The
Lords
day
,
is
not
Sabbath
day
,
by
Divine
institution
.
BE
pleased
(
Christian
Reader
)
first
of
all
to
note
,
that
we
now
a
dayes
apply
the
name
Sabbath
,
to
the
Lords
day
,
Promiscuosly
&
without
difference
,
the
which
is
altogether
without
warrant
of
holy
Scriptures
,
since
Scripture
saith
the
seventh
daye
is
the
Sabbath
,
Exod:
20
:
10.
And
all
the
Euangelists
call
the
Lords
day
,
the
first
day
of
the
weeke
,
Matth:
28
:
1.
So
then
there
is
as
much
difference
twixt
these
two
as
is
betweene
the
seventh
and
the
first
:
the
last
day
of
the
weeke
,
Saturday
,
and
the
first
day
of
the
weeke
,
Sunday
.
Now
,
thus
to
confounde
two
proper
names
of
dayes
,
is
as
if
wee
should
call
Sunday
,
Saturday
.
And
I
desire
it
rather
to
be
noted
,
because
the
ignorance
of
this
point
is
of
dangerous
consequence
amongst
the
commone
people
,
who
when
they
heare
the
4.th
Com:
Remember
the
Sabbath
day
&c.
or
those
words
Isa:
58
:
and
call
the
Sabbath
a
delight
,
to
consecrate
it
glorious
to
the
Lord
:
&c:
they
think
presently
vpon
our
Lords
day
,
the
first
day
of
the
weeke
,
as
if
those
texts
commanded
this
day
.
Whereas
they
point
at
Sabbath
day
the
seventh
and
last
day
of
the
weeke
.
Such
a
mistake
in
a
lease
or
bonde
might
procure
a
forfeiture
of
them
,
with
man
,
beware
we
then
,
least
by
the
like
,
wee
forfeite
with
God
in
the
4th
.
Com:
In
the
next
place
let
vs
examine
the
authorities
&
textes
of
Scripture
,
which
vsually
are
alleaged
for
profe
that
the
Lords
day
is
a
Sabbath
by
Gods
apointment
,
wherein
I
will
shewe
the
invalidity
&
insufficiencey
of
thos
textes
by
waye
of
answere
to
them
.
1.
Let
vs
begine
with
the
4th
.
Com:
Remember
the
Sabbath
day
&c:
this
precept
is
vrged
vpon
the
Lords
day
that
we
should
Sanctify
it
.
Here
to
I
answere
by
denyall
that
this
Commandement
doth
vrge
the
Lords
day
;
the
reason
of
my
denyall
is
.
1
:
because
the
Com:
enioyneth
a
day
whose
proper
name
is
Sabbath
day
,
like
as
Saturday
with
vs
is
a
proper
name
of
one
of
our
weeke
dayes
:
But
the
Lords
day
,
is
not
Sabbath
day
,
for
,
it
is
the
daye
after
the
Sabbath
day
;
&
it
is
a
proper
name
for
an
other
of
our
weeke
dayes
,
that
is
for
Sunday
,
or
for
the
first
day
of
the
weeke
:
2.
Because
the
Com:
enioyneth
the
7th
.
day
,
which
is
the
last
daye
of
the
weeke
;
but
the
Lords
daye
is
the
8th
.
daye
,
or
the
first
daye
of
the
weeke
,
by
the
accounte
of
all
men
.
And
it
is
no
lesse
absurde
to
presse
the
4th
.
Com.
which
enioynes
the
7th
.
day
for
a
Sabbath
,
to
the
8th
.
daye
,
or
to
the
first
daye
:
then
it
had
been
for
the
Israelites
out
of
that
Com:
Levit:
25.2.3.4
.
The
7th
.
yeere
shall
be
a
Sabbath
of
rest
vnto
the
Land
&c.
to
presse
this
Com:
vnto
the
8th
.
yeere
or
to
the
first
yeere
for
the
lands
rest
.
3.
Because
the
Com:
enioyneth
that
day
which
the
Lord
God
himself
rested
on
,
&
the
which
he
blessed
&
hallowed
Exod:
20
:
11.
but
our
Lords
daye
is
not
the
day
God
rested
on
nor
did
God
in
the
creatione
,
blesse
sanctify
&
hallowe
our
Lords
daye
or
first
daye
of
the
weeke
;
nay
he
wrought
one
it
himselfe
,
&
appointed
it
for
a
workeing
daye
to
man
,
when
he
saide
6.
dayes
shalt
thou
labour
&
doe
all
thou
hast
to
doe
Exod:
20
:
9.
of
which
6.
dayes
our
Lords
day
is
one
,
&
the
first
.
But
here
vnto
it
will
be
replied
,
true
,
the
4th
.
Com:
did
once
enioyne
the
7th
.
daye
,
Sabbath
,
but
since
the
daye
is
altered
&
changed
by
Christ
&
his
Apostles
,
so
that
now
the
4th
.
Com:
is
changed
too
,
&
bindes
to
the
newe
daye
,
though
not
properly
,
yet
Analogically
&
by
waye
of
resemblance
:
I
answere
,
the
word
(
Change
)
betokeneth
two
thinges
,
the
one
is
an
abolition
or
remoueing
the
ould
,
the
other
is
an
assumption
or
takeing
vp
of
a
newe
;
as
2.
Sam.
12.20
.
David
changed
his
apparell
:
that
is
,
he
put
off
his
mourning
attire
,
and
he
put
one
other
apparell
:
now
I
deny
that
euer
Christ
,
or
his
Apostles
did
thus
change
the
Sabbath
day
either
by
there
precept
or
practise
;
did
the
Apostles
so
preache
one
the
Lords
day
,
as
they
ceased
preaching
one
the
Sabbath
day
,
the
day
before
the
Lords
day
?
can
this
be
proued
?
for
this
is
a
change
properly
:
is
not
the
contrary
manifest
,
to
wit
that
the
Apostles
did
constantly
preach
one
the
Sabbath
dayes
?
see
Act.
13.14.42.44
.
Act.
16.13
.
Act.
17.2
.
Act.
18.4
.
if
then
they
also
preached
one
the
Lords
dayes
too
,
why
this
is
no
alteration
or
change
though
,
it
is
but
an
addition
of
a
day
,
and
a
settinge
vp
of
another
Sabbath
daye
a
newe
,
and
so
you
may
haue
two
Sabbathes
in
euery
weeke
if
you
will
.
2.
I
answere
,
admit
the
Sabbath
was
changed
into
the
Lords
day
,
yet
may
you
not
safely
say
the
4th
.
Com:
was
changed
,
for
so
you
say
the
4th
.
Comm:
was
abolisht
,
and
a
newe
Comm:
erected
,
the
word
(
change
)
implying
so
much
:
Nor
can
you
saye
the
4th
.
Com:
(
being
an
ould
Com:
)
bindes
to
a
newe
day
,
long
since
erected
;
how
will
this
be
proued
?
specially
,
since
that
it
was
not
the
manner
of
Scripture
to
establish
newe
thinges
,
by
od
preceptes
,
Baptisme
that
came
in
roome
of
Circumcision
,
it
stands
not
by
force
of
the
ould
precept
to
Abraham
Genes.
17.10
.
Let
euery
man
child
among
you
be
circumcised
&c.
but
by
a
newe
precept
Matth:
28.19
.
goe
teach
all
Nations
,
baptizing
them
&c.
The
Supper
of
the
Lord
,
come
in
roome
of
the
Passeover
,
it
stands
not
by
virtue
of
the
ould
Law
Ex
:
12.3
.
&c.
but
by
a
newe
Law
1.
Cor.
11.23
.
As
well
may
we
faine
that
the
Law
made
by
Queene
Elizabeth
to
stint
vsury
at
10.
in
the
100.
is
that
Law
which
now
a
dayes
stintes
vsury
at
8.
in
the
100.
(
as
if
Queen
:
Elizabeths
Lawes
did
add
force
to
,
and
did
commande
things
enacted
by
King
Charles
many
yeeres
after
)
as
to
imagine
the
4th
.
Comm:
enacted
for
the
7th
.
day
,
shold
now
binde
to
the
8th
.
day
,
which
is
longe
since
risen
vp
,
as
is
said
.
I
answere
thirdly
,
by
deniall
that
the
4th
.
Com:
doth
binde
to
another
daye
then
it
mentioneth
Analogically
,
and
by
resemblance
&
similitude
:
by
this
deuise
may
we
binde
Christians
to
Baptize
Children
only
one
the
9th
.
day
,
and
to
eate
the
Lords
Supper
only
vpon
the
15th
.
day
of
the
month
once
a
yeere
;
and
say
,
we
are
bounde
to
thes
dayes
by
the
Lawes
of
Circumcision
,
and
Passeover
,
which
did
properly
binde
to
the
8th
.
day
,
and
to
the
14th
.
day
,
but
now
they
binde
vs
Analogically
to
the
9th
.
and
15th
.
dayes
:
2.
This
deuise
is
matchlesse
,
for
of
all
the
other
9.
Com:
none
doe
binde
to
other
things
then
thos
mentioned
in
the
Com:
analogically
and
by
similitude
.
nay
in
this
4th
.
Com:
where
we
haue
3.
things
enioyned
,
1.
the
tyme
,
the
Sabbath
.
2.
Holinesse
.
3.
Rest
:
it
bindes
not
analogically
to
Holinesse
or
Rest
;
but
only
to
the
day
and
tyme
,
as
they
saye
:
since
all
other
partes
and
parcelles
of
the
10.
Com:
be
expounded
properly
,
why
shold
this
one
particle
only
,
the
7th
.
day
,
or
the
Sabbath
day
,
be
expounded
improperly
and
analogically
?
Sure
I
am
it
is
against
the
receiued
rule
in
exposition
of
Scriptures
,
to
giue
an
improper
sense
where
a
proper
may
be
had
.
Yet
furthermore
,
others
replye
thus
,
the
4th
.
Com:
enioyneth
a
Sabbath
day
,
which
signifies
a
Restinge
day
,
now
our
Lords
day
is
a
Sabbath
day
,
for
so
much
as
it
is
a
restinge
day
,
and
so
the
4th
.
Com:
enioyneth
it
and
is
firme
for
it
.
I
answere
.
1.
by
like
reason
you
may
thus
expounde
the
name
(
Iesus
)
Heb:
4
:
8.
of
Ihesus
the
Sauiour
of
the
world
,
which
is
meante
of
Iesus
,
which
is
Ioshua
that
saued
the
Israelites
from
the
Canaanites
:
as
if
because
Iesus
signifies
a
Sauiour
,
therfore
whersoeuer
ye
finde
a
man
that
was
a
Sauiour
,
you
may
thinke
he
was
meante
by
the
name
Iesus
,
though
the
context
shewes
it
is
meante
of
an
other
Iesus
.
2.
True
it
is
the
word
Sabbath
signifieth
a
Reste
;
but
Synecdochically
for
that
speciall
Reste
specified
in
the
4th
.
Com:
to
wite
that
Rest
,
which
is
on
the
7th
.
day
,
not
that
on
the
8th
.
daye
;
for
the
7th
.
day
is
the
Sabbath
Exod:
20
:
10.
and
this
is
the
day
that
goes
before
the
Lords
day
:
furthermore
the
Restinge
day
in
the
4th
.
Com:
is
such
a
restinge
day
as
is
distinguished
from
all
other
dayes
in
the
weeke
by
his
proper
name
(
Sabbath
day
)
which
with
the
Iewes
was
neuer
taken
to
be
the
Lords
day
,
or
first
day
of
the
weeke
,
no
more
then
Saturday
with
vs
can
be
mise
vnderstode
to
be
Sunedaye
:
wherfore
to
auoide
this
shifte
,
it
were
to
be
wished
that
the
Hebrew
name
(
Sabbath
)
were
translated
into
an
English
name
,
as
nere
as
might
be
,
though
by
a
circumlocution
,
rendringe
day
for
day
and
call
it
(
Saturday-Reste
.
)
Remember
Saturday-reste
,
to
Keepe
it
holy
&c.
Exod:
20
:
8.
And
thus
the
simplest
cold
not
mistake
which
is
the
day
the
Lord
meante
in
his
4th
.
Com:
Thus
you
see
the
4th
.
Com:
cannot
be
vnderstode
to
enforce
the
Sanctification
of
the
Lords
day
.
2.
A
second
Text
produced
is
Reu
:
1
:
10.
I
was
rauished
in
the
Spirit
one
the
Lords
day
&c.
Hence
it
is
thus
argued
;
this
day
is
called
the
Lords
day
,
as
the
last
Supper
of
Christ
is
called
the
Lords
Supper
,
now
as
Christ
did
substitute
the
last
Supper
in
roome
of
the
Passeouer
,
so
he
substituted
the
Lords
day
in
roome
of
the
Sabbath
.
I
answere
1.
it
doth
not
followe
it
must
be
called
the
Lords
day
,
in
the
same
sense
as
Christs
Supper
is
called
the
Lords
Supper
,
for
,
it
may
be
called
the
Lords
day
1.
in
reference
to
God
the
Creator
,
meaninge
there
by
the
Lords
Sabbath
of
the
7th
.
day
,
since
thes
Sabbathes
were
caled
the
Lords
dayes
,
as
the
lords
Holy
day
Isa:
58
:
13.
now
if
the
Sabbath
be
the
Lords
holy
day
,
then
is
it
,
the
Lords
day
.
2.
In
reference
to
God
the
Redeemer
,
it
might
be
called
the
Lords
day
,
as
the
day
is
wherein
Christ
will
come
to
Indgment
Luk:
17
:
24
,
30.
that
is
a
day
wherein
Christ
will
shewe
himselfe
Maruailouse
to
the
world
,
so
did
Christ
in
the
day
of
his
Incarnation
,
Passion
,
Resurrection
and
Ascention
,
in
euery
of
thes
he
did
a
remarkable
worke
,
and
euery
of
thes
might
be
called
the
Lords
day
,
and
which
of
them
Iohn
had
respect
vnto
Scripture
is
altogether
silent
,
and
therfore
can
we
not
builde
vpon
infallible
growndes
herein
,
and
we
must
not
set
vp
Sabbathes
,
tyeinge
mens
consciences
vpon
probabilities
and
contingencies
:
furthermore
,
who
wold
argue
from
Luk:
17
:
24.
that
because
the
day
of
Iudgment
is
called
Christs
day
,
Therfore
that
day
must
then
be
kept
for
a
Sabbath
day
?
but
admit
S.
Iohn
meant
the
day
of
Christs
Resurrection
,
that
is
a
day
wherein
he
would
declare
himselfe
mightely
to
be
the
Sonne
of
God
,
by
the
resurrection
from
the
dead
Rom:
1
:
4.
What
is
this
to
a
Sabbath
,
which
men
must
celebrate
?
how
doth
it
appeare
Christ
rose
one
this
day
,
and
called
it
the
Lords
day
,
with
this
intendement
that
men
shold
for
euer
after
keepe
it
a
Sabbath
?
shewe
me
an
institution
of
a
Sabbath
day
by
Christs
riseing
one
this
day
,
or
by
S.
Iohns
calling
it
the
Lords
day
:
finally
say
it
were
a
Sabbath
day
,
how
will
it
appeare
in
the
Canon
of
Holy
Scripture
that
the
Lords
day
was
in
the
Apostles
dayes
a
weekly
day
,
kept
euery
7th
.
day
as
now
it
is
?
or
rather
an
annuall
day
as
Easter
day
is
,
for
,
properly
Easter
day
is
the
Lords
day
.
I
answere
further
;
there
is
not
like
reason
of
thes
two
,
the
Lords
day
:
and
the
Lords
Supper
:
for
a
day
,
and
a
Supper
differ
much
,
so
as
a
day
may
be
called
the
Lords
in
one
sense
,
and
a
Supper
,
may
be
called
the
Lords
,
in
an
other
sense
.
I
answere
secondly
,
it
will
not
follow
that
there
must
be
the
same
reason
and
likenesse
betweene
the
Lords
day
and
the
Sabbath
,
which
was
betwene
the
Lords
Supper
and
the
Passeouer
;
for
the
Passeouer
was
a
branche
of
the
Ceremoniall
Law
,
and
a
Ceremony
,
and
a
type
of
Christ
;
and
therfore
to
be
abolisht
at
Christs
comeing
;
But
the
Sabbath
was
a
branch
of
the
Morall
Law
,
and
a
Morall
,
neither
euer
was
it
made
a
death
to
life
?
now
that
God
Sanctified
the
first
day
of
the
weeke
for
Christ
to
rise
on
,
I
deny
not
,
nor
doe
I
refuse
to
reioyce
there
on
and
be
thankfull
to
God
for
so
greate
a
worke
,
euen
euery
day
in
the
weeke
,
and
yeere
,
or
more
solemnely
once
in
a
yeere
as
at
Easter
,
or
ofter
if
the
Church
see
it
expedient
.
But
that
this
Text
doth
prophecy
of
this
day
for
euer
to
be
kept
for
our
sole
Sabbath
,
in
a
Rest
all
day
long
,
and
in
holy
duties
euery
7th
.
day
,
this
I
denye
,
since
this
Text
saith
not
this
day
was
Sanctified
for
men
,
but
it
was
Sanctified
for
Christ
:
yea
we
may
reioyce
and
be
glad
in
it
annually
as
the
Iewes
were
in
theire
annuall
dayes
of
purim
,
Ester
.
9.26.27
.
and
yet
not
keepe
it
in
a
stricte
Rest
all
day
long
as
on
a
Sabbath
.
I
answer
secondly
,
by
(
day
)
in
the
Psalme
is
not
necessarily
vnderstod
a
shorte
ordinary
day
of
12.
or
24.
howres
,
but
rather
a
long
space
of
tyme
,
as
all
the
tyme
after
Dauid
came
to
the
Crowne
;
and
so
it
may
be
applied
to
type
out
the
whole
tyme
of
Christ
vpon
the
earth
ruleing
as
King
in
the
Kingdom
of
his
Church
,
thus
Abraham
sawe
Christs
day
Ioh.
8.56
.
thus
t
is
called
the
day
of
Saluation
2.
Cor.
6.2
.
If
then
by
day
here
be
meante
the
day
of
grace
,
or
the
tyme
of
Christs
abode
one
the
earth
,
then
heer
is
no
footing
for
a
Sabbath
day
of
12.
or
24.
howres
long
.
4.
A
4th
.
Text
they
produce
is
Act.
2.1.14
.
where
Peter
preached
one
Pentecost
,
which
is
one
our
white
Sunday
,
and
administred
the
Sacramentes
of
Baptisme
and
the
Lords
Supper
after
he
had
converted
3000.
soules
,
wherfore
this
must
nedes
be
a
Sabbath
day
,
because
in
it
were
performed
the
workes
of
a
Sabbath
&c.
Here
to
I
answere
,
1.
That
Peters
actions
are
no
diuine
institutions
,
vnlesse
backt
by
some
precept
,
now
nor
Christ
nor
his
Apostles
gaue
any
precept
for
performance
of
thes
duties
one
this
day
.
2.
Peters
sermone
was
extraordenary
,
for
it
was
vpon
the
extraordenary
comeing
downe
of
the
Holy
Ghost
then
;
and
to
remoue
away
the
false
slander
of
drunkenesse
v.
13.
and
it
was
occasioned
by
the
greate
concourse
of
people
extraordenarily
met
and
assembled
,
not
to
heare
a
sermone
,
but
to
heare
the
Apostles
myraculously
speake
straunge
tounges
v.
6.
now
extraordenary
things
binde
not
to
ordenary
practise
.
3.
Preaching
and
administration
of
Sacraments
be
not
proper
duties
of
a
Sabbath
,
but
commone
to
any
day
of
the
weeke
:
Christ
administred
Lords
Supper
,
one
a
Thursday
night
the
night
before
he
was
Crucified
:
Phillip
baptized
the
Eunuch
one
a
trauileing
day
,
Act.
8.38.39
.
and
for
preaching
,
it
was
an
euery
dayes
worke
if
occation
serued
,
preach
the
word
in
season
and
our
of
season
,
2.
Timoth.
4.2
.
Christ
preached
to
the
Samaritane
Ioh.
4.
on
a
working
day
,
for
his
Disciples
were
gone
in
to
the
citty
to
buye
meate
v.
8.
He
preached
one
the
Mountaine
Mat.
5.1
.
and
out
of
a
shippe
,
at
an
other
tyme
Luk.
5.1.2.3
.
which
dayes
were
no
Sabbaths
,
for
on
the
Sabbaths
Christ
and
the
people
mett
in
theire
Synagogues
Luk.
4.14
.
Paul
preacht
daily
in
the
Temple
,
and
from
house
to
house
,
Act.
5.42
.
and
daily
in
the
schoole
of
Tyrannus
Act.
19.9
.
Now
vnles
thes
duties
of
preaching
,
and
administration
of
the
Sacraments
,
were
so
proper
to
the
Sabbath
,
as
they
were
vsed
vpon
no
day
else
,
how
can
thes
duties
be
markes
of
a
Sabbath
?
no
no
,
nothing
but
a
Commandement
will
establish
a
Sabbath
day
:
doe
not
we
preache
,
reade
Scriptures
,
praye
,
administer
the
Sacrament
,
and
performe
as
many
Sabbath
duties
on
Christmas
day
when
it
falls
on
a
weeke
day
,
as
we
doe
on
any
Sabbath
day
?
and
yet
who
will
therfore
gather
,
we
keepe
that
Christmas
day
for
a
Sabbath
?
4.
Note
,
Walaeus
vpon
the
4th
.
Com:
pag.
161.
saith
it
is
called
in
to
question
of
some
whither
this
day
of
Pentecost
then
fell
vpon
the
Lords
day
or
not
.
yea
,
he
addeth
that
Pentecost
may
fall
one
any
day
of
the
weeke
,
it
is
not
therfore
so
generally
a
granted
truth
with
diuines
,
that
Pentecost
euer
was
vpon
our
Lords
day
,
as
we
hold
,
and
keepe
it
.
5.
If
I
may
add
mine
owne
opinion
of
the
matter
,
I
thinke
Pentecost
then
when
the
Holy
Ghost
descended
vpon
the
Apostles
in
cloven
fiery
tounges
:
it
was
vpon
our
Saturday
,
which
was
the
7th
.
day
Sabbath
,
not
one
our
Sunday
.
that
this
may
appeare
,
note
that
Pentecost
by
the
Law
Leuit.
23.16
.
was
to
be
vpon
the
50th
.
day
:
and
this
accounte
was
to
begin
one
the
morrowe
after
the
Sabbath
,
v.
15.
by
Sabbath
here
is
not
to
be
vnderstode
the
weekly
Sabbath
,
but
the
first
Sabbath
of
the
Passeouer
,
thus
the
Septuagint
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
v.
11
:
for
they
had
2.
Sabbathes
at
the
Passeouer
,
to
wit
the
first
day
of
vnleauened
bread
,
and
the
7th
.
day
v.
6.7.8
.
to
the
former
of
thos
had
the
Septuagint
relation
,
when
they
said
,
In
the
morrow
of
the
first
of
the
Sahbathes
:
to
this
agreeth
Aynsworth
one
Leuit:
23.11.15
.
alleageing
the
Chaldy
,
and
the
Rabbines
,
so
reading
and
vnderstanding
it
.
So
then
we
must
begine
our
account
vpon
the
morrow
after
the
first
Sabbath
of
the
Passeouer
.
now
that
we
may
know
what
day
this
was
on
,
see
Leuit:
23.5.6.7
.
the
Passeouer
was
on
the
14th
.
day
of
the
Month
,
&
on
the
15th
.
day
of
the
month
which
was
the
very
next
day
,
was
the
first
day
of
the
Feast
of
vnleauened
breade
,
which
15th
.
day
was
the
first
Sabbath
also
,
now
then
the
morrow
after
this
first
Sabbath
it
was
vpon
the
16th
.
day
of
the
month
,
and
this
16th
.
day
must
be
the
begining
af
our
accounte
;
Now
to
apply
this
,
for
so
much
as
Christ
suffred
on
good
friday
,
and
eate
the
Passeouer
on
the
day
before
at
euening
,
hence
it
followeth
that
Christ
eate
the
Passeouer
vpon
Thursday
,
and
it
was
the
14th
.
day
of
the
month
,
and
friday
wherein
he
suffred
was
the
15th
.
day
of
the
month
,
and
the
first
Sabbath
of
the
Passeouer
,
so
as
Saturday
was
the
16th
.
day
of
the
month
,
and
the
morrow
after
the
Sabbath
,
and
so
the
first
day
of
our
accounte
to
50.
dayes
,
or
to
Pentecost
.
To
proceed
,
if
Saturday
be
the
first
day
of
the
50.
then
vpon
a
Saturday
againe
will
fall
the
50th
.
day
:
to
make
this
appeare
,
counte
from
Saturday
,
taking
it
for
one
day
,
7.
weekes
compleate
Leuit.
23.15
.
and
there
you
haue
49.
dayes
,
the
49th
.
day
falling
vpon
a
friday
,
here
vn
to
ad
the
next
day
which
is
Saturday
,
and
the
morrow
after
the
7th
.
Sabbath
or
weeke
v.
16.
and
so
you
haue
50.
dayes
,
and
also
you
see
that
the
50th
.
day
fell
vpon
the
Saturday
:
To
conclude
,
since
Pentecost
wherein
Peter
preached
Act.
2.1.14
.
was
not
one
our
Sunday
but
one
our
Saturday
.
Hence
it
followeth
1.
that
this
Text
Act.
2.1.14
.
maketh
nothing
for
the
prooving
our
Sunday
or
Lords
day
to
be
Sabbath
day
now
:
2.
it
followeth
,
that
,
if
those
actions
of
Peters
preaching
,
converteing
3000.
and
baptizing
them
on
that
day
,
were
a
sufficient
proofe
that
the
day
wherein
they
were
done
,
was
a
Sabbath
day
,
and
so
ought
to
this
day
to
be
,
Then
was
Saturday
at
that
tyme
the
Sabbath
day
,
and
so
ought
●o
this
day
to
be
;
because
one
Saturday
those
actions
were
performed
:
But
that
those
actions
of
Peters
preacheing
,
Baptizeing
and
the
rest
,
are
〈◊〉
sufficient
argument
and
proofe
,
that
the
day
where
one
they
were
done
,
was
and
is
a
Sabbath
,
themselues
confesse
it
:
Ergo
Saturday
was
then
and
ought
now
to
be
the
Sabbath
day
.
So
you
see
theire
owne
argument
makes
strongly
against
them
,
and
for
mee
,
for
the
Saturday
Sabbath
.
5.
A
5th
Text
they
produce
is
Act.
20.7
.
where
the
Disciples
being
come
together
to
breake
bread
,
one
the
first
day
of
the
weeke
,
Paul
preached
vnto
them
:
now
by
the
phrase
of
breaking
bread
is
commonly
meante
the
Lords
Supper
,
so
here
againe
they
argue
as
before
,
this
must
be
a
Sabbath
,
because
Sabbath
duties
were
performed
in
it
.
I
answere
,
1.
by
refering
you
to
those
things
in
the
answere
to
the
Text
last
aboue
Act.
2.14
.
which
at
first
sight
doe
after
themselues
in
answere
to
this
place
,
as
they
did
to
that
,
the
argument
being
the
same
.
I
answere
secondly
,
though
Paules
preaching
doth
bind
vs
to
preache
also
,
yet
doth
not
the
tyme
wherein
he
preached
bind
vs
to
preach
at
the
same
tyme
and
day
weekly
,
for
then
were
we
bounde
to
preache
euery
Lords
day
till
mid
night
,
for
so
did
Paul
here
,
so
that
the
day
and
tyme
here
(
which
is
our
very
question
)
doth
not
bind
vs
.
3.
Paules
preaching
now
at
Troas
was
extraordenary
1.
in
that
he
preached
till
mid
night
,
2.
in
as
much
as
he
was
to
departe
away
from
them
the
next
day
,
neuer
to
see
theire
faces
againe
v.
38.
he
cold
doe
no
lesse
,
then
giue
them
a
sermone
one
such
an
ocation
,
had
it
bene
one
any
day
of
the
weeke
.
4.
This
preaching
of
Pauls
at
this
tyme
can
make
nothing
for
the
Lords
day
,
for
this
sermon
was
only
in
the
night
not
in
the
day
tyme
:
This
appeareth
by
the
tyme
of
celebration
of
the
Lords
Supper
,
which
in
dayes
of
Christ
and
his
Apostles
was
at
Euening
,
at
Supper
tyme
,
for
then
our
Sauiour
celebrated
it
first
Mark
.
14.17
.
and
it
was
in
vse
so
still
in
Pauls
tyme
1
Cor.
11.21
.
now
the
Text
saith
,
The
Disciples
being
come
together
,
one
the
first
day
of
the
weeke
,
to
breake
bread
,
or
to
receiue
the
Lords
Supper
;
now
the
end
of
theire
comeing
,
which
was
to
receiue
the
Lords
Supper
declares
plainly
what
tyme
of
the
day
they
assembled
in
,
to
wite
in
the
Euening
,
at
Supper
tyme
,
to
eate
the
Lords
Supper
:
there
is
no
culler
therfore
to
thinke
they
mett
in
the
morneing
about
breakefast
tyme
(
for
then
be
gines
the
publike
duties
of
the
Sabbath
)
to
goe
to
Supper
:
and
it
addes
a
little
light
to
the
tyme
of
theire
meteing
,
to
consider
of
the
place
where
they
mett
,
that
is
in
an
upper
chamber
as
t
is
in
our
Englishe
Bibles
v.
8.
but
Originall
saith
(
in
a
supping
chamber
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
in
caenaculo
)
so
t
is
more
then
manifest
,
they
came
but
to
Supper
:
Now
the
disciples
being
assembled
to
that
ende
to
receive
the
Lords
Supper
,
Paul
tooke
occasion
of
this
present
meteing
after
,
(
and
I
knowe
not
how
long
after
)
they
were
mett
,
to
preache
vnto
them
,
and
after
he
had
begune
once
then
he
held
one
his
preaching
till
midnight
,
but
at
what
howre
of
the
night
or
Eueninge
Paul
begun
his
Sermon
,
or
how
long
after
they
were
mett
,
I
can
not
finde
:
T
is
true
the
disciples
mett
one
the
first
day
of
the
weeke
,
but
it
might
be
and
it
was
most
likely
they
mett
a
little
afore
shutting
in
of
the
day
,
like
as
a
man
may
be
said
to
paye
and
discharge
his
bonde
due
one
the
7th
day
of
Iune
,
though
he
bringe
his
mony
but
one
quarter
of
an
howre
before
Sune
sett
:
But
here
it
must
be
remembred
that
t
is
theire
part
to
proue
,
Paul
begane
his
Sermon
in
the
morneinge
,
whoe
say
Paul
,
kept
this
daye
,
a
Sabbath
daye
,
by
preaching
in
it
:
yea
moreouer
they
must
proue
that
the
disciples
here
at
Troas
did
refraine
all
servile
labour
and
the
ordinary
workes
of
theire
caleinge
all
this
first
day
of
the
weeke
,
or
Lords
day
,
from
morneinge
to
the
end
of
this
day
,
if
they
will
prove
this
day
kept
as
a
Sabbath
:
for
to
refraine
all
workes
,
and
Rest
,
is
a
branch
of
the
4th
.
Com:
and
one
parte
of
a
Sabbath
dayes
dutie
,
but
how
they
can
prove
this
oute
this
text
passeth
myn
vnderstanding
.
5.
I
deny
that
Paul
preacht
now
at
this
tyme
in
conscience
of
the
4th
.
Com:
and
this
they
must
proue
,
or
else
they
say
nothing
;
might
not
Paul
preach
at
this
extraordinary
tyme
in
conscience
of
that
Com:
2.
Tim.
4.2
.
preache
the
word
in
season
,
and
out
of
season
?
surely
this
text
was
warrant
sufficient
for
Paul
to
take
all
occasions
of
preaching
the
word
euery
day
or
night
,
Sabbath
day
or
other
dayes
:
finally
,
how
will
it
be
proued
that
Paul
kept
this
Lords
day
here
for
a
Sabbath
day
by
his
preaching
,
since
that
preachinge
it
is
an
euery
dayes
worke
,
as
hath
bene
showne
afore
?
can
it
be
proved
that
Pauls
intent
and
purpose
in
preaching
was
to
celebrate
thereby
that
day
for
a
Sabbath
?
this
must
be
proved
.
6
A
6th
.
Text
produced
is
1.
Cor.
16.2
.
vpon
the
first
day
of
the
weeke
,
let
euery
one
of
you
put
aside
by
himselfe
&c.
here
say
they
was
a
constant
weekely
collection
for
the
poore
;
now
collections
vsed
to
be
after
the
word
preached
and
Sacramentes
administred
,
all
which
were
done
one
the
Sabbath
day
,
as
appeares
in
the
histories
of
the
Church
,
ergo
this
first
day
of
the
weeke
,
was
a
Sabbath
.
I
answere
1.
indeed
our
oulde
translation
gaue
some
waye
to
vs
to
thinke
this
collection
was
weekly
,
when
it
reade
the
text
thus
:
Euery
first
day
of
the
weeke
,
let
euery
one
of
you
put
aside
&c.
but
our
newe
Translatores
haue
well
amended
it
and
doe
reade
it
thus
:
vpon
the
first
day
of
the
weeke
&c.
as
of
a
single
action
once
to
be
done
onely
:
and
this
further
appeares
to
be
true
by
those
words
in
latter
ende
of
v.
2.
that
so
there
be
no
gatheringe
when
I
come
;
so
as
Paul
wold
haue
this
collection
cease
when
he
came
emongst
them
,
but
had
it
bene
weekly
,
Paul
wold
rather
haue
had
it
reuined
a
freshe
at
his
presence
,
whoe
was
a
furtherer
of
all
holy
performances
:
This
collection
therefore
was
extraordinary
,
&
tyeth
vs
not
to
ordenary
practise
,
for
if
it
did
,
then
were
we
bound
euery
Lords
day
in
euery
Congregation
to
gather
for
the
poore
,
as
a
Sabbath
dayes
dutie
.
2.
This
collection
was
extraordenary
,
in
that
it
was
not
for
their
owne
poore
at
Corinthe
,
but
for
the
poore
of
other
Churches
,
and
therfore
this
mony
collected
was
to
be
sente
vpon
the
first
day
of
the
weeke
?
If
any
shall
demande
which
first
day
,
of
the
weeke
the
Church
was
to
lay
aside
their
almes
one
,
because
there
were
many
first
dayes
of
the
weeke
in
a
yeere
;
I
answere
since
I
finde
it
not
differenced
from
others
in
the
text
,
I
therefore
thinke
it
must
be
vnderstoode
of
the
first
Lords
day
,
or
first
first
day
of
the
week
,
which
came
next
after
the
Corinthians
receiued
this
Epistle
,
like
as
if
I
say
to
a
frend
,
come
to
my
house
one
Saturday
,
it
is
to
be
vnderstoode
of
the
next
Saturday
,
first
cominge
after
my
invitation
of
him
.
7
A
7th
.
and
last
text
produced
,
is
Ioh.
20.19.26
.
where
Christs
frequent
apparitiones
to
his
disciples
vpon
the
Lords
day
,
is
made
an
argument
to
proue
it
a
Sabbath
daye
;
but
by
what
authority
or
rule
of
just
consequence
Christs
apparitions
must
constitute
a
Sabbath
day
,
nor
can
I
conceiue
,
nor
euer
haue
I
heard
,
nor
doe
I
thinke
euer
shall
heare
.
I
answere
2.
whereas
the
frequency
and
constancy
of
Christs
apparitions
one
the
Lords
day
is
so
much
vrged
,
I
wold
faine
see
where
Christ
appeared
one
the
Lords
day
euer
aboue
once
onely
and
that
in
Ioh.
20.19
.
as
for
his
seconde
apparition
in
v.
26.
eight
dayes
after
:
which
is
supposed
to
be
the
next
Lords
daye
after
his
first
apparition
,
it
is
quite
other
wise
,
for
in
the
originall
it
goes
thus
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
after
eight
dayes
&c.
now
after
8.
dayes
cold
not
be
the
same
daye
sennight
,
vpon
the
8th
.
daye
,
but
after
the
8th
.
day
,
as
on
the
9th
.
or
10th
.
dayes
after
,
and
so
this
seconde
apparition
was
not
vpon
the
Lords
daye
:
I
grante
there
is
a
phrase
Mark
.
8.31
.
that
Christ
,
after
three
dayes
must
rise
againe
;
and
yet
it
must
be
vnderstood
thus
,
vpon
the
third
he
must
rise
againe
:
But
herein
we
must
knowe
thus
to
reade
it
,
is
a
departing
from
the
naturall
and
proper
sense
of
the
words
,
which
is
not
sufferable
saue
in
a
case
of
necessity
,
as
to
reconcile
two
textes
of
Scripture
,
or
the
like
,
as
in
this
instance
last
propounded
because
other
textes
of
Scripture
say
,
Christ
rose
vpon
the
thirde
day
,
1.
Cor.
15.4
.
and
this
text
Mark.
8.31
.
saith
after
3.
dayes
&c.
therfore
to
reconcile
these
two
,
we
vnderstand
this
latter
text
and
the
word
after
to
be
no
more
but
vpon
but
now
to
apply
this
,
is
there
the
like
necessity
in
Ioh.
20.26
.
to
vnderstand
by
after
vpon
?
is
there
any
other
text
affirminge
that
vpon
the
8th
.
day
Christ
appeared
to
Thomas
and
the
Disciples
?
or
is
there
any
inconveniency
or
absurdity
to
take
the
words
in
their
common
&
proper
sense
?
if
neighther
of
these
can
be
showne
then
the
readinge
which
I
vrge
is
sound
and
good
.
I
answere
3.
if
Christs
apparition
to
his
disciples
cold
be
an
argument
of
a
Sabbath
day
,
Then
of
Gods
word
for
the
keeping
of
an
other
day
then
God
apointed
in
his
morall
Law
or
4th
.
Com:
least
I
partake
of
that
brande
of
a
wicked
man
prophecied
of
Daniel
7.25
.
in
changing
tymes
,
and
the
Law
:
now
since
it
is
a
propriety
of
God
to
change
tymes
and
seasons
Dan.
2.21
.
had
not
I
need
be
carefull
there
be
no
new
day
(
as
is
the
Lords
day
)
set
vp
for
a
Sabbath
,
vnles
it
can
be
expresly
infallibly
&
demonstratiuely
proued
to
be
of
Gods
owne
doeing
?
least
I
say
I
be
accessary
to
the
sin
of
changeing
Godes
tymes
,
Dan.
7.25
.
Thus
haue
I
answered
their
textes
of
Scripture
brought
for
the
Lords
daye
to
be
a
Sabbath
,
and
the
common
objections
;
now
let
vs
in
next
place
examine
their
reasons
whereby
the
Lords
day
is
proued
a
Sabbath
.
1
The
first
reason
is
drawne
from
the
frequent
and
constant
practise
of
Christ
and
of
his
Apostles
celebration
of
the
Lords
day
,
the
which
is
authority
sufficient
for
justification
of
the
Lords
day
to
be
a
Sabbatth
:
I
answere
1.
admit
Christ
and
his
Apostles
did
preache
on
the
Lords
day
,
&
thereby
honour
this
day
aboue
any
of
the
6.
working
dayes
,
yet
how
doth
it
appeare
they
did
this
on
this
day
to
this
very
ende
and
purpose
to
sanctifye
it
for
a
Sabbath
daye
,
and
in
obedience
to
the
4th
.
Com
?
let
these
2.
things
be
proued
,
or
else
nothing
is
done
.
I
answere
2.
as
touching
our
Sauiour
Christ
,
whereas
t
is
supposed
he
constantly
kept
the
Lords
day
as
a
Sabbath
:
I
deny
it
,
let
it
be
proved
that
euer
Christ
did
sanctifye
as
a
Sabbath
any
on
Lords
day
:
Nay
is
not
the
contrary
manifest
,
that
Christ
trauailed
a
matter
of
15.
miles
out
and
home
vpon
the
very
first
Lords
day
that
euer
was
,
it
beinge
the
most
eminent
Lords
day
of
any
euer
after
,
because
it
was
that
very
Lords
day
whereone
he
rose
from
the
dead
?
see
Luk.
24.13.33
.
Christ
went
with
the
2.
Disciples
from
Ierusalem
to
Emmaus
v.
15.
which
is
in
accounte
7.
miles
and
an
halfe
,
counting
8.
furlonges
to
a
myle
:
&
thence
he
returned
to
Ierusalem
backe
againe
that
night
,
which
is
7.
myles
and
an
halfe
more
:
now
15.
myles
is
aboue
a
Sabbath
dayes
Iourney
,
since
a
Sabbath
dayes
Iourney
is
in
esteeme
,
but
about
2.
myles
Act.
1.12
.
Neighther
can
it
be
proued
,
Christ
went
to
Emmaus
to
preach
and
keepe
Sabbath
there
,
for
1.
he
went
from
the
Congregation
of
his
Disciples
which
he
lefte
behinde
at
Ierusalem
,
and
we
reade
not
of
any
assemblyes
of
Disciples
that
were
at
Emmaus
;
now
Christ
beinge
the
pastor
of
his
flocke
,
and
the
minister
or
preacher
to
his
Disciples
,
can
it
be
thought
he
wold
leaue
them
destitute
of
his
helpe
to
sanctify
the
first
Christian
Sabbath
that
euer
the
Church
sawe
?
2.
how
cold
Christ
keepe
that
day
for
a
Sabbath
since
he
was
not
in
the
Congregation
,
but
in
the
field
travailing
,
from
about
noone
(
as
is
gatherable
from
circumstances
of
the
texte
)
and
so
forwards
all
the
remainder
of
that
after
noone
;
for
he
went
alonge
with
the
2.
Disciples
,
&
they
went
not
aboue
a
matter
of
2.
miles
an
howre
,
as
is
probable
by
the
ordenary
pace
of
trauailers
,
so
then
15.
miles
spent
them
a
matter
of
7.
howres
:
Had
Christ
imitated
God
in
the
creation
(
as
is
supposed
)
in
setting
vp
a
Sabbath
day
,
then
surely
as
God
did
rest
on
the
7th
.
day
,
and
set
vs
his
owne
paterne
:
so
would
Christ
haue
rested
all
this
Lords
day
after
the
worke
of
redemption
,
to
haue
bene
an
example
to
vs
.
what
if
Christ
being
risen
from
the
dead
cold
now
trauaile
without
paine
?
so
cold
God
in
the
Creation
create
without
paine
,
yet
wold
he
leaue
nothing
to
be
created
on
the
7th
.
day
,
but
rested
on
it
,
for
vs
to
imitate
him
.
and
Adam
in
Innocency
cold
labor
without
paine
,
yet
he
must
rest
on
the
Sabbath
daye
,
and
what
if
Christ
did
open
the
Scriptures
concerning
himselfe
v.
27
.
to
the
2.
Disciples
as
they
went
on
their
way
together
,
must
this
therefore
be
a
proper
Sabbath
dayes
worke
?
as
the
Lord
by
Moses
commanded
(
Deut.
6.6.7
.
)
parentes
,
that
they
shold
talke
to
their
children
of
the
Law
of
God
as
they
walked
by
the
way
&c.
on
what
day
so
euer
;
and
as
euery
Godly
minister
now
rideing
on
the
way
vpon
a
Saturday
towards
Market
or
fayer
,
will
vpon
occasion
be
talking
to
people
that
ride
with
him
of
heauenly
and
diuine
things
,
so
much
rather
wold
our
blessed
Sauiour
be
teaching
,
and
vpon
all
occasions
instructing
the
people
vpon
euery
day
;
especially
consideringe
it
was
his
office
to
teache
,
and
therfore
a
daily
taske
to
preach
in
season
and
out
of
season
vpon
all
occasions
,
as
we
reade
he
did
in
the
Gospell
,
and
as
we
reade
Act.
1.3
.
Christ
was
seene
of
his
Apostles
for
40.
dayes
after
his
resurrection
,
speaking
to
them
of
the
things
appertaining
to
the
Kingdome
of
God
.
now
what
did
Christ
preache
more
to
these
2.
Disciples
,
on
that
Lords
day
,
then
he
preached
to
his
Apostles
euery
day
after
it
for
40.
dayes
together
?
To
add
one
thing
more
,
be
it
,
you
make
exceptions
against
Christs
trauailing
one
the
Lords
day
,
what
exceptions
doe
you
finde
against
the
2.
Disciples
of
Christ
,
with
whome
Christ
travailed
?
these
trauailed
one
the
Lords
day
,
Christ
himselfe
not
disallowing
,
but
by
his
companying
them
justifyed
them
.
they
went
from
the
Congregation
of
Disciples
at
Ierusalem
where
the
Sabbath
was
kept
,
if
any
where
,
they
went
to
a
towne
not
to
keepe
Sabbath
for
it
was
neere
night
ere
they
got
thither
,
and
they
but
staied
and
supped
and
came
backe
againe
;
member
what
I
haue
formerly
giuen
in
answere
to
the
texts
brought
to
proue
the
Lords
day
to
be
the
Sabbath
day
;
as
for
Peters
sermon
Act.
2.14
.
it
was
not
made
vpon
the
Lords
day
,
but
vpon
Saturday
or
on
the
Lords
Sabbath
day
,
as
is
proued
:
as
for
Pauls
sermon
Act.
20.7
.
this
was
in
the
night
,
not
in
the
day
;
now
I
hold
the
night
is
no
parte
of
the
day
,
I
say
no
parte
of
the
Lords
day
,
as
shall
be
proued
here
after
,
in
my
exposition
of
the
word
Day
in
the
4th
.
Com:
yea
,
if
they
began
their
Sabbaths
at
Eueninge
,
as
is
holden
by
many
;
from
euen
to
euen
ye
shall
celebrate
your
Sabbath
Leuit.
23.32
.
then
Paul
preacht
not
on
the
first
day
of
the
weeke
,
but
on
the
second
,
because
he
began
his
sermon
at
Euening
,
after
the
Disciples
were
come
togeather
vpon
the
first
day
of
the
weeke
;
or
else
Paul
trauailed
and
set
saile
on
the
Lords
day
,
if
the
Lords
day
began
that
euening
when
he
began
his
sermon
,
for
next
morneing
he
went
to
shipe
Act.
20.11.13
.
as
for
that
text
1.
Cor.
16.2
.
here
is
no
mention
of
any
preaching
at
all
,
onely
it
treates
about
a
future
collection
&c.
as
for
the
text
Ioh.
20.19
.
here
is
no
mention
neither
of
any
Sermon
made
when
Christ
appeared
to
his
Disciples
;
t
is
true
the
text
saith
they
were
assembled
indeed
,
but
wherefore
?
to
heare
a
sermon
?
no
such
thing
;
but
text
saith
,
they
were
assembled
together
for
feare
of
the
Iewes
,
like
as
the
Lords
Prophets
were
in
Caues
in
Obadiahs
tyme
1.
King
18.4
.
to
shrowde
themselues
from
danger
of
persecutores
,
what
other
ende
they
had
in
assembleing
the
Scripture
is
silent
:
lastly
admit
here
was
a
sermon
,
yet
it
was
not
vpon
the
Lords
day
,
for
it
was
in
the
night
following
the
Lords
day
,
now
the
night
is
not
in
Scripture
account
any
parte
of
the
day
,
as
shall
be
showne
:
as
for
the
text
Reuel.
1.10
.
where
it
is
called
the
Lords
day
by
John
,
here
is
not
the
least
mention
of
any
readeing
or
preaching
at
all
,
nay
not
like
there
cold
be
any
,
since
reuelations
vsually
came
to
holy
men
when
they
were
solitary
and
alone
,
not
in
assemblies
where
preaching
and
sermons
be
:
thus
I
haue
examined
all
the
textes
wherein
is
any
shewe
of
sermons
,
and
I
finde
not
in
any
of
them
that
euer
any
of
the
Apostles
did
so
much
as
one
single
tyme
preach
any
one
sermon
vpon
the
Lords
day
,
the
which
if
it
be
true
,
as
is
most
true
,
where
is
any
the
least
ground
from
Apostles
practise
of
keeping
the
Lords
day
for
a
Sabbath
,
they
must
needes
proue
me
false
in
this
point
,
or
else
the
foundation
being
shaken
yea
remoued
,
the
building
must
fale
:
if
Apostles
neighther
left
precept
for
the
Lords
daye
,
no
nor
their
owne
practise
,
whoe
can
imagine
it
shold
be
a
Sabbath
by
Gods
appointment
?
I
answere
lastly
,
whereas
they
builde
vpon
the
practise
of
the
Apostles
preaching
,
so
as
on
all
is
,
because
there
is
not
in
all
the
newe
nor
ould
Testaments
any
commandement
to
set
vp
any
other
Sabbath
then
that
7th
.
day
from
the
creation
,
no
nor
ought
else
that
hath
the
force
of
a
commandement
,
as
no
practise
of
Christ
nor
his
Apostles
,
as
haue
beene
showne
afore
nay
we
haue
Gods
apointement
to
the
contrary
that
no
day
of
the
6.
can
be
Sabbath
day
,
for
in
the
6.
dayes
we
may
labour
Exod.
20.9
.
Sixe
dayes
shalt
thou
labour
,
&c.
I
answere
2.
Be
it
that
Saturday
Sabbath
being
abrogated
,
an
other
Sabbath
must
rise
vp
in
its
roome
,
yet
it
followeth
not
that
Sunday
,
or
the
Lords
day
,
on
first
day
of
the
weeke
must
necessarily
be
the
new
day
,
for
there
may
be
a
Sabbath
though
none
vpon
the
first
day
of
the
weeke
,
if
there
be
one
kept
vpon
any
of
the
6.
dayes
,
Moneday
,
Tewsday
,
Wensday
,
or
Thursday
&c.
But
hereto
it
will
be
said
though
the
newe
Sabbath
may
be
on
any
of
the
6.
dayes
,
yet
we
ought
to
choose
the
first
day
of
the
weeke
before
all
others
,
because
on
it
we
receiued
a
greater
a
greater
blessing
then
one
any
other
of
the
6.
dayes
,
since
on
that
day
our
Lord
Christ
rose
from
the
dead
,
and
therfore
it
is
caled
the
Lords
day
.
I
answere
1.
be
it
so
that
in
choosinge
a
day
,
we
ought
to
take
that
day
which
hath
neere
relation
to
the
greatest
blessing
,
yet
wold
we
imitate
God
in
instituting
a
Sabbath
at
Creation
,
we
shold
not
set
a
parte
for
a
Sabbath
that
very
day
whereon
we
receiued
that
blessing
,
or
whereon
Christ
performed
it
,
but
the
day
after
it
,
so
God
hauing
finished
his
worke
of
creation
on
the
6th
.
day
,
he
then
sanctifyed
the
day
after
,
the
7th
.
day
:
&
so
it
seemeth
the
beleeuing
Iewes
learned
of
God
to
set
a
parte
the
day
after
a
deliuerance
,
not
the
very
day
,
see
Ester
9.17.18
.
where
the
Iewes
that
conquered
their
enemies
on
the
13th
.
day
of
the
moneth
,
they
rested
on
the
14th
.
day
of
the
month
,
and
keept
it
a
day
of
feasting
and
ioye
;
and
those
Iewes
that
conquered
on
the
13th
.
and
14th
.
dayes
,
they
rested
on
the
15th
.
daye
:
But
we
immitate
neither
God
,
nor
those
Godly
Iewes
,
for
we
rest
vpon
the
very
day
where
on
we
receiued
that
great
blessing
,
that
is
vpon
the
first
day
of
the
weeke
,
wherein
the
Lord
rose
;
and
we
shold
rest
rather
on
the
second
day
of
the
weeke
,
which
is
Moneday
:
I
answere
2.
be
it
so
,
that
the
Lords
day
were
to
be
kept
of
vs
aboue
any
other
day
,
in
memory
of
the
resurrection
of
our
Lord
,
yet
it
followeth
not
that
we
shold
count
and
keepe
euery
first
day
of
the
weeke
,
and
one
day
in
7.
for
a
Sabbath
,
for
this
were
Iewish
(
as
it
is
caled
)
and
to
imitate
God
in
the
creation
;
but
we
Christians
haue
an
other
patterne
,
that
is
Christ
the
Lord
and
Redemer
to
imitate
,
and
that
in
respect
of
the
worke
of
Redemption
:
So
as
if
we
hold
it
best
to
sanctify
the
very
day
whereon
Christ
rose
;
why
then
must
we
sanctifye
euery
third
day
for
our
new
Sabbath
,
and
cale
and
counte
euery
third
day
since
the
first
Lords
day
whereon
Christ
rose
,
The
Lords
day
;
let
it
fale
vpon
the
first
day
of
the
weeke
,
or
on
the
2th
.
or
3th
.
or
4th
.
&c.
one
any
day
of
the
weeke
:
my
reason
is
because
the
Scriptures
telleth
vs
that
our
Lord
Christ
rose
vpon
the
3th
.
daye
,
as
God
rested
on
the
7th
.
day
;
so
then
Christ
being
crucified
one
good
Friday
,
and
riseing
againe
one
our
Suneday
,
it
appeares
he
was
but
3.
dayes
vpon
the
worke
of
redemption
:
Now
if
we
Christians
must
imitate
Christ
in
the
worke
of
redemption
,
as
did
the
Iewes
God
in
the
worke
of
creation
,
Then
looke
as
God
working
6.
dayes
and
resting
the
7th
.
the
Iewes
also
wrought
6.
dayes
and
rested
the
7th
.
So
as
Christ
was
3.
dayes
,
or
3.
partes
of
3.
dayes
,
in
the
worke
of
redemption
,
and
rested
from
the
same
sufferings
on
the
third
day
,
In
like
manner
shold
we
Christians
in
imitation
of
Christ
worke
3.
dayes
,
or
3.
partes
of
three
dayes
,
and
rest
on
the
third
,
keeping
it
for
a
Sabbath
:
So
we
shold
not
then
keepe
these
we
now
call
Lords
dayes
for
our
Sabbath
but
others
,
nor
keepe
a
Sabbath
once
in
7.
dayes
,
but
on
t
once
euery
3.
dayes
.
I
answere
now
to
the
reason
whereby
they
wold
choose
out
the
Lords
day
afore
any
other
of
the
6.
dayes
for
a
Sabbath
,
because
on
that
day
we
receiued
the
Lord
from
the
dead
,
the
greatest
worke
and
mercy
that
euer
we
receiued
&c.
here
vnto
I
answere
,
if
the
greatest
worke
shall
determine
the
day
,
which
it
shall
be
,
Then
in
myn
account
as
farr
at
yet
I
can
see
,
good
Friday
shold
be
our
new
Sabbath
day
:
for
on
that
day
Christ
performed
the
greatest
work
of
any
other
day
;
let
vs
therefore
compare
these
3.
dayes
workes
;
on
good
Friday
(
not
to
mention
the
the
particulares
of
his
grieueousse
passion
)
Christ
vpon
the
crosse
hanging
there
in
our
roomes
,
bare
that
most
intollerable
and
insupportable
wrath
of
God
,
which
was
due
for
the
sins
of
all
Gods
elect
,
from
beginning
to
the
end
of
the
world
,
which
wrath
was
so
hote
as
caused
him
to
vtter
these
words
,
My
God
,
my
God
,
why
hast
thou
forsaken
me
?
and
then
as
hauing
borne
the
vtmost
of
his
fathers
wrath
for
sins
of
his
elect
,
he
yeelded
vp
his
Spirit
with
these
words
,
It
is
finished
,
Ioh.
19.30
.
as
for
the
next
day
,
the
2d.
day
of
his
passion
,
our
Saturday
,
and
so
also
for
the
3d.
day
of
his
passion
,
our
Sunday
,
vntill
he
rose
,
what
cold
he
suffer
?
his
soule
was
in
paradise
,
his
body
in
the
graue
dead
and
senselesse
:
now
judge
whither
of
these
3.
dayes
had
the
greatest
worke
done
in
,
in
which
of
them
but
Friday
was
the
greatest
passion
?
or
if
you
will
compare
Christs
resurrection
with
his
passion
,
I
trust
it
will
be
fond
a
greater
worke
for
his
Deity
to
supporte
the
Humanity
vpon
the
crosse
,
then
to
send
his
soule
from
heauen
into
his
dead
body
in
the
graue
to
quicken
and
raise
it
vp
.
But
you
will
say
on
the
3d.
day
Christ
rose
,
with
out
which
all
the
former
had
beene
insufficient
1.
Cor.
15.14
.
if
Christ
be
not
risen
our
preaching
,
and
your
faith
is
in
vaine
&c.
and
Christ
died
for
our
sines
,
and
rose
againe
for
our
justification
,
Rom.
4.25
.
so
that
it
is
rather
the
day
wherein
all
was
perfectly
finished
,
then
the
day
wherin
the
greatest
worke
was
done
,
that
we
shold
keepe
for
our
Sabbath
:
where
to
I
answere
1.
Christ
vpon
the
crosse
on
good
Friday
said
then
,
it
is
finished
Ioh.
19.30
.
secondly
,
if
you
will
stay
for
a
day
where
in
euery
complement
was
fulfilled
,
then
must
you
make
your
Sabbath
on
Ascention
day
being
Thursday
:
or
rather
you
must
tarry
till
the
worlds
end
:
till
Christ
hath
conquered
sines
&
death
,
1.
Cor.
15.26.56
.
if
therfore
by
reasons
we
shall
institute
Sabbathes
,
it
may
be
thought
good
Friday
is
the
only
day
for
our
new
Sabbath
,
or
else
to
tarry
till
this
worlds
end
.
4
A
4th
.
&
maine
reason
of
all
is
to
this
effect
;
If
the
Iewes
kept
a
Sabbath
in
memory
of
Gods
Creation
,
Then
much
more
ought
Christians
keepe
an
other
Sabbath
in
memory
of
Christs
Redemption
:
and
the
common
reason
hereof
is
,
because
the
worke
of
Redemption
is
a
greater
worke
then
the
worke
of
Creation
.
I
answere
1.
the
reason
is
not
the
same
,
and
therfore
it
followeth
not
;
for
the
Iewes
they
did
not
set
vp
a
Sabbath
on
their
owne
heads
,
with
out
a
precept
for
their
direction
,
only
to
commemorate
the
creation
,
if
they
had
,
it
had
beene
no
better
then
will
worship
,
but
they
stayed
for
a
Commandement
from
the
God
of
the
creation
to
command
them
a
Sabbath
by
his
4th
.
Comm:
and
to
tell
them
which
day
of
the
7.
to
keepe
;
&
it
was
Gods
Commandement
principally
that
set
them
one
worke
to
keep
a
Sabbath
;
now
this
which
is
the
maine
for
the
keeping
of
a
Sabbath
day
,
is
left
on
t
in
their
argument
,
as
if
Gods
Comm:
were
but
a
by
thing
and
not
necessarily
presupposed
in
euery
Sabbath
:
wherfore
let
them
put
into
their
argument
the
main
and
principall
thing
mouing
the
Iewes
to
keepe
the
Sabbath
,
that
is
Gods
4th
Com:
and
then
I
fault
not
their
argument
,
as
now
I
doe
,
but
I
bide
them
proue
likewise
that
we
Christians
haue
such
strong
reasons
to
keep
our
Lords
day
a
Sabbath
,
as
Jewes
had
for
their
day
,
that
is
,
I
require
to
shew
me
where
Christ
or
his
Apostles
left
vs
an
expresse
Commandement
to
sanctify
the
Lords
day
,
as
God
did
to
the
Iewes
to
sanctify
the
7th
.
day
,
and
then
I
say
indeed
,
If
the
Iewes
kept
the
7th
.
day
,
we
Christians
ought
keep
the
8th
.
day
.
Or
thus
is
greater
then
the
worke
of
creation
?
if
it
be
greater
the
answere
will
be
to
the
elect
and
to
the
redeemed
it
is
greater
:
well
be
it
so
,
but
what
is
this
to
our
question
,
which
is
generall
of
all
Christians
that
liue
with
in
the
pale
of
the
Church
,
affirming
that
if
Iewes
,
that
is
,
all
Iewes
kept
a
Sabbath
for
the
creation
,
then
ought
Christians
,
that
is
all
men
with
in
the
pale
of
the
Church
,
keep
a
Sabbath
for
redemption
:
so
the
question
being
generall
of
all
men
with
in
the
Church
,
you
bring
a
reason
to
enforce
all
these
men
,
to
keepe
a
new
Sabbath
,
which
reason
is
proper
to
some
of
these
men
only
:
as
if
you
wold
thus
argue
all
men
are
bound
to
keep
the
Lords
day
for
a
Sabbath
,
because
the
Lord
died
for
some
of
these
men
:
this
arguing
is
much
like
absurde
to
this
;
If
the
Iewes
vnder
King
Ahashuerosh
Ester
9.17
.
did
solemnize
a
day
euery
yeere
with
feasting
and
ioye
,
in
memory
of
their
deliuerance
from
Hamans
conspiracy
,
Then
so
ought
Christians
,
both
English
,
French
,
Dutchmen
and
Spanyardes
&c.
that
is
all
Christians
solemnize
a
day
euery
yeare
with
like
feasting
and
ioye
,
in
memory
of
our
deliuerance
from
Spanyardes
in
the
yeare
88.
or
from
Papistes
powder
treason
on
5
th
.
Nouember
:
and
here
to
may
be
added
a
like
reason
,
as
that
our
deliuerance
in
88.
or
on
5
th
.
of
Nouember
,
was
as
great
as
that
of
the
Iewes
from
Haman
:
now
who
doth
not
see
the
vanity
of
this
kinde
of
arguing
?
yet
just
thus
doe
they
argue
to
set
vp
the
Lords
day
for
a
Sabbath
:
as
here
t
is
argued
from
a
particular
deliuerance
of
some
Christians
,
as
English
men
,
to
all
Christians
:
as
French
,
Dutch
,
and
Spanyards
,
whoe
had
no
share
in
that
deliuerance
of
88.
and
5th
of
Nouember
;
just
so
doe
they
argue
,
from
a
particular
deliuerance
of
some
Christians
as
Gods
elect
,
vnto
all
Christians
both
elect
and
reprobate
,
beleeuers
and
vnbeleeuers
:
what
reason
is
it
that
such
as
haue
no
parte
in
Christ
as
a
Redeemer
,
shold
weekely
celebrate
on
whole
day
,
neglecting
their
proffit
and
callings
,
in
memory
of
Christ
the
Redeemer
?
of
right
therfore
only
such
a
day
shold
be
a
Sabbath
as
bindes
all
and
euery
man
,
one
as
well
as
an
other
;
and
such
is
the
7th
day
Sabhath
,
in
memory
of
the
creation
,
for
in
the
creation
we
all
,
beleeuers
and
vnbeleeuers
haue
our
share
,
not
so
in
the
redemption
.
I
conclude
therfore
,
that
though
the
worke
of
redemption
be
greater
then
the
worke
of
creation
,
and
therfore
doth
require
a
Sabbath
,
as
well
as
the
creation
,
yet
doth
it
not
require
so
generall
&
universall
a
Sabbath
as
did
the
work
of
creation
;
all
men
are
not
bounde
to
the
one
,
as
they
are
to
the
other
:
Nor
can
I
conceiue
how
any
more
men
shold
be
bound
to
keep
this
Sabbath
,
by
this
reason
,
then
only
a
fewe
which
doe
actually
beleeue
in
Christ
,
an
handfull
of
most
free
Agentes
,
so
as
they
eighther
of
them
produce
effectes
at
their
pleasure
by
Counsaile
,
so
as
they
be
not
tyed
euer
to
produce
the
same
effectes
the
one
as
doth
the
other
:
that
this
is
so
,
will
appeare
euen
in
these
pointes
in
question
,
it
pleased
God
to
create
the
world
by
action
,
but
it
pleased
Christ
to
redeeme
the
world
by
passion
:
2.
it
pleased
the
Father
to
be
6.
dayes
in
creation
,
but
it
pleased
the
Sonne
to
be
but
3.
dayes
in
redemption
:
3.
it
pleased
the
Father
to
rest
on
the
Sabbath
day
:
but
it
pleased
the
Sonne
not
to
rest
on
the
Lords
day
,
but
to
trauaile
15.
miles
to
Emmaus
and
backe
againe
.
4.
it
pleased
God
to
leaue
a
commandement
in
wrighting
to
posterity
to
keepe
the
Sabbath
day
;
but
it
pleased
not
our
Sauiour
Christ
to
leaue
any
commandement
for
the
keeping
the
Lords
day
.
if
therfore
God
&
Christ
be
so
variouse
in
their
actions
,
how
will
it
follow
,
that
if
God
kept
a
Sabbath
,
or
instituted
one
in
creation
,
then
Christ
must
necessarily
institute
an
other
like
Sabbath
at
redemption
?
5
A
5th
reason
,
seemes
to
ground
on
the
4th
.
Com:
thus
;
The
4th
Comm:
enioynes
a
7th
day
for
the
Sabbath
,
now
our
Lords
day
is
a
7th
day
,
for
we
keepe
it
euery
7th
day
for
a
Sabbath
.
I
answere
1.
the
4th
Comm:
enioyneth
such
a
7th
day
for
a
Sabbath
,
as
is
and
was
amongst
the
Jewes
called
by
his
proper
name
,
the
Sabbath
day
also
,
now
our
Lords
day
was
called
with
them
eighther
the
first
day
of
the
weeke
,
or
the
first
day
after
the
Sabbath
,
so
it
can
not
be
that
7th
day
there
meante
.
2.
if
we
call
our
Lords
day
the
7th
day
:
we
departe
from
all
churches
,
which
call
it
the
8th
day
,
or
the
first
day
of
the
weeke
,
as
doe
all
the
4.
Euangelistes
in
the
Gospell
:
3.
if
you
call
the
Lords
day
a
7th
day
.
I
pray
,
where
or
at
what
day
will
you
begin
to
reckone
for
your
first
day
of
the
7
?
you
must
begine
at
some
renowmed
day
,
as
at
the
first
day
of
worlds
creation
:
or
at
the
first
day
of
the
worlds
redemption
,
t
is
groundlesse
to
set
any
other
beginning
;
now
Sunday
is
the
common
reputed
day
for
the
first
day
of
the
worlds
creation
;
and
the
7th
from
it
is
Saturday
the
Lords
Sabbath
day
:
but
if
you
refuse
this
beginning
,
and
will
fetche
a
first
from
the
redemption
,
then
good
Friday
whereon
Christ
suffred
must
be
the
first
day
of
your
7
:
and
then
Thursday
will
be
your
7th
day
,
and
so
your
Sabbath
day
:
or
else
Sunday
whereon
Christ
rose
,
must
be
your
first
day
,
and
then
Saturday
,
the
Jewes
Sabbath
day
will
be
your
7th
day
and
new
Sabbath
day
now
behold
though
you
seeme
to
stande
to
a
7th
day
for
your
Sabbath
,
yet
you
cannot
any
approued
way
make
the
Lords
day
a
7th
day
:
vnles
,
you
take
Mooneday
for
your
first
day
of
the
weeke
,
which
no
approued
Authores
doe
,
and
which
computation
is
not
Diuine
in
ould
or
new
Testaments
,
but
is
merely
humane
and
deuised
.
and
by
like
reason
if
you
groundlesly
begine
at
Mooneday
,
may
not
we
begine
at
Tewsday
,
or
Wensday
,
or
Thursday
,
&c.
and
so
skippe
ouer
as
many
dayes
as
we
please
,
so
as
no
man
shall
know
where
or
when
to
begine
,
nor
what
day
shall
be
his
7th
day
for
a
Sabbath
?
&
if
we
may
skipe
ouer
as
many
dayes
as
we
please
before
we
take
one
for
our
first
day
:
may
we
not
skipp
ouer
as
well
7.
dayes
as
one
day
?
and
if
we
may
skipp
ouer
7.
dayes
:
why
not
700.
or
7000
dayes
?
and
so
,
many
weekes
,
yea
yeeres
may
be
without
any
Sabbath
.
6
A
6th
&
last
reason
they
fetcht
from
practise
of
the
primitiue
Churches
;
for
the
Historyes
of
the
Church
say
they
relate
that
they
kept
the
Lords
day
for
a
Sabbath
constantly
.
I
answere
1.
I
finde
the
contrary
,
and
that
alleadged
too
by
M.
Perkins
vpon
the
4th
Com:
whoe
thus
speakes
?
The
Sabbath
(
meaning
it
the
Lords
day
)
was
neglected
of
those
Churches
which
succeded
the
Apostles
,
vntill
afterwards
it
was
established
by
Christian
Emperoures
:
&
this
he
proues
to
be
so
by
alleaging
his
author
for
it
,
Leo
:
and
Anton.
Edict
.
of
holy
dayes
.
now
if
Mr.
Perkins
whoe
was
so
well
seene
in
history
of
our
churches
would
affirme
this
,
and
that
too
when
he
pleaded
what
he
could
for
our
new
Sabbath
,
then
surely
in
his
judgement
,
it
was
a
cleere
case
that
the
primitiue
churches
kept
not
our
Lords
day
euer
,
or
constantly
.
2.
Ignatius
,
where
he
exhorted
to
keepe
the
Lords
day
:
there
he
exhorted
to
keepe
the
Sabbath
day
too
.
now
it
is
not
likly
both
these
dayes
were
kept
for
Sabbathes
,
but
that
one
only
,
and
that
was
the
Sabbath
day
,
as
is
gatherable
,
in
that
Ignatius
calles
the
Lords
day
the
Queene
and
Princesse
of
all
dayes
,
where
he
left
out
a
higher
place
for
the
Sabbath
day
,
as
the
Kings
&
Prince
of
all
dayes
.
it
is
likly
therfore
that
our
Lords
day
was
kept
as
we
keepe
an
holy
day
with
vs
:
&
when
those
Christian
Emperoures
did
establishe
by
Lawes
our
Lords
day
to
be
solemnized
,
at
which
tymes
it
flourished
most
:
yet
euen
then
they
kept
it
not
as
a
Sabbath
day
,
but
as
we
keepe
an
Holy
day
.
for
Constantin
the
Emperour
,
&
most
religiouse
patrone
of
our
Lords
day
,
as
is
well
knowne
in
his
Edicte
for
the
celebrating
of
the
Lords
day
;
yet
therein
gaue
liberty
for
men
to
doe
workes
of
Husbandry
on
the
Lords
day
.
now
ploughing
and
sowing
,
and
reaping
,
and
the
like
worke
of
husbandry
be
quite
against
the
very
letter
of
the
4th
Comm:
and
against
and
contrary
to
that
rest
from
all
seruile
workes
,
in
earing
&
in
haruest
,
and
at
other
tymes
,
enioyned
in
the
Law
for
Sabbath
day
duties
:
can
we
thinke
Constantin
,
directed
by
his
reuerend
Clergy
would
can
giuen
such
liberty
had
they
counted
the
Lords
day
for
the
Sabbath
day
,
and
to
stand
by
the
4th
Comm
?
finally
,
if
we
should
imitate
the
primitiue
churches
as
touching
dayes
:
we
should
weekely
keepe
holy
Friday
whereon
Christ
suffered
,
as
well
as
Sunday
whereon
Christ
rose
.
for
Constantin
did
by
one
and
the
same
Law
commande
his
whole
Empire
to
sanctifye
the
Friday
,
and
the
Sunday
,
the
day
before
the
Iewes
Sabbath
,
&
the
day
after
it
,
see
Euseb.
de
vita
Constant
.
lib.
4.
cap.
18.
and
see
Sozom.
lib.
1.
cap.
8.
the
Lords
day
,
because
of
Christs
resurrection
,
the
Friday
,
because
of
Christs
passion
,
as
saith
the
text
:
and
here
againe
it
appeareth
the
primitiue
church
kept
not
the
Lords
day
for
their
Sabbath
,
no
more
then
they
kept
Friday
for
their
Sabbath
,
but
both
of
them
as
we
keepe
holy
dayes
.
Hauing
answered
all
their
reasons
that
I
can
finde
or
heare
of
,
in
next
place
let
me
passe
my
censure
of
reasons
in
generall
.
How
feeble
a
thing
our
best
and
refined
reason
is
euery
man
may
know
that
vseth
reason
?
S.
Paul
shall
speake
for
vs
,
we
know
but
in
parte
:
&
we
see
through
a
glasse
darkely
,
1.
Cor.
12.9.12
.
saith
he
.
2.
let
all
our
lerned
Diuines
speake
,
whoe
not
only
in
publique
prayers
to
God
confesse
our
blindnesse
of
minde
;
but
moreouer
,
in
their
Sermons
they
dare
not
deliuer
a
doctrine
collected
by
reason
out
of
their
text
,
vnles
they
can
soundly
proue
the
same
by
some
plaine
text
or
other
,
as
you
see
their
constant
and
laudable
practise
is
,
and
this
they
doe
,
least
they
should
deliuer
for
doctrines
mens
preceptes
,
whereby
you
see
what
an
holy
ielousy
they
haue
of
their
reason
,
that
though
in
their
priuate
studies
,
they
haue
collected
a
doctrine
by
helpes
both
of
nature
and
artes
with
great
diligence
:
yet
dare
they
not
trust
to
their
reason
vntill
they
finde
God
in
his
word
to
backe
them
.
3.
let
Logicianes
speake
,
whoe
are
the
masters
in
reason
;
doe
not
they
in
their
bookes
of
Logicke
shew
how
many
and
sondry
wayes
reason
is
subiect
to
be
corrupted
by
fallacies
and
Sophisticall
arguments
?
all
which
testimonies
of
the
dimenesse
and
weakenesse
of
our
reason
,
teacheth
vs
thus
much
;
that
as
it
is
too
great
boldnesse
with
God
,
and
ouergreate
confidence
in
our
reason
,
by
bare
force
of
it
to
dispute
against
any
thing
which
God
hath
set
vp
,
as
the
7th
day
Sabbath
:
So
it
is
a
matter
of
no
lesse
dispraise
and
presumption
by
only
force
of
reason
&
consequence
to
innouate
and
set
vp
a
new
Sabbath
.
and
yet
for
all
this
.
doe
I
not
exclude
the
vse
of
reason
about
the
Holy
Scriptures
,
so
be
it
be
but
to
finde
out
what
God
saith
in
his
word
.
I
only
exclude
the
vse
of
reason
as
by
collections
to
add
any
thing
to
Gods
word
,
wherfore
I
reiect
all
reasons
and
consequences
touching
in
nouation
and
bringing
in
a
new
Sabbath
,
vnlesse
as
diuines
backe
their
doctrines
in
sermons
by
plaine
textes
:
so
these
doe
backe
euery
collection
and
consequence
by
a
cleere
text
of
Scripture
or
at
least
,
if
I
may
be
bould
to
grante
so
much
,
that
euery
collection
and
consequence
be
such
as
is
necessarily
and
demonstratiuely
true
,
so
as
it
apparantly
cannot
but
be
true
:
Hence
is
that
laudable
vsage
of
our
church
,
which
though
it
permitteth
Apocrypha
Scriptures
to
be
reade
sometymes
in
our
congregations
:
yet
it
permitteth
them
not
to
be
vsed
and
alleaged
as
a
sole
ground
to
establishe
any
doctrine
of
our
church
.
and
what
I
pray
is
our
reason
better
then
Apocrypha
Scriptures
,
that
wee
shuld
leane
more
to
tone
then
to
other
?
were
it
meete
,
we
should
receiue
doctrines
into
the
church
which
haue
a
binding
power
ouer
the
conscience
,
tying
the
whole
man
to
obedience
of
them
,
vpon
payne
of
damnation
,
which
are
framed
and
maintainede
only
by
force
of
our
reason
?
wherfore
to
conclude
let
reasons
be
subseruient
and
handmaide
to
the
Holy
Scriptures
,
and
euer
follow
them
,
neuer
to
goe
before
them
,
nor
to
goe
without
them
.
and
therfore
since
our
Sauiour
Christ
and
his
Apostles
be
auouched
to
be
the
founders
of
our
new
Sabbath
:
I
pray
in
the
first
place
shewe
vs
where
euer
Christ
,
or
any
of
his
Apostles
gaue
any
commandement
for
it
,
or
whereas
you
say
collection
for
the
poore
,
&
preaching
,
be
markes
of
a
Sabbath
;
shew
me
your
text
of
Scripture
where
it
is
said
that
collections
&
preaching
be
proper
&
infallible
markes
of
any
Sabbath
day
.
or
which
is
yet
lesse
,
let
it
be
showne
where
euer
they
said
or
did
any
thing
,
which
necessarily
and
infallibly
doth
giue
vs
notice
,
that
it
was
but
their
minde
,
that
euer
after
,
the
churches
should
euery
weeke
keepe
the
Lords
day
a
Sabbath
,
in
conscience
of
the
4th
Com:
and
since
God
at
creation
gaue
a
commandement
for
that
Sabbath
,
why
should
we
not
thinke
Christ
would
a
giuen
a
commandement
too
for
this
Sabbath
,
if
euer
he
had
intended
to
haue
had
it
kept
as
a
Sabbath
?
would
God
giue
a
commandement
for
his
Sabbath
,
and
Christ
leaue
his
Sabbath
without
a
commandement
,
and
to
be
collected
by
feeble
reason
?
was
our
Sauiour
so
carefull
to
giue
a
commandement
for
the
Lords
Supper
,
to
be
done
in
remembrance
of
him
;
and
did
he
forget
thinke
you
to
leaue
a
commandement
for
the
Lords
day
,
to
be
kept
in
remembrance
of
him
?
could
it
be
possible
,
a
matter
of
so
great
importance
as
is
a
Sabbath
,
and
such
a
Sabbath
as
would
make
so
much
for
his
remembrance
to
the
worlds
ende
,
should
be
passed
ouer
in
deepe
silence
,
not
only
by
Christ
himselfe
,
but
also
by
his
succeeding
Apostles
,
so
as
not
only
not
to
commande
it
,
but
which
yet
is
lesse
not
so
much
as
mention
it
by
the
name
of
a
Sabbath
?
whoe
that
considereth
of
this
,
would
or
could
euer
thinke
that
Christ
did
institute
and
appointe
this
Lords
day
for
a
Sabbath
?
was
not
these
those
considerations
which
made
Calvin
vpon
Col.
2.16
.
say
,
it
is
not
vnlawfull
to
labour
&
worke
on
our
Sabbathes
?
thus
in
effecte
hee
:
was
not
this
it
also
which
moued
zanchie
vpon
the
4th
com
:
Thesis
1.
to
say
,
The
Apostles
left
the
Lords
day
at
liberty
;
and
that
we
are
not
bounde
to
keepe
it
for
a
Sabbath
,
by
any
bonde
or
tye
of
conscience
:
thus
hee
.
To
come
yet
nerer
home
,
to
our
owne
diuines
;
was
it
not
hence
that
Perkins
though
a
greate
frend
to
the
Lords
day
for
Sabbath
,
as
Walaeus
on
the
4th
com
:
quoteth
him
,
thus
Perkins
ingenuously
(
saith
he
)
confesseth
,
that
as
touching
Christs
institution
,
the
argumentes
he
bringes
for
our
Lords
day
,
they
be
not
necessary
,
but
only
probable
ones
&c.
and
see
Perk
:
cases
of
conscience
chapt.
16.
where
the
holy
man
durst
not
speake
to
the
conscience
peremptorily
as
of
a
thing
for
certaine
true
,
but
tremblingly
as
it
were
,
repeatinge
his
doubtfull
speeches
,
3.
or
4.
tymes
ouer
,
in
6.
or
8.
lines
wrighting
as
1.
In
all
likely
hoode
,
saith
he
:
2.
as
I
take
it
&c.
3.
now
I
suppose
&c.
4.
for
in
these
pointes
stil
we
must
goe
by
likely
hoodes
&c.
surely
,
had
there
beene
any
sufficient
grounds
for
our
new
Sabbath
,
this
holy
man
durst
not
haue
concealed
them
,
no
nor
would
he
haue
spake
so
doubtfully
,
whoe
in
other
pointes
speakes
peremptorily
and
confidently
:
and
was
it
not
hence
that
Doctour
Prideaux
in
his
worke
vpon
the
Sabbath
,
saith
,
where
is
there
the
least
mention
of
surrogation
of
the
Lords
day
in
roome
of
the
?
Sabbath
?
pag.
140.
Againe
,
where
(
saith
he
)
amongst
the
Euangelists
,
or
Apostles
,
is
there
any
distinct
institution
of
the
Lords
day
?
yea
further
,
where
is
the
texte
whence
you
will
necessarily
proue
it
?
what
should
I
reckone
vp
particular
men
,
is
it
not
the
doctrine
of
our
churche
?
very
lately
a
booke
came
to
my
hands
,
printed
at
Oxford
in
the
yeere
1621.
written
by
M.
Broad
,
touching
the
Sabbath
,
where
on
the
margent
pag.
2.
thus
he
wrighteth
;
Christian
people
chose
the
first
day
of
the
weeke
,
and
made
it
their
Sabbath
,
saith
the
booke
of
Homilies
:
By
the
doctrine
then
of
our
church
,
saith
M.
Broad
,
the
obseruation
of
the
Lords
day
,
is
an
Ecclesiasticall
ordinance
,
and
not
an
Apostolicall
precept
:
&
againe
pag.
21.
It
is
not
by
any
expresse
command
from
Christ
or
his
Apostles
,
but
by
an
ordinance
of
the
church
,
as
is
the
doctrine
of
many
great
diuines
,
and
of
our
church
in
the
booke
of
Homilies
,
that
we
sanctify
the
Lords
day
,
rather
then
any
other
day
of
the
weeke
,
thus
wrighteth
M.
Broade
of
the
Lords
day
,
and
of
its
institution
,
as
being
in
the
judgement
of
our
owne
church
,
not
from
God
,
nor
from
Christ
,
but
from
certaine
Godly
christian
,
and
well
disposed
people
.
One
obiection
remaineth
to
be
remoued
,
which
is
,
That
the
Church
of
God
hath
kept
this
Lords
day
for
a
Sabbath
many
hundreds
of
yeeres
;
and
can
it
be
thought
Gods
whole
church
should
erre
,
and
that
so
long
?
I
answere
,
t
is
true
indeed
,
we
ought
to
hould
a
reuerent
regard
of
the
tenentes
of
our
Mother
the
church
,
so
as
not
lightely
nor
rashely
to
receiue
any
opinions
which
blemishe
hir
practise
:
Neuerthelesse
this
we
must
know
also
,
that
the
church
whilst
on
earth
is
liable
to
miscariages
through
ignorance
,
for
as
much
as
God
doth
not
reueale
his
whole
truth
to
hir
at
once
,
but
successiuely
now
on
thing
,
and
then
another
,
as
she
is
able
to
beare
it
,
&
as
the
tymes
may
permite
,
and
as
it
seemes
good
to
his
Godly
pleasure
;
doe
we
not
see
,
daily
light
is
brought
into
the
church
,
and
God
reueales
himselfe
more
and
more
?
and
what
doth
this
argue
,
but
what
we
cannot
deny
,
that
is
,
that
before
such
light
came
,
we
were
in
darkenes
and
error
,
as
touching
those
pointes
?
yea
we
must
grante
the
church
may
&
doth
erre
in
some
things
vnles
we
will
affirme
that
shee
is
growne
to
fulnesse
of
stature
,
and
perfection
in
knowledge
,
so
as
nothing
more
can
be
added
:
I
verily
perswade
my selfe
these
very
conceipts
that
the
true
Church
of
God
cannot
erre
in
any
maine
thing
,
is
the
very
foundation
of
errour
in
those
mindes
where
such
conceipts
rule
:
for
whoe
would
be
so
idle
to
spend
labour
and
tyme
,
to
try
all
thinges
:
and
with
the
Bereanes
,
to
serch
the
Scriptures
,
if
alredy
our
curch
hath
tryed
all
,
and
serched
all
to
perfection
,
so
as
they
haue
no
wayes
erred
?
more
humble
thoughts
of
our
church
doth
better
become
vs
:
all
that
I
aime
at
hereby
is
no
more
but
this
,
that
we
alleage
not
the
practise
of
our
church
as
an
infallible
rule
&
touch
stone
of
truth
,
but
though
a
Paul
preacht
it
,
yet
with
these
Bareanes
Act.
17.11
.
rather
to
serche
the
Scriptures
then
to
rely
vpon
the
Testimony
of
man
.
Finally
,
that
our
church
hath
kept
this
Lords
day
so
longe
;
and
therfore
the
more
strange
it
should
be
an
errour
:
I
answere
,
t
is
true
the
Lords
day
hath
beene
kept
for
about
this
1200.
yeeres
;
as
nere
as
I
can
guesse
from
about
the
yeere
364.
at
which
tyme
the
Laodicean
counsaile
enacted
a
Law
for
the
abolishing
the
Sabbath
day
,
and
for
the
sole
setting
vp
the
Lords
day
:
till
then
both
dayes
were
in
vse
,
saue
that
as
hath
beene
showne
the
Lords
day
was
sometymes
omitted
:
since
then
,
only
the
Lords
day
hath
beene
in
request
,
and
that
is
about
a
1200.
yeeres
;
but
here
it
is
to
be
noted
,
what
church
it
is
that
principally
ground
of
our
future
discourse
,
I
thinke
it
needfull
therfore
in
the
first
place
to
stay
a
while
vpon
the
exposition
of
it
,
or
rather
of
some
such
things
in
it
,
as
may
make
way
for
our
future
discourse
.
First
,
as
touching
the
substance
of
the
Com:
note
,
that
as
in
a
bonde
you
haue
two
essentiall
things
:
th
one
,
is
the
summe
of
mony
to
be
paide
;
the
other
is
the
day
when
it
is
to
be
paide
:
and
as
in
circumcision
there
was
two
things
commanded
,
the
one
was
the
acte
of
circumcision
;
the
other
was
the
tyme
and
day
when
to
be
done
that
is
,
on
the
8th
day
,
Genes.
17.12
.
and
as
in
that
other
Sacrament
the
passeouer
,
two
things
were
commanded
:
the
one
was
the
slaying
and
eating
of
the
passeouer
;
the
other
,
was
the
tyme
and
day
when
to
be
done
,
that
is
,
on
the
14th
day
of
the
month
,
Exod.
12.6.8
.
Iust
so
,
in
this
4th
Com:
God
commandeth
vs
expresly
two
things
,
as
essentiall
partes
of
his
Com:
the
one
is
Holinesse
and
Rest
;
the
other
is
,
the
tyme
when
these
ought
to
be
performed
,
and
that
is
in
the
Sabbath
day
,
which
is
the
7th
day
:
the
former
may
be
called
the
duties
in
the
day
,
the
latter
,
the
dutie
of
the
day
:
the
duties
in
the
day
ye
haue
in
these
wordes
;
To
keepe
it
holy
,
Exod.
20.8
.
the
other
duty
in
these
wordes
;
In
it
thou
shalt
not
doe
any
worke
,
v.
10.
the
duty
of
the
day
,
ye
haue
in
these
wordes
;
Remember
the
Sabbath
day
v.
8.
the
7th
day
is
the
Sabbath
,
v.
10.
The
vse
of
this
point
serues
for
confutation
;
Is
it
so
that
God
in
his
4th
Com:
straightly
chargeth
vs
two
things
,
that
is
the
duties
in
the
day
,
and
the
dutie
of
the
day
,
or
thus
,
the
duties
to
be
performed
,
and
the
tyme
when
they
be
to
be
performed
?
how
is
it
then
that
so
many
say
of
the
tyme
of
the
4th
com
:
oh
the
tyme
,
that
is
but
an
accident
,
but
a
circumstance
,
God
regards
not
circumstances
so
much
,
it
is
the
substance
of
the
duties
to
be
performed
in
the
tyme
that
God
lookes
at
&c.
and
therfore
you
are
but
superstitiouse
and
vaine
to
stand
so
much
vpon
tyme
:
where
to
I
answere
1.
tyme
may
here
be
considered
two
wayes
,
1.
in
relation
to
the
duties
of
Holinesse
and
Rest
:
and
so
I
grant
the
tyme
is
an
adiuncte
,
wherein
these
duties
were
to
be
performed
:
2.
in
relation
to
the
commandement
it selfe
;
considered
as
a
thing
commanded
,
together
with
Holines
and
Rest
:
and
thus
it
is
no
adjuncte
,
but
thus
it
is
an
essentiall
part
of
the
Com:
the
tyme
being
no
lesse
commanded
then
the
duties
of
Holines
and
Rest
.
I
answere
2.
but
admite
that
tyme
,
here
were
an
accident
or
adjuncte
to
the
Com:
and
that
you
esteeme
of
adjunctes
as
light
and
triuiale
matters
,
little
or
nothing
to
be
regard
for
their
nature
as
in
them selues
,
&
in
comparison
of
things
substantiall
&c.
I
say
,
be
it
the
tyme
here
were
as
mynte
and
annyse
and
commine
,
and
the
duties
to
be
performed
Sabbath
day
:
Remember
the
Sabbath
day
&c.
where
it
is
to
be
noted
that
this
phrase
Sabbath
day
was
emong
the
Iewes
a
proper
name
for
one
of
theire
weeke
dayes
,
namly
for
that
weeke
day
,
which
is
the
last
of
the
weeke
,
as
Saturday
is
with
vs
,
and
it
answeres
to
our
Saturday
,
in
so
much
as
if
we
shold
translate
the
Hebrew
words
Sabbath
day
we
shold
reade
it
Saturday
.
Remember
Saturday
,
to
keepe
it
holy
&c.
now
that
Sabbath
day
was
a
proper
name
of
one
of
their
weeke
dayes
is
apparant
to
all
,
since
they
counted
all
the
other
6.
dayes
of
the
weeke
by
the
Sabbath
day
;
thus
,
the
7th
.
and
last
day
of
the
weeke
they
called
Sabbath
day
:
the
first
day
of
the
weeke
;
our
Suneday
,
they
called
the
first
of
the
Sabbath
:
the
second
day
of
the
weeke
,
our
Moonday
,
they
called
the
seconde
of
the
Sabbath
:
our
Tewsday
,
the
thirde
of
the
Sabbath
&c.
so
as
you
see
no
day
of
the
weeke
was
called
Sabbath
day
,
but
this
one
only
:
I
confesse
the
word
Sabbath
,
signifieth
a
Rest
;
but
it
also
signifieth
a
proper
name
of
the
last
day
of
their
weeke
.
Secondly
,
if
this
be
not
enough
to
shew
that
God
had
sett
aparte
one
certaine
well
knowne
day
afore
any
of
the
other
6.
dayes
for
Holy
duties
.
Then
marke
what
the
Lord
saith
further
in
this
Com:
The
Seaventh
day
is
the
Sabbath
&c.
not
the
third
day
,
nor
the
4th
.
day
,
nor
the
first
day
of
the
weeke
,
but
the
7th
.
day
is
the
Sabbath
:
where
to
take
hence
all
scruples
aboute
the
order
of
the
day
,
it
hath
pleased
God
for
our
certaine
information
to
pointe
directly
and
distinctly
to
the
day
which
he
wold
haue
kept
,
as
by
the
finger
,
saying
,
The
Seaventh
day
;
Thouchinge
which
word
of
number
Seaventh
it
is
to
be
noted
,
that
it
is
not
a
Cardinall
number
,
but
an
Ordinall
,
notifying
which
for
order
:
the
propertie
whereof
is
to
denote
,
1.
one
,
and
one
only
:
2.
it
notes
that
indiuiduall
particular
one
,
which
for
order
is
the
last
of
that
number
:
for
instance
,
The
Thirde
:
it
is
not
any
of
the
three
,
as
the
second
,
nor
the
first
;
but
it
is
the
last
of
the
three
:
so
the
fifthe
,
it
is
not
the
4th
.
nor
the
second
,
but
it
is
the
last
of
the
5
:
so
,
the
Seaventh
day
is
the
Sabbath
;
not
the
6th
.
day
,
nor
the
third
day
,
nor
the
first
day
of
the
weeke
,
but
the
last
day
of
the
weeke
,
the
7th
.
is
the
Sabbath
:
so
againe
you
see
the
Lord
hath
culled
out
the
last
day
of
the
7.
for
his
Sabbath
,
and
hath
not
lefte
it
indefinitly
and
vndetermined
:
Furthermore
,
left
any
shold
thinke
the
7th
.
day
may
be
separated
from
that
day
called
the
Sabbath
day
,
as
is
vsually
thought
;
therefore
note
1.
the
Lord
God
hath
ioyned
them
together
in
his
Comm.
The
7th
.
day
is
the
Sabbath
,
see
Levit:
23.3
.
and
Exod:
35.2
.
Luk:
13.14
.
not
the
8th
.
nor
the
first
;
now
what
God
hath
ioyned
let
noe
man
put
asunder
.
2.
Note
,
that
these
two
;
The
7th
.
day
:
and
the
Sabbath
day
:
they
be
vsed
in
holy
Scripture
promiscuously
,
as
both
pointeing
at
the
same
very
day
and
tyme
,
see
Genes.
2.3
.
God
blessed
the
7th
.
day
and
hallowed
it
&c.
the
which
Moses
repeateing
againe
Exod:
20.11
.
saith
,
The
Lord
blessed
the
Sabbath
day
and
hallowed
it
:
so
as
a
man
may
say
,
the
7th
.
day
is
the
Sabbath
day
:
and
the
Sabbath
day
is
the
7th
.
day
:
take
away
one
,
and
take
away
both
;
graunte
one
and
graunt
both
:
they
are
like
the
names
Iesus
,
and
Christ
:
both
which
belonge
to
one
person
,
our
blessed
Sauiour
:
or
like
to
the
names
,
Lords
day
;
and
first
day
of
the
weeke
,
both
which
belonge
to
our
Sunday
.
Thirdly
,
the
particularity
of
the
tyme
and
day
is
apparantly
pointed
vnto
in
the
reason
of
the
4th
.
Comm:
which
is
fetcht
from
the
day
wherein
God
rested
,
thus
,
That
day
which
I
the
Lord
sanctified
,
the
same
day
must
thou
sanctifie
:
But
the
7th
.
day
I
the
Lord
sanctified
:
Therfore
the
7th
.
day
must
thou
sanctifie
:
now
since
t
is
absurde
to
thinke
the
premisses
shold
speake
of
one
7th
.
day
,
and
the
conclusion
of
some
other
7th
.
day
,
therfore
if
we
can
finde
out
what
7th
.
day
it
was
God
rested
on
,
we
may
by
it
know
what
day
we
must
rest
on
;
now
t
is
most
apparant
that
God
rested
vpon
the
7th
.
day
from
the
creation
,
which
was
that
day
which
immediatly
followed
the
six
dayes
of
creation
.
So
then
are
we
to
keepe
by
virtue
of
the
Com:
the
same
particular
seaventh
day
which
next
followerh
Gods
and
our
six
dayes
labour
.
The
vse
of
this
pointe
is
1.
to
discouer
the
errour
of
our
tymes
,
which
will
apply
this
4th
.
Com:
to
the
8th
.
day
,
or
to
the
first
day
of
the
weeke
,
which
is
appropriated
to
the
seaventh
day
of
the
weeke
by
God
the
Lawgiuer
:
or
will
applie
it
to
the
Lords
day
,
which
is
the
day
after
the
Sabbath
,
when
the
Com:
is
appropriate
to
the
Sabbath
day
,
which
is
the
day
before
the
Lords
day
.
Vse
2.
is
for
refutation
of
those
that
say
,
it
matters
not
so
be
we
giue
God
a
day
,
which
it
is
:
so
be
we
giue
God
a
Sabbath
,
or
a
7th
day
,
it
matters
not
whither
this
or
that
day
:
Noe
,
say
you
it
matters
not
which
,
why
then
did
God
take
such
care
to
decipher
out
the
very
day
wherein
he
wold
be
serued
,
by
thos
3.
markes
,
1.
he
telleth
you
t
is
the
Sabbath
day
.
2.
that
t
is
the
7th
day
.
3.
that
t
is
that
7th
day
whereon
himselfe
rested
?
Further
,
this
were
to
make
hallowed
things
common
,
and
common
things
hollowed
;
and
to
crosse
God
,
whoe
therfore
culled
out
the
7th
day
from
the
others
,
because
in
it
he
had
rested
,
Genes.
2.3
.
Exod.
20.11
.
besids
the
reason
why
God
hallowed
the
7th
day
,
was
because
in
it
he
had
rested
:
which
reason
cannot
be
true
of
any
day
of
the
7.
saue
the
7th
.
If
God
wold
require
it
at
their
hands
that
did
not
circumcise
one
the
8th
.
daye
,
and
eate
the
Passeouer
one
the
14th
day
,
the
which
tymes
God
did
without
repetition
once
only
in
the
same
text
mention
,
what
will
he
doe
to
vs
to
whome
he
hath
deceiphred
out
that
tyme
by
3.
such
notable
markes
,
in
the
4th
Comm:
it
is
noe
dallying
with
God
.
Vse
3.
is
for
confutation
of
a
common
but
frivolouse
answere
,
saying
.
when
they
be
vrged
to
this
particular
sett
time
of
7th
day
from
creation
:
the
Com:
speakes
not
of
The
Sabbath
:
but
of
A
Sabbath
:
by
a
Sabbath
vnderstanding
any
day
indefinitly
and
vncertainly
:
&
thus
they
make
Gods
sett
and
certaine
tymes
vncertaine
and
doubtfull
,
which
is
quite
contrary
to
Gods
minde
,
since
God
did
limite
and
determine
which
of
the
7.
dayes
he
would
haue
,
by
those
3.
notable
markes
aboue
saide
:
when
the
Lord
said
,
Remember
the
Sabbath
day
:
the
Iewes
were
not
lefte
at
randome
,
as
not
knowing
which
day
of
the
7.
God
meante
,
for
they
knew
it
wel
,
like
as
if
God
shold
say
,
Remember
Saturday
:
is
it
vncertaine
which
day
of
the
weeke
Saturday
with
vs
is
?
Furthermore
,
this
reading
of
A
for
The
it
crosseth
all
our
Translatours
both
ould
and
new
,
who
iudge
it
the
most
fitt
to
reade
it
.
The
not
A
Remember
The
Sabbath
day
:
not
Remember
A
Sabbath
day
:
finally
,
were
it
lawfull
thus
to
wrest
Scripture
,
whereas
the
third
Comm:
is
,
Thou
shalt
not
take
The
name
of
the
Lord
thy
God
in
vaine
&c.
might
not
I
here
cauile
thus
;
Thou
shalt
not
take
A
name
of
the
Lord
thy
God
in
vaine
;
vnderstanding
by
A
name
some
Titles
and
Attributes
of
God
vncertaine
what
,
or
which
:
or
vnderstanding
by
A
name
some
name
of
God
as
then
vnknowne
,
like
as
by
A
Sabbath
,
we
wold
haue
our
new
Sabbath
meant
,
which
then
to
the
Iewe
at
Mount
Sinay
was
vtterly
vnknowne
?
In
a
worde
were
this
lawfull
might
not
I
in
like
sorte
delude
them
of
the
Lords
day
,
for
being
the
first
day
of
the
weeke
?
and
whereas
S.
Iohn
saith
Revel.
1.10
.
I
was
rauished
in
the
Spitit
on
The
Lords
day
:
I
might
say
,
on
A
Lords
day
;
vnderstanding
it
of
any
day
of
the
weeke
vncertaine
which
.
Againe
since
neighther
Christ
,
nor
the
4.
Euangelistes
,
nor
any
of
the
Apostles
after
Christs
resurrection
,
did
euer
alter
the
name
Sabbath
,
from
Saturday
,
ther
for
Saturday
is
still
the
Sabbath
day
by
name
.
Besides
,
this
vse
is
likewise
to
be
vrged
by
way
of
confutation
to
those
who
wold
haue
it
reade
or
vnderstode
not
The
Seauenth
,
but
A
Seauenth
day
,
as
of
an
vncertaine
day
;
the
whie
is
made
certaine
by
God
:
for
it
is
such
a
seauenth
day
as
is
the
last
day
of
7
,
or
of
the
weeke
:
2.
t
is
3.
Thus
hauing
fonde
out
the
particular
time
and
day
of
Gods
worship
;
before
I
can
come
to
speake
of
the
duties
to
be
performed
in
the
day
,
we
haue
4.
more
particulares
to
speake
of
concerning
the
time
:
1.
to
Remember
this
time
2.
that
it
is
called
Sabbath
:
3.
that
t
is
called
a
Day
:
4.
of
the
reason
why
God
Sanctified
this
day
afore
any
other
:
To
handle
these
in
order
as
they
laye
in
the
Comm.
Remember
&c.
here
the
Lord
prefixeth
a
Memorandum
to
the
seauenth
day
Sabbath
:
Remember
the
Sabbath
day
&c.
a
reason
why
God
prefixeth
a
Remembrance
to
this
Comm:
is
rendred
by
diuines
,
to
be
for
preuention
of
carelesnes
and
forgetfulnesse
one
the
6.
working
dayes
,
of
the
Sabbath
next
ensuing
;
least
that
men
leaue
some
common
workes
of
the
6.
dayes
to
be
done
on
the
seauenth
day
Sabbath
;
this
I
confesse
a
truth
indeed
,
but
this
is
not
all
I
suppose
;
for
,
if
one
demaundes
a
reason
why
God
prefixeth
a
Memorandum
to
this
Comm:
more
then
to
any
other
of
the
Commandements
,
that
cannot
be
the
reason
,
because
by
not
forethinking
of
the
Sabbath
,
some
workes
are
left
to
be
done
on
the
Sabbath
,
and
so
the
Sabbath
is
profaned
,
for
since
we
breake
euery
one
of
the
Commandements
,
it
shold
a
beene
likewise
nedfull
to
haue
had
a
Memorandum
prefixt
to
euery
Comm:
lest
through
forgetfulnes
,
&
want
of
forethinking
we
breake
them
too
;
but
since
a
Memorandum
is
put
to
this
and
not
too
others
,
a
reason
wold
be
sought
,
such
a
one
as
agrees
to
this
Com.
and
not
to
others
:
now
if
I
may
take
leaue
to
deliuer
mine
opinion
,
I
cannot
finde
out
a
better
reason
than
this
,
God
foreseeing
that
after
a
longe
time
,
that
is
about
364.
yeeres
after
Christ
,
this
his
Sabbath
wold
be
not
in
part
violated
,
but
vtterly
and
altogether
blotted
out
of
remembrance
in
the
Church
for
1200
yeeres
together
,
and
so
this
4th
.
Comm:
forgotten
and
not
the
other
9.
or
this
4th
.
aboue
,
or
rather
then
the
other
9.
therfore
was
a
Memorandum
set
to
this
,
and
not
to
the
other
,
or
to
this
aboue
the
other
,
to
bring
men
into
the
Remembrance
and
practise
of
it
againe
:
I
said
,
this
Sabbath
was
blotted
out
in
the
yeere
of
Christ
364.
that
is
by
the
Laodicean
Counsaile
,
as
hereafter
you
shall
heare
&c.
from
thence
vntill
this
present
howre
it
is
not
Remembred
,
for
we
profane
it
,
buy
,
sell
,
market
,
fayer
,
and
worke
in
it
,
I
pray
God
bring
this
to
our
remembrances
and
close
home
to
our
consciences
:
I
said
also
,
this
Comm:
is
forgotten
aboue
the
other
9.
for
thers
no
one
thing
in
all
the
other
9.
commanded
that
is
wholly
and
altogether
forgotten
,
as
is
this
seauenth
day
;
and
though
Papistes
haue
forgotten
foulely
,
the
second
Comm:
yet
blessed
be
God
,
the
Reformed
Church
of
Protestantes
remember
it
well
,
but
as
for
the
seauenth
day
Sabbath
,
and
the
Command
vpon
it
,
Remember
the
Sabbath
day
:
this
is
forgotten
at
all
hands
vtterly
by
both
Protestantes
and
Papistes
:
and
so
much
of
the
word
Remember
.
4.
The
next
pointe
to
be
considered
is
the
name
of
this
sacred
Time
and
day
,
t
is
called
Sabbath
:
Remember
the
Sabbath
&c.
In
this
name
two
thinges
are
considerable
:
1.
that
it
is
vsed
as
a
proper
name
for
the
seauenth
and
last
day
of
the
weeke
with
the
Iewes
;
of
this
I
say
no
more
,
referring
you
to
what
I
haue
else
where
afore
,
said
touching
the
Sabbath
as
a
proper
name
&c.
2.
That
the
word
Sabbath
signifieth
Rest
.
The
first
vse
I
will
raise
bence
,
shall
be
from
the
consideration
of
both
those
ioyned
togeather
,
and
may
be
for
information
,
sheweing
that
the
Hebrew
word
Sabbath
,
may
be
translated
into
Englishe
wordes
,
if
we
doe
but
ioyne
these
two
together
,
that
is
,
the
proper
name
,
and
the
signification
of
it
:
so
for
Sabbath
,
as
t
is
a
proper
name
of
the
last
day
of
the
weeke
,
put
Saturday
;
and
then
hereto
add
that
signification
of
the
word
Sabbath
,
Rest
:
and
then
thus
it
may
be
rendred
Saturday-Rest
:
Remember
Saturday-Reste
,
to
keepe
it
holy
&c.
the
profit
that
wold
come
of
this
is
,
that
there
wold
be
no
scruple
in
mindes
of
the
ignorant
,
which
day
of
the
weeke
it
is
that
God
requireth
in
his
4th
.
Comm:
to
be
Sanctified
.
Further
,
it
wold
reforme
the
confusion
of
such
as
call
our
first
day
of
the
weeke
,
or
Lords
day
,
The
Sabbath
day
:
thus
doeing
they
woefully
confound
thinges
,
as
times
and
dayes
:
iust
as
if
we
now
a
dayes
shold
begine
to
call
our
Sunday
by
the
name
Saturday
,
what
a
confusion
wold
this
breede
of
time
?
transplaceing
the
proper
name
of
the
seauenth
day
of
the
weeke
vnto
the
first
day
of
the
weeke
:
Hence
in
part
is
that
delusion
of
well
minded
ignorant
people
,
that
when
they
reade
the
4th
.
Comm:
Remember
the
Sabbath
day
&c.
and
then
bethink
themselues
that
we
call
our
Sunday
,
Sabbath
day
,
surely
then
conclude
they
,
our
Sunday
or
Lords
day
is
the
day
that
God
appointed
by
this
his
4th
.
Comm:
which
is
a
grosse
errour
,
since
we
all
say
the
Sabbath
day
is
changed
into
that
which
we
call
the
Lords
day
:
and
if
the
Sabbath
day
be
changed
(
as
is
said
)
into
the
Lords
day
why
doe
we
not
put
away
the
ould
name
,
and
take
vp
only
the
new
name
,
like
as
the
name
of
that
Father
of
the
faithfull
,
it
was
of
ould
Abram
,
but
when
God
changed
his
name
into
Abraham
;
the
Lord
said
,
neighther
shall
thy
name
be
called
any
more
Abram
,
but
thy
name
shall
be
called
Abraham
Genesi
17.5
.
and
so
let
vs
no
more
calle
it
Sabbath
day
,
but
Lords
day
:
But
if
you
will
retaine
the
proper
name
Sabb.
still
,
as
is
not
vnmeete
you
should
,
since
it
is
a
name
that
may
perpetually
be
kept
in
the
Church
,
it
being
a
particle
of
the
Morall
Law
,
which
is
perpetuall
,
why
then
I
beseech
you
,
let
euery
day
haue
its
owne
proper
name
,
doe
not
miscall
dayes
by
wronge
names
:
Let
our
Satuday
be
called
Sabbath
day
,
for
so
it
of
all
the
dayes
in
the
weeke
answeres
to
the
Iewes
Sabbath
day
;
witnesse
the
Iewes
,
when
they
liued
in
England
,
they
kept
Saturday
for
theire
Sabbath
day
,
and
as
they
doe
likewise
in
other
partes
of
the
World
,
where
they
live
at
this
day
:
and
witnesse
the
Lattines
,
who
to
this
day
call
Saturday
,
Sabbath
day
,
Dies
Sabbathi
:
I
doubt
not
but
this
exhortation
might
preuaile
,
were
it
not
for
an
inconuenience
,
which
wold
be
this
then
,
that
if
we
called
Saturday
,
Sabbath
day
,
then
our
people
wold
growe
to
thinke
that
Saturday
shold
be
Sanctified
by
Gods
will
in
his
4th
.
Comm.
for
our
Sabbath
day
:
and
if
we
call
the
first
day
of
the
weeke
Sunday
,
or
Lords
day
only
,
then
the
people
wold
not
so
easily
be
made
beleeue
,
that
the
4th
.
Comm.
bindes
them
to
the
Lords
day
,
because
the
Comm.
binds
only
to
the
day
,
called
Sabbath
day
,
not
speaking
one
word
of
the
day
called
Lords
day
:
But
if
we
call
the
Lords
day
,
Sabbath
day
once
,
then
it
goes
downe
the
stomacke
without
any
lett
or
scruple
,
that
the
4th
.
Comm:
pointes
directly
to
our
first
day
of
the
weeke
,
or
Lords
day
,
and
so
a
wrong
day
is
kept
,
one
day
being
taken
for
another
,
&
so
Superstition
is
vsed
for
Religion
,
and
one
day
God
shall
say
,
who
required
this
at
your
handes
?
who
may
the
people
say
?
why
our
watch
men
,
our
ministers
taught
vs
so
,
and
called
it
so
,
and
told
vs
it
ought
to
be
so
,
as
for
vs
,
we
were
not
learned
in
the
tounges
and
Artes
,
we
must
beleeue
our
Ministers
:
The
Priests
lippes
must
preserue
knowledge
,
and
we
must
aske
the
Law
at
theire
mouthes
:
but
this
plea
cannot
altogeather
free
the
people
see
Ezek:
33.6
.
nor
can
the
Ministrie
be
altogether
free
of
a
shrewde
taxation
,
(
were
it
not
hitherto
done
of
ignorance
and
of
a
good
intente
)
in
asmuch
as
they
are
guilty
of
this
transgression
,
partly
by
misenameing
of
dayes
,
which
causeth
an
errour
in
the
people
.
But
hereto
it
will
be
said
Sabbath
,
signifies
a
Rest
:
now
on
our
Lords
day
we
Rest
;
and
therfore
we
may
call
it
a
Sabbath
day
:
I
answer
,
t
is
true
Sabbath
signifieth
Rest
,
&
so
the
Lords
day
might
be
called
Sabbath
day
,
but
yet
in
no
other
sense
then
euery
common
Holy
day
,
wherein
we
worke
not
,
may
be
called
Sabbath
day
,
that
is
,
Resteing
day
:
now
if
the
nameing
of
Holy
dayes
,
Sabbath
dayes
,
shold
beget
an
inclination
in
the
ignorant
to
sanctifie
them
as
Sabbaths
?
were
it
not
time
to
forbeare
such
names
?
Furthermore
note
,
that
we
may
call
the
Lords
day
,
or
first
day
of
the
weeke
,
and
other
common
Holy
dayes
,
Resting
dayes
,
but
we
must
know
with
all
that
thus
to
call
and
to
name
them
,
is
meerly
humane
,
and
of
our
owne
deuise
;
for
God
neuer
named
or
called
the
Lords
day
,
nor
common
holy
dayes
,
Resteing
dayes
;
if
therfore
we
will
call
dayes
,
as
God
calleth
them
,
then
must
we
call
only
the
7th
day
,
Sabbath
day
,
or
Resting
day
,
for
said
God
Exod.
20.10
.
The
7th
day
,
is
the
Sabbath
,
or
Resting
day
.
I
answere
2.
Sabbath
day
may
be
vsed
in
reference
to
the
4th
Com:
or
not
in
any
reference
vnto
it
:
if
it
be
vsed
not
in
reference
to
the
4th
Comm:
I
am
not
against
it
,
for
so
may
we
call
Christmas
day
when
t
is
one
a
weeke
day
,
Sabbath
day
,
and
so
may
we
call
dayes
of
publike
thanksgiuing
and
reioycing
Sabbath
dayes
,
as
coronation
dayes
,
&
Gunpowder
Treason
dayes
&c.
but
if
we
call
any
day
Sabbath
day
,
religiously
,
in
relation
to
the
4th
Comm:
as
in
that
sense
we
call
our
Lords
day
Sabbath
day
,
then
know
,
it
cannot
be
called
Sabbath
day
,
for
that
this
name
Sabbath
day
in
reference
to
4th
Com:
it
must
haue
these
properties
,
1.
it
must
be
set
vpon
its
proper
day
,
our
Saturday
,
the
which
is
named
by
God
Sabbath
day
,
or
Resting
day
:
2.
it
must
be
the
7th
day
from
the
creation
,
or
last
day
of
the
weeke
.
3.
it
must
be
the
day
which
God
blessed
and
sanctified
Genes.
2.3
.
Exod.
20.11
.
now
none
of
these
thinges
agree
to
our
Lords
day
.
5.
The
next
point
to
be
treated
one
is
the
word
Day
,
Remember
the
Sabbath
day
:
now
as
before
we
haue
heard
of
the
Sabbath
day
,
which
it
is
for
order
and
place
,
as
whither
the
first
,
or
2d
&c.
or
7th
or
8th
day
.
so
now
we
are
to
heare
of
the
duration
and
length
of
that
Sabbath
day
.
A
day
is
commonly
diuided
into
a
day
naturall
of
24.
howres
,
or
artificiall
of
12.
howres
;
but
I
must
craue
leaue
to
departe
from
this
distinction
though
a
common
receiued
one
,
because
how
euer
it
may
haue
its
vse
in
ciuill
affaires
,
yet
is
it
not
Canonicall
and
Diuine
,
and
therfore
not
to
be
a
rule
in
expounding
the
word
Day
in
Scripture
:
that
I
may
not
seeme
sleightily
to
deny
a
common
distinction
,
note
the
reasons
moueing
me
here
too
are
.
1.
Because
it
is
no
where
founde
in
Scripture
that
they
had
any
day
of
24.
howres
;
a
day
of
12.
howres
I
reade
of
I
confesse
,
but
I
neuer
reade
of
a
day
of
24.
howres
;
it
is
not
safe
therfore
by
Day
in
4th
Com:
to
interpret
it
of
a
day
of
24.
howres
.
2.
By
a
day
naturall
of
24.
howres
we
vnderstand
both
the
light
and
the
darknesse
,
the
day
and
the
night
which
fale
within
compasse
of
these
24.
howres
;
now
I
pray
what
a
woefull
confusion
and
jumbling
of
things
together
is
here
?
what
is
this
but
to
put
light
for
darkenesse
,
when
ye
call
the
night
or
darknesse
,
Day
?
&
may
you
not
as
well
put
darknesse
for
light
,
and
call
the
day
or
light
,
Nighte
?
may
we
not
as
well
comprize
Hell
,
vnder
the
word
Heauen
;
as
darkenes
vnder
the
word
Day
?
vnles
it
be
Ironically
,
I
thinke
this
is
matchlesse
.
But
hereto
it
will
be
said
,
doth
not
Scripture
thus
?
Genes.
1.5
.
So
the
Euening
and
the
morning
were
the
first
day
?
by
Euening
here
is
meante
the
night
,
and
by
morning
the
day
or
light
,
and
both
these
made
vp
the
first
day
.
I
answere
,
the
Euening
doth
no
where
in
Scripture
betoken
the
night
or
darkenesse
,
and
that
I
am
not
singular
in
this
,
see
Perkins
cases
of
conscience
at
end
of
2d
booke
:
but
by
Euening
we
are
to
vnderstand
the
afternoone
,
as
we
in
this
land
doe
,
saying
,
Good
euene
to
you
Sir
,
if
once
it
be
past
noone
:
that
euening
is
taken
for
the
afternoone
,
and
tyme
of
perfect
light
and
before
Sune
set
appeares
by
the
phrase
of
euening
sacrifice
,
which
was
celebrated
about
3.
or
4.
a
clocke
in
after
noone
,
&
see
these
textes
Ex.
29.38.39
.
Deu.
23.11
.
losh
.
8.29
.
Ezra
9.4.5
.
Iere.
6.4
.
Deut.
16.6
.
so
then
according
to
Scriptures
sense
,
by
Euening
I
vnderstand
the
afternoone
,
and
by
morning
the
forenoone
:
and
thus
the
Euening
that
is
the
afternoone
:
and
the
Morning
that
is
the
forenoone
,
made
the
first
day
Genes.
1.5
.
Hauing
thus
giuen
my
reasons
why
I
reiect
a
day
naturall
,
of
24.
howres
,
consisting
of
day
and
night
both
;
In
next
place
I
am
to
shewe
what
I
meane
by
Day
in
4th
Com:
By
Day
I
vnderstand
the
tyme
of
light
only
,
namly
all
that
space
of
tyme
and
light
from
day
peepe
or
day
breake
in
the
morning
,
vntill
day
be
quite
off
the
skye
at
night
:
that
by
Day
is
meante
the
light
,
see
Gene.
1.5
.
God
(
whoe
know
best
to
name
things
)
called
the
Light
,
Day
,
see
1.
Thes.
5.5.8
.
1.
Cor.
3.13
.
and
that
the
day
begines
euen
whilst
it
is
but
a
little
light
,
and
much
darke
,
see
Ioh.
20.1
.
and
see
Mark.
1.35
.
this
last
text
is
to
be
reade
as
Chemnitius
well
obserues
thus
,
In
the
morning
,
whilst
it
was
very
much
night
&c.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
and
so
Beza
reades
it
too
:
of
dayes
I
may
say
,
there
are
2.
kindes
according
to
Scripture
,
1.
a
naturall
day
,
and
this
is
from
first
aproche
of
light
vpon
our
horizon
before
Sune
rise
vnto
the
last
departure
of
light
,
after
Sune
sett
,
from
off
our
horizon
.
2.
is
an
artificiall
day
,
and
this
consistes
of
12.
howres
Joh.
11.9
.
are
there
not
12.
howres
in
the
day
?
the
naturall
day
is
variable
now
longer
as
in
Sommer
,
now
shorter
as
in
Winter
.
The
artificiall
day
is
constantly
of
the
same
lenght
,
12.
howres
long
:
I
conclude
,
by
Day
in
4th
Com:
I
rather
thinke
the
the
naturall
day
to
be
meante
,
then
the
artificiall
day
,
for
it
is
the
safest
to
giue
God
the
longer
of
the
two
,
that
is
the
day
from
day
breake
,
to
last
shutting
in
of
the
day
,
so
long
as
is
any
light
in
the
skye
.
Here
a
case
of
conscience
would
be
discussed
,
that
is
,
if
our
Sabbath
be
but
from
day
breake
to
shutting
vp
of
day
,
how
shall
we
doe
in
depth
of
winter
,
at
what
tyme
we
haue
not
12.
howres
of
day
light
?
now
your
opinion
was
euen
now
that
it
is
the
safest
to
giue
God
the
longer
of
the
two
dayes
,
rather
the
naturall
than
the
artificiall
,
but
in
depth
of
winter
the
artificiall
day
of
12.
howres
is
the
longer
day
:
I
answere
1.
though
for
that
tyme
the
artificiall
day
be
longer
than
the
naturall
day
,
yet
it
is
so
but
for
a
little
while
during
the
depth
of
the
winter
only
,
which
tyme
excepted
,
all
the
yeere
after
the
naturall
day
is
the
longer
,
and
so
these
2.
dayes
compared
together
in
all
tymes
,
we
giue
God
the
longer
day
when
we
giue
him
the
naturall
day
.
2.
For
so
much
as
it
is
not
likely
that
God
would
haue
vs
measure
him
his
day
by
two
diuers
metewands
,
that
is
by
the
day
naturall
at
one
tyme
of
the
yeere
,
and
by
the
day
artificiall
at
an
other
tyme
,
therfore
I
thinke
it
the
more
likely
that
we
are
tyed
only
to
the
day
naturall
in
Winter
,
though
it
be
shorter
then
,
then
the
other
:
Neuertheles
,
because
the
safest
way
is
best
,
and
an
errour
on
the
right
hand
rather
to
be
admitted
then
one
the
lefte
,
if
any
man
judge
it
better
,
for
the
depth
of
winter
,
to
keepe
his
Sabbath
by
the
artificiall
day
,
I
say
not
to
the
contrary
,
yea
,
I
say
for
myne
owne
particular
,
I
purpose
to
accompany
him
whoesouer
he
be
,
in
performance
of
Sabbath
dayes
exercises
,
and
refrayning
all
seruile
laboures
,
not
onely
for
the
artificiall
day
,
but
after
it
is
ended
,
vntill
it
be
tyme
to
goe
to
rest
&
sleepe
.
Here
an
other
question
ariseth
,
if
we
be
tyed
but
to
the
day
tyme
and
light
onely
for
our
Sabbath
,
what
then
shall
become
of
the
tyme
of
night
,
before
or
after
the
Sabbath
?
I
answere
,
nature
teacheth
that
God
hath
made
the
night
for
man
to
rest
in
and
sleepe
,
and
so
necessarily
he
that
tyme
resteth
from
all
labours
,
as
in
the
Sabbath
day
tyme
:
but
you
may
say
againe
what
and
if
a
man
be
not
disposed
to
sleepe
,
as
not
to
goe
to
bedd
so
soone
as
the
artificiall
day
in
depth
of
Winter
be
done
,
may
he
set
vpon
the
duties
of
his
ordenary
calling
vntill
he
goe
to
rest
?
heretoo
I
answere
,
where
God
hath
left
no
order
what
to
doe
as
in
this
case
,
here
then
it
is
left
to
Christian
discretion
;
In
this
case
then
I
should
judge
it
very
behoofefull
that
we
deale
with
God
in
this
night
,
as
we
doe
by
our selues
on
other
nightes
of
the
6.
working
dayes
,
in
these
,
if
we
be
not
disposed
to
goe
to
bedd
,
we
will
spend
that
parte
of
the
night
we
please
to
sett
vp
in
,
in
the
workes
of
the
day
before
,
so
let
vs
be
as
mindfull
of
our
soules
as
of
our
bodies
,
&
on
the
Sabbath
night
if
we
please
to
rise
before
day
,
let
that
parte
of
the
night
be
spent
in
a
holy
preparation
to
the
duties
of
the
day
following
,
to
set
forwards
them
;
if
we
please
to
sett
vp
after
the
day
light
be
spent
,
then
againe
let
this
parte
of
the
night
be
spent
sutable
to
the
day
before
,
in
reading
,
conference
,
meditation
,
singing
of
Psalmes
,
and
Prayer
;
To
this
may
I
fitly
apply
that
of
Holy
Dauid
who
spent
much
of
the
night
in
prayer
and
praises
,
Ps.
42.8
.
The
Lord
will
graunte
his
louing
kindnes
in
the
day
,
and
in
the
night
shall
I
sing
of
him
&c.
The
first
vse
of
this
point
may
be
for
confutation
of
an
errour
of
some
diuines
,
houlding
the
Sabbath
doth
begine
ouer
night
,
on
Saturday
at
night
,
or
on
Saturday
Euening
:
If
God
enioyneth
only
the
day
;
Remember
the
Sabbath
day
&c.
by
what
authoritie
can
any
say
,
we
be
bound
to
sanctify
more
then
a
day
,
as
namly
to
sanctify
the
Sabbath
day
,
and
also
a
parte
of
the
day
,
or
night
goeing
before
the
Sabbath
day
?
I
know
well
the
end
these
diuines
aime
at
is
holy
and
good
,
and
their
argumentes
carry
a
strong
shew
of
truth
yet
not
strong
enough
me
thinketh
,
the
best
that
I
could
ere
meete
withall
are
these
3.
the
formost
Taken
from
Genes.
1.5
.
The
euening
&
the
morning
were
the
first
day
:
where
by
Euening
,
they
vnderstand
the
Night
from
about
after
Sune
set
forwards
;
by
morning
,
all
the
day
after
;
now
hence
they
thus
argue
,
That
looke
as
God
made
the
day
at
creation
,
so
we
must
after
keepe
it
:
But
God
made
the
day
to
begine
at
Euening
,
Ergo
&c.
I
answere
,
the
grownd
of
this
argument
is
from
a
common
indeed
,
but
mise
vnderstanding
of
that
text
,
Genes.
1.5
.
as
I
haue
formerly
showne
,
so
I
deny
that
by
Euening
,
in
the
Text
is
meant
an
Euening
which
begines
the
night
and
comprises
the
night
in
it
,
as
the
argument
vnderstands
it
;
for
by
Euening
is
meante
only
the
afternoone
till
Sune
sett
,
as
formerly
I
haue
showne
:
but
against
this
it
may
be
said
,
this
sense
is
to
make
God
to
speake
of
things
mise
orderly
,
if
by
euening
you
vnderstand
the
afternoone
,
and
by
morning
the
forenoone
,
then
t
is
as
if
God
had
said
,
So
the
afternoone
and
the
forenoone
were
the
first
day
,
whereas
it
had
beene
more
orderly
to
a
said
,
So
the
forenoone
and
the
afternoone
were
the
first
day
:
since
the
forenoone
is
in
order
before
the
afternoone
.
I
answere
such
liberty
though
God
doth
take
in
speeche
,
for
instance
,
to
goe
no
farther
for
an
example
,
see
Genes.
1.2.3.4.5
.
darkenesse
was
for
order
before
light
;
and
yet
in
v.
4.5
.
God
mentiones
the
light
before
the
darkenesse
,
and
why
not
then
,
the
after
noone
before
the
forenoone
?
Their
2d
argument
is
taken
from
Levit.
23.32
.
from
Euene
to
Euene
shall
ye
celebrate
your
Sabbath
.
Hereto
I
answere
this
a
peculiar
law
to
the
ceremoniall
Sabbathes
annually
,
not
common
to
the
morall
Sabbath
weekly
,
now
we
must
not
drawe
the
law
of
ceremoniall
Sabbaths
vpon
the
morall
Sabbath
,
for
then
must
the
morall
Sabbath
on
7th
day
,
be
annualy
onely
;
and
on
the
10th
day
of
the
month
;
as
Leuit.
23.27
.
without
regard
to
the
day
of
the
weeke
:
besides
many
other
differences
twixt
the
morall
and
ceremoniall
Sabbaths
that
might
be
showne
;
but
cheifly
note
in
the
4th
Com:
is
but
one
day
only
mentioned
,
to
wit
the
7th
day
but
in
Leui.
23.
is
two
distinct
dayes
commanded
to
wit
the
10th
day
,
v.
27.
and
the
9th
day
apart
of
it
,
v.
32.
now
would
any
inferre
hence
,
that
we
should
giue
God
the
Sabbath
day
,
and
a
parte
also
of
the
day
,
goeing
next
before
it
,
euery
weeke
?
were
not
this
to
giue
God
more
then
one
day
,
when
in
his
4th
Com:
he
required
but
one
day
?
A
3d
to
enforce
the
begining
of
the
Sabbath
on
the
Euening
,
is
taken
from
Mark
.
15.42
.
It
was
the
day
of
the
preparation
,
that
is
before
the
Sabbath
;
whence
it
is
gathered
by
many
,
that
the
Jewes
vsed
on
the
Euening
before
the
Sabbath
,
to
haue
a
preparation
to
the
Sabbath
,
by
setting
a
parte
that
euening
for
holy
exercises
,
refraying
ordenary
workes
,
as
they
did
on
the
Sabbath
:
where
vnto
I
answere
,
more
is
gathered
out
this
text
then
it
will
afforde
;
and
that
preparation
which
was
proper
to
a
ceremoniall
Sabbath
,
is
applied
to
our
Morall
Sabbath
:
To
this
purpose
it
must
be
obserued
,
that
at
this
tyme
of
Christs
passion
,
and
on
that
day
whereon
he
lay
in
the
graue
;
our
Saturday
,
there
fell
out
two
Sabbaths
,
a
morall
and
a
ceremoniall
vpon
that
day
,
as
Beza
,
Piscator
,
and
others
affirme
,
and
as
euery
diuine
knowes
;
and
as
must
needes
be
,
for
our
Saturday
wherein
Christ
lay
in
the
graue
was
Jewes
Sabbath
day
,
of
the
4th
Comm:
so
there
is
one
:
now
againe
the
day
before
this
,
namly
good
friday
,
was
the
day
the
Iewes
kept
for
their
passeouer
day
Ioh.
18.28
.
Ioh.
19.14
.
now
the
Law
of
the
passeouer
was
,
that
the
passeouer
should
be
killed
and
eaten
on
the
14th
day
of
the
month
Leuit.
23.5
.
and
on
the
next
day
,
the
15th
of
the
month
they
had
an
holy
conuocation
and
assembly
wherein
they
did
no
seruile
labour
v.
6.7
.
and
this
was
a
Sabbath
day
,
to
wit
a
ceremoniall
Sabbath
day
:
now
the
Iewes
killing
their
passeouer
on
good
friday
,
as
the
14th
day
,
then
Saturday
,
must
be
the
15th
day
,
and
so
an
holy
convocation
and
Sabbath
by
the
Leuiticall
Law
:
and
so
here
is
an
other
Sabbath
fell
on
and
with
the
weekly
Sabbath
:
now
to
come
to
the
point
,
the
parascue
or
preparation
spoken
of
Mark
.
15.42
.
hath
respect
of
these
two
Sabbathes
,
only
to
this
latter
,
that
is
to
the
Ceremoniall
Sabbath
,
which
was
on
the
first
day
of
vnleauened
bread
,
or
on
the
15th
day
of
the
month
,
and
it
hath
not
respect
vnto
the
Morall
Sabbath
:
now
the
reasons
mouing
me
to
say
so
are
,
1.
because
this
parascue
or
preparation
is
not
any
where
applied
to
the
Morall
Sabbath
,
but
only
it
stands
in
reference
to
the
ceremoniall
,
and
therfore
we
reade
the
Euangelist
Ioh.
19.14
.
calling
it
the
preparation
of
the
passeouer
,
not
the
preparation
to
the
Sabbath
,
as
they
would
.
2.
we
reade
of
a
preparation
euer
on
the
day
before
the
15th
day
of
the
month
,
the
Sabbath
on
the
first
day
of
vnleauened
bread
,
but
of
none
before
the
weekly
Sabbath
,
see
Luk.
22.8.9
.
and
ye
know
there
must
be
a
preparation
of
the
passeouer
before
it
be
eaten
,
for
it
must
be
killed
,
and
rosted
first
,
Exod.
12.6.8
.
and
a
place
where
it
must
be
eaten
in
must
be
prepared
too
,
Luk.
22.11
.
and
to
winde
vp
all
in
a
word
,
the
parascue
or
preparation
whereof
Scripture
speakes
so
oft
;
is
nothing
else
but
the
preparation
and
making
ready
of
the
passeouer
to
be
eaten
,
the
which
labour
fell
as
now
vpon
the
day
before
the
Sabbath
,
vnderstand
whither
Sabbath
you
will
Mark.
15.42
.
so
then
this
preparation
ouer
night
,
being
proper
to
the
Ceremoniall
Sabbath
of
the
passeouer
,
it
belonged
not
to
the
weekly
Sabbath
,
&
so
the
weekly
Sabbath
began
not
ouer
night
ere
the
more
for
this
Text
,
Mark
.
15.42
.
Finally
,
the
cleering
of
this
text
Mark
.
15.42
.
by
the
way
may
be
vsefull
,
to
shew
their
opinion
is
growndlesse
,
who
vrge
a
preparation
to
the
Sabbath
on
Saturday
afternoone
:
or
,
on
Saturday
euen
,
pressing
vs
then
to
refraine
our
weekly
labours
,
and
to
spend
that
portion
of
tyme
in
holy
exercises
:
for
my
part
I
know
no
other
preparation
to
the
Sabbath
to
be
performed
more
on
Saturday
after
noone
,
than
in
the
forenoone
,
or
then
on
Friday
or
Thursday
before
;
that
is
,
I
know
none
but
this
,
that
we
should
remember
it
afore
hand
,
and
so
to
be
more
and
more
mindfull
of
it
,
as
it
drawes
nerer
and
nerer
vnto
vs
,
lest
when
t
is
come
we
profane
it
.
You
haue
heard
the
first
vse
,
shewing
when
the
Sabbath
doth
not
begine
,
as
namly
,
not
ouer
night
&c.
The
2d
vse
shall
be
to
shew
by
way
of
instruction
when
the
Sabbath
doth
begine
:
The
Sabbath
is
to
begin
in
the
morning
,
when
the
day
begines
,
as
breake
of
day
;
this
flowes
naturally
from
the
Comm:
for
if
God
commanded
vs
to
keepe
holy
the
Day
,
then
must
we
begine
with
the
day
,
then
when
the
day
begines
:
to
begin
it
afore
the
day
,
as
at
midnight
,
or
the
like
,
is
growndlesse
,
and
is
more
then
God
euer
required
:
so
,
to
delay
the
beginning
an
howre
,
2.
or
3.
after
day
breake
,
is
to
robbe
God
of
a
part
of
his
day
,
by
sanctifying
to
the
Lord
not
a
day
,
but
a
peece
of
a
day
.
6
The
6th
and
last
point
in
the
Comm:
as
touching
tyme
and
day
,
is
to
enquire
1.
what
day
God
sanctified
,
but
this
nedeth
no
labour
,
since
t
is
apparant
God
sanctified
the
7th
day
,
and
last
day
of
the
weeke
,
that
day
which
followed
his
6.
dayes
worke
.
2.
we
are
to
enquire
after
the
reason
mouing
God
to
sanctify
this
day
of
the
weeke
before
any
other
;
and
this
is
plainly
laid
downe
in
the
last
clause
of
the
4th
Comm:
and
againe
in
Genes.
2.3
.
So
God
plessed
the
7th
day
and
sanctified
it
.
Because
that
in
it
he
had
rested
from
all
his
work
:
where
you
see
God
renders
the
speciall
reason
mouing
him
to
blesse
and
to
sanctify
the
Sabbath
day
;
and
it
was
,
Because
that
on
that
day
himselfe
had
rested
.
Use
1.
may
be
to
shew
vs
that
God
in
his
4th
Comm:
enioyneth
not
a
day
at
randome
,
but
a
particular
day
,
such
a
day
as
hath
this
reason
,
of
Gods
Rest
;
belonging
to
it
;
now
this
belonged
only
to
the
7th
day
of
the
weeke
;
not
to
the
8th
day
,
nor
to
the
first
day
of
the
weeke
,
our
Lords
day
,
for
God
the
creatour
rested
not
vpon
our
Lords
day
,
when
he
had
finished
the
worke
of
creation
,
but
vpon
our
Saturday
the
7th
day
which
goeth
next
before
the
Lords
day
.
Use
2.
may
be
to
shew
vs
,
that
the
4th
Com:
can
not
be
vrged
or
applied
to
the
first
day
of
the
weeke
,
our
Lords
day
;
because
that
reason
of
Gods
Rest
,
vpon
the
7th
day
,
which
moued
him
to
sanctify
,
it
neither
doth
nor
can
belong
to
the
Lords
day
:
now
since
that
reason
of
Gods
Rest
,
which
is
a
parte
of
the
4th
Com:
can
not
belong
to
our
Lords
day
,
no
more
can
the
whole
Com:
belonge
vnto
it
.
Use
3.
and
me
thinks
the
reason
of
Gods
Institution
should
say
some
thing
for
the
morality
and
perpetuity
of
the
Sabbath
,
for
as
sine
moued
God
to
bringe
death
into
the
world
at
the
first
vpon
Adam
Rom.
5.12
.
so
the
same
continuing
,
moues
God
still
to
continue
death
in
the
world
vpon
Adams
posterity
:
So
Gods
Rest
vpon
the
7th
day
mouing
him
at
first
to
sanctify
it
,
the
same
reason
remayning
to
worlds
end
,
should
moue
God
to
continue
the
sanctification
of
the
7th
day
for
euer
;
the
ground
of
which
consequence
is
taken
from
that
axiome
,
That
God
is
immutable
and
vnchangable
&
euer
the
same
,
so
as
if
things
be
the
same
towards
him
,
he
againe
is
the
same
towards
them
:
Hence
it
is
we
thus
argue
,
did
God
so
to
Abraham
,
to
David
,
to
Pharaoh
&c.
if
thou
be
to
God
as
they
were
,
so
God
will
be
to
thee
,
as
he
was
to
them
:
now
as
God
is
euer
the
same
,
so
is
Gods
rest
on
the
7th
day
.
And
so
we
haue
spake
of
the
duty
of
the
day
,
and
of
the
tyme
;
next
we
should
come
to
speake
of
the
duties
in
the
day
,
and
in
the
tyme
:
the
duties
in
the
day
are
2.
Holines
,
and
Rest
:
Remember
to
keepe
the
Sabbath
day
Holy
:
and
in
it
thou
shalt
not
doe
any
worke
:
but
as
touching
exposition
of
these
two
,
Holines
and
Rest
,
I
purpose
to
desiste
for
asmuch
as
we
differ
not
in
these
,
sauing
about
the
latter
,
that
it
is
houlden
partly
morall
,
partly
ceremoniall
,
but
of
that
by
and
by
.
Hauing
spoken
of
the
duty
of
the
day
;
and
mentioned
the
duties
in
the
day
:
here
a
question
would
be
scanned
touching
both
these
comparatiuly
,
to
know
whither
is
the
more
excellent
&
that
which
God
did
first
and
principally
aime
at
,
the
duty
of
the
day
,
or
the
duties
in
the
day
?
a
question
at
first
sight
I
confesse
it
seemes
friuolouse
;
the
rather
I
moue
it
,
because
I
heare
the
most
so
sleighting
this
sacred
tyme
,
as
but
a
circumstance
&c.
and
as
a
thing
not
required
of
it selfe
,
and
by
it selfe
,
as
are
the
duties
in
this
tyme
Holinesse
and
Rest
,
but
only
for
an
other
things
sake
,
as
for
the
Holinesse
sake
,
that
is
to
be
performed
in
this
tyme
,
and
so
as
if
the
Holinesse
be
performed
,
it
skilleth
not
so
much
for
the
tyme
.
For
my
parte
therfore
I
cannot
see
,
but
the
tyme
of
the
7th
day
is
more
excellent
then
be
the
duties
of
Holinesse
and
Rest
,
in
the
tyme
;
if
these
duties
be
not
considered
absolutly
and
in
relation
to
God
,
but
respectiuly
as
subseruient
to
the
tyme
.
Holinesse
,
consider
of
it
only
as
a
dutie
of
first
Table
,
in
this
branch
of
praising
and
lauding
God
,
in
an
acknowledgment
of
his
power
,
and
wisedome
,
and
goodnesse
&c.
so
reflecting
Gods
holy
workes
and
attributes
vpon
himselfe
:
now
consider
,
as
the
Heauens
declare
the
glory
of
God
Ps.
19.1
.
So
thinke
on
that
7th
day
,
as
the
Prophet
Dauid
speakes
of
dayes
in
generall
v.
2.
Day
vnto
day
vttereth
,
the
same
too
:
or
Day
after
Day
,
as
Aynsworth
obserueth
:
so
then
if
dayes
doe
vtter
the
glory
of
God
,
and
shew
forth
his
handy
workes
,
reflecting
vnto
God
,
and
declaring
the
same
to
men
,
then
doubtlesse
the
7th
day
Sabbath
hath
a
kinde
of
secret
speech
vnto
and
praise
of
God
,
by
reflection
vnto
God
,
and
declaration
vnto
man
,
the
whole
worke
of
creation
done
vpon
the
6.
dayes
before
,
shewing
forth
these
Attributes
of
Gods
wisedome
,
power
,
and
goodnesse
,
manifested
in
those
dayes
:
and
surely
this
day
doth
more
compleatly
in
its
kinde
,
reflect
and
giue
God
the
full
glory
of
his
worke
of
creation
then
can
any
man
,
who
because
he
knowes
things
by
halues
can
speake
of
them
but
by
peeces
:
well
,
ther
is
some
thing
in
this
,
though
I
will
not
be
curious
nor
stand
vpon
it
.
2.
As
for
Holinesse
,
as
prayer
,
prayses
,
and
the
like
,
I
consider
of
it
absolutly
,
or
relatiuly
:
Absolutly
without
reference
to
any
speciall
tyme
,
as
a
parte
of
Gods
worship
and
seruice
,
and
so
I
graunt
it
may
be
greater
then
the
7th
day
tyme
:
relatiuly
,
as
t
is
employed
to
the
7th
day
to
honour
it
withall
,
and
thus
it
is
not
so
great
nor
excellent
.
I
explaine
my selfe
by
this
simile
,
a
sonne
hath
a
booke
of
his
deceased
father
,
for
his
fathers
sake
he
is
so
in
loue
with
the
booke
,
as
he
will
put
vpon
it
siluer
ot
goulden
claspes
,
silkin
strings
,
double
gild
it
,
&
other
cost
to
the
double
or
treble
value
of
the
book
,
if
now
you
demaunde
,
whither
the
booke
or
the
cost
,
be
the
more
excellent
;
why
,
sure
the
cost
is
the
greater
in
it selfe
considered
,
and
not
as
made
seruiceable
to
the
booke
,
but
the
booke
is
the
greater
and
more
excellent
in
that
for
the
bookes
sake
,
he
begildeth
it
and
puts
on
all
that
cost
:
So
,
as
this
Sonne
gildeth
and
bewtifieth
the
booke
,
because
it
was
his
fathers
;
just
so
,
the
Lord
God
blessed
and
sanctified
the
7th
day
,
because
that
in
it
he
had
rested
,
Genes.
2.3
.
Exod.
20.11
.
The
reason
then
mouing
God
to
adorne
and
bewtify
the
7th
day
so
with
Holines
and
Rest
,
was
because
God
had
once
rested
on
that
day
;
so
as
the
7th
day
was
not
set
apart
for
holinesse
sake
,
but
holinesse
at
this
tyme
was
appointed
for
the
7th
dayes
sake
.
Euen
as
Angles
are
ministering
Spirites
for
our
sakes
,
and
so
are
inferiour
to
men
in
some
respects
,
that
is
,
as
they
be
attendants
to
vs
:
yet
further
,
to
this
end
see
the
4th
Comm:
where
in
the
first
place
the
Sabbath
is
commanded
,
Remember
the
Sabbath
day
:
and
as
the
cheif
thing
aimed
at
,
it
is
twice
mentioned
,
whereas
Holines
is
but
once
named
:
yea
,
doth
not
the
very
order
of
the
words
and
manner
of
vttering
them
importe
the
same
?
like
as
if
one
should
say
to
his
seruant
,
remember
such
a
booke
,
that
you
saue
it
,
and
lay
it
vp
carefully
;
or
,
that
you
gilde
it
and
bewtifye
it
with
the
finest
gould
&c.
would
not
a
man
think
by
these
words
that
all
the
seruants
care
and
diligence
and
cost
about
the
booke
,
were
for
the
booke
,
and
lesse
than
the
booke
in
worth
and
excellency
?
why
iust
in
such
frame
of
words
the
Lord
deliured
the
4th
Comm:
Remember
the
Sabbath
day
,
that
you
sanctify
it
,
the
which
sanctifying
the
day
,
is
the
adorning
and
the
bewtifying
of
it
.
I
conclude
,
if
any
man
of
better
judgement
think
that
so
much
is
not
to
be
attributed
to
the
day
and
tyme
as
these
my
words
importe
,
yet
I
thinke
these
things
considered
,
he
will
judge
there
is
much
more
in
the
tyme
,
&
that
by
Gods
ordinance
,
then
is
commonly
thought
on
,
and
so
as
euery
sleightie
probable
argument
,
and
curiouse
distinction
should
not
force
a
man
to
abolish
this
sacred
Day
,
and
prophane
this
tyme
;
me
thinks
we
should
sticke
more
closse
to
Gods
Commandements
,
than
so
;
God
hath
left
vs
but
10.
Com:
and
they
be
the
rule
of
our
life
,
a
light
to
our
feet
,
and
lanthorne
to
our
paths
,
and
that
according
whereto
we
shall
be
adiudged
at
that
last
day
Mat.
25.34.35
.
Iam.
2.12
.
how
should
we
contend
for
the
maintenance
of
this
truth
,
which
was
once
giuen
vnto
vs
,
not
suffering
any
of
these
10.
lightes
to
be
extinguisht
,
no
nor
any
one
of
them
to
be
eclipsed
in
least
degree
,
nor
enduring
that
any
one
linke
be
broken
from
this
chain
,
no
nor
so
much
as
the
least
peece
or
percell
from
any
of
the
linkes
,
but
that
we
mainteine
them
in
the
full
weight
and
measure
that
euer
they
had
:
not
so
much
as
the
day
or
tyme
once
altred
or
changed
:
remembring
Deut.
12.32
.
whatsoeuer
I
command
you
&c.
thou
shalt
put
Nothing
there
to
,
nor
take
any
thing
there
from
:
and
Galat.
3.10
.
Cursed
is
euery
man
that
continueth
not
in
all
things
which
are
written
in
the
booke
of
the
Law
:
And
so
I
haue
done
with
exposition
of
this
4th
Comm.
The
7th
day
Sabbath
is
not
abolished
.
THat
with
the
more
culler
of
truth
they
might
abolish
the
Sabbath
day
,
many
haue
taken
in
hand
(
out
of
a
sincere
affection
to
their
knowledge
,
as
I
verily
perswade
my selfe
,
yeelding
too
much
confidence
to
antiquity
,
and
trust
to
the
labours
of
our
worthy
forefathers
in
this
point
)
to
make
one
of
Gods
tenne
and
morall
Commandements
,
namly
the
4th
,
to
be
partly
Morall
,
partly
Ceremoniall
;
a
thing
at
first
hearing
very
strange
,
that
of
10.
only
one
should
so
farre
differ
in
kinde
from
its
fellowes
,
when
all
were
equally
and
a
like
deliuered
by
the
immediate
and
audible
voice
of
God
,
and
written
all
a
like
together
by
the
finger
of
God
in
Tables
of
stone
,
which
no
ceremony
was
;
Nay
,
which
is
worce
yet
,
that
not
one
whole
commandement
is
said
to
be
ceremoniall
,
but
only
one
peece
of
that
one
commandement
is
a
ceremony
:
as
if
one
of
the
linkes
of
this
chaine
were
partly
gould
,
partly
lead
,
whereas
all
the
rest
were
pure
gould
,
what
were
this
but
to
suppose
our
God
to
plough
in
his
field
with
an
oxe
and
an
asse
yoked
together
;
&
to
sowe
it
with
seedes
of
diuers
kindes
;
which
kinde
of
vnequall
mixtures
God
would
not
abide
amongst
his
people
,
how
much
lesse
would
him selfe
vse
it
?
as
if
God
had
wrote
moralls
&
ceremonialls
both
vpon
the
same
Table
of
stone
,
and
twisted
in
one
Commandement
some
thing
perpetuall
,
other
some
thing
temporary
;
for
they
make
the
tyme
in
the
4th
Com:
a
ceremony
,
and
Holines
,
a
Morall
;
yea
,
the
one
indiuiduall
Rest
,
is
partly
a
morall
,
and
in
other
parte
of
it
a
ceremony
,
oh
monstrous
,
what
a
hotch potch
haue
we
heere
!
what
a
mingle
mangle
,
what
a
confusion
&
iumbling
of
things
so
farre
distant
together
,
as
when
moralls
and
ceremonialls
are
supposed
to
be
here
mingled
together
:
the
one
to
last
but
for
a
tyme
,
the
other
to
last
for
euer
:
the
one
belonging
only
to
the
nation
of
the
Jewe
:
the
other
belonging
to
all
nations
:
and
both
of
these
thoug
mingled
in
one
single
word
,
in
the
word
Rest
:
was
the
like
euer
heard
of
?
can
the
like
instance
be
showne
in
all
the
10.
Commandements
?
and
yet
againe
contrary
wise
,
what
a
rending
and
violent
tearing
in
sunder
such
things
in
the
Com:
which
God
hath
ioyned
together
,
as
to
sunder
the
Sabbath
,
from
the
7th
day
;
when
God
saith
expresly
,
The
7th
day
is
the
Sabbath
,
Exod.
20.10
.
and
so
inviolably
linked
them
together
:
thus
they
imagine
Moyses
to
iumble
things
vnskilfully
together
,
and
then
come
they
and
rend
and
slash
them
asunder
againe
;
if
this
be
lawfull
,
then
which
of
the
10.
Comm:
may
not
suffer
violence
,
laying
out
such
parcells
of
them
as
disconceit
vs
,
and
letting
stand
still
what
fansy
vs
?
and
is
not
this
with
that
wicked
man
,
To
change
tymes
and
the
Law
,
Dan.
7.25
.
To
come
yet
nerer
,
they
endeauer
to
shew
the
4th
Com:
is
partly
ceremoniall
,
and
that
in
two
things
:
the
one
is
as
touching
the
Rest
;
the
other
is
as
touching
the
particular
tyme
of
7th
day
:
now
least
they
should
seeme
to
hould
only
the
7th
day
,
which
is
the
question
,
to
be
ceremoniall
,
there
is
great
labour
vsed
to
finde
out
some
thing
else
in
this
Com:
ceremonious
too
,
&
so
the
7th
day
should
not
stand
nakedly
alone
for
a
ceremony
,
and
to
this
purpose
euery
text
that
may
seeme
to
sauour
of
any
exrraordenary
strictnes
about
the
Jewish
Rest
,
that
and
those
textes
are
not
expounded
with
a
graine
of
salt
,
or
dramme
of
qualification
,
but
stretcht
vpon
the
tainterhoockes
to
the
vtmost
:
of
these
two
things
we
will
begin
with
the
Rest
,
and
see
how
they
make
it
in
parte
ceremonious
:
A
worthy
and
late
wrighter
(
whose
name
I
spare
for
honours
sake
)
makes
this
rest
,
ceremoniall
in
three
things
,
the
which
he
termes
that
rigourous
and
precise
rest
,
prescribed
to
the
Jewes
:
these
three
things
we
will
examine
one
after
an
other
,
and
hauing
dispached
these
,
we
will
also
examine
some
other
like
textes
,
and
if
vpon
their
examination
,
it
be
founde
,
that
God
neuer
required
any
such
strict
rigorousenesse
of
rest
of
the
Iewes
,
as
is
supposed
,
then
is
it
but
a
forgery
to
say
,
the
strictnes
of
the
Iewish
rest
was
a
ceremony
,
for
how
can
it
be
a
ceremony
,
which
is
not
?
1.
The
first
is
,
that
the
Iewe
might
not
on
the
Sabbath
goe
forth
,
or
take
a
iourney
any
whither
,
for
any
busines
of
his
owne
,
Exod.
16.29
.
this
saith
he
was
temporary
,
and
doth
not
concerne
these
tymes
of
the
New
Testament
.
Heretoo
I
answere
,
This
text
forbiddeth
only
vnnecessary
iournying
on
the
Sabbath
,
to
prouide
that
thing
which
God
giueth
him
enough
of
,
the
day
before
,
for
because
God
had
giuen
them
Manna
on
the
6th
day
enough
for
two
dayes
,
therfore
God
forbad
them
to
trauaile
for
it
forth
the
doores
on
the
7th
day
:
so
here
God
forbade
only
needlesse
and
idle
iournyes
on
the
Sabbath
:
and
what
rigorouse
precise
strictnes
then
was
here
imposed
vpon
the
Jewe
?
is
this
such
a
hard
intollerable
burthen
as
besemes
only
the
showlders
of
a
Iewe
,
and
not
of
a
Christian
,
that
a
man
should
not
trauaile
vainly
,
and
to
no
purpose
on
the
Lords
Sabbath
?
2.
The
Text
is
excedingly
wronged
to
say
,
it
forbad
a
man
to
take
a
iourney
for
any
busines
of
his
owne
;
for
,
it
forbad
him
not
to
trauaile
a
fewe
miles
for
himselfe
in
a
case
of
necessity
,
since
it
only
forbad
him
to
trauaile
in
a
case
friuolouse
&
idle
.
3.
If
this
text
and
law
perteined
only
to
the
Iewe
and
left
vs
at
libertie
,
then
may
we
on
our
Lords
day
and
Sabbath
now
,
take
such
friuolous
iournyes
,
which
yet
all
sound
diuines
condemne
.
2.
The
2d
thing
wherein
stood
the
rigour
of
the
Iewish
rest
(
as
saith
he
)
is
that
they
might
not
kindle
a
fyer
on
the
Sabbath
day
,
Exod.
35.3
.
Hereto
I
answere
,
this
text
is
set
vpon
the
tainters
and
stretched
farther
than
need
is
,
why
should
the
same
men
qualify
some
textes
about
the
rest
of
the
Sabbath
,
with
due
limitations
,
and
yet
extende
other
some
text
about
the
same
rest
,
beyond
all
limitation
?
for
instance
Exod.
20.10
.
In
it
thou
shalt
not
doe
any
work
:
which
though
it
according
to
the
letter
forbiddeth
generally
any
kind
of
worke
whatsoeuer
,
yet
they
doe
well
expounde
it
to
be
vnderstood
only
of
seruile
works
forbidden
,
not
of
works
of
charity
and
necessity
:
But
in
this
Text
Exod.
35.3
.
ye
shall
kindle
no
fyer
;
this
canst
needes
be
vnderstood
litterally
and
generally
,
as
if
the
Iewe
might
in
no
case
kindle
any
fyer
,
without
exception
:
I
pray
what
differeth
the
Law
Exod.
20.10
.
Thou
shalt
not
doe
any
worke
:
from
the
Law
here
,
Exod.
35.3
.
Thou
shalt
kindle
no
fyer
?
is
not
that
the
generall
,
and
this
this
the
speciall
,
is
a
limitation
to
be
added
to
the
genus
,
and
none
to
the
species
?
wherfore
,
by
the
same
authority
that
they
limite
the
words
in
4th
Comm:
thou
shalt
not
doe
any
work
:
that
is
,
not
any
common
vnnecessary
seruile
work
;
by
the
same
authority
may
I
limite
this
Com:
Exod.
35.3
.
Thou
shalt
kindle
no
fyer
;
that
is
,
thou
shalt
kindle
no
fyer
to
doe
vnnecessary
seruile
works
withall
,
such
as
is
of
common
brewars
and
bakers
,
to
got
their
lyuing
by
as
on
the
6.
dayes
,
and
such
as
was
for
the
building
of
the
Tabernacle
,
Exod.
35.3.4.5
.
&c.
whereof
there
was
no
such
necessary
hast
as
that
they
should
kindle
fyers
to
work
about
it
on
the
Sabbath
:
But
thinke
you
that
God
who
allowed
the
Iewe
to
labour
in
case
of
necessity
on
the
Sabbath
day
,
to
leade
a
beast
to
the
water
:
to
pluck
and
ruble
eares
of
corne
:
to
help
a
beast
out
the
ditche
;
was
so
rigorous
to
him
in
an
other
thing
of
like
vse
,
as
not
permit
him
to
kindle
a
fyer
to
warme
his
body
,
in
the
depth
of
winter
when
t
is
freezing
could
,
or
to
dresse
a
bite
of
warme
meat
for
his
dynner
on
the
Sabbath
,
whereby
he
may
be
cheered
vp
the
cheerefully
to
attend
vpon
God
in
his
ordinances
,
in
the
after
parte
of
the
Sabbath
?
was
God
thinke
you
so
carefull
for
oxen
,
or
was
it
not
rather
spoken
for
men
,
who
are
made
after
the
image
of
God
?
and
for
whose
sake
the
Sabbath
it selfe
was
made
,
Mark
.
2.27
?
To
conclude
,
did
not
our
blessed
Sauiour
in
his
tyme
approue
of
fyer
making
on
the
Sabbath
(
think
you
)
or
at
least
of
as
great
works
,
and
so
of
that
,
by
like
reason
,
when
he
vowchsafed
his
presence
at
a
feast
of
the
Iewes
on
the
Sabbath
,
Luk.
14.1.2.3.4.5.6.7
.
&
c
?
where
were
many
guestes
,
now
at
a
feast
,
and
many
guests
,
could
not
but
be
a
fyer
to
dresse
meat
,
or
as
great
labour
in
dressing
meat
and
tendance
of
the
guests
,
as
is
the
bare
kindling
of
a
fyer
.
3
The
3d
thing
is
,
that
the
Iewe
might
carry
no
burdenes
on
the
Sabbath
day
,
Ierem.
17.21
.
Nehem.
13.15
.
I
answere
1.
If
this
be
a
part
of
the
rigorous
precise
and
strict
rest
required
only
of
the
Jewe
,
why
doe
all
diuines
now
a
dayes
presse
this
rigorousnes
vpon
Christians
,
forbidding
vs
now
to
carry
burdnes
on
the
Sabbath
day
?
if
this
was
a
ceremony
and
to
ende
with
Christ
,
then
we
Christians
may
freely
beare
burdenes
vpon
backs
of
men
,
or
beasts
,
or
on
cartes
,
now
on
our
Lords
day
,
is
not
this
goodly
stuffe
?
hereby
you
may
haue
a
taste
what
it
is
for
worthy
diuines
to
captiuate
their
judgments
,
to
yeeld
to
much
confidence
to
the
labours
of
our
forefathers
if
of
Note
,
or
to
take
points
of
diuinity
by
tradition
vpon
trust
from
others
,
for
had
this
learned
man
vsed
his
owne
judgment
in
these
points
,
he
had
neuer
ouershot
himselfe
so
farr
as
to
put
downe
such
things
as
these
,
so
vndigested
.
2.
In
this
text
God
forbad
carrying
of
burdenes
only
as
an
vnnecessary
seruile
work
,
but
he
forbade
not
carrying
burdnes
in
case
of
necessity
,
as
a
work
of
charity
,
for
Christ
allowed
the
sicke
man
,
to
carry
his
bed
on
the
Sabbath
day
,
Ioh.
5.8.9.10
.
now
where
then
was
God
so
rigorous
and
straight
vnto
the
Jewe
,
since
he
permitted
them
burthens
bearing
if
and
when
necessity
so
required
?
and
so
we
haue
examined
these
3.
things
aboue
mentioned
.
4
A
4th
Text
I
may
add
,
which
I
haue
often
heard
alleaged
for
the
former
purpose
,
and
t
is
written
,
Exod.
16.23
.
Bake
that
to
day
which
ye
will
bake
,
and
seeth
that
which
ye
will
seeth
,
and
all
that
which
remaineth
,
lay
it
vp
till
the
morning
for
you
,
&c.
where
(
say
they
)
here
the
Iewes
were
commanded
to
dresse
all
their
meate
on
the
Friday
,
the
day
before
their
Sabbath
day
,
and
by
consequence
they
were
forbidden
to
dresse
any
on
the
Sabbath
.
I
answere
1.
To
this
I
oppose
an
other
Text
Exod.
12.16
.
where
the
Lord
forbade
the
Isralites
to
doe
any
work
,
but
with
this
exception
,
Saue
about
that
which
euery
man
must
eate
,
that
only
may
ye
doe
:
this
text
so
playnly
giuing
leaue
to
dresse
such
and
so
much
meate
on
the
day
as
a
man
should
eat
vpon
the
day
,
giues
me
to
thinke
no
other
text
should
forbid
the
same
:
but
hereto
it
will
be
said
the
Text
Exod.
16.23
.
treats
of
the
Morall
Sabbath
,
but
your
Text
Exod.
12.16
.
treats
of
the
holy
dayes
of
the
passeouer
.
I
answere
,
t
is
true
,
this
text
speaks
of
the
first
and
of
the
7th
dayes
of
the
feast
of
vnleauened
bread
only
,
but
this
must
also
be
noted
,
that
these
festiuall
dayes
,
had
their
holy
conuocations
and
assemblies
,
and
wherein
they
were
forbidden
to
doe
any
work
,
as
the
text
shewes
,
just
as
on
the
Sabbath
dayes
,
yea
,
these
festiuall
dayes
were
also
called
Sabbath
dayes
;
and
threatened
with
death
also
if
they
wrought
on
these
dayes
,
Leuit.
23.30.32
.
now
,
if
God
as
strictly
bound
the
Iewe
to
rest
on
these
festiuall
Sabbaths
which
were
annuall
,
as
on
the
morall
Sabbath
weekly
,
then
looke
what
libertie
God
gaue
vpon
one
of
these
Sabbaths
,
we
are
to
judge
,
I
suppose
that
God
gaue
the
like
libertie
on
the
other
Sabbath
,
the
cases
being
a
like
,
and
the
ceremoniall
Sabbath
being
as
strictly
to
be
rested
in
from
all
manner
of
seruile
works
,
as
was
the
morall
Sabbath
.
2.
I
answere
to
the
text
directly
:
This
Text
in
my
thinking
is
wonderously
mis-vnderstood
,
they
suppose
that
Moses
lade
the
Isralites
bake
vpon
Friday
both
the
two
Omers
gathered
on
that
day
,
and
then
by
these
words
,
all
that
remayneth
lay
vp
&c.
they
vnderstand
all
that
remaineth
of
the
2.
omers
backt
and
vneaten
,
so
as
that
which
remained
vneaten
was
backed
:
But
first
they
erre
in
supposing
Moses
bad
them
bake
on
the
day
before
the
Sabbath
both
these
two
omers
which
they
had
that
day
gathered
,
where
as
Moses
left
it
free
to
their
choise
to
backe
(
as
the
text
faith
)
what
they
would
,
more
or
lesse
:
Bake
that
which
ye
will
bake
,
and
seeth
that
which
ye
will
seeth
&c.
and
so
t
is
most
likly
they
baked
that
day
about
one
omer
of
the
two
they
had
gathered
,
just
as
they
did
on
the
other
5.
working
dayes
,
they
gathered
euery
day
one
world
,
So
then
the
Sabbath
if
it
must
last
till
heauen
comes
,
it
must
then
last
to
euery
particular
saint
,
and
beleeuer
so
long
as
he
liues
on
earth
,
&
abides
in
the
church
militant
,
and
it
must
last
to
the
church
generally
,
to
this
worlds
end
:
and
if
so
then
I
trust
the
Sabbath
is
no
ceremony
temporary
,
and
abolisht
long
since
.
I
answere
2.
Admit
the
Sabbath
here
were
a
type
,
yet
is
not
the
Sabbath
as
men
keepe
it
made
a
type
of
heauen
,
but
as
God
kept
it
at
creation
,
as
v.
4.
Now
if
only
Gods
keeping
Sabbath
rt
creation
was
a
type
of
heaueu
,
what
is
this
to
make
the
Iewes
keeping
Sabbath
any
type
of
heauen
?
for
our
question
is
of
the
Sabbath
in
reference
to
men
.
I
answere
3.
Gods
rest
at
the
creation
is
not
a
type
properly
,
as
hauing
relation
to
Christ
incarnate
but
a
similitude
only
,
as
shadowing
out
Heauen
,
and
such
similitudes
are
not
ceremonious
and
temporary
,
but
perpetuall
and
eternall
:
for
instance
Heb.
4.10
.
He
that
is
entred
into
his
rest
,
hath
ceased
from
his
workes
(
)
as
God
did
from
his
:
if
then
Gods
rest
,
because
a
similitude
to
be
a
ceremony
and
temporary
,
then
also
is
the
perfection
in
God
a
temporary
ceremony
,
for
t
is
made
a
similitude
of
our
perfection
,
Mat.
5.48
.
ye
shall
therfore
be
perfect
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
as
your
heauenly
father
is
perfect
:
see
a
like
example
Joh.
5
,
21.
And
these
are
the
textes
,
which
are
vsually
brought
to
make
the
Rest
of
the
4th
Comm:
in
parte
,
eighther
too
strict
and
rigorous
,
or
else
typicall
,
and
so
ceremoniall
;
and
so
the
4th
Com:
it selfe
to
be
partly
a
ceremony
;
and
all
to
this
end
,
the
better
to
make
way
for
the
downe
fale
and
vtter
ruine
of
Gods
7th
day
Sabbath
;
the
which
by
Gods
Mercy
they
haue
not
yet
attained
,
but
you
see
are
frustrat
of
their
purposes
,
&
so
I
trust
shall
euer
be
hereafter
:
And
now
I
come
to
the
tyme
of
the
Sabbath
the
7th
day
,
which
is
the
maine
of
all
,
and
against
which
they
haue
bent
all
their
forces
:
and
if
it
fall
so
out
they
haue
no
better
successe
against
this
7th
day
Sabbath
,
then
they
haue
had
against
the
Rest
in
the
Sabbath
,
all
their
labour
will
be
lost
,
as
I
trust
in
God
it
will
appeare
at
the
last
:
what
they
say
against
the
7th
day
Sabbath
,
I
reduce
to
two
heades
,
the
former
shall
consist
of
textes
of
Scripture
and
artificiall
arguments
;
the
latter
of
testimonies
,
and
authorities
of
men
:
for
their
Textes
of
Scripture
whereby
they
would
proue
the
7th
day
Sabbath
is
abolisht
.
1.
The
first
text
shall
be
that
of
Isai.
66.23
.
from
month
to
month
,
or
from
new
Moone
to
new
Moone
,
and
from
Sabbath
to
Sabbath
,
shall
all
flesh
come
to
worship
before
me
&c.
whence
it
is
collected
by
them
,
that
the
weekly
7th
day
Sabbath
was
a
signe
,
and
that
of
the
euerlasting
Sabbath
in
Heauen
and
therfore
the
ceremoniall
and
temporary
.
Hereto
I
answere
1.
that
this
phrase
of
speech
in
this
text
is
obscure
and
dark
some
to
vs
,
for
what
shall
be
meante
by
these
words
,
from
Month
to
Month
:
whereof
are
these
a
signe
?
now
t
is
vnmeet
that
so
plaine
a
text
as
is
the
4th
Com:
touching
the
Sabbath
,
which
is
deliured
in
plaine
and
proper
words
should
be
contradicted
and
blotted
out
by
an
other
text
,
which
is
in
Metaphoricale
phrases
,
&
of
a
doubtfull
sense
.
2.
if
this
Sabbath
was
a
signe
of
heauen
,
it
is
so
farre
from
being
a
temporary
ceremony
,
as
rather
it
is
perpetuall
Morall
,
to
last
till
Heauen
comes
,
as
hath
beene
said
before
,
for
the
signe
or
shadowe
is
to
last
vntill
the
body
a
substance
be
comne
:
or
,
admit
this
Sabbath
a
signe
both
of
the
whole
tyme
of
the
Church
of
the
New
Testament
on
earth
,
and
also
of
the
Church
triumphant
in
heauen
,
as
some
would
,
why
yet
I
hope
the
body
of
Heauen
hath
as
much
force
to
moralize
the
Sabbath
,
as
hath
the
body
of
the
new
Church
on
earth
,
to
ceremonialize
and
temporize
it
,
yea
more
,
by
how
much
better
but
it
is
not
worth
our
labour
,
to
spend
more
words
about
this
text
,
it
hauing
so
little
culler
to
any
thing
in
it
for
their
purpose
.
2.
A
2d
text
to
proue
the
Sabbath
a
ceremony
and
so
abolisht
is
Numb.
28.9.10
.
where
it
was
commanded
the
Isralites
to
offer
two
lambes
for
for
a
sacrifice
on
the
Sabbath
day
.
Hereto
I
answere
1.
why
should
the
sacrificing
of
two
lambes
on
the
Sabbath
,
make
the
Sabbath
a
ceremony
and
abolisht
any
more
then
the
sacrificing
of
one
lambe
euery
day
for
a
daily
burnt
offring
Numb.
28.4.6
.
make
the
working
dayes
of
the
weeke
ceremoniall
and
abolisht
.
2.
Hath
not
the
Morall
works
in
the
Sabbath
,
as
Rest
,
and
Holinesse
,
and
remembrance
of
Gods
Rest
after
creation
,
as
much
and
more
power
ouer
the
tyme
and
day
wherein
they
were
done
to
moralize
and
eternize
the
Sabbath
,
as
hath
the
sacrificing
two
lambes
to
ceremonize
and
temporize
the
Sabbath
?
or
if
sacrifices
could
abolish
the
tyme
of
the
Sabbath
,
which
was
commanded
,
why
did
they
not
also
abolish
the
duties
in
the
tyme
,
as
Rest
and
Holinesse
?
3.
The
Sabbath
was
a
Sabbath
in
nature
and
institution
before
there
was
any
sacrifices
,
for
it
was
in
tyme
of
Adams
innocency
before
the
fall
,
wherfore
as
the
Apostle
Gal.
3.17
.
reasoneth
of
the
promise
and
of
the
Law
,
that
the
Law
could
not
disanulle
the
promise
to
Abraham
,
which
came
430.
yeeres
after
the
promise
;
so
say
I
Sacrifices
cannot
disanulle
the
Sabbath
,
since
the
Sabbath
was
before
any
Sacrifices
;
and
since
Sacrifices
came
after
the
Sabbath
:
as
therfore
the
Sabbath
had
a
being
before
sacrifices
and
ceremonies
,
so
may
it
haue
its
being
after
all
sacrifices
and
ceremonies
be
abolisht
.
3.
A
3d
Text
is
in
Deuter.
5.15
.
where
the
Lord
telleth
the
Israelites
,
He
brought
them
out
of
Egypte
,
and
therfore
the
Lord
commanded
them
to
keepe
the
Sabbath
:
whence
they
would
argue
to
this
effect
,
since
that
the
Sabbath
is
an
effect
of
,
or
hath
necessary
dependance
vpon
their
deliuerance
out
of
Egypt
,
it
followeth
if
that
deliuerance
out
of
Egypt
be
but
ceremoniall
as
a
thing
proper
to
the
Iewe
;
Then
so
is
the
Sabbath
also
.
I
answere
1.
The
Sabbath
may
be
said
to
be
an
effect
or
haue
dependance
of
an
other
thing
two
wayes
:
one
,
as
touching
its
obseruation
;
the
other
,
as
touching
its
institution
:
now
this
deliuerance
out
of
Egypt
,
was
not
cause
of
the
Sabbaths
institution
,
for
the
Sabbath
was
before
they
euer
went
downe
into
Egypt
Genes.
2.3
.
neither
was
or
could
the
deliverance
out
of
Egypt
be
the
sole
cause
,
nor
the
cheife
cause
of
the
Sabbaths
institution
,
for
Gods
owne
rest
vpon
that
day
Genes.
2.3
.
was
the
cheife
cause
;
and
next
the
Sabbath
was
made
for
man
Mark.
2.27
.
that
is
for
the
ease
and
benifite
of
his
body
,
and
for
the
good
and
edification
of
his
soule
,
in
duties
of
holinesse
.
But
as
touching
the
Sabbaths
obseruation
,
the
deliuerance
from
Egypt
might
be
a
cause
,
and
was
and
ought
to
be
a
motiue
to
obedience
in
obseruance
&
keeping
the
Sabbath
day
,
and
so
all
blessings
whatsoeuer
should
be
motiues
to
obedience
,
as
Deut.
6.20.21.23.24
.
Deuter.
28.47.48
.
but
what
if
these
blessings
faile
,
and
God
giue
others
in
roome
of
them
,
shall
our
obedience
and
obseruance
faile
and
vanishe
?
what
and
if
we
Christians
haue
not
that
one
particular
blessing
of
deliuerance
from
Egypt
which
the
Jewe
had
,
haue
we
no
many
other
blessings
and
deliuerance
to
moue
vs
to
obedience
,
as
from
that
Armade
in
88.
from
the
Gunpowder
plott
,
and
I
know
not
how
many
more
.
I
conclude
,
that
since
the
deliuerance
out
of
Egypt
,
was
not
the
cause
of
the
Sabbaths
institution
,
but
only
of
its
after
obseruation
,
therfore
,
though
that
deliuerance
was
ceremoniall
,
yet
was
not
the
Sabbath
ceremoniall
.
2.
I
answere
,
if
this
motiue
of
Isralites
deliuerance
from
Egypt
,
because
not
belonging
to
vs
Christians
,
therfore
shewes
the
Sabbath
belongs
not
to
vs
neither
;
Then
may
we
by
as
good
reason
abolish
not
the
Sabbath
alone
,
but
the
whole
morall
law
also
;
and
then
,
as
we
will
none
of
the
Jewes
Sabbath
to
be
ours
,
no
more
need
we
will
the
Iewes
God
to
be
ours
,
commanded
in
the
first
Com:
for
the
reason
to
induce
to
obedience
and
hauing
the
true
God
for
their
God
,
was
this
,
I
Law
;
as
therfore
when
the
Apostle
saith
Ephes.
2.15
.
Christ
abrogated
the
Law
of
Commandements
,
we
vnderstand
it
only
of
the
ceremoniall
law
of
commandements
,
not
of
the
morall
:
So
where
here
the
Apostle
takes
away
the
difference
of
dayes
,
I
vnderstand
him
to
abolish
only
ceremoniall
dayes
,
but
not
the
Morall
7th
day
Sabbath
.
I
answere
3d.
if
all
difference
of
all
dayes
be
abolisht
,
why
then
keepe
we
the
Lords
day
now
for
a
Sabbath
in
a
religiouse
manner
?
if
you
say
you
keep
it
not
as
a
ceremony
or
type
&
shaddow
of
Christ
to
come
,
which
was
the
reason
of
the
Sabbaths
abolition
,
but
in
other
respects
,
as
in
remembrance
of
Christ
alredy
comne
:
why
then
by
like
reason
may
not
the
7th
day
Sabbath
,
be
now
kept
by
vs
,
so
be
we
lay
aside
that
supposed
typicall
shaddowish
respect
which
it
had
of
Christ
to
come
?
and
we
keeping
it
in
other
respects
,
as
in
remembrance
of
Gods
Rest
on
the
same
day
after
the
work
of
creation
,
and
as
it
is
a
day
for
the
benefit
of
both
our
bodies
for
rest
,
and
our
soules
for
holinesse
?
Thus
none
of
those
former
textes
you
see
can
proue
that
the
7th
day
Sabbath
was
euer
ceremoniall
,
or
yet
abolisht
,
but
yet
they
haue
two
textes
more
behinde
,
wherein
they
put
great
confidence
,
and
especially
in
the
former
of
the
two
,
and
,
if
they
faile
in
these
two
as
I
trust
in
God
they
shall
,
then
are
they
quite
gone
,
and
for
euer
to
hould
their
peace
,
for
speaking
more
against
the
Lord
Gods
Sabbath
.
6.
The
6th
text
is
that
Colos.
2.16.17
.
let
no
man
condemne
you
in
meate
and
drinke
,
or
in
respect
of
an
holy
day
,
or
of
the
new
Moone
,
or
of
the
Sabbath
dayes
,
which
are
a
shaddow
of
things
to
come
,
but
the
body
is
of
Christ
:
Loe
(
say
they
)
here
you
haue
Sabbath
dayes
forbidden
,
the
very
point
in
question
,
&
they
are
counted
a
shaddaw
of
Christ
and
therfore
abolisht
.
I
answere
1.
as
there
is
two
Lawes
;
a
morall
Law
consisting
of
10.
Comm:
all
written
by
the
finger
of
God
,
vpon
Tables
of
stone
;
and
a
ceremoniall
Law
written
by
Moses
and
deliuered
to
the
people
;
so
are
there
Sabbaths
morall
,
that
is
such
as
God
engraued
vpon
the
Tables
of
stone
with
other
9.
preceptes
;
and
there
are
Sabbaths
ceremoniall
,
that
is
such
as
you
finde
no
mention
of
in
the
Decalogue
,
but
such
as
you
finde
recorded
by
Moses
dispersed
here
&
there
in
the
5.
bookes
of
Moses
,
specially
in
Leuit.
23.4
.
&c.
to
the
end
of
the
chapter
:
Now
as
when
you
reade
Heb.
7.12
.
Ephes.
2.15
.
If
the
priesthode
be
changed
,
then
must
there
be
a
change
of
the
law
:
you
will
not
here
permite
any
man
to
iumble
confusedly
together
the
law
morall
and
Law
ceremoniall
,
and
say
both
these
lawes
are
here
changed
,
but
you
will
distinguish
of
Lawes
,
granting
them
the
ceremoniall
Law
to
be
meante
here
,
but
not
the
morall
,
so
doe
I
in
answere
to
this
text
Col.
2.16
.
distinguish
of
Sabbaths
,
granting
them
here
is
meante
only
ceremoniall
Sabbaths
,
denying
that
here
is
meante
the
Morall
Sabbath
of
7th
day
:
That
this
distinction
is
good
,
and
that
by
Sabbaths
here
is
meant
only
ceremoniall
Sabbaths
,
doe
beare
witnesse
to
me
,
euen
worthy
diuines
of
their
owne
side
,
as
,
Greenham
in
his
worke
vpon
the
Sabbath
day
;
and
Perkins
in
his
cases
of
conscience
booke
2.
chapt
.
16.
Sect.
3.
and
Dod
vpon
the
4th
Comm:
pag.
133.
and
Elton
vpon
the
Colossians
2.16
.
and
Ames
in
his
Thesis
touching
the
Sabbath
.
2.
That
here
is
meante
only
ceremoniall
Sabbaths
is
plaine
by
the
context
,
and
that
by
two
reasons
;
the
former
,
in
that
these
Sabbathes
are
ranked
with
other
things
all
which
be
ceremonies
,
as
meates
,
and
drinkes
,
and
new
Moones
,
and
holy
dayes
,
so
that
all
other
things
in
this
text
which
the
Apostle
abolisheth
being
ceremonies
,
it
giues
vs
cause
to
thinke
the
Sabbaths
placed
and
ioyned
with
them
be
only
ceremoniall
Sabbaths
,
as
M.
Dod
well
obserueth
vpon
the
4th
Com:
the
latter
reason
,
is
for
that
this
16th
verse
is
,
as
you
may
see
by
the
word
of
inference
Therfore
a
conclusion
,
whose
premise
you
haue
in
the
14th
verse
,
and
here
the
Apostles
discourse
is
on
this
wise
:
If
the
hand
wrighting
of
ordinances
(
which
is
the
Law
,
that
commanded
meates
&
drinkes
,
and
Holy
dayes
,
new
Moones
&
Sabbath
dayes
)
be
put
out
,
and
taken
away
;
Then
let
no
man
condemne
you
in
meates
and
drinkes
,
in
Holy
dayes
,
new
Moones
or
Sabbaths
dayes
:
But
the
handwrighting
of
ordinances
,
is
put
out
,
and
taken
away
:
Therfore
let
no
man
condemne
you
in
meates
and
drinkes
,
in
Holy
dayes
,
new
Moones
,
or
Sabbath
dayes
:
The
minor
you
haue
v.
14.
the
conclusion
in
v.
16.
Now
for
asmuch
as
it
is
a
rule
with
Logicians
,
that
there
should
not
be
more
in
the
conclusion
,
then
was
in
the
premisses
,
Hence
it
followeth
that
if
by
the
word
Sabbathes
in
v.
16.
you
will
vnderstand
the
morall
Sabbath
of
the
7th
day
,
then
by
handwrighting
of
ordinances
in
v.
14.
you
must
vnderstand
at
least
that
parte
of
the
Morall
Law
,
which
is
the
4th
Com:
the
which
commanded
that
Sabbath
:
The
which
if
you
doe
,
then
you
rune
vpon
this
absurdety
,
that
you
make
the
Apostle
to
abolish
in
this
text
a
branch
of
morall
Law
,
as
the
whole
or
at
least
a
parte
of
the
4th
Com:
and
so
wheras
the
Lord
wrote
vpon
the
Table
tenne
commandements
Deut.
10.4
.
you
make
by
this
interpretation
but
nyne
commandements
,
or
at
most
but
nyne
and
an
halfe
,
or
but
nyne
and
three
quarters
or
there
abouts
;
for
tenne
compleate
,
there
is
not
I
am
sure
.
Against
my
distinction
they
say
,
by
Sabbaths
,
in
this
text
of
necessity
must
morall
Sabbaths
be
meante
,
because
vnder
the
name
of
Holy
dayes
,
is
comprised
all
ceremoniall
Sabbathes
,
so
that
then
the
word
Sabbaths
must
meane
the
morall
Sabbath
:
whereto
I
answere
that
I
will
lay
you
out
for
euery
word
its
proper
day
it
signifies
,
and
yet
the
morall
Sabbath
excepted
:
1.
by
new
Moones
is
meante
only
the
first
day
of
month
Numb.
28.11
.
2.
Holy
day
is
in
the
originall
,
feast
day
,
or
a
feaste
;
or
,
in
parte
of
a
feaste
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
now
the
Lord
had
commanded
the
Jewes
a
feast
of
7.
dayes
Leuit.
23.34.39
.
of
which
feast
,
the
first
day
,
and
also
the
last
day
were
Sabbaths
;
now
the
dayes
goeing
betwene
the
first
and
last
day
,
these
were
the
parte
of
a
feast
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
these
the
Apostle
aimed
at
,
by
holy
day
:
and
then
3d.
and
lastly
by
Sabbaths
are
meante
those
annuall
Sabbaths
,
which
were
on
the
first
and
last
day
of
the
Feast
of
7.
dayes
:
now
least
ye
think
this
distinction
and
application
but
a
conceipte
,
see
Leuit.
23.37.38
.
where
the
Lord
himselfe
distinguisheth
twixt
Feastes
and
Sabbathes
:
when
he
said
,
These
are
the
Feastes
&c.
besides
the
Sabbathes
&c.
Or
,
if
by
Holy
day
,
or
Feast
,
you
will
vnderstand
all
these
7.
dayes
,
with
the
first
and
last
dayes
which
were
Sabbathes
;
then
by
the
word
Sabbathes
in
Col.
2.16
.
may
be
vnderstood
these
Sabbathes
Leuit.
23.24.32
.
which
were
feastes
but
of
one
single
day
a
peece
,
and
eighther
of
them
called
Sabbathes
,
and
these
were
the
Sabbathes
which
Paul
abolished
:
so
you
see
,
there
is
no
necessity
by
Sabbathes
,
to
vnderstand
the
Morall
Sabbath
at
all
.
I
answere
2.
to
the
text
Col.
2.16
.
that
hereby
we
ought
not
to
vnderstand
the
Morall
Sabbath
,
as
if
that
were
abolisht
,
for
this
were
to
set
Paul
against
Christ
,
the
seruant
against
his
Lord
;
for
Christ
established
the
morall
Law
,
and
euery
iott
and
title
of
it
to
the
worlds
end
Math.
5.18
.
now
the
7th
day
Sabbath
was
not
lesse
than
a
iott
or
title
of
the
Law
;
and
did
Christ
please
to
ratifie
it
to
the
worlds
end
,
and
shall
we
make
Paul
with
in
a
fewe
yeeres
after
to
abolish
it
?
what
necessety
is
there
of
such
large
vnderstanding
of
the
word
Sabbathes
?
is
there
any
besides
mens
pleasures
,
so
to
haue
it
,
that
they
might
throw
downe
the
sacred
tyme
of
the
Lords
Sabbath
?
Beware
ye
be
not
found
fighters
against
God
;
and
to
side
it
with
that
branded
wicked
one
in
Dan.
7.25
.
who
thought
he
might
change
tymes
,
and
the
law
.
It
is
not
to
be
passed
by
without
obseruation
that
the
Apostle
condemnes
Sabbathes
but
indefinitly
,
he
said
not
all
Sabbaths
generally
,
but
Sabbaths
indefinitly
,
as
of
some
Sabbathes
only
:
but
say
now
that
an
indefinite
axion
may
be
conserued
eighther
generally
or
particularly
,
a●
the
matter
,
and
circumstances
of
the
place
requireth
,
why
shew
me
now
what
occasion
this
context
giueth
you
to
vnderstand
here
Sabbathes
,
of
all
Sabbathes
morall
and
ceremoniall
,
or
of
any
but
ceremoniall
:
or
if
you
haue
grownds
so
to
doe
from
some
other
text
,
I
pray
shew
the
text
or
if
from
som
reasons
,
I
pray
shew
the
reasons
,
and
let
them
be
necessarily
sounde
,
and
demonstratiuly
true
,
for
there
is
great
cause
it
should
be
so
,
since
by
force
thereof
you
will
confront
one
of
Gods
expresse
commandements
;
you
had
need
looke
you
goe
on
sure
grownde
when
you
attempt
to
altar
any
branch
of
those
commandements
which
God
himselfe
tooke
care
to
wright
in
Tables
of
stone
:
for
my
part
,
I
trust
it
shall
euer
be
my
care
to
death
,
to
maintaine
the
inviolable
and
eternall
Law
of
God
,
those
is
commandements
and
euery
iett
and
title
of
them
,
so
as
not
to
departe
with
any
of
them
,
nor
suffer
a
title
to
be
snatcht
from
me
by
any
light
distinctions
,
or
humane
vnnecessary
enlargement
of
the
sense
of
words
;
I
trust
God
will
euer
giue
me
to
make
conscience
of
that
Commandement
Deut.
12.32
.
whatsoeuer
I
command
you
,
take
heede
you
doe
it
:
Thou
shalt
put
nothing
there
to
,
nor
take
ought
there
from
:
if
I
must
not
take
any
thing
from
the
Law
of
God
,
then
resolue
I
,
not
to
consent
to
,
or
yeelde
that
the
Lords
Sabbath
should
be
rente
from
Gods
Law
,
vpon
euery
or
any
light
coniecture
,
and
probable
argument
.
I
answere
3d.
if
by
Sabbathes
here
must
be
meante
all
Sabbathes
,
as
well
the
Morall
as
the
Ceremoniall
Sabbathes
,
then
by
like
reason
may
I
gather
an
abolition
not
only
of
the
ceremoniall
Law
,
but
also
of
the
morall
Law
,
for
Ephes.
2.15
.
t
is
said
,
Christ
hath
abrogated
the
law
of
commandements
:
and
Heb.
7.12
.
of
necessety
there
must
be
a
change
of
the
Law
:
now
why
may
not
I
by
the
word
Law
vnderstand
both
morall
and
Ceremoniall
Law
:
as
well
as
you
by
the
word
Sabbathes
to
vnderstande
the
Morall
and
ceremoniall
Sabbathes
?
see
therfore
what
absurdetyes
would
follow
if
it
were
lawfull
thus
to
extende
words
:
but
happily
some
thinke
it
no
absurdety
to
say
that
Christ
by
his
death
abolisht
both
Lawes
,
the
ceremoniall
and
the
morall
:
but
if
such
thoughtes
and
sayings
be
not
blasphemouse
against
the
Law
of
God
,
I
know
not
what
are
;
if
such
collections
be
not
of
most
perniciouse
&
dangerouse
consequence
in
Gods
Church
,
I
cannot
tell
what
be
:
did
not
the
same
Christ
whom
they
would
make
to
abolish
the
morall
Law
,
renounce
this
facte
,
and
also
contrariwise
establish
this
morall
Law
Mat.
5.17.18
.
saying
,
I
came
not
to
destroy
the
Law
&c.
and
then
,
vntill
heauen
and
earth
perish
one
iotte
or
title
of
this
Law
shall
not
passe
?
but
they
will
say
,
it
was
reestablished
againe
after
by
the
in
the
4th
Comm:
and
then
you
giue
liberty
for
men
to
exercise
themselues
in
seruile
labours
,
at
home
in
their
families
,
and
a
part
a
brode
in
the
fields
in
ploughing
,
dikeing
,
carteing
,
and
the
like
;
now
these
exercises
doe
vtterly
abolish
Holines
.
I
doe
not
say
Holines
absolutly
,
for
a
man
may
be
holy
in
a
calling
,
but
I
say
it
abolisheth
a
Sabbaths
Holinesse
,
which
is
,
to
be
exercised
in
holy
performances
without
labour
,
and
a
whole
day
,
and
in
holy
assemblies
:
but
how
can
they
be
in
the
congregation
,
in
the
assemblie
togeather
,
who
be
euery
man
at
his
owne
house
seuerally
,
or
in
the
field
scatteredly
at
their
labours
?
the
same
whereof
is
,
that
take
away
Sabbaths
;
and
you
take
away
Rest
,
which
is
signified
by
the
word
Sabbath
:
againe
,
take
away
Rest
,
and
you
necessarily
take
away
Holinesse
,
that
other
dutie
also
.
And
againe
,
if
you
by
this
text
of
Col.
2.16
.
doe
abolish
the
very
duties
of
the
Sabbath
,
Rest
,
and
Holines
,
as
you
doe
,
haue
you
not
made
faire
worke
think
you
,
by
abolishing
that
which
you
call
the
morality
of
the
Sabbath
,
euer
Rest
,
and
Holinesse
.
7.
The
7th
and
last
text
they
produce
for
the
abolishing
of
the
7th
day
Sabbath
is
that
in
Exo.
31.13
.
where
the
Sabbath
are
said
to
be
a
signe
that
the
Lord
did
sanctifie
his
people
;
now
they
say
all
signes
be
abrogated
,
and
therfore
the
Sabbath
day
.
I
answere
1.
The
Lord
God
doth
not
say
expresly
in
this
text
,
you
shall
not
hereafter
,
as
namly
after
the
death
of
Christ
,
keepe
the
Sabbath
day
any
more
,
because
I
haue
made
it
a
signe
now
:
no
,
but
thus
much
is
collected
by
humane
reason
,
because
God
made
the
Sabbath
a
signe
:
now
I
can
but
wonder
how
mortall
man
dareth
by
bare
force
of
his
blind
&
feeble
reason
thus
to
confront
his
God
:
God
said
in
his
4th
Comm:
(
which
he
wrote
aboue
all
Scripture
by
his
owne
finger
)
Remember
the
Sabbath
day
,
to
sanctifie
it
:
The
7th
day
is
the
Sabbath
,
in
it
thou
shalt
not
work
:
Now
the
quite
contrary
to
God
,
men
now
a
dayes
blushe
not
by
bare
force
of
reason
to
anowche
:
Namly
that
the
Sabbath
day
is
abolished
,
and
therfore
not
to
be
remembred
any
more
,
nor
to
refraine
seruile
work
in
it
:
yea
,
they
contradict
their
Sauiour
too
,
who
said
of
the
Morall
Law
,
one
iott
or
title
of
it
should
not
passe
to
the
worlds
end
Mat.
5.18
.
but
they
say
yis
,
that
one
iott
to
wit
the
7th
day
Sabbath
may
passe
&c.
now
choose
you
whither
it
be
safer
to
leaue
the
weight
of
your
soules
vpon
Gods
and
Christes
expresse
wordes
,
or
vpon
mens
force
of
reason
by
way
of
collections
and
consequentes
:
we
haue
formerly
showne
how
blinde
a
thing
mans
reason
is
in
matter
of
religion
,
and
especially
in
the
duties
of
the
first
Table
which
conserueth
God
,
and
that
therfore
Diuines
in
other
are
signes
,
and
yet
in
vse
still
.
I
answere
5.
by
distinguishing
of
signes
,
and
that
two
wayes
:
first
there
be
signes
of
things
present
,
as
is
the
Sabbath
Exod.
31.13
.
it
is
a
signe
&c.
that
I
the
Lord
doe
sanctify
you
,
here
the
signe
&
the
thing
signified
are
together
in
tyme
:
and
there
be
signes
of
things
to
come
,
and
such
was
the
signe
of
circumcision
,
Genes.
17.11
.
which
aimed
at
Christ
to
come
:
now
though
I
grant
that
signes
of
things
to
come
be
abrogate
,
yet
I
deny
that
signes
of
things
present
be
abrogate
,
&
such
are
the
Sabbaths
mentioned
,
Exod.
31.13
.
a
difference
must
be
put
twixt
the
signes
of
things
present
,
and
future
,
since
that
when
a
signe
and
thing
signified
futurly
,
doe
mete
together
in
tyme
,
then
the
signe
vanisheth
;
as
when
circumcision
and
Christs
death
came
together
then
the
signe
circumcision
vanished
;
but
t
is
other
wise
with
a
signe
and
the
thing
signified
which
euer
were
together
,
as
was
the
Sabbath
keeping
,
and
Gods
sanctifying
them
;
for
,
if
presence
of
a
signe
,
and
thing
signified
then
together
had
caused
an
abolition
of
the
signe
,
why
then
the
Sabbath
day
(
because
a
signe
of
Gods
present
sanctifications
)
had
beene
abolisht
euen
then
when
Moses
wrote
these
wordes
Exod.
31.13
.
&
if
presence
of
the
thing
signified
could
not
then
abolish
the
Sabbath
,
why
should
it
now
,
since
God
is
euer
the
same
to
them
that
keepe
his
Sabbaths
then
or
now
?
he
sanctified
them
,
then
he
sanctifieth
vs
now
:
there
is
no
reason
therfore
that
such
as
are
signes
of
things
present
,
as
is
the
Sabbath
Exod.
31.13
.
should
be
abolisht
.
My
2d
distinction
of
signes
is
,
that
there
be
signes
of
things
future
as
hath
bene
showne
Genes.
17.11
.
and
signes
of
things
past
,
as
the
Sabbath
is
made
a
signe
of
the
creation
and
of
Gods
Rest
at
the
begining
of
the
world
,
which
is
a
thing
past
,
Exo.
31.16.17
.
keep
the
Sabbath
&c.
it
is
a
signe
betwene
me
and
the
children
of
Israel
;
for
or
that
in
6.
dayes
the
Lord
made
heauen
&c.
in
the
7th
day
he
rested
.
The
word
(
for
)
is
and
may
be
translated
(
that
)
as
Deuter.
29.6
.
now
though
signes
of
things
future
vanish
when
the
thing
signed
comes
in
place
,
yet
is
there
no
cause
why
we
should
thinke
a
signe
should
vanish
,
as
the
Sabbath
day
,
whose
thing
signified
is
long
since
past
,
as
Gods
Rest
at
the
creation
:
why
may
not
,
the
Sabbath
day
signify
and
commemorate
Gods
Rest
and
Sabbath
day
at
the
creation
,
euen
to
the
worlds
end
,
as
well
as
in
Moses
his
tyme
?
and
why
should
we
thinke
the
coming
of
Christ
in
the
flesh
should
haue
more
force
to
abolish
the
Sabbath
day
,
if
it
had
beene
a
signe
of
Christ
to
come
,
then
the
work
of
creation
,
which
is
eternally
to
be
remembred
,
hath
force
to
perpetuate
and
eternalize
the
Sabbath
,
since
that
the
Sabbath
was
a
signe
of
its
remembrance
?
I
confesse
,
I
heare
them
produce
one
Text
to
proue
that
all
signes
be
abolisht
,
and
that
is
written
in
Colos.
2.16.17
.
where
the
Apostle
seemes
to
giue
a
reason
why
meates
and
drinkes
,
and
Holy
dayes
,
&
Sabbath
dayes
are
abolisht
,
namly
because
they
were
shaddowes
of
things
to
come
;
whence
they
collect
that
all
shaddowes
be
abolisht
;
and
all
signes
be
shadowes
;
ergo
all
signes
be
abolisht
.
Here
vnto
I
answere
1.
t
is
true
that
it
is
commonly
taken
that
these
things
being
shadowes
,
were
therfore
abolisht
;
but
whither
this
be
a
necessary
,
or
but
a
contingent
truth
,
I
will
not
now
question
.
2.
Whereas
they
suppose
all
signes
to
be
shadowes
,
this
is
false
:
for
,
the
word
shadowe
,
being
but
thrice
(
as
I
take
it
)
vsed
in
the
New
Testament
,
as
in
this
Text
Col.
2.17
.
and
Heb.
8.5
.
and
Heb.
10.1
.
with
reference
to
Christ
;
it
euer
signifieth
a
shadow
of
things
to
come
:
now
a
signe
is
vsed
to
signifie
,
and
signe
out
some
tyme
a
thing
past
,
as
Rom.
4.11
.
some
tyme
a
thing
present
,
as
Exod.
31.13
.
some
tyme
a
thing
future
,
as
Genes.
17.8.11
.
now
all
signes
then
be
not
shadowes
,
since
some
signifie
things
past
,
some
typifie
things
present
.
2.
Shadowes
,
still
hane
reference
to
Christ
,
Col.
2.17
.
which
are
a
shadow
of
things
to
come
,
but
the
body
is
of
Christ
,
so
a
shadow
aimes
at
Christ
:
but
a
signe
often
hath
reference
to
God
to
Jehouah
,
as
in
Exod.
31.13
.
Isa.
38.7
.
Thus
as
a
shadow
and
a
signe
differ
in
wordes
,
so
you
see
they
differ
in
vse
and
application
,
&
therfore
they
be
not
both
one
,
as
they
would
.
But
when
they
see
this
profe
thus
will
not
hould
,
then
they
fetch
about
the
bushe
an
other
way
,
laboring
to
make
the
word
signe
in
Exod.
31.13
.
to
be
a
signe
of
a
thing
future
,
and
that
of
Christ
too
;
and
then
they
thinke
this
done
,
the
word
signe
in
this
text
,
and
the
word
shadow
in
Col.
2.17
.
will
be
both
one
,
and
so
their
propose
become
good
againe
:
To
this
end
,
they
add
these
words
,
(
By
and
through
Christ
)
to
the
Text
Exod.
31.13
.
and
vnderstand
the
text
as
if
thus
reade
,
The
Sabbath
is
a
signe
&c.
that
I
the
Lord
doe
sanctifie
you
;
by
and
through
Christ
:
and
the
reason
of
this
addition
,
they
say
is
because
God
doth
all
that
he
doth
to
his
Church
,
by
and
through
Christ
,
as
in
Eph.
1.3
.
Blessed
be
God
,
who
hath
blessed
vs
with
all
spirituall
blessings
in
Christ
.
Hereto
I
answere
1.
admit
that
God
did
sanctify
,
by
and
through
Christ
:
how
will
it
followe
and
be
soundly
proued
,
that
because
God
and
Christ
doe
sanctify
man
together
,
that
therfore
also
what
God
made
to
be
a
signe
of
his
work
of
sanctification
,
the
same
also
must
necessarily
be
a
signe
of
Christs
work
of
sanctification
?
proue
I
say
that
it
was
Gods
pleasure
to
make
the
Sabbath
here
a
signe
of
Christ
,
as
well
as
a
signe
of
himselfe
:
for
though
it
was
a
signe
by
Christ
,
yet
was
it
a
signe
of
Christ
:
we
must
know
signes
are
not
applied
to
God
or
Christ
naturally
,
but
voluntarily
,
euen
according
as
it
pleased
the
Author
of
those
signes
to
appointe
them
,
to
one
or
more
persons
,
to
himselfe
or
to
other
.
I
answere
2.
if
Christs
coworking
with
God
,
causeth
that
which
is
a
signe
of
Christ
;
Then
it
followes
too
,
that
the
Ministers
of
the
Gospell
,
coeworking
with
God
and
Christ
in
the
worke
of
sanctification
,
that
therfore
if
the
Sabbath
be
a
signe
that
God
sanctifieth
his
people
,
the
Sabbath
must
be
a
signe
also
,
that
we
of
the
Ministry
doe
sanctify
Gods
people
,
and
such
an
vse
of
the
Sabbath
was
neuer
heard
of
before
.
I
answere
3.
if
they
will
conioyne
any
of
the
persones
in
the
Trinity
,
with
the
work
of
God
the
Father
in
sanctifying
vs
,
it
were
most
proper
to
ioyne
the
Holy
Ghost
(
and
so
Piscator
vpon
Ezek.
20.12.20
.
applieth
it
)
and
say
,
God
sanctifyeth
vs
by
the
Holy
Ghost
,
rather
than
by
Christ
since
sanctification
is
more
properly
attributed
to
the
Holy
Ghost
than
to
Christ
:
for
the
Father
createth
,
the
Sonne
redemeth
,
the
Holy
Ghost
sanctifieth
:
But
I
will
not
stand
vpon
this
.
I
come
to
the
Text
Eph.
1.3
.
God
hath
blessed
vs
with
all
spirituall
blessings
in
Christ
:
if
you
vnderstand
these
wordes
so
,
as
if
whatsoeuer
blessing
the
Church
enioyeth
,
Christ
doth
equally
equally
and
a
like
with
the
Father
dispense
effectuall
and
bestowe
it
on
the
church
,
you
misvnderstand
them
,
doth
not
Piscator
vpon
this
text
,
that
the
word
all
must
haue
a
limitation
?
Justification
is
an
acte
solely
of
God
the
Father
,
not
of
God
the
Redeemer
,
absoluing
and
acquiting
a
penitent
beleeuing
sinner
:
likewise
Election
is
an
acte
of
God
the
Father
,
not
of
Christ
the
Re-Redeemer
:
Also
the
donation
of
the
elect
vnto
Christ
Joh.
6.37
.
is
of
like
nature
:
can
it
be
said
here
,
God
the
Father
gaue
the
elect
vnto
Christ
,
in
Christ
,
by
Christ
,
or
through
Christ
?
whereby
you
see
Christ
is
so
farre
from
effecting
equally
and
a
like
all
workes
with
the
Father
,
that
some
workes
he
hath
no
hand
or
stroke
in
;
and
yet
if
they
will
haue
this
text
to
make
for
them
,
they
must
proue
by
it
,
that
not
only
Christ
doth
effect
all
workes
the
which
his
Father
effecteth
,
but
also
that
Christ
doth
them
,
euery
way
equally
and
a
like
as
God
the
Father
doth
them
;
for
,
else
how
will
it
follow
by
like
reason
,
that
the
Sabbath
being
a
signe
of
Gods
sanctification
,
it
must
also
be
a
signe
of
Christs
sanctification
too
,
vnlesse
it
be
from
this
grownd
,
that
God
his
sanctification
,
and
Christ
his
sanctification
be
both
performed
equally
,
and
a
like
in
all
respectes
?
but
since
the
former
cannot
be
proued
,
the
latter
can
much
lesse
be
proued
:
But
there
vnto
it
may
be
said
,
though
the
generall
cannot
be
proued
,
yet
the
particular
in
question
may
,
Heb.
10.10
.
wher
t
is
said
,
we
be
sanctified
by
the
offring
vp
of
Iesus
Christ
&c.
so
that
Christ
doth
sanctify
as
well
as
God
the
Father
:
Herevnto
I
answere
,
whither
sanctification
here
importeth
any
more
then
a
washing
vs
from
the
guiltinesse
of
our
sines
,
or
not
,
I
will
not
dispute
:
but
let
it
goe
for
granted
that
by
sanctification
here
is
meant
that
inherent
new
quality
of
Holines
;
yet
it
will
not
follow
,
that
because
Christ
sanctifyeth
vs
,
as
well
as
God
the
Father
sanctifyeth
vs
,
therfore
whatsoeuer
is
made
a
signe
of
God
the
Fathers
sanctifying
vs
,
is
necessarily
must
be
a
signe
of
Christ
his
sanctifying
vs
to
,
so
as
if
God
made
the
Sabbath
a
signe
of
his
sanctification
,
he
must
also
make
the
Sabbath
a
signe
of
Christs
sanctification
;
how
by
force
of
our
feeble
reason
we
dare
put
such
a
necessity
vpon
God
,
I
cannot
see
:
nay
rather
the
contrary
appeares
to
mee
,
that
for
so
much
as
Gods
sanctifying
vs
,
and
Christs
sanctifying
vs
be
farre
vnlike
each
other
,
therfore
they
should
not
by
force
of
reason
obtaine
a
like
preuiledges
and
relations
:
to
this
purpose
see
how
they
differ
,
1.
God
sanctifyeth
by
virtue
of
his
Godhead
and
Diuinity
;
Christ
sanctifyeth
by
the
offering
of
his
body
Heb.
10.10
.
now
great
is
the
difference
twixt
the
Deity
and
the
Humanity
.
2.
God
the
Father
sanctifyeth
vs
of
himselfe
,
&
by
himselfe
originally
;
but
Christ
his
death
and
sufferings
,
or
Christ
his
body
offred
vp
,
sanctifyeth
not
of
and
by
it selfe
,
but
of
;
from
,
and
by
God
,
and
by
his
blessing
vpon
it
:
so
you
see
there
is
not
so
strong
reason
that
Christ
should
haue
the
Sabbath
made
a
signe
of
his
worke
,
as
there
is
that
God
should
haue
it
made
a
signe
of
his
:
and
so
much
of
his
answere
,
wherein
you
see
they
put
me
to
much
nedlesse
busines
,
by
shewing
themselues
too
to
busy
with
humane
reason
,
for
as
by
bare
force
of
reason
without
any
precept
they
will
erect
and
vphould
new
Sabbathes
,
as
the
Lords
day
;
so
by
meere
force
of
their
reason
they
will
make
new
signes
,
or
else
will
make
those
signes
,
to
appertaine
to
such
persons
(
as
to
Christ
)
newly
,
the
which
Gods
word
is
deeply
silent
in
,
I
can
but
wonder
that
discreete
men
who
woll
know
the
defects
in
our
reason
,
dare
there
withall
wade
into
the
deepes
of
God
,
thus
farre
:
yea
,
I
wonder
the
more
,
when
I
consider
the
ende
thereof
,
which
is
to
defeate
God
of
his
chosen
sacred
tyme
for
his
worship
,
and
to
thwarte
a
morall
precept
.
I
answere
5.
admite
that
God
doth
all
by
Christ
,
and
so
euer
did
,
and
also
admit
the
Sabbath
was
a
signe
of
Christs
sanctification
,
no
lesse
then
of
Gods
,
yet
though
I
may
truely
and
soundly
distinguish
of
Christs
workes
and
sanctification
:
some
are
euer
present
with
the
signe
,
some
are
future
,
whose
signe
goeth
long
before
the
thing
signified
:
of
Christs
present
sanctification
was
the
Sabbath
a
present
signe
,
Exod.
3.13
.
keepe
ye
my
Sabbath
for
it
is
a
signe
&c.
That
I
the
Lord
doe
sanctify
you
:
where
the
signe
and
the
thing
signified
are
together
:
of
Christs
future
sanctification
,
you
haue
the
Sacraments
of
the
ould
Testament
circumcision
and
the
Passeouer
and
also
as
they
would
those
meates
&
drinkes
,
and
Holy
dayes
,
and
Sabbath
dayes
,
which
are
a
shaddow
or
signe
of
things
to
come
,
Col.
2.16.17
.
where
the
signes
and
things
signifyed
are
farre
distant
in
tyme
,
&
tone
long
before
thother
:
Note
farther
,
Christ
may
be
said
to
sanctify
virtually
,
or
really
;
as
I
may
say
virtually
,
and
as
thus
he
is
the
lambe
slaine
from
the
begining
of
the
world
,
the
virtue
of
whose
death
did
saue
the
Patriarkes
,
so
the
virtue
of
Christs
incarnate
may
be
said
euer
to
sanctifye
,
as
in
dayes
of
Moses
Exod.
31.13
.
and
thus
although
I
grante
Christ
did
sanctify
with
God
Exod.
31.13
.
and
that
(
perhaps
)
also
the
Sabbath
was
a
signe
that
Christ
did
then
sanctify
the
people
,
yet
this
signe
being
present
with
the
thing
signifyed
,
could
not
be
abolisht
by
the
presence
of
the
body
or
thing
signifyed
,
for
if
it
could
then
had
the
Sabbath
beene
abolisht
euen
in
Moses
dayes
when
he
wrote
thos
wordes
,
Exod.
31.13
.
since
the
Sabbath
which
was
the
signe
and
sanctification
,
which
was
the
the
thing
signifyed
,
were
then
both
together
present
.
2.
Christ
may
be
said
to
sanctify
really
,
and
that
is
whilst
he
was
God
man
,
Incarnate
,
&
thus
he
is
considered
of
only
as
to
come
afterwards
,
as
Col.
2.27
.
which
are
a
shadow
of
things
to
come
,
that
is
of
Christ
to
come
then
;
and
here
I
deny
not
but
signes
of
things
to
come
may
be
abrogate
,
but
,
yet
here
I
deny
that
the
Sabbath
Exod.
31.13
.
was
made
any
signe
of
any
thing
to
come
afterwards
;
So
then
vntill
they
proue
the
Sabbath
Exod.
31.13
.
was
accounted
and
called
by
God
a
signe
to
come
,
of
Christs
sanctification
,
they
cannot
proue
it
abolisht
:
The
Text
saith
not
,
The
Sabbath
shall
be
a
signe
&c.
that
I
the
Lord
will
hereafter
sanctifie
thee
:
but
it
saith
,
The
Sabbath
is
a
signe
&c.
that
I
the
Lord
doe
sanctifie
thee
:
now
we
must
not
confound
tymes
,
the
present
tense
with
the
future
tense
,
and
so
ouerthrow
Grammar
.
I
answer
6.
and
lastly
,
I
haue
cause
to
reiect
that
which
is
their
summe
and
scope
out
of
this
text
Exod.
31.13
.
namly
to
proue
this
conclusion
and
assertion
,
That
the
Sabbath
day
is
not
abolisht
:
it
being
brought
in
direct
opposition
to
Gods
commandement
Exod.
35.2
.
The
7th
day
shall
be
vnto
you
the
Holy
Sabbath
&c.
God
said
,
the
7th
day
shall
be
your
Sabbath
:
and
they
say
,
The
7th
day
shall
not
be
your
Sabbath
:
now
I
reiect
this
,
because
these
two
are
not
of
equall
authorities
:
tone
is
an
expresse
plaine
infallible
word
of
God
;
tother
is
but
a
collection
by
man
liable
to
error
in
his
collections
;
now
if
Paul
so
sleited
mens
contrary
judgments
of
him
;
I
passe
not
to
be
judged
of
mans
judgment
1.
Cor.
4.3
.
may
not
I
sleite
mens
contrary
judgements
of
Gods
Law
?
saying
,
I
passe
not
what
censure
and
collections
men
bringe
against
Gods
Law
?
shall
mans
collections
&
conclusions
beare
equall
authority
with
an
expresse
Commandement
of
a
God
?
or
countermaunde
it
?
Neuer
with
me
,
I
trust
to
God
.
Finally
,
to
giue
one
answere
that
may
serue
for
both
those
textes
,
the
6th
and
the
7th
,
wher
to
I
haue
last
answered
,
that
is
to
the
text
Colos.
2.16.17
.
and
to
the
Text
Exod.
31.13
.
say
,
I
should
grante
them
out
of
these
two
Textes
euen
all
which
they
desire
to
haue
,
as
namly
that
by
Sabbathes
in
Colos.
2.16
.
is
meante
the
Morall
Sabbath
of
the
4rd
Com:
and
that
it
was
reckoned
for
a
shadow
of
Christ
to
come
too
:
yea
,
let
it
be
granted
them
that
the
Sabbathes
Exod.
31.13
.
were
signes
&
shadowes
of
Christ
to
come
,
why
yet
it
will
not
follow
that
these
Morall
Sabbaths
of
the
7th
day
be
abolisht
absolutly
and
altogether
.
To
this
purpose
note
with
me
,
The
7th
day
Sabbath
may
be
considered
absolutly
,
or
relatiuely
and
significatiuely
;
for
instance
,
John
the
Baptist
,
was
a
man
,
there
is
his
absolute
nature
;
againe
he
was
the
fore
runner
of
Christ
,
there
is
his
office
and
relatiue
nature
,
where
by
he
pointed
out
Christ
for
to
come
after
him
:
now
when
Christ
was
already
comne
in
Johns
presence
,
so
as
Iohn
pointed
to
him
,
saying
:
Behold
the
Lambe
of
God
,
now
forth
with
Iohn
lost
,
his
relatiue
nature
,
of
being
any
longer
Christs
forerunner
,
and
to
preach
of
Christ
as
to
come
,
because
Christ
was
already
comne
.
Neuerthelesse
Iohn
lost
not
but
still
retayned
his
absolute
nature
of
being
a
man
,
for
he
was
a
man
still
after
Christ
comne
as
well
as
before
:
An
other
instance
,
an
Iuye
bushe
hung
vp
at
a
vinteners
house
,
it
is
an
Iuy
bushe
:
and
also
it
is
a
signe
of
wyne
to
sell
in
that
house
;
now
take
downe
the
bushe
,
or
pull
downe
the
house
where
the
wyne
was
,
and
then
the
bushe
ceaseth
to
be
a
signe
any
longer
yet
it
remaines
to
be
an
Iuy
bushe
still
:
Iust
so
the
Sabbath
,
it
hath
an
absolute
nature
,
as
it
is
a
Sabbath
?
and
it
hath
a
relatiue
and
significatiue
nature
as
it
is
a
signe
of
Christ
,
as
they
say
:
now
be
it
at
Christs
coming
,
the
body
&
thing
signified
being
comne
and
in
presence
,
the
signe
or
shadow
then
is
to
vanish
,
why
be
it
so
,
let
the
relatiue
and
significatiue
nature
or
quality
of
the
Sabbath
vanish
as
it
was
a
signe
of
Christ
,
why
yet
it
followeth
not
therfore
the
Sabbath
as
a
Sabbath
,
in
its
absolute
nature
should
also
vanish
:
but
you
will
diuerse
respects
,
if
they
kept
it
significatiuely
,
&
we
morally
:
Also
Paul
might
abolish
theirs
as
significatiue
by
Col.
2.16.17
.
and
yet
not
medle
with
ours
,
no
more
then
he
abolisht
fasting
by
this
text
.
We
may
not
make
an
Image
to
worship
,
yet
may
we
make
an
Image
for
ornament
,
and
not
violate
the
2d
Com:
so
you
see
respects
doe
alter
things
not
a
litlle
.
2.
The
Rocke
,
was
made
a
signe
of
Christ
1.
Corin.
10.4
.
They
drancke
of
the
Rocke
that
followed
them
,
which
rocke
was
Christ
:
now
when
the
Rocke
ceased
to
be
a
signe
of
Christ
,
yet
it
ceased
not
to
be
a
Rocke
still
,
it
lost
but
its
significatiue
nature
onely
by
the
coming
of
Christ
,
and
so
the
Sabbath
lost
but
its
significatiue
nature
neither
:
but
your
arguing
is
as
if
once
a
thing
be
abrogate
in
its
significatiue
nature
,
why
so
it
must
be
also
in
its
absolute
nature
,
which
you
see
is
false
.
3.
Holy
dayes
,
had
a
significatiue
nature
,
being
shadowes
of
Christ
to
come
,
Col.
2.16.17
.
now
at
Christs
coming
,
in
this
respect
they
were
abolisht
;
and
yet
to
this
day
in
other
respects
we
retayne
Holy
dayes
,
for
we
keepe
Pentecost
or
whitsuntide
now
still
to
this
day
:
if
therfore
we
may
retayne
a
Jewish
Feast
day
as
Pentecost
,
notwithstanding
it
had
a
significatiue
nature
,
and
notwithstanding
that
Paul
expressely
forbad
it
Col.
2.16.17
.
why
may
we
not
by
like
reason
retaine
the
Jewish
7th
day
Sabbath
,
though
it
had
beene
significatiue
,
and
though
Paul
in
that
respect
had
forbad
it
Col.
2.16.17
.
if
we
yeeld
not
this
,
our
owne
practise
in
still
keeping
Pentecost
day
will
condemne
vs
:
Moreouer
,
you
know
all
difference
of
dayes
was
taken
away
,
Rom.
14.5
.
and
Gal.
4.10
.
namly
,
as
shadowes
of
Christ
,
or
as
Heathenishe
superstition
;
Neuerthelesse
to
this
day
we
obserue
difference
of
dayes
in
other
respects
;
in
a
morall
regard
,
for
we
keepe
fast
dayes
solemnely
;
and
we
keepe
the
Lords
day
euery
Sunday
,
so
as
our
owne
practise
telleth
vs
a
day
abolish
in
some
one
regard
is
not
forth
with
therfore
abolisht
in
all
respects
absolutly
,
by
those
textes
which
speake
against
them
.
4.
Dauid
,
a
signe
,
shadowe
,
or
type
of
Christ
to
come
Ps.
2.
Ps.
118.22.24
.
he
had
a
relatiue
or
significatiue
nature
as
he
was
a
King
,
so
as
his
Kingly
office
was
a
type
of
Christs
Kingly
office
;
why
yet
when
Christ
the
body
came
,
all
Kingly
offices
did
not
cease
,
for
we
retaine
them
to
this
day
:
The
High
Priest
,
he
was
a
type
of
Christ
,
now
that
very
High
Priest
who
liued
before
and
after
,
and
at
Christs
passion
,
so
soone
as
Christ
had
finisht
all
vpon
the
crosse
,
that
High
Priest
lost
his
typicall
nature
,
he
was
no
longer
High
Priest
or
type
of
Christ
,
yet
he
ceased
not
to
be
a
man
still
,
or
a
Seruant
of
God
and
the
like
.
5.
Circumcision
it
was
a
signe
Genes.
17.11
,
Rom.
4.11
.
now
those
infants
that
were
borne
,
and
circumcised
a
little
before
Christs
passion
,
the
cuting
of
their
foreskine
was
a
signe
of
Christ
to
come
,
vntill
Christ
had
suffred
vpon
the
crosse
,
and
no
sooner
had
Christ
suffred
but
their
circumcision
ceased
to
be
any
signe
of
Christ
to
come
,
and
yet
for
all
that
their
circumcision
ceased
not
then
also
,
for
they
remained
euer
after
with
the
foreskine
cut
of
:
yea
,
and
it
is
not
to
be
passed
by
without
obseruation
,
that
though
there
was
a
meanes
by
the
arte
of
chirurgry
to
draw
on
the
foreskine
againe
,
and
so
to
nullify
and
vncircumcise
themselues
,
yet
Paul
would
not
haue
them
take
away
their
circumcision
,
see
1.
Cor.
7.18
.
if
then
it
had
beene
necessary
that
at
Christs
passion
,
all
things
that
had
formerly
bene
made
signes
,
should
then
haue
bene
abolished
amongst
christians
,
why
then
would
not
Paul
haue
giuen
way
to
these
christians
newly
called
,
to
haue
gathered
their
vncircumcision
,
or
vndone
their
circumcision
,
and
taken
away
the
scarre
?
so
you
see
the
incision
or
scarre
might
and
and
did
remaine
,
though
the
signe
annexed
to
it
was
abolished
:
By
all
which
examples
it
is
more
then
manifest
that
though
they
could
proue
the
Sabbath
day
a
signe
,
or
a
shadowe
,
yet
it
can
not
follow
that
therfore
it
must
be
vtterly
and
absolutly
abolisht
in
all
respects
,
by
those
two
textes
Col.
2.16.17
.
Exod.
31.13
.
nor
will
it
follow
necessarily
,
that
ought
in
a
Sabbath
is
abolisht
,
saue
its
typicalnesse
and
significatiue
nature
only
.
Thus
you
see
all
their
textes
fully
as
I
trust
answered
,
so
as
they
haue
no
ground
in
Gods
Booke
for
abolishing
of
Gods
Sabbath
;
and
to
conclude
,
I
can
but
wonder
what
should
sett
wise
and
religiouse
men
on
worke
,
thus
to
sharpen
their
wittes
against
the
Lords
Sabbath
,
it
being
a
branch
of
that
inviolable
&
eternall
Law
of
God
,
wrote
in
Tables
of
stone
,
to
notify
its
perpetuity
:
they
hauing
no
plaine
and
direct
Text
of
Scripture
necessarily
abolishing
it
,
it
can
be
nothing
then
,
but
their
bare
willes
and
pleasures
to
haue
it
abolisht
,
and
this
grownded
vpon
the
custome
of
the
church
,
because
shee
hath
abolisht
it
,
now
a
long
tyme
.
They
haue
not
thus
done
with
it
though
for
they
haue
also
certain
reasons
&
arguments
more
,
which
we
now
come
to
my
minde
against
the
tyme
and
day
;
where
by
they
would
proue
the
Sabbath
day
abolisht
.
The
first
is
taken
from
Christ
himselfe
:
Say
some
men
,
why
Christ
himselfe
abolished
the
Sabbath
day
,
and
that
euen
in
his
owne
tyme
whilst
he
was
vpon
the
earth
,
for
,
He
gaue
leaue
to
work
vpon
the
Sabbath
;
as
to
leade
beastes
to
water
,
to
toile
about
lifting
a
beast
out
of
a
ditche
;
yea
himselfe
made
clay
on
the
Sabbath
,
to
open
the
eyes
of
the
blinde
man
,
in
so
much
as
the
Pharises
taxed
him
for
a
breaker
of
the
Sabbath
,
and
for
a
godlesse
man
for
it
,
saying
,
This
man
is
not
of
God
,
because
he
keepeth
not
the
Sabbath
day
Ioh.
9.16.14
.
Hereto
I
answer
1.
what
matters
it
,
what
those
superstitious
Pharises
censured
of
Christ
,
who
were
the
blind
leaders
of
the
blinde
,
and
of
enuy
could
not
endure
Christ
should
doe
any
thing
but
they
would
carpe
and
cauill
at
it
if
possiblie
they
could
:
though
here
they
would
not
endure
Christ
so
much
as
to
cure
a
blinde
man
on
the
Sabbath
,
yet
it
appeareth
it
was
but
enuy
&
but
superstition
in
them
,
for
Christ
approued
his
owne
facte
of
healing
on
the
Sabbath
day
,
by
a
common
practise
among
the
Jewes
themselues
at
that
day
,
of
the
like
saying
:
what
man
among
you
,
if
his
sheepe
fall
on
the
Sabbath
,
into
a
pitt
,
doth
not
take
it
,
and
lift
it
out
?
Mat.
12.10.11
.
yea
it
appeareth
the
Pharises
and
Doctoures
of
the
Law
,
euen
vnder
the
Law
,
allowed
other
men
(
though
not
Christ
,
nor
his
Disciples
)
to
doe
works
of
charity
and
necessity
on
the
Sabbath
,
as
to
lift
a
sheep
out
of
the
ditch
:
and
for
the
Priest
to
kill
the
Sacrifices
on
the
Sabbath
,
Matt.
12.5.11
.
I
answere
2.
let
not
vs
attend
to
the
Scribes
and
Pharises
censures
,
but
hearken
we
to
Christ
the
true
expounder
&
obseruer
of
the
Law
,
now
he
allowed
workes
of
mercy
and
workes
of
necessity
to
be
done
on
the
Sabbath
day
,
as
those
instances
afore
mentioned
doe
proue
:
but
for
any
to
suppose
Christ
meante
hereby
to
abolish
the
Sabbath
,
is
a
simple
conceipte
,
for
Christ
saith
of
the
Morall
Law
,
whereof
the
Sabbath
day
is
a
branch
,
He
came
not
to
destroy
the
Law
but
to
fulfill
it
,
Mat.
5.17
.
But
suppose
the
Sabbath
had
beene
a
branch
of
the
ceremoniall
Law
,
why
yet
t
is
absurde
to
think
that
Christ
would
abrogate
any
thing
of
it
so
long
as
he
liued
,
for
the
ceremoniall
Law
was
equally
in
force
with
the
Morall
Law
vntill
Christs
death
:
So
then
these
things
did
not
argue
any
abolition
of
the
Sabbath
day
then
,
but
rather
giues
vs
to
vnderstand
how
we
Christians
are
to
keepe
the
Lords
Sabbath
to
the
worlds
end
,
not
in
any
superstitious
strictnes
as
if
we
might
not
on
that
day
doe
works
of
mercy
and
necessity
,
but
the
contrary
;
for
if
Christ
allowed
it
to
the
Jewes
,
euen
before
his
death
whilst
no
man
doubtes
but
all
Lawes
morall
&
ceremoniall
were
in
force
;
why
should
we
thinke
but
that
he
allowed
as
much
libertie
to
Christians
to
the
worlds
end
?
2.
A
2d
reason
,
is
fetcht
from
that
phrase
Mat.
12.8
.
The
Sonne
of
man
is
Lord
of
the
Sabbath
day
:
whence
it
is
thought
,
that
since
Christ
is
called
the
Lord
of
the
Sabbath
:
that
therefore
Christ
may
change
the
Sabbath
day
:
&
secondly
,
that
Christ
as
Lord
of
the
day
,
did
abolish
the
day
.
I
answere
first
to
the
former
;
Say
I
should
graunt
that
Christ
the
Lord
of
the
Sabbath
may
or
might
change
the
Sabbath
,
what
s
that
to
our
question
?
we
dispute
not
of
what
Christ
may
or
might
doe
,
but
what
Christ
did
doe
?
I
answere
to
the
latter
;
that
neither
the
context
,
nor
yet
the
phrase
,
of
Christ
being
Lord
of
the
Sabbath
;
will
afforde
any
such
matter
:
see
the
absurdety
of
such
collections
from
a
like
phrase
,
Rom.
14.9
.
Christ
died
,
and
rose
againe
,
that
he
might
be
Lord
both
of
the
deade
and
of
the
liuing
:
can
any
hence
collect
,
that
because
Christ
is
called
Lord
of
the
liuing
?
that
therfore
Christ
might
or
did
abolish
or
destroy
the
liuing
?
2.
to
suppose
Christ
here
did
abolish
the
Sabbath
day
as
a
ceremony
,
is
altogether
growndlesse
,
for
both
at
this
tyme
when
Christ
spake
these
wordes
,
all
ceremonies
were
in
full
force
;
and
also
so
they
remained
euer
after
,
vntill
the
day
of
his
death
and
passion
;
for
not
vntill
then
was
the
handwriting
of
ordinances
taken
out
of
the
way
Col.
2.14
.
nor
vntill
his
death
,
did
Christ
euer
abolish
any
ordinance
formerly
in
vse
in
the
Iewish
church
:
To
conclude
,
no
more
can
be
gathered
out
of
this
text
Mat
,
12.8
.
but
the
right
vse
of
the
Sabbath
;
Christ
freeing
it
from
the
superstitions
of
the
Pharises
,
who
held
that
no
worke
might
be
done
in
no
case
vpon
the
Sabbath
day
,
but
Christ
shewed
that
in
a
case
of
necessity
his
Disciples
might
plucke
and
rubb
a
fewe
eares
of
corne
,
to
satisfie
present
hunger
;
&
Christ
did
beare
them
out
in
it
,
allowing
a
dispensation
in
such
a
ease
;
for
,
as
he
was
Lord
of
all
the
commandements
,
as
touching
his
Godhead
;
so
of
the
Sabbath
day
also
,
and
therfore
he
might
dispense
with
that
law
,
and
that
day
;
or
rather
,
he
might
therfore
be
betrusted
to
haue
giuen
the
true
sense
and
exposition
of
the
commandement
,
and
to
haue
showne
them
the
right
vse
of
a
Sabbath
day
:
as
if
he
had
thus
said
,
since
I
am
Lord
of
the
Sabbath
,
doe
not
you
Pharisies
think
that
I
will
giue
way
no
not
to
my
Disciples
to
doe
any
vnlawfull
facte
on
this
day
,
nor
suffer
them
to
prophane
this
sacred
tyme
,
for
it
is
myne
,
I
am
Lord
of
it
,
if
therfore
their
plucking
eares
of
corne
had
bene
blame
worthy
,
you
should
haue
found
me
so
farre
from
defending
them
,
as
I
would
haue
bene
the
first
that
would
haue
rebuked
them
for
it
;
but
herein
I
see
they
haue
done
no
more
then
I
doe
allowe
them
to
doe
:
the
Lord
of
a
corne
field
will
allow
his
seruants
,
to
make
a
footpath
through
his
corne
,
in
case
of
a
necessity
.
3.
A
3d
reason
is
,
because
all
things
are
become
new
,
now
in
the
Kingdome
of
Christ
2.
Cor.
5.17
.
and
therfore
the
ould
Sabbath
is
abolished
,
say
they
.
Where
vnto
I
answere
1.
if
all
things
be
become
new
,
now
in
Christs
Kingdome
,
I
pray
shew
me
then
where
you
haue
a
new
commandement
for
the
8th
day
,
or
first
day
of
the
weeke
,
or
for
the
Lords
day
,
in
steade
of
the
ould
4th
commandement
for
the
7th
day
,
or
Sabbath
day
:
and
where
the
Israelites
were
commanded
in
the
first
comm
:
to
serue
the
true
God
only
;
shew
me
where
now
we
are
commanded
to
serue
any
new
God
.
2.
If
all
things
be
now
become
new
,
why
then
did
S.
Iohn
say
,
that
he
wrote
not
a
new
commandement
to
the
elect
Lady
,
but
that
which
they
had
from
the
begining
,
2.
Ioh.
5.
to
conclude
,
the
Text
2.
Corin.
5.17
.
is
ignorantly
wrested
to
a
sense
it
neuer
meante
;
fot
the
Apostle
treates
not
of
new
lawes
and
ordinances
,
but
of
new
obedience
,
and
of
regeneration
;
that
a
man
in
Christ
is
not
an
ould
man
,
but
a
new
man
in
conversation
:
therfore
saith
the
Apostle
,
if
any
be
in
Christ
,
he
is
a
new
creature
&c.
4.
A
4th
reason
is
to
this
effect
:
That
which
is
changed
is
abolished
;
but
the
7th
day
Sabbath
is
changed
,
wherfore
the
4th
day
Sabbath
is
abolished
:
That
the
7th
day
Sabbath
is
changed
:
they
proue
by
the
standing
still
of
the
Sunne
in
Jos
huahs
tyme
,
Iosh.
10.13
.
where
t
is
said
,
the
Sunne
abode
in
the
midst
of
Heauen
,
and
went
not
downe
of
a
whole
day
;
whence
they
gather
,
that
here
tyme
was
changed
,
and
if
tyme
was
changed
,
then
so
was
the
7th
day
changed
which
was
a
parte
of
tyme
.
I
answere
1.
A
man
may
judge
of
the
soundnesse
of
this
argument
,
by
a
like
absurdety
that
will
by
as
good
reason
be
thence
concluded
,
for
if
the
standing
still
of
the
Sunne
in
Ioshuahs
tyme
,
could
make
,
that
tyme
was
changed
and
the
Sabbath
day
,
then
the
same
standing
still
of
the
Sunne
then
did
make
that
tyme
was
changed
,
and
the
Sabbath
day
too
,
euen
then
at
that
present
in
Ioshuas
tyme
,
when
the
Sunne
stood
still
;
and
if
then
changed
,
so
then
abolished
;
and
so
there
was
no
Sabbath
in
Gods
church
neuer
after
Ioshuas
dayes
:
yea
,
if
tymes
formerly
appointed
in
the
Law
were
now
changed
by
standing
still
of
the
Sunne
,
how
did
the
Iewes
euer
after
to
know
which
was
the
14th
day
of
the
month
for
the
Passeouer
?
and
the
50th
day
for
Pentecoste
?
I
answere
2.
that
it
doth
not
followe
that
the
Sunne
standing
still
,
tyme
is
changed
;
but
admit
it
were
,
and
that
the
tyme
being
changed
,
the
7th
day
Sabbath
is
changed
,
as
a
parte
of
tyme
,
yet
is
it
not
changed
in
such
respect
as
God
commanded
it
,
and
as
I
vrge
it
:
Note
therfore
a
day
may
be
considered
as
a
certaine
duration
and
space
of
tyme
,
consisting
of
so
many
howres
:
or
,
and
that
more
properlie
for
the
Light
,
as
Genes.
1.5
.
God
called
the
Light
,
Day
:
Now
be
it
the
7th
day
Sabbath
was
changed
,
considered
as
a
parte
of
tyme
,
yet
was
it
not
changed
by
the
standing
still
of
the
Sunne
,
as
a
Light
;
for
though
standing
still
of
the
Sunne
made
that
day
a
longer
day
(
as
in
Summer
you
haue
a
longer
day
then
in
Winter
)
yet
not
an
other
day
:
there
was
no
change
of
light
or
day
:
&
for
all
the
standing
still
of
the
Sunne
,
made
one
day
a
longer
day
,
yet
did
it
not
make
the
3d
day
or
the
7th
day
and
light
,
to
be
the
4th
day
or
the
8th
day
&
light
:
nor
did
it
transplace
the
7th
day
or
light
,
so
out
of
its
order
,
as
that
no
man
could
euer
after
know
which
was
the
6th
,
which
was
the
7th
,
or
which
was
the
8th
day
or
light
that
the
Sunne
made
to
the
world
.
Now
this
is
the
day
which
God
commandeth
in
4th
Comm:
and
which
I
vrge
here
,
namly
the
tyme
of
Light
;
as
for
a
day
in
respect
of
so
many
howres
,
God
in
wisedome
hath
said
nothing
of
that
,
least
his
4th
Comm:
should
not
be
generall
and
extend
to
all
nations
who
euery
one
haue
their
day
&
light
,
but
no
certain
number
of
howres
,
such
a
day
is
euer
,
and
in
all
countries
variable
,
some
where
consisting
of
more
,
some
where
of
fewer
howres
.
5.
A
5th
reason
,
may
fetch
its
ground
from
my
answere
to
the
reason
last
aboue
,
where
by
Day
I
vnderstood
only
the
tyme
of
Light
,
and
not
a
certaine
space
and
duration
of
howres
,
whence
they
may
and
commonly
doe
reason
against
the
Iewes
Sabbath
by
an
absurdety
thus
;
if
all
nations
be
bounde
to
the
Jewes
Sabbath
day
(
which
you
say
is
all
the
tyme
of
light
)
then
in
some
partes
of
the
world
where
is
halfe
a
yeere
light
together
,
there
they
must
keep
half
a
yeere
Sabbath
,
&
then
also
more
inconvenience
,
for
that
they
are
to
haue
a
Sabbath
,
but
once
in
the
space
of
3.
yeeres
and
an
halfe
,
that
is
euery
7th
halfe
yeere
,
now
in
so
long
space
for
people
to
want
Gods
ordinance
of
preaching
,
many
a
soule
may
perish
for
want
of
Gods
Word
in
the
meane
tyme
.
I
answere
1.
to
this
latter
inconvenience
,
what
though
they
had
no
Sabbath
for
3.
yeeres
and
an
halfe
together
,
no
soule
needes
perish
for
lacke
of
Gods
Word
preacht
,
for
they
may
haue
sermons
in
meane
space
as
many
as
they
please
;
since
ther
is
a
Comm:
To
preach
the
word
in
season
and
out
of
season
,
at
all
tymes
and
occasions
:
I
answere
2.
to
the
former
absurdety
,
of
keeping
a
Sabbath
halfe
a
yeere
together
;
I
maruaile
why
it
should
be
thought
more
absurde
for
those
nations
to
keepe
one
in
3.
yeeres
and
an
halfe
,
half
a
yeere
for
a
Sabbath
,
then
it
was
for
the
Iewes
once
in
7.
yeeres
(
by
Gods
expresse
commandement
)
to
keepe
an
whole
yeere
for
a
Sabbath
,
Leuit.
25.4
.
I
answer
3.
suppose
it
were
absurd
for
those
nations
to
keepe
halfe
a
yeere
for
a
Sabbath
,
and
the
Church
of
God
did
judge
it
so
,
&
that
present
necessity
did
call
for
a
more
frequent
Sabbath
,
as
once
in
7.
twenty
fowre
howres
,
in
such
a
case
of
necessity
,
it
being
foud
there
is
a
true
necessity
vpon
sound
judgement
,
and
vpon
weightie
consultation
and
deliberation
,
then
I
doubt
not
but
God
would
dispense
;
and
we
haue
some
examples
to
countenance
the
matter
,
as
Circumcision
though
commanded
,
yet
omitted
during
the
tyme
of
Isralites
trauailing
through
the
wildernesse
,
Iosh.
5.5
.
and
the
Passeouer
commanded
to
be
eaten
on
the
14th
day
of
the
first
Month
,
yet
in
case
of
necessity
,
a
man
being
on
a
farre
iourney
he
might
eate
it
on
the
14th
day
of
the
second
Month
,
Numb.
9.1.3.10.11
.
thus
in
cases
of
vrgent
necessity
,
God
hath
dispensed
,
and
I
doubt
not
but
in
like
cases
God
would
doe
the
like
againe
.
But
what
s
this
to
vs
in
our
countries
where
we
haue
intercourse
of
day
and
night
much
what
as
had
the
Iewes
?
say
it
were
absurd
or
impossible
to
thes
countries
,
so
as
the
4th
Com:
cannot
properly
be
extended
to
those
so
,
but
they
must
haue
a
dispensation
touching
the
word
day
,
to
take
it
in
an
improper
sense
,
would
this
free
vs
from
obedience
to
the
4th
Com:
in
its
proper
sense
,
who
haue
no
neede
at
all
to
departe
from
it
,
or
to
seeke
for
any
dispensation
?
what
though
Dauid
in
his
hunger
and
necessity
did
eate
the
shewbreade
,
Mat.
12.3
.
was
it
therfore
lawfull
for
all
Israelites
vpon
that
to
eate
the
shewbreade
,
who
were
not
in
like
need
or
hunger
?
and
what
though
the
5th
Com:
of
honour
thy
Father
,
doth
not
binde
a
King
whose
parents
be
dead
,
doth
it
not
therfore
binde
a
subiect
whose
Father
is
still
liuing
?
and
so
what
if
4th
Comm:
did
not
binde
that
country
,
where
they
haue
not
night
a
day
so
successiuely
and
commodiously
in
short
tyme
following
eache
other
,
to
a
day
light
;
doth
it
not
therfore
binde
vs
,
who
haue
not
the
like
case
?
And
thus
you
haue
seene
their
artificiall
reasons
,
against
the
tyme
and
day
of
the
Sabbath
answered
,
now
it
remaineth
that
we
answere
to
their
inartificiall
reasons
and
testimonies
;
the
which
are
fetched
from
the
Primitiue
Churchs
.
1.
The
first
Testimony
and
Authority
they
produce
against
the
7th
day
Sabbath
,
is
that
of
Ignatius
in
his
Epistle
to
the
Magnesianes
,
saith
he
:
Let
not
vs
keepe
Sabbath
,
in
a
Jewish
sorte
,
reioycing
in
idlenesse
,
for
who
so
doth
not
work
,
let
not
him
eate
,
as
saith
the
Scripture
:
where
Ignatius
would
haue
them
not
Sabbatize
,
but
work
rather
on
that
day
.
I
answere
,
let
the
words
be
well
weighed
,
and
they
make
nothing
at
all
against
the
Sabbath
;
to
this
end
note
,
a
little
before
he
had
dehorted
the
Magnesians
that
they
would
not
suffer
themselues
to
be
seduced
or
deceiued
with
other
doctrines
,
nor
with
fables
,
nor
with
genealogies
,
nor
with
Jewish
smoke
:
thus
in
generall
:
next
,
he
descends
to
particulares
,
&
first
he
inueighes
against
the
Iudiciall
Law
,
and
Circumcision
&c.
and
this
done
,
next
he
bringes
in
the
words
citod
aboue
,
Let
not
vs
keepe
Sabbath
&c.
now
it
is
to
be
noted
vnto
which
of
those
generalles
aboue
said
,
from
which
Ignatius
dehorted
the
Magnesians
,
these
words
haue
relation
:
for
my
part
I
must
thinke
,
they
haue
reference
to
those
words
(
fables
,
and
Iewish
smoke
:
)
as
if
he
had
ioyned
them
thus
;
Suffer
not
your selues
to
be
seduced
with
fables
,
nor
Iewish
smoke
,
or
vanity
,
but
cleaue
vnto
Christ
,
and
let
not
vs
keepe
Sabbath
as
doe
the
Iewes
&c.
thus
he
counted
their
Sabbatizing
,
such
as
it
was
there
,
no
cleaning
to
Christ
,
but
a
vaine
Iudiciall
vanity
:
now
that
this
relation
must
stand
thus
I
proue
.
1.
Because
he
spake
of
other
doctrines
,
and
of
fables
:
now
its
fitest
to
referre
Circumcision
to
Doctrines
,
because
it
was
a
Drctrine
once
;
and
to
referre
those
things
he
dehortes
from
on
the
Sabbath
,
as
idlenesse
,
and
daunceinges
,
to
the
words
fables
,
and
Iewish
smoke
.
2.
Because
he
dehorted
them
from
obseruance
of
the
Iudaicall
Law
;
now
those
fables
&
Iewish
vanities
of
idlenesse
and
daunceinges
on
the
Sabbath
,
were
neuer
any
ceremoniall
Law
,
and
therfore
cannot
be
referred
to
that
,
forespoken
of
the
Law
.
Now
if
Ignatius
in
this
passage
did
not
dehorte
from
any
thing
written
in
the
Law
,
touching
the
Sabbath
,
but
from
other
fables
and
traditions
of
their
owne
,
then
Ignatius
did
not
disswade
from
keeping
the
Sabbath
,
as
it
is
commanded
in
the
Law
of
4th
Com:
but
from
keeping
of
it
according
to
their
fabulouse
and
vaine
manner
:
let
these
two
things
therfore
be
noted
:
1.
that
Ignatius
did
dehorte
from
things
neuer
commanded
the
Iewes
in
the
Morall
Law
:
2.
That
the
things
he
did
disswade
from
they
were
fabulouse
and
vaine
things
:
as
from
eating
meates
dressed
the
day
before
;
and
from
drinking
lukewarme
drinkes
,
(
what
he
meanes
by
lukewarme
drinkes
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
I
cannot
imagine
,
I
neuer
reade
of
any
such
drinkes
forbiden
in
the
Law
)
and
from
reioycing
in
dauncinges
,
and
vnciuill
howtings
or
clapping
of
hands
in
the
Sabbath
day
,
and
other
like
he
disswades
from
;
which
things
are
meerely
Iewish
fables
and
neuer
found
in
Gods
Law
,
wherfore
I
conclude
,
that
Ignatius
did
not
forbidd
an
holy
keeping
of
the
Sabbath
day
,
such
as
stood
with
the
Law
of
God
,
but
he
only
forbad
that
carnall
and
superstitious
keeping
of
it
fore
mentioned
,
such
as
was
neuer
commanded
by
any
law
.
That
this
is
so
,
yet
more
plainly
appeares
,
in
that
1.
in
this
very
place
and
text
,
He
doth
exhorte
the
Magnesians
to
keepe
the
Sabbath
Spiritually
,
in
meditation
of
Gods
Law
,
and
in
admiration
of
the
workes
of
God
.
2.
In
that
Iguatius
doth
not
disswade
from
keeping
the
Sabbath
simply
,
but
after
a
sorte
and
in
some
manner
:
He
saith
not
,
Let
not
vs
keep
Sabbath
:
but
thus
,
Let
not
vs
keepe
Sabbath
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
after
a
Iewish
sorte
,
and
fashion
,
as
reioycing
in
idlenesse
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
so
you
see
it
is
a
carnall
sensuall
rest
from
labours
,
that
this
good
man
inuaigheth
against
.
Only
one
thing
in
his
disswasion
would
be
cleered
,
which
is
that
he
addeth
these
words
;
Who
so
doth
not
labour
,
let
not
him
eate
&c.
these
words
are
not
to
be
taken
simply
,
as
if
he
would
they
should
work
in
their
ordenary
callings
on
the
Sabbath
day
,
for
so
we
make
him
contrary
to
himselfe
,
who
exhorted
them
to
keep
the
Sabbath
day
Spiritually
,
by
meditation
of
Gods
Law
,
and
Gods
workes
:
now
to
work
,
and
to
rest
from
worke
(
which
the
word
Sabbatizing
signifieth
)
are
contraries
:
besides
,
how
can
a
man
so
meditate
on
Gods
Law
,
and
the
works
of
God
,
as
in
a
Sabbath
one
should
,
whilst
the
body
is
in
vnquiet
labour
?
yea
,
in
many
callings
,
mens
workes
are
such
as
they
cannot
at
all
both
doe
their
works
,
and
also
meditate
Gods
Law
,
as
in
the
trades
of
grocers
,
and
other
retailing
shopkeepers
who
sell
by
little
parcelles
,
and
are
euer
in
bargayning
:
so
scriueners
who
are
euer
wrighting
;
and
the
like
trades
which
occupie
the
minde
;
specially
if
they
kept
market
on
Sabbath
day
as
we
doe
,
how
could
their
mindes
in
the
market
be
occupied
about
Gods
Lawes
?
and
it
is
to
be
noted
Ignatius
did
not
oppose
Spirituall
Sabbatizing
,
or
Resting
to
Sabbatizing
or
Resting
simply
,
but
thus
he
opposed
Spirituall
Sabbatizing
,
to
Judiciall
Sabbatizing
fabulously
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
wherfore
to
salue
all
seming
contradiction
a
fit
sense
may
be
giuen
of
the
words
,
taking
them
to
be
comparatiuely
spoken
,
as
that
they
should
rather
work
on
the
Sabbath
in
an
honest
calling
then
so
fabulously
,
carnally
,
and
irreligiously
,
to
spend
the
Sabbath
in
daunceing
,
and
vnciuile
showting
,
and
the
like
;
and
here
it
seemes
to
me
he
alludeth
to
the
like
manner
of
speech
in
Isa.
1.13
.
I
cannot
suffer
(
saith
the
Lord
)
your
new
Moones
,
nor
Sabbathes
,
my
soule
hateth
your
appointed
Feastes
&c.
now
here
God
did
not
simply
forbid
Sabbaths
,
but
that
irreligiouse
,
prophane
,
judiciall
keeping
of
Sabbaths
.
Thus
you
see
Ignatius
his
wordes
,
makes
nothing
against
the
Sabbath
,
being
well
considered
of
,
but
rather
nesse
of
the
abolishing
of
this
Sabbath
,
because
these
had
their
hands
in
it
,
then
I
should
haue
done
,
if
I
neuer
had
heard
that
they
had
any
hand
in
it
.
Thus
you
see
,
neither
their
textes
alleaged
out
of
Scripture
,
nor
yet
their
reasons
,
nor
their
testimonies
can
proue
the
Rest
in
the
Lords
Sabbath
day
,
to
be
partly
ceremoniall
;
nor
yet
the
tyme
and
7th
day
to
be
abrogated
:
So
then
in
the
last
place
I
addresse
my selfe
to
giue
some
possitiue
reasons
to
shew
that
the
7th
day
Sabbath
is
still
in
force
,
euen
to
this
day
,
and
so
consequently
must
be
to
the
worlds
end
.
The
7th
day
Sabbath
,
is
still
in
force
.
IN
the
first
place
I
would
free
the
Sabbath
day
from
a
prejudicate
opinion
,
arising
in
mindes
of
men
from
calling
it
,
the
Iewes
Sabbath
day
:
Touching
which
name
,
were
it
vsed
in
a
good
or
in
an
indifference
sense
I
should
say
nothing
,
but
since
I
finde
it
so
termed
in
a
reprochfull
sense
,
to
rescue
it
herefro
,
I
would
faine
know
a
reason
why
the
Sabbath
day
,
commanded
in
the
4th
Com:
should
rather
be
called
the
Iewes
Sabbath
day
,
then
the
Lord
our
God
,
whom
wee
are
commanded
to
worship
in
the
first
Com:
should
be
called
,
the
Iewes
Lord
God
?
I
can
see
no
reason
but
that
the
one
may
be
so
called
as
well
as
the
other
;
Nor
any
reason
but
if
we
may
call
the
Iewes
God
,
our
God
;
so
we
may
call
the
Iewish
Sabbath
day
,
our
Sabbath
day
:
and
if
we
doe
not
call
it
our
Sabbath
day
,
because
we
keepe
it
not
the
faute
is
only
in
our selues
:
wherfore
to
auoide
all
difference
about
the
name
,
let
it
not
be
called
the
Jewes
Sabbath
day
,
nor
the
Christians
Sabbath
day
,
as
proper
to
eighther
;
but
let
vs
call
it
the
Lords
Sabbath
day
,
as
common
to
Jewes
,
and
to
Christians
both
;
and
as
appertaining
vnto
all
nations
,
vnto
whome
soeuer
the
10.
Comm:
doe
appertaine
:
This
name
you
shall
finde
justify
able
by
Moses
in
Exod.
20.10
.
where
he
calles
it
,
the
Lord
Gods
Sabbath
;
when
he
said
,
The
7th
day
is
the
Sabbath
of
the
Lord
thy
God
.
1.
My
first
argument
to
proue
the
7th
day
Sabbath
is
still
in
force
,
is
because
the
8th
day
Sabbath
,
or
Lords
day
,
is
not
in
force
;
and
thus
it
may
be
framed
.
If
our
now
Sabbath
called
the
Lords
day
,
which
is
eighther
on
the
8th
or
on
the
first
day
of
the
week
,
be
not
in
force
,
Then
must
the
7th
day
,
which
is
the
day
next
foregoeing
the
Lords
day
,
be
now
in
force
.
But
our
now
Sabbath
,
called
the
Lords
day
,
which
is
on
the
8th
or
first
day
of
the
weeke
,
is
not
in
force
.
Therfore
the
7th
day
,
which
is
next
foregoeing
the
Lords
day
,
is
now
in
force
.
More
briefly
thus
,
If
the
8th
day
be
not
in
force
,
Then
the
7th
day
is
in
force
:
But
the
8th
day
is
not
in
force
:
Ergo
the
7th
day
is
in
force
.
I
proue
the
consequence
to
be
good
,
because
eighther
the
7th
or
the
8th
day
must
be
Sabbath
,
the
one
of
them
,
for
of
all
the
seuen
dayes
in
the
weeke
,
there
is
no
scruple
or
question
betwene
them
,
and
me
saue
only
about
these
two
dayes
,
so
as
one
of
these
two
dayes
must
be
Sabbath
by
both
our
consents
:
especially
since
we
all
hould
it
morall
,
that
one
day
in
euery
7.
must
be
a
Sabbath
,
which
to
deny
were
great
impiety
:
I
proue
the
Minor
,
that
is
,
That
the
8th
day
,
or
Lords
day
,
is
not
in
force
:
and
this
I
proue
,
because
ther
is
neither
precept
,
nor
practise
,
neither
of
Christ
,
nor
of
any
of
his
Apostles
in
Scripture
,
to
put
the
Lords
day
in
force
:
and
this
taske
I
haue
particularly
and
largely
made
good
in
the
first
parte
of
my
Booke
,
where
I
haue
shown
by
way
of
answere
,
That
the
Lords
day
,
is
not
a
Sabbath
day
by
Diuiue
Institution
.
2.
My
2d
argument
is
,
because
the
7th
day
Sabbath
is
not
abolished
:
and
it
may
thus
be
framed
.
That
which
is
not
abolished
,
that
is
now
in
force
.
But
the
7th
day
Sabbath
is
not
abolished
:
Therfore
the
7th
day
Sabbath
is
now
in
force
.
I
need
not
proue
the
Maior
,
since
t
is
plaine
to
euery
eye
:
for
the
Minor
,
this
I
haue
proued
particularly
and
largly
in
the
3d
parte
of
my
booke
,
where
by
way
of
answere
I
haue
shewed
,
That
the
7th
day
Sabbath
is
not
abolished
.
3.
My
3d
argument
is
,
because
the
7th
day
Sabbath
was
neuer
changed
;
and
it
may
thus
be
framed
.
That
which
was
neuer
altred
nor
changed
,
by
Christ
,
or
by
his
Apostles
,
That
is
still
in
force
to
this
day
.
But
the
7th
day
Sabbath
was
neuer
altred
nor
changed
,
by
Christ
,
or
by
his
Apostles
.
Therfore
the
7th
day
Sabbath
is
still
in
force
to
this
day
.
The
Maior
is
cleere
of
it selfe
,
since
things
once
instituted
by
God
in
the
ould
Testament
,
if
euer
they
were
altred
it
must
be
by
Christ
or
his
Apostles
in
the
New
Testament
.
For
the
Minor
,
note
that
the
word
change
intimates
two
things
;
th
one
is
the
abolishing
of
the
ould
;
thother
is
the
bringing
in
of
a
new
,
as
Dauid
,
2.
Sam.
12.20
.
he
changed
his
apparell
,
that
is
,
he
left
or
laid
of
his
mourning
apparell
,
and
he
put
on
other
apparell
:
now
thus
did
neither
Christ
nor
his
Apostles
change
the
Sabbath
,
by
abolishing
it
,
and
by
setting
vp
a
new
:
if
they
did
change
it
,
it
was
by
precept
,
for
by
practise
;
but
not
by
precept
,
for
they
as
they
did
not
blot
For
the
truth
of
the
Maior
,
1.
the
wrighting
of
this
Law
in
Tables
of
stone
by
God
,
what
could
it
intimate
vnto
posterity
if
not
this
for
one
,
namly
that
those
Lawes
should
be
perpetuall
?
else
they
might
haue
beene
wrote
on
paper
or
parchement
,
or
the
like
vanishing
things
.
2.
what
reason
can
be
rendered
,
why
God
should
put
such
an
apparant
difference
twixt
the
10.
Com:
and
the
ceremoniall
Law
,
as
that
he
would
wright
the
one
with
his
owne
finger
,
but
the
other
he
would
not
,
but
set
Moses
to
wright
it
:
the
one
he
deliuered
by
his
audible
voice
vnto
the
people
;
the
other
was
deliuered
solely
by
the
voice
of
Moses
:
what
may
be
judged
to
be
the
reason
hereof
,
but
that
God
did
more
esteeme
of
the
one
,
then
the
other
,
and
so
would
haue
it
more
durable
.
3.
This
Maior
is
the
common
receiued
truth
at
the
hand
of
all
Diuines
,
witnes
Doctour
Ames
in
his
Theologicall
Thesis
pag.
499.
Haec
enim
regula
est
certissima
,
&
inter
optimos
omnes
Theologos
,
recepta
;
praecepta
moralia
a
ceremonialibus
in
eorum
traditione
sic
fuisse
discriminata
,
ut
omnia
&
sola
moralia
publice
fuerint
coram
toto
populo
Israelis
,
ex
monte
Sinai
,
ipsius
Dei
Voce
proclamata
,
&
postea
etiam
proprio
Dei
quasi
digito
scripta
,
&
rescripta
,
idque
in
tabulis
lapideis
,
ad
perpetuam
&
immutabilem
ipsorum
durationem
indicandam
:
For
this
(
saith
he
)
is
a
most
certaine
rule
,
and
receiued
by
all
best
Diuines
,
that
the
Morall
Commandements
were
thus
differenced
in
their
deliuery
,
from
the
ceremonials
,
that
all
and
only
,
the
Morals
were
proclaimed
publikly
before
all
the
people
of
Israel
,
from
Mounte
Sinay
,
by
the
Voice
of
God
himselfe
,
&
after
also
were
wrighten
,
and
againe
written
as
it
were
by
the
singer
of
God
,
and
that
in
Tables
of
stone
,
to
declare
their
perpetuall
and
immutable
continuance
.
As
for
the
Minor
,
this
you
haue
it
in
the
4th
Comm:
and
deliuered
as
a
commandement
in
preceptiue
and
commanding
termes
:
Remember
the
Sabbath
day
&c.
In
it
thou
shalt
not
doe
any
work
&c.
now
if
you
aske
which
day
we
must
remember
,
the
Lord
in
,
the
same
Com:
telleth
vs
,
it
is
the
7th
day
:
But
the
seauenth
day
is
the
Sabbath
&c.
So
the
7th
Sabbath
was
commanded
;
and
so
it
most
plaine
,
Exod.
35.2
.
5.
My
5th
Argument
is
,
because
there
can
be
no
day
for
a
Sabbath
weekly
and
ordenarily
but
the
7th
day
:
and
it
may
thus
be
framed
.
If
no
day
of
the
7.
can
be
Sabbath
weekly
,
but
the
7th
day
,
Then
must
the
7th
day
now
be
Sabbath
day
.
But
no
day
of
the
7.
can
be
Sabbath
weekly
but
the
7th
day
.
Therfore
must
the
7th
day
now
be
Sabbath
day
:
the
consequence
is
cleere
of
it selfe
,
and
needs
no
proofe
to
him
that
howlds
there
ought
to
be
a
Sabbath
,
as
we
all
doe
.
The
Minor
I
thus
proue
,
because
God
without
repeale
or
exception
hath
commanded
vs
,
or
at
least
permitted
and
freely
giuen
vs
leaue
,
to
labour
and
worke
,
and
doe
all
that
we
haue
to
doe
,
in
those
6.
dayes
whichgoe
next
before
the
Sabbath
or
7th
day
Exod.
20.9.11
.
sixe
dayes
shalt
thou
labour
,
and
doe
all
thy
worke
,
for
in
sixe
dayes
the
Lord
made
Heauen
&
Earth
&c.
so
then
we
may
worke
vpon
the
Lords
day
,
or
any
other
of
the
sixe
dayes
,
and
that
by
Gods
authority
,
by
his
Morall
Law
;
neither
may
it
be
thought
that
this
branch
of
the
4th
Comm:
is
repealed
,
for
the
6.
dayes
for
labour
,
were
neuer
made
typicall
and
ceremoniall
,
these
were
neuer
shadowes
of
Chtist
;
yea
,
the
Lords
day
it selfe
was
neuer
excepted
,
for
Christ
himselfe
after
his
resurrection
did
both
trauaile
vpon
the
first
day
of
the
6.
namly
,
the
Lords
day
,
a
matter
of
15.
myles
,
and
also
approued
of
the
like
facte
in
the
two
disciples
by
his
iournying
together
with
them
to
Emmaus
that
day
Luk.
24.13
.
as
hath
beene
more
largly
declared
in
the
former
parte
of
this
booke
:
now
looke
what
Christ
did
,
the
like
we
may
doe
safely
;
follow
me
as
I
follow
Christ
,
1.
Cor.
11.1
.
said
Paul
:
so
then
Christs
example
is
our
pattorne
and
president
,
so
as
we
may
worke
still
vpon
the
first
day
of
the
weeke
,
or
on
the
Lords
day
:
if
then
we
may
work
vpon
any
of
the
6.
dayes
,
then
are
we
not
tyed
to
keep
any
of
those
dayes
a
Sabbath
in
resting
from
worke
.
If
any
shall
thinke
we
now
keepe
the
7th
day
and
that
day
which
followeth
these
dayes
labour
:
to
him
I
say
,
that
our
Lords
day
which
we
keepe
is
the
8th
day
or
first
day
in
the
weeke
by
Diuine
accounte
,
and
the
6.
dayes
labour
spoken
of
in
4th
Com:
are
those
6.
dayes
which
goe
next
before
our
Saturday
,
for
those
are
the
dayes
we
are
to
imitate
God
by
working
in
them
,
since
we
all
confesse
Saturday
was
the
7th
day
,
and
that
day
whereon
God
rested
after
his
6.
dayes
work
,
and
since
we
confesse
those
were
the
dayes
the
Jewes
till
and
at
Christs
death
,
did
labour
in
.
6.
My
6th
Argument
is
,
because
God
must
haue
one
day
in
euery
7.
dayes
,
from
the
creation
to
the
worlds
end
:
and
it
may
be
thus
framed
.
If
God
must
haue
one
day
in
euery
7.
dayes
for
a
Sabbath
,
Then
must
he
haue
Saturday
the
7th
day
for
a
Sabbath
,
and
not
Sunday
the
first
day
of
the
weeke
.
But
God
must
haue
one
day
in
euery
7.
dayes
for
a
Sabbath
.
Therfore
must
God
haue
Saturday
the
7th
day
for
a
Sabbath
,
and
not
Sunday
the
first
day
of
the
weeke
.
For
the
Minor
,
it
is
confessed
of
all
:
and
it
may
be
proued
by
the
4th
Comm:
where
the
Lord
said
,
Remember
the
Sabbath
,
that
is
euery
Sabbath
:
Againe
,
The
7th
day
is
the
Sabbath
,
that
is
,
euery
7th
day
is
the
Sabbath
:
like
as
,
Thou
shalt
not
kill
,
that
is
euery
thou
:
Loue
thy
neighbour
,
that
is
,
euery
neighbour
&c.
For
the
Maior
,
I
proue
its
consequence
;
Saturday
the
7th
day
,
it
being
the
last
day
of
that
weeke
,
if
you
omitte
it
,
making
a
change
(
for
you
say
that
day
is
changed
,
and
if
so
,
then
it
is
omitted
by
just
consequence
)
&
giue
God
Sunday
the
first
day
of
the
next
weeke
for
it
,
then
it
is
plaine
God
hath
not
a
Sabbath
in
euery
weeke
or
7.
dayes
,
for
the
wanted
one
Sabbath
,
in
that
weeke
,
wherin
the
change
was
made
from
Saturday
to
Sunday
;
now
this
lacke
and
want
of
a
Sabbath
in
that
weeke
,
can
no
wayes
be
supplied
,
but
by
returning
backe
to
giue
God
Saturday
the
7th
day
againe
;
So
then
,
if
God
must
haue
one
day
in
euery
7
you
must
giue
him
Saturday
which
is
the
last
of
7.
without
any
change
to
the
day
after
:
or
else
you
both
deny
that
in
practise
,
which
euery
man
houldes
in
judgement
to
wit
,
that
God
must
haue
one
day
in
euery
7.
and
also
liue
in
the
breach
of
the
4th
Com:
which
enioyneth
euery
7th
day
:
neither
will
it
serue
your
turne
to
say
,
this
change
was
made
by
others
many
100.
yeeres
a
gone
,
for
so
long
as
you
vphould
their
day
and
change
,
you
treade
in
their
steppes
,
and
justify
their
facte
,
and
are
accessary
to
it
.
7.
My
7th
argument
is
,
because
God
had
expresly
commanded
vs
the
7th
day
Sabbath
in
his
Morall
Law
:
it
may
be
thus
framed
.
Whatsoeuer
God
hath
commanded
in
this
Morall
Law
,
that
is
now
in
force
.
But
the
7th
day
Sabbath
,
God
hath
commanded
in
his
Morall
Law
.
Therefore
the
7th
day
Sabbath
,
is
now
in
force
.
For
the
Minor
,
see
it
expresly
proued
Exod.
20.8.10
.
Exod.
23.12
.
Exod.
31.14.15
.
Exod.
35.2
.
Exod.
16.29
.
Leuit.
23.3
.
where
,
both
the
Sabbath
day
is
commanded
,
and
likewise
the
7th
day
is
commanded
equally
:
and
if
any
shall
answere
,
a
7th
day
is
commanded
,
but
not
the
7th
day
,
I
referre
him
to
my
exposition
vpon
the
4th
Comm:
and
vnto
the
2d
thing
ther
in
,
where
I
haue
sufficiently
proued
that
God
pointed
at
one
singular
well
knowne
day
from
all
others
,
and
left
vs
not
at
rouers
to
take
any
day
.
For
the
Maior
,
namely
,
that
whatsoeuer
God
hath
commanded
in
his
Morall
Law
,
that
is
now
in
force
:
this
Maxime
is
so
Orthodoxe
,
as
it
should
trouble
the
conscience
of
any
man
once
to
heare
it
questioned
:
fearing
men
hereby
goe
about
to
serue
God
by
halues
,
and
by
peeces
,
to
take
and
to
leaue
out
what
they
lost
,
not
hauing
respect
vnto
all
Gods
Commandements
:
the
very
naming
and
mention
,
that
a
thing
is
commanded
;
and
that
in
the
10.
Commandements
,
it
beares
downe
all
contradiction
:
Hereby
we
controule
the
Atheist
,
the
Papist
,
the
vaine
swearer
,
the
Sabbath
breaker
,
the
disobedient
childe
,
the
murtherer
,
adulterer
,
theife
,
false
witnes
bearer
,
and
the
couetuouse
person
:
but
now
if
any
begin
to
question
this
truth
,
and
once
to
make
one
breache
,
the
flood
of
iniquity
will
flowe
in
amaine
,
and
if
any
exception
be
giuen
way
too
for
the
7th
day
commanded
,
vnder
what
pretense
soeuer
,
why
other
sinners
and
prophane
persons
will
and
may
be
looke
for
the
like
,
and
so
the
whole
Law
shall
be
of
no
force
to
binde
vs
now
:
why
may
not
the
Papist
cauile
against
2d
Com:
and
say
,
that
I
indeed
,
it
forbad
Images
to
the
Jewes
,
but
not
to
Christians
:
why
may
not
the
Atheist
cauill
at
first
Command
:
Thou
shalt
loue
the
Lord
thy
God
,
with
all
thy
hart
Matt.
22.37
.
I
sayes
he
this
belongs
not
to
vs
,
for
t
is
impossible
so
intirely
to
loue
God
as
with
all
the
hearte
:
why
may
not
the
prophane
man
cauill
against
the
Sabbath
day
,
because
t
is
said
,
In
it
thou
shalt
doe
no
worke
,
what
not
any
manner
of
worke
?
what
not
feede
our
children
,
nor
cut
our
owne
meate
?
this
Commandement
is
Iewish
:
Againe
,
Thou
shalt
loue
thy
neighbour
as
thy selfe
?
who
is
able
thus
to
doe
?
wherfore
this
Commandement
pertained
only
to
the
seruitude
of
the
Jewish
nation
,
saith
the
vncharitable
person
?
and
againe
,
Thou
shalt
not
couet
thy
neighbours
wife
,
nor
any
thing
that
is
his
,
that
is
,
thou
shalt
not
haue
the
least
desire
to
the
least
thing
of
the
neighbours
;
Oh
saith
the
lawlesse
Protestant
,
these
things
are
partly
Morall
,
partly
Ceremoniall
,
this
same
liuing
so
accuratly
and
so
strictly
pertained
to
the
Iewes
,
t
is
to
vs
a
yoke
,
nor
we
nor
our
fathers
could
beare
&c.
if
I
say
an
exception
be
once
made
from
this
generall
truth
,
for
you
,
for
the
7th
day
why
may
not
euery
of
these
come
in
also
with
his
exception
too
?
Yet
farther
,
since
this
is
that
generall
truth
,
which
all
Ministers
both
in
pulpit
,
and
in
their
bookes
,
doe
vphould
whatsoeuer
they
say
or
wright
,
that
it
must
be
so
and
so
,
because
God
had
commanded
it
in
the
Morall
Law
:
which
particular
flowes
from
this
generall
,
that
,
whatsoeuer
God
hath
commanded
in
his
Morall
Law
〈◊〉
now
in
force
:
since
I
say
they
pay
out
such
coyne
to
others
,
why
should
they
not
be
willing
to
be
paid
in
the
same
coyne
by
others
?
why
therfore
should
I
be
put
to
proue
this
principle
,
and
fundamentall
truth
,
which
in
other
cases
themselues
make
no
scruple
of
?
If
so
be
that
this
be
not
sufficient
that
whatsoeuer
is
commanded
in
Gods
Law
,
the
10.
Comm:
is
now
in
force
to
bind
vs
,
our
very
principles
shall
become
disputable
and
doubtfull
.
If
they
shall
answere
by
any
distinction
,
wher
by
they
empaire
the
full
force
and
virtue
of
any
branch
of
this
Law
of
God
,
they
offend
against
a
plaine
texte
Deut.
12.32
.
whatsoeuer
I
command
you
,
you
shall
take
nothing
therefro
:
yea
they
falsify
Christs
words
and
predication
,
Mat.
5.18
.
who
confirmed
the
Law
,
and
euery
iote
&
title
in
it
,
to
abide
in
such
force
as
it
was
in
,
when
he
preached
that
sermons
in
Mat.
5.18
.
thence
forwards
vnto
the
worlds
end
:
yea
,
&
they
side
it
with
these
Priestes
Zepha
.
3.4
.
who
wrested
the
Law
;
or
,
who
did
violence
to
the
Law
of
Scripture
,
we
haue
but
two
parts
left
vs
,
the
one
is
the
Law
Morall
,
the
other
is
the
Gospell
:
now
whosoeuer
shall
enfring
or
deny
any
iote
or
title
of
eighther
of
these
portions
of
holy
writt
,
he
is
no
freend
to
God
.
2.
Neuerthelesse
,
some
thing
may
be
said
to
proue
,
that
whatsoeuer
God
hath
commanded
in
the
10.
Commandements
,
the
same
is
now
in
force
:
as
1.
because
all
the
10.
Commandements
were
all
and
euery
one
equally
and
a
like
deliuered
by
the
same
God
,
by
the
same
voice
,
at
the
fame
tyme
,
and
wrote
vpon
the
same
tables
of
stone
,
therfore
one
should
bind
aswell
as
thother
,
and
one
should
last
as
long
as
any
other
,
they
should
haue
the
same
duration
,
in
common
reason
:
2.
Our
Sauiour
Christ
himselfe
ratified
the
Morall
Law
,
and
euery
iote
and
title
of
it
vnto
the
worlds
end
,
Matt.
5
,
17.18
.
which
is
to
the
full
,
as
much
as
can
be
desired
I
should
proue
:
3.
If
some
thing
commanded
in
the
Morall
Law
doth
not
binde
now
,
then
are
there
not
10.
Commandements
,
for
there
is
but
9.
Commandements
and
an
halfe
,
or
but
9.
Commandements
and
three
quarters
,
or
there
abouts
,
but
sure
I
am
tenne
fully
there
is
not
,
for
there
wants
the
tyme
of
7th
day
,
commanded
in
the
4th
Comm:
if
you
except
it
;
now
Moses
telde
Iewes
and
consequently
vs
,
that
God
wrote
in
the
Tables
tenne
Commandements
Deuter.
10.4
.
if
therfore
we
haue
not
tenne
commandements
compleat
,
then
haue
we
Christians
not
the
Law
of
God
as
it
was
deliuered
at
first
intirely
,
but
defectiuely
and
maimedely
,
and
some
peeces
only
of
it
.
4.
If
that
reasoning
of
S.
Iames
,
Iam.
2.10.11
.
be
sound
and
good
,
where
by
he
proueth
that
,
whosoeuer
breaketh
but
one
Law
,
is
guilty
of
all
the
other
precepts
,
by
this
reason
,
because
he
that
commanded
one
Law
,
he
commanded
the
other
Lawes
also
;
Then
so
may
I
reason
and
proue
,
whosoeuer
shall
violate
the
7th
day
,
is
guilty
of
all
the
other
precepts
,
by
this
reason
,
because
,
he
that
commanded
vs
to
beepe
the
Sabbath
day
,
proue
it
from
a
like
phrase
in
Scripture
,
as
in
Genes.
14.21.23
.
said
Abraham
to
the
King
of
Sodome
,
I
will
not
take
so
much
as
a
threed
or
shoolatchet
of
thee
&c.
and
as
in
Matth.
5.26
.
said
our
Sauiour
Christ
;
thou
shalt
not
come
out
thence
till
thou
hast
paid
the
vtmost
farthing
:
both
which
phrases
intimate
thus
much
,
that
if
the
debtor
should
not
come
out
of
prison
till
he
had
paid
euery
farching
,
them
should
he
not
come
out
till
he
had
paid
euery
penny
,
euery
shilling
,
and
euery
pownd
:
&
if
Abraham
would
not
take
a
threed
or
shoolatchet
of
the
King
,
then
would
he
not
take
of
him
raiment
,
cattell
,
siluer
,
or
gould
:
thus
you
see
it
the
manner
of
Scripture
,
by
mentioning
and
denying
of
the
very
least
;
to
intimate
ther
by
a
deniall
of
all
,
any
,
the
whole
,
and
euery
part
and
parcell
of
that
thing
,
wher
to
that
least
belonged
:
a
like
phrase
you
haue
Mat.
10.30
.
yea
,
and
the
haires
of
your
head
are
numbred
&c.
if
the
haires
were
numbred
(
may
we
reason
)
then
were
the
hands
,
eyes
,
eares
,
the
teeth
,
and
the
fingers
numbred
also
:
just
so
is
my
atguing
aboue
,
if
euery
title
of
the
Law
be
in
force
,
then
so
also
are
thes
letters
&
words
in
force
,
to
wit
,
the
7th
day
is
the
Sabbath
:
so
you
see
the
consequence
proued
good
and
sound
.
I
proue
the
Minor
,
to
wit
,
that
euery
title
of
the
Law
is
in
force
to
the
worlds
end
,
by
Mat.
5.18
.
where
our
Sauiour
prophecied
of
the
duration
of
the
Law
,
&
of
euery
iote
and
title
of
it
,
to
last
to
the
worlds
end
,
saying
;
Amen
,
or
verily
Isay
vnto
you
,
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
donec
)
vntill
Heauen
&
Earth
passe
,
one
iote
or
one
title
of
the
Law
shall
not
passe
,
&c.
where
you
see
,
Christ
did
ratifie
this
prophecy
by
a
vehement
assueueration
prefixed
to
it
,
Amen
,
or
verily
said
he
&c.
Farther
note
what
learned
,
Chemnitius
saith
vpon
this
Text
,
by
way
of
exposition
,
saith
he
;
Iote
is
a
letter
of
the
Hebrew
Alphabet
,
and
a
letter
of
the
least
value
of
all
the
rest
in
the
Alphabet
:
and
title
(
saith
he
)
is
as
a
pricke
to
a
letter
,
or
as
a
comma
to
a
sentence
:
so
you
see
,
Christ
did
stablish
for
euer
,
the
very
least
things
of
moment
in
the
law
:
and
thus
is
the
minor
made
good
.
Neuerthelesse
against
this
Text
many
answeres
are
brought
,
as
1.
that
by
Law
here
is
not
only
meant
the
Law
Morall
,
but
also
the
Law
ceremoniall
:
Here
vnto
I
say
1.
that
it
is
a
growndlesse
answere
,
it
hath
no
foundation
in
the
Text
,
or
context
,
for
since
all
the
Lawes
,
in
the
sequel
of
the
chapter
,
which
Christ
expoundeth
,
be
only
Morall
Lawes
and
not
Ceremoniall
Lawes
,
why
should
it
be
thought
here
should
be
any
Ceremoniall
Lawes
meant
?
anddoe
we
not
vse
to
restraine
generall
words
vnto
the
subiect
matter
of
the
text
and
context
;
were
it
not
a
racking
of
the
word
Law
,
Heb.
7.12
.
to
vnderstand
it
of
all
Lawes
,
Morall
and
Ceremoniall
,
where
the
subiect
matter
doth
occasion
vs
to
limite
it
to
the
Leuiticall
Ceremoniall
Law
?
I
confesse
Mat.
5.17
.
there
the
word
Prophetes
added
to
the
word
Jewe
:
thinke
not
I
am
come
to
destroy
the
Law
or
the
Prophetes
&c.
but
I
see
no
reason
,
why
the
word
Prophetes
should
haue
any
aime
at
the
Ceremoniall
Law
,
more
then
the
word
Law
in
vers.
18.
for
the
Prophetes
were
exercised
about
the
Morall
Law
,
in
vrging
and
expounding
it
,
as
Matth.
22.40
.
yea
,
since
we
finde
this
phrase
of
,
The
Law
and
Prophetes
,
to
be
applied
to
the
Morall
,
and
not
to
the
Ceremoniall
Law
,
by
Christ
himselfe
,
and
that
too
in
the
same
Sermon
,
as
Matth.
7.12
.
why
should
it
be
vrged
any
larger
here
?
2.
By
Law
,
here
must
not
be
meante
the
Law
Ceremoniall
,
but
the
Law
Morall
only
,
for
,
Christ
saith
,
he
came
not
to
destroy
or
loosen
the
Law
,
but
to
fulfill
it
;
which
speech
cannot
be
true
of
the
Law
Ceremoniall
,
for
he
came
both
to
destroy
or
loosen
it
as
by
his
death
,
and
also
to
fulfill
it
,
as
in
his
life
,
and
by
his
death
.
3.
The
tyme
wherein
Christ
foretold
the
duration
of
this
Law
,
was
but
about
a
matter
of
two
yeeres
before
his
death
,
at
which
tyme
euery
iote
and
title
of
the
Ceremoniall
Law
,
was
to
be
vtterly
destroyed
,
now
would
Christ
foretell
touching
this
Law
,
that
it
should
endure
as
long
as
the
Heauens
and
the
Earth
,
when
as
with
in
two
or
three
yeeres
after
it
was
to
be
abolished
?
nay
,
what
likelihoode
is
there
that
Christ
would
conioyne
the
Morall
&
the
Ceremoniall
Law
together
touching
duration
,
as
if
they
were
both
equally
and
a
like
to
last
,
and
to
vanish
together
?
A
2d
answere
is
,
that
the
duration
of
the
Law
here
is
but
vntill
Christs
passion
,
which
they
would
ground
from
those
words
Mat.
5.18
.
Till
all
things
be
fulfilled
:
to
this
I
say
1.
This
thwarteth
and
crosseth
Christs
words
,
in
the
precedent
v.
17.
I
came
not
to
destroy
or
loosen
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
the
Law
&c.
but
if
the
Law
had
retained
its
force
but
till
his
death
,
then
Christ
came
to
destroy
or
loosen
the
Law
,
for
it
must
be
his
death
or
nothing
that
altred
the
Law
,
and
what
was
done
by
his
death
,
that
he
came
to
doe
:
2.
This
sense
were
to
make
Christ
words
senselesse
,
as
if
in
former
parte
of
the
verse
he
should
vowe
not
one
iote
of
the
Law
shall
passe
,
vntill
heauen
and
earth
passe
,
that
is
,
not
vntill
this
worlds
end
;
and
instantly
should
adde
vntill
all
things
be
fulfilled
,
that
is
,
vntill
a
two
or
three
yeeres
hence
.
3.
The
Law
is
to
last
after
Christs
passion
,
as
is
plaine
by
that
of
Paul
Ro.
3.31
.
wher
be
saith
,
fayth
doth
not
make
the
Law
of
none
effect
,
nor
they
the
Apostles
of
Christ
,
but
they
established
the
Law
:
now
this
was
after
Christs
passion
:
and
indeed
the
Law
must
be
in
force
to
this
day
,
to
shew
vs
our
fine
,
and
to
bringe
vs
to
Christ
,
Gal.
3.24
.
further
,
all
things
shall
not
be
fulfilled
,
vntill
the
mistery
of
God
be
fulfilled
Reuel.
20.7
.
and
vntill
Christi
seconde
coming
Act.
3.21
.
and
1.
Cor.
15.24.25.26.54
.
&c.
A
3d
answere
is
,
that
some
iotes
of
the
Law
are
passed
,
and
doe
not
bind
vs
now
,
as
the
preface
to
the
Commandements
,
I
am
the
Lord
thy
God
,
that
brought
the
out
of
the
Land
of
Egypt
;
and
as
the
promise
to
the
5th
Comm:
That
thy
dayes
may
be
long
in
the
land
,
which
the
Law
thy
God
giueth
thee
:
th
one
of
these
concerned
Egypt
,
the
other
Canaan
,
and
both
concerned
the
Iewes
,
but
neither
of
them
concernes
vs
Christians
,
Ergo
:
Here
vnto
I
say
1.
neither
of
these
doe
,
nor
euer
did
binde
any
,
for
these
be
but
reasons
and
motiues
to
obedience
of
the
Commandements
,
they
be
no
commandements
,
since
they
command
or
forbid
nothing
,
only
they
be
appartenances
to
the
Commandements
,
so
the
Law
whereof
Christ
spake
,
may
stand
still
as
a
Law
,
though
these
motiues
faile
,
for
God
can
moue
vs
to
obedience
by
other
motiues
Euangelicall
,
as
Rom.
12.1
.
and
though
these
motiues
were
failed
,
yet
were
no
parte
or
iote
of
the
Law
failed
or
passed
,
since
these
motiues
were
,
nor
Law
,
nor
parte
or
iote
of
the
Law
:
Againe
2.
it
cannot
be
said
that
thes
2.
motiues
be
failed
to
this
day
,
for
looke
to
whome
they
did
at
first
belonge
,
to
the
same
nation
and
people
they
doe
at
this
day
belonge
,
that
is
,
to
the
people
of
the
Iewes
,
for
the
deliuerance
out
of
Egypt
,
is
yet
true
of
their
people
,
and
ought
still
to
be
a
motiue
to
them
,
euen
to
the
worlds
end
,
so
then
though
that
reason
concerneth
not
vs
,
yet
is
it
not
failed
,
since
it
is
in
force
as
largly
as
euer
to
the
Iewe
:
vnto
vs
Christians
it
did
neuer
belonge
:
for
that
other
annexed
to
the
5th
Com:
I
see
not
but
that
may
be
generall
to
all
nations
.
9.
My
9th
Argument
is
,
because
the
Sabbath
day
,
is
a
meanes
to
keepe
in
memory
the
miraculouse
worke
of
the
creation
:
this
argument
is
taken
out
of
Exod.
31.16.17
:
and
thus
it
may
be
framed
.
That
thing
which
was
a
speciall
meanes
and
helpe
of
Gods
appointement
,
to
keepe
in
his
church
,
the
memory
of
that
memoriable
and
renoumed
worke
of
his
to
wit
the
creation
of
this
world
:
That
thinge
and
meanes
,
ought
now
and
for
euer
,
to
be
in
vse
in
Gods
Church
.
But
the
7th
day
Sabbath
,
was
that
speciall
meanes
and
help
of
Gods
appointement
,
to
keep
in
his
Church
,
the
memory
of
that
memorable
&
renoumed
worke
of
his
,
to
wit
,
the
ereation
of
this
warld
.
Therfore
the
7th
day
Sabbath
,
ought
now
and
for
euer
.
to
be
in
vse
in
Gods
Church
.
For
proofe
of
the
Maior
,
there
is
no
man
in
our
Church
but
freely
confesseth
,
that
both
now
and
for
euer
,
there
ought
to
be
an
honourable
,
admirable
,
and
thankfull
remembrance
of
Gods
workmanship
in
the
creation
of
this
world
,
as
well
as
was
in
the
dayes
of
Moses
,
and
of
ould
:
if
then
it
be
granted
,
that
there
ought
now
to
be
a
memory
kept
thereof
,
why
should
it
not
be
granted
also
,
that
that
speciall
help
and
meanes
,
ordeined
once
of
God
for
that
end
,
should
now
be
in
force
and
in
vse
?
2.
There
was
neuer
any
helpe
or
meanes
,
once
appointed
to
keep
memory
of
the
worlds
creation
,
which
was
afterwards
abolisht
,
and
if
none
were
abolished
,
then
euery
one
that
once
was
,
remaineth
still
:
true
it
is
,
some
Sabbathes
were
abolished
,
as
in
Col.
2.16.17
.
but
,
we
must
know
,
there
were
2.
sortes
of
Sabbathes
:
there
were
Sabbathes
which
were
shadowes
or
signes
of
the
Redemption
,
the
body
whereof
was
Christ
;
annuall
yeerly
Sabbaths
,
these
indeed
be
abolisht
by
this
text
;
now
there
was
also
Sabbaths
which
were
signes
of
the
creation
,
weekly
Sabbaths
,
euery
7th
day
,
now
these
which
were
Sabbaths
and
signes
of
things
past
,
as
was
the
creation
,
these
be
no
where
abolished
:
great
is
the
difference
twixt
Sabbathes
,
as
signes
of
things
to
come
;
and
Sabbathes
as
signes
of
things
past
.
3.
It
is
of
as
great
necessity
,
if
not
of
greater
,
that
we
now
should
haue
all
or
any
such
speciall
helpes
and
meanes
to
keepe
in
remembrance
the
worlds
creation
,
as
had
those
Israelites
in
Moses
tyme
,
for
,
we
are
a
people
as
forgetfull
of
Gods
workes
of
wonder
,
as
were
they
:
yea
,
and
we
be
in
greater
danger
of
forgetting
the
worlds
creation
then
those
Israelites
,
by
how
much
we
liue
longer
after
the
creation
then
they
did
;
ould
done
things
weare
out
of
memory
.
For
proofe
of
the
Minor
;
to
wit
,
that
the
Sabbath
was
an
helpe
,
to
keep
memory
of
the
creation
.
1.
All
men
grant
it
,
when
they
thus
argue
,
that
the
Lords
day
was
instituded
for
the
memory
of
the
resurrection
,
as
was
the
Sabbath
day
,
for
memory
of
the
creation
.
2.
I
proue
it
from
Exod.
31.16.17
.
where
2.
thinges
be
to
be
marked
,
1.
that
the
Sabbath
is
called
a
signe
,
2.
whereof
it
is
a
signe
,
and
what
is
the
thing
signifyed
:
For
the
latter
,
the
thing
signifyed
by
the
Sabbath
considered
as
a
signe
,
is
the
creation
of
the
world
in
6.
dayes
,
and
Gods
rest
vpon
the
7th
day
:
since
euery
signe
,
must
signifie
some
thing
,
and
this
Text
mentioneth
nothing
but
the
creation
,
and
againe
,
where
God
giueth
a
signe
,
he
vseth
to
shew
whereof
it
is
a
signe
,
and
here
he
mentioneth
nothing
but
the
creation
,
therfore
the
creation
is
the
thing
signified
:
and
this
truth
may
yet
farther
be
showne
by
the
very
Text
v.
17.
for
in
6.
dayes
&c.
where
note
that
the
Hebrew
word
translated
,
for
,
may
also
be
translated
,
that
,
as
those
skilfull
in
the
tounge
know
well
,
and
finde
sondry
examples
in
Scripture
:
yea
,
the
word
(
for
)
must
be
translated
(
that
:
)
to
make
good
sense
:
so
then
,
reade
the
Text
thus
;
that
in
6.
dayes
&c.
and
you
haue
good
sense
;
&
also
you
see
it
plaine
,
that
the
Sabbath
was
a
signe
,
that
in
6.
dayes
God
created
and
rested
:
and
the
creation
was
the
thing
signified
by
the
signe
.
The
other
thing
to
be
considered
in
the
text
,
is
,
that
the
Sabbath
is
called
a
signe
:
and
hence
I
thus
argue
;
If
signes
be
helpes
and
meanes
to
bringe
to
minde
or
keep
in
memory
the
things
where
of
they
be
signes
,
then
doth
the
Sabbath
day
helpe
vs
to
minde
and
keep
in
memory
the
worlds
creation
:
but
signes
be
helpes
&
meanes
to
bringe
,
to
minde
,
and
to
keep
in
memory
the
things
whereof
they
be
signes
:
therfore
the
Sabbath
day
doth
helpe
vs
to
minde
and
to
keepe
in
memory
the
worlds
creation
,
the
consequence
is
good
,
it
proceeding
from
the
genus
to
the
species
,
the
Sabbath
day
being
one
kinde
of
signes
;
and
what
belongeth
to
all
signes
,
appertaineth
to
euery
or
any
signe
.
I
proue
the
Minor
,
by
an
induction
of
particulares
;
the
raine-bowe
in
the
cloudes
,
Genes.
4.
it
is
called
a
signe
or
a
token
v.
13.
and
the
Lord
said
,
He
would
looke
vpon
the
bowe
,
that
he
might
remember
the
couenant
(
which
was
the
thing
signifyed
by
the
bow
)
v.
16.
The
Passeouer
was
a
signe
or
token
Exod.
12.13
.
which
when
the
Angell
of
the
Lord
saw
,
then
he
remembred
the
couenant
,
and
spared
them
.
Circumcision
Genes.
17.11
.
it
was
a
signe
and
token
,
to
put
them
in
minde
of
Gods
couenant
made
with
Abraham
&c.
and
see
Exod.
31.13
.
a
text
pregnant
to
the
same
purpose
:
The
Sacrament
of
the
Lords
Supper
it
is
a
signe
;
and
this
signe
is
to
be
vsed
in
remembrance
of
the
thing
signified
,
which
is
Christ
,
1.
Cor.
12.24
.
neither
can
any
example
be
showne
to
the
contrary
,
for
,
it
is
the
very
nature
of
a
signe
,
to
bring
to
minde
the
thing
signified
:
I
conclude
,
as
the
Lords
Supper
is
a
signe
of
the
work
of
redemption
;
So
the
Sabbath
is
a
signe
of
the
work
of
creation
.
10.
My
10th
Argument
is
,
because
the
Sabbath
day
putteth
vs
in
minde
,
who
it
is
,
that
is
our
Sanctifier
,
namely
the
Lord
our
God
:
This
argument
is
taken
out
of
Exod.
31.13
.
and
it
may
be
thus
framed
.
That
thing
which
in
the
tyme
of
Moses
,
was
vsed
as
an
helpe
and
meanes
,
to
put
the
children
of
Israel
in
minde
,
who
it
was
that
sanctified
them
;
that
meanes
and
helpe
ought
now
and
for
euer
to
be
in
the
Church
;
to
shew
vs
who
is
our
Sanctifyer
.
But
the
7th
day
Sabbath
,
was
vsed
in
the
tyme
of
Moses
,
as
an
helpe
and
meanes
,
to
minde
the
children
of
Israel
,
who
it
was
that
sanctifyed
them
.
Therfore
the
7th
day
Sabbath
,
ought
now
and
for
euer
to
be
vsed
in
the
Church
,
as
a
meane
&
helpe
,
to
shew
vs
,
who
is
our
Sanctifyer
.
For
proofe
of
the
Maior
,
1.
what
reason
can
be
rendered
,
or
instance
giuen
to
the
contrary
,
to
shew
that
our
churchs
and
people
should
not
now
,
haue
the
same
meanes
and
helpes
to
put
vs
in
minde
,
&
shew
vnto
vs
who
is
the
authour
of
our
sanctification
,
the
which
the
children
of
Israel
,
and
Church
of
the
Jewes
had
?
2.
No
helpe
or
meanes
once
appointed
of
God
,
to
minde
the
Israelites
,
who
did
sanctify
them
,
was
ener
yet
abolished
,
and
if
neuer
abolished
,
then
must
they
remaine
:
True
it
is
,
Sabbathes
ceremoniall
,
and
annuall
,
which
were
signes
of
Christ
,
and
of
justification
,
such
were
abolished
in
Col.
2.16.17
.
but
Sabbathes
Morall
,
and
weekly
,
which
were
signes
of
God
the
Father
,
and
of
sanctification
,
such
were
neuer
yet
abolished
:
besides
,
the
Sabbathes
abolished
in
Col.
2.16
.
were
such
as
were
signes
of
things
to
come
afterwards
,
as
of
Christ
:
but
the
Sabbathes
Morall
in
Exod.
31.13
.
were
signes
of
things
present
,
as
of
God
presently
sanctifying
,
as
you
may
see
in
the
Textes
.
3.
Wee
now
in
these
tymes
,
haue
as
much
neede
of
that
help
,
to
put
vs
in
minde
of
God
our
Sanctifyer
,
as
they
had
in
former
tymes
;
for
instance
,
let
a
Christian
pray
feruently
;
giue
almes
bountifully
,
hate
syne
vnfainedly
;
doe
the
duties
of
his
calling
conscionably
;
preach
powerfully
;
and
in
a
word
,
liue
holily
and
blamelesly
in
this
euill
world
;
whereby
he
out
strippeth
the
men
of
this
world
,
and
is
as
a
light
set
vpon
an
hill
;
is
not
this
man
in
greate
danger
to
be
puffed
vp
with
pride
,
as
were
those
Israelites
Deut.
8.17
,
arrogating
to
themselues
the
glory
of
their
aboundance
,
forgetting
God
the
author
?
and
is
not
this
man
in
danger
,
to
vse
his
giftes
as
if
he
had
not
receiued
them
,
and
to
glorie
in
them
as
his
owne
,
1.
Cor.
4.7
.
surely
vpon
a
serch
,
we
can
not
but
confesse
,
wee
Christians
are
as
subiect
to
spirituall
pride
,
and
as
backward
&
sluggish
,
to
giue
vnto
God
the
glory
of
his
mercifull
work
of
sanctifying
vs
,
as
euer
were
the
Israel
of
God
:
now
what
helpe
could
be
better
to
foreward
vs
in
this
Diuine
work
of
hallowing
Gods
name
,
then
to
haue
once
in
euery
7.
dayes
,
that
7th
day
appointed
of
God
,
to
be
a
signe
and
remembrancer
vnto
vs
,
that
Jehouah
the
Holy
God
is
that
fountaine
and
authour
of
our
sanctification
and
holinesse
?
Well
then
,
since
we
Christians
haue
as
much
need
of
helpes
and
meanes
,
to
minde
vs
of
the
authour
of
our
sanctification
,
as
those
Israelites
had
,
and
God
hath
giuen
vs
no
other
helpes
or
meanes
in
the
roome
of
those
he
gaue
to
the
Israelites
;
then
it
followeth
,
that
we
now
and
the
7th
day
,
doe
both
notify
but
one
tyme
,
which
is
the
last
day
of
the
weeke
:
so
them
conioyned
by
God
,
and
also
permiseously
vsed
Exo.
20.10
.
Leuit.
23.3
.
Exod.
31.15
.
there
you
haue
them
conioyned
by
way
of
apposition
,
Gen.
2.3
.
Exod
,
20.11
.
Exod.
16.29
.
Luk.
13.14
.
here
you
haue
them
permiscously
vsed
the
one
for
the
other
:
so
as
the
name
Sabbath
,
and
the
tyme
the
7th
day
,
cannot
be
separated
.
2
,
Whereas
they
deny
me
the
accident
of
tyme
,
the
7th
day
see
it
expressely
commanded
in
so
many
words
,
Exod.
16.29
.
Exod.
20.10
.
Exod.
23.12
.
Exod.
31.15
.
Exod.
35.2
.
and
so
you
see
not
only
the
Sabbath
is
in
force
now
,
but
also
the
tyme
and
7th
day
.
The
other
commone
answere
is
,
that
the
4th
Com:
and
so
the
Sabbath
day
are
now
in
force
indeed
,
as
touching
the
Morality
of
them
,
but
not
as
touching
their
speciall
application
vnto
the
Iewish
state
:
Here
vnto
I
say
,
it
is
but
a
fained
thing
to
thinke
that
eighther
the
4th
Com:
or
the
Sabbath
day
,
were
so
commanded
and
appointed
of
God
to
the
Iewe
,
as
if
made
peculiar
and
proper
to
their
state
,
and
not
common
to
all
nations
;
To
this
end
,
perpende
we
the
particulars
of
the
4th
Comm:
to
see
if
ought
there
be
that
might
giue
vs
occasion
to
thinke
it
was
applied
to
the
Iewish
nation
exclusiuely
;
or
,
if
all
Nationes
might
not
equally
participate
with
them
,
in
this
Commandement
,
as
well
as
in
the
other
9.
Commandements
:
In
the
Com:
ye
haue
these
things
enioyned
:
1.
Remember
the
Sabbath
:
2.
to
rest
in
it
:
3.
to
keep
it
holy
:
4.
a
daye
5.
the
7th
day
,
or
last
of
7.6
.
because
God
resteth
on
that
day
.
What
is
here
now
,
that
is
peculiar
to
the
Iewe
,
so
as
other
nations
cannot
obserue
the
same
?
Cannot
we
in
England
,
as
well
as
they
in
Ierusalem
,
1.
Remember
the
Sabbath
?
2.
rest
in
it
?
3.
keep
it
holy
?
4.
a
whole
day
?
5.
the
7th
day
,
and
last
of
7
?
6.
in
imitation
of
God
,
because
he
rested
on
this
day
?
could
no
nation
beside
the
Iewe
obserue
thes
6.
things
?
Perhaps
it
will
be
said
,
The
Sabbath
,
and
so
the
Comm:
was
applied
to
the
Iewish
state
,
because
of
that
reason
mouing
them
to
obedience
of
it
,
which
is
annexed
to
the
Com:
Deut.
5.15
.
namely
,
Gods
bringing
them
out
of
Egypt
:
Here
vnto
I
say
,
This
motiue
and
reason
may
be
said
to
be
applied
indeed
to
the
Iewish
state
exclusiuely
,
as
not
belonging
to
other
nations
,
and
if
they
meane
no
more
but
thus
:
that
the
4th
Com:
and
so
the
Sabbath
,
are
not
now
in
force
,
as
touching
this
speciall
application
only
to
the
Iewish
state
,
because
the
Lord
brought
them
out
of
Egypt
,
&
that
this
reason
should
not
now
be
properly
pressed
vpon
vs
Christians
;
I
am
not
against
it
,
nor
doth
it
at
all
helpe
them
:
who
goeth
about
to
proue
the
Sabbath
is
in
force
now
to
vs
,
with
relation
to
that
reason
,
of
Gods
bringing
Israel
out
of
Egypt
?
or
to
moue
Christianes
to
obedience
by
that
reason
?
The
4th
Com:
stands
on
two
partes
;
The
one
is
Law
,
commanding
or
forbidding
some
thing
to
be
done
,
this
part
only
I
vrge
:
The
other
part
is
reason
or
motiue
,
to
enforce
to
obedience
of
the
Law
,
now
this
I
vrge
not
,
nor
neede
I
,
for
it
is
no
Law
properly
,
for
it
nor
forbides
,
nor
commandes
any
thing
:
Be
it
,
that
the
Law
as
touching
the
motiues
be
applied
specially
to
the
Iewish
state
,
yet
the
Law
as
touching
all
things
commanded
or
forbidden
in
it
,
is
vniuersall
to
all
nations
.
Thus
hauing
proued
the
7th
day
Sabbath
is
still
in
force
to
this
day
:
in
next
place
I
will
shew
you
how
this
Sabbath
hath
beene
practised
and
in
vse
in
the
Christian
Church
both
in
the
dayes
of
the
Apostles
,
after
Christ
his
resurrection
;
and
after
also
in
the
more
primitiue
churches
:
for
the
practise
of
the
Apostles
I
doe
the
rather
produce
it
,
because
the
contrary
side
I
see
leane
much
vpon
their
practise
,
labouring
much
though
all
in
vaine
(
as
hath
beene
showne
)
to
proue
the
practise
of
the
Apostles
vpon
the
Lords
day
;
wherfore
since
Apostles
practise
,
is
with
them
of
so
great
strength
,
if
I
shall
proue
now
,
that
the
Apostles
practised
the
7th
day
Sabbath
,
I
trust
they
will
forth
with
yeeld
,
that
the
7th
day
Sabbath
is
now
in
force
,
&
make
no
further
question
of
the
matter
.
For
this
purpose
looke
Act.
13.14.15.16
.
Act.
13.42.44
.
Act.
16.13
.
here
ye
see
3.
seuerall
Sabbaths
,
and
in
two
seuerall
places
,
the
Apostles
preached
vpon
the
Sabbath
day
:
and
see
Act.
17.2
.
Paul
as
his
manner
was
,
went
in
vnto
them
,
and
three
Sabbath
dayes
,
disputed
with
them
,
by
the
Scriptures
:
Here
you
see
in
an
other
place
and
Church
,
three
Sabbaths
more
kept
by
Paul
and
those
that
trauailed
with
him
;
nor
was
this
any
extraordenary
thing
:
for
the
Text
saith
;
it
was
an
vsuall
thing
for
Paul
so
to
doe
,
Paul
as
his
manner
was
&c.
and
see
Act.
18.4
here
Paul
in
an
other
place
and
Church
,
namely
,
in
the
Church
of
Corinthe
v.
1.
disputed
in
the
Synagogue
euery
Sabbath
day
:
so
here
was
a
constant
practise
,
Sabbath
by
Sabbath
;
Euery
Sabbath
day
saith
the
Text
:
and
thus
I
trust
I
haue
more
soundly
proued
,
that
the
Apostles
kept
the
Sabbath
day
;
and
that
constantly
,
and
the
same
in
soundery
Churches
,
then
they
haue
proued
that
the
Apostles
kept
the
Lords
day
:
The
keeping
the
Sabbath
day
,
was
an
Apostolicall
practise
,
but
so
was
not
the
Lords
day
:
Let
the
indifferent
reader
judge
now
and
let
him
choose
to
practise
that
day
of
the
twaine
,
which
he
seeth
most
soundly
and
plainly
proued
before
his
eyes
,
practised
by
the
Apostles
.
Against
this
be
sondry
answeres
brought
,
as
1.
True
,
Paul
preached
on
the
Sabbath
day
amongst
the
Sabbath
day
,
but
they
vndertooke
indeed
,
but
neuer
did
,
nor
euer
will
be
able
to
proue
the
Apostles
did
constantly
keep
the
Lords
day
,
so
in
this
point
of
Apostles
practise
,
I
haue
the
better
of
them
,
since
they
can
not
proue
Apostles
constantly
kept
the
Lords
day
amongst
nor
Iewes
,
nor
Gentiles
,
no
nor
Iewes
and
Gentiles
mixt
.
Secondly
,
I
produce
an
other
Text
against
theire
answere
,
shewing
the
Apostles
preached
amongst
the
Gentiles
,
in
which
Text
is
not
the
least
grownd
for
any
such
exception
,
as
to
say
,
there
was
a
mixture
of
Iewes
and
Gentiles
:
see
Act.
16.12.13
.
here
Paul
and
Timothie
preached
on
the
Sabbath
day
:
and
note
1.
that
there
was
no
thing
constrayning
them
to
preach
,
rather
on
this
then
on
any
other
day
,
vnles
it
were
the
4th
Comm:
they
had
beene
there
as
the
Text
saith
,
certaine
dayes
;
and
of
all
thes
dayes
,
the
Sabbath
day
was
chosen
;
&
what
can
be
thought
should
incline
them
to
this
choise
,
but
the
4th
Comm:
2.
Note
,
here
is
not
any
reason
to
thinke
here
were
any
Iewes
,
because
we
reade
not
of
any
Synagues
the
Iewes
had
here
:
&
the
people
assembled
in
the
open
fields
,
besides
a
riuer
to
pray
,
as
the
Text
speaketh
,
and
therfore
not
with
the
Iewes
in
their
Synagogues
,
as
they
were
wonte
to
doe
where
the
Jewes
had
Synagogues
.
As
for
Lydia
,
it
will
not
follow
shee
was
a
Iewesse
,
because
the
Text
saith
,
shee
was
a
worshipper
of
God
:
for
so
was
Cornelius
Act.
10.2
.
but
yet
no
Iewe
,
no
nor
any
proselyte
,
for
he
was
vncircumcised
then
,
Act.
11.3
.
finally
,
I
say
,
suppose
here
was
a
mixture
of
Iewes
and
Gentiles
,
and
also
in
that
other
place
Act
,
13.42.44
.
yet
ther
is
no
cause
of
scruple
or
doubt
,
that
the
Apostles
would
vse
any
ceremonies
(
as
they
suppose
the
Sabbath
)
to
be
amongst
those
Iewes
that
were
mingled
with
the
Gentiles
,
no
more
then
they
would
amongst
the
Gentiles
alone
;
for
,
saith
the
Text
Act.
21.21
.
Paul
taught
those
Jewes
that
were
mixed
among
the
Gentiles
,
to
forsake
Ceremonies
&c.
and
you
see
it
his
practise
Gal.
2.11
.
he
would
not
endure
no
not
a
Peter
to
Iudaize
it
amongst
the
Gentiles
;
and
can
we
thinke
himselfe
would
doe
what
he
reproued
in
an
other
?
besides
,
it
was
against
reason
,
for
so
he
should
builde
vp
things
(
as
ceremonies
)
which
he
labored
to
destroy
,
Gal.
5.1.2
.
I
say
build
vp
,
for
Paul
counted
Judaising
amongst
Gentiles
,
a
constraining
of
those
Gentiles
vnto
Judaizme
,
Gal.
2.14
.
for
all
this
,
I
deny
not
,
but
Paul
did
Iudaize
,
but
it
was
only
in
such
places
of
assemblie
where
were
none
but
Iewes
only
,
as
at
Ierusalem
,
and
the
like
places
,
Act.
21.17.20.26
.
but
in
assemblies
mixed
of
Iewes
and
Gentiles
,
there
he
would
not
Iudaize
,
lest
he
should
constraine
the
Gentiles
to
Iudaizme
,
as
hath
beene
said
.
An
other
and
seconde
answer
vsually
brought
against
this
practise
of
the
Apostles
is
,
that
Paul
did
keepe
Sabbath
here
with
the
Iewes
,
to
beare
with
their
weakenesse
for
a
tyme
,
and
as
he
did
Iudaize
it
by
circumcision
of
Timothie
:
Here
vnto
I
say
1.
it
appeareth
he
did
not
keepe
Sabbath
only
for
the
Iewes
sake
,
for
then
would
he
not
haue
kept
the
Sabbath
with
the
Gentiles
,
as
he
did
:
2.
was
it
a
weakenesse
in
the
Iewes
to
yeeld
obedience
to
a
morall
precepts
,
to
the
4th
Com
?
3.
The
things
wherin
properly
Paul
was
said
to
Iudaize
,
were
Ceremoniall
things
,
standing
in
force
by
the
Ceremoniall
Law
,
as
Circumcision
and
the
Rest
,
but
things
standing
in
force
by
the
Morall
Law
,
as
doth
the
Sabbath
day
,
performance
of
these
is
no
Iudaizing
,
but
Moralizing
,
if
I
may
so
speake
.
A
3d
answere
is
,
that
the
Apostles
must
take
such
dayes
,
as
they
found
in
vse
in
the
Church
then
,
or
else
they
cold
not
preach
and
divulge
the
Gospell
:
and
the
Iewes
then
would
assemble
on
no
dayes
but
the
Sabbath
:
Here
vnto
I
say
,
the
Apostles
cold
make
knowne
the
Gospell
,
though
they
had
neuer
frequented
the
Iewes
vsuall
assemblies
,
for
the
Apostles
taught
and
preached
Christ
,
in
priuate
housen
,
from
house
to
house
Act.
5.42
.
and
when
Paul
forsooke
preaching
in
the
Synagogue
,
he
taught
else
,
where
as
in
the
Schoole
of
one
Tyrannus
,
and
there
frequented
him
both
Iewes
and
Grecians
Act.
19.9.10
.
yea
,
Paul
cold
assemble
the
Iewes
them selues
vpon
occasion
,
&
the
very
chiefe
of
them
refused
not
to
assemble
at
his
calle
,
Act.
28.17.20
.
wherefore
,
necessity
compelled
him
not
to
keepe
the
Sabbath
with
them
.
To
make
a
more
full
answere
to
those
common
obiections
which
they
bring
against
the
practise
of
the
Apostles
,
in
keeping
the
Sabbath
day
:
one
of
which
maine
obiections
is
that
fore
spoken
of
to
this
effecte
,
true
the
Apostles
practised
the
7th
day
Sabbath
,
but
it
was
amongst
the
Iewes
,
not
amongst
the
Gentiles
:
where
vnto
I
say
,
what
and
if
it
were
only
amongst
the
Iewes
?
are
therefore
the
Apostles
practises
and
actions
vnwareantable
and
vnimitable
,
because
they
were
done
amongst
the
Iewes
?
are
all
their
actions
amongst
Jewes
but
,
of
an
indifferent
nature
?
if
such
obiections
be
lawfull
,
if
a
preacher
confirmes
his
doctrines
in
the
pulp
it
,
by
the
practise
of
the
Apostles
,
then
is
it
lawfull
for
any
thus
to
cauill
against
it
,
oh
but
that
,
it
was
done
among
Jewes
:
for
instance
,
suppose
this
the
doctrine
;
Ministers
must
preach
constantly
on
the
Sabbath
day
:
now
after
it
is
proued
,
&c.
then
he
confirmes
it
by
the
constant
practise
of
the
Apostles
,
Act.
13.14.44
.
Act.
17.2
.
Act.
18.4
.
is
it
tollerable
for
an
auditor
to
cauill
thus
,
oh
this
it
dience
and
reference
vnto
some
of
those
Commandements
.
The
last
obiection
is
,
that
t
is
true
indeed
,
the
Apostles
kept
the
Sabbath
,
but
it
was
but
for
a
tyme
,
till
the
Iewes
were
better
instructed
,
the
which
if
they
had
refused
to
keepe
,
the
Iewes
would
neuer
haue
heard
them
preach
of
Christ
&c.
Here
vnto
I
answere
,
this
obiection
presupposeth
now
as
granted
,
two
false
suppositions
;
the
one
,
that
the
Apostles
would
not
(
if
they
cold
haue
auoided
it
)
haue
kept
this
Sabbath
:
the
other
,
that
the
Iewes
were
needlesly
religiouse
,
making
conscience
of
this
Sabbath
now
,
when
they
neded
not
:
for
the
former
,
for
any
thus
to
imagine
or
say
is
growndlesse
,
for
where
hath
any
of
the
Apostles
declared
themselues
any
enemies
to
the
Morall
Sabbath
,
that
it
should
be
thought
they
had
rather
not
to
haue
kept
the
Sabbath
,
then
to
haue
kept
it
?
for
the
latter
,
t
is
true
,
of
Circumcision
,
it
might
be
said
the
Iewes
were
needlessely
religious
and
carefull
of
it
,
because
we
finde
the
Apostle
inueighing
against
it
Galat.
5.2
.
but
how
can
we
say
so
of
the
Iewes
as
touching
the
Sabbath
day
,
since
we
no
where
finde
the
Apostles
inueighing
against
it
,
or
reprehending
the
Iewes
for
keeping
it
,
as
they
did
for
Circumcision
?
The
maine
errour
in
these
obiections
is
,
that
they
take
it
for
granted
which
is
not
granted
,
that
is
,
supposing
the
Sabbath
day
in
the
10.
Commandements
to
be
a
Ceremony
,
as
well
as
Circumcision
,
and
that
so
it
was
abolisht
by
Christ
;
whereof
there
is
no
grownd
in
Scripture
,
as
else
where
I
haue
largely
shewed
;
nay
farther
,
for
any
to
say
,
the
Sabbath
is
a
ceremony
,
or
that
any
word
or
letter
of
the
Law
or
10.
Commandements
is
Ceremoniall
,
is
no
better
then
blasphemy
against
Gods
Law
and
Truth
,
&
to
speake
euill
of
the
way
of
God
.
Thus
you
see
,
I
haue
proued
,
the
practise
of
the
Apostles
,
was
constantly
to
keep
the
Sabbath
day
,
and
the
keeping
of
the
Sabbath
day
was
an
Apostolicall
practise
;
the
which
proofe
I
haue
made
to
this
end
,
that
you
might
see
we
haue
better
grounds
for
the
Apostles
keeping
the
Sabbath
day
,
then
for
their
keeping
the
Lords
day
,
nay
there
is
good
ground
for
the
Sabbath
day
,
but
no
ground
at
all
,
for
the
Lords
day
;
Further
more
,
as
by
the
way
,
you
may
see
it
hath
beene
showne
the
Apostles
kept
the
Sabbath
day
,
1.
constantly
,
not
once
,
or
twice
,
or
thrice
,
and
no
no
more
.
2.
In
sondry
places
&
in
diuerse
churches
,
not
at
one
place
or
two
,
but
at
more
.
3.
that
where
they
abode
diuerse
dayes
,
they
chose
the
Sabbath
day
,
not
the
Lords
day
,
to
teache
and
to
preache
in
,
as
Act.
16.12.13
.
Act.
13.42.44
.
Act.
17.2
.
Act.
18.4
.
4.
They
kept
Sabbath
with
both
Jewes
and
Gentiles
together
,
&
sometyme
with
you
see
the
duties
of
a
Sabbath
,
meditation
in
Gods
Law
with
ioy
and
delight
;
and
admiration
of
the
workes
of
God
.
There
be
I
confesse
,
that
would
haue
all
this
vnderstood
of
the
Lords
day
;
but
Ignatius
speakes
both
of
the
Sabbath
,
&
also
of
the
Lords
day
,
distinctly
in
the
same
Text
:
for
the
very
next
words
are
thus
,
And
after
the
Sabbath
,
let
the
Lords
day
be
celebrated
&c.
Athanasius
in
his
Homilie
de
semente
,
saith
thus
;
We
assemble
together
in
the
Sabbath
day
,
not
as
if
we
were
sicke
of
Iudaizme
:
but
therefore
we
meete
on
the
Sabbath
,
that
we
may
worship
Iesus
,
the
Lord
of
the
Sabbath
:
where
ye
see
Athanasius
not
only
auowching
that
they
of
this
tyme
kept
the
Sabbath
,
but
also
he
defendeth
theire
keeping
of
it
from
superstition
or
Iudaizme
:
but
our
tymes
are
now
of
a
contrary
minde
,
thinking
and
saying
,
if
we
should
keepe
the
Sabbath
day
,
we
should
play
the
Iewes
,
and
be
infected
with
Judaizme
.
Socrates
in
his
History
chap
,
8.
booke
6th
saith
:
Assemblies
were
wonte
to
be
in
the
Churches
,
euery
weeke
vpon
the
Sabbath
,
&
vpon
the
Lords
day
:
Zanchie
ypon
the
4th
Com:
Thes.
1.
saith
out
of
Sozomen
,
That
thos
of
Constantinople
,
&
almost
all
others
,
haue
Ecclesiasticall
assemblies
,
to
heare
Gods
Word
,
on
the
Sabbath
day
,
and
on
the
Lords
day
:
Doctour
Prideaux
on
the
Sabbath
;
saith
,
The
Churches
after
Christ
,
kept
both
the
Sabbath
,
&
the
Lords
day
,
for
diuerse
yeeres
,
with
holy
assemblies
,
and
this
thing
is
so
manifest
(
saith
he
)
as
it
needeth
no
proofe
&c.
In
a
word
,
is
it
not
plaine
the
Sabbath
was
in
vse
in
the
Church
,
vntill
the
yeere
of
Christ
364.
at
what
tyme
the
Laodicean
counsaile
enacted
a
Law
against
it
,
and
for
the
Lords
day
?
Hosp
.
de
Orig.
Fest.
cap.
9.
pag.
27.
but
how
vniustifiable
this
their
acte
was
,
may
appeare
,
in
that
they
enacted
a
Law
against
Gods
Law
:
and
were
guilty
of
that
brande
in
Dan.
7.25
.
of
vnlawfull
changing
of
Tymes
,
and
the
Law
:
yea
,
how
full
of
suspition
this
their
facte
was
,
may
appeare
in
this
that
Church
of
Laodicea
,
it
was
the
worst
of
all
the
7.
churches
that
S.
Iohn
wrote
vnto
in
his
Reuelations
:
yea
,
and
in
that
this
change
was
not
made
till
the
yeere
364.
t
is
of
small
accounte
,
since
the
elder
the
church
grewe
,
the
more
corrupt
it
grewe
;
for
,
364.
yeeres
after
Christ
crept
into
the
church
superstition
,
and
so
dayly
thence
forwards
popery
by
degrees
:
But
how
soeuer
,
it
is
plaine
that
the
Sabbath
day
was
in
vse
in
the
church
at
that
tyme
,
in
which
they
enacted
a
Law
against
it
;
or
else
they
made
a
Law
against
nothing
.
Here
it
shall
not
be
amisse
to
adde
the
testimony
of
two
or
three
of
our
owne
Diuines
,
auowching
the
morality
of
the
7th
day
Sabbath
,
I
could
produce
many
,
but
two
or
three
for
all
;
strengthen
my selfe
,
and
wronge
not
them
.
3.
Doctour
Prideaux
vpon
the
Sabbath
,
lately
comne
forth
,
pag.
140.
saith
.
Where
did
Christ
abrogate
the
Sabbath
?
where
is
there
any
mention
of
setting
the
Lords
day
in
the
roome
of
it
?
well
,
Christ
ascendeth
,
he
left
his
Apostles
preachers
,
and
did
not
they
without
any
scruple
obserue
the
Sabbath
of
the
Iewes
,
wich
the
Iewes
?
did
not
they
institute
most
freely
assemblies
in
the
Sabbath
day
?
&
did
not
the
succeding
churches
the
like
,
&
c
?
And
now
let
me
propounded
vnto
your
choise
,
these
two
dayes
,
The
Sabbath
day
on
Saturday
;
or
the
Lords
day
on
Suneday
,
and
keepe
whither
of
the
twaine
you
shall
in
conscience
finde
the
more
safe
;
If
you
keepe
the
Lords
day
,
but
prophane
the
Sabbath
day
,
you
walke
in
great
danger
and
perill
(
to
say
the
last
)
of
transgressing
one
of
Gods
eternall
&
inviolable
Laws
the
4th
Com:
but
on
the
other
side
,
if
you
keep
the
Sabbath
day
,
though
you
prophane
the
Lords
day
,
you
are
out
of
all
guneshot
and
danger
,
for
so
you
transgresse
no
Law
at
all
,
since
Christ
,
nor
his
Apostles
did
euer
leaue
any
Law
for
it
.
1.
To
conclude
,
let
me
take
away
two
or
three
obiections
and
so
an
end
;
Say
some
what
a
doe
is
here
about
a
day
,
is
God
so
strict
for
a
day
?
so
be
he
hath
the
duties
,
it
matters
not
so
much
for
the
tyme
:
To
whom
I
answere
;
and
make
not
you
as
much
a
doe
too
as
you
can
,
for
the
Lords
day
,
the
8th
day
,
else
why
may
not
Mooneday
,
or
Tewsday
,
or
some
other
day
,
be
kept
in
memory
of
Christs
Resurrection
,
as
well
as
Sunday
,
the
first
day
of
the
weeke
?
and
doe
not
our
diuines
of
best
ranke
,
lay
it
downe
as
their
judgement
,
that
the
Church
,
the
whole
Church
cannot
now
alter
the
Lords
day
to
any
other
?
it
seemes
then
in
your
owne
judgement
,
that
tyme
and
day
,
how
light
a
circumstance
soeuer
you
make
it
,
when
you
dispute
about
the
7th
day
in
the
4th
Com:
yet
it
is
a
matter
of
weight
and
moment
when
you
argue
for
the
Lords
day
,
for
which
yet
you
haue
no
Com:
2.
Thinke
you
it
a
light
matter
,
the
which
God
hath
beene
pleased
to
stampe
his
Commandement
vpon
Exod.
35.2
.
The
7th
day
shall
be
vnto
you
the
Holy
Sabbath
&c.
Will
you
sleight
Gods
Commandements
?
admite
the
tyme
,
and
7th
day
,
be
as
thing
little
profitable
to
God
,
as
was
the
fruite
of
the
tree
of
knowledge
of
good
&
euill
,
in
Paradise
,
dareth
any
man
hazard
with
God
as
Adam
did
?
The
lesse
the
thing
is
,
with
the
more
ease
we
may
shew
our
obedience
,
and
the
greater
our
sine
,
if
disobedient
.
3.
We
dare
not
forfighte
a
bonde
with
man
,
vpon
such
shiftes
,
saying
when
t
is
paiable
on
7th
day
of
Ianuary
,
oh
my
neighbour
regardeth
not
so
much
the
day
,
so
I
carry
him
the
full
some
,
though
it
be
the
day
after
t
is
due
:
nor
durst
those
faithfull
Israelites
so
sleight
Gods
tymes
,
as
to
circumcise
on
the
9th
day
,
to
call
Passeouer
on
the
15th
day
,
when
God
hath
commanded
CIrcumcision
on
the
8th
day
,
and
the
Passeouer
on
the
14th
day
.
2.
Saith
an
other
,
this
were
to
bringe
into
the
Church
Iudaizme
againe
,
and
that
strict
rigorous
obseruation
of
the
Sabbath
which
they
vsed
:
Here
to
I
answere
;
Athanasius
afore
cited
,
said
:
They
kept
the
Sabbath
day
in
their
tymes
,
and
yet
he
saith
,
they
were
not
infected
with
Judaizme
;
Further
,
Iudaizme
is
when
obedience
is
yeelded
to
a
Law
Ceremoniall
,
but
he
that
keepes
the
Sabbath
day
,
doth
it
in
obedience
to
a
Law
Morall
:
And
as
touching
the
rigorous
strictenesse
of
the
Iewish
Rest
or
Sabbath
,
it
is
not
better
than
an
euill
reporte
,
brought
vp
vpon
the
Lords
Sabbath
,
to
loathe
men
of
it
;
what
and
if
men
erroniously
thinke
,
the
Iewes
were
more
strictly
tyed
then
indeed
they
were
,
that
is
their
errour
:
and
what
and
if
the
Scribes
and
Pharises
were
superstitious
in
keeping
the
4th
Com:
and
forbad
workes
of
charity
to
be
done
on
the
Sabbath
,
were
they
not
erroniouse
too
in
expounding
and
obseruing
other
of
the
Commandements
?
But
sure
I
am
our
Sauiour
Christ
the
true
expounder
of
the
Law
,
he
gaue
leaue
euen
to
the
Iewes
in
his
tyme
,
(
before
any
Ceremonies
were
abolisht
)
to
doe
works
of
charity
and
works
of
necessity
euen
vpon
the
Sabbath
day
,
as
to
rubbe
eares
of
corne
:
to
carry
a
bedd
:
to
lift
a
beast
out
of
a
ditch
,
and
the
like
:
yea
,
doe
not
we
hold
our selues
now
thus
strictly
tyed
vpon
the
Lords
day
,
as
not
to
doe
any
works
thereon
saue
works
of
necessity
and
charity
?
I
finde
not
that
a
beleeuing
Iewe
was
any
thing
more
strictly
tyed
then
so
:
For
my
parte
I
see
no
difference
twixt
the
doctrine
of
our
Church
of
Engeland
,
touching
keeping
the
Lords
day
for
strictnesse
:
and
the
doctrine
of
Moses
and
of
Christ
,
touching
the
keeping
of
the
Sabbath
day
:
nor
can
I
see
how
a
beleeuing
Iewe
,
was
more
strictly
tyed
then
a
beleeuing
Christian
is
,
in
right
account
.
3.
Saith
a
3d.
Should
we
embrace
the
Sabbath
day
,
then
should
we
be
accused
of
nouelty
,
and
the
neighbour
Churches
of
Papists
would
vpbraide
vs
:
Here
too
I
answere
,
what
if
man
accuseth
,
where
God
commendeth
;
it
was
new
doctrine
,
that
Paul
brought
to
Berea
,
but
it
was
theire
commendations
,
that
they
receiued
the
word
,
with
all
readinesse
,
and
serched
the
Scriptures
daily
,
to
see
whither
those
things
were
so
or
not
:
it
was
not
the
newenesse
of
the
Gospell
,
nor
the
singularity
of
Paul
the
teacher
,
that
cold
daunte
them
:
and
for
Papistes
it
is
not
the
first
tyme
that
they
haue
vpbraided
vs
for
nouelty
,
if
they
thinke
it
a
matter
of
reproche
,
to
confesse
we
know
but
in
parte
,
and
that
the
best
Church
and
purest
may
be
more
pure
,
and
growe
nerer
to
God
in
knowledge
and
reformation
daily
,
let
them
scoffe
on
,
what
Dauid
will
regard
a
Michal
,
or
Isaack
an
Ishmael
?
what
and
if
we
offend
the
Church
of
Papistes
,
if
we
may
gaine
the
Church
of
the
Iewes
;
doe
we
not
wright
of
,
&
speake
of
,
and
pray
for
,
and
hope
for
conversion
of
the
Iewes
,
and
can
there
be
a
better
way
for
their
entrance
into
our
Church
,
then
by
remouing
a
way
this
great
stumbling
blocke
,
that
is
,
our
prophanation
of
the
Lords
Sabbath
day
?
said
not
the
Iewes
of
Christ
,
this
man
is
not
of
God
,
because
he
keept
not
the
Sabbath
day
Ioh.
9.16
.
&
can
the
Jewes
say
any
better
of
vs
at
this
day
,
who
are
not
causelesly
taxed
as
was
Christ
;
why
these
Christians
(
may
they
say
)
were
their
religion
good
,
they
wold
neuer
liue
in
so
manifest
a
breache
of
the
4th
Commandement
weekly
,
as
they
doe
,
prophaning
the
Lords
Sabbathes
.
4.
Saith
a
4th
:
This
were
to
bringe
an
imputation
vpon
our
Church
,
that
haue
not
seene
this
,
of
1600.
yeeres
&c.
I
answere
,
for
300.
or
400.
yeeres
after
Christ
;
this
Sabbath
was
kept
,
and
that
by
the
purest
Churches
of
the
primitine
tymes
;
so
the
ouer
sight
was
not
aboue
a
matter
of
1200
,
yeeres
:
Againe
,
at
these
tyme
,
when
the
Lords
Sabbath
was
abolisht
,
by
the
Laodicean
counsaile
in
the
yeere
364.
euen
then
the
churches
began
to
decline
strangly
,
and
then
began
superstition
&
popery
to
creep
into
the
Church
,
and
by
little
&
little
it
ouerspreade
the
Christian
world
,
vntill
about
Luthers
tyme
,
all
which
tyme
our
Church
was
couered
in
the
Romish
Church
,
as
corne
in
the
chaffe
,
and
we
were
as
captiues
in
a
forraine
nation
,
where
we
were
kept
from
knowledge
of
the
Lawes
of
our
Lawfull
and
rightfull
soueraigne
,
the
Lord
our
God
:
now
what
imputation
is
it
to
our
Church
,
that
the
Romish
Church
did
ouersee
this
,
and
blott
out
the
4th
Com:
as
they
had
done
the
2d
Com
?
Since
Luthers
tyme
indeed
by
the
mercy
of
God
,
the
chaffe
hath
beene
fanned
away
,
yet
haue
we
not
had
a
setteled
constant
shine
of
the
Sune
of
the
Gospell
,
but
twixt
tymes
it
hath
beene
elouded
,
as
in
the
raigne
of
Quene
Mary
&c.
and
for
this
short
breating
tyme
,
since
Quene
Elizabeth
of
blessed
memory
,
hath
not
our
Church
had
worke
enough
to
hould
the
ground
,
which
our
forefathers
wone
for
vs
,
haue
we
not
beene
in
a
continued
warfare
battailing
with
Romish
doctrine
,
both
by
penne
,
and
by
preaching
,
euen
vntill
now
of
late
yeeres
,
during
which
conflict
,
our
church
hath
had
scarce
leisure
to
bethinke
hir selfe
of
any
further
purification
:
but
now
,
since
God
hath
in
some
sorte
giuen
vs
rest
from
our
enemies
,
labour
we
to
growe
in
grace
,
both
in
knowledge
and
in
obedience
;
labour
we
to
perfect
Holinesse
daily
more
and
more
:
&
let
vs
rather
imitate
the
more
pure
primitiue
churchs
,
(
from
whom
the
Church
of
Roome
is
fled
in
practise
of
the
Sabbath
day
,
)
then
the
corrupted
Romish
church
,
from
whom
we
suckte
this
euill
milke
.
Neither
is
it
to
be
thought
a
thing
vnpossible
,
for
a
Church
of
God
ignorantly
,
to
lye
in
the
breache
of
one
branch
of
Gods
Law
for
a
season
;
for
did
not
the
Church
of
God
in
Iosiah
his
tyme
as
much
when
the
booke
of
the
Law
of
God
it selfe
had
beene
lost
,
for
I
know
not
how
long
tyme
,
2.
King
.
22.
now
to
whom
was
this
great
sine
of
carelesnes
in
loosing
the
booke
of
Gods
Law
to
be
imputed
,
was
it
not
vnto
the
Idolatrous
tymes
and
church
,
which
went
last
before
the
Raigne
of
Iosiah
?
&
so
who
is
mostly
to
be
blamed
for
our
ignorance
in
this
,
but
the
idolatry
and
superstition
&
irreligion
of
former
tymes
,
which
began
at
the
Counsaill
held
at
Laodicea
Anno
364.
for
they
first
puft
out
this
light
?
There
are
two
sortes
of
people
to
whom
this
discourse
doth
pertaine
,
the
Laitie
,
and
the
Clergye
:
as
for
the
Laity
,
God
he
knoweth
they
can
doe
no
more
then
they
can
doe
;
though
of
wiling
minds
that
all
should
goe
well
,
and
that
God
might
haue
this
owne
tymes
,
and
t
is
not
a
farr
thing
gaine
to
them
,
whither
they
giue
God
the
Saturday
or
the
Sunday
:
but
since
they
want
the
Artes
&
tounges
,
those
instruments
of
knowledge
in
this
points
they
must
be
guided
by
their
Ministers
,
The
Priests
lippes
must
preserue
knowledge
,
and
they
must
aske
the
Law
of
their
mouths
,
I
say
the
lesser
care
of
this
matter
pertaines
to
the
people
,
I
doe
not
say
no
care
,
for
their
is
a
spurre
for
them
in
Ezek.
33.6
.
and
a
president
,
in
those
Noble
men
of
Berea
,
for
serching
the
Scriptures
:
and
let
them
in
Gods
feare
both
priuately
pray
to
God
,
to
direct
their
Ministers
with
Spirituall
illumination
;
and
also
let
them
often
call
vpon
them
to
see
to
their
Ministry
,
shewing
them
the
price
of
their
soules
is
in
their
hands
,
and
if
Ministers
neglect
,
the
soules
of
people
pay
for
it
.
As
for
these
of
the
Ministry
,
these
doe
knowe
,
this
matter
mostly
conserueth
them
,
to
know
whither
Saturday
,
or
Sunday
,
or
Sabbath
day
by
Gods
appointement
:
And
hereof
it
is
that
our
Sauiour
Christ
hauing
ratified
the
Law
,
and
euery
iote
and
title
of
it
,
to
the
worlds
end
Matth.
5.18
.
He
turnetb
himselfe
to
thos
of
the
Ministry
to
looke
to
it
afore
others
,
that
by
their
liefe
and
doctrine
,
they
teach
,
not
breake
not
one
of
the
last
of
those
Cemmandements
,
saying
v.
19.
whosoeuer
therfore
shall
breake
one
of
the
last
of
those
commandements
,
&
teach
men
so
,
he
shall
be
called
the
last
of
the
Kingdome
of
Heauen
:
my selfe
,
so
farr
forth
,
as
to
cause
me
liften
redily
to
what
may
be
said
to
the
contrary
,
and
to
scanne
and
serch
it
to
my
vtmost
:
yea
so
farre
forth
too
,
as
in
partt
to
with
hould
me
from
the
practise
of
it
,
and
so
accordingly
vpon
the
same
ground
,
to
counsaill
others
to
doe
the
like
.
If
it
please
God
to
blesse
this
point
,
so
as
it
be
generally
found
to
be
a
truth
of
Gods
,
then
will
there
be
a
farre
more
comfortable
and
laudable
course
,
to
goe
together
with
ioynte
petitions
,
&
humble
requestes
,
vnto
his
Maiesty
,
and
that
honorable
house
of
Parlament
,
desiring
them
to
take
this
matter
into
their
considerations
,
whose
it
is
properly
to
reforme
Ministers
may
informe
,
but
Magistrats
should
reforme
;
it
was
Nehemiah
chapt.
13.15.16.17.18.19.20.21.22
.
that
reformed
the
prophanation
of
the
Sabbath
day
,
in
his
tyme
:
and
hauing
done
it
;
Remember
mee
,
O
my
God
,
conseruing
this
,
saith
he
&c.
it
was
Christ
a
King
,
as
well
as
a
Prophet
,
who
whipped
the
buyers
&
scelleres
out
of
the
Temple
,
that
holy
place
;
and
it
is
the
office
of
Gods
Anoynted
a
King
,
to
purge
the
Lords
Sabbath
day
,
on
our
Saturday
,
that
sacred
Tyme
,
from
buyers
and
scellers
,
and
markelinges
;
Let
vs
patiently
therfore
with
prayers
to
God
wait
and
expect
,
vntill
God
shall
be
pleased
first
to
moue
the
harts
of
mcn
generally
to
embrace
this
truth
,
and
then
to
stirre
vp
the
harte
,
and
couradge
and
zeale
of
King
to
doe
this
great
worke
.
For
conclusion
of
all
,
one
scruple
and
case
of
conscience
would
be
satisfied
,
and
t
is
this
;
If
our
consciences
be
once
rightely
informed
,
(
as
we
thinke
)
that
Saturday
is
the
true
Sabbath
,
by
force
of
the
4th
Comm:
how
can
we
dispence
with
Gods
Commandement
,
and
still
our
consciences
,
vntill
a
publike
reformation
cometh
?
and
is
it
not
hypocrisy
,
to
thinke
one
thing
,
and
practise
an
other
,
judging
Saturday
to
be
Sabbath
day
,
&
yet
keeping
Sunday
Sabbath
?
For
,
thus
a
Diuine
of
note
deliuered
it
in
publike
;
that
for
a
man
to
diuide
betwixt
his
profession
,
or
(
in
judgement
)
and
his
practise
,
is
a
note
of
hypocrisy
.
Here
to
I
answere
,
1.
Hypocrisy
is
when
a
man
maketh
an
outward
shew
of
doeing
some
thing
,
but
indeed
he
doth
it
not
:
now
this
agreeth
not
to
vs
,
since
we
make
no
shew
to
men
,
that
we
keep
Saturday
Sabbath
,
but
the
quite
contrary
,
for
both
our
actions
,
and
our
shewes
,
and
appearances
to
men
are
both
one
,
that
is
,
to
labour
on
the
Saturday
,
so
we
vse
no
hypocriticall
dissimulations
:
Paul
,
when
he
became
all
things
to
all
men
,
that
he
might
wine
some
,
therfore
he
circumcised
Timothie
Act.
16.3
.
the
which
fact
him selfe
else
where
,
in
an
other
case
speakes
against
,
Gal.
5.2
.
and
it
was
vnlawfull
to
be
done
.
It
was
a
Law
of
God
,
who
so
shedeth
mans
blood
,
by
man
shall
his
blood
be
shede
,
Genes.
9.6
.
and
the
Magistrat
is
Gods
Minister
to
take
vengeance
&c.
Rom.
13.14
.
now
Dauid
being
King
,
Ioab
murthered
2.
Captaines
,
1.
King
.
2.5
.
here
it
was
the
duty
of
Dauid
,
to
haue
taken
vengeance
for
God
,
but
Dauid
finding
Joab
to
strong
for
him
,
2.
Sam.
3.27.39
.
omitted
execution
,
and
gaue
it
in
charge
to
his
Sonne
Salomon
,
to
execute
it
after
his
death
,
1.
King
.
2.6
.
I
trust
no
man
will
counte
Dauid
or
Paul
herein
Hypocrites
,
&
yet
their
judgement
and
practise
was
diuided
.
2.
To
the
scruple
of
conscience
,
in
a
case
of
necessity
,
you
reade
what
Dauid
did
,
when
he
was
an
hungred
,
he
prophaned
hallowed
breade
,
contrary
to
Gods
Law
,
and
Christ
justified
him
,
Math.
12.3.4
.
you
reade
how
Circumcision
was
omitted
all
the
tyme
the
Israelites
were
in
the
wildernesse
Iosh.
5.5
?
if
in
case
of
necessity
thes
might
doe
thus
,
I
trust
there
is
mercy
for
vs
also
,
if
our
case
be
like
;
specially
,
since
we
doe
not
vtterly
abolish
all
dayes
,
for
we
doe
but
change
the
day
,
and
for
a
tyme
giue
God
one
day
for
an
other
:
That
necessity
is
vpon
vs
,
as
it
was
on
those
Israelites
,
is
plaine
;
doe
not
we
liue
in
a
Church
whose
gouernement
is
establisht
by
law
,
the
which
law
cannot
be
transgressed
with
safety
to
our
persons
,
&
goods
?
besides
,
is
not
necessity
vpon
vs
,
as
touching
the
good
of
our
soules
?
A
Sabbath
should
be
celebrated
with
publike
and
holy
conuocations
and
assemblies
Leuit.
23.3
.
〈◊〉
with
publike
preaching
and
reading
Luk.
4.16
.
now
can
we
haue
in
safety
assemblies
in
priuate
housen
?
or
can
we
haue
possible
a
preacher
in
euery
family
?
&
how
shall
they
heare
without
a
preacher
?
Rom.
10.14
.
were
not
these
the
very
causes
,
why
the
good
King
Hezekiah
2.
Chron.
30.3
.
altered
the
day
of
the
passeouer
.
1.
Because
they
had
not
Priests
,
who
had
fitted
themselues
for
that
day
;
2.
Because
the
people
,
were
not
togeather
assembled
in
publike
,
on
that
first
day
?
It
may
be
said
,
how
doe
they
in
a
voyage
at
Sea
keep
Sabbath
,
who
cannot
haue
these
?
I
answer
,
the
case
is
not
a
like
,
for
,
would
they
put
of
the
Sabbath
day
,
from
one
day
vnto
an
other
,
they
cold
not
amende
themselues
,
but
we
by
a
change
and
defering
the
day
,
we
may
obtaine
all
those
comfortes
which
else
we
cannot
enioy
:
and
if
any
shall
say
,
Keep
both
dayes
:
I
answere
,
t
is
more
then
euer
God
required
;
nor
will
the
necessity
of
our
callings
permitte
it
,
God
himselfe
thought
it
needfull
we
should
haue
6.
dayes
for
our
workes
,
to
one
day
for
his
seruice
,
as
in
the
4th
Com.
One
instance
more
,
shewing
God
permitted
a
change
of
a
day
,
in
case
of
necessity
;
The
Passeouer
was
to
be
eaten
ordenarily
on
the
14th
day
of
the
first
Moneth
,
Numb.
9.1.2.3
.
but
in
case
a
man
were
in
a
farr
iourney
,
then
he
might
keep
the
Passeouer
in
the
14th
day
of
the
second
Moneth
,
Numb.
9.10.11
.
now
it
is
farther
to
be
noted
,
that
euer
the
next
day
after
the
Passeouer
,
it
was
a
Sabbath
,
Leuit.
23.7
.
so
that
as
the
Passeouer
day
was
altered
,
so
also
this
Annuall
Sabbath
was
changed
answerablie
:
so
that
not
only
the
Passeouer
day
,
but
also
the
Passeouer
Sabbath
day
,
in
a
case
of
necessity
might
be
altered
and
changed
:
But
it
will
be
said
,
these
were
Ceremonials
,
and
what
is
this
to
a
Morall
?
I
answere
,
why
Ceremoniales
in
theire
tyme
,
whilst
they
stood
in
force
,
called
for
obedience
,
as
well
as
Moralls
,
yea
the
first
Sabbath
of
the
Passeouer
;
which
followed
next
day
after
Passeouer
day
,
it
was
eommanded
to
be
kept
just
as
a
Sabbath
,
in
holy
conuocations
,
and
in
resting
from
seruile
labour
,
Leuit.
23.7
.
yea
,
death
was
to
be
inflicted
vpon
the
breakers
of
this
Ceremoniall
Sabbath
,
Numb.
9.13
.
as
well
as
vpon
thos
that
violated
the
Morall
Sabbath
,
Exod.
31.15
.
The
summe
of
which
is
this
;
That
since
the
Ceremoniall
Sabbaths
,
whilst
in
force
,
did
binde
as
strictly
,
as
did
the
Morall
Sabbath
,
therfore
there
is
the
same
reason
and
the
regard
,
of
the
Ceremoniall
and
of
the
Morall
Sabbath
,
for
strictnes
of
obseruation
;
and
therfore
it
followeth
by
like
reason
(
as
farre
as
man
may
judge
)
that
if
a
dispensation
be
granted
in
case
of
necessity
,
for
a
change
of
that
day
,
so
a
dispensation
likewise
in
like
case
,
is
granted
for
a
change
of
the
Morall
Sabbath
,
so
long
as
that
necessity
vnauoidably
lasteth
,
vnles
groundlesly
we
should
think
,
God
is
more
strict
towards
Christians
about
the
Sabbath
,
then
he
was
towards
Iewes
about
the
Sabbath
of
the
Passeouer
.
One
obiection
more
,
what
and
if
we
cannot
haue
publike
assemblies
in
the
congregation
,
may
are
we
not
bounde
to
keep
the
Sabbath
as
we
can
priuately
,
euery
man
in
his
owne
familie
?
I
answere
,
since
God
had
ordeined
the
Sabbath
to
be
kept
,
with
publike
assemblies
,
and
with
the
helpe
of
Priestes
or
Ministers
,
as
hath
beene
showne
,
therefore
I
judge
it
better
to
alter
the
day
,
vntill
the
tyme
of
reformation
,
that
so
we
might
enioy
the
publike
assemblies
,
and
benefite
of
an
able
Minister
on
an
other
day
,
then
without
these
,
to
keep
the
very
selfe
same
day
;
that
this
opinion
is
justifiable
,
see
the
like
practise
of
the
good
King
Hezekiah
,
fore
mentioned
2.
Chron.
30.1.2.3
.
who
because
the
Priests
were
not
prepared
to
keep
the
Passeouer
,
in
the
first
Month
:
nor
were
the
people
publikely
assembled
together
in
the
same
month
,
for
these
two
causes
the
King
with
his
Princes
altered
the
day
of
the
Passeouer
to
the
second
month
.
If
any
shall
obiect
or
doubt
that
I
straine
things
to
farre
,
when
I
wold
justifie
the
change
of
the
Sabbath
,
by
the
change
of
the
Passeouer
,
because
these
two
are
things
of
a
different
kinde
&c.
and
because
the
reasons
mouing
vs
to
change
the
Sabbath
,
are
not
the
same
that
God
mentioned
in
the
Law
of
the
Passeouers
change
Numb.
9.10
.
for
satisfaction
of
the
weakest
in
this
point
,
I
thus
answer
1.
to
the
latter
,
touching
the
reasons
of
our
change
:
they
be
not
the
same
indeed
euery
way
,
yet
if
they
be
(
as
they
are
)
as
necessary
to
enforce
a
change
,
as
thes
,
Numb.
9.10
.
it
is
sufficient
;
and
for
proofe
hereof
,
see
it
in
the
practise
of
King
Hezekiah
,
who
changed
the
day
of
the
Passeouer
,
2.
Chron.
30.3
.
not
vpon
these
very
particular
grounds
,
which
God
specified
in
Numb.
9.10
.
for
God
specified
onely
these
two
defilment
by
a
dead
corps
:
and
being
in
a
farre
iourney
:
but
Hezekiah
by
like
reason
gatheted
,
that
they
might
alter
the
day
vpon
other
grounds
also
,
if
as
weightie
as
those
first
,
and
namely
vpon
these
,
1.
Because
the
Priests
were
not
sanctified
:
2.
because
the
people
were
not
assembled
:
so
thes
two
differ
both
in
the
persons
,
and
also
in
the
things
,
as
may
be
seen
by
comparing
thos
two
textes
together
.
Secondly
,
I
answere
to
the
former
,
and
I
justifie
my
arguing
from
the
Passeouer
to
the
Sabbath
,
from
the
practise
of
our
Sauiour
,
who
argued
from
Dauids
eating
the
Shewbread
,
to
the
Sabbath
,
Math.
1.12.2.3
.
which
were
things
farre
more
different
,
then
the
Passeouer
day
,
&
the
Sabbath
day
,
for
both
these
are
of
day
and
tyme
,
but
thos
were
of
bread
and
tyme
:
Further
,
by
this
practise
of
Christ
,
I
finde
it
lawfull
for
vs
to
reason
from
a
ceremoniall
,
as
the
shewe
breade
was
,
or
by
like
reason
,
from
a
ceremoniall
as
the
Passeouer
was
to
a
morall
,
as
the
Sabbath
was
:
concluding
that
the
same
exceptions
,
and
dispensations
belonge
to
the
morall
Sabbath
,
which
God
granted
to
the
ceremoniall
Law
of
Shewbread
,
or
to
the
Law
of
Passeouer
,
if
there
be
necessity
in
the
one
as
was
in
the
other
.
For
a
conclusion
let
me
stopp
vp
one
gapp
,
wher
at
I
perceiue
some
will
be
redy
to
breek
out
,
saying
,
since
that
we
haue
not
now
the
very
day
which
God
sanctified
,
but
an
other
day
in
its
roome
,
we
are
not
tied
so
strictly
to
keepe
this
day
,
in
the
duties
of
Reste
and
Holinesse
,
as
we
shold
be
if
we
had
the
righte
day
,
and
therfore
we
may
take
liberty
&c.
where
vnto
I
answere
,
how
euer
the
right
day
is
to
be
desired
principally
,
and
before
any
other
,
and
all
good
meanes
to
be
vsed
for
obtayning
it
,
yet
vntill
a
tyme
of
reformation
,
I
hould
this
day
ought
as
strictly
to
be
Sanctified
,
as
that
other
:
suppose
a
debtor
bound
in
a
bond
to
pay
10li.
on
the
seauenth
day
of
March
,
and
his
creditor
seing
him
in
a
streight
,
and
necessity
is
vpon
him
,
so
as
he
he
cannot
bring
the
mony
iust
vpon
the
day
,
in
mercy
the
creditor
permitteth
him
,
to
make
payment
on
the
next
day
after
,
on
the
8th
.
day
of
March
;
shall
now
this
vnthankfull
debtor
,
thus
reward
his
mercifull
creditor
,
saying
,
since
I
carry
not
my
10li.
vpon
the
right
day
of
my
bond
,
being
dispensed
with
all
for
the
tyme
;
why
therfore
I
nede
not
be
strict
neighther
in
the
some
,
nor
yet
in
the
currantnesse
of
the
mony
,
I
may
take
liberty
and
carry
but
9li.
10s.
therfore
,
yea
and
I
care
not
if
also
I
put
in
some
light
gould
,
and
clipt
siluer
:
is
this
good
dealing
thinke
you
by
the
debtor
towards
his
mercifull
creditor
?
Why
apply
this
,
the
case
is
thine
,
if
thou
wilt
giue
Godlesse
dutie
and
seruice
on
this
8th
.
day
,
then
on
the
7th
.
day
:
yea
farther
,
consider
of
that
text
Num.
9.12
.
where
though
the
Lord
had
permitted
,
that
in
a
case
of
necessity
,
the
tyme
and
day
might
be
changed
for
the
Passeouer
,
yet
as
touching
the
duties
of
the
Passeouer
,
to
be
by
the
Law
performed
in
the
tyme
and
in
the
first
day
,
God
wold
abate
none
of
them
,
though
vpon
another
day
,
for
so
saith
the
text
,
According
to
all
the
ordinances
of
the
Passeouer
they
shall
keepe
it
.
So
may
I
say
,
of
this
first
day
of
the
weeke
(
vntill
a
tyme
of
reformation
,
and
necessity
be
remoued
)
According
to
all
the
ordinances
of
the
Sabbath
,
on
the
seauenth
day
,
shall
yee
keep
it
.
FINIS
.