Selected quad for the lemma: religion_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
religion_n	king_n	law_n	subject_n	4,732	5	6.6515	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A78427	Sabbatum redivivum: or The Christian sabbath vindicated; in a full discourse concerning the sabbath, and the Lords day. Wherein, whatsoever hath been written of late for, or against the Christian sabbath, is exactly, but modestly examined: and the perpetuity of a sabbath deduced, from grounds of nature, and religious reason. / By Daniel Cawdrey, and Herbert Palmer: members of the Assembly of Divines. Divided into foure parts. 1. Of the decalogue in generall, and other laws of God, together with the relation of time to religion. 2. Of the fourth commandement of the decalogue in speciall. 3. Of the old sabbath, 4. Of the Lords day, in particular. The first part.; Sabbatum redivivum. Part 1	Cawdrey, Daniel, 1588-1664.; Palmer, Herbert, 1601-1647.	1645 (1645)	Wing C1634; Thomason E280_3; ESTC R200035	350,191	408

oftener being not so necessary and so burdensome And therefore still this houre in a yeere or any other Continuance in any other Frequencie pitcht upon is above all other Times for Religion no other being equall to it VII Arg. 4. Nature requires a determination of a particular day Ergo. 4. If there must necessarily be together with the determination of the Continuance and Frequencie for the necessary sufficient chiefe Time also a particular determination of the particular day and houre wherein this houre in a yeere must be observed or else it is impossible to be observed by a whole Particular Church together constantly and much more impossible in regard of a whole Nation and most of all for all Christ●ans and men all the world over Then when that particular Day and Houre is once determined by what authority soever in any Church as it must necessarily be as soon as the old seventh-day Sabbath was known to be abrogated All Dayes and Times are not equall in Religion under the Gospel even in regard of the particular Season or Order Day or Houre No other Day or Houre is equall to this determined Day or Houre but It above them all That particular Day wherein that Houre is to be observed is above all other Dayes and that particular Houre of that Day is above all other Houres even of the same Day As a King once chosen in an elective Kingdome and chosen he must be as soon as possible may be is above all other men in that Kingdome or Nation and none equall to him from henceforth whatever they were before his election And in reference to this election necessary to be made of a King that State is called properly a Kingdome even during the inter-regnum or vacancie and it cannot be said properly that all men are equall in that State because the Fundamentall Law of the State requires that one be above all the rest as King So that from the Law of Nature and the confessions of our Adversaries themselves It cannot be properly said that in any one of the Respects of Time Continuance Frequencie or Order all Times or Dayes are equall in Religion under the Gospel For that 1. The Law of Nature requires a determination of all the three Respects that so a chiefe Time may be observed 2. It then requires upon the supposition of Gods not determining now an undelayed immediate determination of all of them by the Church 3. It binds consequently upon the supposition of this determination left to the Church the Consciences of all under the Churches authority to that determination in all respects as well and as strongly as if God himselfe had expresly made it And so to all inferiors in the Church and superiors too unlesse endued with cleare authority to alter what is once ratified by God that Time so determined for Continuance Frequencie and Order also is necessary and unalterable and above all others 5. If God in the New Testament VIII Arg. 5. God ownes one day as his viz. the Lords-day Ergo. have owned one particular Day in a Revolution as His calling it the Lords day as He hath undoubtedly whatsoever ridiculously D. Gomarus hath fancied that it signifies only the day of the vision to John and no more Then how seldome soever it come about be it but once in a yeere Or whatever be meant by it whether the day of the Lords nativitie Christmasse day as it is called or of His resurrection Easter-day or any other day and how little soever be to be observed of it as holy and spent in Religion two houres or one houre or lesse Yet still in as much as it is intituled the Lords-day by the Spirit of God guiding St. Johns pen All Dayes and Times are not equall in Religion under the Gospel for Frequencie and the particular Day in that Frequencie For this Day in its Frequencie is above all other It alone and no other with it or besides it is honoured and graced with that Majestick and glorious title IX Arg. 6. The Church in all ages hath owned the Lords day Ergo. 6. If the Church in all Ages from St. Johns time be a sufficient Interpreter or living Dictionary of a word or phrase in Scripture as a man would thinke no man would offer to contradict that Then the Lords-day signifies both a Day in a Weekly revolution and not an Annuall Day and the first Day of the Week the Day after the old Sabbath which was the last Day of the Week On which first Day of the Week S. Paul being at Troas seven Dayes kept a speciall meeting and administred then the Sacrament and on that first Day of the Week he appointed at least the charitable collections to be taking it for granted that that Day was weekly observed as undeniably it was in the next Age and ever since Then also againe All Times and Daies are not equall in Religion under the Gospel But the Lords-Day the first Day of the Week for Order and Frequencie is above all other Daies and numbers of Daies One Day in seven and the first of the seven have that dignity in the New Testament to be owned as Gods as the Lords own time which no other Number or Day can pretend unto None so necessarie as this to be observed X. Arg. 7. The Lords day in all the three respects of Time most necessary to Religion Erg. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Perrincus al Dominum Scap. 7. If whatsoever God ownes as His possession by way of discrimination or difference from other things of the same kind uses to be wholly His no part or parcell of it for worldly use as it was with the Lords house and the like Then is the Lords day wholly the Lords wholly sacred the whole Continuance of it being the Lords possession to be wholly imployed in His immediate worship and service The Greeke word for it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being plainly a Possessive belonging to the Lord. And then also again All Times and Daies are not equall in Religion vnder the Gospel even for Continuance as well as for Frequencie and Order But the Lords-day is in all the 3. Respects of Time more necessary to Religion than any other and so above all other Dayes and Times There being none besides this ennobled with such a relation to the Lord to be stiled by Himselfe His. None so every way or any way the Lords day as this For also XI Arg. 8. The Scripture ownes the Lords day as of his institution Ergo. 8. If Scripture may be safely interpreted by Scripture even about the nature and reason of a phrase or terme as that uses to be a generall rule among Divines except there be in the Text it selfe an evidence that it cannot be here taken as it is elsewhere or that it oppose some other undoubted truth Then besides all that hath been already noted of the Lords-day it is hereby also intitled to an Institution from the

think it is considerable that our Prosperity hath begun to wither and our miseries to grow upon us ever since But enough of that at this time 8. A chiefe part of Nehemiahs Reformation c. Nehem. 13.15 c. 8. Lastly Nehemiah that Good man and Good Governour makes this businesse of the Sabbath 1. A speciall Part of his Reformation as our present Reformers have Blessed of the Lord be they for it reproving threatning and setting watch against the Profanation of it by the Heathens 2. Worth contending for even with the Nobles as well as the common people 3. As a matter for which he expected to be Remembred of God Nehem. 13.15.22 And now we entreat thee Christian Reader sadly to consider whether the Sabbath which hath all these Elogies be not worth our best endevours to vindicate the observation of it as a principall part of our Religion But now it may peradventure seem strange 2. Why any mor Bookes of this subject why after so long silence in the Sabbaticall controversies and after so many books of this subject intended for the satisfaction of conscientious Christians we should now again revive that contestation and trouble the world with not only a new but a larger discourse of that kind We shall therefore briefly give an account of our aimes and intentions herein And our first answer is that this work was undertaken as soon as any many years ago and well nigh finished when nothing was written for but all against the Sabbath Secondly here thou shalt expect a larger undertaking and find we hope a farther performance than in any in all the tractates written for the Sabbath For they commonly deale but with our single Adversary but we with all And we being spectators of their combates perhaps might see better than themselves where their weaknes lay What satisfaction they have given to themselves or others we do not well know but for our selves we must with all modesty and due respect to the Authors professe our selves unsatisfied by either party Thirdly here thou shalt find fuller grounds laid for the clearing of this so much perplexed controversie than the brevity of others would well permit to say no more Lastly the professed non-satisfaction from those discourses by some not only opposites but friends also to the Cause In so much as not only the Adversaries to the Sabbath have been confident of their Cause as impossible to be disproved but also some well-willers to it have rather wished it might than hoped it could be strongly and convincingly maintained And if we may be so bold as to give our Reason which we more largely shew in the following parts of this Discourse we suppose that this is one of the chiefe because they grant their Adversary That the Saturday Sabbath was literally enjoyned in the 4. Commandement which we think whosoever grants he hath lost not only the Cause but the Commandement too Or if some do deny it yet they do not sufficiently confute it to ours or others satisfaction 3. Why this part without the rest But then a further Quaere may be why if we will needs be writing now this part comes forth alone without its fellowes For that be pleased to consider our Reasons 1. That we might not give the world some cause to nauseate at or surfet upon too great a volume on the sudden having been so long accustomed to lesser meales and lighter meats of Pamphlets Neither mens minds nor their leisure nor perhaps their purses many of them will permit to adventure upon larger Discourses 2. This part being the foundation of all the rest if it be strong will do much alone to prepare mens minds to admit of the following parts If it shall any way prove weak discovered to us by the censures of many Readers both friends and foes we shall endevour to strengthen it before we proceed to lay on the waight of the rest of the building 3. This though first in order was last in time in regard of the frame and composure as being a work of Time and many sad thoughts in a path little or not at all trodden by any Authors gone before us and so necessitating a review of the following parts for which as yet we have no leisure yet unwilling we are that this which we hope is able to subsist of it self should stay for the rest To adde but one thing more The world as it was not in former times so nor is it yet we feare well able to beare the following more practicall parts till they be throughly perswaded of the truth of this It is very well known that the Profanation of the Sabbaths amongst the Jewes was one of their chiefest desolating sins and they never began to be serious in observation of it till they had smarted seventy yeares in the Babylonian captivity And till the spirits of men be well broken the strict and but due observation of the Sabbath will be thought an intollerable burden Successe in the entertainment of other truths not long since thought impossible to be effected upon these fearful breaches now among us makes us conceive that this Doctrine of the Sabbath will be also ere long more easily digested And this part is on purpose premised as a preparatory to those more practicall parts If any man should further be inquisitive to know why we do so much assert and confirme our own Positions in this former part with so little Refutation of so much as hath been said by the other party Our answer is that most of these Assertions at least some are new and perhaps unexpected to our Adversaries and therefore nothing could be said by them against them But principally because the objections do fall upon the other parts more properly and methodically and there shall be considered to the full For a conclusion of all by way of Preface we have but one word or two more to say and that by way of earnest entreaty 1. That thou wilt do thy self this right and us this favour as to lay aside all prejudice in the disquisition of that truth which we all professe to seek so to suspend thy censure of any parcell of this part till thou hast seriously not only read but weighed it all in the ballance of a sound judgement 2. That thou wilt do the Truth that right as to yeeld to and practise what thou art convinced of Consider what we say and the Lord give thee and us understanding and grace in all things through Jesus Christ So pray Thine in Him DANIEL CAVVDREY HERBERT PALMER March 25. 1645. THE Christian Sabbath VINDICATED The first Part. CHAP. I. Of the Terme of a Morall Law and the Distinction of Laws into Ceremoniall Iudiciall and Morall THe Terme Morall I. Ambiguity of the word Morall being but a Scholasticall Expression and not properly signifying that which is usually understood by it by any side in this Question We would not by our good will have medled at

to be so captivated we hope we should blesse God for His command of the Sabbath and comfortably beare witnesse to the truth of it even before those that are altogether strangers and enemies to God and His true Religion and Worship as well as to any other part of the Truth and Word and Commandement of God And again that this Commandement of His were incomparably more advantagious to our comforts then if the determination of the Time were left either to our selves or to the Church Suffering for Gods Commands gives assurance of encouragement and comfort in suffering to beare a soul out as all His servants have found and even the Maccabees did for refusing to eate Swines flesh while that Commandement stood in force though but ceremoniall But to suffer for the Churches determination in any thing specially being out of her precincts and in an Infidell Country of which we shall say a word more anon as it hath no peculiar promise to it So we remēber not any credible example of those that have done so among Orthodox Christians or much lesse any that have had any spirituall comfort in so suffering We expect therefore of our disputers XVIII The adverse party pressed or the next for them that shall undertake the defence of their cause which of the forenamed sentences they will stand to 1. Either that the morality of the fourth Commandement is only for Publique Worship and for Solemne Time but consequently for it and then a resolution how this can be called a Morall Naturall Commandement which is not not can be possible for so many of mankind to observe Or whether this be not a formall contradiction that any man is totally f●re from a Morall Naturall Commandement 2. Or that the Morality is for a sufficient Time to be determined by men and then by whom Whether by the Pagan Governours in their Countryes and if they do it not then by whom whether by a poor captive for himself Or the Church Christian for him And in both cases whether be may and must venture upon all the rage of his cruell and ungodly Master for it 3. Or if in neither of these as we conceive not any great pleasure they can take in asserting any of them whether then as Master Broad hath already dared to do they will venture to lay the fourth Commandement wholly levell and rase it out of the number of the morall commandements making no more a decalogue but an Ennealogue no more ten but nine Commandements and some of them speak suspitiously enough that way though yet for shame or fear they dare not speake out And if so yet then again whither they will admit no necessity neither of any sufficient Time to be determined for Gods Worship and mens soules how little and how seldome soever and how Religion can except by miracle or extraordinary divine dispensation possibly stand without it 4. If they will have such a determination still under what command it comes Who must make it and 5. Finally what the poor captived Christian shall do or may or must do when his barbarous and tyrannous Master will not allow him to keep any such sufficient proportion what ever it be If the Lords day may be but conscionably observed till they give the world a rationall answer to these necessary questions we suppose we shall need trouble our selves no more to dispute for it whilest we live A second argument we have sutable also to a former against Pagan Governours XIX 2. The impossibility of agreement having this authority to determine the times of Gods Solemne Worship that is There is no probability or possibility that the severall Pagan Governours will agree in the same proportion number and length of times or of the same particular day neither among themselves nor with the Christian Church Which yet we have argued greatly conducible to the honour of God for all mankind all the world over and the generall exercise of the communion of Saints This we will only prosecute by putting one question to our adversaries and so to the Judgment of the Christian reader concerning the particular day suppose the number and continuance were agreed on And that is suppose the Great Turke or Governour of Algiers or the King of Persia who are all Mahometans would offer to any Christians within their Territories liberty to Worship God one day in a weeke only they would determine them for the day to Friday which is the day appointed by mahomet and observed by all that professe the Mahometan religion we will not instance in Saturday which is the day observed by the Jewes still because our adversaries would say perhaps that this day being rejected of God might not of all others be taken up again at least for feare of breeding superstition again in men toward it as necessary But we instance in Friday a day not forbidden by God any where no more then not commanded Will they now say that Christians whether Captives or others inhabiting those countries might lawfully or must necessarily accept and observe that day and relinquish the Lords day This they must say if even the particular day be but left to the determination of Pagan Governours And if they would say that the Church Christian having determined the Lords day it may not be relinquished at the command of a Pagan Prince we aske again will they put such Christians then upon the necessity of extreme sufferings for such a circumstance as they usually make this day to be God not having determined it in His Word as they say if they say yes Pagan Governors in this case are to be obeyed even with thankes for allowing the liberty of any day so frequently and the particular day not to be made a matter of persecution without cause and without profit We desire them to consider how a sober conscience reading the story of the Apostles observing of the first day of the weeke the Lords day for the day of publique meeting and with an intimation of the generall meeting and the Sacrament deferred till that day Act. 20.7 And again reading the intimation of an Apostolicall precept for that day and expresse mention of observation of it for collection for the poor which was wont to be in the publique meeting or aft●● 1 Cor. 16.2 and again the title of the Lords day given to it by the Holy Ghost Rev. 1.10 as a day for the Lords Honour His day by way of possession as the word Lords is a plaine possessive terme belonging to the Lord expounded by the Church in the next Age and ever since till this quarrelling age which denyes all things to be meant of that first day of the weeke observed from that Time to this by the Christian Church we say how a sober Christian reading all this in Gods word dares let this day go and make the Lords day a common work-day and entertaine another invented by a meere man Even by such a wicked devillish Impostor

speaking of restraining all Times necessary to Religion to Gods own appointment it doth by a sure inference from the general to the particular restraine the chiefe Time necessary to Religion for all men to Gods appointment and peculiar determination infallibly The Antecedent that such is the generall meaning or part of the generall meaning of a Commandement of the decalogue we thus make good Namely by a twofold instance of sinne charged upon the observation of Times appointed by men as necessary to Religion 1. The Scripture charges upon Ieroboam sin for determining to Israel and so observing a Feast like the Feast that was in Iudah That in Iudah was the Feast of Tabernacles appointed on the fifteenth day of the seventh Ieroboams was on the fifteenth day of the eighth moneth The moneth saith the text De corde suo mentitus est Pet. Mart. in Locun pag. 95. noting thereby his sinne which he had devised of his own heart and ordained a feast unto the children of Israel 1 Kings 12.32 33. so making it necessary to Religion among them as the Feast in Iudah appointed by God unquestionably was So then his fact is plainely condemned to be sinne Now every sinne is a transgression of the law of some commandement or other of God either of a particular command concerning the particular fact or some generall command within the generall meaning of some or other of the Commandements of the decalogue But against this particular fact or day of Ieroboams there was no particular command forbidding it It must then be a transgression of the generall meaning of some Commandemnet of the decalogue or part of the generall meaning of some Commandement restraining all Times necessary to Religion to Gods own peculiar appointment which is the thing to be proved 2. A●other instance may be That our Divines usually charge sin upon the Papists for their Holy-dayes not only as some of them are Idolatrous being intended to the honour of Saints and Angels and so to the worship of Creatures or as their number is excessively burdensome to the common sort But as superstitious as they make all of them matters of necessity to Religion upon the Churches command and so their Canonicall houres to some men which we say only the command of God can doe Now if these Dayes and Houres thus determined and observed as necessary to Religion be sin in them It must also be against some commandement of God Particular command there is none forbidding those Dayes and Houres to be observed as necessary to Religion It must then be against a generall commandement against the generall meaning or part of the generall meaning of some Commandement of the Decalogue Importing those Daies and Times to be only necessary to Religion which God himselfe appoints Which is our Antecedent to be proved LXIII An Exception answered If now our Disputers or any for them say That the Papists sin is not against any Commandement of the Decalogue but against the New Testament which making all Dayes and Times equall now allowes none to be appointed or observed as necessary Sol. 1 to Religion To this we answer many things 1. This Exception reaches only the second instance of the Papists sin in appointing and observing their superstitious Holy-dayes and Canonicall houres as necessary to Religion and touches not the former sin of Jeroboams devised Festivall which must needs be against some Commandement of the Decalogue not only for his rejecting the Feast-day appointed by God which is not mentioned in the Text though it may be gathered from thence but for his positive ordaining a day by his own authority as necessary to Religion And this were sufficient to prove our Antecedent Sol. 2 alone if the other instance were not 2. We suppose and so doe some of our Adversaries if not all of them specially the forraigne Divines that all the practicall precepts of the New Testament are reducible to the generall-meaning of some or other of the Commandements of the Decalogue and that the Decalogue is the summe and substance of all Gods Morall and Perpetuall Law And if any would deny it we thinke it may be evinced by the Decalogues being called originally and emphatically and every where The Covenant and the Testimony and from thence the Tables in which it was written The Tables of the Covenant and the Tables of the Testimony and the sacred Ark wherein it was kept The Ark of the Covenant and the Ark of the Testimony Which titles what can they note but that therein was contained the whole summe and substance of Gods Covenant with His people and the whole Testimony of His will toward them in reference to what He would have them doe or not doe in all Ages to come And so generally all Divines that expound by way of Comment or Sermons the Decalogue doe include within the compasse of the Commandements of it of one or other all Gods Morall and Perpetuall Law even the Moralities of the Judicial's and Ceremonials and all and so bring all sins to be within the compasse of the prohibitions contained in one or other of the Commandements Whence it followes that the making of Times necessary to Religion which God hath not appointed being sin both of old as appeares in Ieroboam and now in the Papists It must be against a Commandement of the Decalogue as was said before And so still our Antecedent stands firme our whole Argument with it 3. Whatever might be said of other sins in the Papists or any Sol. 3 yet this appeares to be against a Morall and Perpetuall Law within the Decalogue For being in Ieroboam against a Commandement of the Decalogue and the sin being the same in the Papists the generall meaning is declared to be Perpetuall and Morall in either Age of the Church in the Old Testament and in the New Namely That those Times and those only are to be observed as necessary to Religion which God himselfe appoints The Papists sin therefore is properly against a Commandement of the Decalogue whatever the New Testament say against it besides And this is as much as our Antecedent sayes or our Argument needs It is to no purpose then to alleadge that the Papists transgresse against the New Testament unlesse there had been no such sin at all under the Old Testament 4. Besides all this we must tell them that their Assertion That Sol. 4 the New Testament makes all Dayes and Times equall now and allowes none at all to be observed as necessary to Religion is a false and fallacious assertion if understood generally as we shall expresly and fully shew in the next Chapter where we shall take that Position to task and answer what they bring to prove it Mean time we say in a word 1. that we having already in the former chap. proved a necessity of the determination of a chiefe Time necessary to Religion for all men they apparantly beg the question if they only answer that there

tenants to attend him such dayes in a yeare from such an houre to such an houre till he dismisse them this Time as a part of their homage to him their Landlord and as an immediate Honour to His Divine Majesty being so presented and accordingly it is certainly specially acceptable to Him Therefore it is most properly a part of worship and far beyond the nature of a meere adjunct or circumstance in that the description of a part of worship formerly given fully agrees to it 3. If Gods Ceremonially positive command can make a thing any thing Num. 19.2 c. Heb. 9.13 a part of worship as a bunch of Hysope a thread of Scarlet or Purple wooll dust of the Tabernacle the Ashes of a Red Heifer and the like as no man can deny but it was of old of which yet no Morall or Rationall cause can be given but only the Soveraigne will of God requiring such things as a part of His worship much more must it be acknowledged that a morall command of God whether naturall or positive for which a cleare and morall reason may be alledged that such a command is to Gods speciall Honour as also to our great good must needs make the obedience to and observation of any thing so commanded a part of His worship without controll unlesse any will say that a morall command hath lesse force in it then a ceremoniall 2. For the Minor 1. That the necessary sufficient chiefe Time for Religion is morall even morall naturall namely that the law and light of nature commands there should be such a Time observed A Frequent Time of convenient Continuance necessary and sufficient for the chiefe Time that is we all must observe no lesse so often and no seldomer so much But so much so oft is necessary Again we neede observe no more so often nor no oftener so much for the chiefe Time But so much so oft is sufficient All this we have proved at large Chap. 9. And this cannot but be within the compasse of one of the Commandements of the first Table which comprise among them all that concernes Religion as our adversaries confesse often and we have also proved Chap. 10. The observation then of this Time is certainly the obedience to and observation of a morall Commandement of the first Table 2. We have also proved Chap. 10. that this chiefe Time can be determined by none but by God himself and if that be so then unquestionably the words of the fourth Commandement containe that determination of God for the chiefe Time and one Day of seven is it and is morall in that Commandement And so the observation of it is both the observation of the chiefe Time for Religion and the obedience to and observation of the morality of the fourth Commandement And thus both our Propositions being confirmed the conclusion followes assuredly That the observation of this chiefe Time is properly a part of worship of Gods immediate and essentiall worship A third Argument proceeds concerning the particular Day for the chiefe Time that it also is a part of Worship X. Arg. 3. It is commanded by God for His worship Ergo. as our assertion holds forth Whatsoever is certainly commanded by God for his Worship is a part of his Worship But the particular Day for the chiefe Time is certainly commanded by God for his Worship Ergo. The particular Day for the chiefe Time is also a part of Divine Worship The Major cannot be denyed it being the command of God that makes any thing and every thing a part of Worship nothing is so without His command in nature or Scripture how important or necessary it else seeme to be And nothing but is so upon His command how flight soever it seeme to be as we shewed before of a bunch of Hyssop c. The Minor we had also proved in the tenth Chapter by divers arguments and in the ninth Chapter there was this which we think it not amisse breefly to repeate That the number or Frequency of Dayes being once commanded by God as namely a seventh Day in the fourth Commandement If the particular Day come to be changed or to cease and be out of date the immediate next Day doth by vertue of that Commandement of the number of one in seven infallibly and presently come in Place of it as heire at the Common Law and as the successour of a successive Kingdome immediately upon the death of the former King unlesse any new one should be expressely set up by the same authority that commanded the number of one Day in seven So that God having commanded the number of one Day in seven for the chiefe Time to Religion in a constant revolution which is to leave six Dayes still together for worke and a seventh Day to be a Sabbath Immediately upon the change of the particular Day for the chiefe Time which of old was the last of the seven Immediately we say upon the ceasing of that and its growing out of date the very next Day which is the first Day of the next weeke comes in the stead of it even in the silence of God as being already commanded by the fourth Commandement which determined the number and so remaines as commanded by God and is therefore a part of His Worship now as well as that former particular Day was which none denyes XI The objections answered Except Prim. p. 2. Now these Arguments a man may think were cleare enough to carry this cause Yet some thing is pretended against them at least against our assertion Let us therefore now consider it Thus one excepts The Time under the Old Testament made a part of Gods service not of the morall but of the Ceremoniall and Typicall service established then in the infancy of the Church which was not to continue but ●ring the Time To this we answer 1. That though this be true of the other Festivalls yet we deny it of the weekely Sabbath one Day of seven For as much as it cannot be denyed but it was then and we have proved and shall do yet further in that next part that it is still the chiefe Time determined by God for all men and so morally commanded to all men from Adam to the worlds end and as such it was as we have now argued and so is still a part of Gods worship of his morall worship and in no respect ceremoniall 2. As for the particular Day which then was commanded for that chiefe Time though we grant it was not Morall that is perpetuall but only Temporary for that world from Adam to Christ as also we deny not but God to the Jewes annexed some Ceremoniality to it which use made it more a part of worship for that Time viz. of the typicall worship Yet forasmuch as that which generally and properly made it a part of worship was not this or that particular use but the expresse command of God In like sort though the particular Day