OftheSabboth. theywill confellethat their Sabbothdayes labotirs tand them in (mall !bead: zt Many willobferue ftreightly their Eafter day, but wee mutthaue every weckeari Eafter day, toconfiderof, the benefit of Chriftsrefurrebtion;not that wenmit only that day thinkthereupon:for as our fatherAdamentrydaywhenhedrefred the Garden, fhould thinke vponthe creation, yet onthe Sabboth day lice fhould wholygiue 6initëlfé -to ob- ferue the fame:lomutt we entryday confider ofCbrifts relùrreEbion ; yeton that day wee mutt do it wholy,that wemay reconipence thewant of the Fortner dayes. 22 Hee that kecpeth the Sabboth in truet) and inconlcience, will continuallywalke ' vprightly inhis calling all theweekaftenand on thecontraryhethat is a careleffe propha:. 7, Nett, ner of the Sabboth, if his lifebe exawined,he fhall befound tobe 'a loofe liuer,if1íe lie not in fontenotorious finne. Therefore if anymandefiretowalke in the Conimandenients of God,let himlabour with coufcienceto bea fanE}ificr of theboly$'abbitli. 23 Many will be fuperftitious obleruers of their'popifi holy-dayes, and fireigbt kee, pers oftheir Eafter day,& then fhalall butanesbe donequickly,tbat all maygo toChurch: but the Lords day is of 1ma l accoinptwith their. Yet inultwemake etiery Sabboth dayan Eafter day,that is,a day wherein weare torecord therefurrebhion of Chrift, and all other mercies which God through him bath (hewed on vs, and on thole daiesnmtt we labour di. ligently to feelethe fruiteof themall. z4 Playing fhould not beon the Lords day , becanfe mans finite nature being Cubiea todiltraaions, is no leffe hinderedby pleafure , then burdened with worldly cogitations: yeaand fomany are the exercifesofreligion and loue, both privateand publikcappertai- ringto that day , that a man is not able to perfourme all the number of them inone day, much lcfi then bathhe timeto follow his delights. z5 Vpon a great raine fallingin a faire time, not long after the Sabboth, which by the Faire was Groben, hehad this working in his heart , how one fhould orderhis affe&ioiis in inch a cafe. Firll,inrefpeaofGod,whether one fhould not reioyce, feeing menwould not 'thebreachaf be taught by fo long preaching,to keep theSabboth,that the Lord,euen by his affitê ions thesabbotH Mould reach menhis holy ordinance. Secondly,in regard ofmen, whether he fhould not beamde. pity the for thattheir goods were fubicato fuck dangers. True it is, that men are tobepi- oww/ittronr tied: butwhen the queftion is of pietietowards God,& pitie towards mén,it were better to inwe canof reioyce that the Lordwill through foine hinderanceof worldly things, tender the obeyingi"'hi'dge" of his mane ordinance,then pietie fhould decay,and fomany foulesgerifh. 26 Againftthem that lay the Sabboth is cereinonial,we muft firlt marke,thatthe Pro- phets arecontinual urgers ofthe moral law,as for the ceremonies,whéthey came to rhein, they padrethem ouer,laying,thatGod bath noplealure in them,asEfaa.&66.a id among the refb,nothing is morenamely,and precilèly urged then. theSabboth, therfore it is noeë- remony. Again, grantit to becerenionial,and yeChat make Goda confounderof die law and Gofpel,amingler oldie ceremonial lawwith the moral;and admittingone cerenonie in the Decaloguc,wby maythere not be twoor threeor mo?Concerning this mixture,ina- nyherefies hereby bane crept into theChurch : and it cannotbe auoided, ifwe make the fourth Commandement ceremonial'. We know that when Saul wadamong theProphets n .Saisi. t 9. it wasa common laying, Is Saulamong the Prophets? asifit were nogood order, butthe Prophets fhould bee among theinfelues., and Saulwith his companions? A third 3 reafonmay be, thatChrift in the Gofpel deliuereth a famine of the wholelaw, Lone Goda- bone all, and thyneighbour as thyfelfe. But this fummeofthe law is meerelyniorall,therefore the law,whereof this is afumme,is meerely morall,except wewiilaccuie Chrift for giuing vsamorall Minnie ofaceremonial' thing. Betides- theCommandementswere but a tensi- ingof thelaw of nature, for it was written in thebreath of Adamby thefinger of God. Nowthere became a declining from this lawe of nature , by thenegligence of themthat fhould haue taughtit to their children. Therefore wouldthe Lord haue it written oncefor all. But in that law of naturethere is noceremonie, for it is theimageofGod,and whatk- euer is inGod, it is altogether holy and for euer, and ceremonies are holy but fora time: therefore in the imageof God, in the Decalogue, there is no Ceremonie, and come- quently the Sabboth isnot ceremonial!. A lift reafon is this: they that afEmine the Sab' g Pp a both 431
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