is theire part to proue Paul begane his Sermon in the morneinge vvhoe 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 vvorkes of theire caleinge all this first day of the vveeke or Lords day from morneinge to the end of this day if they vvill 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 vvas 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 translatiō 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 vpō 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 vvas 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 vveek vvhich 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 consequēce 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 vvhich 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 recōcile 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 recōcile 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 commō 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 frequēt 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
now there vvas also Sabbaths vvhich were signes of the creation vveekly Sabbaths euery 7th day now these vvhich were Sabbaths and signes of things past as was the creation these be no where abolished great is the difference twixt Sabbathes as signes of things to come and Sabbathes as signes of things past 3. It is of as great necessity if not of greater that vve now should haue all or any such speciall helpes and meanes to keepe in remembrance the vvorlds creation as had those Israelites in Moses tyme for vve are a people as forgetfull of Gods workes of wonder as were they yea and we be in greater danger of forgetting the vvorlds creation then those Israelites by how much vve liue longer after the creation then they did ould done things weare out of memory For proofe of the Minor to vvit that the Sabbath was an helpe to keep memory of the creation 1. All men grant it when they thus argue that the Lords day was instituded for the memory of the resurrection as was the Sabbath day for memory of the creation 2. I proue it from Exod. 31.16.17 where 2. thinges be to be marked 1. that the Sabbath is called a signe 2. whereof it is a signe and what is the thing signifyed For the latter the thing signifyed by the Sabbath considered as a signe is the creation of the vvorld in 6. dayes and Gods rest vpon the 7th day since euery signe must signifie some thing and this Text mentioneth nothing but the creation and againe where God giueth a signe he vseth to shew vvhereof it is a signe and here he mentioneth nothing but the creation therfore the creation is the thing signified and this truth may yet farther be showne by the very Text v. 17. for in 6. dayes c. vvhere note that the Hebrew vvord translated for may also be translated that as those skilfull in the tounge know well and finde sondry examples in Scripture yea the vvord for must be translated that to make good sense so then reade the Text thus that in 6. dayes c. and you haue good sense also you see it plaine that the Sabbath was a signe that in 6. dayes God created and rested and the creation vvas the thing signified by the signe The other thing to be considered in the text is that the Sabbath is called a signe and hence I thus argue If signes be helpes and meanes to bringe to minde or keep in memory the things where of they be signes then doth the Sabbath day helpe vs to minde and keep in memory the vvorlds creation but signes be helpes meanes to bringe to minde and to keep in memory the things whereof they be signes therfore the Sabbath day doth helpe vs to minde and to keepe in memory the worlds creation the consequence is good it proceeding from the genus to the species the Sabbath day being one kinde of signes and what belongeth to all signes appertaineth to euery or any signe I proue the Minor by an induction of particulares the raine-bowe in the cloudes Genes 4. it is called a signe or a token v. 13. and the Lord said He vvould looke vpon the bowe that he might remember the couenant which vvas the thing signifyed by the bovv v. 16. The Passeouer vvas a signe or token Exod. 12.13 vvhich when the Angell of the Lord saw then he remembred the couenant and spared them Circumcision Genes 17.11 it vvas a signe and token to put them in minde of Gods couenant made vvith Abraham c. and see Exod. 31.13 a text pregnant to the same purpose The Sacrament of the Lords Supper it is a signe and this signe is to be vsed in remembrance of the thing signified vvhich is Christ 1. Cor. 12.24 neither can any example be showne to the contrary for it is the very nature of a signe to bring to minde the thing signified I conclude as the Lords Supper is a signe of the work of redemption So the Sabbath is a signe of the work of creation 10. My 10th Argument is because the Sabbath day putteth vs in minde vvho it is that is our Sanctifier namely the Lord our God This argument is taken out of Exod. 31.13 and it may be thus framed That thing vvhich in the tyme of Moses vvas vsed as an helpe and meanes to put the children of Israel in minde vvho it vvas that sanctified them that meanes and helpe ought now and for euer to be in the Church to shew vs vvho is our Sanctifyer But the 7th day Sabbath was vsed in the tyme of Moses as an helpe and meanes to minde the children of Israel vvho it was that sanctifyed them Therfore the 7th day Sabbath ought now and for euer to be vsed in the Church as a meane helpe to shew vs vvho is our Sanctifyer For proofe of the Maior 1. vvhat reason can be rendered or instance giuen to the contrary to shew that our churchs and people should not now haue the same meanes and helpes to put vs in minde shew vnto vs vvho is the authour of our sanctification the which the children of Israel and Church of the Jewes had 2. No helpe or meanes once appointed of God to minde the Israelites vvho did sanctify them vvas ener yet abolished and if neuer abolished then must they remaine True it is Sabbathes ceremoniall and annuall which were signes of Christ and of justification such were abolished in Col. 2.16.17 but Sabbathes Morall and weekly vvhich vvere signes of God the Father and of sanctification such were neuer yet abolished besides the Sabbathes abolished in Col. 2.16 were such as were signes of things to come afterwards as of Christ but the Sabbathes Morall in Exod. 31.13 were signes of things present as of God presently sanctifying as you may see in the Textes 3. Wee now in these tymes haue as much neede of that help to put vs in minde of God our Sanctifyer as they had in former tymes for instance let a Christian pray feruently giue almes bountifully hate syne vnfainedly doe the duties of his calling conscionably preach powerfully and in a word liue holily and blamelesly in this euill vvorld vvhereby he out strippeth the men of this world and is as a light set vpon an hill is not this man in greate danger to be puffed vp vvith pride as vvere those Israelites Deut. 8.17 arrogating to themselues the glory of their aboundance forgetting God the author and is not this man in danger to vse his giftes as if he had not receiued them and to glorie in them as his owne 1. Cor. 4.7 surely vpon a serch we can not but confesse vvee Christians are as subiect to spirituall pride and as backward sluggish to giue vnto God the glory of his mercifull work of sanctifying vs as euer were the Israel of God now vvhat helpe could be better to foreward vs in this Diuine vvork of hallowing Gods name then to haue once in euery 7. dayes that 7th day
sacred tyme of the Lords Sabbath Beware ye be not found fighters against God and to side it vvith that branded vvicked one in Dan. 7.25 vvho thought he might change tymes and the law It is not to be passed by vvithout obseruation that the Apostle condemnes Sabbathes but indefinitly he said not all Sabbaths generally but Sabbaths indefinitly as of some Sabbathes only but say now that an indefinite axion may be conserued eighther generally or particularly aâ— the matter and circumstances of the place requireth why shew me now vvhat occasion this context giueth you to vnderstand here Sabbathes of all Sabbathes morall and ceremoniall or of any but ceremoniall or if you haue grownds so to doe from some other text I pray shew the text or if from som reasons I pray shew the reasons and let them be necessarily sounde and demonstratiuly true for there is great cause it should be so since by force thereof you vvill confront one of Gods expresse commandements you had need looke you goe on sure grownde vvhen you attempt to altar any branch of those commandements vvhich God himselfe tooke care to wright in Tables of stone for my part I trust it shall euer be my care to death to maintaine the inviolable and eternall Law of God those is commandements and euery iett and title of them so as not to departe with any of them nor suffer a title to be snatcht from me by any light distinctions or humane vnnecessary enlargement of the sense of words I trust God vvill euer giue me to make conscience of that Commandement Deut. 12.32 vvhatsoeuer I command you take heede you doe it Thou shalt put nothing there to nor take ought there from if I must not take any thing from the Law of God then resolue I not to consent to or yeelde that the Lords Sabbath should be rente from Gods Law vpon euery or any light coniecture and probable argument I answere 3d. if by Sabbathes here must be meante all Sabbathes as well the Morall as the Ceremoniall Sabbathes then by like reason may I gather an abolition not only of the ceremoniall Law but also of the morall Law for Ephes 2.15 t is said Christ hath abrogated the law of commandements and Heb. 7.12 of necessety there must be a change of the Law now vvhy may not I by the word Law vnderstand both morall and Ceremoniall Law as vvell as you by the vvord Sabbathes to vnderstande the Morall and ceremoniall Sabbathes see therfore vvhat absurdetyes would follow if it were lawfull thus to extende vvords but happily some thinke it no absurdety to say that Christ by his death abolisht both Lawes the ceremoniall and the morall but if such thoughtes and sayings be not blasphemouse against the Law of God I know not vvhat are if such collections be not of most perniciouse dangerouse consequence in Gods Church I cannot tell what be did not the same Christ whom they vvould make to abolish the morall Law renounce this facte and also contrariwise establish this morall Law Mat. 5.17.18 saying I came not to destroy the Law c. and then vntill heauen and earth perish one iotte or title of this Law shall not passe but they vvill say it vvas reestablished againe after by the in the 4th Comm and then you giue liberty for men to exercise themselues in seruile labours at home in their families and a part a brode in the fields in ploughing dikeing carteing and the like now these exercises doe vtterly abolish Holines I doe not say Holines absolutly for a man may be holy in a calling but I say it abolisheth a Sabbaths Holinesse vvhich is to be exercised in holy performances without labour and a whole day and in holy assemblies but how can they be in the congregation in the assemblie togeather who be euery man at his owne house seuerally or in the field scatteredly at their labours the same whereof is that take away Sabbaths and you take away Rest which is signified by the vvord Sabbath againe take away Rest and you necessarily take away Holinesse that other dutie also And againe if you by this text of Col. 2.16 doe abolish the very duties of the Sabbath Rest and Holines as you doe haue you not made faire worke think you by abolishing that which you call the morality of the Sabbath euer Rest and Holinesse 7. The 7th and last text they produce for the abolishing of the 7th day Sabbath is that in Exo. 31.13 where the Sabbath are said to be a signe that the Lord did sanctifie his people now they say all signes be abrogated and therfore the Sabbath day I answere 1. The Lord God doth not say expresly in this text you shall not hereafter as namly after the death of Christ keepe the Sabbath day any more because I haue made it a signe now no but thus much is collected by humane reason because God made the Sabbath a signe now I can but vvonder how mortall man dareth by bare force of his blind feeble reason thus to confront his God God said in his 4th Comm which he wrote aboue all Scripture by his owne finger Remember the Sabbath day to sanctifie it The 7th day is the Sabbath in it thou shalt not work Now the quite contrary to God men now a dayes blushe not by bare force of reason to anowche Namly that the Sabbath day is abolished and therfore not to be remembred any more nor to refraine seruile work in it yea they contradict their Sauiour too who said of the Morall Law one iott or title of it should not passe to the vvorlds end Mat. 5.18 but they say yis that one iott to vvit the 7th day Sabbath may passe c. now choose you vvhither it be safer to leaue the vveight of your soules vpon Gods and Christes expresse wordes or vpon mens force of reason by way of collections and consequentes we haue formerly showne how blinde a thing mans reason is in matter of religion and especially in the duties of the first Table vvhich conserueth God and that therfore Diuines in other are signes and yet in vse still I answere 5. by distinguishing of signes and that two wayes first there be signes of things present as is the Sabbath Exod. 31.13 it is a signe c. that I the Lord doe sanctify you here the signe the thing signified are together in tyme and there be signes of things to come and such vvas the signe of circumcision Genes 17.11 vvhich aimed at Christ to come now though I grant that signes of things to come be abrogate yet I deny that signes of things present be abrogate such are the Sabbaths mentioned Exod. 31.13 a difference must be put twixt the signes of things present and future since that vvhen a signe and thing signified futurly doe mete together in tyme then the signe vanisheth as vvhen circumcision and Christs death came together then the signe circumcision vanished but t is other vvise vvith
still liuing and so vvhat if 4th Comm did not binde that country vvhere they haue not night a day so successiuely and commodiously in short tyme following eache other to a day light doth it not therfore binde vs vvho haue not the like case And thus you haue seene their artificiall reasons against the tyme and day of the Sabbath answered now it remaineth that vve answere to their inartificiall reasons and testimonies the vvhich are fetched from the Primitiue Churchs 1. The first Testimony and Authority they produce against the 7th day Sabbath is that of Ignatius in his Epistle to the Magnesianes saith he Let not vs keepe Sabbath in a Jewish sorte reioycing in idlenesse for who so doth not work let not him eate as saith the Scripture vvhere Ignatius vvould haue them not Sabbatize but work rather on that day I answere let the vvords be well weighed and they make nothing at all against the Sabbath to this end note a little before he had dehorted the Magnesians that they would not suffer themselues to be seduced or deceiued with other doctrines nor with fables nor vvith genealogies nor vvith Jewish smoke thus in generall next he descends to particulares first he inueighes against the Iudiciall Law and Circumcision c. and this done next he bringes in the vvords citod aboue Let not vs keepe Sabbath c. now it is to be noted vnto vvhich of those generalles aboue said from which Ignatius dehorted the Magnesians these words haue relation for my part I must thinke they haue reference to those words fables and Iewish smoke as if he had ioyned them thus Suffer not your selues to be seduced with fables nor Iewish smoke or vanity but cleaue vnto Christ and let not vs keepe Sabbath as doe the Iewes c. thus he counted their Sabbatizing such as it was there no cleaning to Christ but a vaine Iudiciall vanity now that this relation must stand thus I proue 1. Because he spake of other doctrines and of fables now its fitest to referre Circumcision to Doctrines because it vvas a Drctrine once and to referre those things he dehortes from on the Sabbath as idlenesse and daunceinges to the words fables and Iewish smoke 2. Because he dehorted them from obseruance of the Iudaicall Law now those fables Iewish vanities of idlenesse and daunceinges on the Sabbath were neuer any ceremoniall Law and therfore cannot be referred to that forespoken of the Law Now if Ignatius in this passage did not dehorte from any thing vvritten in the Law touching the Sabbath but from other fables and traditions of their owne then Ignatius did not disswade from keeping the Sabbath as it is commanded in the Law of 4th Com but from keeping of it according to their fabulouse and vaine manner let these two things therfore be noted 1. that Ignatius did dehorte from things neuer commanded the Iewes in the Morall Law 2. That the things he did disswade from they vvere fabulouse and vaine things as from eating meates dressed the day before and from drinking lukewarme drinkes what he meanes by lukewarme drinkes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I cannot imagine I neuer reade of any such drinkes forbiden in the Law and from reioycing in dauncinges and vnciuill howtings or clapping of hands in the Sabbath day and other like he disswades from vvhich things are meerely Iewish fables and neuer found in Gods Law vvherfore I conclude that Ignatius did not forbidd an holy keeping of the Sabbath day such as stood with the Law of God but he only forbad that carnall and superstitious keeping of it fore mentioned such as vvas neuer commanded by any law That this is so yet more plainly appeares in that 1. in this very place and text He doth exhorte the Magnesians to keepe the Sabbath Spiritually in meditation of Gods Law and in admiration of the workes of God 2. In that Iguatius doth not disswade from keeping the Sabbath simply but after a sorte and in some manner He saith not Let not vs keep Sabbath but thus Let not vs keepe Sabbath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after a Iewish sorte and fashion as reioycing in idlenesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so you see it is a carnall sensuall rest from labours that this good man inuaigheth against Only one thing in his disswasion vvould be cleered vvhich is that he addeth these words Who so doth not labour let not him eate c. these vvords are not to be taken simply as if he would they should work in their ordenary callings on the Sabbath day for so we make him contrary to himselfe who exhorted them to keep the Sabbath day Spiritually by meditation of Gods Law and Gods vvorkes now to work and to rest from vvorke which the word Sabbatizing signifieth are contraries besides how can a man so meditate on Gods Law and the vvorks of God as in a Sabbath one should whilst the boby is in vnquiet labour yea in many callings mens workes are such as they cannot at all both doe their works and also meditate Gods Law as in the trades of grocers and other retailing shopkeepers who sell by little parcelles and are euer in bargayning so scriueners who are euer wrighting and the like trades which occupie the minde specially if they kept market on Sabbath day as we doe how could their mindes in the market be occupied about Gods Lawes and it is to be noted Ignatius did not oppose Spirituall Sabbatizing or Resting to Sabbatizing or Resting simply but thus he opposed Spirituall Sabbatizing to Judiciall Sabbatizing fabulously 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vvherfore to salue all seming contradiction a fit sense may be giuē of the words taking them to be comparatiuely spoken as that they should rather work on the Sabbath in an honest calling then so fabulously carnally and irreligiously to spend the Sabbath in daunceing and vnciuile showting and the like and here it seemes to me he alludeth to the like manner of speech in Isa 1.13 I cannot suffer saith the Lord your new Moones nor Sabbathes my soule hateth your appointed Feastes c. now here God did not simply forbid Sabbaths but that irreligiouse prophane judiciall keeping of Sabbaths Thus you see Ignatius his vvordes makes nothing against the Sabbath being vvell considered of but rather nesse of the abolishing of this Sabbath because these had their hands in it then I should haue done if I neuer had heard that they had any hand in it Thus you see neither their textes alleaged out of Scripture nor yet their reasons nor their testimonies can proue the Rest in the Lords Sabbath day to be partly ceremoniall nor yet the tyme and 7th day to be abrogated So then in the last place I addresse my selfe to giue some possitiue reasons to shew that the 7th day Sabbath is still in force euen to this day and so consequently must be to the worlds end The 7th day Sabbath is still in force IN the first place I would free the Sabbath day from
in the sequel of the chapter which Christ expoundeth be only Morall Lawes and not Ceremoniall Lawes why should it be thought here should be any Ceremoniall Lawes meant anddoe vve not vse to restraine generall words vnto the subiect matter of the text and context vvere it not a racking of the vvord Law Heb. 7.12 to vnderstand it of all Lawes Morall and Ceremoniall vvhere the subiect matter doth occasion vs to limite it to the Leuiticall Ceremoniall Law I cōfesse Mat. 5.17 there the word Prophetes added to the vvord Jewe thinke not I am come to destroy the Law or the Prophetes c. but I see no reason why the word Prophetes should haue any aime at the Ceremoniall Law more then the vvord Law in vers 18. for the Prophetes vvere exercised about the Morall Lavv in vrging and expounding it as Matth. 22.40 yea since we finde this phrase of The Law and Prophetes to be applied to the Morall and not to the Ceremoniall Law by Christ himselfe and that too in the same Sermon as Matth. 7.12 why should it be vrged any larger here 2. By Law here must not be meante the Law Ceremoniall but the Law Morall only for Christ saith he came not to destroy or loosen the Law but to fulfill it vvhich speech cannot be true of the Law Ceremoniall for he came both to destroy or loosen it as by his death and also to fulfill it as in his life and by his death 3. The tyme wherein Christ foretold the duration of this Law was but about a matter of two yeeres before his death at vvhich tyme euery iote and title of the Ceremoniall Lavv vvas to be vtterly destroyed novv would Christ foretell touching this Law that it should endure as long as the Heauens and the Earth when as with in two or three yeeres after it vvas to be abolished nay what likelihoode is there that Christ would conioyne the Morall the Ceremoniall Law together touching duration as if they vvere both equally and a like to last and to vanish together A 2d answere is that the duration of the Law here is but vntill Christs passion which they would ground from those vvords Mat. 5.18 Till all things be fulfilled to this I say 1. This thwarteth and crosseth Christs vvords in the precedent v. 17. I came not to destroy or loosen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Law c. but if the Law had retained its force but till his death then Christ came to destroy or loosen the Law for it must be his death or nothing that altred the Law and vvhat vvas done by his death that he came to doe 2. This sense were to make Christ words senselesse as if in former parte of the verse he should vowe not one iote of the Law shall passe vntill heauen and earth passe that is not vntill this worlds end and instantly should adde vntill all things be fulfilled that is vntill a two or three yeeres hence 3. The Law is to last after Christs passiō as is plaine by that of Paul Ro. 3.31 wher be saith fayth doth not make the Law of none effect nor they the Apostles of Christ but they established the Law now this was after Christs passion and indeed the Law must be in force to this day to shew vs our fine and to bringe vs to Christ Gal. 3.24 further all things shall not be fulfilled vntill the mistery of God be fulfilled Reuel 20.7 and vntill Christi seconde coming Act. 3.21 and 1. Cor. 15.24.25.26.54 c. A 3d answere is that some iotes of the Law are passed and doe not bind vs now as the preface to the Commandements I am the Lord thy God that brought the out of the Land of Egypt and as the promise to the 5th Comm That thy dayes may be long in the land which the Law thy God giueth thee th one of these concerned Egypt the other Canaan and both concerned the Iewes but neither of them concernes vs Christians Ergo Here vnto I say 1. neither of these doe nor euer did binde any for these be but reasons and motiues to obedience of the Commandements they be no commandements since they command or forbid nothing only they be appartenances to the Commandements so the Law whereof Christ spake may stand still as a Law though these motiues faile for God can moue vs to obedience by other motiues Euangelicall as Rom. 12.1 and though these motiues vvere failed yet vvere no parte or iote of the Law failed or passed since these motiues were nor Law nor parte or iote of the Law Againe 2. it cannot be said that thes 2. motiues be failed to this day for looke to vvhome they did at first belonge to the same nation and people they doe at this day belonge that is to the people of the Iewes for the deliuerance out of Egypt is yet true of their people and ought still to be a motiue to them euen to the vvorlds end so then though that reason concerneth not vs yet is it not failed since it is in force as largly as euer to the Iewe vnto vs Christians it did neuer belonge for that other annexed to the 5th Com I see not but that may be generall to all nations 9. My 9th Argument is because the Sabbath day is a meanes to keepe in memory the miraculouse worke of the creation this argument is taken out of Exod. 31.16.17 and thus it may be framed That thing vvhich vvas a speciall meanes and helpe of Gods appointement to keepe in his church the memory of that memoriable and renoumed worke of his to wit the creation of this world That thinge and meanes ought now and for euer to be in vse in Gods Church But the 7th day Sabbath was that speciall meanes and help of Gods appointement to keep in his Church the memory of that memorable renoumed vvorke of his to wit the ereation of this warld Therfore the 7th day Sabbath ought now and for euer to be in vse in Gods Church For proofe of the Maior there is no man in our Church but freely confesseth that both now and for euer there ought to be an honourable admirable and thankfull remembrance of Gods workmanship in the creation of this world as well as was in the dayes of Moses and of ould if then it be granted that there ought now to be a memory kept thereof why should it not be granted also that that speciall help and meanes ordeined once of God for that end should now be in force and in vse 2. There was neuer any helpe or meanes once appointed to keep memory of the vvorlds creation which was afterwards abolisht and if none were abolished then euery one that once vvas remaineth still true it is some Sabbathes were abolished as in Col. 2.16.17 but we must know there vvere 2. sortes of Sabbathes there were Sabbathes vvhich were shadowes or signes of the Redemption the body whereof vvas Christ annuall yeerly Sabbaths these indeed be abolisht by this text