present
evill
be
not
such
,
that
it
should
for
a
dayes
fasting
cause
a
great
detriment
without
a
present
remedie
:
why
shall
it
not
bee
lawfull
to
seeke
(
by
the
same
meanes
)
a
present
remedie
for
the
hunger
to
come
,
the
danger
whereof
is
apparent
,
and
farre
greater
,
if
it
be
not
remedied
out
of
hand
,
than
of
present
hunger
?
For
if
the
corne
of
man
(
wherewith
he
and
his
family
were
to
be
fed
many
moneths
together
)
rot
,
and
perish
;
he
shall
have
leisure
enough
to
be
hunger-starved
farre
longer
,
and
with
greater
dammage
,
than
if
he
suffered
hunger
one
day
.
Will
they
say
,
that
he
must
leave
that
to
Gods
providence
,
and
trust
that
he
will
keepe
his
corne
,
or
shall
recompense
the
losse
thereof
,
and
supply
his
wants
with
competent
food
by
some
other
meanes
?
But
why
ought
he
not
much
more
to
abstaine
from
seeking
remedies
to
his
present
hunger
,
wherewith
he
is
pinched
on
that
day
,
relying
upon
Gods
providence
,
trusting
assuredly
,
that
he
will
preserve
him
from
being
dammaged
by
that
hunger
,
or
in
case
he
receive
any
dammage
,
will
repaire
it
;
namely
,
considering
he
seeth
the
danger
to
be
lesser
,
as
being
but
of
one
day
,
which
is
soone
pas●
and
the
remedie
more
prompt
and
easie
then
in
the
other
?
14
The
passage
of
the
32.
Chapter
of
Exodus
vers
21.
whereof
they
make
a
buckler
,
where
God
commandeth
the
people
of
Israel
to
rest
in
the
seventh
day
,
both
in
earing
time
,
and
in
the
harvest
doth
not
prove
that
they
pretend
.
For
first
,
we
may
understand
,
that
he
forbiddeth
onely
in
earing
time
,
and
in
the
harvest
,
to
take
liberty
to
worke
on
the
Sabbath
day
,
as
they
were
wont
on
all
other
daies
of
the
week
,
but
extends
not
the
prohibition
to
the
extraordinarie
necessity
of
an
imminent
danger
,
as
if
he
forbade
in
such
a
case
to
transport
the
corne
from
the
field
onely
to
the
floore
,
or
from
the
floore
to
the
barne
,
whereof
he
speaketh
not
,
which
notwithstanding
is
the
case
or
matter
that
is
broached
for
a
divine
truth
.
For
if
other
prohibitions
of
the
Law
concerning
other
kindes
of
labour
are
as
precise
,
or
more
in
the
tearmes
that
they
are
set
down
in
,
as
this
is
,
receive
by
urgent
necessities
some
modifications
,
wherefore
not
this
also
?
Secondly
,
if
the
foresaid
prohibition
had
sway
in
the
necessity
that
hath
been
supposed
,
I
returne
the
answer
,
that
is
made
by
some
of
them
against
whom
I
dispute
,
upon
the
prohibitions
to
kindle
fire
,
to
cooke
meat
on
the
Sabbath
day
,
&c.
that
they
pertained
to
the
bondage
of
the
Law
,
which
is
most
true
.
15
Furthermore
,
when
they
speake
of
bodily
and
worldly
workes
which
some
necessity
permitteth
,
yea
obligeth
us
to
doe
on
the
Sabbath
day
;
they
say
,
that
they
must
be
done
through
meere
charity
and
compassion
for
the
preservation
of
the
creatures
which
have
need
of
our
helpe
,
and
not
as
workes
of
our
callings
whereby
we
win
our
living
;
for
this
cause
,
that
we
must
doe
them
without
any
respect
to
any
gaine
and
profit
that
may
come
to
us
thereby
,
and
which
we
cannot
lawfully
receive
,
being
bound
to
doe
all
things
on
that
day
freely
and
of
meere
good
will
.
For
example
,
if
a
Chirurgion
or
Apothecarie
give
remedies
to
their
patients
on
that
day
,
that
they
must
not
gaine
the
value
of
a
farthing
,
and
if
they
take
any
money
,
it
must
be
onely
for
the
just
and
true
price
of
the
remedies
,
and
not
for
the
imployment
of
their
industrie
and
painefull
labour
about
the
patient
.
Likewise
,
that
he
who
waters
his
beast
,
or
giveth
it
physicke
,
should
have
onely
before
his
eyes
the
health
and
reliefe
thereof
,
and
in
no
wise
the
utility
and
service
that
hee
hath
received
,
and
may
receive
hereafter
of
it
,
which
is
the
end
wherefore
he
feedeth
an●
entertaineth
it
in
other
times
.
16
This
indeed
is
a
distinction
and
limitation
very
subtill
,
and
is
besides
inveloped
with
many
difficulties
.
It
is
true
,
that
when
a
man
is
bound
to
these
and
such
like
workes
on
the
Sabbath
day
,
he
ought
to
doe
them
through
Christian
love
and
compassion
;
and
so
ought
he
to
doe
all
his
workes
towards
his
neighbours
in
all
the
dayes
of
the
weeke
:
But
that
he
ought
to
doe
them
without
any
regard
to
his
owne
profit
and
commoditie
,
that
goeth
beyond
the
reach
of
my
apprehension
and
understanding
.
For
if
he
may
doe
them
in
charity
and
compassion
towards
persons
that
are
not
so
neere
unto
him
,
or
towards
beasts
,
why
may
hee
not
doe
them
through
charity
&
love
to
himselfe
and
to
his
family
?
May
he
not
be
in
such
a
condition
and
estate
,
that
he
hath
not
sufficiently
wherewith
to
entertaine
himselfe
and
his
family
?
The
beast
which
hee
feedeth
,
is
,
perhaps
,
the
onely
meanes
whereby
he
gets
his
living
.
Therefore
when
God
offers
unto
him
the
occasion
,
yea
layeth
upon
him
the
necessity
,
to
doe
some
worke
,
why
may
he
not
,
when
he
intendeth
and
hath
before
his
eyes
the
reliefe
of
his
neighbour
,
or
of
his
beast
,
thinke
on
his
owne
profit
which
depends
on
that
worke
,
and
proceedeth
from
it
,
and
judge
,
that
God
by
the
occasion
of
this
worke
which
he
hath
put
in
his
hands
,
affords
unto
him
the
meanes
to
gaine
something
for
himselfe
,
and
for
the
maintenance
of
his
wife
,
children
,
and
servants
?
It
may
be
that
he
worketh
for
rich
folkes
,
which
will
not
take
his
paines
for
nought
,
should
thinke
they
receive
a
great
injurie
and
affront
,
if
he
offered
to
give
them
freely
,
and
hold
him
to
bee
a
foole
.
What
shall
hee
doe
in
this
case
?
They
are
constrained
to
answer
,
that
in
such
a
case
he
may
take
the
fees
of
his
labour
,
but
with
this
addition
,
that
receiving
them
with
one
hand
,
he
must
with
the
other
give
them
to
the
poore
,
to
testifie
that
what
he
hath
done
,
he
hath
done
it
onely
for
the
Lord
.
But
what
if
he
be
poore
himselfe
,
having
no
more
than
is
needfull
,
or
not
so
much
as
is
behoofefull
for
him
and
his
familie
?
What
if
the
hire
which
he
hath
received
bee
notable
,
and
more
worth
then
he
shall
be
able
to
win
in
many
dayes
following
,
as
if
a
Physician
or
a
Leech
that
is
poore
,
received
on
the
Sabbath
day
of
a
rich
patient
a
liberall
and
ample
salarie
of
his
industrie
and
paines
,
must
he
give
it
all
to
the
poore
?
In
these
places
where
we
live
,
and
where
we
are
constrained
to
goe
a
great
way
out
of
the
townes
of
our
abode
,
to
the
places
appointed
for
the
publike
exercises
of
our
Religion
,
there
be
coachmen
that
carry
many
persons
by
land
in
their
coaches
,
which
they
let
out
for
a
certaine
hire
:
And
boat-men
which
doe
the
like
by
water
in
their
boats
.
This
is
so
necessary
,
that
without
these
helpes
,
these
persons
cannot
goe
to
heare
Service
,
and
to
call
upon
God
in
the
Congregation
of
the
faithfull
.
These
coachmen
and
boatmen
are
they
bound
by
Christian
charity
to
carry
them
for
nought
,
to
give
them
freely
the
usage
of
their
coaches
,
boats
,
and
labour
,
and
to
refuse
all
gaine
,
although
it
countervaileth
all
the
profit
they
can
make
of
their
labour
in
the
whole
weeke
,
and
the
whole
yeere
affordeth
not
unto
them
so
notable
,
so
certaine
,
and
so
present
wages
?
Or
must
they
be
content
to
take
no
more
then
will
suffice
for
the
reparation
of
the
dammages
of
their
coaches
and
boats
,
which
would
be
a
thing
of
little
consideration
?
Now
if
it
be
lawfull
to
receive
money
on
the
Sabbath
day
,
for
recompence
of
a
thing
which
I
have
furnished
to
another
,
and
of
the
dammage
that
I
have
received
by
the
furnishing
of
it
,
why
may
I
not
also
receive
a
reward
of
my
paines
?
There
are
Trades
whose
gaine
consists
in
things
which
they
give
,
and
others
whose
gaine
dependeth
simply
on
their
travell
and
paines
,
their
paines
and
industrie
being
the
whole
matter
whereupon
their
gaine
is
formed
,
and
answerable
to
the
things
furnished
by
others
.
They
will
,
perhaps
,
answer
,
that
he
who
furnisheth
something
,
hath
bought
it
first
,
and
it
is
reasonable
that
he
be
rewarded
.
But
what
if
he
hath
not
bought
it
?
If
a
Chirurgion
or
Apothecarie
,
for
example
,
hath
drugs
that
were
given
him
,
or
simples
and
physicall
herbs
which
he
hath
gathered
in
his
garden
,
on
the
mountaines
,
or
in
the
fields
,
and
he
hath
bestowed
onely
his
paines
to
gather
and
prepare
them
,
and
to
make
of
them
by
his
industrie
divers
compositions
and
medicaments
for
the
use
of
his
patients
,
must
hee
give
on
the
Sabbath
day
these
drugs
and
medicaments
for
nought
?
He
must
,
if
all
Christians
be
obliged
to
give
their
travell
and
paines
freely
,
and
bestow
their
labour
upon
their
neighbours
through
meere
and
simple
charity
.
But
I
demand
,
Why
may
not
he
rather
that
hath
imployed
his
labour
upon
another
,
receive
of
him
that
which
he
giveth
;
taking
it
,
not
as
a
reward
,
but
as
a
benevolence
?
For
the
giver
,
to
relieve
him
of
all
scruple
of
conscience
,
may
say
truly
,
that
he
giveth
it
in
that
quality
.
And
indeed
,
if
a
man
may
give
his
money
freely
to
one
who
hath
not
done
or
wrought
any
thing
for
him
,
and
if
this
man
may
receive
it
without
sinne
,
I
see
no
reason
why
he
may
not
,
yea
ought
not
to
give
money
to
one
that
hath
bestowed
his
travell
on
him
,
or
for
his
benefit
,
and
why
this
man
may
not
take
it
.
Moreover
,
what
if
after
a
man
hath
wrought
upon
the
Sabbath
day
,
and
other
dayes
successively
,
and
he
for
whom
he
hath
wrought
procrastinate
his
pay
till
all
be
done
,
and
then
satisfie
him
for
all
those
dayes
workes
together
,
as
commonly
Chirurgions
,
Apothecaries
,
Physicians
are
never
otherwise
paid
;
that
is
,
never
till
the
disease
of
their
patient
is
come
to
an
end
,
either
by
health
or
death
:
shall
he
in
such
a
case
separate
the
labour
of
the
Sabbath
day
from
the
labour
of
other
dayes
,
and
if
in
the
hire
or
reward
that
is
given
him
,
the
salarie
of
the
seventh
dayes
worke
be
comprised
,
must
he
defaulk
the
Sabbath
dayes
worke
,
and
refuse
to
take
any
thing
for
it
?
I
would
be
glad
to
know
on
what
ground
all
these
distinctions
are
founded
.
17
They
alleage
,
that
God
in
his
Ordinances
concerning
the
Sabbath
,
hath
forbidden
us
to
doe
in
it
our
workes
,
and
servile
workes
,
and
that
all
workes
which
we
doe
for
our
profit
and
utility
are
our
workes
and
servile
workes
,
even
as
servants
worke
for
their
hire
;
which
they
say
to
be
signified
by
the
Hebrew
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
imployed
to
doe
,
as
likewise
by
this
Noune
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
which
wee
translate
Melacah
,
Genes.
2.
vers
.
2
,
3.
Is
not
the
offering
of
sacrifices
called
by
this
Verbe
,
Habad
,
Esa.
19.
vers.
21.
and
the
function
of
the
Levites
about
holy
things
,
2
Chron.
13.
vers
.
10.
Besides
this
,
I
say
,
that
indeed
God
prohibited
on
the
Sabbath
day
all
worke
for
gaine
,
but
even
as
he
forbade
all
other
bodily
worke
,
which
was
not
done
for
gaine
;
to
wit
,
to
make
an
ordinary
course
and
custome
of
it
,
as
in
other
dayes
,
and
when
there
was
no
necessitie
.
But
as
(
in
case
of
necessity
)
he
permitted
the
labour
that
brought
no
gaine
,
even
so
hee
prohibited
not
the
worke
that
might
bring
gaine
to
the
worker
,
nor
the
gaine
that
might
come
of
the
worke
.
18
Thirdly
,
when
they
speake
of
servants
,
and
others
that
are
under
authority
,
they
say
,
that
their
servitude
and
subjection
is
not
a
sufficient
warrant
unto
them
,
to
worke
on
the
Sabbath
day
by
the
authority
of
their
superiours
,
to
whom
,
when
they
receive
any
such
commandement
,
they
ought
to
answer
,
that
they
are
first
the
servants
of
Almighty
God
,
who
is
the
King
of
Kings
,
LORD
of
Lords
,
maker
of
heaven
and
earth
,
whom
they
ought
to
obey
,
rather
than
men
,
and
suffer
to
be
railed
upon
,
and
buffeted
rather
than
to
doe
any
worke
on
that
day
.
19
But
how
doth
this
consent
with
their
decisions
concerning
messengers
and
posts
?
For
they
say
,
that
being
dispatched
and
sent
away
quickly
by
the
Magistrates
,
they
may
runne
and
make
hast
on
the
Sabbath
day
,
without
inquirie
of
the
necessity
of
that
laborious
voyage
,
which
they
are
put
unto
,
because
simple
subjects
ought
not
to
make
inquirie
of
the
affaires
of
their
Princes
and
Lords
,
which
often
it
is
not
expedient
that
they
should
know
?
For
why
may
not
,
by
the
same
reason
,
a
domesticall
servant
doe
some
worke
to
obey
his
Master
without
searching
curiously
upon
what
necessity
his
Master
layeth
this
worke
upon
him
?
For
the
Master
may
have
good
reasons
and
great
importance
to
his
family
of
this
command
,
which
it
is
not
expedient
his
servant
should
be
privie
unto
,
nor
that
hee
should
bee
inquisitive
and
curious
to
know
them
afore
hee
obey
.
For
this
should
draw
with
it
a
most
dangerous
consequence
.
Againe
this
permission
that
they
give
to
posts
to
ride
hard
,
and
make
hast
for
the
affaires
of
the
Countrey
,
how
doth
it
agree
with
the
difference
that
they
have
made
betweene
present
and
imminent
necessity
,
permitting
no
worke
for
this
,
but
for
that
onely
?
For
the
necessities
,
for
which
posts
are
hastened
,
and
they
post
so
speedily
,
are
seldome
present
,
and
are
often
but
imminent
,
having
regard
only
to
something
that
may
happen
in
time
to
come
.
20
Fourthly
,
when
they
give
their
advise
concerning
bankets
,
they
distinguish
betweene
solemne
bankets
,
and
those
that
are
bankets
of
friendship
,
and
more
moderate
.
And
forbidding
the
first
,
they
permit
the
last
.
But
they
ought
to
have
determined
first
,
which
bankets
are
to
be
called
solemne
,
which
not
,
how
many
courses
of
meat
must
be
prepared
,
how
many
persons
,
and
of
what
quality
must
be
invited
,
to
make
a
solemne
banket
.
Also
a
man
shall
be
vexed
in
his
minde
,
not
knowing
,
if
to
invite
so
many
persons
,
and
to
make
ready
so
much
meat
,
and
so
many
services
,
will
make
his
banquet
solemne
,
or
not
.
Besides
that
in
regard
of
some
persons
of
great
riches
and
quality
,
such
as
are
Kings
,
Princes
,
Lords
,
&c.
it
is
not
a
solemne
feast
,
which
in
respect
of
some
other
persons
of
lesser
meanes
,
authoritie
and
dignitie
,
may
carry
that
name
.
Now
if
these
persons
of
great
note
and
quality
are
suffered
to
make
such
banquets
,
which
in
regard
of
their
degree
and
meanes
are
not
solemne
,
yea
are
nothing
but
their
ordinarie
diet
;
why
may
not
other
persons
of
inferiour
condition
and
meanes
make
them
also
,
although
to
them
they
be
solemne
?
For
there
is
not
greater
distraction
from
Gods
service
to
the
persons
whom
the
one
put
on
work
for
the
preparing
of
their
feast
,
which
to
them
is
solemne
,
than
to
those
whom
the
other
set
about
the
dressing
of
their
feast
,
which
to
them
is
ordinarie
,
and
not
solemne
.
If
a
great
man
may
have
a
great
number
of
servants
busied
about
the
dressing
of
his
ordinary
refection
,
and
if
his
table
be
every
day
well
furnished
,
by
reason
of
the
eminencie
of
the
noble
stocke
that
he
is
come
of
,
and
of
his
dignity
,
and
withall
not
breake
the
Sabbath
;
why
may
not
a
man
of
a
meaner
condition
have
(
extraordinarily
)
as
many
people
for
a
solemne
banquet
,
which
he
hath
occasion
to
make
on
the
Sabbath
day
?
And
seeing
a
solemne
banquet
may
be
made
by
a
great
number
of
servants
in
as
short
time
,
as
a
banquet
that
is
not
solemne
may
be
prepared
by
a
lesser
number
,
I
see
no
cause
why
a
man
shall
commit
a
greater
sinne
,
if
hee
set
on
worke
twenty
servants
to
dresse
a
solemne
banquet
,
than
if
he
set
foure
or
five
onely
about
the
dressing
of
one
that
is
not
solemne
.
For
twenty
shall
not
toyle
and
have
more
adoe
,
they
shall
make
as
speedy
an
end
of
their
businesse
,
and
so
shall
not
be
more
distraught
and
withdrawne
from
Gods
service
,
than
foure
or
five
,
and
may
equally
(
before
or
after
their
worke
)
get
leisure
to
apply
themselves
unto
it
.
And
as
for
the
persons
invited
,
thirty
persons
in
a
solemne
feast
may
have
done
as
soone
,
and
be
as
little
diverted
from
the
exercises
of
the
Sabbath
,
as
six
or
seven
in
a
feast
that
is
not
solemne
.
A
thing
that
many
together
cannot
doe
lawfully
,
cannot
be
lawfull
to
a
few
:
or
if
it
be
lawfull
to
few
,
it
is
also
to
many
.
But
I
wonder
,
how
those
which
have
made
this
distinction
of
banquets
,
can
have
the
heart
to
make
use
of
it
,
seeing
they
teach
otherwhere
,
that
it
is
not
lawfull
to
doe
on
the
Sabbath
day
,
but
things
of
present
necessity
,
and
not
those
that
are
simply
of
imminent
necessity
,
or
at
the
most
,
they
suffer
onely
those
that
are
requisite
for
a
comfortable
entertainement
of
the
person
,
as
to
prepare
meat
for
his
refection
.
For
banquets
,
howsoever
named
and
qualified
,
are
not
requisite
for
that
day
,
for
the
entertainement
either
necessarie
,
or
comfortable
of
men
;
they
may
be
put
off
till
some
other
day
without
harme
or
displeasure
to
any
man
by
this
delay
,
and
cannot
easily
be
kept
without
much
hurrying
up
and
downe
,
and
divers
discourses
,
which
are
not
sutable
to
such
a
day
,
which
they
will
have
to
be
so
precisely
and
exactly
observed
.
I
wonder
farre
more
,
why
they
are
not
scrupulous
to
suffer
weddings
on
that
day
:
For
seeing
they
will
have
all
mens
thoughts
,
words
,
and
actions
to
be
spirituall
and
holy
all
that
day
,
and
suffer
not
any
that
are
naturall
and
worldly
,
otherwise
than
in
a
present
and
urgent
necessity
,
seeing
also
there
is
no
necessitie
to
marry
on
Sunday
,
that
this
may
be
done
as
well
on
any
other
day
,
and
that
the
thoughts
,
words
,
and
actions
of
weddings
,
can
hardly
have
the
qualities
which
they
require
;
would
it
not
be
more
sutable
to
their
maximes
,
to
forbid
them
absolutely
on
that
day
?
21
Fifthly
,
as
for
playes
,
games
,
pastimes
,
recreations
,
which
are
honest
and
lawfull
,
they
forbid
them
altogether
and
absolutely
on
the
Sabbath
to
all
men
,
without
exception
of
those
that
are
sick
,
saying
,
that
to
those
which
are
dangerously
sicke
,
it
is
fit
time
to
pray
,
and
not
to
play
,
and
spend
time
on
gaming
:
And
as
for
those
that
are
not
dangerously
sicke
,
they
need
not
these
pastimes
,
and
may
apply
themselves
to
heare
,
reade
,
conferre
of
things
of
instruction
and
consolation
,
and
seeke
in
these
holy
exercises
their
recreation
.
Wherein
they
speak
,
as
if
the
one
and
the
other
might
not
be
done
successively
,
and
a
sicke
man
,
or
any
other
person
,
after
an
honest
and
short
pastime
,
were
not
capable
to
seeke
this
spirituall
recreation
,
although
they
be
not
incompatible
,
and
that
God
improveth
not
the
succession
of
the
one
to
the
other
on
our
Sabbath
day
.
I
adde
,
that
by
this
prohibition
they
overthrow
their
former
position
,
that
it
is
lawfull
to
doe
on
the
Sabbath
day
things
,
not
onely
absolutely
necessary
for
the
entertainement
of
the
creature
;
but
also
comfortable
and
agreeable
unto
it
.
Now
some
honest
play
or
pastime
taken
by
a
man
,
and
namely
by
a
sicke
man
,
may
be
very
usefull
for
his
comfort
and
recreation
,
and
often
much
more
,
than
if
the
best
meats
and
drinkes
,
and
most
comfortative
cordials
were
given
him
,
if
he
stand
not
absolutely
in
present
need
of
them
;
Nay
,
they
may
make
him
farre
better
disposed
afterwards
for
Gods
service
,
than
the
best
restoratives
of
the
best
furnished
Apothecaries
.
If
then
it
be
lawfull
unto
him
,
and
to
others
also
,
to
bestirre
themselves
to
prepare
for
him
,
and
make
him
take
these
things
,
why
may
he
not
likewise
take
some
pastime
,
which
are
farre
more
necessary
unto
him
?
And
although
he
hath
no
need
of
them
by
absolute
necessity
,
may
they
not
be
needfull
unto
him
for
his
commodity
and
comfort
,
as
well
as
food
and
medicaments
?
If
it
be
said
,
that
he
may
deferre
his
pastime
till
another
day
,
I
answer
,
that
so
he
may
prolong
,
without
any
perill
,
the
preparing
of
meat
or
of
medicaments
.
22
But
not
to
say
longer
upon
the
rehearsall
of
the
intricate
difficulties
which
occurre
in
their
explications
of
workes
that
are
permitted
on
the
Sabbath
day
,
and
of
the
conditions
and
tearmes
whereupon
they
are
permitted
;
I
say
,
that
there
is
no
kinde
of
workes
,
but
they
may
be
done
as
lawfully
on
that
day
,
as
on
any
other
,
and
that
as
in
the
fourth
Commandement
the
Ordinance
to
keepe
the
Sabbath
day
obligeth
Christians
in
this
onely
,
that
because
God
must
bee
served
publikely
in
the
Congregations
of
his
people
,
by
the
exercises
of
religion
which
he
hath
ordained
,
it
is
necessary
,
that
some
time
be
appointed
for
that
use
,
but
not
that
it
ought
to
bee
one
day
rather
than
another
by
vertue
of
that
command
,
or
that
the
day
appointed
ought
to
be
kept
during
foure
and
twenty
houres
,
which
God
hath
not
in
any
case
prescribed
to
his
people
of
the
New
Testament
,
as
he
did
to
his
people
of
the
Old
Testament
.
But
being
pleased
to
injoyne
unto
them
the
exercises
of
religion
wherewith
he
will
be
served
,
he
hath
left
to
their
libertie
the
determination
of
some
dayes
,
and
of
the
continuance
of
the
time
wherein
they
are
to
be
practised
.
I
say
likewise
,
that
the
commandement
to
doe
no
worke
on
the
day
consecrated
to
Gods
service
,
obligeth
in
this
regard
onely
,
and
no
more
;
to
wit
,
that
as
much
as
the
publike
exercises
of
this
service
,
when
they
are
practised
in
the
Church
,
doe
require
;
wee
must
forbeare
all
ordinary
imployments
and
workes
,
that
with
tranquillity
of
minde
,
and
stillnesse
of
body
,
we
may
bend
all
our
forces
to
these
exercises
;
resort
unto
the
holy
assemblies
,
and
glorifie
the
Lord
our
God
there
in
the
company
of
the
faithfull
.
23
I
grant
willingly
,
that
all
travell
about
corporall
and
terrestriall
workes
is
forbidden
,
in
as
much
as
it
is
an
impediment
and
hinderance
to
the
service
of
God
.
And
therefore
an
honest
and
religious
man
must
observe
publikely
all
the
time
of
holy
exercises
observed
in
the
Church
on
the
Holy-dayes
appointed
for
that
end
,
whereof
he
hath
for
rule
,
the
Order
of
the
Church
.
This
time
excepted
,
the
remnant
of
the
day
is
his
to
dispose
of
it
discreetly
and
conscientiously
,
and
to
doe
on
it
all
manner
of
worke
which
is
lawfull
on
other
dayes
,
according
to
the
Order
of
the
Church
wherein
he
lives
.
24
And
sith
Sunday
hath
beene
appointed
by
the
Order
of
the
Church
,
for
the
prime
day
wherein
these
exercises
are
ordinarily
to
be
practised
,
all
are
bound
in
regard
of
them
,
to
cease
from
all
other
workes
,
during
the
whole
time
that
they
are
practised
in
the
Church
publikely
,
without
purposing
to
doe
,
or
give
willingly
any
worldly
businesse
to
be
done
on
that
day
,
capable
to
make
the
least
diversion
from
so
holy
and
necessarie
a
duty
,
and
to
dispose
in
such
sort
all
their
ordinary
affaires
of
this
life
before
Sunday
come
,
that
they
be
not
,
when
it
is
come
,
an
hinderance
to
sanctifie
it
:
And
so
to
shew
that
they
are
full
of
love
and
respect
to
those
blessed
exercises
of
religion
,
and
to
the
Order
of
the
Church
,
from
which
they
should
never
be
absent
without
reasons
of
great
consequence
,
whereof
every
ones
conscience
ought
to
iudge
by
the
rules
of
godlinesse
,
and
of
Christian
prudence
.
25
I
say
without
most
important
and
weighty
reasons
.
For
considering
that
Gods
externall
service
,
for
which
a
day
of
rest
is
appointed
,
is
not
the
principall
service
that
God
requireth
,
and
that
it
ought
to
give
place
to
the
workes
of
true
godlinesse
and
love
,
according
to
Gods
owne
words
,
I
will
have
mercy
,
and
not
sacrifice
,
Hos.
6.
vers.
7.
Matth.
12.
vers
.
7.
It
is
certaine
,
there
may
be
many
lawfull
reasons
taken
from
true
charity
which
we
owe
to
our selves
,
or
to
our
neighbours
,
whereby
we
may
be
dispensed
with
in
the
practise
of
Gods
outward
service
on
the
Sabbath
day
,
and
licensed
to
doe
on
it
bodily
und
servile
workes
,
in
stead
of
that
service
.
26
But
against
this
liberty
which
I
maintaine
all
Christians
have
to
worke
,
or
to
cheare
up
themselves
on
Sunday
,
in
the
manner
before
specified
,
it
is
objected
;
That
worldlings
,
when
they
are
lured
with
some
worldly
advantage
,
&
when
they
seek
or
look
for
some
gaine
on
market
,
or
faire
dayes
,
take
heed
lest
they
loose
so
good
an
occasion
,
shun
all
games
and
pastimes
,
that
may
withdraw
or
divert
them
from
their
gaine
,
make
alwayes
pleasure
to
plie
and
give
place
to
profit
.
And
therefore
farre
lesse
ought
Christians
on
the
Lords
day
,
which
is
,
as
it
were
,
the
great
Market-day
for
their
soules
,
wherin
they
have
need
to
prepare
to
themselves
a
great
spirituall
gain
,
and
make
all
their
provisions
,
to
seeke
or
take
any
leisure
for
the
occupations
and
pastimes
of
this
life
;
namely
,
seeing
our
diligence
cannot
be
so
great
,
our
care
so
vigilant
,
our
labour
so
profitable
,
but
that
we
have
much
more
profit
to
be
made
,
than
all
the
profit
we
haue
purchased
already
.
But
if
we
make
of
the
Sabbath
our
delight
,
according
to
Gods
exhortation
in
Esa.
chap.
58.
vers.
13.
we
shall
finde
neither
leisure
nor
place
for
worldly
affaires
.
27
To
the
which
I
answer
,
that
the
care
of
worldlings
,
lest
they
should
bee
any
wayes
diverted
from
their
trafficke
,
and
from
the
search
of
gaine
on
market-dayes
,
by
any
game
or
pastime
,
is
nothing
to
the
purpose
.
It
is
true
,
that
we
ought
to
be
more
carefull
of
the
spirituall
food
of
our
soules
,
than
they
are
of
the
temporall
profit
of
their
bodies
.
But
this
argument
is
made
,
as
if
Sunday
were
onely
Gods
Market-day
,
to
speake
so
,
wherein
wee
may
purchase
unto
us
that
profit
,
as
if
(
it
being
past
)
our
hope
of
the
acquisition
thereof
on
another
day
of
the
weeke
were
utterly
lost
;
and
as
if
a
small
and
short
occupation
or
recreation
of
this
world
,
taken
on
that
day
,
could
bereave
us
of
so
great
a
good
:
which
foundation
being
sandie
,
the
building
upon
it
fals
to
the
ground
.
28
We
ought
to
make
of
the
Sabbath
our
delight
,
but
not
in
the
same
sense
as
the
Iewes
,
that
is
,
not
of
an
externall
and
ceremoniall
,
but
of
a
spirituall
Sabbath
,
which
the
Prophet
betokeneth
in
the
place
quoted
;
that
is
,
Not
to
follow
our
owne
wayes
,
and
not
to
doe
our
owne
will
,
which
is
the
dayly
Sabbath
of
the
New
Testament
.
For
God
hath
not
ordained
unto
us
a
corporall
one
,
saving
in
some
respects
specified
before
,
which
is
much
different
from
the
Sabbath
which
the
Iewes
were
obliged
to
observe
.
29
It
is
manifest
of
that
hath
beene
said
,
that
our
Sunday
may
in
some
sort
be
called
a
day
of
Sabbath
or
of
rest
,
because
wee
ought
,
for
the
publike
exercises
of
religion
on
it
,
give
over
all
our
ordinary
workes
.
But
it
cannot
be
absolutely
qualified
with
this
name
,
and
with
regard
to
an
abstinence
as
precise
as
was
required
on
the
Iewish
Sabbath
day
.
Moreover
,
as
wee
have
observed
heretofore
,
this
name
of
Sabbath
day
,
is
the
proper
name
of
the
ancient
day
of
the
Iewes
,
and
not
of
the
new
day
of
Christians
,
wherefore
it
were
better
done
to
abstaine
from
denoting
it
by
the
qualification
of
that
name
,
and
to
call
it
onely
,
The
Lords
day
,
or
Sunday
,
seeing
these
names
have
beene
appropriated
unto
it
by
the
Christian
Church
.
CHAPTER
Sixth
.
A
more
particular
explication
,
how
the
faithfull
ought
to
carry
themselves
in
the
observation
of
Sunday
.
1.
Duty
of
the
Governours
of
the
Church
,
and
of
all
particular
Christians
about
the
ordering
and
practise
of
Gods
service
.
2.
The
faithfull
ought
to
submit
themselves
to
the
order
of
the
Church
,
and
to
keepe
the
dayes
appointed
for
Gods
service
,
by
the
publike
practice
thereof
in
the
Congregation
.
3.
How
they
ought
to
carry
themselves
where
there
is
no
Church
.
4.
How
where
there
is
a
Church
,
during
the
service
.
5.
How
after
the
service
.
6.
The
sanctification
of
Sunday
is
grounded
on
the
holinesse
of
the
exercises
practised
in
it
,
and
is
so
considered
by
the
faithfull
.
7.
Profane
men
,
because
they
have
no
heart
to
Gods
service
,
contemne
the
Lords
day
.
8.
Godly
men
doe
quite
contrary
.
GOd
for
the
edification
and
entertainement
of
his
Church
here
below
,
injoyneth
to
those
that
have
charge
of
her
governement
,
to
offer
up
prayers
and
thankesgivings
,
to
preach
the
Gospell
,
to
minister
the
Sacraments
,
to
assemble
the
faithfull
together
,
to
establish
good
order
in
the
Church
;
and
to
particular
Christians
to
pray
devoutly
,
to
love
Gods
word
,
to
keep
it
,
receive
the
Sacraments
,
frequent
carefully
the
holy
assemblies
,
obey
in
things
belonging
to
order
and
discipline
those
that
have
rule
over
them
,
and
submit
themselves
unto
them
,
not
to
be
contentious
against
the
good
customes
of
the
Church
,
and
to
doe
this
,
not
each
of
them
for
himselfe
onely
,
but
also
to
procure
that
all
persons
subject
to
their
governement
,
their
subjects
,
their
children
,
their
servants
doe
the
same
.
All
Christians
,
when
they
know
that
there
are
holy
convocations
for
the
hearing
of
the
Word
,
and
the
practice
of
other
religious
exercises
,
and
that
the
Order
of
the
Church
hath
appointed
unto
them
set
dayes
,
as
in
every
week
a
Sunday
,
are
bound
by
these
injunctions
to
resort
carefully
unto
them
,
and
to
take
paines
that
their
inferiours
(
over
whom
they
have
authority
)
follow
their
example
:
And
if
indeed
they
love
the
word
of
God
,
and
the
exercises
of
godlinesse
,
to
shew
it
by
a
diligent
frequenting
,
and
serious
practice
of
them
,
as
of
a
thing
which
God
hath
injoyned
to
all
,
and
for
the
things
sake
,
to
observe
the
day
wherein
it
is
practised
,
although
God
hath
not
prescribed
nor
appointed
it
,
and
it
hath
no
other
foundation
but
the
Order
of
the
Church
,
whereunto
neverthelesse
God
hath
commanded
in
generall
all
men
to
submit
themselves
,
1
Cor.
14.
vers
.
40.
For
it
is
not
for
the
dayes
sake
that
we
ought
to
practise
and
respect
the
holy
exercises
which
ordinarily
are
done
on
it
;
but
it
is
these
exercises
that
make
the
day
considerable
,
and
give
credit
,
authority
,
and
respect
unto
it
:
The
exercises
are
to
be
much
esteemed
for
themselves
,
and
for
Gods
sake
,
who
hath
expresly
injoyned
them
:
The
day
is
not
honoured
and
accounted
of
,
but
for
their
sake
,
in
as
much
as
the
Church
is
pleased
to
doe
them
on
it
.
Yet
,
if
a
Christian
were
brought
to
that
extremity
,
that
hee
must
remaine
in
a
place
,
where
there
is
no
Church
,
nor
order
established
for
the
publike
exercises
of
religion
;
neverthelesse
,
because
Sunday
hath
beene
alwayes
used
in
the
Christian
Church
for
a
day
of
divine
service
,
and
all
religious
exercises
,
he
ought
not
to
forbeare
to
apply
himselfe
unto
them
privately
on
that
day
,
with
greater
assiduity
than
on
other
dayes
:
And
because
,
where
there
is
an
order
and
discipline
established
,
the
Rulers
of
the
State
,
and
of
the
Church
,
to
prevent
all
disorders
,
and
stirre
up
greater
respect
to
the
exercises
of
religion
which
are
practised
on
Sunday
,
have
thought
fit
to
forbid
on
that
day
the
publike
and
ordinary
workes
of
the
other
dayes
of
the
weeke
,
he
shall
doe
well
to
refraine
on
it
from
the
ordinary
workes
of
his
worldly
trade
and
calling
,
to
obey
these
high
powers
that
God
hath
subjected
him
unto
.
It
is
then
the
order
of
the
Church
principally
that
must
be
to
every
Christian
the
rule
of
the
abstinence
and
cessation
from
ordinary
workes
that
he
is
to
observe
on
Sunday
,
or
on
another
day
.
That
is
,
he
must
not
apply
himselfe
to
such
workes
without
great
necessity
,
during
all
the
time
wherein
this
order
calleth
upon
him
to
resort
to
the
house
of
God
,
to
come
to
the
holy
assemblies
,
not
to
sit
idle
,
not
to
busie
himselfe
about
bodily
occupations
,
when
he
ought
to
be
in
the
congregation
,
hearing
the
word
of
God
with
attention
,
praying
,
and
singing
with
heart
and
mouth
to
the
Lord
in
the
company
of
his
faithfull
brethren
.
If
divine
service
be
publikely
practised
before
and
after
noone
in
the
Church
,
whereof
he
is
a
member
,
he
must
not
soothe
himselfe
with
a
fond
opinion
,
that
he
hath
done
his
duty
when
he
hath
beene
present
at
either
of
them
,
and
forsaken
one
of
the
two
,
to
bestow
it
on
some
other
thing
.
That
time
ordained
by
the
Church
being
expired
,
and
the
whole
service
of
that
day
finished
,
when
he
is
come
home
,
and
is
alone
,
he
is
free
to
doe
what
he
will
,
so
it
be
honest
and
lawfull
;
to
worke
,
or
to
refresh
himselfe
,
for
in
that
he
sinneth
not
against
God
,
&
transgresseth
not
his
Commandements
.
If
he
will
passe
the
rest
of
the
day
in
actions
of
religion
,
he
shall
do
well
;
if
he
will
spend
it
on
other
ordinarie
and
common
actions
of
this
life
,
he
shall
not
doe
ill
;
with
this
proviso
,
that
he
be
carefull
to
prepare
himselfe
by
religious
meditations
for
the
publike
and
holy
exercises
before
they
begin
,
and
take
time
to
call
them
to
minde
after
they
are
ended
,
that
so
he
may
make
them
faithfull
and
profitable
to
his
soule
,
feele
in
his
heart
their
efficacie
,
and
shew
it
by
an
holy
conversation
in
the
whole
sway
of
his
life
.
Otherwise
the
wicked
one
shall
come
,
and
catch
away
that
which
was
sowne
in
his
heart
,
Matt.
13.
v.
19.
6
All
that
can
,
and
should
be
propounded
to
teach
us
how
wee
ought
to
sanctifie
the
Lords
day
,
must
be
grounded
upon
the
necessitie
,
holinesse
,
and
utility
of
the
religious
exercises
of
divine
service
,
upon
the
respect
due
unto
them
,
and
upon
the
authority
of
the
Church
commanding
upon
these
grounds
.
This
is
the
only
reason
of
the
sanctification
of
that
day
;
In
this
is
the
strength
of
all
the
arguments
whereby
Gods
servants
ought
to
stirre
up
devotion
in
the
hearts
of
their
hearers
;
And
not
in
the
nature
of
the
day
wherein
God
is
publikely
served
,
not
also
in
any
obligation
whereby
the
conscience
is
tied
unto
it
.
Those
that
feare
God
,
and
have
respect
unto
his
Commandements
,
will
not
omit
the
observation
of
this
day
,
although
they
be
informed
that
it
obligeth
them
not
,
neither
of
it self
,
nor
also
by
a
divine
commandement
,
more
than
another
day
.
For
it
is
not
the
day
that
they
regard
,
but
the
great
need
they
have
to
be
instructed
,
comforted
,
fortified
in
the
knowledge
of
God
,
in
the
love
of
his
glorious
Majestie
,
in
true
godlinesse
,
by
the
exercises
which
God
hath
ordained
to
that
end
,
not
onely
particular
at
home
,
which
they
may
doe
at
all
times
,
as
they
shall
have
occasion
,
but
also
publike
in
the
Church
,
in
any
day
whatsoever
the
Church
shall
appoint
.
7
On
the
other
side
,
those
that
have
not
the
love
God
,
and
of
the
exercises
of
religion
in
their
hearts
,
will
never
be
moved
to
give
their
minde
with
more
affection
and
assiduity
to
Gods
service
,
by
beleeving
,
that
Sunday
is
a
day
of
Gods
owne
institution
.
For
if
they
make
no
account
of
that
which
is
the
principall
,
and
the
end
,
which
God
hath
injoyned
,
and
urgeth
so
carefully
,
what
reckoning
can
they
make
of
a
thing
,
which
,
putting
the
case
it
were
a
divine
institution
,
could
not
injoy
that
prerogative
,
saving
as
a
helpe
and
a
meanes
tending
to
that
end
?
If
they
should
cover
their
forsaking
of
Gods
service
and
of
the
holy
exercises
on
Sunday
,
with
this
pretext
,
that
it
is
not
a
divine
institution
;
should
they
not
discover
a
manifest
profanenesse
,
for
as
much
as
that
under
a
slight
&
frivolous
pretence
,
they
should
disdaine
that
which
they
cannot
be
ignorant
of
,
but
that
God
hath
ordained
it
;
to
wit
,
the
holy
convocations
,
the
communion
of
the
faithfull
in
them
,
his
word
,
his
Sacraments
,
the
publike
calling
upon
his
name
?
Such
profane
ones
must
be
left
to
the
judgement
of
God
,
who
will
finde
them
out
in
his
owne
time
.
8
As
for
the
true
faithfull
,
the
glory
of
God
,
and
their
owne
salvation
being
their
principall
end
,
they
will
alwayes
keepe
religiously
and
chearefully
all
things
whereby
they
come
to
their
end
:
First
,
the
meanes
which
essentially
and
by
Gods
ordinance
belong
unto
it
,
such
as
are
the
exercises
of
religion
particular
and
publike
:
Next
,
those
which
being
in
themselves
indifferent
,
and
having
no
obligatorie
power
over
the
conscience
by
a
divine
commandement
,
are
notwithstanding
lawfully
established
by
the
Church
for
orders
sake
,
and
to
set
forth
the
former
by
ordinary
practice
,
such
as
is
the
institution
of
Sunday
.
By
which
behaviour
,
they
shall
draw
upon
themselves
from
the
Father
of
lights
,
the
blessing
of
grace
during
their
abode
in
these
low
parts
of
the
earth
,
and
of
glory
in
heaven
,
through
the
precious
merits
of
our
onely
Saviour
and
Redeemer
Iesus
Christ
,
to
whom
with
the
Father
and
the
holy
Ghost
,
be
all
honour
,
glory
,
and
praise
for
ever
and
ever
.
AMEN
.
A
CONFIRMATION
OF
THE
THINGS
CONTAINED
IN
THE
PRECEDING
TREATISE
,
BY
humane
Authorities
.
THat
the
world
may
not
thinke
,
that
in
my
tenets
and
proofes
,
I
have
onely
set
down
that
,
which
in
my
owne
judgement
I
thought
to
be
warrantable
by
the
word
of
God
,
and
reason
,
which
are
the
chiefest
foundations
,
on
which
we
ought
to
build
;
I
thought
it
not
unfit
,
for
the
further
confirmation
of
the
premisses
,
to
adde
,
as
an
Appendix
to
my
former
Discourse
,
some
Passages
of
learned
Writers
,
both
ancient
and
moderne
,
especially
of
the
reformed
Churches
,
who
were
first
,
both
in
time
,
and
worth
,
and
who
deservedly
have
great
credit
and
authority
amongst
us
.
In
quoting
the
Passages
,
I
shall
reduce
them
to
the
chiefe
heads
of
my
Treatise
.
PASSAGES
Concerning
the
nature
and
beginning
of
the
Sabbath
.
IUSTIN
Martyr
in
Dialogo
cum
Tryphone
Iudaeo
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
All
the
forenamed
righteous
men
(
Adam
,
Abel
,
&c.
)
and
after
them
Abraham
also
did
please
God
,
though
they
observed
no
Sabbath
.
Irenaeus
l.
4.
adv.
Haeres
.
c.
30.
speaking
of
Circumcision
,
and
of
the
Sabbath
,
(
which
he
maketh
to
be
types
and
figures
of
the
same
nature
)
saith
,
Quia
non
per
haec
justificatur
homo
,
sed
in
signo
data
sunt
populo
,
ostendit
,
quòd
ipse
Abraham
fine
circumcisione
,
&
sine
observatione
Sabbatorum
credidit
Deo
,
&
reputatum
est
illi
in
justitiam
;
That
man
is
not
justified
by
these
things
,
but
that
they
were
given
him
for
signes
,
and
tokens
,
is
manifest
from
this
,
that
Abraham
not
being
yet
circumcised
,
nor
observing
the
Sabbaths
,
beleeved
in
God
,
and
it
was
accounted
to
him
for
righteousnesse
.
And
a
little
after
:
Reliqua
omnis
multitudo
eorum
qui
ante
Abraham
fuere
justi
,
&
Patriarcharum
qui
ante
Moysem
fuerunt
,
sine
his
quae
praedicta
sunt
,
&
sine
lege
Moysis
justificati
sunt
.
All
the
company
of
them
,
who
before
Abraham
were
just
,
and
of
the
Patriarches
that
were
before
Moses
,
were
justified
without
observing
the
things
above-specified
,
and
without
Moses
Law
.
Tertullian
also
libro
advers.
Iudaeos
cap.
2.
in
fin
.
joyntly
speaking
of
Circumcision
,
and
of
the
Sabbath
,
saith
,
Cum
neque
circumcisum
,
neque
Sabbatizantem
Deus
Adam
instituerit
,
consequenter
quoque
sobolem
ejus
Abel
offerentem
sibi
sacrificia
,
incircumcisum
,
nec
Sabbatizantem
laudavit
,
accepta
ferens
quae
offerebat
in
simplicitate
cordis
.
Noe
quoque
incircumcisum
,
sed
&
non
Sabbatizantem
de
diluvio
liberavit
.
Enoch
justissimum
,
non
circumcisum
,
nec
Sabbatizantem
de
hoc
mundo
transtulit
.
Melchisedech
summi
Dei
Sacerdos
incircumcisus
&
non
Sabbatizans
ad
Sacerdotium
Dei
allectus
est
.
That
God
created
Adam
,
neither
circumcised
,
nor
observing
the
Sabbath
,
and
afterwards
also
he
praised
his
sonne
Abel
sacrificing
unto
him
,
although
he
was
neither
circumcised
,
nor
kept
the
Sabbath
,
accepting
of
those
things
which
in
the
singlenesse
of
his
heart
he
offered
.
He
delivered
also
from
the
Deluge
Noe
,
who
was
neither
circumcised
,
nor
an
observer
of
the
Sabbath
.
Hee
translated
just
Enoch
out
of
this
world
,
who
neither
was
circumcised
,
nor
observed
the
Sabbath
.
Melchisedech
also
was
made
high
Priest
of
the
great
God
,
though
neither
circumcised
,
nor
a
keeper
of
the
Sabbath
.
Abraham
indeed
was
circumcised
,
but
hee
was
accepted
of
God
before
hee
was
circumcised
,
nor
did
hee
at
all
observe
the
Sabbath
.
And
in
the
fourth
Chapter
,
Doceant
Adam
Sabbatizasse
,
aut
Abel
hostiam
Deo
sanctam
offerentem
Sabbati
religionem
placuisse
,
aut
Enoch
translatum
,
Sabbati
cultorem
fuisse
,
aut
Noe
Arcae
fabricatorem
propter
diluvium
immensum
,
Sabbatum
observâsse
:
aut
Abraham
in
observatione
Sabbati
Isaac
filium
suum
obtulisse
,
aut
Melchisedech
in
suo
sacerdotio
,
legem
Sabbati
accepisse
.
Let
them
prove
to
us
,
that
Adam
did
observe
the
Sabbath
,
or
that
Abel
,
when
hee
offered
up
his
sacrifice
to
God
,
observed
the
Sabbath
,
or
that
Enoch
who
was
translated
from
this
world
,
or
that
Noe
the
builder
of
the
Arke
against
the
deluge
,
were
observers
of
it
:
or
that
Abraham
observing
it
offered
up
his
sonne
Isaac
,
or
that
Melchisedech
during
his
Priesthood
received
any
lawes
concerning
the
Sabbath
.
And
a
little
after
he
inferreth
,
that
this
Commandement
of
the
Sabbath
was
temporall
,
and
ought
not
to
be
observed
under
the
New
Testament
,
no
more
than
circumcision
,
and
the
Leviticall
sacrifices
.
Eusebius
l.
1.
c.
5.
Hist.
Eccles.
proveth
,
that
the
Fathers
before
Moses
were
in
effect
Christians
,
though
they
carried
not
the
name
:
for
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
They
cared
not
for
the
Circumcision
of
the
body
,
because
nor
we
neither
:
Nor
for
the
observation
of
Sabbaths
,
because
nor
we
neither
.
And
in
his
first
Booke
De
demonstrat
.
Evangelicâ
c.
6.
shewing
,
That
the
Patriarches
before
Moses
did
not
observe
the
ceremonies
of
the
Mosaicall
Law
,
amongst
them
,
in
expresse
termes
,
he
ranketh
the
observation
of
the
Sabbath
,
and
saith
of
Melchisedech
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Moses
maketh
mention
of
Melchisedech
,
Priest
of
the
most
High
God
,
who
was
neither
circumcised
in
the
flesh
,
nor
anointed
with
a
compound
ointment
(
Exod.
30.
25.
)
according
to
the
prescript
of
Moses
Law
,
nor
knew
any
such
thing
as
a
Sabbath
,
nor
heard
any
thing
at
all
of
those
Lawes
,
which
afterwards
by
Moses
were
given
to
the
whole
people
of
the
Iewes
.
And
a
little
after
of
Iob
,
he
saith
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
What
shall
wee
say
of
most
blessed
Iob
,
that
thrice
unblamable
,
just
,
and
religious
man
?
How
came
he
to
that
height
of
holinesse
and
righteousnesse
that
was
in
him
?
Was
it
by
observing
the
Mosaicall
Law
?
No
truly
.
But
was
it
then
by
keeping
the
Sabbath
day
,
or
any
other
of
the
Iewish
rites
and
ceremonies
?
How
could
that
be
,
seeing
he
was
before
Moses
,
and
the
making
of
his
Lawes
?
S.
August
.
tom.
3.
l.
despiritu
&
liter
.
c.
14.
In
decem
praeceptis
in
lapideis
tabulis
digito
Dei
scriptis
,
Dicatur
mihi
quid
non
sit
observandum
à
Christiano
,
excepta
Sabbathi
observatione
,
&c.
In
the
ten
Commandements
written
by
the
finger
of
God
in
Tables
of
stone
,
let
them
tell
me
,
what
is
not
to
bee
observed
by
a
Christian
,
except
the
command
of
the
Sabbath
?
And
a
little
after
.
An
propter
unum
praeceptum
,
quod
ibi
de
Sabbato
positum
est
,
dictus
est
Decalogus
litera
occidens
,
quoniam
quisquis
illum
diem
nunc
usque
observat
sieut
litera
sonat
,
carnaliter
sapit
?
Is
the
Decalogue
called
a
killing
letter
,
for
that
one
precept
of
it
concerning
the
Sabbath
,
because
whosoever
observeth
that
day
according
to
the
literall
sense
,
is
carnally
wise
.
And
afterwards
,
ranking
the
Sabbath
with
circumcision
,
and
the
other
ceremonies
,
hee
calleth
them
all
typicall
Sacraments
:
And
cap.
15.
having
said
that
the
grace
revealed
under
the
New
Testament
,
was
vailed
and
covered
under
the
old
,
he
addeth
,
that
to
that
vaile
and
covering
did
pertaine
the
precept
concerning
the
Sabbath
,
which
is
in
the
Decalogue
,
which
also
he
calleth
typicall
,
and
sheweth
in
what
consisteth
the
type
and
figure
,
and
saith
,
the
Iewes
observed
the
Sabbath
as
a
shadow
.
And
tom.
4.
l.
quaest.
in
Exod.
quaest.
172.
Moses
after
hee
came
downe
from
the
mount
the
second
time
,
Exod.
34.
Ex
decem
praeceptis
hoc
solum
(
de
Sabbato
)
praecepit
,
quod
figuratè
ibi
dictum
est
:
alia
quippe
novem
sicut
praecepta
sunt
,
etiam
in
Novo
Testamento
observanda
minimè
dubitamus
.
Illud
autem
unum
de
Sabbato
usque
adeo
figurata
diei
septimi
observatione
apud
Israelitas
velatum
est
,
&
in
mysterio
praeceptum
fuit
,
&
quodam
Sacramento
figurabatur
,
ut
hodiè
à
nobis
non
observetur
,
sed
solum
quod
significabat
,
intueamur
.
Of
all
the
ten
Commandements
hee
repeated
to
the
people
this
onely
of
the
Sabbath
,
which
is
there
set
downe
for
a
figure
:
for
we
doe
not
doubt
,
but
that
the
other
nine
are
also
to
be
observed
under
the
New
Testament
,
just
as
they
were
commanded
.
But
that
of
the
Sabbath
was
amongst
the
Israelites
so
farre
vailed
with
a
figurative
observation
of
a
seventh
day
,
and
mystically
commanded
,
and
prefigured
by
a
certaine
signe
,
that
at
this
day
we
observe
it
not
,
but
onely
looke
upon
that
which
it
signified
.
And
tom.
4.
in
exposit.
ex
.
ad
Galat.
in
cap.
3.
about
the
beginning
.
Opera
legis
sunt
tripartita
:
Nam
partim
in
Sacramentis
,
partim
verò
in
moribus
accipiuntur
.
Ad
Sacramenta
pertinent
,
circumcisio
carnis
,
Sabbatum
temporale
,
Neomeniae
,
sacrificia
atque
omnes
hujusmodi
innumerae
observationes
.
Ad
mores
autem
,
non
occides
,
non
Moechaberis
,
non
falsum
testimonium
dices
&
talia
caetera
.
The
workes
of
the
Law
are
of
two
sorts
,
for
they
consist
partly
in
signes
and
types
,
partly
in
morall
actions
.
In
types
,
such
are
circumcision
of
the
flesh
,
the
temporall
Sabbath
,
New
moones
,
sacrifices
and
such
like
innumerable
observations
.
In
morall
actions
,
as
,
thou
shalt
not
kill
,
thou
shalt
not
commit
adultery
,
and
such
like
others
.
And
xml:lang="lat"
tom.
3.
de
Genes.
ad
liter
.
l.
4.
c.
13.
Iam
tempore
gratiae
revelatae
,
observatio
illa
Sabbati
,
quae
unius
diei
vacatione
figurabatur
,
ablata
est
ab
observatione
fidelium
.
Now
that
grace
is
revealed
,
that
observation
of
the
Sabbath
,
which
figuratively
consisted
in
one
dayes
rest
,
was
taken
away
from
the
observation
of
the
faithfull
.
To
which
Passages
,
the
Answer
that
some
men
make
,
that
the
fore-quoted
Fathers
speake
of
a
ceremoniall
keeping
of
the
Sabbath
,
and
meane
onely
that
the
first
Patriarches
did
not
observe
the
Sabbath
with
such
ceremonies
,
as
the
Iewes
afterwards
did
:
This
answer
(
I
say
)
hath
not
so
much
,
as
any
shew
of
truth
;
for
if
they
had
meant
nothing
else
but
that
,
they
had
never
spoke
in
so
direct
and
expresse
tearmes
as
they
doe
.
Moreover
,
they
expresly
distinguish
betwixt
the
Sabbath
and
the
other
ceremonies
of
Moses
Law
,
and
flatly
affirme
,
that
the
Patriarches
did
neither
observe
the
Sabbath
,
nor
the
other
Iewish
ceremonies
.
Besides
the
testimonies
of
the
Fathers
,
which
above
have
been
,
and
of
our
owne
Doctours
,
which
presently
hereafter
shall
be
cited
:
If
you
will
give
any
credit
to
Iewish
Writers
,
there
are
some
of
the
old
Rabbins
(
as
Galatin
reporteth
,
l.
11.
de
secret
.
veritatis
Catholic
.
c.
9.
&
10.
)
who
writing
upon
these
words
,
Genes.
2.
And
God
blessed
the
seventh
day
;
And
upon
these
,
Exod.
16.
29.
See
,
for
that
the
Lord
hath
given
you
the
Sabbath
:
say
,
that
Abraham
observed
not
the
Sabbath
,
that
the
Law
of
the
Sabbath
was
given
but
to
the
Iewes
onely
,
and
not
to
other
nations
,
and
that
they
are
not
obliged
to
keepe
the
Sabbath
.
Rabbi
Salomon
Iarchi
in
his
Comment.
on
Gen.
2.
2.
God
blessed
the
seventh
day
,
and
sanctified
it
.
God
blessed
it
(
saith
hee
)
in
the
Manna
,
because
on
the
rest
of
the
dayes
of
the
weeke
there
fell
one
Homer
for
every
person
,
and
on
the
sixth
day
there
fell
a
double
proportion
.
Hee
sanctified
it
in
the
Manna
,
because
on
it
none
at
all
fell
:
and
this
is
written
with
reference
to
the
time
to
come
.
In
which
words
he
manifestly
referreth
the
blessing
and
sanctifying
mentioned
Gen.
2.
2.
to
the
time
that
the
Israelites
were
in
the
desert
.
Amongst
our
owne
Writers
I
will
begin
with
Calvin
,
who
Institut.
l.
2.
c.
8.
sect.
28.
speaketh
thus
of
the
fourth
Commandement
;
Umbratile
veteres
nuncupare
solent
,
quòd
externam
diei
observationem
contineat
,
quae
in
Christi
adventu
cum
reliquis
figuris
abolita
fuerat
:
quod
verè
quidem
ab
illis
dicitur
.
Ancient
Writers
are
wont
to
call
this
Command
a
typicall
one
,
because
it
containeth
an
externall
observation
of
a
day
,
which
,
with
the
rest
of
the
types
and
figures
at
the
comming
of
Christ
were
abolished
:
in
which
they
speake
truth
:
Ibidem
sect.
34.
Neque
sic
tamen
septenarium
numerum
moror
,
ut
ejus
servituti
Ecclesiam
astringam
.
Neque
enim
Ecclesias
damnavero
,
quae
aliis
conventibus
suis
solennes
dies
habeant
,
modò
à
superstitione
absint
:
Quod
erit
,
si
ad
solam
observationem
disciplinae
,
&
ordinis
benè
compositi
referantur
.
I
doe
not
so
regard
the
number
of
seven
dayes
,
as
to
tie
the
Church
precisely
to
it
:
for
I
should
not
condemne
those
Churches
,
who
should
make
choice
of
other
dayes
for
their
publike
assemblies
,
so
they
did
it
without
superstition
:
which
is
done
,
if
the
observation
of
those
dayes
be
onely
for
discipline
and
good
orders
sake
.
And
a
little
after
:
Ita
evanescunt
nugae
Pseudoprophetarum
qui
Iudaica
opinione
populum
superioribus
seculis
imbuerint
;
nihil
aliud
afferentes
nisi
abrogatum
esse
quod
ceremoniale
erat
in
hoc
mandato
(
id
vocant
sua
lingua
diei
septimae
taxationem
)
remanere
autem
quod
morale
est
,
nempe
unius
diei
observationem
in
hebdomada
.
Atque
id
nihil
aliud
est
,
quàm
in
Iudaeorum
contumeliam
diem
mutare
,
diei
sanctitatem
eandem
animo
retinere
:
Siquidem
manet
nobis
etiamnum
par
mysterii
in
diebus
significatio
,
quae
apud
Iudaeos
locum
habebat
.
So
are
refuted
the
foolish
conceits
of
some
false
Doctors
,
who
in
former
ages
possessed
the
mindes
of
the
vulgar
with
a
Iewish
opinion
,
saying
nothing
for
themselves
but
this
,
that
what
was
ceremoniall
in
this
command
(
which
in
their
expression
they
call
the
taxation
of
a
seventh
day
)
is
abrogated
,
but
that
the
morall
part
of
it
,
namely
,
the
observation
of
one
day
in
seven
,
remaineth
still
in
force
unto
this
day
.
Which
is
nothing
else
but
to
change
the
day
in
contempt
of
the
Iewes
,
and
to
retaine
the
same
opinion
of
the
holinesse
of
the
day
.
For
if
so
be
the
same
mysterie
is
implied
to
us
in
the
number
of
the
dayes
,
which
was
implied
to
the
Iewes
;
And
whoso
will
take
the
paines
to
read
over
all
that
he
saith
in
the
fore-quoted
Chapter
,
shall
finde
,
that
his
opinion
is
,
that
the
principall
end
for
which
at
first
a
seventh
day
was
appointed
for
rest
,
was
to
be
a
type
and
figure
of
a
spirituall
rest
,
that
the
Sabbath
is
abrogated
,
that
the
fourth
Commandement
doth
onely
oblige
us
so
farre
,
that
there
must
be
set
times
set
a
part
for
the
publike
service
of
God
;
that
if
it
were
possible
to
make
every
day
a
Sabbath
day
,
and
so
take
away
all
difference
of
dayes
,
it
were
a
thing
much
to
be
desired
:
but
seeing
this
cannot
be
done
,
it
behooveth
that
there
be
one
appointed
from
among
the
rest
,
and
that
this
is
all
which
is
obligatorie
in
the
fourth
command
in
regard
of
us
.
And
writing
on
the
sixteenth
of
Exodus
vers
.
5.
The
seventh
day
(
saith
he
)
was
consecrated
before
the
promulgation
of
the
Law
,
although
it
is
uncertaine
whether
this
day
of
rest
was
observed
by
the
Fathers
,
which
seemeth
probable
,
but
I
would
not
contest
in
this
.
Item
on
the
twentieth
of
Exodus
expounding
the
fourth
Commandement
.
That
the
Commandement
was
ceremoniall
S.
Paul
telleth
in
plaine
termes
,
calling
it
a
shadow
of
things
,
whose
body
is
in
Christ
.
We
must
see
therefore
how
Christ
hath
exhibited
to
us
that
,
which
was
a
figure
.
And
afterwards
.
From
these
words
,
For
God
in
six
dayes
created
the
heaven
and
the
earth
,
and
rested
the
seventh
day
.
This
probable
conjecture
is
inferred
,
that
the
holinesse
of
the
Sabbath
was
before
the
Law
.
Bullinger
Sermonum
decade
2.
Serm.
4.
Scimus
Sabbatum
esse
ceremoniale
quatenus
conjunctum
est
cum
sacrificiis
&
reliquis
Iudaicis
ceremoniis
,
&
quatenus
alligatum
est
tempori
:
Caeterùm
quatenus
Sabbato
religio
&
piet
as
propagatur
,
&
justus
or
do
retinetur
in
Ecclesia
,
perpetuum
&
non
ceremoniale
est
.
Wee
know
that
the
Sabbath
is
ceremoniall
,
so
farre
as
it
is
joyned
with
the
sacrifices
and
the
rest
of
the
Iewish
ceremonies
,
and
so
farre
as
it
is
tied
to
a
certaine
time
.
But
so
farre
as
by
the
Sabbath
,
religion
and
piety
is
advanced
,
and
good
order
preserved
in
the
Church
,
the
observation
of
it
is
everlasting
,
and
not
ceremoniall
.
xml:lang="lat"
Musculus
in
locis
Commun
.
in
praeceptum
4.
Deus
diem
exprimit
,
quo
sanctificandum
sit
Sabbatum
,
unum
videlicet
de
septem
diebus
,
eumque
nec
primum
nec
secundum
,
&c.
sed
postremum
.
1.
septimum
.
God
doth
specifie
the
day
,
in
which
the
Sabbath
is
to
be
sanctified
,
namely
,
that
it
is
one
of
seven
,
and
that
neither
the
first
,
nor
the
second
,
&c.
but
the
last
.
that
is
,
the
seventh
.
Item
,
Legale
Sabbatum
non
erat
naturâ
suâ
ita
comparatum
,
ut
esset
perpetuum
.
Erat
enim
,
non
verum
,
sed
umbratile
;
non
perfectum
,
sed
elementarium
ac
paedagogicum
,
adeóque
imperfectum
,
&
populo
elementario
accommodatum
.
Quare
Novi
Testamenti
tempore
desiit
,
ut
spiritus
libertati
locus
esset
.
Christus
est
corpus
,
cujus
adventu
rectè
cessarunt
umbrae
.
The
legall
Sabbath
,
considered
in
it selfe
,
was
not
appointed
to
be
of
a
perpetuall
duration
:
for
it
was
not
a
true
one
but
onely
typicall
:
not
perfect
,
but
elementary
and
pedagogicall
,
and
by
consequent
imperfect
and
appropriated
to
an
elementary
and
rude
people
.
Therefore
it
was
most
reasonable
that
it
should
have
end
under
the
New
Testament
,
that
the
Christian
liberty
of
the
spirit
might
have
place
.
Christ
is
the
body
at
whose
comming
it
behooved
all
shadowes
to
vanish
away
.
Cal.
2.
Item
Observantia
legalis
Sabbati
non
perinde
imposita
reliquis
nationibus
,
atque
Israelitis
.
Etenim
non
extat
praeceptum
Dei
,
quod
gentes
ad
hanc
septimi
diei
observationem
astringat
,
sicut
ad
illam
Israelitae
manifesta
lege
obstringuntur
.
Quare
convinci
non
potest
,
quòd
septimi
diei
Sabbatum
ante
hanc
legem
,
vel
ante
diluvium
ab
Adamo
ad
Noe
usque
,
vel
post
diluvium
à
Noe
ad
Mosem
usque
,
vel
per
Abraham
,
vel
posteros
ejus
servatum
fuerit
:
unde
&
quidam
Hebraeorum
fatentur
,
non
esse
scriptum
de
Abrahamo
,
quòd
Sabbatum
observârit
.
Quin
etiamsi
de
patribus
,
qui
ante
legem
vixerunt
,
certò
constaret
quòd
Sabbati
hujus
religionem
servârint
:
haud
tamen
quisquam
mortalium
illorum
exemplo
ad
consimilem
alligaretur
observantiam
,
nisi
dicturi
sumus
esse
nobis
&
pecudes
immolandas
,
propterea
quòd
patres
ante
&
post
diluvium
de
pecoribus
sacrificâsse
leguntur
.
The
observation
of
the
legall
Sabbath
was
not
so
imposed
upon
other
nations
,
as
upon
the
Iewes
:
for
there
is
no
divine
precept
that
obligeth
the
Gentiles
to
this
keeping
of
a
seventh
day
,
as
the
Iewes
by
an
expresse
law
are
tied
to
doe
.
Wherefore
it
cannot
be
proved
that
a
seventh
dayes
rest
was
observed
before
the
Law
,
either
before
the
deluge
from
Adam
to
Noe
;
or
after
the
deluge
,
from
Noe
to
Moses
;
or
by
Abraham
and
his
posterity
.
Hence
it
is
that
some
of
the
Iewish
Writers
doe
confesse
,
that
it
is
no
where
written
of
Abraham
that
hee
observed
the
Sabbath
.
But
grant
that
there
were
any
certaine
proofe
,
that
the
Fathers
who
lived
before
the
Law
did
keepe
the
Sabbath
.
Notwithstanding
,
it
doth
not
follow
that
any
man
by
their
example
should
be
tied
to
the
same
,
except
wee
will
also
conclude
,
that
we
must
now
sacrifice
beasts
,
because
we
reade
the
Fathers
before
and
after
the
flood
did
so
Item
,
Decalogus
hic
quatenus
pertinet
ad
legem
Israeli
per
Mosem
in
Monte
Sina
divinitus
datam
,
pertinet
ad
solos
Israelitas
.
This
Decalogue
so
farre
as
it
hath
reference
to
the
Law
given
to
the
Iewes
from
God
by
Moses
in
mount
Sinai
,
doth
onely
pertaine
to
the
Iewes
.
Item
,
Qui
baptizatus
est
in
Christum
servatorem
,
&
spiritum
gratiae
accepit
,
profectò
non
sive
grandi
Christi
gratiae
injuria
jugo
se
legis
serviliter
subjicit
,
si
se
legalis
Sabbati
servandi
debitorem
esse
judicat
.
Hee
who
was
baptized
in
Christs
name
,
and
hath
received
the
spirit
of
grace
,
doth
not
without
putting
a
grosse
affront
upon
the
same
spirit
,
slavishly
subject
himselfe
to
the
yoke
of
the
Law
,
if
he
thinketh
himselfe
bound
to
keepe
the
legall
Sabbath
.
Item
,
Ad
legem
pertinet
,
ut
aliquo
die
vacetur
sacris
ritibus
,
&
exercitiis
.
Hactenus
non
debemus
Sabbati
,
id
est
,
quietis
sanctificationem
abjicere
,
quae
usque
adeò
naturali
lege
traditur
,
ut
&
universae
gentes
stativas
quasdam
ferias
,
universo
populo
communes
,
&
rebus
sacris
obeundis
consecratas
habuerunt
.
Ad
legem
verò
Mosaicam
referendum
est
,
quòd
non
primus
,
non
secundus
,
non
tertius
,
&c.
sed
septimus
dies
sacro
otio
expressè
&
legaliter
deputatur
.
Ista
legalis
septimi
diei
deputatio
&
consecratio
neminem
mortalium
constringit
praeter
Iudaeos
:
idque
non
nisi
ad
tempus
usque
Novi
Testamenti
,
quo
Lex
Mosis
unà
cum
sacerdotio
Christo
sacerdoti
cessit
.
Quare
haud
est
praeter
rationem
,
quòd
Apostolus
tantopere
&
Legis
&
Sabbati
legalis
observantiam
rejicit
,
&c.
It
is
a
branch
of
the
law
of
nature
that
some
day
be
set
apart
to
the
performing
of
holy
rites
and
sacrifices
.
And
thus
far
we
are
not
to
reject
the
sanctifying
of
a
Sabbath
,
a
day
of
rest
,
which
by
the
law
of
nature
is
so
clearely
taught
us
,
that
even
all
nations
have
had
set
holy
dayes
,
generall
thorow
the
whole
people
,
and
consecrated
to
holy
exercises
.
But
it
is
by
Moses
Law
,
that
not
the
first
,
not
the
second
,
not
the
third
,
&c.
but
the
seventh
day
is
expresly
and
legally
appointed
for
a
holy
rest
.
That
legall
appointing
and
consecrating
of
a
seventh
day
doth
oblige
no
people
under
heaven
but
the
Iewes
,
and
that
for
a
certaine
time
,
till
the
time
of
the
New
Testament
,
under
which
Moses
Law
and
Priesthood
gave
place
to
Christ
our
Saviour
.
Wherefore
it
is
not
without
reason
,
that
the
Apostle
is
so
zealous
for
the
cancelling
of
the
Law
and
the
legall
Sabbath
,
&c.
Ursin.
in
Tractat.
Theolog.
de
praecept
.
4.
Praecepti
hujus
duae
sunt
partes
,
quarum
una
est
moralis
,
sive
perpetua
,
videlicet
,
ut
sanctificetur
Sabbatum
;
id
est
,
aliquod
tempus
certum
tribuatur
ministerio
Ecclesiae
,
sive
publico
Dei
cultui
.
Altera
ceremonialis
ac
temporaria
,
videlicet
,
ut
tempus
illud
sit
dies
septimus
.
There
are
two
parts
of
this
Commandement
,
one
morall
and
perpetuall
;
namely
,
that
a
Sabbath
be
sanctified
;
that
is
to
say
,
some
set
time
is
to
bee
appointed
to
divine
service
,
or
the
publike
worship
of
God
.
Another
ceremoniall
and
temporary
,
namely
,
that
that
time
should
be
a
seventh
day
.
Item
.
Cùm
igitur
Sabbathum
septimi
diei
typus
fuerit
,
admonens
populum
,
&
de
suo
officio
,
seu
de
pietate
erga
Deum
,
&
de
beneficio
Dei
erga
populum
per
Christum
praestando
,
unà
cum
aliis
ceremoniis
adventu
Christi
,
per
quem
est
impletum
,
quod
illa
significabant
,
abrogatum
est
.
Quod
etiam
Paulus
testatur
Col.
2.
Seeing
therefore
a
seventh
dayes
rest
was
a
type
remembring
the
people
both
of
their
duty
,
or
piety
towards
God
;
and
also
of
Gods
bountifulnesse
towards
them
,
which
in
Christ
was
to
be
manifested
,
both
it
and
the
other
ceremonies
at
the
comming
of
Christ
were
abolished
,
by
whom
was
fulfilled
that
which
they
signified
.
Which
also
S.
Paul
Col.
2.
doth
testifie
.
Item
.
Decalogus
est
perpetuus
,
quatenus
est
Moralis
:
Appendices
autem
,
sive
determinationes
moralium
praeceptorum
significationis
causâ
,
usque
ad
Messiam
servandae
.
The
Decalogue
is
perpetuall
so
farre
as
it
is
morall
:
but
the
appurtenances
and
determinations
of
the
morall
precepts
(
such
as
is
that
of
the
Sabbath
)
are
,
because
of
that
which
they
typifie
,
to
last
till
Christ
.
Et
capite
de
lege
divina
Quaest.
1.
Quae
sint
partes
legis
divinae
.
Leges
morales
(
inquit
)
non
sunt
certis
circumstantiis
definitae
,
sed
sunt
generales
,
ut
tempus
aliquod
esse
dandum
ministerio
,
&c.
Leges
verò
ceremoniales
&
forenses
sunt
speciales
,
sive
circumstantiarum
determinatio
,
quae
observandae
sunt
in
ritibus
vel
actionibus
externis
,
Ecclesiasticis
&
politicis
,
ut
,
septimum
diem
esse
tribuendum
ministerio
,
&c.
The
morall
Lawes
are
not
limited
by
circumstances
,
but
are
generall
and
indefinite
,
as
,
that
some
time
is
to
be
assigned
to
divine
service
,
&c.
But
the
ceremoniall
and
judiciall
lawes
are
speciall
,
or
are
the
very
determination
of
the
circumstances
,
which
are
to
be
observed
in
outward
rites
or
actions
,
whether
Ecclesiasticall
or
civill
,
as
that
a
seventh
day
is
to
be
assigned
to
divine
service
,
&c.
Viret
.
on
the
fourth
Commandement
towards
the
end
,
We
must
distinguish
,
as
is
fit
,
betwixt
the
ceremonie
of
this
precept
,
and
that
which
it
retaineth
of
the
law
of
nature
imprinted
in
every
mans
heart
:
for
setting
apart
the
ceremonie
of
it
,
yet
notwithstanding
our
conscience
beareth
witnesse
unto
us
(
if
we
hold
this
for
a
certain
truth
,
that
there
is
a
God
to
whom
we
owe
honour
and
glory
)
that
it
is
necessary
that
we
hearken
to
his
word
,
and
that
both
we
and
all
ours
be
carefull
of
the
ministery
of
the
same
which
he
hath
ordained
.
Zanchius
in
explicat
.
4
praecept
.
Apostolus
ad
Col.
2.
17.
aperte
ait
praeter
alia
ceremonialia
,
Sabbatum
etiam
fuisse
umbram
rerum
futurarum
,
corpus
autem
,
hoc
est
,
veritatem
earum
rerum
esse
in
Christo.
The
Apostle
Col.
2.
17.
saith
in
plaine
termes
,
that
besides
the
other
ceremonies
,
the
Sabbath
also
was
a
shadow
of
things
to
come
,
but
that
the
body
,
that
is
to
say
,
the
truth
of
them
,
was
in
Christ
.
Item
.
Mandatum
quartum
ceremoniale
est
,
quatenus
talem
diem
,
nempe
septimum
diem
,
quem
Sabbatum
vocant
,
exercitio
divini
cultus
destinat
,
&
praescribit
.
Ita
ad
solos
Indaeos
pertinuit
nsque
ad
Christum
.
Per
Christum
autem
unà
cum
aliis
ceremoniis
abrogatm
fuit
.
The
fourth
Commandement
is
ceremoniall
,
so
far
as
it
appointeth
and
prescribeth
for
divine
worship
such
a
day
,
namely
,
a
seventh
day
,
which
is
called
the
Sabbath
.
And
thus
considered
,
it
pertained
to
the
Iewes
onely
till
Christs
time
.
But
by
Christ
it
was
abrogated
,
together
with
the
rest
of
the
ceremonies
.
Item
.
Although
elsewhere
he
declareth
his
opinion
to
be
,
that
the
Sabbath
hath
beene
celebrated
since
the
beginning
of
the
world
,
notwithstanding
,
here
he
speaketh
of
it
,
as
of
a
thing
questionable
,
as
of
a
private
opinion
of
certaine
men
.
Quomodo
autem
sanctificavit
?
(
inquit
)
non
solum
decreto
&
voluntate
,
sed
&
re
ipsa
:
quia
illum
diem
(
ut
non
pauci
volu●●
,
&
probabile
est
)
mandavit
primis
hominibus
sanctificandum
.
How
did
he
sanctifie
it
(
speaking
of
the
Sabbath
?
)
Not
onely
by
his
decree
and
purpose
,
but
really
,
and
in
very
deed
:
because
he
commanded
our
first
parents
to
hallow
it
,
as
is
the
opinion
of
a
great
many
,
and
it
is
also
probable
.
And
afterwards
disputing
against
the
Sabbatarians
,
who
will
have
all
Christians
obliged
to
the
observation
of
the
seventh
day
,
because
the
fourth
Commandement
is
morall
,
and
concerneth
all
nations
,
which
they
prove
thus
,
because
(
say
they
)
from
the
beginning
before
Moses
Law
was
given
,
God
sanctified
it
,
and
the
Patriarches
kept
it
holy
.
To
which
he
answereth
,
Quod
●iunt
,
Patres
ante
legem
diem
septimum
sanctificâsse
:
quanquam
hoc
non
facili
&
apertè
demonstrari
potest
ex
S.
literis
sicut
&
Tertullian
.
adv.
Indaeos
contendit
,
ego
tamen
non
contradixerim
.
Sed
quod
inferunt
esse
igitur
naturale
,
ita
ut
etiam
ad
nos
pertineat
,
tam
facile
sequitur
,
si
dicas
:
Patres
ante
legem
offerebant
animalia
,
item
circumcidebantur
:
Ergo
utrumque
naturale
est
,
&
ideò
utrumque
etiam
à
nobis
praestari
debet
.
As
for
that
which
they
affirme
,
that
the
Fathers
before
the
Law
kept
holy
the
seventh
day
:
although
this
cannot
easily
and
clearely
be
proved
out
of
Scripture
,
which
also
Tertullian
.
adv.
Iudaeos
doth
maintaine
,
notwithstanding
I
for
my
part
will
not
gainesay
it
.
But
the
consequence
which
thence
they
inferre
,
that
therefore
this
Law
is
morall
and
concerneth
us
also
,
is
as
pertinent
,
as
if
you
should
argue
thus
,
The
Fathers
before
the
Law
did
offer
the
sacrifices
of
beasts
,
and
were
also
circumcised
:
therefore
both
are
morall
,
and
are
to
bee
performed
by
us
also
.
Item
.
Non
ita
morale
est
,
quin
etiam
sit
ceremoniale
mandatum
hoc
de
Sabbato
.
Morale
est
,
quatenus
natura
docet
,
&
piet
as
postulat
,
ut
aliquis
dies
destinetur
quieti
ab
operibus
servilibus
,
quo
divino
cultui
vacare
possit
Ecclesia
:
Ceremoniale
est
,
&
ad
Iudaeos
particulariter
pertinens
,
quatenus
septimus
fuit
praescriptus
&
non
alius
.
This
precept
of
the
Sabbath
is
not
so
morall
,
but
that
also
it
is
ceremoniall
.
It
is
morall
thus
farre
,
in
that
nature
teacheth
us
,
and
piety
bindeth
us
to
it
,
that
some
one
day
be
appointed
to
a
rest
from
servile
works
,
that
the
Church
may
more
freely
give
it selfe
to
the
worship
of
God
.
It
is
ceremoniall
,
and
peculiarly
belongeth
to
the
Iewes
,
so
farre
as
a
seventh
day
is
prescribed
by
it
and
no
other
.
Item
.
Substantia
hujus
praecepti
quatenns
ad
nos
quoque
pertinet
,
&
confirmatum
à
Christo
,
non
est
ut
diem
septimum
sanctificemus
:
sed
ut
sanctificemus
diem
Sabbati
,
hoc
est
,
quieti
destinatum
,
quisquis
ille
sit
.
The
substance
of
this
command
,
so
farre
as
it
concerneth
us
also
,
and
was
confirmed
by
Christ
,
is
not
that
we
keepe
holy
a
seventh
day
:
But
that
we
sanctifie
a
Sabbath
day
,
that
is
to
say
,
a
day
of
rest
,
whatsoever
day
it
be
.
Item
.
Praeceptum
hoc
quartum
morale
est
,
quatenus
hôc
mandatur
●ura
religionis
,
&
exercitium
etiam
externi
divini
cultus
:
&
ut
certo
tempore
conveniat
Ecclesia
ad
audiendum
verbum
Dei
,
ad
publicas
preces
,
ad
debita
sacrificia
facienda
,
ad
collectiones
faciendas
.
Id
quod
etiam
confirmavimus
:
quoniam
apud
omnes
gentes
semper
recepta
fuit
haec
consuetudo
,
ut
certis
diebus
convenirent
omnes
ad
Deum
celebrandum
,
colendum
,
invocandum
.
Mosaicum
autem
&
ceremoniale
fuit
,
ad
solos
Iudaeos
pertinens
,
quatenus
talis
dies
,
septimus
nimirum
,
fuit
illis
praescriptus
:
&
quatenus
illis
etiam
praescripti
fuerunt
certi
ritus
,
quibus
Deum
die
Sabbati
colerent
:
atque
eatenus
etiam
fuisse
abrogatum
.
Ergò
ut
certo
tempore
conveniat
Ecclesia
,
cum
scilicet
potest
,
ad
Deum
celebrandum
,
ex
Dei
est
institutione
in
animis
cujusque
inscripta
.
This
fourth
command
is
morall
,
so
farre
as
by
it
is
recommended
unto
us
the
care
of
religion
,
and
the
exercise
of
Gods
externall
worship
:
and
that
at
a
set
time
the
Church
assemble
together
to
heare
the
word
of
God
,
to
publike
prayers
,
to
offer
up
due
sacrifices
,
and
to
make
gatherings
for
the
poore
.
Which
also
wee
have
proved
,
because
it
is
a
custome
received
amongst
all
nations
,
that
on
certaine
dayes
there
be
publike
assemblies
to
praise
,
worship
,
and
call
upon
God
.
But
it
is
Mosaicall
,
and
ceremoniall
,
pertaining
to
the
Iewes
onely
in
this
respect
,
that
such
a
day
,
namely
a
seventh
,
was
prescribed
unto
them
:
and
in
this
also
,
that
they
had
certaine
rites
prescribed
unto
them
,
by
which
they
were
to
worship
God
on
the
Sabbath
day
:
and
in
this
regard
it
was
also
afterwards
abrogated
.
That
therefore
the
Church
meet
together
at
some
certaine
time
,
to
wit
,
when
it
can
conveniently
,
is
Gods
institution
engraved
in
every
mans
minde
.
And
in
the
very
close
of
his
explication
of
the
fourth
command
,
treating
of
the
abrogation
of
the
Sabbath
,
hee
saith
thus
,
Prima
cansa
,
ob
quam
institutum
est
Sabbatum
,
est
,
ut
figuraret
cessationem
,
eamque
perpetuam
ab
operibus
nostris
,
scilicet
à
peccatis
patrandis
,
&
quietem
in
Domino
,
sinentes
scilicet
Deum
operari
opera
S.
S.
in
nobis
.
Et
quantum
ad
hanc
causam
,
quia
erat
tantùm
figura
alterius
Sabbatismi
,
erat
ceremoniale
praeceptum
:
ideoque
&
abrogatum
est
,
sicut
&
caeterae
figurae
,
adveniente
Christo
figurato
:
ad
praesentiam
veritatis
,
id
est
,
Christi
,
evanuit
figura
,
id
est
,
Sabbatum
,
Col.
2.
Quatenus
verò
institutum
est
,
ut
status
dies
esset
,
quo
ad
legem
audiendam
,
&
ceremonias
peragendas
conveniret
populus
:
vel
saltem
quem
operum
Domini
meditationi
peculiariter
darent
omnes
;
abrogatum
non
est
.
Nam
&
apud
nos
locum
habet
,
ut
statis
diebus
ad
audiendum
verbum
,
ad
Sacramenta
percipienda
conveniamus
.
The
first
cause
for
which
the
Sabbath
was
instituted
,
was
to
typifie
a
perpetuall
cessation
from
our
workes
,
that
is
,
our
sinnes
,
and
also
our
rest
in
the
Lord
,
suffering
him
to
worke
in
us
the
workes
of
his
holy
Spirit
:
and
in
regard
of
this
cause
,
because
it
was
onely
a
figure
of
another
Sabbath
or
rest
,
it
was
ceremoniall
:
and
therefore
was
abrogated
,
as
likewise
the
rest
of
the
types
,
at
the
comming
of
Christ
who
by
them
was
typified
:
when
the
truth
,
that
is
,
Christ
appeared
;
the
shadow
,
that
is
,
the
Sabbath
vanished
away
,
Col.
2.
But
in
that
respect
,
that
it
was
instituted
to
bee
a
set
day
,
for
the
Church
to
meet
together
on
,
to
heare
the
Law
,
to
performe
the
ceremonies
prescribed
,
or
at
least
to
meditate
on
the
workes
of
God
,
it
is
not
abolished
.
For
it
is
thus
in
force
even
amongst
us
,
that
on
appointed
dayes
we
assemble
together
to
heare
the
Word
and
receive
the
Sacraments
.
In
many
places
also
of
this
his
exposition
of
the
fourth
command
,
he
affirmeth
,
that
the
Law
concerning
the
Sabbath
was
onely
given
to
the
Iewes
,
and
not
to
other
nations
,
and
they
were
not
bound
to
the
observation
of
it
.
Lib.
6.
de
oper.
sex
dierum
.
c.
1.
having
said
,
that
the
seasons
of
the
yeare
,
the
new
and
full
moones
are
times
common
for
all
people
;
for
the
distinction
of
which
,
God
hath
given
to
all
the
Sunne
and
the
Moone
,
and
appointed
them
their
courses
,
he
addeth
;
Alterum
est
genus
eorum
temporum
,
seu
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
quae
peculiaria
sunt
certis
gentibus
,
&
quae
quisque
sibi
ex
toto
anni
tempore
ad
certa
actionum
genera
deligit
;
ut
quod
Deus
voluerit
,
ut
ipsius
populus
sex
diebus
operaretur
:
septimo
autem
,
qui
Sabbatum
dicitur
,
quiesceret
ab
iis
operibus
&
vacaret
cultui
divino
.
Item
quod
voluerit
Calendas
observari
&
certis
temporibus
&
non
aliis
festa
celebrari
Paschae
,
Pentecostes
,
&c.
Haec
erant
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
populi
Israelitaci
.
Voluit
&
vult
ut
singulae
gentes
habeant
stata
tempora
,
quibus
cultum
praestent
Deo
,
sed
libera
cuique
genti
esse
voluit
.
There
is
another
kinde
of
appointed
times
,
which
are
peculiar
to
certaine
nations
,
and
which
every
one
doth
make
choice
of
for
himselfe
out
of
the
whole
yeere
for
certaine
actions
.
As
that
God
would
have
his
owne
people
the
Iewes
to
worke
six
dayes
,
but
to
rest
from
those
workes
on
the
seventh
day
,
which
is
called
the
Sabbath
,
and
give
themselves
to
divine
worship
.
Also
that
he
would
have
them
to
observe
the
first
dayes
of
every
moneth
,
and
feasts
of
Easter
,
Pentecost
,
&c.
to
be
kept
at
certaine
times
and
no
other
.
He
would
,
and
willeth
that
every
nation
have
appointed
times
for
his
worship
,
but
he
hath
left
them
to
the
liberty
of
every
nation
to
be
appointed
by
them
.
Danaeus
Ethic.
Christian.
l.
2.
c.
10.
speaking
of
the
fourth
Commandement
,
Quatenus
hoc
praeceptum
ceremoniale
fuit
,
hodiè
cesset
:
sed
quatenus
externa
quaedam
verae
pietatis
exercitia
fieri
praecipit
,
praeceptum
continent
haec
verba
.
This
precept
so
farre
as
it
was
ceremoniall
,
is
now
of
no
force
:
but
so
far
as
it
appointeth
some
outward
actions
of
true
piety
to
be
performed
,
the
words
still
containe
a
precept
.
Item
.
Fuisse
ceremoniarum
partem
Sabbatum
,
apparet
ex
eo
,
quod
appellatur
signum
faederis
veteris
inter
Deum
&
Iudaeos
icti
,
Exod.
31.
17.
&
cum
Sanctuario
conjungitur
,
Levit.
19.
30.
item
&
Paulus
inter
ceremonias
enumerat
,
Col.
2.
16.
Heb.
4.
9.
Dupliciter
Sabbatum
fuit
ceremoniale
,
quatenus
fuit
1.
cessatio
severa
ab
omni
opere
servili
&
corporali
.
2.
Septima
dies
nominatim
&
disertè
à
Deo
praescripta
erat
,
non
autem
tertia
,
quarta
,
quinta
,
aut
sexta
.
It
is
manifest
that
the
Sabbath
was
a
part
of
the
ceremonies
,
because
it
is
called
a
signe
of
the
old
Covenant
betwixt
God
and
the
Iewes
,
Exod.
31.
17.
and
it
is
joyned
with
the
Sanctuarie
,
Levit.
19.
30.
Also
S.
Paul
reckoneth
it
amongst
the
ceremonies
,
Col.
2.
16.
Heb.
4.
9.
The
Sabbath
in
a
double
respect
was
ceremoniall
;
first
,
in
that
it
was
an
absolute
and
precise
cessation
from
all
servile
or
bodily
worke
.
Secondly
,
in
that
a
seventh
day
was
expresly
by
God
commanded
,
not
a
third
,
fourth
,
fifth
,
or
sixth
.
Item
.
Sabbatum
significat
ab
omni
opere
vitioso
,
&
ab
omni
peccato
abstinendum
esse
.
Erat
Sacramentum
Iudaeis
vitae
quietisque
aeternae
,
in
quo
non
modò
ab
omnibus
peccatis
liberatio
contingit
,
sed
etiam
cessatio
ab
omnibus
operibus
,
&c.
The
Sabbath
did
signifie
that
wee
must
abstaine
from
all
wicked
workes
,
and
from
sinne
.
It
was
a
Sacrament
to
the
Iewes
of
life
and
rest
eternall
,
in
which
we
shall
not
onely
be
freed
from
all
our
sinnes
,
but
also
we
shall
rest
from
our
labours
,
&c.
PASSAGES
Concerning
the
Lords-day
(
commonly
called
Sunday
)
its
institution
,
and
how
farre
it
obligeth
us
.
ANcient
Writers
when
they
speake
of
the
Lords-day
,
put
this
for
the
ground
and
reason
of
the
observation
of
it
,
that
Christ
did
rise
againe
on
that
day
;
But
they
say
not
,
that
Christ
ordained
it
.
Ignatius
in
epist.
ad
Magnes
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
All
that
love
Christ
,
let
them
keepe
the
Lords-day
,
as
a
festivall
day
;
which
was
the
day
of
his
Resurrection
.
Iustin.
Martyr
.
Apolog.
2.
versus
finem
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
On
Sunday
wee
have
our
publike
meetings
,
because
it
was
the
first
day
,
that
was
,
in
which
God
having
changed
the
darknesse
,
and
Chaos
,
or
confused
Masse
(
in
Heb.
20.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
made
the
world
,
and
because
Iesus
Christ
our
Saviour
on
the
same
day
rose
againe
from
the
dead
.
Augustin
.
tom.
2.
ep.
119.
quae
est
ad
Ianuarium
cap.
13.
Dies
Dominicus
non
Iudaeis
,
sed
Christianis
Resurrectione
Domini
declaratus
est
,
&
ex
illo
habere
caepit
festivitatem
suam
.
The
Lords-day
was
declared
so
to
bee
,
not
to
the
Iewes
,
but
to
Christians
by
the
Resurrection
of
the
Lord
,
and
with
reference
to
him
(
or
since
that
time
)
it
began
to
be
a
holy
day
.
Idem
l.
22.
de
civ
.
Dei
.
c.
30.
Dominicus
dies
Christi
resurrectione
est
sacratus
,
aeternam
non
solùm
spiritus
,
verumetiam
corporis
requiem
praefigurans
.
The
Lords-day
became
sacred
by
the
Resurrection
of
Christ
,
and
prefigureth
the
eternall
rest
,
not
onely
of
the
spirit
,
but
also
of
the
body
.
Idem
.
Tom.
10.
Serm.
15.
de
verb.
Apost.
Domini
Resuscitatio
consecravit
nobis
Dominicum
diem
.
Qui
vocatur
Dominicus
dies
,
ipse
videtur
propriè
ad
Dominum
pertinere
:
quia
eo
die
Dominus
resurrexit
.
The
Resurrection
of
the
Lord
hath
consecrated
to
us
the
Lords-day
.
That
which
is
called
the
Lords-day
,
seemeth
to
belong
to
the
Lord
properly
:
because
the
Lord
that
day
rose
againe
.
Idem
Serm.
251.
de
tempore
;
(
which
notwithstanding
;
and
the
most
of
the
Sermons
De
tempore
,
are
suspected
not
to
bee
his
)
Dominicum
diem
Apostoli
&
Apostolici
viri
ideò
religiosa
solemnitate
habendum
sanxerunt
,
quia
in
eadem
Redemptor
noster
à
mortuis
resurrexit
.
The
Apostles
and
Apostolicall
men
have
therefore
appointed
the
Lords-day
to
be
kept
with
a
religious
solemnity
,
because
on
it
our
Redeemer
rose
againe
from
the
dead
.
S.
Augustin
.
in
expos.
in
Ioan.
Tract.
120.
Una
Sabbati
est
,
quem
jam
diem
Dominicam
propter
Domini
Resurrectionem
mos
Christianus
appellat
.
The
first
day
of
the
weeke
is
that
which
Christians
usually
call
the
Lords-day
,
from
the
Resurrection
of
our
Lord
.
Calvin
.
Institut.
l.
2.
c.
8.
sect.
33.
Dies
Dominici
citra
Iudaismum
à
nobis
observantur
:
quia
longo
intervallo
differimus
in
hac
parte
à
Iudaeis
.
Non
enim
ut
ceremoniam
arctissimâ
religione
celebramus
,
quâ
putemus
mysterium
spirituale
figurari
:
sed
suscipimus
ut
remedium
retinendo
in
ecclesia
ordini
necessarium
.
We
observe
the
Lords
dayes
without
Iudaizing
,
because
in
this
particular
we
much
differ
from
the
Iewes
:
for
we
doe
not
celebrate
it
as
a
ceremonie
with
a
precise
observation
,
by
which
wee
thinke
a
spirituall
mystery
is
typified
;
but
we
use
it
as
a
remedie
necessarie
to
keepe
good
order
in
the
Church
.
Item
.
Quod
ad
evertendam
superstitionem
expediebat
,
sublatus
est
Iudaeis
religiosus
dies
:
quod
decoro
,
ordini
,
paci
in
Ecclesia
retinendis
necessarium
erat
,
alter
in
eum
usum
destinatus
est
.
Quanquam
non
sine
delectu
Dominicum
quem
vocamus
diem
veteres
in
locum
Sabbathi
subrogârunt
,
&c.
The
day
which
the
Iewes
religiously
observed
,
was
abrogated
,
which
was
expedient
to
take
away
superstition
:
Another
was
substituted
in
its
place
,
which
was
necessarie
to
retaine
decencie
,
good
order
,
and
peace
in
the
Church
.
Nor
was
it
hand
over
head
that
the
Primitive
Church
made
choice
of
that
which
wee
call
the
Lords-day
in
stead
of
the
Sabbath
,
&c.
Item
Com.
in
ep.
ad
Gal.
4.
10.
Quando
discernitur
dies
à
die
religionis
causâ
,
quando
feriae
pars
divini
cultus
esse
censentur
:
tum
dies
perperam
observantur
.
Nos
hodiè
cum
habemus
dierum
discrimen
,
non
induimus
necessitatis
laqueum
conscientiis
,
non
discernimus
dies
,
quasi
alius
alio
sit
sanctior
,
non
constituimus
illic
religionem
&
cultum
Dei
,
sed
tantùm
ordini
&
còncordiae
consulimus
.
Ita
libera
est
apud
nos
&
omni
superstione
pura
observatio
.
When
a
distinction
is
made
betwixt
dayes
out
of
devotion
,
when
a
feast
or
holy
day
is
esteemed
a
part
of
Gods
worship
,
those
dayes
are
observed
amisse
.
We
in
having
now
a
distinction
betwixt
dayes
,
do
not
put
a
snare
of
necessity
upon
mens
consciences
,
we
make
not
such
a
distinction
,
as
if
one
day
were
holier
than
another
,
nor
in
this
doe
we
place
religion
,
or
Gods
worship
:
but
in
so
doing
provide
for
the
good
order
and
peace
of
the
Church
.
And
so
such
observation
of
dayes
amongst
us
is
free
and
pure
from
all
superstition
.
Bullinger
.
Decad.
2.
Serm.
4.
Vetus
Ecclesia
diem
mutavit
Sabbati
,
ne
videretur
Iudaizare
,
&
ceremoniis
affixa
haerere
:
&
caetus
otiaque
celebravit
primâ
Sabbati
,
quam
Ioannes
appellat
Dominicam
haud
dubiè
propter
gloriosam
Domini
resurrectionem
.
Et
quamvis
nullibi
legatur
praecepta
in
Apostolicis
literis
Dominica
dies
,
quia
tamen
quarto
hoc
praecepto
primae
tabulae
praecipitur
cura
religionis
&
exercitium
externi
cultus
diligenter
,
alienum
à
pietate
&
charitate
Christiana
foret
,
Dominicam
nolle
sanctificare
:
praesertim
cum
sine
tempore
stato
&
citra
otium
sanctum
cultus
ille
externus
constare
non
possit
.
Idem
sentiendum
arbitror
de
pauculis
quibusdam
Christi
Domini
feriis
,
aut
fostis
,
quibus
peragimus
memoriam
Nativitatis
,
Incarnationis
,
Circumcisionis
,
Passionis
,
Resurrectionis
,
Ascensionis
in
Coelum
,
&
missionis
S.
spiritus
in
Discipulos
Domini
nostri
Iesu
Christi
.
The
ancient
Church
changed
the
Sabbath
day
,
lest
it
should
seeme
to
Iudaize
,
and
be
addicted
to
Iewish
ceremonies
:
and
kept
its
assemblies
,
and
rested
on
the
first
day
of
the
weeke
,
which
S.
Iohn
calleth
the
Lords-day
,
without
doubt
because
of
the
glorious
Resurrection
of
the
Lord
.
And
although
it
is
no
where
read
in
the
writings
of
the
Apostles
,
that
the
Lords-day
was
commanded
to
be
kept
holy
,
notwithstanding
because
in
this
fourth
Commandement
of
the
first
table
is
injoyned
the
care
of
religion
,
and
a
diligent
plying
of
Gods
externall
worship
;
It
were
a
thing
much
contrary
to
piety
and
Christian
charity
,
not
to
sanctifie
the
Lords-day
:
especially
seeing
that
externall
worship
cannot
be
performed
without
a
set
time
,
and
without
a
holy
rest
.
Bullinger
.
in
Apocalypsin
cap.
1.
v.
10.
Hanc
diem
ut
sacram
loco
Sabbathi
in
memoriam
resurgentis
Domini
delegerunt
sibi
Ecclesiae
,
in
quâ
sacros
&
celebres
coetus
agerent
.
Ibid.
Sponte
verò
Ecclesiae
receperunt
illam
diem
:
Non
legimus
eam
ullibi
praeceptam
.
Ac
Ecclesiae
viderunt
omnino
necessarium
esse
certum
tempus
,
in
quo
conveniant
sancti
:
delegerunt
ergo
diem
Resurrectionis
:
neque
de
his
odiosiùs
contenderunt
inter
se
,
ut
postea
factum
in
Ecclesia
testantur
historiae
.
The
Churches
of
free
choice
received
and
set
apart
this
day
,
in
stead
of
the
Sabbath
,
in
remembrance
of
the
Lords
Resurrection
,
that
in
it
they
might
have
their
holy
and
solemne
meetings
.
For
wee
reade
not
that
it
is
commanded
any
where
:
but
the
Churches
saw
that
it
was
necessary
that
a
certaine
time
should
be
stinted
for
the
holy
meetings
of
the
Saints
of
God
:
and
therefore
they
chose
the
day
of
the
Resurrection
.
Neither
did
they
strive
eagerly
about
this
,
as
Histories
beare
witnesse
that
they
did
afterwards
.
Musculus
in
locis
Commun
.
in
Mandatum
quartum
.
Christiani
relicto
Iudaico
Sabbato
sacrum
otium
eo
die
servant
,
quo
Servator
non
solos
Israelitas
,
sed
universum
genus
mortalium
non
de
domo
Aegyptiacae
servitutis
,
sed
de
potestate
&
regno
Satanae
liberatos
eduxit
.
The
Christians
forsaking
the
Iewish
Sabbath
,
keepe
their
holy
rest
on
that
day
on
which
our
Saviour
did
bring
forth
,
not
the
Israelites
onely
,
but
all
mankinde
;
not
out
of
the
house
of
Aegyptian
servitude
,
but
from
the
power
and
kingdome
of
Satan
.
P.
Martyr
in
his
common
places
,
which
were
collected
out
of
the
rest
of
his
workes
,
cap.
7.
Quod
is
dies
magis
quàm
ille
eligatur
ad
Dei
externum
cultum
,
liberum
fuit
Ecclesiae
per
Christum
,
ut
id
consuleret
,
quod
magis
ex
re
judicaret
.
Nec
illa
pessimè
judicavit
,
si
memoriam
instaurationis
perfectae
,
id
est
,
Resurrectionis
Christi
,
in
observatione
diei
Dominici
praetulit
huic
absolutioni
mundanae
fabricae
.
The
Church
had
liberty
by
Christ
,
to
make
choice
of
one
day
,
rather
than
of
another
,
for
Gods
externall
worship
,
to
doe
therein
what
shee
thought
fittest
.
Nor
was
her
choice
ill
in
preferring
,
by
observing
the
Lords-day
,
the
remembrance
of
our
perfect
redemption
,
that
is
,
of
Christs
resurrection
,
before
the
remembrance
of
the
finishing
of
the
world
.
Item
.
Quòd
unus
dies
certus
in
hebdomada
cultui
divino
mancipetur
,
stabile
&
firmum
est
:
an
verò
hic
vel
alius
constituatur
,
temporarium
est
ac
mutabile
.
That
one
day
of
the
weeke
be
consecrated
to
Gods
worship
,
is
an
ordinance
of
perpetuall
force
:
but
whether
this
or
that
be
appointed
,
is
temporarie
and
may
be
changed
.
Item
.
Quando
facta
sit
haec
mutatio
,
in
sacris
literis
expressum
non
habemus
.
In
Apocalypsi
tamen
Ioannis
Dominici
diei
expressam
mentionem
habemus
,
&
verisimile
est
,
aliquamdiu
primos
Christianos
morem
Iudaicum
retinuisse
:
ut
in
die
Sabbati
convenirent
:
postea
verò
,
ut
videmus
,
res
mutata
est
.
It
is
not
expressed
in
holy
Writ
when
this
change
(
of
the
Sabbath
into
the
Lords-day
)
was
.
Notwithstanding
,
in
S.
Iohns
Revelation
there
is
expresse
mention
of
the
Lords-day
,
and
it
is
likely
that
for
a
while
the
first
Christians
retained
the
Iewish
custome
in
meeting
together
on
the
Sabbath
day
:
but
afterwards
(
as
we
see
)
the
day
was
changed
.
Ursinus
Tract
.
Theol.
in
quartum
praeceptum
.
Cum
non
minùs
alio
die
meditatio
ac
celebratio
operum
Dei
possit
fieri
,
quàm
septimo
.
Sicut
initiò
propter
causam
accommodatam
primis
temporibus
,
defignavit
Deus
ministerio
diem
septimum
,
sic
deinde
propter
causam
accommodatam
Messiae
temporibus
,
legem
eam
abrogavit
,
&
liberum
Ecclesiae
reliquit
alios
dies
eligere
,
quae
propter
causam
probabilem
delegit
diem
primum
quo
facta
est
Christi
resuscitatio
.
Seeing
one
can
meditate
on
,
and
celebrate
the
workes
of
God
,
as
well
on
another
day
,
as
on
the
seventh
.
As
in
the
beginning
,
for
a
reason
proper
to
the
first
times
,
God
appointed
for
his
publike
worship
a
seventh
day
;
so
afterwards
,
for
a
reason
proper
to
the
times
of
Christs
exhibition
,
he
abrogated
that
Law
,
and
left
it
to
the
power
of
the
Church
to
chuse
other
dayes
,
which
for
a
probable
reason
made
choice
of
the
first
day
,
on
which
Christ
rose
againe
.
Item
.
Differt
observatio
Dominici
diei
à
Sabbatho
Iudaico
,
primò
,
quod
Sabbatum
septimi
diei
,
tanquam
partem
cultus
divini
oeremonialem
,
non
licebat
Iudaeis
omittere
,
aut
mutare
propter
expressum
Dei
mandatum
:
Ecclesia
verò
Christiana
,
sive
primum
,
sive
alium
diem
tribuit
ministerio
,
salvâ
suâ
libertate
etiam
aliter
agendi
,
si
sint
probabiles
causae
,
hoc
est
,
sine
ulla
opinione
necessitatis
aut
cultus
.
Secundò
,
Sabbatum
vetus
erat
typus
,
five
umbra
rerum
in
Novo
Testamento
per
Christum
implendarum
:
In
Novo
autem
Testamento
illa
significatio
cessavit
,
&
ordinis
at
que
decori
tantum
ratio
habetur
,
sine
quo
ministerium
Ecclesiae
aut
nullum
aut
saltem
non
bene
constitutum
esse
potest
.
The
observation
of
the
Lords
day
differeth
from
the
Iewish
Sabbath
;
First
,
because
it
was
not
lawfull
for
the
Iewes
to
omit
the
Sabbath
,
or
rest
of
the
seventh
day
,
as
being
a
ceremoniall
part
of
divine
worship
,
nor
to
change
it
,
because
of
Gods
expresse
command
for
the
keeping
of
it
.
But
the
Christian
Church
appointeth
for
divine
service
a
day
,
whether
the
first
or
another
,
reserving
still
to
her selfe
the
liberty
to
doe
otherwise
,
if
by
good
reasons
she
be
induced
thereunto
;
that
is
to
say
,
she
allotteth
such
a
day
to
the
service
of
God
,
without
any
opinion
of
necessity
or
worship
.
Secondly
,
the
old
Sabbath
was
a
type
or
shadow
of
things
which
under
the
New
Testament
were
to
be
fulfilled
by
Christ
:
But
under
the
New
Testament
that
type
ceased
,
and
onely
regard
is
had
of
good
order
and
decencie
,
without
which
,
divine
service
either
cannot
subsist
at
all
,
or
not
well
.
And
in
his
Exposition
of
the
second
Commandement
,
speaking
of
Ecclesiasticall
lawes
,
which
determine
the
circumstances
necessary
or
profitable
for
the
observation
of
the
morall
precepts
of
the
first
Table
,
and
which
are
no
part
of
Gods
service
,
and
doe
not
oblige
the
conscience
,
but
in
case
of
scandall
,
amongst
the
rest
(
saith
he
)
Dies
Dominicus
ab
Ecclesia
est
substitutus
Sabbato
in
usum
ministerii
,
&c.
The
Lords-day
was
substituted
in
lieu
of
the
Sabbath
for
Gods
service
,
&c.
Idem
in
Explicatione
Catechet
.
in
praecept
.
4.
Sabbatum
ceremoniale
est
duplex
,
aliud
Ueteris
,
aliud
Novi
Testamenti
.
Vetus
erat
astrictum
ad
diem
septimum
,
&
ejus
observatio
erat
necessaria
,
&
cultus
Dei.
Novum
pendet
ex
arbitrio
Ecclesiae
,
quae
elegit
diem
primum
propter
certas
causas
,
&
is
est
observandus
ordinis
causâ
:
sed
fine
opinione
necessitatis
,
quasi
ab
Ecclesia
oporteat
eum
observari
,
&
non
alium
.
The
ceremoniall
Sabbath
is
two-fold
,
one
of
the
New
,
another
of
the
Old
Testament
:
That
was
restrained
to
the
seventh
day
,
and
the
observation
of
it
was
necessarie
,
and
a
part
of
Gods
worship
.
This
dependeth
from
the
will
of
the
Church
,
which
made
choice
of
the
first
day
for
certaine
causes
,
and
it
is
to
be
observed
for
good
orders
sake
:
but
without
any
opinion
of
necessitie
,
as
if
it
behooved
the
Church
to
observe
it
,
and
no
other
.
Item
.
Oportet
non
minùs
nunc
in
Christiana
,
quàm
olim
in
Iudaica
Ecclesia
esse
aliquem
certum
diem
quo
verbum
Dei
doceatur
,
&
Sacramenta
publicê
administrentur
.
Interim
non
sumus
alligati
,
ut
diem
septimanae
3
,
4
,
5.
vel
quemcunque
alium
habeamus
.
Apostolicaigitur
Ecclesia
,
ut
se
à
Iudaicâ
Synagogâ
discerneret
,
pro
libertate
sibi
à
Christo
donata
pro
septimo
die
elegit
primam
propter
probabilem
causam
,
quia
eo
die
facta
est
Christi
Resurrectio
.
It
behooveth
as
well
now
in
the
Christian
Church
,
as
before
in
the
Iewish
,
that
there
be
some
certaine
day
,
on
which
the
word
of
God
may
bee
taught
,
and
the
Sacraments
publikely
administred
.
But
we
are
not
tied
to
have
Tuesday
,
Wednesday
,
Thursday
,
or
any
other
for
this
set
day
.
The
Apostolicall
Church
therefore
,
to
make
a
distinction
betwixt
her selfe
and
the
Iewish
Synagogue
,
according
to
the
liberty
given
her
by
Christ
,
in
stead
of
the
seventh
day
chose
the
first
for
a
probable
reason
,
because
on
that
day
Christ
rose
againe
.
Uiet
on
the
fourth
command
towards
the
end
.
The
Primitive
Christians
did
not
change
the
day
,
only
with
regard
to
a
difference
to
be
made
betwixt
Iewes
and
Christians
,
for
thus
the
matter
were
not
much
mended
,
to
have
changed
onely
the
day
,
and
have
retained
the
superstition
,
which
the
Iewes
fasten
to
it
:
But
they
had
regard
to
the
Resurrection
of
our
Lord
,
which
is
the
true
accomplishment
of
the
spirituall
rest
,
which
we
hope
for
,
&c.
Bucer
.
in
Matth.
cap.
12.
v.
1.
loc.
de
feriis
.
Hinc
factum
,
non
dubito
,
ut
communis
Christianorum
consensu
Dominicus
dies
conventibus
Ecclesiae
publicis
,
ac
requiei
publicae
dicat
us
sit
ipso
statim
Apostolorum
tempore
.
I
doubt
not
,
but
that
by
the
common
consent
of
Christians
,
the
Lords-day
hath
beene
appointed
for
the
publike
meetings
of
the
Church
,
and
for
publike
rest
,
even
in
the
Apostles
dayes
.
Zanchius
in
praecep.
4.
in
Tractatu
de
feriis
.
Praeceptum
de
die
Dominico
sanctificando
ab
Apostolis
expressum
non
habemus
:
Apostolicam
tamen
traditionem
esse
minimè
dubitamus
.
Wee
have
no
expresse
command
from
the
Apostles
to
sanctifie
the
Lords-day
:
notwithstanding
,
we
doubt
not
but
that
it
is
an
Apostolicall
tradition
.
And
having
alleaged
some
proofes
out
of
Scripture
to
that
purpose
,
he
addeth
,
Exsacris
literis
colligitur
non
ineptè
ab
Apostolis
profectum
esse
,
ut
omisso
Sabbato
,
dies
Dominicus
fuerit
in
illius
locum
substitutus
.
It
is
not
impertinently
gathered
from
holy
writ
that
the
substitution
of
the
Lords-day
in
place
of
the
Sabbath
proceeded
from
the
Apostles
.
Acknowledging
,
as
appeareth
by
his
words
[
not
impertinently
]
that
those
proofes
were
but
weak
.
But
afterwards
in
expresse
termes
he
avoucheth
,
that
the
said
day
is
appointed
for
Gods
service
without
putting
any
tie
upon
the
conscience
.
Hoc
(
inquit
)
liquet
ex
sacris
literis
.
Nullibi
enim
legimus
,
Apostolos
hoc
cuipiam
mandâsse
:
tantùm
legimus
,
quid
soliti
fuerunt
facere
Apostoli
&
fideles
in
illo
die
.
Liberum
igitur
reliquerunt
.
Accedit
,
quod
Apostolus
ad
Gal.
c.
4.
&
ad
Col.
2.
non
vult
servari
à
fidelibus
praecepta
Dei
de
Sabbatis
,
aliisque
festis
Mosaicis
:
quia
nolebat
fidelium
conscientias
illis
praeceptis
astringi
:
quantò
minus
igitur
voluerunt
Apostoli
obstringi
conscientias
sanctificando
diei
Dominico
,
qui
nullum
habebat
Domini
mandatum
.
Liberum
est
igitur
illud
etiam
tempus
,
hoc
est
,
nullius
obligans
conscientiam
:
sed
ita
tamen
liberum
,
ut
omnino
iste
dies
sanctificandus
sit
,
nisi
charit
as
aliud
postulet
.
This
(
saith
he
)
is
manifest
from
Scripture
.
For
we
reade
no
where
that
the
Apostles
gave
this
command
to
any
man
:
wee
reade
onely
,
what
the
Apostles
and
the
faithfull
were
wont
to
doe
on
that
day
.
They
therefore
left
it
free
.
Moreover
,
the
Apostle
Gal.
4.
and
Col.
2.
will
not
have
the
faithfull
to
observe
Gods
precepts
concerning
Sabbaths
,
and
other
Mosaicall
Holy
dayes
:
because
he
would
not
have
the
consciences
of
the
faithfull
obliged
to
those
precepts
:
how
much
lesse
would
the
Apostles
have
their
consciences
obliged
to
keepe
holy
the
Lords-day
or
Sunday
,
for
which
we
have
no
command
from
God
.
Therefore
that
time
also
is
free
,
that
is
to
say
,
tieth
no
mans
conscience
.
But
notwithstanding
it
is
so
free
,
that
altogether
it
behooveth
us
to
sanctifie
this
day
,
if
charity
doth
not
require
the
contrary
.
Item
.
Quis
prohibuit
,
quin
Ecclesia
,
ficut
diem
septimum
transtult
in
diem
Dominicum
:
sic
etiam
illos
reliquos
dies
festos
in
alios
transferre
potuerit
?
What
hindereth
,
but
that
the
Church
as
it
removed
the
seventh
day
to
the
Lords-day
,
may
also
change
the
rest
of
the
feasts
of
the
Iewes
into
other
dayes
?
Item
.
At
the
very
end
of
the
explication
of
the
fourth
command
.
In
locum
Sabbati
subrogatus
est
dies
Dominicus
,
quia
eo
die
evanuit
Sabbatum
quatenus
figura
erat
,
quo
Christus
resurrexit
:
ut
ergo
racondemur
evanuisse
per
Resurrectionem
Christi
,
Ecclesia
non
retinuit
Sabbatum
,
sed
diem
Dominicum
.
The
Lords-day
was
substituted
in
place
of
the
Sabbath
,
because
on
that
day
on
which
Christ
rose
againe
,
the
Sabbath
was
abolished
so
farre
as
it
was
a
figure
.
That
therefore
wee
may
remember
that
it
was
abolished
by
the
Resurrection
of
Christ
,
the
Church
hath
retained
not
the
Sabbath
,
but
the
Lords
day
.
Bourgoin
Minister
of
Geneva
in
his
Histor.
Eccles.
written
in
French
,
lib.
2.
of
feasts
.
It
is
not
written
,
when
it
was
,
that
the
Christians
difunited
themselves
from
the
Iewes
,
and
began
to
keepe
holy
the
Lords-day
.
Item
.
After
the
Apostles
some
did
celebrate
the
Sabbath
,
others
the
Lords-day
.
And
lib.
4.
Of
publike
assemblies
.
There
is
no
great
certainety
at
what
times
it
was
that
Christians
had
their
publike
assemblies
,
and
yet
lesse
,
in
what
places
.
Item
.
The
Christians
serving
of
God
was
tied
neither
to
certaine
times
nor
places
,
but
rather
by
that
which
Iustin
Martyr
hath
said
of
the
Lords-day
,
it
is
likely
,
that
necessity
or
custome
assigned
them
to
the
time
,
and
that
conveniencie
designed
the
place
.
Danaeus
in
Ethic.
Christian.
in
praecep
.
4.
Libertatem
suam
in
die
octava
eligenda
ostendunt
Christiani
,
&
se
à
Iudaicis
ceremoniis
Christi
beneficio
liberatos
.
Porrò
neque
praecise
octava
dies
ab
omnibus
Ecclesiis
pro
solenni
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
facienda
observata
est
,
sed
ab
aliis
Ecclesiis
tertia
dies
,
id
est
,
Martis
:
ab
aliis
quarta
,
id
est
,
Mercurii
,
vel
alia
ut
tradit
Socrates
Scholasticus
in
lib.
5.
c.
22.
Dies
autem
Dominica
,
quae
&
Solis
dicitur
,
postea
communi
omnium
Ecclesiarum
consensu
sub
Imperatoribus
Christianis
statuta
est
,
quia
videbatur
haec
etiam
Apostolorum
temporibus
probata
.
The
Christians
in
making
choice
of
the
eighth
day
,
doe
shew
the
liberty
they
have
,
and
that
by
Christ
they
are
freed
from
the
ceremonies
of
the
Iewes
.
But
neither
was
the
eighth
precisely
observed
by
all
Churches
for
the
keeping
of
their
solemne
assemblies
,
but
by
some
Churches
the
third
day
,
that
is
,
Tuesday
:
by
others
the
fourth
:
that
is
,
Wednesday
,
or
some
others
,
as
Socrates
reporteth
,
Hist.
l.
5.
c.
22.
But
the
Lords-day
,
which
is
also
called
Sunday
,
by
the
unanimous
consent
of
all
Churches
under
the
raignes
of
Christian
Emperours
wee
pitch
upon
,
and
the
rather
because
it
seemed
to
have
beene
approved
of
,
even
in
the
Apostles
times
.
PASSAGES
Concerning
the
Observation
of
the
Sabbath
in
regard
of
a
resting
from
the
workes
of
our
ordinarie
vocations
.
S.
Augustin
.
tom
.
6.
Contra
faustum
Manichaeum
l.
6.
c.
4.
Cessationem
Sabbatorum
jam
quidem
supervacuam
ducimus
ad
observandum
,
ex
quo
spes
revelata
est
nostrae
quietis
aeternae
.
Now
we
thinke
the
observation
of
Sabbaths
to
be
superfluous
,
since
the
hope
of
our
eternall
rest
was
revealed
.
Contra
Adimantum
c.
16.
Sabbati
quietem
non
observamus
in
tempore
,
sed
signum
temporale
intelligimus
,
&
ad
aeternam
quietem
quae
illo
signo
significatur
,
aciem
mentis
intendimus
.
The
Sabbaths
rest
we
observe
not
in
time
,
but
we
understand
that
it
was
a
temporary
signe
,
and
we
fasten
our
eyes
upon
that
eternall
rest
,
which
is
represented
by
that
signe
.
And
Tom.
2.
epist.
119.
ad
Ianuar.
c.
12.
Observare
diem
Sabbati
non
ad
literam
jubemur
,
secundùm
ocium
ab
opere
corporali
,
sicut
observant
Iudaei
.
We
are
not
commanded
to
observe
the
Sabbath
day
according
to
the
letter
,
by
a
rest
from
bodily
worke
,
as
the
Iewes
observe
it
.
Calvin
.
in
ep.
ad
Colos.
c.
2.
v.
16.
Atqui
,
dicet
quispiam
,
nos
adhuc
retinemus
aliquam
dierum
observationem
.
Respondeo
,
nos
dies
nequaquam
servare
,
quasi
in
feriis
aliqua
sit
religio
,
aut
quasi
fas
non
sit
tunc
laborare
:
sed
respectum
haberi
politiae
&
ordinis
,
non
dierum
.
But
some
will
say
,
we
till
this
day
retaine
some
observation
of
dayes
.
I
answer
,
wee
doe
not
observe
dayes
as
if
there
were
any
holinesse
in
them
,
or
as
if
it
were
not
lawfull
then
to
worke
,
but
we
have
regard
to
the
good
government
and
order
of
the
Church
,
not
to
dayes
.
Uiret
on
the
fourth
command
towards
the
end
.
If
I
had
that
authority
which
Magistrates
have
,
I
would
take
this
course
;
If
I
could
not
keepe
men
in
better
order
,
either
they
should
labour
in
the
service
of
God
,
or
in
some
other
worke
which
is
not
hurtfull
,
or
altogether
unprofitable
.
It
were
much
better
that
those
who
spend
their
meanes
in
gaming
and
hunting
Tavernes
,
did
labour
according
to
the
Commandements
.
Notwithstanding
,
I
thinke
it
better
to
give
order
that
that
whole
day
be
imployed
,
as
much
as
shal
possible
,
in
Gods
service
,
and
in
works
of
mercy
:
for
if
it
were
permitted
to
worke
on
this
day
,
as
on
other
,
it
were
to
be
feared
that
by
little
and
little
they
would
come
to
make
no
difference
betwixt
this
and
working
dayes
,
&c.
From
whence
it
is
manifest
,
that
he
did
not
think
that
a
labour
honest
and
lawfull
in
it selfe
,
was
unlawfull
on
the
Lords-day
;
but
onely
that
it
was
expedient
that
the
Magistrate
suffer
not
men
to
labour
on
this
,
as
on
other
dayes
,
to
prevent
inconveniences
.
Zanchius
in
praecep.
4.
quaest.
3.
de
festis
,
blameth
the
Papists
in
that
,
Gravius
accusatur
&
punitur
in
papatu
,
si
quis
in
die
Paschatis
aut
Nativitatis
Domini
.
vel
dio
Dominico
agrum
coluerit
,
etiamsi
eo
id
fecerit
tempore
,
quo
non
occupantur
in
Templo
,
quàm
si
quis
eodem
die
perpotet
,
inebrietur
,
chore
as
ducat
,
&c.
Amongst
them
hee
is
more
sharpely
accused
and
punished
,
who
on
Easter
,
Christmas
,
or
the
Lords-day
laboureth
his
ground
,
although
hee
doe
it
not
in
time
of
Divine
service
,
than
hee
who
tippleth
,
is
drunke
,
and
danceth
on
those
dayes
.
By
which
words
he
implieth
clearely
enough
,
that
he
did
not
disprove
an
honest
labour
on
Sunday
,
so
it
be
not
done
in
time
of
Divine
service
.
Item
.
Opera
servilia
per
se
non
prohibentur
in
die
festo
,
sed
eatenus
tantùm
prohibentur
,
quatenus
in
cultu
divino
,
unà
cum
reliquis
fratribus
exercere
to
possis
&
occupari
impediunt
.
Servile
workes
are
prohibited
on
a
Holy
day
,
not
because
they
are
evill
in
themselves
,
but
because
they
hinder
us
from
joyning
with
our
brethren
in
Gods
worship
.
And
a
little
after
hee
quoteth
and
approveth
of
that
,
which
Constantine
wrote
to
Helvid
us
,
that
He
should
suffer
the
Countrey-men
,
if
necessity
did
so
require
,
to
labour
their
grounds
on
the
Lords-day
,
to
sowe
,
and
to
doe
other
things
necessary
.
And
addeth
moreover
,
Quantò
magis
licet
haec
opera
servilia
praestare
,
si
ita
possis
illis
vatare
,
ut
interim
tamen
ab
exercitio
divini
cultus
minimè
per
illa
voceris
?
How
much
more
lawfull
is
it
to
doe
these
servile
workes
,
if
so
they
may
be
done
,
that
they
be
no
disturbance
to
thee
,
nor
avocation
from
the
exercise
of
Gods
worship
?
Danaeus
in
praecept
.
4.
Nobis
Christianis
non
tanta
támve
severa
&
rigida
cessatio
imposita
est
:
Non
&
ex
lege
Constantini
licet
&
serere
&
metere
die
Dominico
,
si
commodum
sit
?
Et
ita
videmus
quae
sit
libert
as
Christiana
.
Vpon
us
Christians
is
imposed
,
not
so
great
nor
such
an
exact
,
and
rigid
cessation
and
rest
,
as
was
upon
the
Iewes
:
for
even
by
Constantin's
law
it
is
lawfull
both
to
sowe
and
to
reape
on
the
Lords-day
,
if
there
be
cause
for
it
.
And
so
we
see
what
is
our
Christian
liberty
.
Item
.
Liberê
hodiè
&
solùm
quantum
ad
communem
Ecclesiae
aedificationem
pertinet
,
ab
operibus
nostris
cessamus
,
ut
Dei
cultui
inserviamus
,
&
ut
neminem
offendamus
.
On
this
day
we
rest
from
our
workes
freely
and
so
farre
onely
,
as
the
common
edification
of
the
Church
requireth
,
that
on
it
we
may
give
our selves
to
the
worship
of
God
,
and
give
no
scandall
to
any
.
Item
.
Omnino
operari
die
Dominica
nos
Christiani
non
vetamur
,
modò
a
Dei
〈◊〉
propterea
non
avocemur
,
neque
à
publicis
concionibus
&
precibus
,
neque
à
meditatione
verbi
Dei
:
modò
item
proximis
offendiculum
non
praebeamus
.
We
Christians
are
not
forbid
to
worke
at
all
on
the
Lords-day
,
so
that
it
be
no
distraction
unto
us
from
Gods
worship
,
from
publike
meetings
,
and
prayers
,
nor
from
meditating
on
the
word
of
God
:
and
that
we
scandalize
not
our
neighbour
.
Many
other
passages
to
the
same
purpose
might
be
alleaged
out
of
our
owne
Writers
,
but
these
which
I
have
transcribed
out
of
the
Bookes
,
which
I
had
by
me
,
shall
suffice
,
to
confirme
the
most
part
of
that
which
I
have
avouched
,
and
to
shew
that
the
learnedst
men
that
have
flourished
in
our
Churches
,
were
not
of
the
opinion
of
them
,
who
at
this
day
so
obstinately
adheere
to
the
religion
of
the
Sabbath
,
that
indeed
they
fall
into
a
direct
superstition
.
FINIS
.